1 IN SEARCH OF JUSTICE (EVENTS IN EGBA HISTORY)

2 IN SEARCH OF JUSTICE (EVENTS IN EGBA HISTORY)

3 To Mark the 10th Year Coronation Of Kabiyesi Alaiyeluwa Oba Adewale Adedapo Tejuoso M.A., M.B; CH.B; B.A.O.; D.T.M. & H.; D.P.H.; F.M.C.G.P.; F.W.A.C.P

Patron of Rotary Recipient of Rotary International “SERVICE ABOVE SELF" Award Patron of the African Church of Nigeria (Oranmiyan) Karunwi III Osile Oke-Ona Egba

By Chief Lekan Ogundimu Akingbotun Oke-Ona Egba District Governor Plus 1996-97 R.I. District 9110 Nigeria

His Royal Majesty Oba Dr. Adedapo Adewale Tejuoso (JP)

All rights reserved. No part of this publication may be reproduced or transmitted, in any form or by any means, without the prior permission of the publishers, Kabiyesi Oba Dr. Adedapo Adewale Tejuoso and the Author.

First Published 1999 ISBN: 978-34838-8-9

4 TABLE OF CONTENTS Prologue ix Kabiyesi's Profile xiii Chapter 1 An Overview - It Is True 1 Chapter 2 Egba Roots Traced 11 Chapter 3 Life Demands Service, Courage & Sacrifice .. 37 Chapter 4 Upgrading of Obas in Ogun State 45 Chapter 5 Land Matters 57 Chapter 6 The Alake Lays Claim to Egbaland173 Chapter 7 For Record Purposes 189 Chapter 8 Conference of Egbado Obas 209 Chapter 9 Gathering of the Storm 219 Chapter 10 Upgrading of the Three Obas to Paramount Status 313 Chapter 11 The Alake Versus the Others 325 Chapter 12 Oke-Ona, Gbagura, Owu Cry Out Foul 353 Chapter 13 The Peace Makers . 367 Chapter 14 Can We Learn From Others? 405 Chapter 15 Oke-Ona Egba Chieftaincy Affairs 417 Chapter 16 Fate Takes A Hand 523 Chapter 17 The Report of 10 Years' Coronation Events... 531 Chapter 18 The 10th Year Coronation Anniversary Fallout 543 Chapter 19 Oba Dr. Tejuoso's Suggested Solution to Egba Problem Chapter 20 Epilogue 623 Chapter 21 About The Author 627 Chapter 22 A Twist In the Tale 629

5 Chief Mrs. Bisoye Tejuoso

Yeye Oba Oke-Ona Egba The 3rd lyalode ofEgbaland (1916-1996)

6 Dedication

Happy are the memories of the righteous. This book is dedicated to God and the sweet memory of our amiable Mama, Chief (Mrs.) Esther Bisoye Tejuoso, lya Ijo of St. James' African Church, Idiape, Abeokuta. Yeye Oba Oke-Ona Egba; The 3rd Iyalode of Egbaland

The First Woman Industrialist in Nigeria "God blesses those who mourn, for they will be comforted"

Iyalode Bisoye Tejuoso was born on 22nd June 1916 to the Royal Family of Oba Karunwi Oke-Ona Egba in Abeokuta. She was a trained teacher who distinguished herself in Trading, Entrepreneurship, Agriculture, Housing and Commerce; she was the first woman industrialist in Nigeria. She was a business woman of great repute, hard working, enterprising and reputed to have the "MIDAS TOUCH".

She was recognised for her contribution to the economic development of Nigeria and was awarded the order of the Niger (OON) in 1982, also the Nigeria - American Chamber of Commerce gave her an outstanding achievement award.

Chief (Mrs.) Esther Bisoye Tejuoso was simply a very likeable person, a philanthropist; who contributed significantly to the development of education, promotion of Christianity and of helping the poor and the needy. She was a Paul Harris Fellow of Rotary International. The kindhearted woman, a devoted mother and Christian, was brutally murdered by mindless assassins a few months after her 80th birthday celebration on 19th September 1996 at her.residence. Chief (Mrs.) Esther

7 Bisoye Tejuoso left a legacy of hard work, good deeds, a reputation of honesty and above all a good name, a well visioned son who reigns on the throne of Oke-Ona Egba, many grand children outstandingly good natured and productive. The legacy continues. Sincerely,

Chief Lekan Ogundimu

8 Prologue In Search of Justice Why this book is written?

Definitely not for sensationalism nor to usurp other people's rights, but to state unequivocally what history has left behind. It is written to make information available to those who ordinarily would not have had access to such information and more importantly to let posterity have access to the truth. To allow the unbiased reader reach his or her own conclusions about the issues raised, and this is the essential reason I have had recourse into Kabiyesi's Archives to record each incident as it occurred in history without prejudice. It is written to salute the courage, the determination, the doggedness and the stick-to-itiveness ("stickete") posture of His Majesty Oba Dr. Adedapo Adewale Tejuoso, Osile Oke-Ona, Egba-Karunwi III, when he wrote his famous letter of the 31st of January, 1990. With the words "I am inspired today to write. I believe, he was truly inspired, and he had written it with candor, scholarship and statesmanship befitting his status as modem day Monarch. He raised an HONEST issue, but alas others saw it as stirring the hornets' nest. In fact, Kabiyesi gave an eight years grace for the matter of Egba Federation to be discussed, debated and resolved. This book is written and catalogued with details in order to state facts and not fictions. It happens that history is repeating itself. The problem with Egba Federation ran into trouble when Governor McCullum of Lagos forged an administrative alliance between the FOUR Obas in Abeokuta in 1898 at the close of the 19th century. And whereas in 1903, the Oba Alaiyeluwa Olubuse I, was on the throne at lie- Ife, and it was his pleasant duty to

9 confirm to Governor MacGregor of Lagos the list of the twenty-one (21) High Chiefs (Obas) who were entitled to wear beaded crowns in Yoruba land, needless to repeat that the FOUR Abeokuta Obas were included in this list of Paramount Obas in Yoruba land as at 1903. History, as I ventured to say, may be repeating itself. Alaiyeluwa Arole Oodua Olubuse II is seated on the throne at Ile-Ife, what has he to add to what his grandfather made available to posterity? It behoves us to ask the question why are we left with only One Paramount Oba. We should cry out that we have been shortchanged; especially when the Obas who were non-existent in 1903 in history are now upgraded to the status of FIRST CLASS Obas. Should we honestly adopt the posture of the "Ostrich and bury our heads in the sand just to wish away a glaring injustice? OR to use the current parlance "SIDDON LOOK" made famous by Chief Bola Ige (SAN) Former Governor of Oyo State. We have been robbed!!! Late Chief Bisi Onabanjo did not turn a blind eye to the issue; he raised it in 1982 asking for three nominations for FIRST CLASS OBAS in the four divisions of Ogun State. The idea was killed. The affected sections of Egbaland raised some protest but it was too late. The dastardly act had been done! What is strange and baffling is that all Military Governors and Administrators after Chief Bisi Onabanjo never ever replied in writing to this issue of Paramountcy or for that matter any issue raised by the "OGO Obas" and communities. (Oke-Ona, Gbagura and Owu.) How can one honestly categorise their SILENCE? It would go away syndrome! No. This book- "In Search of Justice" - is chronicled so that the new generations of Egbas could know and appreciate the injustice that has been perpetrated against them by their ancestors. Their fathers' crowns were subdued, their lands were raped and their honest endeavours

10 tainted as confrontational. "How long shall a man cry, before you can hear his cry; the answer my friend in blowing in the wind". The peace seeking Egba Emergency Committee headed by the elder statesman Baapitan Egbaland Chief Biobaku's report even shot over the bar. The committee did not bother to look for the truth about Paramountcy, whether the three sectional Obas had a good case or not; instead of a restitution to their rightful places in history they were being offered a recommendation for a plate of porridge" - when in actual fact, they do not even depend on their salaries from the State for sustenance. In fact Oba Dr. Adedapo Adewale Tejuoso's entire stipend for the past ten years has been going directly into the accounts of the Oke-Ona Egba Dynasty Fund for scholarships to all deserving Nigerian students' that apply, for educational assistance, Hundreds of Nigerians have benefited from this scheme over these ten years. At the close of this century this charade may play itself out and a new dawn 21st century shall surely bring its abundant blessings of freedom and justice, to the oppressed and downtrodden. The Psalmist has this comforting words to say to the battle weary Israelites (in his 126th Psalm) thus: 1. "When the Lord brought us back to Jerusalem, it was like a dream! 2. How we laughed, how we sang for joy! Then the other nations said about us "The Lord did great things for them". 3. Indeed he did great things for us How happy we were! 4. Lord make us prosperous again Just as the rain brings water Back to dry riverbeds 5. Let those who wept as they planted their crops gather the harvest with Joy! 6. Those who wept as they went Out carrying the seed Will come back singing for Joy,

11 As they bring in the harvest" TEV SO LET IT BE LORD"

Kabiyesi Alaiyeluwa OOa Dr. Adadapo Adewale Tejuoso

12 KABIYESI'S PROFILE

KABIYESI ALAIYELUWA OBA DR. ADEDAPO ADEWALE TEIUOSO. ORANMIYAN. KARUNWI III. OSILE OKE-ONA EG BA - AN INTERNATIONAL PERSONALITY - BEING THE TEXT OF SPEECH DELIVERED ON THE 10TH ANNIVERSARY OF HIS MAJESTY'S ASCENSION TO THE THRONE - 20TH MAY 1999 BY PPG LEKAN OGUNPIMU RI9110. LAGOS. NIGERIA The Speech I am about to deliver today about our friend, mentor and father, His majesty Oba Dr. Adedapo Adewale Tejuoso, Oranmiyan, Karunwi HI, Osile Oke-Ona Egba is expressed in these distinct statements. ONE:Sir Winston Churchill Once said and I quote "Courage is the first of human qualities because it is the quality which guarantees all the others". TWO: "Tisn't life that matters! It’s the courage you bring to It" - Hugh Walpole THREE: "Service to others is the expression of love in action" FOUR: Scholarship: Quoting from Voice of courage (Chief Obafemi Awolowo). Every searcher after truth must have industry, honesty, tolerance and inflexibility'in the cause of what he knows to be true". In Chief Awolowo's opinion all these arecardinalattributes of scholarship. Chief Obafemi Awolowo further advised the searcher "...Diligently to search for truth, the insight to discover it, the courage to proclaim it to a hostile audience and the tolerance not only to be charitable to those who disagree violently with them, but also to acknowledge the truth in whatever quarters it may be found." Concluding he asserted, "In the world of scholarship, there is not mutual and self destructive animosity such as you find in ordinary life".

13 As we put our search light on our Dear Kabiyesi! Oba Dr. Adedapo Tejuoso, as an International personality, we shall discover that two words will constantly be mentioned, COURAGE AND SERVICE, because he demonstrated COURAGE in the face of intimidation in International Sports and gave SERVICE a distinction through his "Selfless. Service" in Rotary. Those who are scripturally inclined will know that the Almighty Father has a way of preparing his chosen ones for great tasks ahead of them. To liberate Israelites of old, He allowed Moses to be brought up in Egyptian Palace so as to understand and appreciate the norms, culture and the mind of the Royal Father of Egypt. To liberate the world through the might of his word, Jesus Christ was born in the manger so as to have a common touch of the lowly people he had come to redeem. In our time in order to have capacity to lead his people to their promised land Dr. Nelson Mandela spent twenty-seven years of his life behind bar to emerge as His Excellency the President of free, unshackled, unapartheid South Africa. Yes, one would expect me to say this and right here in our own home an ex-head of state retired General and member of World Eminent Persons' Group was like his friend Dr. Nelson Mandela clamped down in gaol. He came out by divine intervention as Chief Olusegun Aremu Obasanjo to the waiting arms of destiny to lead all his people from poverty, degradation to a higher level of existence. The Lord had done all these to show his greatness and surely they are marvellous in our eyes. To what preparatory school has Papa God sent Alaiyeluwa Oba Dr. Adedapo Tejuoso, apart from Mrs. F. Kuti's class in order to enter Abeokuta Grammar School? He sent him to Rotary International via a club called Rotary Club of Ikeja through Alhaji Adeyemi Adeniran in 1973, February 19th and inducted by the club President Chief Anofi Guobadia. He grew in knowledge and wisdom and he rose to the top as a District

14 Governor in 1986-87. His records are legendary, (to be touched upon later). Here he learnt the true meaning of SERVICE ABOVE SELF. And Masonry beckoned to him also on the 15th of September 1973, true to his spirit of adventure and successful living he went through the dizzy height of Masonry to the 32nd degree out of the possible 33 degrees before he resigned his membership when he found Jesus Christ as it were on the way to SALVATION. (HALLELUYAH).

I do not wish to forget his involvement in sporting activities especially badminton at the national level from 1970 which culminated in Kabiyesi receiving an international award for meritorious service from International Badminton Federation (IBF) in 1990. And for many years Teju Industries Limited was synonymous with Badminton for the company nurtured the game from birth to maturity. Badminton gave Kabiyesi the exposure he needed and he demonstrated courage in the face of naked aggression and wanton oppression a.k.a. Apartheid at International level. Distinguished ladies and gentlemen it should be clear to us that every Moses has his Red Sea to cross, every Joseph his Dungeon cell to dwell in: While every Christ, His cross to bear before his promised destiny is reached. When life has a great promise for us it sometimes begins by hurting us. Kabiyesi was no exception. In the middle of his service year as chairman of ABAN, it got to a stage he had to resign on principle. Kabiyesi's International connection started at Trinity College, (TCD) Dublin in the Republic of Ireland, where he made friends on a global level - Africans, Irish, English, Scots, Malays, Asians Palestinians, Arabs, Americans, West Indians etc. You may wonder how this could be possible for a medical student. Apart from meeting his friends at the Four Pees at St Stephen's Green on Friday nights, Dr. Tejuoso as the then president of the Nigeria Students

15 Union in the UK and Ireland (Eire Branch), had the opportunity of hob-nobing with Ambassadors, Ministers from different countries when invited to cocktails and dinners. It was not unusual then to see Kabiyesi in black bow tie, large cigar in one hand while sipping rare cognac and Irish mist. INTERNATIONAL ACTIVITIES THROUGH BADMINTON Kabiyesi Oba Dr. Adedapo Adewale Tejuoso and Late Mr. Isaac Odunlami were the pioneers of Badminton in Nigeria in 1970. While Mr. Odunlami was the first chairman of the association in Lagos State, where it all started in Nigeria, Kabiyesi was the association's first Vice Chairman. Kabiyesi soon became the national chairman. During his tenure as chairman of Amateur Badminton Association of Nigeria (ABAN) Nigeria, applied and became member of the International Badminton Federation (IBF) in 1976. By now to expel South Africa from the Association, had become a real issue in the minds of Africans and their allies for the South Africa's Aparthied Policy. MALMO SWEDEN DECLARATION The motion had just been defeated that South Africa Badminton Union (SABU) be expelled from the International body. After the announcement was made, Kabiyesi Tejuoso got up and made his Malmo declaration and I quote Since the motion to expel South Africa has now been defeated, it means she will remain at the meeting with us, we have only waited thus far to see her expelled. But now that she is not expelled, we as Nigerians do not have the mandate to sit at the same meeting with racist South Africa, consequently we are withdrawing from further participation at this meeting". The two representatives from Nigeria Mr. Patrick Okpomo and Dr. Tejuoso then walked out of the meeting. The incident reminds me of an elephant and his friend a flea which seated perched on the elephant's ear always accompanying him wherever he went. One day they went through a jungle bridge that was

16 rather rickety and unstable. After successfully crossing over the bridge the flea whispered into the elephant’s ear. "We shook that bridge friend, didn't we?" No sooner than the Nigerian delegates left the meeting another African from Tanzania Mr. W.W. Kente also walked out in solidarity and African Badminton Federation was born (ABF) - with Nigeria, Tanzania and Kenya as founding fathers. It took courage, for a man to stand for his right. Kabiyesi has that courage. By 1981, Kabiyesi had been elected, the first African ever, to the world governing body of International Badminton Federation (IBF). In one of his fearless speeches, Kabiyesi Oba Dr. Tejuoso as a delegate from Nigeria addressed the Annual General Meeting of (IBF) in Beijing, China on Tuesday 19th May 1987 demanding that Apartheid South Africa be thrown out of IBF. Sincerely the Speech was an act of courage, patriotism and conviction that good will triumph over evil. Just let me quote from his speech this short portion, "We should realise by now that racial issues are as deadly as the atomic bomb". "But how else can we make a deaf nation listen ? IBF must not he caught hob nobbing with the South African Badminton Union on doom's day". "Apartheid South Africa has made self centred sadists of most of us. We are indifferent to the sufferings of others in their own fatherland. We are all becoming like stray dogs, toothless bulldogs for that matter. Deaf but barking, unyielding and ready to be blown up with South Africa come 1999" end of quote. His major contribution could be described as the restructuring of the IBF in taking into consideration African sports development and its serious concern about aparthied in South Africa. Needless to say apartheid collapsed in South Africa, our dear Kabiyesi met face to face with Dr. Nelson Mandela and his wife when they visited Nigeria to say a big thank

17 you to General Olusegun Obasanjo Rtd. and family. Kabiyesi donated a continental (AFRICA) cup known as Dr. Tejuoso's cup for the Junior Team event, always won by Nigeria. His Majesty Oba Dr. Adedapo Adewale Tejuoso's service to others of "SERVICE ABOVE SELF". This very streak in him showed up glowingly during his years in Masonry and Rotary. In Masonry his acts recorded in his book "The Ultimate Honour" that he was invited with his wife Lara to Scotland and spent sometime with the Most Worshipful Grand Master Mason of the Scottish Constitution J.M. Marcus Humphrey of Dinet and his family at their home - a 2, 500 Acre Estate - close to the Balmoral Castle. Not every Mason has such opportunity; Kabiyesi must have deserved it. He gave freely to worthy causes without making a show of it, as it is customary with Masons. In Rotary, he demonstrated total commitment to the ideal of service and that's how he earned his motto "Ohun Ako ni Tunse, Akoni fowokan" - he touches nothing that he does not adorn "Nihil Quod Tetigit Non Omavit". Before I give the list of his achievements in Rotary, let me share this true story with you. Kabiyesi had to be in Lagos for the installation of another Rotary President at his club in Ikeja. He could not get a flight out of Gatwick Airport, so he made a frantic effort to get to Heathrow where he was lucky to have a flight to Lagos. He was even prepared to travel on the popular sector. He just told me, he must be in Lagos at all cost and he was. I discovered the friendship in Rotary through him. There we were at Victoria Station seeing Kabiyesi off. While we were checking in his suitcases a white-man just said hello to him in a most familiar way, "hello my fellow Rotarian he said, what"s your line of business etc; and before I could blink, they were exchanging cards. They both wore the badges of service in the lapel buttons - signifying true friendship and service (Rotary

18 pins) and that's a crucial factor in Rotary, development of acquaintance as an opportunity for service. Rotary brings hope was the theme for 1986 - 87 when Kabiyesi served as the District Governor of RID 911 newly created then (Lagos & Ogun States). His achievements Internationally - included a three legged group study exchange from USA and our district 911, youth exchange with USA, CANADA and AUSTRALIA; encouraged $506,000 to be contributed by fellow Rotarians and friends towards Paul Harris fellows, the largest ever in Nigeria. The target was exceeded. During his year in office, awareness to Polio Plus Eradication Programme was being pursued. The first Rotary donated cup was won by Ogun State Government under the auspices of the then Federal Minister of Health, Prof. Olikoye Ransome Kuti. Kabiyesi had the very pleasant task of presenting the highly coveted cup to the representative of Ogun State, his own home state. The membership in clubs grew from 2,200 plus to over 3,300 Rotarians within the year (1986 - 87) . For this hard-work he won many awards, the Rotary Foundation citation for meritorious service 1986-87, Presidential Citation Rotary Brings Hope 1986-87. "Patron of Rotary" 1996-97, an award specifically reserved for Royalty and Heads of States. He also won the prestigious award - "Service Above Self" - 1997-98. Only a very limited number of Rotarians worldwide are recognised with this award on annual basis. The award recognises outstanding efforts in the promotion of Rotary International (R.L) objectives and constitutes Rotary's highest honour for a Rotarian. In conclusion, it can be said that Kabiyesi Alaiyeluwa Oba Dr. Adedapo Adewale Tejuoso, Oranmiyan, Karunwi III, Osile Oke-Ona Egba has truly stretched the hands of friendship over great lands in building bridges of

19 International understanding, goodwill and peace through his profession, business and service to others. Truly an International personality. Love is the doorway through which man passes from selfishness to selfless service. We pray that your life Kabiyesi may be a benediction to all whom you meet. We thank God for your most wonderful exemplary life. Ka 'de pe lori, Ki bata pe lese Kabiyesi; Kabiyesi; Kabiyesi. By Chief Lekan Ogundimu PDG + RID 91101996 - 97

AS YOU READ THROUGH THIS BOOK: PLEASE REMEMBER AND PRAY FERVENTLY FOR, THE OPPRESSED, THE DOWN-TRODDEN AND THE NEEDY AMONGST US BY SENDING YOUR GENEROUS DONATIONS FOR THE AWARD OF SCHOLARSHIPS AND OTHER NECESSITIES OF LIFE FOR THE ABOVE-MENTIONED PEOPLE IS TOO BIG BUT DONATIONS IN EXCESS OF N2,000.00 SHALL BE VERY WELL APPRECIATED GOD BLESS YOU ALL. (AMEN). PLEASE WRITE YOUR CHEQUES IN THE NAME OF OKE-ONA EGBA DYNASTY FUND ADDRESS: NILE'S PALACE, SAPON, AGO-OKO, P.M.B. 2005, SAPON, ABEOKUTA.

20 Chapter 1 AN OVERVIEW - IT IS TRUE It is true that there are rumblings, disquiet, dissatisfaction amongst the Egbas, especially within the Abeokuta capital- between people who are supposed to know or ought to know all about Egbaland and other regions in Nigeria and the world at large. People who walk in corridors of power in Egbaland - and beyond. The dissatisfaction referred to unfortunately surrounds the 'heads' of Egbaland - their Obas. The Alaiyeluwa, the Kabiyesi the Igba Keji Orisa - whose words are words of wisdom, whose words or actions cannot be disobeyed for they speak for the 'gods' of the ancestors, and in a way for the Lord Almighty. The Chiefs surrounding them albeit have their secret agendas, which could not be the Kabiyesis' wishes; yet they stamp every unholy action with stamps of authority - why should this be? It is true that Egbas have FOUR autonomous kingdoms (Egba Alake, Egba Oke-Ona, Egba Gbagura and Owu). It is true that these distinct groups have a common heritage by being Yoruba and by implication descedants of ODUDUW A with the ancestral home in De-Ife. It is true that while in their original homesteads called ORILE, they were engaged in inter tribal wars with other Yoruba sub ethnic groups and other non-Yoruba speaking group, e.g. Dahomey for survived. It is true, they decided to split from Maye war in Ibadan and migrated in about 1830 to a place already divinely blessed for them as predicted by the Chief Priest of Ifa Oracle - TEJUOSO an Oke-Ona man. The group was led by Lamodi (an Igbein Egba man), who was mortally wounded in war while saving the lives of others. A.K. AJISAFE recorded that Sodeke led the Egbas to its promised "Carman" which they named OLUMO, and because of its rocky landscape ABEOKUTA.

21 It is true, that each set of people (FOUR distinct groups) was ruled by the Warlords, the Ogbonis, until the Oba of a particular area was chosen and installed. And it is true that no set was subservient to the other. It is true that the first set of Obas to be installed in Abeokuta were: The Alake in 1854 The Osile in 1897 The Agura in 1870 The Olowu in 1855. It is true that settlement in Abeokuta still caused a lot of more wars of various magnitude especially with Dahomey; internal wars and wars with neighbours all these wars are well articulated in the history of Abeokuta by A.K. Ajisafe, It is true that in 1898 Governor McCullum from Lagos brought the FOUR Obas in Abeokuta together for a meeting, for the first time removed their face shrouds to look at each other - The ALAKE, the OSILE, the AGURA and the OLOWU. It is true that another custom was broken for hitherto it was a taboo for an Oba to meet another Oba face to face. It is true that in 1903 there were (22) Twenty-Two Obas in Yoruba land with beaded crowns as authenticated by Ooni of Ife Oba Olubuse I in the presence of Governor MacGregor at the Government house in Lagos on 28th February 1903. It is true that the list contained the names of the FOUR Obas in Abeokuta. The Alake, the Oloko (Osile), the Agura and the Olowu. It is true that there existed an Administration and Government in Egbaland amongst the Obas known as Egba United Government (EUG) with the symbol of FOUR Hands holding one another. It is true that the Egba United Government was a Sovereign Independent State outside of Nigeria, before it was amalgamated with a larger Nigeria in 1914 thus losing its independence under Lord Ludgard's administration. It is true that Christianity first found its footing in Egbaland in 1843 - 45. It

22 is equally true that the first newspaper in Nigeria started right here in Abeokuta as lwe Iroyin, (a bilingual paper) in 1859. It is true that within the Federation of Nigeria and amongst the Yoruba race, the 'Egbas' have produced quite a number of outstanding men and women in all the spheres of human endeavours. It is true that the Egbas have contributed greatly and largely to the development of other people's wealth, culture etc. more than their own. It is true that this book is written to correct misinformation been peddled about by highly respected Chiefs and individuals in the society thereby causing disaffection. These people who know they can only be relevant when things are chaotic; need to create scapegoats for their own shortcomings, they need litigations in courts to be heard of in newspapers. It is true that this book will be addressing people whose hearts are hardened - that's just great. It is true, perchance their children or children's children would understand and make good what is bad. It is true that this write up has been backed with facts so as to cut down areas of disagreement. Let me just quote from History of Abeokuta what A.K. Ajisafe in Yoruba "Eniti Oba fe ire ilu, ti Oba si nso otito eyiti o mo pe yio ba iwa buruku awon alase ilu wi ko le ri idijoko. O dabi enipe Ilu Egba lo ko oloto ju gbogbo ilu aiye yoku lo." In English I venture to translate thus:- "He who seeks the welfare of his country (Community) and speaks the truth that he knows will curb the excesses of the leaders in government/politics cannot be at ease. It is like Egbaland is totally against any truthful person more than any other place in the world". It is true, that I felt very sad when I met Kabiyesi at his residence late at night collating data on lands belonging to Oke- Ona Egba ceded to Remoland. It dawned on me, that he took service to the community very seriously, this was a time he should be in bed, but he was there with the

23 Oloris putting page upon page for forward transmission to Abuja. It is true that 33 villages at Orile Oko have been merged with Remo division of Ogun State even though these villages have their history deeply rooted in Oke-Ona Egba. 10 other villages of Orile-Oko at the Government Reservation are also now annexed to Oyo State. It is true that Kabiyesi Oba Tejuoso Karunwi III had appealed to all arms of Government up to Federal level for restitution but his request has been met with deafening SILENCE. How long!. It is true that Kabiyesi Oba Tejuoso believes this is a community treasure trove that should not be thrown away. He has appealed to The Federal Government, to the State Government, also Boundary Adjustment Commission. He had made copious references to ODULANA commission of enquiry. It is true that Kabiyesi Alake Oba Dr. Oyebade Lipede has reigned for many years and may his reign continue to be blessed with peace, tranquility and prosperity. It is true that the other Obas treat his person with respect for his age - but the hard fact of life is that they are brother Obas. In fact that's how they address each other. It is true that the institution of Oba is quite distinct, it should not be confused with biological age. An Oba represents a tradition that traces back to Oduduwa - I would not be surprised if it is traced to SOLOMON and Sheba. What is however certain is that it can be traced back to Noah and Adam. It is true that Alake should be a Paramount ruler. What is not true, is that he should be the only one, the other three Obas were there at the establishment of a place called Abeokuta Egbaland - 1830 and even before then they were all co-founders and joint inheritors of this glorious land.

24 It is true that the Ogun State Government of His Excellency late Chief Bisi Onabanjo wanted a change to increase paramount rulers in Egbaland, hence his letter through the Secretary to the Government, to The Four Divisions of Ogun State in 1982. It is true, that the people who acted the spoilers were people who should know better in Egbaland. It is true, that the good people of Oke-Ona, Gbagura and Owu protested, that their plea for actualization of the Government policy be implemented, but met a wall of SILENCE. It is true that the Oke-Qna, Gbagura and Own (OGO) Obas are fighting for their historical rights (of births and status) and not for stipends; even one gives away his salaries to fund Oke- Ona Egba Dynasty Foundation an educational endowment. It is true that they have been protesting for a long time, to all successive Governments in Ogun State but they met a wall of SILENCE. It would seem to have become, (God forbid) a case of opportunity once lost, could hardly be regained. It is true that the "OGO" Obas of Oke-Ona, Gbagura and Owu believe in their just cause. It is true that each of the four Obas was assigned areas of jurisdiction with consenting authority in 1952. It is true that most of these rights have been usurped. It is true that the Osile Oke-Ona Egba Oba Dr. Adedapo Adewale Tejuoso has been appealing to all sons and daughters of Egbaland for equitable treatment of all the four traditional rulers who co-founded Abeokuta. Let us also ponder on some of these true sayings of old:- MY COUNTRY II "God grant that not only Love of liberty But a thorough knowledge Of the rights of man May pervade all nations Of the earth, so that A philosopher may set His foot anywhere On its surface, and say

25 "this is my country" - Benjamin Franklin

DEAR LORD AND FATHER OF MANKIND 1 "Dear Lord and Father of mankind! Forgive our foolish ways! Reclothe us in our rightful mind, In purer lives thy service find, In deeper reverence, praise In simple trust like them who heard, Beside the Syrian sea, The gracious calling of the Lord, Let us like them, without a word. Rise up and "Follow Thee, O Sabbath rest by Galilee! O calm of hills above. Where Jesus knelt to share with Thee Silence of eternity Interpreted by love! With that deep hush subduing all Our words and works that drawn The tender whisper of Thy call As noiseless let Thy blessing fall As fell manna down Drop Thy still dews of quietness, till all our strivings cease; Take from our souls the strain and stress And let our ordered lives confess The beauty of Thy peace Breathe through the hearts of our desire Thy coolness and Thy balm; Let sense be dumb, let flash retire; Speak through the earthquake, wind and fire, O still small voice of calm" - John Greenleaf Whitter It is true that Egbas have a rich heritage, norms and customs which have stood the test of time. But should that custom be rooted in injustice and should we still condone it? It is true, and that was not far away, it would still be in our recollection

26 when the town cryer would go through Abeokuta to announce "the Kabiyesi had asked me to tell you, if your goat goes astray, seek it and find it; but if your child or ward is missing, do NOT seek him". At the end of it, the town cryer would ask from the crowd that had surrounded him by the sound of his 'gong' Have I said well, the children would answer "you have spoken well", others would answer "you have not spoken well". That was a custom of child kidnapping some forty to fifty years ago! It was a custom all right, could anyone dare send anyone out to now make such foolish statement? Times are changing. Times have changed. Times will continue to change. We cannot pretend otherwise. It is true that H.T. Hamblin wrote "Some people cannot think abstractly, and cannot think of God as the one Pervading Spirit, but they can think of God, and Love personified in Jesus Christ. They can train themselves to think of Jesus being present with them. They can reserve a chair for him as the unseen guest. They can talk to Him; tell Him all their sorrows; share with Him all their joys; confide in Him all their hopes and aspirations. In course of time, the presence of Jesus becomes a reality that it is the most real part of their lives". If the Almighty Father could change His mind to reveal Himself to us in the form of His begotten Son Jesus Christ. What is so big in a man made rule instituted less than two hundred years ago that it cannot be changed? I have started at the very top to let us know how insignificant we all are in the scheme of this world. It is true that a country called United Kingdom - our very own Colonial masters; after many centuries of ruling the world - the Empire whose sun never sets decided to grant various countries under their aegis freedom and independence, after the United Kingdom had settled down after the second world war. Harold Macmillan acknowledged the wind of change

27 that was blowing through their colonies - needing a change. Why did Britain decide to have a change of mind and not to hold on to their ancient relics? He knew change was the only name given to Progress. It was inevitable. So my dear traditionalists, what is so important in our history that could not give room for development? Can you imagine what four Paramount rulers would achieve instead of one? One Pastor was demonstrating the power of prayer, he said when you pray alone with holy anger you raise 1000 watts of energy, but when two or three pray together they raise over 5000 mega watts of power. The synergy is enormous. "A gbajo ozvo ni a fi nso ya" Unity is strength. It is true that Nigeria as a country was contrived in 1914 over an evening tea party by Lord Ludgard - River Niger ah! Why not Nigeria, of course it became Nigeria. Traditionalists, believe me, that name one day would change; and besides politically aware groups had been clamouring for change-in nearly every aspect of the management and governance of this country, and the change is afoot and God willing, it would manifest in our life time. Lest I forget, United Kingdom had of recent turned the search light on itself, all they now think of is devolution and sharing of power amongst the Nations that make up that noble country (England - Scotland- Wales - Northern Ireland) change is inevitable. It would come, when it would come, all we need do is to prepare. What is so important about our culture that we are so antagonistically blinded by self ego, and ego trip - where a Chief wants to behave like an Oba, a Bale like Orisa, of course Oba like god. And Mr. average the Lord of all the surveys. Is the adage true "that Egba has no leader as everyone behaves like a king" Egba o lori gbogbo won se bi Oba? What is so supreme about our culture that we fail to rally round each Nation within our four sided nation to do what is right? Is it to Egbaland's

28 benefit, if we were to lose 40 villages to our neighbours? It is true that the anatomy of a problem contains the following elements thus: (1)Something should be happening that is not happening (2)All problems can be described using the same format. To thoroughly describe a problem we must determine its nature, location, time - frame, size and pattern. (3)Each problem has boundaries and limits, these must be isolated before a problem can be solved. (4)The problem has its own distinctive elements, which provide the major clues for solving problems. (5)And final common element to all problems is that the cause of any problem is related to a CHANGE. • It is true, that your typical Egba man, with all his learning is prepared to sacrifice all for a worthy cause, even to a total stranger rather than lift a finger to help his own brother. • It is easy for this rare breed to talk about world affairs, raise issues to help an unknown soul in Zungeru rather than help his neighbour. • It is true that this behavioural attitude is part of his history; while a section was at war the others were known to have looked the other way. • "It is true we live in the present, we dream of the future, But we learn eternal truths From the past" - Madame Chiang Kai-Shek • It is true that a lot of information, has been included in this book (court cases, Gazette, letters etc.) to show that the matters discussed - Paramountcy in Egbaland, Chieftaincy affairs and other matters are real and not just fictions. That the Obas and the sections involved are not just crying wolf in vain. Paramountcy in this context means true

29 Emancipation of the Oba and his people, especially from modem day slavery. • It is true that they have protested, and crying Out Loud as can be demonstrated by signed letters, petitions and decided court cases. • Finally, it is true that the FACTS contained in this book are to prove that Abeokuta is entitled to FOUR Paramount Rulers NOT ONE. • It is true that "TIME IS Too SLOW for those who wait Too SWIFT for those who fear Too LONG for those who GRIEVE Too SHORT for those who REJOICE BUT for those who love Life is Eternity" - Henry Van Dyke AS A.K. AJISAFE prophetically warned in his book, the history of Abeokuta. "BI AIYE BA TI OWO ENI BAJE AMOPE AIMO WA HU WA NI"

30 Chapter 2 EGBA ROOTS TRACED Like Alice in wonderland - where shall I begin my story? Right at the very beginning is the correct place to start a story, answered the Queen. The Egbas like the other Yoruba clans had been engaged in many hostilities and wars, alliances were formed and broken, depending on whose side the bread was buttered, the alliances would hold. The dispersal of old Oyo, due to Ibadan wars, Egbas versus Ijebu wars, Ijaye, Owu et al so goes the story. The remnants of the warriors decided to have a rest and say good-bye to arms struggling. So a divination of Ifa oracle was called for. The Chief diviner being the Head Ifa Chief Priest Tejuoso (an Oke-Ona Egba man) foretold through the Ifa oracle of a prosperous nation still a-head of them, to be inhabited with a promise of civilisation coming through some men of different skin. His prediction was proved to be true from 1842 onwards, the warriors and their families settled in Abeokuta under the Olumo Rock on the 5th of August, 1830.

The Olumo Rock

The Centenary Hall at Ake built in 1930 bears testimony to this. The Ifa Chief Priest Tejuoso, was right again, the white men came calling in 1842 with bibles in their hands. Sodeke the leader of the combined Egba people welcomed the strangers warmly. It was said that he asked Townsend to sit

31 on his lap while he patted him on the head. So Christianity came into Nigeria via Abeokuta. St. Peter's Church Ake and St. Jude's Church, Ikija, Oke-Ona Egba, were some of the earliest churches built in Abeokuta.

St. Jude's Church Ikija, Oke-Ona, Abeokuta

Egba Roots Traced In the meantime, the four groups in Abeokuta settled down in their various domains. It was easy in those days to locate one's clan by the tribal marks on the face, dialectic tonation, and the fact that it was just a small community round the Olumo Rock then. Owu settled their Obaship tussle in 1855, Gbagura followed suit in 1870 and Oke-Qna also crowned their Oba Karunwi I in 1897. The Egba Alakes enthroned Oba Okukenu on Ake throne in 1854. Egbas were having incessant attacks of wars from her neighbour - the Dahomey people of Benin Republic. The grouse of their King Ghezo was that the Egba had white men serving them. The missionary work of Christianity had taken root; and Abeokuta controlled Isheri entry point to

32 the West and Ebute-Metta up to Iddo now part of Lagos. The European government in Lagos protectorate needed outlet for trade and communication, road network and transportation, so Abeokuta government was enticed into friendship. A landmark occurred in 1898, as has been mentioned earlier Governor McCullum from Lagos representing Her Majesty's (Queen Victoria's) government in the United Kingdom proposed that the four ruling Obas should meet; mark you, for the first time and to unveil their beaded shrouds. A pact was formed of Egba United Government pn-one hand amongst themselves and on the other hand the Queen of England, Ireland, Wales, India etc. They had to discuss with McCullum through the interpreters.

The emblem of the Egba United Government (EUG) symbolizing the four (4) sections in unity - four equal hands

The educated freed returnees from Sierra Leone, U.S.A,, England, West Indies, Liberia who found their ways home settled in Abeokuta and became agitators for various reforms. Publishing of a monthly periodical called "Iwe Iroyin" both in English and Yoruba was started in 1859 by Rev. Townsend. The first of its kind in what is now known as Nigeria. Beaded Crowned Obas

33 In 1903, a list was presented of Yoruba Obas entitled to wear beaded crown by the Oni of Ife - Olubuse I at a meeting of the Central Native Council held at Government House, Lagos with His Excellency the Governor Sir William MacGregor presiding.

------

Egba Roots Traced Connection with the obsequies of his late brother, Prince Oyekan. His Excellency also told the Oni that he had received a telegram from the Alake of Abeokuta who requested to be advised of the time the Oni was leaving Lagos for Ife. The Alake expressed a desire to arrange to meet the Oni outside the walls of Abeokuta in order to pay him his respects. Some of the Ife descendants residing at Lagos accompanied the Oni of Ife to Government House. His Excellency thanked them for having come with the Oni, and told them they were quite right in coming. His Excellency also said that he expected the Ife people at Lagos to look after the Oni his friend, for, besides this title to their consideration, the Oni was their Chief, and they were duty bound to treat him with the honour and respect due to his high and dignified position. After the Governor had satisfied himself that the Oni's wants were duly supplied and his comforts properly studied. His Excellency told the Great Chief that he would no longer detain him as he no doubt wanted sufficient time to rest himself before the meeting of Council in the evening. The Oni and his followers then withdrew. A meeting of the Central Native Council was held at Government House, commencing at 7.30p.m. His Excellency the Governor Sir William

34 MacGregor, M.D., K.C.M.G., C.B., presided. Besides the members there were also present, by special invitation, the Oni of Ife, the Akarigbo of Shagamu and the Elepe of Epe. The Oni wearing his crown sat on the right hand of the Governor and had his back turned to the Members of Council. The minutes of the last meeting were read and confirmed. The Governor opened the Council by observing that it was a special sitting convened for the special purpose of dealing with the crown case of the Elepe of Epe. But before introducing this question, His Excellency informed the Council that he had heard with great sorrow that the town of Ogbomosho was burnt, and that 60 persons including the Lemomu perished in the conitagration. The Governor had sent a telegram to the Bale to express his sorrow, and also £100 for distribution amongst the people in their distress. Tomorrow His Excellency again hoped to send to ask how the people fared. The Governor now addressed Council on the great question of the crown of the Elepe. His Excellency said that, for the purpose of obtaining trust worthy information, he had asked his friend the Oni of Ife to be present at the meeting of Council and instruct the members on the great question that was before them. There was no Chief in Yoruba who did not know who the Oni was. The greatest Chiefs including the Alafin of Oyo, traced their descent from Ife. On account of its antiquity, the house of Ife was the most ancient in Yoruba until the present day. It remained the only place where the highest distinctions were conferred on the Great Chiefs or Yoruba. The greatest authority on questions connected with the wearing of crowns is therefore centered on the Oni of Ife. The Governor considered that the Oni had done His Excellency and the Council a great honour in coming to enlighten them on this question. His Excellency regretted that Prince Eleko was unable to be present as he was engaged

35 in celebrating the obsequies of the late Prince Oyekan. But, however, Prince Eleko had chosen Chief Obanikoro to be his representative at the meeting. The importance of the question to be discussed did not lie in the special case of the wearing of the crown by the Elepe of Epe, but rather in the general principle involved . First:- The dignity, position and authority of the Great Chiefs would be affected if the wearing of crowns became common. If any man was allowed to assume a crown when he thought fit to do so, the distinction between the rulers and the common people would cease to exist. Therefore, with the view to protecting authority, the right to wearing a crown must be jealously guarded. Secondly, It would be a serious thing not to allow a Chief to wear a crown if he was entitled to do so by birth and position. If a man had a right by birth or position, it would be a serious thing to interfere with it. This would be an unjustifiable encroachment on rights and privileges. The two important points to be regarded in the consideration of the case before Council were to safeguard the body of Chiefs by preventing a man who was not entitled to wearing a crown from doing so, and to preserve the right of an individual to wearing a crown, if he was entitled to do so. His excellency continued by saying that he did not know if the Elepe was entitled to wear a crown. The Elepe had said that he was so entitled, and the Akarigbo on the other hand had denied that the Elepe had this right. If the Elepe was entitled to wear a crown, he should be allowed to wear it. If he was not entitled, he should not be permitted to wear the crown. The Elepe had however assumed this right and had been wearing a crown before the Akarigbo challenged the right and objected to the wearing of a crown by the Elepe. His Excellency therefore asked the Akarigbo to state to the Oni and the council his ground for objecting to the wearing of a crown by the Elepe.

36 The Akarigbo requested to be allowed to ask the Oni whether he was not his son. The Elepe asserted that he also was the son of the Oni. The Ooni said (to the Interpreter): Thank the Governor thrice for me. A man should speak only what he knows to be true. Only the Akarigbo and the Awujale have the right to wear crowns in Ijebu. Even if the Akarigbo is a chicken, he is the head of his government and is entitled to wear a crown. Both the Akarigbo and the Awujale had their crowns originally from Ife. I had only been a few days Oni before the present Akarigbo was installed. Besides the Akarigbo and Awujale I do not know of the rights of any one else in Ijebu to wear a crown. No one on the face of the earth has power to give the Elepe of Epe a crown unless the Oni of Ife. Even the Alake of Abeokuta has not this power - The Alake of Abeokuta and the Alafin of Oyo had their crowns originally from the Oni of Ife. The following are the rulers to whom crowns have been given by the Oni of Ife: The Alake of Abeokuta; the Olowu of Owu (Abeokuta); the Alafin of Oyo; the Oba of Ado; the Oshemoye of Ondo; the Awujale of Ode (Ijebu); the Alara of Ara; the Ajero of Ijero; the Orogun of Ila; the Owa of Ilesha; the Alaye of Efon; the Olojude of Ekiti; the Olosi of Osi; the Ore of Otun; the Akarigbo of Remo (Ijebu); the Alaketu of Etu; the Elekole of Ikole; the Olowo of Owo; the Ewi of Ado; the Oloko of Oko (Abeokuta); the Alagura of Agura (Abeokuta). In answer to a question from the Governor, the Oni said that he had never before heard of an Elepe assuming the right to wear a crown. The Oni also explained that if a crown had at any time been assigned to an Elepe, that Elepe would have paid the necessary fee. But there was no evidence in Ife that an Elepe had at any time paid this fee. The Oni further explained that on occasion of original assignment of a crown, a fee of £50 at least was paid to the Oni of Ife. This fee was demanded only from the

37 first ruler of the territory for which the crown is assigned. His successors are not again called upon to pay the fee. But each new ruler on succeeding to his father is required to announce his assumption of the crown to Ife, and at the same time to send presents and offerings for an auspicious reign. Some great rulers - for example, the Alafin of Oyo - on succeeding to the crown pay over again the fee due to the Oni of Ife. The Oni, also stated that some rulers sent him annual presents, and he showed the Council the horse-tailed staff which was sent to him by the Alafin of Oyo. THE LAST RULER THAT PAID FOR FHS CROWN TO THE ONI OF IFE WAS THE AKARIGBO OF SHAGAMU.

THE RULERS TO WHOM CROWNS HAVE BEEN GIVEN BY THE ONI OF IFE 1. THE ALAKE OF ABEOKUTA 2. THE OLOWU OF OWU (ABEOKUTA) 3. THE ALAFIN OF OYO 4. THE OBA OF ADO 5. THE OSHEMOYE OF ONDO 6. THE AWUJALE OF ODE (IJEBU) 7. THE ALARA OF ARA 8. THE AJERO OF IJERO 9. THE OROGUN OF ILA 10.THE OWA OF ILESHA 11.THE ALAYE OF EFON 12.THE OLOJUDE OF EKITI 13.THE OLOSI OF OSI 14.THEOREOFOTUN 15.THE AKARIGBO OF REMO (IJEBU) 16.THE ALAKETU OF ETU

38 17.THE ELEKOLE OF IKOLE 18.THE OLOWO OF OWO 19.THE EWI OF ADO 20.THE OLOKO OF OKO (ABEOKUTA) 21.THE ALAGURA OF AGUR A (ABEOKUTA)

Besides the members, the Oni of Ife, the Akarigbo of Shagamu and the Elepe of Epe were present by special invitation. The meeting in part had to do with the Elepe of Epe wearing beaded crown. Quoting "The importance of the question to be discussed did not lie in the special case of the wearing of the crown by the Elepe of Epe, but rather in the general principle involved. First:- The dignity, position and authority of the Great Chiefs would be affected if the wearing of crowns became common. If any man was allowed to assume a crown when he thought it fit to do so, the distinction between the rulers and the common people would cease to exist. Therefore, with the view to protecting authority, the right to wearing a crown must be jealously guarded. Secondly:- It would be a serious thing not to allow a Chief to wear a crown if he was entitled to do so by birth and position. If a man had a right by birth or position, it would be a serious thing to interfere with it. This would be an unjustifiable encroachment on rights and privileges." The two principles involved can he summed up thus: (1)To safeguard the body of Chiefs that they and they only who are entitled to wearing same and to prevent those who are not entitled from wearing same. (2)And to preserve the right of an individual to wearing a crown if he was entitled to do so by birth and position. I have quoted extensively from the Government Gazette of February 28,

39 1903, Page 166; - for our salutary education. The principles laid down concerned the Dignity, the Position, Authority of the Great Chiefs that is Obas in capital letters Paramount rulers; also the wearing of the exalted crown had to do with BIRTH and POSITION. To which Voruba adage says "Bibi re O se fowo ra." And who are these eminently qualified, dignified, highly respected, revered Obas being referred to above. Let us go through the list of all those Paramount Obas who received their crowns originally from THE ONI OF IFE BY 1903 AS PRESENTED BY THE ONI - OLUBUSE I. THE ALAKE OF ABEOKUTA; THE OLOWU OF OWU ABEOKUTA; THE ALAFIN OF OYO; THE OBA OF ADO; THEOSHEMOYEOF ONDO; THE AWUJALE OF ODE (IJEBU); THE ALARA OF ARA; THE AJERO OF IJEP THE OROGUN OF ILA; THE OWA OF ILESHA; THE ALA OF EFON; THE OLOJUDE OF EKITI; THE OLOSI OF OSI; THE ORO OF OTUN; THE AKARIGBO OF REMO (IJEBU); THE ALAKETU OF KETU; THE ELEKOLE OF IKOLE; THE OLOWO OF OWO; THE EWI OF ADO; THE OLOKO OF OKO (ABEOKUTA) THE ALAGURA OF GBAGURA (ABEOKUTA) (21). TWENTY-ONE IN ALL. THE OLOKO OF OKO (ABEOKUTA) IS THE SAME AS THE OSILE OKE- ONA EGBA. ONE MORE THING, IT WAS FURTHER STATED IN THE 1903 GAZETTE THAT THE LAST RULER THAT PAID FOR HIS CROWN OF (£50) FIFTY POUNDS TO THE ONI OF IFE WAS THE AKARIGBO OF SHAGAMU THAT STATEMENT SHOWED VERY CLEARLY THAT THE LIST WAS DEFINITELY NOT IN ORDER OF SENIORITY. So, in 1903, there were only twenty-two Great Chiefs a.k.a. Paramount rulers or first class Obas in Yoruba land of all these 22 great Obas, only 3 of them (Osile, Agura and Olowu) are today NOT paramount rulers. What is their offence, we may ask? Is this fair to all concerned? Is this not overdue for correction? And when these three elightened and progressive Obas Osile Oke-Ona Egba, Agura of

40 Gbagura, Olowu of Owu Abeokuta cried FOUL, once again, some "educated” individuals tried to gag them. You can now judge for your self. Where is Justice? Where is fairplay? Only God can help and He will, very soon, by His own Grace (Amen).

AMALGAMATION OF EGBA UNITED GOVERNMENT By 1914, the British showed their true friendship with our grand and great grandparents by merging our sovereign land with the rest of a country called Nigeria thus ended our independence. This period coincided with the First World War which was mainly an European and British affair but our men lost their lives too. Local wars took place in Egba and coincidentally about the same time. The Ijemo massacre in 1914 and the Adubi war of 1918 in which the then Osile, Oba Karunwi II - David Sokunbi Karunwi lost his life, defending the course of Egbaland. In 1982, it took another nearly thirty years of conspiracy of silence before the paramountcy issue reared its head again and this was during the civilian administration in Ogun State of His Excellency Chief Bisi Onabanjo whose government Permanent Secretary wrote asking the four divisions (Egba, Ijebu, Remo, Egbado) for Obas to be recommended to First Class status. The power that be in Abeokuta turned the offer down. The margnalised sections (Oke-Ona, Gbagura, Owu) protested strongly in writing.

PRE-INDEPENDENCE 1952 AND BEYOND The Western region Government was quite purposeful in preparing the people for Independence and Egbas were part of this. The four sectional Obas in the land were made Presidents of various local government areas; under the Western Region Local Government Law 1952. Egba-Ozvode District Council

41 • The area of authority of the council shall be the area of jurisdiction of the Owode, Mokoloki, Of a da, Iro and Oba native courts, excluding the Aiyedere and Eleiyele village areas. • The President of the Council shall be the Osile of Oke-Ona and a Chairman of the Council shall be elected in accordance with paragraph 13 of this Instrument. • Egba Odeda District Council, ceded to Agura of Gbagura as the President while Egba-Ifo District Council zoned to Olowu of Owu as the President.

B453 W.R.L.N. 170 of 1955 The Western Region Local Government Law, 1952 (No. 1 of1953) INSTRUMENT ESTABLISHING THE EGBA-OWODE DISTRICT COUNCIL 1. In exercise of the powers conferred upon the Regional authority by section 3 of the western Region Local government law, 1952 (hereinafter called "the Law"), a District Council entitled the Egba-Owode District Council (hereinafter called "the Council" shall be established upon the 6th day of October, 1955. 2. The common seal of the Council shall be the following device: Provided that a rubber stamp bearing the words "Egba-Owode District Council may be used until such time as a seal be procured. 3. The areas of authority of the Council shall be the area of jurisdiction of the Owode, Mokoloki, Offada; Iro and Oba native Courts, excluding the Aiyedere and Eleiyele village areas. 4. The President of the Councils shall be the Osile of Oke-Ona and a Chairman of the Council shall be elected in accordance with paragraph 13 of this Instrument

42 5. The Council shall consist of sixty-one members, namely, the President and sixty elected members. 6. The quorum shall be twenty-one members. 7. The persons who are entitled to elect the elected members (hereinafter called the voters") shall be those persons whose names appear on the current register of voters for the wards set out in paragraph 8 of this Instrument. 8. Each of the sixty elected members of the Council shall be elected by the registered voters on one of the following wards in accordance with the table set out below:-

WardNo. Ward Centre 1...... Owode I 2...... Owode II 3...... Owode III 4. > ...... Oba 5 ...... Sogbanmu

8. 7. 6.

Adigbe Isa Laderin Ijeun Ade 3437 W.R.L.N. 166 of 1955 The Western Region Local Government Law, 1952 (No. 1 of1953) INSTRUMENT ESTABLISHING THE EGBA-OPEPA DISTRICT COUNCIL

43 1. In exercise of the powers conferred upon the Regional authority by section 3 of the Western Region Local Government Law, 1952 (hereinafter called "the Law"), a District Council entitled the Egba-Odeda District Council (hereinafter called "the Council" shall be established upon the 6th day of October, 1955. 2. The common seal of the Council shall be the following device: Provided that a rubber stamp bearing the words "Egba-Odeda District Council may be used until such time as a seal be procured. 3. The area of authority of the Council shall be the area of jurisdiction of the Dugun, Oshiele, Opeji; Alabata Native Courts. 4. The President of the Councils shall be the Agura of Gbagura and a Chairman of the Council shall be elected in accordance with paragraph 13 of this Instrument 5. The Council shall consist of sixty-five members, namely, the President and fifty nine elected members. 6. The quorum shall be twenty members. 7. The persons who are entitled to elect the elected members (hereinafter called "the voters") shall be those persons whose names appear on the current register of voters for the wards set out in paragraph 8 of this Instruments.

IN 1966 I had all along stated that we had FOUR equal hands, holding on jointly, helping one another in the spirit of one for all, all for one. I am sure, I am right. At least before the current four traditional rulers came to their respective thrones, evidences at hand showed that co-operation was in existence. Could the current stalemate be found at the door steps of overzealous chiefs and advisers who are self centred, selfish enough to want to hold on to power by misinforming the ones they pledged to help

44 and support and be loyal to the fatherland? Like A.K. AJISAFE rightly observed at the close of his history of Abeokuta "Bi aiye ha ti owo eni ha je, A mo pe aimo wa hu wa ni." "If the world comes to ruins because of us, we should know it is because we lack good character." In 1966, there were four thrones in the four sections of the land, when the Supreme Commander of the Armed Forces and Head of the National Military Government of the Republic of Nigeria - Major General J.T.U Aguiyi Ironsi visited Abeokuta on the 14th July 1966. The then Obas were Oba Gbadebo II the Alake of Abeokuta, Oba Adedamola II, The Osile of Oke- Ona, Oba Adeosun II the Agura of Gbagura, Oba Gbadela II the Olowu of Owu and a fifth one also signed the welcome address presented to him - the 5th Oba Lalubu II the Olubara of Ibara (an Oba under the Alake in the Egba Alake section). "We are," they said. That's on behalf of the people for the people by their loved leaders. "Agbajo owo la fi nso aiya."

ADDRESS OF WELCOME PRESENTED TO HIS EXCELLENCY MAJOR GENERAL J.T.U AGUIYI IRONSI, THE SUPREME COMMANDER OF THE ARMED FORCES AND HEAD OF THE NATIONAL MILITARY GOVERNMENT OF THE REPUBLIC OF NIGERIA ON THE OCCASION OF HIS VISIT TO ABEOKUTA ON THE 14TH DAY OF JULY, 1966. We, the undersigned, on behalf of ourselves and the Egbas at home and abroad, do welcome Your Excellency and The Supreme Commander of the Nigerian Armed Forces to this ancient and historic city of Abeokuta. Your historic visit affords us the greatest opportunity for expressing our sincere thanks to you and your able Lieutenants for all that your government had done and hopes to do in the heavy task of national reconstruction work.

45 Your government which assumed control on the fateful day of 15th January, 1966, was faced with acute problems of social disorganisation, economic depression, administrative confusion, tribalism, and public scandal that almost sank the reputation of this great country of Africa. You were therefore compelled to determine priorities, since you cannot do everything at once; nor can you postpone everything. In your race against time, and under the pressure of the eager expectations of the fifty-five million populace, you must adopt and have adopted orderly and far seeking plans and a courageous method of determining and defending your decisions. Thus we deeply appreciate the stem measures you had taken to restore peace and social security in the country. The setting up of economic planning committees and boards to arrest the economic depressions is a measure in the right direction.

The appointments of tribunals to purge the country of bribery and corruption and encourage honesty in public offices are welcome measures. The setting up of Commissions for the reorientation of the Administrative machinery and the review of the Constitution for a workable and acceptable substitute is a measure designed to achieve unity, effective and economic administration for the Republic. Above all, the Judicial Service Commission is a timely commission to foster Law and order as well as Social control and security. Your periodical reporting and informing the citizens at large is more than welcome for ignorance on the part of the citizens may breed indifference or misunderstanding concerning the laudable policies and plans of your government. Moreover, the national reconstruction cannot be a governmental affair only. Success is only possible if it is supported by the

46 enthusiastic collaboration of the whole population. Your Excellency, this is not an occasion to ask for this or that amenity. Most of our needs are already known to your able Lieutenant His Excellency the Military Governor for the Western Group of Provinces who, we are confident will inform you at the appropriate time of our request for the establishment of more industries, institutes of higher learning, provision of social and welfare services and particularly, automatic telephone service which is essential for quick communication. Once more, in your ardous task of safe-guarding the dignity and worth of every citizens of Nigeria, promoting social progress and better standards of life, and of ensuring respect for human rights and fundamentals freedoms for all without distinction as to tribe, sex, language or religion in a truly united

Nigeria, and of preserving traditional institutions, we wish you God's guidance and wisdom, while we assure you of our unflinching support. We wish you and your entourage safe return to your different headquarters. We are, The Olubara of lbara

Do you also notice, they were all "second" and without any "doctorate" degrees after their names. What has gone wrong? Are things falling apart, that the centre cannot hold?

The Olori of Ottu. "Words of our elders are indeed words of wisdom; such came from the elder Statesman Chief Dr. M.A. Majekodunmi to Kabiyesi Alake that the

47 Alake should co-operate with the other three sectional Obas to have a definite and meaningful role to play in the affairs of Egbaland. His Majesty's (Alake's) reply was swift and pungent, that he was superior to the other three Obas - in fact he said "It is Alake versus the others" - and a long excursion into the history of how the Egbas fought for this or that but at no point was it stated by the Alake that the other three Royal Majesties OSILE - AGURA - OLOWU ever paid royalties to the Alake for the land occupied nor did he claim that the three (3) Obas and their people came to Abeokuta as slaves to Egba Alake or anybody for that matter. Then Second salvo was shot, the Ifo Baale Chief Gabriel Oluomo was said to have been unilaterally installed as the Olu of Ifo by His Majesty the Alake. In the meantime Chief E.B. Sorunke, an Egba Alake Chief and the Amona Oba Alake had written his own version of Egba history of where no modernization or improvement was possible - from time immemorial he asserted. It was his version of Moses with the two tablets containing the Ten Commandments totally unaware of the changes brought by Jesus Christ on those laws. The new dispensation of grace as opposed to Law paid for by His precious BLOOD - redeemed and sanctified all his chosen ones. To both the first and second issues, the ever courageous and dynamic three OGO Obas responded by protesting more pungently to the Administrator, and then their Majesties Oba Dr. Adedapo Tejuoso, Oba Halidu Laloko and Oba Ola wale Odeleye reacted swiftly through the chambers of Afe Babalola (SAN) at the Appeal Court in Ibadan with an application for interim injunction of restraint on the respondents, the Alake and their agents. Order of interim injunction restraining Chief Gabriel Oluomo, his agents etc. from presenting, offering, accepting himself for the purpose of any

48 coronation installation and.or conferment as the Olu of Ifo pending the determination of the motion on Notice.

An order of interim injunction restraining Chief Oluomo, the party to be joined in this appeal by himself etc.; from parading himself, performing and acting as the Olu of Ifo, Egba Ogun State pending the determination of the Motion on Notice. The case was heard at the Court of Appeal Ibadan with M.A. Okunola and Hon. Justice D. Adamu (JCAs). In his ruling the Presiding Justice ruled in favour of the three OGO Obas - the Osile, Agura and Olowu the plaintiffs. "In the circumstance, we hereby grant only the first prayer in the motion paper for an order by interim injunction restraining all the respondents jointly and severally by themselves, their agents, servants, privies, officers or any person however described from installing, crowning, recognising, and dealing with any person whosoever as the Olu of Ifo and or in any manner authorising, aiding, abetting performing and or executing any ceremony for the purposes of installing any person whosoever as the Olu of Ifo pending the determination of the motion on NOTICE". Their Lordship Hon. Justice Okunola JCA agreed. Hon. Justice D. Adamu JVA concurred. It is however regretted that despite the interim injunction sought and obtained - the ceremony was still performed in defiance of the Court Order. Contempt of court, you would be tempted to say.

49 Chapter 3 LIFE DEMANDS SERVICE, COURAGE A SACRIFICE "The best is yet to be, That last of life which the first was made; Our times are in His hand Who said, "A whole I planned," Youth shows but half, trust God; See All, nor be afraid". ANON The Egbas, have paid their dues to the corporate entity called Nigeria in blood, sweats and guts. Lets not begin to talk about old warriors, who had to the last drop of their sweats, served Nigeria. They had made our land hallowed, in a larger sense and pointed to the struggles and opportunities ahead. Our not distant heroes and heroines, some paid the supreme sacrifices with their lives, in defence of our liberty as a people. The roll call is there for all to know. Chief (Mrs.) Esther Bisoye Tejuoso, slain in cold blood, made a supreme sacrifice with her life as a true Mother should. Chief Moshood Kashimawo Olawale Abiola in his bid to serve the Nation he loved so well, and proud to call his own, lost his life while his sun was still shining, also his dear wife Kudirat fell in the'same heat of the battle gallantly. Dr. Bekolari Ransome Kuti, Scholar, humanist incarcerated (for over four years) in prison under subhuman conditions - his beloved mother before him was thrown down from her home by unknown soldiers, the result of the fall, contributed to her early death. She was a patriot of the first order. And for those who are lucky to live to tell the tale out of the Jaws of death - is Former Military head of State (1976-79), the only

Military man who voluntarily relinquished power to a Civilian Government, and now by Divine Grace the President elect Chief Olusegun Obasanjo.

50 He too suffered untold hardships and deprivations at the hands of his tormentors in his bid to fight TYRANNY. The Egbas had made enough sacrifices for the rights of man, now let us rededicate ourselves to the nobler concept of being our brothers keepers, let us live to our billings of a people resourceful and generous in nature. Even if Chief Olusegun Obasanjo had correctly declared that he was not a tribal Chief he had not at any time denied his Egba root. His statement was made for the mature minds, and so it should be treated. It would be our eternal shame, if we do not wise up and warm up to him. Every time he has a day or two to spend in our midst at home, we should line the battered road to Ota to visit him, with various gifts of Elubo, Ewechi, Robo etc. This will make him feel home sick leaving us, so that if it were possible, he would make Abeokuta the new capital of Nigeria! The streak in Chief Obasanjo - The Balogun of Owu is to succeed in all his life's endeavours. He has a sense of mission, a sense of being granted a second chance by the Almighty Father. Who could have believed his miraculous freedom horn gnashing teeth of torture and death. I remember the expression on his face when he was shown on the Television. He was not there in spirit. It was unbelievable to him, it was unreal, and it was a nightmare. This is a Joseph of our time, and like Joseph, he sees the hands of God in the weaving of the tapestry of his life. And like Joseph he has forgiven his captors. Chief Obasanjo had said Gen. 50:19-21a; like Joseph to his brothers "Don't be afraid. I can't put myself in the place of God. You plotted evil against me, but God turned it into good, in order to preserve the lives of many people who are alive today because of what happened. You have nothing to fear. I will take care of you and your children". Just for avoidance of doubt, the man is ordained this time for a purpose for no one can aspire to an office of leadership if God had not placed him there. The Obas go into IPEBI, before Ipebi (Seclusion) they

51 are taken to the Homestead (Orile) where they are made to perform the common tasks of ordinary people. While at Ipebi they are tutored in history, tradition, and the common human touch. Chief Obasanjo went through this as it were when he was incarcerated in prison. He was given food to eat, which he would not ordinarily give to his houseboy. He ate the food that was given to him and not the one he would have loved to eat; not once, not twice, but nearly of all the four years behind bars. Why? He was being prepared for the task ahead. It is in our own interest as Egbas to show solidarity and give the other Yorubas a lead in this regard. It is our axiom "Onto Eni kise idi bebere, ka fi ileke sidi Omo elomii" If you have a daughter with protruding hips, surely you will not give away your waist beads to someone else's daughter. It is the way we present our man that others would perceive him. If you say your cup is for the dunghill, so it shall be treated. He, Chief Olusegun Obasanjo is known to be methodical, quick witted, deliberately slow to anger, innovative, intuitive, compassionate, a dreamer of great dreams and an achiever strategist, great conversationalist, ENERGIZED SELF STARTER - these are some of his attributes as a Piscean and at the same time like two fishes swimming in the opposite direction, you cannot predict him absolutely. Chief Obafemi Awolowo in "The Voice of Wisdom' described him thus and I quote "I know both Murtala and Segun Obasanjo by their deeds in the crisis of the last Civil War and I can testify that they have the same outstanding attributes in common. The attributes of FEARLESSNESS, DOGGEDNESS, RESOURCEFULNESS, promptness in decision and action, and absolute SELF CONFIDENCE. I know of only one thing that distinguishes one from the other: Obasanjo is shy and reserved by nature, while Murtala looks you straight in the face and tells what he thinks about you. But do not be deceived by his outward appearance: Obasanjo

52 belongs to that class of people who are described as gentle in manners, but formidable in ACTION. He deserves our unflinching support, especially at this critical time"

My reasoning, my dear fellow Egbas, the man is destined to succeed. If we fail this time around with the proverbial - a prophet has no honour in his own country, save amongst his own people" - Believe me God shall raise a different people to support him and he will reach his promised destiny. Pa Awo made that speech in 1976, and the situation is now more grave and sombre. We should stand shoulder to shoulder in solidarity to support him. H.T. Hamblin once wrote "If we meet our Gethsamane experience with resistance, and try to wipe it out by the use of metaphysical treatments then we may do ourselves harm and bring our spiritual unfoldment to a standstill. This is because we are working against the will of, instead of cooperating with it. The object of this great experience of the rope and the Abyss is to bring us to the end of "self", so that our will becomes aligned with the perfect will of God. In this alignment lies our highest good." All the time we strive and struggle against the experiences, which cause despair, we are in anguish, but as soon as we let go we enter into peace. We find ourselves caught in the arms of GOD". To my mind Oba Tejuoso had gone through this experience by the loss of a very dear loving Mother, and Chief Olusegun Obasanjo through the loss of his freedom - for a while. Let these words - of Mrs. Mary Baker Eddy, founder of The First Church of Christ Scientist soothe your wounds with oil of healing.

Truth about adversity "O thou afflicted, tossed with tempest and not comforted" dry those

53 unavailing, useless, unworthy tears, and look up. Lift your thought above "man's" inhumanity to man" as Robert Bums called it, to realise more of the dear Father's great universal love and His care for everything, the flowers, the stars, the birds, the little lambs asleep, the baby leaves just uncurling in the APRIL sun. Would His love enfold all these in tenderest care and yet forget you, his dear Child? The hour will SURELY COME when you look back upon this present experience, which now seems so hard and cruel and unjust and realise that it was really a blessing in disguise because it compelled you to lose your hold upon human help and turn more unreservedly to God as the Supreme power, the one great ALL in ALL. You will at length realise that had it not come, you might not have so quickly reached the higher point of vision whereon you stand today; and as you look back upon it and see how much it taught you, and how far along the heavenly way you are because of it, your heart will silently sing for joy; and you will find yourself whispering, as to someone very near, "Father, I Thank Thee". Our sum total of this message is LOVE, for GOD is Love, and if you have Love you cannot hurt another human being nor would you want to rob him of his right.

What One Man Can Do Kabiyesi Alaiyeluwa Oba Dr. Adedapo Adewale Tejuoso Karunwi III (Oranmiyan) has raised the issue of disjointed unity in Egbaland, his two brother OBAS having their own grievances have joined him to have a second look at our system whether it is archaic and to find a new way of doing things. History is replete with the action and vision of an individual who has changed the course of history. • It was the COMPASSION in William Wilberforce that sparked the need

54 to correct the inhuman treatment of slaves and abolition of slavetrade. • It was the Faith of Moses in the scheme of Supreme power that freed his people Israel from bondage. • It was the strength of purpose, love, gentle persuasion of non-aggression, of passive resistance of Mahatma Kachandras Ghandi as a leader, that gave his country India freedom from Colonial oppression. • Nehemiah, for his PATRIOTIC Zeal and for the good of his people rebuilt the broken down walls of Jerusalem.

The Optimism, courage, resolve, perseverance, Power of persuasion, of Winston Churchill; that earned his country United Kingdom and allied nations victory over naked aggression of their foes! • It was the dedication and ingenuity of Dr. Albert Sabin that made Rotary's fight against Poliomyelitis an achievable dream come true. • It was the gentle hand of Fate that guided the Biblical Joseph of multi-coloured coat from his travails and bondage to his promised destiny. What one man can do when endowed with VISION, SHARED DREAM, THE GOOD OF THE PEOPLE, COMPASSION, SPIRITUALITY, INGENUITY, INTERGRITY, SAGACITY, QUIET MIND, WISDOM, TOLERANCE, COURAGE, OPTIMISM, PERSEVERANCE, ELOQUENCE AND ABIDING FAITH IN GOD ALMIGHTY, he will soar with the wings of an Eagle .and overcome all obstacles to dream and achieve the impossible. We are happy to note that our dear Kabiyesi Oba Dr. Adedapo Adewale Tejuoso has these qualities and much more as a leader. It is therefore incumbent on all sons and daughters of Egbaland to LAY hold on this proposition that our fatherland shall be right and prosperous

55 under God. Let us sacrifice our thoughts and prayers for our land. Peace upon our land, peace in our homes, peace in our hearts. A Nation's strength said Ralph Waldo Emerson is "Not gold, but only man can make A people great and strong .... Men who stand for truth and honour's sake Stand fast and suffer long Brave men who work while others sleep, Who dare while others fly ... They build a nation's pillars deep And lift them to the sky" Three out of our four sectional Obas, The Osile, The Agura, The Olowu though by birth and history are destined to be Paramount; under this unjust situation have remained unprovoked, it is their upbringing, their stout courage I salute with the words of Sir Winston Churchill "COURAGE IS resistance to FEAR, MASTERY OF FEAR - not absence of FEAR!"

56 Chapter 4 UPGRADING OF DBAS IN OGUN STATE EGBA OKE-ONA COUNCIL OF CHIEFS The Permanent Secretary Chieftaincy Affairs, Governor's Office, Abeokuta. Respected and. Dear Sir, RE-UP GRADING OF OBAS IN OGUN STATE The Up-grading of Obas exercise in Ogun State by the Ogun State Government moves the entire Chiefs, sons and daughters of Egba Oke-Ona at home and abroad to recommend our Oba, the Osile of Egba Oke-Ona to be favourably considered by your Progressive Government for promotion to first class Oba as has been done to Obas in Ijebu and Remo. In support of the above, we should like to state that the Egbas came and settled at Abeokuta at different times. They are made up of:- After settlement here (Abeokuta) each of the four sections appointed its own Oba as was the case in the home stead.

No c/o OSILE'S PALACE OF OKE-ONA Tel: 230832 Our Ref:... Your Ref: Secretary's Desk:- 100, Alatise Street, Ikereku Abeokuta, Ogun State. Date: 1st November, 1982. 1. Egba Alake 2. Egba Oke-Ona 3. Egba Agura and

57 4. Egba Owu

Chapter 4 UPGRADING OF DBAS ZN OGUN STATE EGBA OKE-ONA COUNCIL OF CHIEFS c/o OSILE'S PALACE OF OKE-ONA Secretary's Desk:- 100, Alatise Street, Ikereku Abeokuta, Tel: 230832 Ogun State. Our Ref:.. Your Ref:... Date: 1st November; 1982. The Permanent Secretary Chieftaincy Affairs, Governor's Office, Abeokuta. Respected and Dear Sir, RE-UP GRADING OF OBAS IN OGUN STATE The Up-grading of Obas exercise in Ogun State by the Ogun State Government moves the entire Chiefs; sons and daughters of Egba Oke-Ona at home and abroad to recommend our Oba, the Osile of Egba Oke-Ona to be favourably considered by your Progressive Government for promotion to first class Oba as has been done to Obas in Ijebu and Remo. In support of the above, we should like to state that the Egbas came and settled at Abeokuta at different times. They are made up of:- 1. Egba Alake 2. Egba Oke-Ona 3. Egba Agura and 4. Egba Own After settlement here (Abeokuta) each of the four sections appointed its

58 own Oba as was the case in the home stead. No section needs the approval of the other for this exercise. This is the case till today. Prior to 1898 each section carried out its own administration without interference or approval by any other section. This recommendation was unanimously approved by the Egba Oke Ona Council of Chiefs at its regular meeting held on November 1st 1982 in the Palace of Oba Osile of Egba Oke Ona. Finally, we pray that the Ogun State Government will go from strength to strength. May the supreme Ruler of the universe crown the efforts of your Government with success. We are, Yours faithfully

59 (A)Chier Olusoji Sobande 3.P. Olueo Ikija, Aro Egbu Oke-Ona

Through: The Gbagura Chiefs c/oP.O. Box 363, Totoro Post Office, Abeokuta, Ogun State, Nigeria. 20th OCTOBER, 1982. The Secretary Ogun State Government.

His Excellency Chief Olabisi Onabanjo Governor, Ogun State Government, Abeokuta, Ogun State, Nigeria. Your Excellency, UP-GRADING EXERCISE OF OBAS IN OGUN STATE Our attention was drawn to the above subject in the Daily times dated 8th September, 1982 in respect of the good intention of the Ogun State Government to up-grade certain Obas in the State. We consider this as the most progressive programme to be added to the acclaimed Four Cardinal Programmes of the Government, and is considered first of all the 19 States in the Federation. Mr. Governor Sir, the entire population of Gbagura - Chiefs, Sons and Daughters at home and abroad feel that first amongst those to be favourably considered for this exercise of Up-grading based on population

60 is our Oba Alayeluwa the Agura of Gbagura, Abeokuta, Ogun State for the following reasons amongst others:

Whereas, under the Alaiyeluwa the Agura are seventeen townships with a population of over 75,000 by now, and is second rank to that of Egba - Alake Section. 2. Whereas, by 1963 census, the population of the four sections into which Abeokuta is divided shows Ake Section coming first with 86,000 and Gbagura coming next with over 60,000. 3. 4. Whereas, apart from the Urban area, the Agura has well over 350 villages under his domain. Whereas, the four major townships in Abeokuta have their independent Obas viz. (i)Egba Alake Section The Alake (ii) Oke-Ona Section The Osile (iii) Gbagura Section The Agura (iv) Own Section TheOlowu

5. Whereas each of the four sections, while in search of a place of refuge during the inter-tribal warfare, came separately in their own times to settle separately here in Abeokuta at fair distances. Then Abeokuta was a virgin forest 6. Whereas as more and more their separate kith and kin joined them more buildings were put up till finally the four Sections came very close together and gradually become what Abeokuta is today. Yet the common boundaries present no problems. Every section knows the boundaries and the houses belonging to it.

61 7. Whereas because of the autonomy of each section, the Chiefs, Sons and Daughters of entire Gbagura have their allegiance and loyalty to its Sectional Oba, the Agura of Gbagura-land. 8. Whereas each Section has its Internal Administration under the control of its Oba and the entire Chiefs. 9. Whereas, for about 70 years after settlement (1830 - 1898) the Obas never met face to face. There was a belief that if an Oba saw another Oba face to face that would result to the death of both of them. 10. Whereas, as they had nothing in common there was no reason to aspire to meet. 11. Whereas it was in 1898 His Excellency Governor McCullum arranged for their first meeting assuring them that they would not die, that the belief was mere superstition. They met and the four shook hands. 12. Whereas it is a common knowledge that since then many an Oba Alake often referred to these other Obas as "My brother Obas". Much credit and respect is always given to such an Oba because of his understanding of his relationship to his other brother Obas, and that such creates more cordial relationship from the other three Sections. Finally we, the entire Gbagura Chiefs, Sons and Daughters at home and abroad feel that our Alaiyeluwa Oba Agura of Gbagura is even over due to be Up-graded as now provided by the progressive Ogun State Government. We all shall resent vehemently any attempt by anybody to trample on his right. We shall be grateful if the Ogun State Government could please help Our Oba to regain his past glory. Long live the Ogun State Government! Long live the Federal Republic of Nigeria!!! Long Live our Oba!!!. We are, for and on behalf of ourselves and the entire Chiefs, Sons and

62 Daughters of Gbagura.

1. S.K.ADEBAYO 2. ALHAJILASISI A. OSENI 3. ALHAJI R.A.ADE0O 4. ALHAJI SHITU LALONPE 5. SA.ADEBAYO 6. OKEFOLAJI 7. MOMODUALABI 8. ADISA AKJNSINDE 9. ADEWAYI 10. FADARE AMOSU 11. A. KASHIMAWO 12. J.D. ODEBUNMJ 13. AA.ADEYEMI 14. F.O.LAWOYE 15. A.O. OGUNDEYE 16. T.A. ABOLURIN Erukuldo OtimOjo Ohm Owe Balogiui Ikn Ohm Ibadan Lisa Ojoo Apesinlwo Otunbadelka

63 Read and interpreted in yoruba language by me to their understanding before affixing their left thumb impression. 2. Chairman Council of Obas and General Titled Chiefs 3. Oba Alaiyeluwa, The Osile of Oke Ona. 4. Oba Alaiyeluwa, The Olowu of Owu. 5. Chairman, Abeokuta, South Local Government

OWU REGENTS, CHIEFS AND CITIZENS The Permanent Secretary Chieftaincy Affairs Governor's Office, Abeokuta

Dear Sir,

RE; UPGRADING OF CERTAIN OBAS IN OGUN STATE: CASE FOR THE OLOWU OF OWU. ABEOKUTA We the Regents, Chiefs and Citizens of Owu most enthusiastically through the medium of this letter convey to you our reaction and wish to refer to what earlier on started as a rumour and later on was confirmed by

64 the contents of recent newspaper publications, and the Permanent Secretary, Ministry of Local Government and Community Development's letter No. Copy to:- 1. The The Deputy State Governor Ogun State, Abeokuta.

CHIEF TITUS ADELANJ AHOLURIN

FREE OF CHARGE Aafin Owu, P.O.Box 132, Abeokuta. 21st October, 1982.

GMA. 73 /Vol. 11/399 on the upgrading of certain Obas in Ogun State. We are unanimous in our aspiration and decision that Oba Olowu of Owu be made a CLASS ONE Oba in the ongoing exercise considering the following concrete farts of history. Historical Background:

(i) (a) Yoruba history both written and oral is replete with evidence that the crown of Olowu was in no. way inferior to any other crown in Yorubaland except that of Oduduwa himself who was the legendary progenitor of the Yoruba race. It is an indisputable fact that Olowu was given his crown directly by Oduduwa himself hence the Olowu's widely renowned appellation as Oba Asunkungbade. (Vide) Johnson's History of the Yorubas P. 8). (b) Furthermore, in support of Oba Olowu of Owu Abeokuta as being

65 ensconced as of birth and right in the frontline with prominent Yoruba Obas, Dr. Johnson highlights the Olowu as the grandson of Oduduwa, through his first-born, a princess, who became the mother of the famous Olowu, the ancestor of the Owus. The other children of Oduduwa are: another princess who became the mother of Alaketu; the third, the Oba of Benin; the fourth; the Qrangun of Ila; the fifth, the Onisabe of the Sabes; the sixth, the Olupopo of the Popos, and ;the seventh, the Oranyan of Oyo. (Vide Johnson's History of the Yorubas pp. 7 and 8). (ii) Within only 4 years after the first batch of a few Egba Towhships including Owu Township settled in Abeokuta in 1830, Owu people arrived in large number in 1834 to re-inforce the defence of the new Egba settlement on or around Olumo Rock which was being harassed by warriors from Oyo, Ibadan, Ijebu and Dahomey. (iii) It is also a very well known historical fact that only Owu people, of all the early settlers in Oko Adagba - now christened Abeokuta, brought the Olowu's crown from Orile Owu to Abeokuta after their dispersal following a 7-year siege by all Owu's neighbours except the Egbas who were their kith and kin. It is also a recorded history that the first Olowu of Owu in Abeokuta was crowned in 1855 only 8 months after the first Alake was crowned in 1854. The first Agura was crowned in 1870 and the first Osile in 1897. yide Abeokuta Intelligence Report by Blair, Page 6 paragraph 33 and 34 on the first two Obas). (iv) Prior to the re-organisation of administration in Abeokuta in 1898, all the four Obas were forbidden by an age-long taboo from meeting and seeing one another's eyes. It follows that NO OB A in Abeokuta had at any time been subjected to the control of any other Oba. Each Oba has his own jurisdiction and rules absolutely indepe> ’ =nt of any other Oba

66 whatsoever. Even at the formation of the Egba United Government when the four Obas were brought together face to face on 31st January, 1898 at the instance of Governor MacCallum, and a sort of Federation was evolved and promulgated the Alake was only regarded as "Primus inter Pares", i.e. "First amongst Equals." (Vide Abeokuta Intelligence Report by Blair, page 10 para. 58). It was at this auspicious and remarkable occasion that portfolios and allocations of Ministries were agreed upon with the Olowu of Owu holding the most important post of the Minister of Finance. (Vide Abeokuta Intelligence Report p. 21 para. 116).

(v)PARITY OF STATUS OF THE FOUR LEADING EGBA SECTIONAL BALOGUNS: The system of Government evolved before the Egba United government through the administration of the entire townships by the Olorogun Chiefs made it imperative for the leading Balogun in each of the four sections to be responsible on EQUAL TERMS for the peaceful coexistence of Egbaland. In other words, they are all at par. The most prominent of these are the four who represent the four sections, namely: (i) The Balogun of the Egbas, who is chosen from Egba Alake, (ii) The Otun of the Egbas, from Oke Ona (iii) The Osi of the Egbas, From Gbagura (iv) The Ekerin of the Egbas, from Owu (Vide Abeokuta Intelligence Report By Blair, p. 19 para. 104 Sections i - iv). There is therefore no indication whatsoever that any of these Baloguns, irrespective of the General Title he holds in Egbaland, is inferior or junior. (vi) A lot of changes have taken place over the years especially since the

67 late Sir Ladapo Ademola who was the first literate Oba in Abeokuta (nay in Yorubaland) became the Alake in 1920. But at no time has any Oba been made subordinate to another Oba in Abeokuta. And more so each Oba's local administrative jurisdiction has always been defined and delimited. Owu people very highly appreciate. Ogun state Government's very wise gesture in deciding to upgrade certain Obas who are qualified by tradition and historical facts.

It has been rumoured that some quarters in Egba Division prefer a mere revision of salaries rather than the upgrading of the Obas in Egba Division. We wish to make it crystal clear that OWU People are unanimously vehemently against such an idea. The importance of the OLOWU and his prominence in the history of the Egbas and the Egba Division of Ogun State as established above make him unquestionably qualified to be made a FIRST CLASS OB A. We therefore hereby respectfully request that the Ogun State Government may be favourably disposed to accede to the unanimous prayer of Owu Community in Egba Division. Signatories

Copy: 1. The Governor-in-Council 2. The Deputy Governor 3. The Commissioner for Justice & Attorney-General 4. The Commissioner for Local Govt. & Community Development 5. The Alake of Egbaland

68 6. Egba Chieftaincy Committee 7. The Osile of Oke Ona, Abeokuta 8. The Agura of Gbagura, Abeokuta 9. The Speaker of the House of Assembly A protest letter each from Oke-Ona, Gbagura and Own Council of Chiefs, the one dated 1st of November 1982 from Egba Oke-Ona was written seven years before Oba Dr. Adedapo Tejuoso came on the throne as Osile Oke-Ona Egba. This is the yearning of the Oke-Ona Egba people to have their Oba upgraded to his rightful position of dignity earned by birth. Reminder letters were sent regarding the demand for upgrading the Osile but the State Government too then went dead in silence - "CONSPIRACY OF SILENCE", you may call that.

69 Chapter 5 LAND MATTERS The Divine summons to Abraham the friend of God and the father of all nations, the Lord God had said "Get thee out of thy country, and from thy kindred and from thy father's house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee and make thy name great; and thou shalt be a blessing" - Gen. 12:1-2. Kabiyesi's ancestors like Tejuoso - The Chief Priest of Ifa without the knowledge of the Bible had foretold almost in the same language the prosperity awaiting the battle weary Egbas and the glory that awaited them in Abeokuta. His descendant, Oba Dr. Adedapo Tejuoso having settled on the throne of Oke-Ona Egba had the inventory of his domain taken. In a booklet written by an outstanding Egba historian, Chief L.A.K. Ogunwolu - Oganla Erunbe, Leragun Ido Gbagura, Babalaje Imo; titled "Ko see mani itan Egba (Igbade Oba Alaiyeluwa Osile Oke-Ona Egba)" The list of villages and towns pages 7-11." Also recently in the 10th year of his reign, another distinguished Egba, Chief Babalola Akoni FCIT, BIM, DA Baale of Itoki, Akinsegun Oko, Baba Ijo St. John African Church Itoki sent a letter indicating that some genuine omissions had been made in not including authentic settlements in the Agbado and environs of Ifo Local Government of Ogun State. He went further to describe the Agbado and environs as spanning through Ibaragun - Ikija Afalu - Ijoko Lemode - Itoki - Agbado - Oke Aro - Ojodu extending to Ogun Riverine area of Legun - Motagun, Orudu Oluwo etc. The full text of the letter is thus reproduced further on in this book.

APPEAL MADE ON BOUNDARY ADJUSTMENT And while browsing through the library, I noticed another set of bulky

70 books dealing with petitions to State Government and the Federal Government concerning villages in "Orile Oko" which rightly belong to Oke-Ona Egba, but now in Remo division. This is or ought to be a concern for all Egba sons and daughters. The Kabiyesi Osile had been fighting tooth and nail for it, with no response yet; while some others in Egbaland pretend not to know and even sometimes work against it's achievement. Where is patriotism to the fatherland? What has gone wrong with Our conscience as a people? One for all, all for one, is the significance of our emblem, if we cannot live to the. lofty ideals and love for justice and fairplay of our forefathers, let us be bold and courageous enough to say so and find suitable solution to our problems once and for all.

THE 33 ORILE OKO VILLAGES NOW IN REMO DIVISION RATHER THAN THEIR RIGHTFUL PLACE IN EGBA DIVISION 1. Ajano (HQ) 12. Imo 23. Egbekunle 2. Oluwo 13. Itoku Oloruntedo 24. Oba 3. Alafon 14. Ogunsina 25. Sobowale 4. Kura 15. James 26. Okefi 5. Eboda 16. Isan Araramo 27. Ososile 6. Adegboyega 17. Ogunmuyiwa 28. Ogunti 7. Egundebi 18. Deloku 29. Balogun 8. Kajola 19. Akofa 30. Ode 9. Ekuku 20. John 31. Silalu 10. Atoba 21. Sofidipe 32. Semore 11. Ogunneye 22. Sasawo 33. Gbagba

Also these are existing villages in Reservation Area of Orile Oko now in Oyo State,

71 1. Idi Orogbo 4. Ibadan 7. Mokore 2. Arekute 5. Honourable 8. Williams 3. Owu 6. Alaka 9. Tuner

Land Matters with Obafemi Owode Local Government Area to Rem Authority is inadvertent and CANNOT have our blessin Like I said in my Coronation Speech on the 20th of Mj 1989 and I quote: "I have also been inundated with requests from our kith and kin at virtually all the 33 villages of Orile- Oko who have been severed from their relatives and families by the last local government reforms specifically in the area of boundary adjustment. They have been cut away from the homestead and now live, as it is in disapora (the dispersion of the jews among the Gentiles). It is therefore my fervent hope and prayer that the forth coming creation of new local government will right this wrong and return Orile Oko to its rightful place which is OBAFEMI/OWODE LOCAL GOVERNMENT in EGBA DIVISION and NOT REMO LOCAL GOVERNMENT as it is presently mistakingly placed." UNQUOTE. Mr. Governor Sir, we have been forced by prevail it circumstances to forward this matter-of-fact petition to yi for the sole purpose of seeking redress and finding lasti solutions to the set-up. We do fervently trust your smooth a just administration to take appropriate action with tavoural results for us soonest. We shall for ever be grateful to you a your Government. May God ever be gracious unto you with abundant wisdo peace and progress. Yours in Community Service

72 OBA DR. DAPO TEJUOSO OSILE OKE-ONA EGBA KARUNWI III

10th July, 1989. Navy Captain Muhammed Lawal fss psc The Ogun State Military Governor Ibara, Abeokuta, Ogun State, Nigeria Mr. Governor Sir, I write on behalf of the Ago-Oko community and the Oke-Ona people. I am sure this will also have the blessings of virtually all the Egbas. We have learnt with utter dismay and dissatisfaction the morale-sagging policy which for sometime now has turned the scale of Boundary adjustments against the rightful and traditional owners and inhabitants of Orile Oko. Orile-Oko, to say the least, is the homestead of Ago-Oko people of Oke-Ona in Abeokuta. The Osile Oke-Ona, Egba has from time immemorial been the traditional and spiritual head of Orile The Osile should therefore by tradition and Customary law be the Prescribed Authority for Orile Oko. The Odulana Commission of Enquiry of 1970 also testified to this. (a) The policy that erroneously makes The Akarigbo the Prescribed

73 Authority over Orile Oko is both unfair and inconsistent with laid down principles. To shed light on this Assertion, the principle of Prescribed Authority puts "all areas traditionally associated with the seat of the Oba under the Prescribed Authority of the Oba." The seat of the Akarigbo is in Ofin in Shagamu. His Prescribed Authority does not extend to Makun in Sagamu, not to talk of reaching Iperu, Ode-Remo, Ipara, or Ishara - the four towns that geographically situate boldly between Shagamu and Orile Oko. There has never been any traditional link/association between Orile Oko and Shagamu. The.Okos have quarters and a whole township (Ago-Oko) in Abeokuta, but not a single compound in Shagamu. This is because The Oko people do not belong to Remo. (bj In the unique history of Orile Oko, every Bale had always been an Egba. Even when the Baleship was keenly competed for, the contestants had regularly emerged among the Egbas. We are not at all denying the fact that there are a few Remos living happily and very faithfully with us at Orile Oko or even at Abeokuta for that matter, but they certainly know the rightful owners and should respect them as such. (c)Not less than thirty out of the thirty-three villages have their ancestral compounds in Abeokuta culturally bearing the names of their villages. For example, Ajano Compound in Ago Oko at Abeokuth is the name of the headquarters of Orile Oko, that is Ajano Village. (d)All traditional rites for the enthronement of every new Osile Oke-Ona Egba, are legitimately performed at Orile Oko. I also spent quite sometime there recently performing these traditional rights without which I would have felt completely insecured. (e)Orile Oko, like Fidiwo, Olofin, Oluwo-Ifo used to form part of Obafemi Local Government. But since the creation of Ogun State, these others,

74 unlike Orile Oko, have been merged to meaningfully form the present Obafemi Owode Local Government. Why should Orile Oko be left out? The switch from our traditional attachment

0AAT/33/01/55 January 5 1993 Chief Ernest A Sonekan The Pres1deucy Abuja FCT Dear Chief Sonekan I have just read today's dallies In which your portfolio as the Chairman of the recently-constituted Transitional Council was announced. Once more congratulate you for this. I will also like to seize the opportunity of this most welcome development to request your assistance In two directions) 1. 1 am made to understand through private discussions, news paper articles etc. that the Federal Military Government Intends to create additional states and local governments before It disengages from the governance of our country This may or may not be true. But whatever be the case I want to Implore you to please use this your God-sent opportunity as the Chairman of the Federal Executive Council to help the Oke-Ona and Egba people to resolve once and for alt this thorny Issue of Qrlle-Oko consisting of 33 villages belonging to the Egba but now grouped inadvertently with Ikenne (Remo) Local Government of Ogun State. I want to add that Orlle-Oko 1s the homestead (Orlsun) of the Ago-Oko, Oke-Ona, Egba people and no Oslle could be Installed without h1s performing some essential traditional rites In Orlle-Oko. My people and 1 have made several representations through letters, newspaper advertisements, television shows and radio talks to President Ibrah1m,Babang1da, the National Boundary Review Commission 1n the Presidency, Ogun State Governors, Ogun State Boundary Review Commission and other bodies that we perceive could assist In the

75 eventual return of these villages to Its rightful place among their kith and kin In Obafemi/Owode Local Government In Egbaland. The split of Obafeml/Owode Local Government Into two autonomous Local Government Areas l.e. Obafeml Local Government and Owode Local Government respectively should see Orlle-Oko back In either of these newly-created Local Government but certainly back to Egbaland from dlspora In Remo. The entire Oke-Ona Egba people and Indeed Egba people will never forget you for effecting the materialisation of this their aspiration.

Chief Sonekan January 5 1993

2. I also have a divine prodding to make a case for the construction of an Airport In Abeokuta. This 1s because I for see Abeokuta becoming a big toilrlst centre and a beautiful and well developed city In the not- too-dlstant future, This you will agree with me will go a long way In enhancing not only socio-economic development of the Abeokuta metropolis but also Its Multiplier effect would pervade the whole of Ogun State. The proximity of an existing airfield 1n Lagos should not militate against this proposal. The State of New York boasts of two International Airports - New York and La Guardi a Airports. Heathrow and Gatwick in Britain are also like Lagos and Abeokuta. four portfolio should be a fountain of advantage towards the realisation of this objective. Posterity will etch your name In diamond If this prayerful wish 1s granted. Please remember I said it Is a DIVINE message. Hay God assist you In all your laudable undertakings (Amen). I will look forward to discussing these Issues with you when next you

76 are In Abeokuta. I continue to pray for you and wish you good health and an abundantly successful tenure of office (Amen). Thank you and God bless.

QAAT/S5/01/lf January 21 1993 Chief Earnest Sonekan Tho Presidency Abuja My dear Ernest

CONGRATULATORY RECEPTION You must have received two separate letters from us since your appointment as the Chairman of Transitional Council recently-constituted. (a) A letter of congratulation (b) An appeal for assistance in respect of the AgoOOko (tgba) villages In diaspora In the present Ikenne Local Government of Ogun State and a case for an airfield to be sited in Abeokuta. 1 now write yet again to Inform you that I Intend hosting a reception 1n your honour to rejoice with you on your most-welcome appointment. The reception Is fixed for Friday, 5th February 1993 at 7.00 p.m. In Abeokuta as agreed with Chief Wole Adeosun since It was difficult to contact you personally. I look forward to hearing from you before or seeing you on that date. Thank you and God bless.

77 LOCATION OF SOME OF THE OKE-ONA, EGBA VILLAGES (A) SOME VILLAGES OF ORILE-OKO, OKE-ONA EGBA CURRENTLY UNDER THE PRESCRIBED AUTHORITY OF AKARIGBO OF REMOLAND, WHICH HISTORICALLY AND GEOGRAPHICALLY BELONG TO THE OSILE OKE-ONA EGBA 1. Ajaito (HQ) 12. Imo 23. Egbekunle 2. OJuwo 13. Itoku Oloruntedo 24. Oba 3. Alafon 14. Ogurisina 25. Sobowale 4. Kura 15. James 26. Okefi 5. Eboda 16. Isan Araromi 27. Ososile 6. Adegboyega 17. Ogunmuyiwa 28. Ogunti 7. Egundebi 18. Deloku 29. Balogun 8. Kajola 19. Akofa 30. Ode 9. Ekuku 20. John 31. Silalu 10. Atoba 21. Sofidipe 32. Semore 11- Ogimneye 22. Sasawo 33. Gbagba

(B) SOME VILLAGES OF ORILE-OKO IN THE GOVERNMENT RESERVATION AREA NOW IN OYO STATE 1. IdiOrogbo 5. Honourable 9. Turner 2. Arekute 6. Alaka 10. Elewuje 3. . Owu 7. M oko re 4. Ibadan 8. Williams

78 SOME OF THE VILLAGES AT ORILE-OKO UNDER THE LG A OB AFEMI/OWODE AT OB AFEMI AREA 1. Fidiwo 2. Bangbade 3. Oduro 4. Olugbo 5. Ayidina 6. Ajongolo 7. Onoworo 8. AjagbaOseni 9. Mosan 10.Odubanjo Akoni Aragba 11.Elerulja 12.Sowunmi 13.OkoSongoda 14.OkoTejuoso 15. Okolyeru 16. OkoAlakoNla 17. Oko Agberantutu 18. OkoOnigari 19. OkoNlado 20. OkoOdeyemi 21. OkoOdebo

(D) SOME OF THE VILLAGES OF OKO ORIGIN IN OWODE AREA UNDER OBAFEMI/OWODE LG A 1. OkoAraferin 11. Mosafejo 2. Afceko 12. Otunba Odenike

79 3. Orogbo Sodeke 13. Ogunbebe 4. Lisoku 14. OkoSeidu 5. Olugbo 15. OkoApena 6. Orogbo Lamodi 16. OkoDugbe 7. Akinyegun 17. OkoAgunrete 8. Soseri 18. OkoOlipanu 9. Akisan 10. Ajano (E) SOME OF VILLAGES OF OKO ORGIN IN 1. SerikiOko 2. OloparunOko 3. OkoSonekan 4. Bamu 5. Lemo 6. Lerin 7. Ebiti

UNDER IFO/OTA LG A 8. Ososu 9. Balogun 10. Alaja 11. Solu 12. Ogun 13. Aiyede 14. Lemo-Oko 15. OkeAro 16. Afalu-Oko 17. Kajola Station 18. Abule Kajola 19. Agbegise

80 (F) SOME OFTHE VILLAGES OF IKIJA, OKE-ONA, EGBA ORIGIN NEAR IBARAGUN UNDER IFO-OTA AND OBAFEMVOWODE LOCAL GOVERNMENTS 1. IkijaAfaru 3. Ajangboju 2. Ntabo 4. Abule Ikija (Kobape Area) (G) SOME OF THE VILLAGES OF ILUGUN ORILE, OKO OKE-ONA

EGBA IN ODEDA LOCAL GOVERNMENT 1. Oguntole 3. Tesi 5. Olugbemi 2. AJade 4. Olori 6. Mosafejo 7. Egbeda 8. Ojikan 9. Olofin 10. Ibalade 11. Olosan 12. A guru 13. Akobale 14. Jaguna 15. Fagbohun 16. Olowo 17. Adedapo 18. Kojoku 19. Apamalegbe 20. Gbagba 21. Olokemeji 22. Alatan 23. Ogunsile 24. Jaguna Via Alape

81 25. Gbagura 26. Olokun 27. Visa 28. Oniyanrin 29. Kemta 30. Efon 31. Okiri Ojule 32. Adawo 33 Kugba Ajagbe 34 Killa 35 Akitoye 36 Emere 37 Ida Yesufu 38 Ayo Oriokuta 39 Apitipiti 40 Bajoope 41 Adewusi 42 Agunbiade 43 Ajebo 44 Akintolu 45 Idi Obi Ogunkolu 46 Daodu 47 Araromi 48 Idowu 49 Ona 50 Ilu Apeseri 51 Omiyoola Ako 52 Makinde Ijaiye 53 Odebo Alagba

82 54 Adeaga Abata 55 Olojo Eleso 56 Iyedudu 57 Bakatari 58 Ilupeju 59. Adetunji 60. ArabaAdewusi 61. Aderoyin 62. Gbagba Momodu- 63. Alushi 64. Adepegba

(H) SOME OF THE VILLAGES OF ORILEILUGUN, OKE-ON A EGBA AROUND OPEJI AREA, CURRENTLY UNDER ABEOKUTA NORTH LGA

1. Abule Glope 2. Mawuko 3. Abule Pelepele 4. Abule Onibuuku 5. Abule Tigba Ad'eniya 6. Abule Efunso 7. Abule Opeji 8. Abule Gbotikale 9. Abule Ilugun-Oke Ogun I. 0. Abule Owu II. Abule Keere 12. Abule Idi-Ogun 13. Abule Oyipo

83 14. Abule Luhani 15. Abule Lukate 16. Abule Elemo 17. Abule Oga 18. Abule Nlado 19. Abule Ntanrin 20. Abule Elemo Sonde 21. Abule Ajaro 22. Abule Lebute 23.Abule Molete 24.. Abule Solumo 25.Abule Sogaolu 26.Abule Baalogbo 27.Abule Lupate 28.Abule Ilawo 29.Abule Aberense 30.Abule Agbunrin 31.Abule Aremo 32.Abule Awole-Oyin 33.Abule Sodipe 34.Abule Meroko 35.Abule Ajigbayin 36.Abule Baaselu 37.Abule Osin 38.Abule Ewuyi 39- Abule So tan 40.Abule Adako 41.Abule KokotikO 42.Abule Gboti 43.Abule Toko-Ajadedi 44.Abule Remi

84 (I) SOME OF THE VILLAGES IN ALABATA, ILUGUN IN OKE-ONA EGB A 1. AbuIeOba 2. Abule Oke-Odo 3. Abule Erinle 4. Abule Kootu

SOME OF THE VILLAGES OF OKE-ON A EGB A ORIGIN IN IKEREKU AREA UNDER OB AFEM1/OWODE LG A 1. Ajebo 17: Olosun Momoh 33. Imo Lisa

2. Owojo 18. Layanran 34. Adeliyi 3. Eruwon Adano 19. Araba 35. Omi- Leragun 4. Asidun 20. Olubori 36. Eruwon-Lipede

5. Aderun Patan 21. Alapako Oni 37, Akindele 6. Agbedimu 22. Alapako Kolade 38. Abalagada 7. Osieie 23. Alapako Ijana 39. Bankole 8. Debonre 24. Bereola 40. Liyide 9. Camp 25. Lemomu 41. Sobu 10. Degbe 26. Aiyegunle 42. Oja-Olorunde 11. Soora Bale 27. Ogunmakin Oja 43. Sotiyo 12. SerikiSotayo 28. Abule Ogunmakin 44. Abujana 13. Oyebola 29. Aba Ibadan 45. Abule Ikereku

14. Mosafejo 30. Aluoge (Kobape Area) 15. Olosun Gbebikan 31. Yakoyo 16. Olosun Adegbesan 32. Abule Sowunmi

85 ORILEILAWO VILLAGES LOCATED WITH ORIGIN AT ILAWO

1. Abule Elegun-Mefa.. 9. Abule Ola 2. Abule Sotiyo. 10. Abule Ajimagbo 3. Abule Alatan 11. Abule Ntoji Inu 4. Abule Ayo Itoku 12. Abule Amoko 5. . Abule Akibile 13. Abule Ntoji Ita 6. Abule Olomitu 14. Abule Alaigbagbo 7. Abule Omi-Ayo 15. AbuleSodimu 8. Abule Daramola 16. Abule Ijeun 17. Abule Toko 18 Abule Baba Pupa 19.Abule Orija Inu 20.Abule Orija Ita 21.Abule Ake 22.Abule Ajitawere 23.Abule Wasinmi Onigbongbc 24.Abule Ariku 25.Abule Oloriti 26.Abule Balogun Lanloko 27.Abule Alagbagba 28.Abule Asiwaju 29.Abule Ogunlade 3C. Abule Alaho 31.Abule Lerin flawo 32.Abule Akonko 33. Abule Apesin Ilawo 34. Abule Oso 35. Abule Itoku Lufowope 36. Abule Osu 37. Abule Jaguna 38. Abule Ibadan

86 39. Abule Ake OjuOna 40. Abule Elesi 41. Abule Alaagba 42. Abule Abata Olojo 43. Abule Koyejo 44. Abule Ojo-Egba 45. Abule Oba Nlado 46. Abule Adeaga 47. Abule Egbe 48. Abule Toko Oyadina

IN SUMMARY, Oke-Ona Egba has villages in all the Local Government Areas of Egba. All the above named villages and many more are under the Prescribed Authority of Osile Oke-Ona, Egba.

SOME OFTHE VILLAGES WITH ORIGIN AT IKIJA, OKE-ONA EGB A PRESENTLY AT IBARAGUN IN IFO/OTA 1. Ekija Afaru 2. Ntabo 3. Ajangboju

Your Ref ...... Postal Address: Olufemi Akoni Cottage, My ref:.... —.... P.O. Box 906 Itoki Railway Station Mushin, Lagos. Ifo Local Government Ogun State. Date 10th March, 1999. DearKabiyesi, OKE ONA EGBA SETTLEMENTS: AGBADO AND ENVIRONS

87 We observe with dismay that a number of settlements traditionally belonging to Oke Ona Egba in this environs were omitted from the publication marking the 1st coronation of your ALAIYELUWA (videpage8-9of KosemaniItan Egba - Igbade Oba Alaiyeluwa OsileOke Ona Egba) we assume the omission is inadvertent. Attached herewith is a list of settlements in the Agbado and Environs of Ifo Local Government of Ogun State. The Agbado and Environs span through Ibaragun - Ikija Afalu - Ijoko Lemode - Itoki - Agbado - Oke Aro Ojodu, extending to Ogun Riverine area of Legun - Matogun Orudu Oluwo etc. All the Baales of the environs constitute the "Council of Baales, Agbado and Environs" and, they meet forthnightly at Oke Aro to discuss peace and security, and chart the progress of the populace.

The settlements underlined are Oko origin; only Oke Aro was published. Please enable the others to appear in the 10th Anniversary publication. KiAdepeLori KiBata pelese Kilrukere diAbereJowoAlaiyeluiva Your Loyal Subject. OLOYE E.B. AKONI BAALEITOKI AGBADO AND ENVIRONS - VILLAGE - BAALES/ORIGIN IN THE LOCAL GOVERNMENT OF OGUN STATE INVOLVED IN THE NOTICE OF ACQUISITION PUBLISHED IN GAZETTE NO. 5 DATED: 7/1/98 VILLAGE BAALE TRIBE ORIGIN 1. Robiyan J.O. Oyedeji Egba Igbore-Abeokuta 2. Mosafejo (J. Adeniyi) Egba Igbore-Abeokuta 3. Dcija Omitogun Egba Ikija-Abeokuta 4. Egure (Seidu Adeniyi) Egba Oko-Abeokuta

88 5. Ajangboju M.A- Awolumate Egba Ikija-Abeokuta 6. Ntabo' Jubrila Mafarosere Egba Ilawo-Abeokuta 7. OruduAgira Alhaji Sobowale Egba Igbore Abeokuta 8. Orudu Oluwo (Joseph Ogunbona) Egba Igbore Abeokuta 9. Orudu Ijeja Matthew Fagbemi Egba Ijeja Abeokuta 10. Muta (Sorunke) Egba Ikija Abeokuta 11. Olomowewe M.O. Sofela Egba Oko Abeokuta 12. Okungboju B.B. Majekodunmi Egba Oko Abeokuta

No. VILLAGE BAALE 1 'RIBE | 13 Adiyan Araromi A .A. Obayomi Egba I 6 14. Adiyan Olorunda E.O. Adebayo Egba I Ig 15. Ajegunle Abudu Oguntade Egba I Ije 16. Ilupeju Ibilola Egba O 17. Oke Aro Oloyede Soyinka Egba I O 18. Peter W.O. Peter Egba I O 19. Oluwo Iklja Lasisi Asunmo Egba I O 20. Giwa E A. Akinduro Egba I O 21. Olaogun Sina Bamgbose Egba I O 22. ltoki E.B. Akoni Egba I O 23. Lemode Ijaola Momowolo Egba I C 24. Kasumu Kelani Kasumu Egba I C 25. Onifade T5. Onifade Egba 1 C 26. Oyero Jim oh Egba 1 I 27. Okunbolu Papa Kudaisi Egba 1 C 28. Matogun Ayo Akinola Egba 1 ]

89 29. Legun J. Sotoyinbo Egba 1 ' 30. Sodipe JJC. Opabiyi Egba 31. Koye Oluwole Makinde Egba 82. Lambe Ayinde Oguniemi Egba I 33. Otun SA. Fagbenro Egba 34. Olori Koleosho Amusa Bankole Egba I 35. Odubale Eman Bankole Egba I 36. Kembi I.O.Sanusi Egba 37. Alausa Sule Adamo Egba 38. Ekun Moshood Ekun Egba 1 39. Osho Alhaji Jimo Oso Egba

ORIGIN Igbore Abeokuta Igbore Abeokuta Ibara Abeokuta Ido Abeokuta Imo Abeokuta lgbore Abeokuta Igbore Abeokuta nugunAsaju Afaeoicuta Igbore Abeokuta

No. VILLAGE BAALE TRIBE ORIGIN 40. Yewande Tunde Bankole Egbado Ibara Abeokuta 41. Fakile Sanya Fakile Egba Igbehi Abeokuta 42. Enilolobo M. Enilolobo Egba Oko Abeokuta 43. Daddy J.A. Ogunbiyi Egba Ake Abeokuta 44. Ajuwon Emm. Adebiyi Egba 45. Arifania Arifania Egba Ijaiye Abeokuta 46. Akute Fabolude Sunmonu Egba Egba 47. Ishasi Yekini Egba Oko Abeokuta 48. Ojodu Abiodun Alh.S.Y.Salisu Egba Ijaiye Abeokuta 49. Alagbole Ishola Alagbole Egba Ijaiye Abeokuta

90 50. Elelubo Yekini Onifade Egba Ijaiye Abeokuta 51. Otemuyi Bamgboye Egba Igbore Abeokuta 52. Bada J. Shogaolu Egba Owu 53. Ajerogun Adebiyi Egba Ibara 54. Adiyan Alausa Babalola Egba Agoodo

Listening to the promptings of the Holy Spirit. God once again spoke to Abraham to appropriate the land He had given him thus: "Arise, walk through the land in the length of it and in the breadth of it." Our Royal father - Kabiyesi Oba Dr. Adedapo Tejuoso could be said to have heard the promptings of the Almighty God, for within the first year of his reign, he arose, walked, followed by enthusiastic fellow Nigerians through his domain. He spent quite some time doing this, getting to know people and places; it might possibly have been the first time ever a traditional ruler went "a visiting" his people who gladly embraced him. It was a unique occasion at every township visited, with merriment and frank discussion. And it was great.

EGBAS OVERLORDSHIP (LANDLORDSHIP) OF OTTAS AT A GLANCE AKEDE EKO No. 13 Vol. VII of Saturday, 30/3/35, Page 7 Col. 2 Ownership of District of Otta by the Egbas queried. Meeting at Olota's Palace on Wednesday, 10th April, 1935 by Olota Oyede II and Otta Chiefs and Representative of Otta Baales in the presence of District Officer Egba - Mr. SCOT - ordered by the Resident, Abeokuta Province. SALIENT FACTS: 1730s - Otta consisted of 3 communities: i. Ilobi, ii. Ado-Odo, iii. Otta. 1836 1836 - 1853 1839 Egba waged war on Ilobi.

91 Occupants of Ado-Odo and Ilobi were driven to Oke-Odan by the Egbas Egba conquered Ilobi and settled on it as spoil of 1836 - 1839 war. 1839 - 41 1843 1850 1853 - Egbas captured Otta and conquered it and the surrounding villages and claimed it. - Egba barricaded Ado-Odo up to Iyesi. The Missionaries named it Gbalefa (after one Owu chieftain - Gbalefa - who led Egbas to capture the forest) Peninsula and Egbas legitimately claimed it from Ado-Odo and Ilobi. - Otta ruled by Egba Representatives including Carrs, Chief Sorinolu, Oyesiles. - Egba warriors installed Olota Oyede I - Egbas completed the boundaries construction at Iyesi. 1853 - 1900 - Ottas were ruled directly by the Egbas through Resident Representatives - The Cokers, The Lagitans, The Karunwis, The Carrs, The Fishers, The Sorinolus, etc. - The Egba warriors installed 1SIYEM1 as Olota 1882 1895 - 98 - 1900 1901 1908 1917 17/1/1919

Egbas (Jaguna Sorunke) signed treaty with British as Landowners of Otta. Resident Representatives in Otta abolished. Olota of Otta and Local Council were made Alake's Representatives in Otta.

92 Alake Gbadebo installed Olota AINA-AKO and appointed BAKARE AJUWON as Balogun Otta and also as a member of Forest Allocation Committee, along with AN A OTTA, DANIEL DAD A, Alake Gbadebo appointed 5- man Allocation Committee - 3 Egbas, 2 Ottas, Chairmaned by Chief Sorinolu, an Egba Chief. The 2 Ottas were Bakare Ajuwon (Balogun Otta), Daniel Dada (Ajana Otta). Egba Authority established Native Court in Otta and appointed Egbas as Presidents, e.g. GEORGE - ALLEN - OYESIKU and later BAKARE AJUWON - The Balogun Otta and some Ottas. The 19171.N.A. Plan described Ado, Hobi, Otta as Egba Territory arid Gbalefa Peninsula is agreed by all and accepted by Otta as authentic. The Olota of Otta remains the Alake's viceroy since and Ottas are subjects of Egbas. The Ottas were allocated forest in Igbo Gbalefa Peninsula. The area belongs to Egbas. At a meeting held in Ajegunle, attended by late Olota AINA-AKO (just before Ado-Odo was remerged with Egba Division) Oba of Ado-Odo confirmed the. conquest of Ado-Odo by the Egbas in the presence of the Representative of Governor of Lagos, sent to adjudicate on boundary matters. The Ado people drove the late Olota, AINA- AKO and his Chiefs from Ajegunle in Gbalefa Peninsula back to their Boundary at BENJA.

About 1912 Gbalefa Peninsula was merged with Egbado. It was in 1919 remerged with Egba with assistance of Oba Gbadebo. 1927 - Alake Ademola II installed Olota OYEDEII and other prominent Chiefs. 1933 - Olota, AINA-OKO was suspended for 6 months by the Alake. "You could go to Lagos if you desire, but leave our lands for us because

93 we are the owners of Otta lands. We conquered, captured and annexed it". Egba asserted when in 1933 some Otta youngmen moved that Otta should be merged with Lagos. "We stand to gain more from Egbas if we improve on our relationship. Certainly, it is not claiming what does not belong to us". Asserted and confirmed by Ajana of Otta - DANIEL DADA at the meeting. "We are all under the Egba Native Administration and the Alake stated by the Oloregun T.T. Dada - page 3 meeting of 10th April, 1935. "If you don't know the Egbas claimed Otta land as 1841 spoil of war, and they are right". But Gbalefa Peninsula was area captured in war by the Egbas from Ado-odo and Qobi. It was never part of Otta original land" asserted Balogun of Otta - page 8 meeting of 10/4/33 7/6/1934 - At Egba Council Meeting, OLORI and Council Chiefs prostrated before the Alake and conferred on the Egbas the ownership of Gbalefa Peninsula and-pleaded with Egbas to allow the Dobis to clear some forest. Egbas signed agreement for Railways to pass through Otta land (before it was cancelled through Hogbo to Ilaro)

Ottas never fought wars with Ado or Ilobis. They benefited from war gains of Egbas as Egba subjects. Egbas established market at Ajegunle and at Atan; and appointed Egbas as PARAKOYIS for the two markets headed by ONLENYAYO, an Egba living at ASHORE.' Ottas pay tribute to Egba Kingdom through the families of LASILO - FATOYINBO - OGUNBIYI - OLUYOMI, etc. Recognised as original settlers, originally allocated forest by Egba long ago after the Otta war. "They (Egba) demanded tributes many times from Otta people in a year - Alake tributes, Iju tributes and Onigbongbo tributes. Nothing is left for the

94 Ottas " confirmed Madam Banjoko Oriade as Otta Representative at Onigbongbo - page 9 meeting of 10/4/35. Onigbongbo was an Egba Settlement also allocated by . Egba warriors long before Alake Gbadebo was installed. No influence can change history. DAHOMEY-EGBA war caused the death of many prominent Egba warriors including OLUNLOYE, whilst AYIKONDU the war front leader left for Abeokuta to become the Balogun of Egba. Gbalefa, the brave Owu man reorganised the army mainly Owus and surrounded Ado-Odo when Rev. Townsend Missionary Team intervention ended the war. In appreciation, the two forests were named Gbalefa Peninsula. Thus Ekerin Owu was assigned duty of collecting "OWO IBEKO" as tribute to Egba. Land Matters

Ottas are subjects of Egbas. Otta land belongs to Egba by conquest. Otta are ONIBUKO of Egbas and NOT VICE VERSA, as erromeously being paraded by land speculators - family of Dada Edu/ Adeniji-Oyekan; Ogundimu and a few others.

Notwithstanding, Egbas are accommodating and have lived happily over the years with Ottas (Aworis) as their brothers' keepers. Coucil of Baales Agbado and Environs

MINUTES OF A MEETING HELD AT PLOT A'S PALACE OTTA ON WEDNESDAY THE 10TH OF APRIL. 1935 WITH THE PLOT A OF OTTA. HIS CHIEFS AND REPRESENTATIVES OF OTTA BAALES IN THE DISTRICT IN CONNECTION WITH THE PUBLICATION FROM THE ISSUE OF AKEDE EKO NO. 13, VOL. VII OF SATURDAY. MARCH 30TH. 1935. PAGE 7 COL. 2 “QUESTIONS FROM OKE-ODAN

95 DISTRICT: THINGS WE WANT TO KNOW: ESPECIALLY QUESTIONS 1,2,3,4 & 5 AS ORDERED BY THE RESIDENT ABEOKUT A PROVINCE Present: The District Officer, Egba: 1. The Olota Salami Oyede 2. Balogun Bakare Ajuwon 3. Ajana Daniel Dada 4. Olukotun Ogunmuyiwa 5. Olukosi Erinle 6. Akogun Samuel Oloyede 7. Ekerin J. Oshulabu 8. Oluwo Oladimeji Akapo 9. Apena Odunfa Odunogun 10. Asalu Osu Agbebiyi 11. Seriki Alhaji Shittu 12. Balogun of Moslems - Lawani Salako 13. Oloregan - T.T. Dada 14. Balogun of Christian - Othiniel Osuko

Representatives of the Ilogbo Community (1) Salami Oje (2) Oloifa Representative of Otta in Onigbongbo Community, Madam Banioko Deinde. Also'present are Baale of Attan-Kosifeye - Isiyemi (Otta) " Obere - Ogundipe" " Onibuku - S. Bankole " " Imojuba - Sangotoki "

Opening prayer by Alhaji Shittu Bashorun District Officer. I greet all of you. I am here in connection with the publication in the issue of Akedc Eko, No. 13, Vol. VII K, of Saturday 30th March, 1935, page 7, Col. 2 in which

96 ownership of the District of Otta by the Egbas was questioned. To investigate everything pertaining to ownership and the overlordship of the Obalefa Pennisula in the District of Otta. I can see all of you holding on to the copy of the said publication. My coming here was ordered by the Resident Abeokuta Province. Olota: You are welcomed to this meeting. I got your message ten days ago and since then the Ota Chiefs have met and have discussed the issue elaborately. Some of the chiefs here will speak, the representatives of the Ota Baales in the District affected by the publication will also speak, then I will round it up. That is the arrangement. The Oloregan of Otta, Chief T.T. Dada will act as interpreter. District Officer: Very good. We start with Oloregan, not so? Olota: Yes. Oloregan T.T. Dada: On Monday the 1st of April, 1935, a friend in Lagos invited my attention to the publication in the Akede Eko of Saturday 30th March, 1935. After reading it, I immediately came down to Otta and got in touch with the Olota and some of his chiefs, our investigations revealed that it was the handiwork of some elements of Ado-Odo and Ilobi origin whose ancestors were driven to Oke-Odan by the Egbas (1836-1853) that made and paid for the publication. As far as we the Olota, Chiefs and people of Otta are concerned we deny any involvement or connection with the said publication. After all we the Ottas benefitted immensely from the conquest of the area by the Egbas. About a century ago the area now known and called Otta and District were in three parts and belonged to three different communities: (1) Ilobi, (2) Ado-Odo and (3) Otta. Otta occupied the Eastern part of it and you find the following villages in them, Ilogbo, Egusi, Iyessi, Ilasa, Osuke and Itele Feru, etc. In 1836, the Egbas waged war against the Hobis. In 1839, Ilobi was

97 conquered and its surrounding villages were devastated. The large tract of forest between Ilobi and Qogbo (River Akusere was the boundary and as referred to in the publication) were settled upon by the Egbas and claimed as spoil of 1836 -1839 war. This is North Western of Otta. In. 1839 Egbas waged war against Otta and in 1841 conquered it and the surrounding villages. They also claimed them. (Eastern part of it). In 1843, the Egbas waged war against Ado-Odo. The Oba of Ado-Odo sent a distressed call on the Dahomean Oba called Onzo. They came and met the Egba armies at Oke-Imojuba. The Dahomeans were defeated. The Egbas then marched on Ado again. They were at the- outskirts of Ado when the missionaries led by Henry Townsend approached the Egba Warriors. He effected settlement. He made River Ore the boundary. The Egbas then barricaded the round at a place after Iyessi. The missionaries named it 'Gbalefa Peninsula". The Egbas stayed in the Peninsula and legitimately claimed it from Ado-Odo and Ilobi. These boundaries were completed in 1853. This is Southwest and Northwest of Otta, which now comprised the following villages: Ajegunle, Attan, Koko, Igbele, Onse, Oko-Omi, Iju, Onibuku, Obere, Onigbongbo, Mesan, Lemomu, Ketu Oluyomi, Kajola, Iboro, Ajayi-Egan, Aguna-Idi-Agbon, Olorunda, Mosafejo, Liasu, Olowo, Olori/ Oniyanmo, Akore, Erinle, Itori, Oloya, Igboloye, Siwoku etc. Between 1853 and 1900, Ottas were ruled by the Egbas through their Resident Representatives - The Cokers, the Lagintas, the Karunwis, the Carrs, the Fishers, the Sorinolus etc. Between 1900 and now we are being ruled directly by the reigning Alake. It was Gbadebo that appointed Aina Ako and Olota in 1901. Ademola appointed Olota Oyede II the present Olota in 1927. He appointed our present Chief Imam etc. We have no power to annex the area with Otta. The area was a conquered area owned by the Egbas. The plan drawn by the INA in 1917,

98 a copy of which was sent to the Qlota by the District Officer, Egba, and which the Otas accepted as authentic, speaks for itself. We and the Egbas in the Pennisula are one. Otta can be made viable if the Pennisula is merged with Otta as Sub - N.A.

Council under the Hgbas native Administration. We are all under the Egba Native Administration and the Alake. If this is done, it will discourage both the Hobis and Ado-Odos from wanting to have back the areas they lost in the battle field. The Egba communities in the Pennisula and the Ottas should be merged together officially for progress of this area. The Balogtin of Ota - Bakare Ajuwon: I am very glad to hear all the Oloregan had said. Which the Olota informed me of the publication I advised him to get in touch with the Oloregun. About two years ago some youngmen from Lagos wrote to the Governor at Lagos to demand our being merged with Lagos. All of us were invited to Abeokuta and what was said is better left unsaid here. In 1901 inspite of the fact that I am an Egbado man, but bom in Otta, the Alake of Abeokuta appointed me as Balogun of Otta and also a member of the Committee that allocate forest in Ota. Ajana afld myself saw to it that Otas were allocated forest in Igbo Gbalefa (North West and South West of Ota), an area captured from the Ados, and the Ilobis by the Egbas. 1 myself and the Ajana were also allocated forest in the Pennisula. The Ottas cannot and can never claim that part from the egbas as the area was not originally ours. The area belonged to the Egbas. About 22 years ago this area was merged with the Egbado Division. We should realised that we did not claim it then. It was the Egbas at Iju backed by the Alake Gbadebo that made it possible for the area to be

99 remerged with the Egbas in 1919. It was the war with Ota by the Egbas, mentioned by Oloregun that made ota to become part of the Egba Division. About ten years ago, the Olobi sued one Ogedengbe of Ota and claimed all the land from River Ore to River Akusere. The decision of that court was that the land belonged to the Egbas. Even Otas was said to be in Egbas land. And that was true. We Otas are extremely lucky that the Egbas decided to merge the area with Ota, for if they had decided otherwise what can we do? The area does not belonged to us. They can do it as they liked. For about 50 years before I was made the Balogun of Ota in 1901, Otas were being ruled by the Karunwis, the Carrs, the Cokers, the Sorinolus, the Oyesiles, etc. - all Resident Representatives or the Egbas. Now we are uplifted dealing directly with the Alake. Apart from the warriors installing Olota Oyede, the first, it was these officials that installed Isiyemi in 1882. It was the Alake Gbadebo himself that installed Aina Ako in 1902. It was Alake Ademola II that installed the present Olota Oyede eight years ago. We should so softly. The area we can claim belonged to our fore-fathers are Ota, flogbo, Iyessi, Osuke, Itele - finish. On this we can beg the Egbas to de-annexed us or return us to the status quo. In 1908 the Egbas established native Court in Otta and appointed prominent Egbas as presidents of the Courts i.e. George, S. Allen, Oyesiku and later myself were appointed by the Egbas. The Egbas maintained their gate at Benja for almost 50 years. All these have records. Seriki of Ota: ShittuBashorun. My father told me he arrived Ota immediately after the war to propagate Islam. My mother came from Oke-Odan. I was made Seriki of Ota 3 years ago. I am part and parcel of Ota.

100 The D.O. has heard everything that has been said here today. This is what the entire Ottas had said. The D.O. should carry our message to the Alake and the Egbas. We are lucky that the Egbas defeated the Dahomean at Oke-Imojuba, in Ota District if not, we all would have been under the ©ahomeans by now. When the Olota sent us (the Ajana Dada and myself) to our father - the Alake two days ago, the Egbas were ready to battle us with histery but what happened today will certainly diffuse tension and improve our relationship with the Egbas.

Ajana of Ota - Daniel Dada: I thank the D.O. for patiently listening to all we have been saying. Not that we know there are people who wants to sow the seeds of discord between the egbas and ourselves we will be more careful. About forty (40) years ago, when the British came to administer Nigeria they enter into various Treaties with owner of lands. Is it not Jaguna Sorunke that signed for the Ottas? Also when Railway line passed through Otta (before it was later cancelled through Ilogbo to Ilaro, is it not the Egbas that signed the agreement? The Ottas did not fight any war with the Ados. We did not fight any war with the Ilobis. Did we? How then do we come about the lands in the Pennisula. Those who have an axe to grind with the Egbas let them come forward and fight themselves. When some youngmen wrote to the authorities two years ago that we Ottas should be merged with Lagos; the Egbas at the meeting at Abeokuta told us "you could go to lagos if you desired, but leave our lands for us because we are the owners of Otta lands. We conquered, captured and annexed it". Since then what have we done? Are they not speaking

101 the truth? The Olota was there, myself, the Balogun, the Seriki and all the representatives of Otta communities were there. We stand to gain more from the Egbas if we improve on our relationship. Certainly it is not claiming what does not belong to us. Representative of Ilogbo Community - Salami Ojo: Ilogbo had existed long ago. We were in Ilogbo when Egba war with Ota started. Ilobi forest started from River Akusere on the West North of Ilogbo. It was with Ilobi that Egba first fought Egbas became owners of Ilobi forest after Ilobi war conquered and their town destroyed. When the war in Otta was going on, the Egba Warriors in Ilobi joined them. They passed through Ilogbo. Before they got to Ilogbo, we sent them an AROKO signifying that we are for peace. We put peace flags on all roads leading to Ilogbo. By then Ilogbo was a small village. We cannot withstand the Egbas. After the war with Otta and Ado they became overlord of everybody in the whole area. They however allow us to farm up to River Akusere on the West and North, and River Atuwara on the South.

Our ancestors, who are great hunters were, however allowed to hunt in former Ilobi forest but now called Gbalefa forest. We say tributes to the Egbas. We have no means by which we can challenge the Egbas. Otta custom does not allow the challenge of landlord by those he puts on the land. He automatically looses it. There are no forest again, what we now have in Gbalefa forest are villages like Aganna Olorunda, Idi-Agbon, Olori, Ijemo, Oniyanmo, Mosafejo, Liasu, Olowo, Jiga, Onse, Sokenu, and so on, and so on. We are farmers, Ilogbos, don't know anything about publications in the newspapers. The Baale of Attan - Kosifeye Isiyemi: There is no Otta man who will challenge the Egbas in the Gbalefa Pennisula. My own father told me that it takes more than 3 years before my grand uncle Olota Isiyemi, his chiefs

102 and elders of Otta were able to persuade the egbas to allow the Ottas to farm in the Peninsulas. The area originally belonged to the Ados. But after the Egbas conquered the Ados, and the Ilobis the Egbas settled on it and became owners. Being members of Otta Royal Family, we are respected by both the Egbas and the Egbados that had settled there 40 years before our arrival. It was cocoa that brought Ottas here. It was my family that led many Ottas to this area. Before anything is done in this area the Alake through the Egbas here will have to sanction it. Myself and other egbas met Alake in respect of land for our market and he sent his Olopa Ileke and the Egbas to come and demarcate the area for us. All the forest here has Bitter Kola Trees (Orogbo) and Native Kola Trees (Abata) planted all over the forest by the Egbas. Eighty percent of Attan dwellers are Egbas. I say it on behalf of all Ottas in Attan and area that no one will ever challenge the Egbas on their land here. After all we pay them tributes. Apart from Attan market which they gave us land for the Alake and the Egbas established market at Ajegunle mey appointed the Egbas as Parakoyis for the two markets. Their leader is Onleayayo an Egba who lives at Ashores.

The Peninsula was merged with Ado about twenty-two years ago. We were all against it. It was the egbas that claimed their land back sixteen years ago from Ado. Baale of Obere - ‘Ogundipe: I have nothing to add to what has been said. My grandfather came here about forty years (40) ago. They told us they pay toll at Benja area to the Egbas and were ferried across Iju River by Iju people. There were Bitter Kola Trees (Orogbo) and Native Kola trees

103 (Abata) all over the forest that were allocated to us. The Alake has told us to regard the egbas around as our overlords. Baale of Onibuku - S. Bankole: Our fathers left our homestead at near Osuke to come and look for green pastures here thirty- two (32) years ago. We were told some missionaries had once loved on the site we are now. And that was why the village is called Onibuku (Holy Book). The entire area were owned by the Egbas, having defeated the Ados in war many years ago. We met Bitter Kola Trees (Orogbo) and native Kola Trees (Abata) in all the forest allocated to us. They were said to have been planted by the Egbas. The Representative of Ota at Onigbongbo - Madam Banjoko Oriade: After the last week meeting here in Afin when the matter of this publication was discussed with us, on getting to Onigbongbo I called a meeting of all the Otas in Onigbongbo and mentioned the matter of this publication to them together with a copy of it. They were all surprised and totally denied knowledge of it. I thank the Olota for this invitation to participate at this meeting. All the Otas in Onigbongbo would not have been aware of this meeting but for this invitation as the Baale and others are Egbas, Egbado and Ketus. We the Otas must have this type of meeting on a permanent basis, so that it will be a forum for discussing our common problems. What happened at Abeokuta two weeks ago is a case, in point; where both the Ajana and Balogun were present. It was the entire Otas in Onigbongbo that took the report of our tenancy to Abeokuta but in the presence of our fathers - the Ajana and Balogun the Alake in Council decided that it is only through these families they will collect tributes from us - the families of Lasilo, Fatoyinbo, Ogunbiyi, Oluyomi etc. were recognised as original settlers originally allocated forest to by Gbalefa long ago after the Otta War.

104 Balogun of Ota: let me quickly come in here. The last speaker Madam Banjoko speak with total ignorance of the history of this area. Ajana and myself were appointed members of the Forest Allocation Committee in 1901 by Oba Gbadebo, the Alake of Abeokuta. We were 5 on the Committee 3 Egbas and 2 Ottas. Chief Sorinolu - and Egba was chairman. Ajana and myself were to concern ourselves with land that originally belonged to the Ottos. All the forest between Ottas, Dogbo, egusi, Iyesi, Osuke, Itele, Ajibode, Konifewa etc. Not land belonging to the Egbas, especially Gbalefa Peninsula. The present Alake is an enlightened Oba who has die interest of Otta at heart. He has argued with the Egbas in our presence to allow us to occupy our original land. If you don't know the Egbas claimed Otta land as 1841 spoil of war. And they are right. But gbalefa Pennisula was an area captured in war by the Egbas from Ado- Odo and Ilobi. It was never part of Otta original land. At Abeokuto the families of Lanso, Fatoyinbo and the one you earlier mentioned convinced everybody that was present at the meeting that they were the original settlers and that they are the ones that gave land to the Ottas in that area. The Alake called you squatters because of your aggressive attitude to your landlords. My advice to you and all Otta farming in Gbalefa Pennisula is to be grateful to the Egbas for their kindness. Otta custom does not allow it. And if you persist you will loose your tenancy. These families were originally allocated forest areas by Gbalefa - the Egba Warriors. And Alake cannot alter it. We members of the Committee were warned not to temper with any forest already allocated for hunting purposes by file Egba Warriors particularly Gbalefa or his representatives. The reasons is obvious as they were in charge there before the first Alake was installed. Onigbongbo was an Egba settlement as the name indicated.

105 Onigbongbo Otta will pronounce it Oligbongbo: This came about when the Egba United Kingdom cleared approximately 10 acres for cocoa experimentation. The roots cleared from the area became a big heaps full of roots. Hence Onigbongbo. All we are permitted to do in such a case is to persuade them to plant cocoa or let it out to people in order to do so, and this is what they did in your case. You are Egba by marriage and your children are Egbas Akindeles. Do not force yourself on them. No influence can change history. The District Officer: Madam Oriade has introduced domestic affairs of Onigbongbo into this issue although it clearly has to do with ownership. Let me ask Madam Oriade whether she is contending the Egba ownership of the Pennisula. Madam Oriade: Not at all. I am married to them. They are my husbands. They gave land to my father. But they are over doing it. They got tributes many times from Otta people in a year. Alake tributes, Iju tributes and Onigbongbo tributes, nothing in left for the Ottas. The District Officer. The Balogun and the Ajana will see to that as you have made a point. Baale of Imojuba - Sangotoki: Everything that need be said has been said by our fathers, I am only going to talk about why is it that Alake is deputing the Ekerin of Owu to come to our area to collect "Owo Ibeko" or “Itoko" from the prospective farmers. As the Baale of Imojuba - the scene of the great battle - Dahomean - Egba war in 1844 we in our village had the opportunity of knowing everything that happened. The Egbas owned a debt of gratitude to the Owus especially the Egba War Leader, Gbalefa (who was said to be an Owu man). During the Dahome - Egba war many prominent Egbas perished in the war. It was in this war that Olunloye died. The Dahome war weakened the entire Egba

106 army. Ayikondu their leader left for Abeokuta to become the Balogun of the Egbas. It was left entirely to Gbalefa who reorganised the remnant Egba Army among his own people - The Owus to continue the fight against Ado-Odo. He and his army had surrounded the town when the Oba of Ado sent an S.O.S. to the passing missionaries led by Henry Townsend to intervene, and it was this intervention that ended the war with Ado-Odo. The spoil of the war i.e Dobi and Igbonin forest were handed over to Gbalefa. This, the Egba warriors appreciated. Gbalefa was a great medicine man. He had, in the two forest, nine (9) Iroko Trees scattered all over the Pennisula. People believed at the time that you just have to send an Owu man there in respect to Gbalefa. The Olota: I greet the D.O. and all the chiefs of Otta and environs. Six weeks ago, 1/3/35 representatives of Ado and Ilobi met me and my chiefs in this palace. The message was about their intention to reclaim the Pennisula from the egbas and soliciting for Otta's support. After consultation with my chiefs, they were asked to come back on15/3/35. After series of meetings, with our people, the Ottas came' to the following conclusions. 1. The Egbas, after Ilobi and Ado war, have been in possession •of Gbalefa Pennisula for more than eighty (80) years. 2. I and my chiefs were at the Egba Council meeting held on Thursday the 7th of June, 1934, when the Olobi and his chiefs prostrated before the Alake and conferred the ownership of the Gbalefa Peninsula on the Egbas and the; Alake - pleading with the Egbas to allow the fiobis to clear .Some forest. 3. This Late Olota - Aina Ako and Otta chiefs were at a meeting held at Ajegunle on 17th of January, 1919 (just before the areas were remerged with Egba Division) when the Oba of Ado confirmed the

107 conquest of the area by the Egbas in the presence of the representative of Lagos Governor who was sent there to adjudicate on the boundary issue.

Inspite of the fact that Ado and Ottas are brothers. The Ado people drove the Late Olota - Aina Ako and his chiefs from Ajegunle in Gbalefa Pennisula, saying they should go back to their boundary at Benja.

5. Ado, Ilobi and Otta agreed to the plan drawn by the I.N.A. in 1917 describing the area as "Egba Portion" and "Gbalefa Pennisula''. The Ottas through the egbas have benefitted immensely from Egba's spoil of war in the area. 6. Since 1900, the position of Resident Representative of the Egbas in Otta have been abolished by the Egbas and the Olota of Otta and the Local Council are now the alake's representative in Otta. The above FACTS were adduced by the Ottas for not being able to support them and was read to them on the 15/3/35 by the Oloregba of Otta, T.T. Dada, who, incidentally is here today, (and who also is the interpreter) in a letter dated 14/3/35 by the Olota of Otta.

By this action, the Ottas have demonstrated beyond all doubt their sincerity with the egbas. The Egbas and Ottas have been living together in the Pennisula as brothers. There has been many instances of forest allocation swapping among them. I can recall the played by the Egbas especially those of Iju during my 6 months suspension by the Alake about two years ago. I whole-heartedly support the merging of the two communities - the Egbas and Ottas together in order to make the Sub-Treasury of Otta a viable one.

108 We have all become Egbas. Having benefitted so much the Ottas can not now challenge the ownership of the Pennisula by the Egbas. The publication should be disregarded by the Alake and the Egbas. The closing prayer was said by the Oloregan T.T. Dada. The meeting dispersed at 3.10p.m.

IN THE HIGH COURT OF TUSTICE OGUN STATE OF NIGERIA IN THE SAGAMU TUDICIAL DIVISION HOLDEN AT SAGAMU BEFORE THE HON. JUSTICE GABZIU ADEMOLA BAKRE - JUDGE ON THURSDAY THE 23RD DAY OF OCTOBER, 1997 Suit No. HCT/34/91 BETWEEN David Ogunwunmi Osho..... Plaintiffs AND 1. Oloyede Shoyinka ...... Defendants 2. The Osile of Oke-Ona .... Parties Present O.A. Adeyemi for the defendants.

JUDGEMENT In this matter the Plaintiff filed a writ of summons on the 2nd day of April, 1991 thus: 1. A declaration that the plaintiff's appointment and installation as Baale of Oke-Aro by the then Prescribed Authority, the Olota of Otta, Oba T.T. Dada is valid and subsisting and indeafisible. 2. An order of perpetual injunction restraining the Osile of Ago-Oko from appointing or installing Oloyede Shoyinka as the Baale of Oke-Aro or in

109 any manner doing anything that will interfere with the appointment and installation of the plaintiff as the rightful Baale of Oke-Aro. He then filed a nine paragraph Statement of Claim, then an amendment and further amendments culminating in the one he filed on the 8th day of May, 1995 and in the same vein the defendant also filed a 59 paragraph Statement of Defence on the 7th day of May, 1991 which continued to be amended until the final one was filed on the 10th day of February, 1997. Both parties depended upon these pleadings and called witnesses. The plaintiff calling 12 witnesses and the defendant called 6 witnesses. The 1st P.W. EMMANUEL ADEBAYO AKINGBOLA said briefly that he knew the plaintiff as the Baale of Oke-Aro/ he said he was present when he was installed as the Baale by the then Olota of Otta. Under cross-examination the witness said that he has heard of Ajanaku in connection with Oke-Aro and that Ajanaku hailed from Abeokuta. He said Ogunwuruni was the mother of the plaintiff, he said he had lived in Oke-Aro from 1925 - 1935. He was living in the house of his maternal grandfather, he said that Odu-Aro was the first Baale of Oke-Aro. That Ajanaku took over from him. He said that he never heard in history that Ajibose family were the first settlers in Oke-Aro. He said he has heard of the Shodipo family in Oke-Aro and that in 1965 he heard that Solomon Shodipo was installed as the Baale of Oke-Aro and that Solomon Shodipo died on the 25th of June, 1990. He answered further that David Osho was the first to be installed in Otta and that all other Baales before him were installed at Oke-Aro simultaneously. There was no re-examination. The 2nd P.W. JONATHAN AKINBODE DOSUMU, the Chairman of the Regency Council of Otta. He said he knew the plaintiff on the 17th of December, 1988 when, he was installed the Baale of Oke-Aro by the

110 Olota of Otta. The certificate was identified by him and marked identification' A'. Under cross-examination, witness answered that if the Olota later found that there was an existing Baale before the installation, the wrongly installed one would be removed. Witness said that he was not familiar with the history of Oke- Aro. He said he also knew that the indigenes of Oke-Aro were Aworis because each time he passed there the people speaking there usually speak Awori dialect. He said he also knew that the Egbas lived in Oke-Aro. He said he had never heard that a Baale of Oke-Aro was installed in the Olota's palace and that the installation on the 17th April, 1988 was the first one he ever heard. He said he was aware that Oke-Aro was under Ho Local Government administratively. There was no re-examination. The 3rd P.W. EBENEZER MALOMO TITLER said he knew both the plaintiff and the defendant. He said the plaintiff was a relation of his mother and they are the Odu-Aro Ikabala family of Oke-Aro and that Odu-Aro founded Oke-Aro . about 200 years ago. He said Odu-Aro Ikabala family of Oke-Aro were the founder of Oke-Aro and that they were his mother's ancestors. He said Ogunwunmi is the mother of the plaintiff's father and a sister of Odu-Aro. He said Ogunwunmi Osho was installed Baale by the family in 1988 at the Oba of Otta's palace. He said he was present during the installation. He said the indigenes of Oke-Aro speak Awari while some speak in Egba dialect. He said he knew the history of Oke-Aro very well and the husband of Ogunwunmi was Ajanaku. Ogunwunmi begat Daniel Osho. Under cross-examination, he said the husband of Ogunwunmi was Ajanaku and that Daniel Osho begat the father of the plaintiff. He said Ajanaku was also known as Alawa and that the plaintiff had never told him why he did not bear the name Ajanaku or Alawa because Ogunwunmi that

111 the plaintiff now bears is the name of the mother of plaintiff's father. Formally, one Sule Alawa was then called in and the witness said that he and the plaintiff were of the same fattier. He said the knew Chief Solomon Shodipo and that he heard that he was the Baale of Oke-Aro but did not know when he was installed. He died on the 27th of June, 1990. He said between 1965 and 199.0 he was living at Oke-Aro. He said that he did not know that the 1st defendant was appointed Baale of Oke-Aro. He said he knew the history of the settlement of Oke-Aro and the Baales of Oke-Aro since foundation. He knew some of them. He said Odu-Aro was the first Baale then Ipinlasa, the 3rd was Ajanaku, 4th was Alawa, 5th was Shoyinka then Folarin then Shodipo. He said he did not know the others and that it was only once that Shodipo was Baale. He said Odu-Aro was the founder of Oke-Aro and there is no one called "Odu-Aro". He did not know "Odu - Aro". He said Ipinlasa was Baale of Oke-Aro installed by Oba Shogbade and that the other Baales were Egbas. He said the descendants of Ajanaku. Alawa, Shoyinka, Folarin and Shodipo live in Oke- Aro and that the Shoyinka he mentioned was the grandfather of the 1st defendant. He said he had not come to court to lie but to speak the truth. There was no re-examination. 4th P.W. was BABATUNDE YUSUF, he said he first met the plaintiff in Oke-Aro and that they were customary tenants there and that his own father and the 1st plaintiff's father are customary tenants at Oke-Aro and that his own father came from Odo-Oyo in Abeokuta. He said he knew Ipinlasa who was a man and was a Baale at oke-Aro. He said he heard of one Ikabala as the Baale and now Adeyemi who was in court. He said he was present when the Kabiyesi T.T, Dada installed him (Adeyemi) but he did not know their family name at Oke- Aro. He said his own father was only the Olori Alejo and that the families of Ikabala and Ipinlasa were the

112 ones entitled to be Baales of Oke-Aro. He said he did not know where the Ikabala and the Ipinlasa came from. He said the Indigenes of Oke-Aro were Ipinlasa and Ikabala and they met them there. He said his own mother came from Ota and they are the Aworis. Under cross- examination, he said that he was bom at Oke- Aro and he was about 60 years old. He said he left Oke-Aro about 15 years ago after spending 30 years. He said he had left Oke-Afo about 30 years before he came to give evidence. He said he has heard of Shodipo at Oke-Aro and that the Shodipos have never been Baale, they are 'Olori Alejo' and the that Solomon Shodipo was never the baale of Oke-Aro. He heard about the Ajiboses at Oke-Aro. He said they are from Ota but he did not know if they are Awori. He said they were customary tenants at Oke-Aro and that Ikabala and Ipinlasa are now landlords at Oke-Aro. He said the father of David Osho was Alawa and he came from Abeokuta. He did not know the name of Osho's mother. He said he did not know one Ajanaku Alawa was ever Baale at Oke-Aro but Ipinlasa was Baale at Oke-Aro. He said he grew to know Ipinlasa as the Baale of Oke-Aro but did not know how many years he spent as Baale and did not know his other names. He said lpinlasa did not die before they left Oke-Aro but he is now dead. He did not know when he died. He said it was possible that the Alawas were tenants of the Ajibose at Oke-Aro but he cannot say. He knew that Solomon Ajibose was one of the descendants of Ajibose. There was no re-examination. The 5th P.W. in brief said that he knew he the plaintiff as a member of his own family and the Baale of Oke-Aro. They are all from Odu-Aro Ikabala family and they came from Ife. He said Ikabala families are all Aworis and that any other person cannot be baale but can be 'Olori Ale jo'. He said the family name of the plaintiff was Ajanaku Alawa. He said David Osho, plaintiff's father was called Alawa. He said he has never heard the

113 name of "Aro Agberin". He did not add much to what others said. He said Solomon Shodipo was not Baale of Oke- Aro but 'Olori Alejo'. He said he did not hear that between 1965 and 1990 Solomon Shodipo was Baale of Oke-Aro. He said Odu-Aro was not a lame man and that they are called Odu-Aro Ikabala family. One OBA G ANIYU OBATULA, Olofin of Isheri, Onigbakule II was the 6th P.W. He said Odu-Aro owns Oke-Arp and that they are descendants of Olofin. He said the domain of Olofin of Isheri includes and extends beyond Oke-Aro and the whole of Ifo Local Government and that the Olofin controls Oke-Aro and all the surburb while David Osho is the Baale of Oke-Aro. He said he knew that the Olota installed the plaintiff as the Baale of Oke-Aro. He said he met the plaintiff on the throne but was issued with a certificate by his predecessor and that apart from Oke-Aro, he installed the Baale of Ojodu-Abiodun in the Ifo Local Government and he has copies of the certificate. He said he has heard it in history that it is the Olofin of Isheri that installed the Baale of Oke-Aro before Ogunwunmi Osho. He did not hear of Baale Shodipo of Oke-Aro but he knew Ebenezer Malomo Titler. When it was put to him that his domain did not extend up to Oke-Aro, he denied it. He said this domain extends to Otta which was his father's land and that the Olofin of Isheri was the only one who has authority to install the Baale in any Awori land. The 7th P.W. was a photographer. He only identified identification 'A'. The 8th P.W. was JOSEPH OLUSEGUN AKINGBOLA. He said he plaintiff was his relation and they are the descendants of Odu-Aro Ikabala and that Odu-Aro was the brother of Ikabala and Ipinlasa. He said he was told that Ipinlasa became the Baale of Oke-Aro in 1927. He was installed by Oba Oyelusi of Ota. He said Adebunmi was a native of flogbo and was a stranger at Oke-Aro. He said he was given land to build a hut at Oke-Aro by Odu-Aro and that place was called Adebunmi village. He said Joseph

114 Ajibose who is the son of Adebunmi came to Oke-Aro and was living in Ipinlasa's house. He is now dead but his children are still living. He said when Ipinlasa died his son David Ipinlasa gave land to Joshua Ajibose and his children to built their own house. The house had broken down and when they wanted to rebuild it they refused. Witness said he was told that Ajanaku was the first stranger to come to Oke-Aro from Abeokuta and was received by Odu-Aro who gave him land. He later brought his own brother and also married Ogunwunmi who begat Adeyemi Ogunwunmi Osho and 2 others and Ajanaku was made the head of strangers in Oke-Aro. He said he knew Solomon Shodipo in person and was also head of strangers and was paying Ishakole. He said he was given land to be used as burial ground for church people. He was an Olori alejo. He said Odu-Aro and Ikabala family had a court case against Solomon Shodipo and that when Solomon Shodipo proclaimed himself as the Baale of Oke-Aro, Adeyemi Ogunwunmi took him to court but Shodipo died during the case. He said Loka Shoyinka was head of strangers so was Erinosho. They were only head of strangers but never Baale. He said he knew Oloyede Shoyinka, the 1st defendant, and that they grew up together. He said he had heard of him as the head of strangers when Shoyinka came from Abeokuta and that whenever their parents were bringing Ishakole they were always carrying the Ishakole. He said he did not know when the defendant was made the Baale of Oke-Aro because he was a native of Abeokuta and not Awori, he is also not a relation of Odu-Aro Ikabala family. Under cross-examination, witness said that his father told him a few story but he knew a lot himself because he lived at Oke-Aro. He said he knew Ebenezer Malomo Titler, he said they were relations. He said he was at Ake palace and that his mother was the first daughter of Oba Gbadebo. He said Ishakole was being brought to their house since 1946 that he arrived at Oke-Aro and that Oke-Aro belongs to Odu-Aro Ikabala

115 family. He said Adebu village was a shortened form of Adebunmi and they are from flogbo. He said Ajibose was not on Ota indigene and he was aware of the series of cases between their family and the Ajibose family. He said he confirmed that Oba Oyelusi made Ipinlasa the Baale of Oke- Aro and was installed at the house of Oba Oyelusi in Ota. He said it was an Awori custom by 1927 for the Oba to install Baale: He did not know when Odu-Aro died but confirmed that in 1947 when Ipinlasa died his son gave land to Joshua Ajibose and that Ipinlasa's son was Pa David Oke. He said it was not true that Joshua Ajibose went to Otenuyi village when Adebunmi village became extinct. He said it was not true that Odu-Aro was a lame man. He was not limping and his real name was not 'Odu-Aro Igberin'. He said himself and the plaintiff were cousins and Ajanaku was Olori Alejo and was paying Ishakole. Ajanaku was the grandfather of Ogunwunmi Osho, the plaintiff. He said Loka Shoyinka, Erinoso, and Alawa Ajanaku were Olori Alejos and not Baales in Oke-Aro and that all the tenants that they gave land at Oke-Aro were paying Ishakole to their families. There was no re-examination. The 9th P.W. was one RASAKIAKINBO. He said he knew the plaintiff to be the Baale of Oke-Aro and a member of Odu- Aro Ikabala family. He said the name of his own family was the Ajana Olukosi, the first Ajana of Ota and that they had a common boundary with the Ikabala family at Oke-Aro. He did not have any knowledge of the 1st defendant in this case. He. said the Aworis were indigenes of Oke-Aro. He said he did not know Adebunmi and that Ajibose came from Ilogbo. He is the son of Ayanmo and he ran from Ilogbo to Odu-Aro Ikabala family because he offended the Oke-Aro people. He said he had never heard of any Baale at Oke-Aro apart from Odu-Aro Ikobala family. He said Oke-Aro is an Awori land and that Osile has no authority to install any Baale in AWoriland.

116 Under cross-examination, witness said that he knew Malomo Titler very well and that they were related. He said he did not know if Ayanmo's father was Adebunmi. He has never heard of Adebu village. He did not know Adebu village was at Oke-Aro. He said he did not know Oloyede Shoyinka, the 1st defendant and that he knew David Osho and that his father is Osho. He said he has never heard the name Alawa and Ajanaku in connection with Oke-Aro. He said he had never had any connection with anybody in Oke-Aro apart from the Baale. He said among the Baales of Oke-Aro are Odu-Aro and Ogunwunmi Osho and there is a family called Odu-Aro Ikabala at Oke-Aro. He said the Ajibose's were not the first settlers in Oke-Aro. The 10th P.W. LATEEF AMODEMAJA who claimed to be the Assistant Secretary of Odu-Aro Ikabala family tendered a document marked exh. 'B'. Under cross-examination, he said he did not sign the document that he tendered and did not write the receipt and that the secretary was Ebenezer Malomo Titler. He said there is a family called Odu-Aro Ikabala. There was no re-examination. 11th P.W. was OLUBUNMI ADEDOLAPO ADEBANJO. She tendered a record of proceedings marked exh. 'C'. The 12th P.W. was the plaintiff himself. He only tendered exh. 'D', the certificate given to him by the Olota of Ota. That was the case for the plaintiff. DEFENCE: The 1st D.W. was JOSEPH OLATUNJI ENILOLOBO and 1 shall refer to his evidence extensively because it appears he is the main plank of the defence. He said he knew the name Ajanaku, he was the Olori and the first settler of Oke-Aro. He was a hunter who came from Abeokuta. Aladejobi came with him and when they found that Oke-Aro was fertile

117 they return to Abeokuta to tell Falola, Shoyinka and Shodipo that they have found a fertile land. They all came to Oke-Aro and took land. He said while the people were looking for water, they got to Adebunmi village. They found fertile land near an Iroko tree and informed Adebunmi who then joined them and partitioned the land for the five of them. They farmed and planted various crops and they used to pay Ishakoleto Adebunmi but when the Ishakole was getting too high they bought the land outright. The people later brought their family to Oke-Aro from Abeokuta, among those who came was Enilolobo who was Shodipo's brother. Whenever the people were coming to the site they would enter a vehicle at Aro, they would therefore describe the place they were going as Oke-Aro before the place became Oke-Aro, the first settlers brought their relations and the place expanded. They then consulted an Ifa oracle and they appointed a Baale and that was Ajanaku. The informed Adebunmi about the installation and Ajanaku was then installed as the first Baale of Oke-Aro about 150 years ago. Ajanaku is dead. Other Baales appointed after him were Shoyinka, Erinoso, Shodipo, Alawa Ajanaku, Popoola Shoyinka, Folarin Erinoso, Solomon Shodipo and Oloyede Shoyinka (1st defendant). Before they were all installed the oracle was consulted. Witness said after choosing the candidate for Baaleship they would take him to Abeokuta to present him to the Osile as the Prescribed Authority for Oke-Aro. He said Ajanaku did not have any other title because the people were not a civilised as they are now. As for Shoyinka, he first became the Loka of Oko while Shodipo was Odofin of Oko, Popoola Shoyinka II was also installed Loka of Oko and Erinoso II became the Agbamu of Oko while Shodipo II became the Oganla of Oko Christians because he was a Christian and Alawa Ajanaku became the Seriki of the Mosque and he paid £11 to the Osile. Witness said that Solomon Shodipo II was dead and was his father's son. He was installed

118 Baale in 1965. He was installed Baale of Oke-Aro at Oke-Aro, the Osile was then at Abeokuta too sent his staff of office. While Solomon Shodipo was the Baale, Ogunwunmi Osho (plaintiff) declared himself as Baale of Oke-Aro. It was that declaration that made the Baale to authorise that the town crier should announce that there was going to be an 'etutu' in town. The plaintiff then snatched the bell from the town crier on the ground that he was the Baale of Oke-Aro, that was about 7-8 years before the evidence. He said the people who gave their people land to settle at Oke- Aro came from Ota. Witness said that he has heard the names Odu-Aro Ikabala and Ipinlasa, and the they came from Iro. The Iro people are Egbados and that Odu-Aro Ikabala and Ipinlasa are in no way entitled to be Baale in Oke-Aro. Witness said that he was bom in 1912 and that since he was bom he had never heard that 2 Baales had reigned at the same time at Oke-Aro and that the land at Oke-Aro does not belong to these 3 people, the land was sold to their ancestors by Adebunmi. Witness said the rotation of Baaleship was according to the way they started it among the families, during the reign of Solomon Shodipo and until his death they never had any other Baale. Oke-Aro is under Ifo Local Government and Ifo Local Government was paying salaries to the Baale Solomon Shodipo. He said that Olota has never installed anyone as Baale of Oke- Aro, it was a lie, it never happened. Other villages around Oke-Aro and has to do with Oke-Aro are Seriki village, Baamu village, Osobu, Ebiti, Balogun, Laarin, Oloparun, Shonekan and many others. They always go for the Oko festival with the Osile and other villages also have Baales. The Osile is the Prescribed Authority for all those villages. He said the Oke- Aro people did not pay homage to the Olota but to the Osile. Witness said that Odu-Aro Agberin was never a Baale at Oke-Aro and the Olofin of Isheri had no authority over Oke- Aro. He said Loka Shoyinka

119 Erinoso and Alawa Ajanaku were all Baales and they were not the head of strangers as put by the 8th P.W. Under cross-examination, witness answered that he never said that Ajanaku was the Olori of the Egbas. He said he was bom at Oke-Aro and his parents were both of Egba Oke-Ona. He said where Adebunmi gave land to his ancesstors was Abule Adebunmi and not Oke-Aro and Adebunmi was from Ota. The land he gave them was Awori land. He said his family made claim of the Iju adiyan land and they obtained N10,000.00 compensation. He said it was Ajibose who represented all the families at Oke-Aro in the claim and they received money for the land acquired. He said his family bought the land from Adebunmi but he did not know the number of acres. He said Ajanaku married from the plaintiff's family. He married Ogunwunmi. He did not know that Ogunwunmi was a relation of Ikabala family and that he did hot know he was called Odu-Aro but "Odu-Aro Agberin" but came to Oke- Aro after their fathers (witness). He said he knew Titler but he did not know him as a chief. He said he knew the house of Ogunwunmi Osho and the Iroko tree was not far from it while his own house was far away from the Iroko trees. He said that Ajanaku did not come to Oke-Aro to visit Ipinlasa because Ipinlasa met him there. He said Ipinlasa and Ajanaku's houses are still at Oke-Aro and are not far from one another. He said he did not know Ogunwunmi Osho as Baale of Oke-Aro and that he only knew Ajanaku by name. He said Ogunwunmi begat the father of David Ogunwunmi Osho (plaintiff). He said Oloyede Shoyinka is the present Baale and has a storey building at Oke-Aro and the land was sold to him by Odu-Aro Ikabale family. Loka Soyinka also had a house at Oke-Aro, Erinoso's house and Soyinka were near one another while Alawa Ajanaku was near Ipinlasa's house. Folarin Erinoso also had a house at Oke-Aro while Solomon Shodipo built his house behind his father's house. Iro was in Egba Owode. He said the people he

120 mentioned as Baales were all Egbas and they have always been Egba people who bought land from Adebunmi. They bought all the land at Oke-Aro. He said that it was part of the land given to Ipinlasa by Adebunmi that was sold to the 1st defendant and that it was Odu-Aro Ikabala that gave land to Adebunmi where he settled and Adebunmi village. He said he knew the history of Oke-Aro because he was from there and that the Okos founded the land of Oke-Aro and that is why the people go to Oko to obtain chieftaincy before they became Baale of Oke-Aro but Ajanaku came from Imo, Abeokuta. There was no re-examination. The 2nd D.W, was Benjamin Oladipupo Ajibose, he said he has heard the name Akinlowo, it was the name of this grandfather who came from lie Ife 200 years ago. He first settled at Oke-Ata from where he moved to Isheri, from Isheri he moved to Ota to settle and he had only one child, that was Adebunmi. Adebunmi is dead but he begat Ajibose and Aina but they are also dead. Ajibose is also caUed Ajibose Ayanmo. He begat Josiah Ajibose the father of the witness and also begat Joshua and Akingbade Ajibose. Ajibose also begat Oduntan (nee Ajibose). They are all dead. Akinlowo was a hunter, he hunted near Adiyan in Oke-Aro, the river feeding- Iju Water Works. He established a village later known as Adebunmi viUage where he was farming and he planted Cocoa, Kola, Cassava, Plaintain and all edibles.. He did not meet anybody on that spot. He Said he has heard the name Ajanaku and he was the first to arrive at Ajibose's place. They went from Imo and Oke-Ona. Ajibose was then at the viUage called Adebunmi viHage. He gave them a land, later Falola, Shoyinka and Shodipo joined Ajanaku and Aladejobi who also came from Abeokuta. The place given to all these people later became known as Oke-Aro. AH these people were paying Ishakole to Ajibose such as palm oil, yam and aU harvested crops and they later bought the land. Ajanaku

121 was made the first Baale of Oke-Aro. It was Ajibose who put the leaves on him. Ajibose was then living at Adebunmi village. Other Baales after Ajanaku were Shoyinka, Shodipo, Erinoso, Alawa Ajanaku, Popoola, Folarin and the last was Sodipo who died in 1990 then the present Baale (1st Def.). He confirmed the evidence of the 1st D.W. and 3rd P.W. He said the prescribed Authority was Osile of Oke-Ona. He said Solomon Shodipo was instalHed in 1965 and died in 1990. Between 1965 and 1990 no other Baale was installed. He said David Ogunwunmi Osho (Plaintiff) is not the Baale of Oke-Aro. He said he has heard of Odu-Aro Agberin. He had no connection with their family. He only came to request for land and Ikabala was always carrying him about. They came to Ajibose who caUed upon Ajanaku to give them land near him. Ajibose then advised that it was not convenient for Ikabala to be carrying Odu-Aro Agberin about and at the same time tilling the land for him. So they went to call Ipinlasa from Iro. Ipinlasa arrvied with two women - Omorebi and Ogunwunmi. Because of Odu-Aro's condition/ Ajibose said that he should be given land not too far away, hence he was given land near the village. He was given land at Asanbe and Fapuro. It is also called Osa-Ota. Witness said that Odu-Aro Agberin was dead and he had no issue, therefore, Ipinlasa and Ikabala succeeded to his land, none of Odu-Aro Agberin, Ikabala and Ipinlasa was ever Baale. Witness said it was not correct that when Akingbola arrived at Oke-Aro, he was guest of Odu-Aro Agberin and that it was false that Adebunmi was a masquerade and that he escaped from Ota and later to Oke-Aro. He said it was a lie that David Ipinlasa gave land to his father to build his house and that none of his family has ever been tenant to Ipinlasa, Ikabala or Odu-Aro. He said he knew about the Adiyan Water Works case that his father was one of the plaintiffs and that the plaintiff in exh. 'C represented 237 farmers and land owners. One of them was Shoyinka (1st Defendant).

122 Under cross-examination, he repeated that his fore-fathers came from He-Ife and did not go straight to Oke-Aro, they first went to Oke Ata. Odu Aro Ikabala family and the family of the witness have been having cases on land matters and were still on it. Witness said he was 73 years old and was bom at Adebunmi village near Oke-Aro. He said his father's name was Josiah Ajibose, he has a house at Oke-Aro because they owned Oke-Aro. He said Ajanaku was the first to build at Oke-Aro. He said the houses of Ajanaku and Ajibose were near each other. Ipinlasa's house was in the same vicinity. The whole of Oke-Aro belong to Ajibose, he therefore could not have taken the land from Ajanaku. It was also not true that Ipinlasa gave land to Ajibose and Ajanaku. He said his father's full names are Josiah Ojelabi Ajibose while Adebunmi was the father of Josiah Ajibose. He denied that Adebunmi village was given to Adebunmi by Odu-Aro/Ikabala family but Adebunmi village was half a mile to Oke-Aro and that Adebunmi was the founder of Adebunmi village and in 1936 they were over a hundred houses in Adebunmi village. Ajibose was the Baale of Adebunmi village but the village is now defunct. He said that his brother's wives occupied Ajibose's house at Oke-Aro. He said they have never been Baale of Oke- Aro. He said that he is an Awori Ota man but all these people - Falola, Ajanaku, Shoyinka and Shodipo were Egbas and that all the Egbas were entitled to be Baale at Oke-Aro and did not know the year that the land was sold, it was sold before the Ojosipe's case. He said he knew Solomon Shodipo as the Baale of Oke-Aro from 1965-1990 and did not know if he filed any action against Oba T.T. Dada. He said he knew that Ipinlasa and Titler's mother have houses at Isale Ota, Oke-Aro. The 3rd D.W. was ESTHER AWENISODIPO who tendered a certificate marked exh. 'B'. The 4th D.W. was the 1st defendant who said that he was the Baale of

123 Oke-Aro and he got to Oke-Aro from Ago-Oko in Abeokuta. It was his ancesstors who went to Oke-Aro and his great grandfather was Loka Shoyinka. He said Popoola Shodipo was a Baale at Oke-Aro while Loka himself was also a Baale at Oke-Aro. He said Ajanaku was the first Baale and he confirmed that evidence of the 1st D.W. on that issue. He said when the last Baale died, he was invited, but the Alawa family had earlier said that they had no eligible candidate. Then Shoyinka family was invited to be Baale of Oke-Aro. The witness was installed the Akinlagun of Ago-Oko. He said he was elected by his family and the oracle was consulted which took him. One had to be a chief in the town, before considering him for installation as the village Baale and all the previous Baales listed have been Chiefs at Ago-Oko and Ajanaku was from Imo, Abeokuta. Witness tendered the certificate as Akinlagun of Ago-Oko, marked exh. 'E'. He said that at his installation as the Baale of Oke-Aro, the Osile sent his staff of office. He tendered exh. T. He said that he built his house on the part of the land given, to Odu-Aro/Ikabala family by Adebunmi, that was Adebunmi Ajibose. He said since he became Baale, the Ifo Local Government have been paying his salary and that was about 3 years before he gave the evidence. He said he is the current Baale of Oke-Aro and that he knew David Ogunwunmi Osho from the Ikabala family but did not know his mother's name, he said there were 4 ruling houses nominating the Baales of Oke-Aro, namely, Ajanaku, Shoyinka, Erinoso and Shodipo and they followed the same system as his own. Witness then tendered exh. 'G'. the certificate from the Ifo Local Government and that his own name is Ezekiel Oloyede Isola Soyinka. Under cross-examination, witness said that he was made Chief Akinlagun of Oke-Ona and that the plaintiff in this case was sued by Solomon Shodipo on the Baaleship of Oke-Aro. He said the people he

124 listed as Baales of Oke-Aro included Alawa, Folarin, Popoola but he did not know whether they got certificates or not. All these people were not strangers at Oke-Aro because their forefathers founded the area. He said he has heard the Ojosipe's case exh. 'C' but that they got their land from Ajibose family through their ancestors. He said Ikabala was not an Awori but Ajibose was and Oke-Aro is an Egbalarid. He said he knew Chief Titler as a member of Ikabala family and so was one of'his wives. He said Ipinlasa was not a member of Ikabala family. He said he did not know the mother of David Ogunwunmi Osho. He said the Baales that he mentioned were Baales and not Olori Alejo. He said the people of Oke-Aro made him Baale and that Osile sent his staff of office. There was no re-examination. The 5th D.W. was one CHIEF- NAFIU SOTOLA OGUNBUNMI. He said he knew the township of Oke-Ona. He said he was also bom at Oke-Aro and that Ago-Oko while Osile was their general Oba and the Prescribed Authority for the Baaleship of Oke-Aro. He said he could not identify the signature of the Osile of Oke-Ona because he was illiterate. He said he knew the people listed in the pleadings and that they were Baales as approved by the Osile of Oke-Ona. They were first made Chiefs in Abeokuta and went to Oke-Aro. Oke-Aro when added to other villages make twenty villages in all and that all those made chiefs in those villages are all natives of Oke-Ona. They celebrated the Osile's anniversary together because they were from Ago-Oko and they do things jointly.

He said in Ago-Oko they worshipped Obataia and others come there too. He said he has never heard that Olota is the Prescribed Authority for Oke-Aro Baaleship. The 6th D.W. was SULE ALAWA. He said himself and the plaintiff were cousins, sons of 2 brothers. He said he was bom at Oke-Aro. He said that

125 Ajanaku came to Oke-Aro as a hunter and he was the first Baale of Oke-Aro while Ogunwunmi was his wife alias "Alate Ogun" and he begat Daniel and Lefunde Egiri for Ajanaku. He said Daniel Osho had issues and they were Alice, Sokunbi, Adeyemi and Olu while the plaintiff is Adeyemi. He said he knew Odegbemi who came to Ajibose to seek for a farmland. He confirmed the evidence of the 1st and 2nd D.W.'s in material particulars. He said he remembered Chief Solomon Sodipo, he was a Baale at Oke-Aro and died 7 years ago. He said while he was Baale, he sent a town crier round the town, Adeyemi Osho seized the bell from the bell ringer. It was after the death of Solomon that Soyinka was installed. He confirmed the previous defence witnesses as to those who were previous Baales at Oke-Aro. He said Odu-Aro Agebrin, Ikabala and Dada Ipinlasa have never been Baale at Oke-Aro but he was second in command to the present Baale and he is also the head of Alawa family. He said all those he had mentioned to be entitled to be Baales of Oke-Aro were all Egbas. He said the family house of Ajanaku and Ipinlasa were far from one another and he did not know about the case between Ajibose and Odu-Aro/Ikabala family. He said he did not hate the plaintiff. Ajanaku was the first Baale and it was not Odu-Aro Ikabala that made Ajanaku the Baale, it was the other Egbas who came with him to Oke-Aro. He said he did not know whether Ogunwunmi was a member of the Ikabala family or not but Osho was the son of Ogunwunmi bom to Ajanaku. He said the Baaleship of Oke- Aro was settled. He was about 79 years old and was speaking the truth to the court. He said himself and the plaintiffs were cousins. That was the case for the Defendant. Both counsel addressed the court. First the Defendant's counsel submitted that he could not appreciate the relevance of the Baaleship of Ifo in this matter. In respect of claim 1, he said that the Baale of Oke-Aro is

126 a minor chieftaincy and there was therefore no provision in section 22 of the Chiefs Law as to the mode of appointment. There is no declaration. The court is therefore obliged to fall back upon section 15 (1) of the Evidence Act. There is no evidence of which custom to be adopted in appointing the Baale of Oke-Aro. Counsel referred to their copious pleadings as to custom and the evidence of D.W. 1, 2, 4 and 6th which support the averments and urged the court to hold that the imaginary scale of custom is well tilted to the side of the defendant. On Prescribed Authority, he submitted that the defendant has shown that it is the Osile of Oke-Ona that has a traditional connection with Oke-Aro citing Oladele & Ors. v. Oba Adekunle Aromolaran II & Ors. (1996) 6 SCNJ 1 at 15. He then referred to the general evidence of the plaintiff as to the prescribed Authority of Oke-Aro Chieftaincy. He referred to the evidence of the 6th P.W. in particular and said that the plaintiff also got a certificate from the Olofin of Isheri. The defendant on the other hand was consistent and persistent that the Osile of Oke- Ona is the Prescribed Authority. He then referred to para.-27 of the Statement of the plaintiff and para. 2 and 3 of the Statement in Reply to the Statement of Defence. He said P.W. 1 admitted that Ajanaku and Shodipo were Baales. He then referred to tire evidence of the 3rd P.W. saying that the plaintiff has thereby admitted para. 20 of the Statement of Defence. He referred to the evidence of P.W. 2 that the Olota installed the plaintiff on 17th day of November, 1988 while the P.W. 6 said that in history it was the Olofin that installed the Baale of Oke- Aro before Ogunwunmi Osho and that it was Olofin only who had authority to install Baale in Awori land. He referred to the Evidence of the 6th D.W. about the appointment and installation of Solomon Shodipo in 1965 as the Baale of Oke- Aro and that between 1965-1990 there was a Baale. He then referred to the evidence of the 2nd

127 P.W. under cross- examination that "If any appointment should be avoided it is the one of 17/11/88 because that post was not vacant". On the 3rd leg, counsel submitted that the court cannot restrain an act which has been completed citing Ogbonaya v. Adapalim (1993) 6 SCNJ (part 1) 23 at 32. He said the issue of ownership of land at Oke-Aro was a none issue and referred to exh. 'C' page 4 para. 2, page 30 lines 13-17 and 23-26, page 6 lines 20-22 and said that the names of the defendant featured prominently as claimants for compensation for crop examination. He urged the court to dismiss the claim of the plaintiff. Counsel for the plaintiff replied saying that the traverse of the defendants were insufficient that the paragraphs were disjoined citing V. Ekwealor v. ].E. Obasi (1990) 2 NWLR (part 131) 231 at 251 C-D; G-H- He said paragraphs 14, 16 and 56 of the Statement of Defence and para. 23 and 43 and said there was no evidence of selection. He said exh. 'C' was conclusive that whether Oke-Aro was an Awori or Egbaland. He said that the 5th P.W. gave evidence but he was not cross-examined because he has passed away, little or no weigth should be attached to his evidence citing M. Okwa v. Ewerebor & Ors. (1969) 1 all N.L.R.-87 at 89. He said the evidence of custom is not believable. He said the certificate issued by the Olofin of Isheri was mere surplisity. He said the court has a choice of who to believe in the contradictory evidence of the 3rd and 8th P.W. and that the defence and their witness were tenants, therefore their credibility is suspect and that once one of the defendant claimed to be Baale and not Olori Alejo, he was challenged. He said the plaintiff should be declared as the Baale. He then repeated his claim and urged that Judgement should be given in favour of the plaintiff. In this case there are two main claims; the first one is for a declaration. The law is that the plaintiff must prove his case how-be-it on the balance of probability. That is, he has to provide dependable, believable and

128 convincing evidence based upon his pleadings. As I said earlier, plaintiff has called 12 witnesses in order to prove his case. The 1st P.W.'s evidence in totality is that he was present when the plainitff was appointed as the Baale of Oke-Aro and was installed by the Olota. He stressed that the plaintiff was the child of the daughter of Ajanaku who hailed from Imo, Abeokuta. He said that Odu- Aro was the Baale then Ajanaku took over from him. He denied any knowledge of the Ajibose family being the first settlers ot Oke- Aro. He confirmed that he has heard of the Shodipo family at Oke-Aro and that Solomon Shodipo was installed as the Baale of Oke-Aro and died on the 25th June, 1990. He also said that David Osho was the first Baale to be installed in Ota and that all other Baales before him were installed at Oke-Aro and to the best of his knowledge there had never been 2 Baales at Oke-Aro simultaneously. One Jonathan Akinbode Dosumu was the 2nd P.W. He also said that he knew the plaintiff on the 17th December, 1988 when he was installed the Baale of Oke-Aro by the Olota of Ota. He identified the certificate. Under cross-examination, he answered that if the Olota later found that there was an existing Baale before the installation the wrongly installed one would be removed. He admitted that he was not familiar with the history of Oke-Aro and neither was he conversant with the present day Oke-Aro. He said he knew the Ajibose's of Oke-Aro and that they were Aworis. He said he did not know the first settlers of Oke-Aro neither was he aware of any Solomon Shodipo as Baale of Oke- Aro. He said that he has never heard that a Baale of Oke-Aro was installed in the Olota's palace. The installation of 7th Dece., 1988 was the first one he ever heard. He was also aware that Oke-Aro is under Ifo Local Government administratively. The 3rd P.W. was Ebenezer Malomo Titler, he claimed to know both the plaintiff and the 1st defendant very well. He said Odu-Aro was the

129 founder of Oke-Aro about 200 years ago and was his mother7s ancestors. He said Ogunwunmi was the mother of the plaintiffs father and Ogunwunmi was a sister of Odu-Aro. He said the plaintiff was installed Baale at the Oba of Ota's palace. He said the indigenes of Oke-Aro speak in Awori while some speak in Egba. Under cross-examination, witness said that he was bom at Oke-Aro and that Ajanaku was the husband of Ogunwunmi and Ogunwunmi begat Daniel Osho for Ajanaku while Daniel Osho is the father of the Plaintiff. He said Ajanaku is also know as Alawa and the plaintiff has never told him why he does not bear the name of his father's mother. He said he knew Chief Solomon Shodipo who was then dead and he heard that he was Baale of Oke-Aro. He did not know when he was installed but died on the 27th of June, 1990. Witness said he knew the history as to the settlement of Oke-Aro and knew the Baales of Oke-Aro since foundation, he knew some of them. He said Odu-Aro was the first Baale, then Ipinlasa, the 3rd was Ajanaku, the 4th was Alawa, the 5th was Shoyinka, the next was Folarin then Shodipo. He did not know any other one. He said Ipinlasa was Baale of Oke- Aro installed by Oba Shogbade while other Baales were Egbas. He said the Shoyinka that he mentioned was the grandfather of the 1st Defendant. He said he has come to speak the truth. The 4th P.W. was one Babatunde Yusuf. He said he met the plaintiff in Oke-Aro and that they were customary tenants there. His own father too came from Odo-Oyo in Abeokuta. He said Ipinlasa was a Baale at Oke-Aro and he has heard of one Ikabala as Baale. He said he was present when the Kabiyesi Oba T.T. Dada installed Adeyemi but he did not know their family name at Oke-Aro. He said his own father was only the Olori alejo and the families of Ikabala and Ipinalasa were the ones entitled to be Baales of Oke-Aro. He said he did not know where the

130 Ikabala and the Ipinalasa came from. He said the indigenes of Oke-Aro were the Ipinlasa and Ikabalas and his own mother came from Ota and they were Aworis. Under cross -examination, he said he was bom at Oke-Aro about 60 years ago before then but he left Oke-Aro about 30 years before he gave evidence. He has heard of Shodipo at Oke-Aro but they had never been Baale, they were Olori alejo and that Solomon Shodipo was never the Baale of Oke-Aro. He did not know if the Ajiboses at Oke-Aro were Aworis but that they were customary tenants at Oke-Aro and that Ikabala and Ipinlasa are landlords at Oke-Aro and that the father of David Osho (Plaintiff) was Alawa and he came from Abeokuta. He did not even know the name of the plaintiffs mother. He said he did not know that one Ajanaku Alawa was ever Baale at Oke-Aro but Ipinlasa was Baale at Oke-Aro. He said Ipinlasa was Baale and is now dead. He said it was possible that the Alawa were tenants of the Ajibose at Oke-Aro but he could not say. He knew that Solomon Ajibose was one of the descendants of Ajibose. The 5th P.W. said that he knew the plaintiff as a member of his own family and the Baale of Oke-Aro and they are all from Odu-Aro/Ikabala family and they came from Ife. That the Ikabala families are all Aworis and that any other person cannot be Baale but can be Olori Alejo. He said that the family name of the plaintiff was Ajanaku Alawa. He has never heard the name of Aro Agberin. He said Solomon Shodipo was not Baale of Oke-Aro but Olori alejo and did not hear that between 1965 and 1990 Solomon Shodipo was Baale of Oke-Aro. One Oba Ganiyu Oba tula, Olofin of Isheri was the 6th P.W. and he said Odu-Aro owns Oke-Aro and they were descendants of Olofin and that the domain of Olofin of Isheri included and expanded beyond Oke-Aro and the whole of Ifo Local Government and that the Olofin of

131 Isheri controlled Oke- Aro and all the surburb while David Osho is the Baale of Oke- Aro and that the Olota installed the plaintiff as the Baale of Oke-Aro. He said the plaintiff was issued with a certificate by his predecessor and that apart from Oke-Aro he installed the Baale of Ojodu Abiodun in the Ifo Local Government and he has heard in history that it is the Olofin of Isheri that installed the Baale of Oke-Aro before Ogunwunmi Osho. He did not hear of Baale Shodipo of Oke-Aro but knew Ebenezer Malomo Titler (3rd P.W.). The 7th P.W. only identified Identification 'A'. The 8th P.W. said that the plaintiff was his relation and they were descendants of Odu-Aro/Ikabala and that Odu-Aro was the brother of Ikabala and Ipinlasa and he was told that Ipinlasa became the Baale of Oke-Aro in 1927 and was installed by Oba Oyelusi of Ota. He said Adebunmi was a stranger to Oke-Aro and was given land to built a hut at Oke-Aro by Odu- Aro and the place was called Adebunmi village. He did not add anything more important except to say that he knew Solomon Shodipo in person and was also head of strangers and was paying ishakole. He was an Olori Alejo. He said that Odu-Aro and Ikabala family had a court case against Solomon Shodipo, when Solomon Shodipo proclaimed himself as the Baale of Oke-Aro. Adeyemi took him to court but Shodipo died during the case. No record of the case was tendered. He said Loka Shodipo was also head of strangers, so was Erinoso. He said he knew Oloyede Soyinka was also head of strangers, so was Erinoso. He said he knew Oloyede Shoyinka the 1st defendant and he has heard of him as head of strangers and that he knew him from youth and they were always carrying the ishakole from their parents. He did not know when the 1st defendant was made the Baale of Oke-Aro because he was native of Abeokuta and not Awori and also not a relation of Odu-Aro/Ikabala family. Under cross-examination, he said he knew Ebenezer Malomo Titler

132 (3rd P.W.) and they were relation. He said his own mother was the first daughter of Oba Gbadebo and they have been bringing the ishakole to their house since 1946 when he arrived at Oke-Aro and that Oke-Aro belong to Odu-Aro/ Ikabala family and that Adebu was a shortened form of Adebunmi. He said Ajibose was not an Ota indigene. He confirmed that Oba Oyelusi made Ipinlasa the Baale of Oke- Aro and was ins tallied at the house of Oba Oyelusi in Ota. He said it was an Awori custom by 1927 for the Oba to install the Baale. He said it was not true that Odu-Aro was a lame man and that, his name was not "Odu-Aro Agberin He said himself and the plaintiff were cousins and Ajanaku was Olori Alejo who was paying ishakole and was the grandfather of Ogunwunmi Osho, the plaintiff. He said that Loka Shoyinka, Erinoso and Alawa Ajanaku were Olori Alejo and not Baales at Oke-Aro and that all the tenants that were given land at Oke-Aro were paying ishakole by their father. The 9th P.W. said he knew the plaintiff to be the Baale of Oke-Aro and a member of Odu-Aro/Ikabala family. They had boundary with the Ikabala family. He did not know anything about the 1st defendant. He did not know Adebunmi but he knew that Ajibose came from Ilogbo. He said he has never heard of any Baale of Oke-Aro apart from Odu-Aro/lkabala family and that Oke-Aro was an Awori land and that Osile has no authority to install any Baale in Awori land. He said he knew the 3rd P.W. very well and that they were relations. He said he did not know the 1st Defendant but knew the plaintiff. He has never heard the name of Alawa in connection with Oke-Aro and he has never had any connection with anybody in Oke-Aro apart from the Baale (Plaintiff). The 10th P.W. was one Lateef Amodemaja who claimed to be the Assistant Secretary of Odu-Aro/Ikabala family. He tendered a document marked Exh. 'B'.

133 Under cross-examination, he said he did not sign the document that he tendered it was signed by the Secretary Ebenezer Malomo Titier. The 11th P.W. tendered exh. 'C the land case. The 12th P.W. was the plaintiff himslef who only tendered the certificate given to him by the Olota of Ota. On the other side of the coin was the case of defendant who called 6 witnesses. The summary of the case of the Defendant was that Ajanaku was the Olori and the 1st settler of Oke-Aro. He was a hunter who came from Abeokuta. Alaldejobi came with him and when they saw that Oke-Aro was fertile they returned to Abeokuta to tell Falola, Shoyinka and Shodipo that they have found a fertile land near an Iroko tree. They informed Adebunmi who partitioned the land for them. There were 5 of them. They planted various crops and they use to pay ishakole to Adebunmi but when the ishakole was getting too high they bought the land outright. They brought their families to Oke-Aro among those who came were Enilolobo, Shodipo's brother and whenever they were going to the site they would enter the vehicle at Aro and therefore described the place as Oke-Aro before the place became Oke-Aro. All the people brought their relations and the place expanded. They consulted Ifa oracled and appointed Ajanaku as their first Baale. They informed Adebunmi about the installation and he was installed as the first Baale of Oke-Aro about 150 years ago. He said other Baales after him were SoyinKa, Erinoso, Shodipo, Alawa Ajanaku, Popoola Shoyinka, Folarin Erinoso, Solomon Shodipo and Oloyede Shodipo, the first defendant They normally take their candidate for Baaleship to the Osile as the Prescribed Authority of Oke-Aro. He said Ajanaku did not take any other title because the people were not as civilised as they are now. Shoyinka first became the Loka of Oko while Shodipo was the Odofin of Oko. Popoola Shodipo II was also

134 installed Loka of Oko and Erinoso ITbecame the Agbamu of Oko while Shodipo II became the Agbamu of Oko while Shodipo II became the Oganla of Oko Christians because he was a Christian and Alawa AjanakU became the Seriki of the mosque and he paid 11 to the Osile. He said Shodipo II was dead and his father's son was installed Baale of Oke-Aro in 1965. The Osile sent his staff of office and while Shodipo was the Baale, Ogunwuruni (plaintiff) declared himslef as the Baale of Oke-Aro and it was that declaration that made the Baale to authorize that the town crier should announce that there was going to be an 'etutu' in town. The plaintiff then siezed the bell from the town crier on the ground that he was the Baale of Oke-Aro and this was about 7 to 8 years before the evidence. He said he has heard the name Odu-Aro, Ikabala and Ipinlasa that they all came from Iro and the Iro people are Egbados therefore the Ikabala and Ipinlasa people are not entitled to be Baale of Oke-Aro. He said he was bom in 1912 and since he was bom he has never heard of 2 Baales reigning at the same time at Oke-Aro and that the land at Oke-Aro was not sold to those 3 people but were sold to their (witnesses') ancesstors by Adebunmi. Witness said that the rotaion of Baaleship was according to the way they started it among the families during the reign of Solomon Shodipo and until his death they never had another Baale.Oke-Aro under the Ifo Local Government was paying salaries to Baale Solomon Shodipo. That the Osile has ever installed anyone as Baale of Oke-Aro was a lie, it never happened. He named other villages around Oke-Aro and that all these people are always going to have festival with the Osile and that the Osile was the Prescribed Authority for all those villages. He said the Oke-Aro people did not pay homage to the Olota but to the Osile. He said Odu-Aro Ikabala was never a Baale at Oke-Aro and that the Olofin of Isheri had no

135 Authority over Oke-Aro. He said that Loka Shoyinka, Erinoso and Alawa Ajanaku were all Baales and they were not the head of strangers as put by the 8th P.W. Witness denied that he ever said that Ajanaku was the Olori of the Egbas. He said he never said so. He said that both his parents were from Egba Oke-Ona. He said that Adebunmi gave land to his ancestors at Abule Adebunmi and not at Oke- Aro. He admitted that the land he gave them was an Awori land and that his own family made claim of the Iju Adiyan land and they obtained N10,000.00 as compensation. They were represented by Ajibose who claimed for the families at Oke-Aro and they also received money for the land acquired. He said his family obtained the land from Adebunmi but he did not know the number of acres. He said that he did not know that Ogunwunmi was a relation of Ikabala family. He said he did not know that he was called Odu-Aro but "Odu Aro Agberin" came to Oke-Aro after witnesses' ancestors. He said he knew Malomo Titler (3rd P.W.) but not as a Chief. He said Ajanaku did not come to Oke-Aro to visit Ipinlasa because Ipinlasa met him there and their house are built at Oke-Aro and not far from one another. Witness said that he did not know Ogunwunmi Osho (plaintiff) as Baale of Oke-Aro and he only knew Ajanaku by name and that Ogunwunmi begat the father of David Ogunwunmi Osho. He said Oloyede Shoyinka was the present Baale and had a storey building at Oke-Aro and the land was sold to.him by Odu-Aro Ikabala family. He said Iro was in Egba Owode and that the people that he mentioned as Baales were all Egbas and have been Egba people who bought land from Adebunmi. He said he knew the history of Oke-Aro because he was from there and that the Okos founded the land of Oke-Aro and that is why the people go to Oko to obtain Chieftaincy before they became Baales of Oke-Aro. That Ajanaku came from Imo in Abeokuta.

136 The 2nd D.W. gave the history of the arrival and occupation of the land by Akinlowo. He first settled at Oke-Ata then moved to Isheri, then to Ota. His only child was Adebunmi. Adebunmi begat Ajibose and Aina who are also dead. Ajibose is also called Ayaiuno. It was he who establised the village called Adebu the shortened form of Adebunmi. He said Ajanaku was the first to arrive at Ajibose's place. Adebunmi gave them land and later Falola, Shoyinka and Shodipo joined Ajanaku and AladejobL The place where they were given land later became Oke-Aro. These people were paying ishakole to Ajibose but they later bought the land. He said that Ajanaku was made the first Baale of Oke-Aro. It was Ajibose who put the leaves on him. Others were Shoyinka, Shodipo, Erinoso, Alawa Ajanaku, Popoola, Folarin and the last was Shodipo who died in 1990, then the present Baale (1st Def.). He confirmed the evidence of the 1st D.W. in material particulars and said that the Prescribed Authority was the Osile of Oke-Qna and that Solomon Shodipo was installed Baale in 1965 and died in 1990 and that David Ogunwunmi Osho, the plaintiff is not the Baale of Oke-Aro. He said 'Odu-Aro Igbehin' died without an issue, therefore, Ipinlasa and Ikabala succeeded to his land. None of Odu Aro Igbehin, Ikabala and Ipinlasa was ever a Baale. He said he knew about the Adiyan Water case and he said that his father was one of the plaintiffs in exh. 'C'. He represented 237 farmers and land owners, one of who was Shoyinka (1st def.). Under cross-examination, he repeated the story of the arrival of Akinlowo at Oke-Aro, he said the whole of Oke-Aro belongs to Ajibose. He therefore could not have taken the land from Ajanaku and that Ipinlasa did not give land to Ajibose and Ajanaku. He said the Ajibose's have never been Baale at Oke-Aro. He said he was an Awori man but all these people - Falola, Ajanaku, Shoyinka and Shodipo were Egbas and that all these people are entitled to be Baales at Oke-Aro. He said he did not know the

137 year that the land was sold but it was before the Ojosipe's case. He said Solomon Shodipo was Baale at Oke-Aro from 1965 to 1990. The 3rd D.W. tendered her father's certificate and was marked exh. 'B'. The 1st defendant was the 4th D.W. He narrated the history of Oke-Aro which was similar to what the 1st and 2nd D.W. said but the important thing that he said was that Ajanaku was the first Baale and that when the last Baale died, the Alawa family said that they had no eligible candidate then the Soyinka family was invited to be Baale of Oke-Aro. He was first installed the Akinlagun of Ago-Oko. He said that all the previous Baales have been Chiefs at Ago-Oko and Ajanaku was from Imo, Abeokuta. He said the Osile sent his staff of office at his installation and he tendered exh. 'F' which was the certificate of his installation as the Baale of Oke-Aro by the Osile of Oke- Ona (the 2nd Def.). He said that since he became the Baale of Oke-Aro the Ifo Local Government have been paying his sadary. He said he knew David Ogunwunmi Osho, the plaintiff from the Ikabala family but he did not know his mother's name. He said that there are 4 ruling houses nominating the Baales of Oke-Aro, they were Ajanaku, Shoyinka, Erinoso and Shodipo and they followed the same system as his own. He tendered exh. 'G' the certificate of recognition from Ifo Local Government He said his full names were Ezekiel Oloyede Ishola Shoyinka He said all the people he listed as Baales, Alawa, Folarin, Popoola were not strangers at Oke-Aro because their forefathers founded the area. He said he has heard of the Ojosipe's case in exh. 'C' but they got their land from Ajibose through their ancestors. He said Oke-Aro was an Egbaland. He said the Baales that he mentioned were Baales and not Olori Alejos. I would not review the evidence of the 5th D.W. because he was not cross examined and he did not say anything disimilar from what the other witnesses especially the 2nd and 4th defence witnesses said about the

138 Baaleship of Oke-Aro. The 6th D.W. was a relation and in fact a cousin of the plaintiff and he said that Ajanaku their ancestor was the first Baale of Oke-Aro while Ogunwunmi was his wife. He confirmed the evidence of the 1st and 2nd D.W. in material particulars. He said Solomon Shodipo was a Baale at Oke-Aro and died about 7 years ago (1990). He repeated the story in respect of the action of the plaintiff to the town crier sent by the late Baale Solomon Shodipo. He said he is the head of the Alawa family. He said all those he had mentioned to be Baales of Oke-Aro were all Egbas. He said Ajanaku was the first Baale of Oke-Aro and it was not Odu-Aro Ikabala that made Ajanaku the Baale. He said Osho, the plaintiff, was the son of Ogunwunmi bom to Ajanaku. He said the Baaleship of Oke- Aro was settled. I have put the substance of the evidence led by the plaintiff in the proof of its case side by side with the case of the defendant. In Buraimo vs. Bamgboye (1989) 6 NWLR (Pt. 109) 352 at 366, it was said that the plaintiff must rely upon the strenght of his own case and not the weakness of the defence. This is not without exceptions, the plaintiff may take advantage of some of the evidence of the defendant which supports and may help to prove its case. In this case, the plaintiff should prove that he has a right to be the Baale of Oke-Aro and this has to be proved by tangible and concrete evidence. This particular issue calls for evidence advanced by the plaintiff and the defence to be put side by side on an imaginary scale and see where the evidence tilts. In Latifu Ajibola Owoade vs. A Omitola & 2 Ors. (1988) 1 NSCC 802. It was said that the court should consider the plaintiff's and the defendant's evidence before passing any judgement. Let me take the evidence relied upon by the plaintiff one by one and see how far they have gone in proving the plaintiff's case. The evidence of

139 the 1st P.W. agreed that Ajanaku was a Baale but after Odu-Aro. He was oscilating. He agreed that there could only be one Baale at a time. He said he has heard that Solomon Shodipo was installed as the Baale of Oke-Aro and that he died on the 25th June, 1990. He did not tell me when the plaintiff was installed as the Baale of Oke-Aro. These pieces of evidence are neither here nor there. It has not done the plaintiff any good. As a follow-up, the 2nd P.W. said that he did not know the history of Oke-Aro but that the plaintiff was installed on the 17th of December, 1988 by the Olota of Ota. The 3rd P.W. appeared to know something about Oke-Aro but he appears to have a purpose to serve by his evidence. He said that the Plaintiff was instaalled Baale at Oba of Ota's palace and that some indigenes of Oke-Aro speak in Awori while some speak in Egba.

Under Cross-Examination, the same witness said that he has heard that Solomon Shodipo was Baale of Oke-Aro. He did not know when he was installed but that he died on the 25th June, 1990. He claimed to know the history of Oke-Aro. He listed the Baales that have reigned in Oke-Aro. He started with Odu-Aro, then Ipinlasa, then Ajanaku, then Alawa, Shoyinka, Folarin and Shodipo. He said Ipinlasa wets Baale of Oke-Aro while other Baales were Egbas and the Soyinka that he mentioned was the father of the 1st Defendant. He appears mixed-up but I think at a point he was motivated by his own will to speak the truth even though he wanted to support the plaintiff. His evidence as to the previous Baales in Oke-Aro appear reasonable and acceptable to me in the circumstances. The 4th P.W. impressed me as a blatant liar whose purpose was only to support the plaintiff's case rightly or wrongly, whenever he was cornered, he would say that he did not know. He did not even know the name of the plaintiff's mother. He did, not know Ajanaku, all he knew was the plaintiff.

140 He is unreliable. The 5th P.W. coined the word to describe the previous Baales as ‘Olori Alejo’ even Shodipo who was said to be Baale from 1965-1990. He described them as Olori Alejo. He appears to me a blatant liar whose evidence cannot be relied upon. The 6th P.W. has his own interest to serve being the Olofin of Isheri. Although he appeared to be supporting the plaintiff's case, he has come to foster his own nest, making a claim of the land from Isheri up to the whole of Ifo Local Government. I do not believe him. His evidence was a degoration from the plaintiff's claim. The 7th P.W.'s evidence is neither here nor there. The 8th P.W. said that Ipinlasa was installed by Oba Oyelusi of Ota in his palace. This is contrary to the evidnce of the 2nd P.W. who said that the plaintiff was the first Baale of Oke-Aro to be installed at Olota's palace. The story of the 8th P.W. was more of fabrication and contradicted the evidence of the 3rd P.W. in material particulars. 1 do not believe him. The 9th P.W. was more concerned with land than with chieftaincy. He did not know the first defendant. He never heard the name of Alawa in connection with Oke-Aro and he has never had any connection with anybody in Oke-Aro apart from the plaintiff. He impressed me as a chronic liar whose purpose was mainly to support the plaintiff rightly or wrongly. The evidence of the 10th P.W. was not relevant to the Chieftaincy matter before me. Exh. 'C' tendered by the 11th P.W. was a compensation case between Ajibose and the Federal Government and I cannot see the relevance to this case. The 12th P.W. was the plaintiff himself and all he did was to tender the certificate given to him by the Olota of Otta when he was installed Baale in 1988. The other story that I have to put side by side with the case of the plaintiff is the story of the defendant as narrated by the 1st D.W. and the

141 witnesses. He said Ajanaku was the Olori (head) and the first settler of Oke-Aro. It was after the settlement that they appointed Ajanaku as their first Baale after informing Adebunmi their landlord. He then listed a long line of Baales which appear almost tallying with the ones listed by the 3rd P.W. (Malomo Titler). He explained the reasons why the Baales would first take title in Oko in Abeokuta before becoming the Baale of Oke-Aro. He also said that between 1965-1990 Solomon Shodipo was Baale of Oke-Aro but during that period Ogunwumi (plaintiff) declared himself as Baale of Oke-Aro. This witness appears reliable and dependable. He also explained that the Baaleship in Oke-Aro was rotational. He said the Olota never installed anybody as Baale of Oke-Aro and that Oke-Aro people pay homage only to the Osile and not the Olota. He explained under cross-examination that he has never said that Ajanaku was the Olori of the Egbas. He said he did not know Ogunwunmi Osho (plaintiff) as Baale of Oke-Aro. He said Egba people came to Oke-Aro and bought land from Adebunmi. The 2nd D.W. also gave a background history of how the Egbas through Akinlowo come to settle at Oke-Aro. He said Ajibose put the chieftaincy leaves on the Baale of Oke-Aro, on Ajanaku and confirmed the stories of the 3rd P.W. and the 1st D.W. showing the line of the Baales of Oke-Aro up to Solomon Shodipo who died in June, 1990 before the present Baale (1st Def.) was installed.

The 3rd D.W. tendered the certificate of the late Baale Shodipo and she was not cross-examined. The 1st defendant was the 4th D.W. He also confirmed that he is the Baale of Oke-Aro and that he has been receiving salaries as such from Ifo Local Government. This remains uncontroveted and I believe him. He also mentioned that there are 4 ruling houses nominating the Baale of Oke-Aro and they were Ajanaku, Shoyinka, Erinoso and Shodipo. This agrees with the evidence of the 3rd P.W. in

142 part and with the 1st and 2nd D.W.s. I accept it. The 6th D.W. also confirmed that as at the time the 1st plaintiff declared himself Baale in 1988, there was still a reigning Baale. One question is why did the plaintiff fold his hands for so long without challenging Solomon Shodipo in court? I have not found any reliable evidence from the plaintiff to show his right to be the Baale of Oke-Aro. He disowned the Ajanaku line or the Alawa line that he was said to have come from, at the close of the plaintiff even if the defendant said nothing, the court has power to take a decision, however, having heard the case of both sides, I have found that the plaintiff was out to prove land ownership more than the Baaleship of Oke-Aro which is the matter before the court. On the issue of the Baaleship, I have put the case of the plaintiff and the defendants on an imaginary scale as I am obliged to do. I have said that the evidence of the 1st P.W. is not abosolutely helpful to the plaintiff. The 2nd P.W. admitted that he did not know the history of Oke-Aro and all he was concerned with was that the plaintiff was installed as a Baale in 1988. He also conceeded that if the Olota who was alleged to have installed the plaintiff found that there was a Baale in post, the appointment could be revoked. In Transbridge Co. Ltd. v. Survey International Ltd. (1986) 4 NWLR (part 37) 586 at 597, it was said by Eso J.S.C. (as he then was) that it is not the duty of a court to manufacture or work from law backwards to facts rather its duty is to examine first the fact presented to it by the parties and thereafter apply the law to the facts. This is what I have done in this case. All what the 3rd plaintiff witness wanted to do was to support the case of the plaintiff. He inadvertently supported defendant's case and got confused en-route. 1 have looked at what is to be proved by the plaintiff, that is, that the plaintiff had a right to be the Baale, that he was nominated and that he was installed. At the end of the case of the plaintiff all these remain in limbo and this is not in the interest of the plaintiff.

143 While the defendants showed vividly the succession line of the Baales of Oke-Aro, the plaintiff appears to have come from the blues. There is no plaintiffs clear succession here. It is the plaintiff that has the burden of proof. In Melifonwu & Ors. v. Egbuji & Or. (1982) 9 S.C. 145 at 165 it was said: 'Whoever desires any court to give judgement as to any legal right or liability dependent on the existence of facts which he asserts must prove those facts'. Neither the plaintiff nor the defendant tendered any gazette or any document as to declaration or Prescribed Authority. The evidence was all oral. This is not essential since the chieftaincy been disputed is a minor chieftaincy. Neither sec 9 nor sec 15 of the Chiefs law would be applicable. 1 do not have any documentary evidence showing who the Prescribed Authority is for the minor chieftaincy. However, the defendant said he had been paid salary by the Ifo Government Authority and there is also exh. 'F' which shows the certificate granted to the defendant recognising him as the Baale of Oke-Aro. this remain uncontroverted. 1 had earlier said that I cannot see the relevance of the evidence of the 6th P.W. and that his evidence was to serve his own purpose. I therefore reject it outright as unnecessary for this exercise. Oladele v. Aromolaran (supra) is apposite. The defendant's case appears plausible and I believe them. On the whole, exh. 'C' which the plaintiff tendered was a case of claims for compensation between Ajibose and others representing about 237 farmers on the Adiyan Water Works Dam and the Federal Government. 1 do not see how this would affect the Baaleship of Oke-Aro which is one of the villages around the Adiyan Water Dam. The plaintiff's claim in the first ground was for a declaration that he is the rightful Baale of Oke-Aro and the second leg was for perpetual injunction

144 restraining the 2nd Defendant from appointing or installing the 1st Defendant as the Baale of Oke- Aro. It has been shown from the evidence on both sides that the installation of the plaintiff in December, 1988 (if any) was during the lifetime of Solomon Shodipo who was Baale of Oke- Aro. This makes it void as the post was not then vacant. The 4th, 5th and 8th plaintiff's witnesses coined the phrase 'Olori Alejo' to support their case. On the whole 1 find as a fact that Ajanaku, Shoyinka, Shodipo, Folarin, Alawa were all Baales in Oke-Aro and not Olori Alejo as the 4th, 5th and 8th P.W.s described them. It is a figment of their own imagination and a coinage of their own to suit their tissue of lies. In the circumstances, I do not have anything to declare in favour of the plaintiff. In Ogbonaiya v. Adapalim (supra) the court cannot restrain the completed act. The plaintiff has failed to prove it's case on the balance of probability and it is hereby dismissed in it's entirety. Cost of M3,000.00 to the defendants. (signed) G. ADEMOLA BAKRE

T. A. KAYODE Assistant chief

AGBADO AREA COUNCIL OF BAALES & COMMUNITY LEADERS (Comprises the Baales & Community Leaders; for Security, Development and Personal Co-existence ( Committee of Elders) Contact Address:

145 Mr. Kola Oshoko (Sec) Baale's Palace, Oke-Aro Town, Via Agbado Railway Station, Ifo Local Government, Ogun State Posted Address: P.O. Box 51, Agbado Agbado Railway Station, Ifo Local Government, Ogun State, Nigeria Your Ref: Our Ref: ACBC/MA/99/0055 Date: 25th January, 1999. Navy Capt. Kayode L. Olofinmoyin Military Administrator, Ogun State. MEMORANDUM ON THE TRUE POSITION OF LAND OWNERSHIP IN OTTA. ITOKO. IBARAPA. AKUTE AND AGBADO ENVIRONS This memorandum is to throw succinct light on the rightful and lawful owners of all the lands in Agbado and environs. In 1841, Egba warriors defeated the Aworis in a territorial war and consequently annexed the whole of Otta (Aworis) land to Egba Kingdom. Otta and its surrounding villages formed the Eastern part of the then Aworiland while Dobi and Ilogbo formed part of the North Western part of Aworiland ante-Bellum. Hobi and Ilogbo fell to Egbas in 1839 and the Egbas settled down in the area as a spoil of war. Later in 1841, Egba Army sacked Otta (Aworis) and its surrounding villages, annexed the territory to Egbaland, occupied and settled there also as a spoil of war and allowed the Aworis to live in some parts of Otta town. The Olota became Alake's viceroy and till today has no territory of his own, hence he cannot become a paramount ruler as he has no territory he can exclusively claim as belonging to the Aworis. 126

146 In Search of Justice Therefore, the land in dispute - Agbado, Itoki, Ijoko, Akute, Ibaragun and about 195 villages belong to Egba. Facts buttressing this are unassailable. Even Otta town is part of Egbaland by annexation of 1841 vide court judgements of 1925 and 1990 and direct evidence of Otta chieftains at a meeting held in April 10,1935 presided over by Olota of Otta, Oba Salami Oyede II. As a matter of fact, no Awori has any right to lay claim to any land in Otta town and environs and Agb'ado and districts. Any such act is fraudulent. Any claim or sale of lands allocated to them .' by Egba Kingdom for hunting and farming is criminal and a betrayal of trust. Inspite of this fact, Egbas have ever lived in peace and harmony with the Aworis on this land as "our brothers' keepers" until a few greedy Awori families, namely, Dada Edu/ Oyekan Ogundimu, Omitola and Ajibose started to harass and molest Egbas on the land. How can the Aworis claim Egbaland when, it is an incontrovertible fact of history that they lost not only their entire land, but alio their crown to Egba in 1841 and until date there is no record in history to alter the position. For exemplification, in 1933, a few Aworis started agitation of a merger with their kith and kin in Lagos. The reigning •Alake, Sir Ladapo Ademola 3 invited the Olota and his chiefs to Abeokuta and told them point blank: "YOU CAN GO TO LAGOS IF YOU DESIRE, BUT LEAVE OUR LANDS'FOR US BECAUSE WE ARE THE OWNERS OF OTTA LAND. WE CONQUERED, CAPTURED AND ANNEXED IT'. Consequently, the Otta crown was seized for six (6) months for this impudence:

147 At the meeting of April 10,1935, the Balogun of Otta, Chief Bakare Ajuwon, informed the gathering of eminent Otta chieftains: "the area we can claim belonged to our fore-fatners were Otta, Dogbo, lyesi, Osuke, Itele finish. On this we can beg the Egbas to de-annex us or return us to the status quo" before the War. If any Awori man had sold any part of this Egbaland to anybody, such sale is ultra vires his or her jurisdiction, and, therefore,-a nullity. If there were such sales, at all, they were illegal and fraudulent for, "what the Aworis did not have, they could not dispose of”.

SUMMARY 1.After the conquest of 1841, the Aworis ceased to have any land anywhere in what is now known as Egba district. 2.In support of this assertion, the Alake of Egbaland is still the paramount. ruler over die entire Egbaland, otta and environs inclusive, till date. 3.Olota, ipso facto, has no territory, hence he cannot be a paramount ruler. 4.The entire land in dispute is in Egba Senatorial District. 5.No Awori man or family has any lawful claim to any land right from Ijoko, Itoki, Ibaragun, Akute, Agbado and environs as well as Otta and environs (with the exception of the part of Otta Town) allowed the Aworis by Egba Kingdom to live at conquest. 6.Any sale(s) of parts of the land by any Awori tantamount tp fraud and illegality. 7.That Aworis are still Alake's subjects. They live on lEgbaland - and Olota remains a viceroy of Alake till date. We attach a copy of the minutes of the April 10, 1935 meeting by the entire Awori chieftains with Olota in the chair, confirming that all the lands some Awori upstarts are selling or daiming, belong to Egba.

148 Also attached is a copy of High Court Judgement of 1990 proclaiming and confirming the conquest of Egba over the Aworis in 1839-1841 war, and conferring the entire Aworiland on Egbas. See Appendices "A & B". Signed by Council of Baales, Agbado and Environs. Yours faithfully,

Secretary

5 - MEMORANDUM ON THE TRUE POSITION OF LAND OWNERSHIP IBARA OGUN, AKUTE AND AGBADO ENVIRONS. cc: The Permanent Secretnry, Bureau of Lands, Survey and Town Planning, Abeokuta The Alake of Egbaland, Afin Ake, Abeokuta. 1. CHIEF J. 0. SOTO YIN TO BAALE LEGUN VILLAGE 2. AUI. JIMOH OSHO BAALE OSIIO HARAMO VILLAGE

5, CHIEF AYINDE OOUNREHI BAALE LANBE VILLAGE 6. CHIEF A. OBATOMI BAALE ADIYAN OBAYOMI VILLAGE if. CHIEF B. B. HAJEKODUNHI BAALE LANGBIN-OKUGBOLU VILLAGE 5. CHIEF ’SOYIflKA OflJYfcDE BAALE OKF. ARO

149 10. CHIEF MATHEW FAGBFIil HALE ORUDU LIEJA VILLAGE 7. CHIEF E. B..AKONJ BAALE ITOKI VILLAGE 8. CHIEF SIHA BAMGBOSE BAALE OLAOGUN VILLAGE BAALE UOKO LEMODE VILLAGE

11. CHIEF E. A. AKIN DU IK) BAALS GIWA VILLAGE

Chief Toye Coker, SAN Apena Egba

IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THE SAGAMU TUP1C1AL DIVISION HOLDEN AT SAGAMU Suit No. HCT/66/90 & HCT/74/90 BETWEEN Chief Olufemi Sodeinde & Ors Plaintiffs AND Oba T.T. Dada & Anor ...... Defendants Chief B. Adewusi ...... Plaintiff AND

150 O.T. Dada & Ors ...... Defendants ENROLMENT OF FUPGfcMENT "UPON THE FOLLOWING claims as endorsed in the two writs of the plaintiffs and against the defendants are as follows:- 1. A declaration that a resolution passed by Ota Chieftaincy Committee on May, 8th 1970 (and which the defendants continue to believe in and apply in the discharge of their functions in relation to Ota Chieftaincy affairs). Namely that:- "In all villages or places under the Ota District Council where the Ota District Council Chieftaincy Committee is the prescribed authority for the appointment of minor chiefs, the Baales of all such villages or places must be sons of the land owner and that although strangers can be honoured with chieftaincy titles other that on the Baale, such hour shall have no political functions and they shall have no right to sit on or take part in the chieftaincy affairs of the town" in ultra vires, unconstitutional, contrary to the chiefs Law, contrary to Customary Law and therefore illegal, void and of no effect. 2. An order Injunction restraining the defendants, their agents or successors in office from applying or continuing to apply the resolution in the performance under the chiefs Law and/or in the management of all affairs relevant to chieftaincies or as may fall within their jurisdiction.

(1) Declaration that the 1st defendant has no right to appoint minor chiefs in Iju Ota, his right being limited to exercising approval power over appointments of such chiefs made, by the plaintiff and submitted to him as approving authority. .

151 (2)Declaration that the appointment of the 2nd, 3rd, 4th, 5th and 6fh defendants into various chieftaincies in Iju, Ota purportedly made by the 1st defendant on or about 19th June, 1990 are ultra vires) illegal and void. (3)Exjunction restraining the first defendant from continuing to usurp,the function of the plaintiff as appointing authority or minor chiefs in Iju, Ota. (4)Injunction restraining the 2nd, 3rd, 4th, 5th, 6th, 7th, 8th, 9th. and 10th defendants from parading.themselves as the . "Chiefs" pursuant to the aforesaid illegal appointments." Coming UP for hearing before His Lordship, the Hon. Justice G.A. Bakre- Judge of the High Court of Justice, Sagamu in the .presence of Chief P:G Ajayi - Obe SAN of. counsel for the plaintiffs and Chief M.P: Ohwovoriole SAN of counsel for the defendants. AND THE COURT after hearing the evidence of the parties and their witnesses and the submissions of die plaintiffs' counsel alone' for the defence; having abandoned the court. ADJUDGED AND ORDERED as follows:- "In, the face of this, overwhelming evidence from the plaintiff and the more denial or lack of knowledge from the defendants' two Witnesses, f cannot - but prefer the evidence of the plaintiffs to those.of the defendants. I therefore come to the irresistible conclusion that the Egbas fought and defeated the Ilobi people in 1836, the Otas- in 1841 - 1842, the Ado-Odo in 1843 and the Dahomeans sometime later. That the Egbas camped in Iju which they obtained by conquest and later settled there making it an Egba enclave. 1 therefore conclude that the Egbas in Iju could not be strangers or servants but the actual owners having obtained the land there by conquest.

152 On the whole in HCT/66/90 I declare that the resolution passed in 1970 by the Ota District Chieftaincy Committee, as far as Iju Community is concerned is null, void, ultra vires as it is contrary to Iju Customary system and the Ogun State Chiefs Law. The defendants, their agents or ancessors in office are restrained from applying or continuing to apply the resolution in the performance under the Chiefs Law and/or in the management of all affairs relevant to chieftaincies or as may fall under their jurisdiction. In respect of HCT/74/90 I declare that the 1st defendant (as represented by the Regency Council of Olota of Ota) have no right to appoint minor chiefs in Iju Ota. I declare that the appointments of the 2nd, 3rd, 4th, 5th, 6th, 7th, 8th, 9th and 10th defendants into various chieftaincies in Iju, Ota purportedly made by the 1st defendant on or about 19th June, 1990 are ultra vires, illegal and void. I hereby order a perpetual injunction that the 1st defendant (as represented by the Regency Council of the Olota of Ota), is restrained from usurping the function of the plaintiff as appointing authority of minor chiefs in Iju Ota. The 2nd, 3rd, 4th, 5 th, 6th, 7th, 8th, 9th and 10th defendants are hereby restrained from parading themselves as chiefs, pursuant to the aforesaid illegal appointments. I shall take argument as to cost Mrs. P.C. Ajayi-Obe SAN with her Dejo Olowu and C. Okonkwo for the plaintiffs in the two cases. 39 appearances and II hearing days. She asks for N5,000.00 in the two cases. Cost of M2,000.00 to the plaintiffs in both consolidated cases". Issued at Sagamu under the SEAL of the Court and the hand of the presiding Judge this 28th day of march, 1995. (SGD)T.A. KAYODE

153 Principal Registrar T. A. KAYODE Principal Registrar

AGBAD0 ENVIRONS; COUNCIL OF BAALES LEADERS Peaceful Co - existence) (Committee of Elders) Via Agbado Railway Station, Mb Local GoMcnanent,Ogun State, Postal Address P.O.Box 200, Agbado Agbado Railway Station, Ho Local Govt Ogun State Your Ref ______OurRef______Date HIS ROYAL MAJESTY, OBA(Dr) ADEDAPO ADEWALE TEJU0SH0 KARUNWI III, OSILE OF OKE-ONA EGBA, ABEOKUTA. Your Majesty,

1. We are on the verge of a news which, as a people, members of once united, vibrant and talented race, should, with the hindsight of history, prepare ourselves for a unique role, cose the next century. 2. It is instructive, however, that for whatever role Providence casts on us, we need a home, good geographical base to carry out our assignments. In other words, it is imperative we preserve the territorial Integrity of Egba race on all fronts. 3. It is regretable that the Egbas lost their hard-earned independence on

154 16th September, 1914 to the British Crown by default. It was an incident that could have been averted. Albeit, the lesson of that grave Incidence Is lost on ua as we have, since thee , continued to lose territory efter territory with non-chalant attitude promoted by disualty of the Egbas. 4. Recently, pert of Bakatarl was conceded to Ibadan which already la the largest conurbation in hast Africa. Earlier, we have lost Igbo-Ora to the aana Ibadan. Orlls-Oko in another point at Issue. 5. The latent asault Is on Egba territory on Lagos/Ogun borderline of which the Aworis now lay a strong siege to “capture" as part of their grand design for an Aworlland and. Ipso facto, obtain a parsnouncy for OLOTA OF OTA. If care la not taken, others la our liedlsfe neighbourhood nay he claiming a large chunk of Egbaland up Co Abeokuta, and before we know it, what li known as Egbaland would have evaporated into the thin air. COD FORBID. 6. We are driven by the sense of safety of ourselves, our people and the Egba race, to alert you on the Intransigence of the Aworls in Egba settlenestt in Agbado arms of Egba territory overtly and covertly aided by the praeent Olofln of laherl and or, Olota of Ota who have enbarked on a series of actions to challenge Egbs Ownership of this territory, Egbas' existing settlement* on this lend is well over 60 Villages and Towns (excluding desolate ones) against the Aworis. 7. As Monarch and Custodian of Egbaland, wa plead with you humbly and respectfully, to declare without ambiguity to the world at large that, the land on which Egba settlements are, In Agbado and Environs, is tgbslsnd. This is absolutely necessary to end all rancour and abuses In this territory once and for all.

155 8. On our part, we know Agbado and Environs Is part and parcel of Egbaland, conquered, annexed and settled upon by the Egbaa aa spoils of territorial war of 1839 - 1841 aa confirmed and affined by their forefathers (Aworl King and Chieftains) theaselvea at a special meeting on 10th APRIL 1935 at Ota Palace with the District Officer, Egba Division, Captain J. Hlnfan Scott, In attendance representing the British Crown, and a Court Judgement to that effect on 28th March, 1995 in Suit No. HCT/74/90. Copies attached. 9. From information (documentary) reaching us from unassailable sources, Your Royal Majesty ancestors were the bonafide and proud owners of all lands being claimed by the Aworla in Agbado Environs and other places. All Court Judgements being paraded by the Aworis were on mere farm boundary disputes between your subjects (either Egbas or Aworis farming on the land) settled for them at Ake Court. 10. In 1836, the Egbas stormed Ilobl and devastated the town and surrounding villages and conquered the Ilobls In 1839. ‘Tlobl and Ilogbo were annexed to Egba Kingdom. The Egbas moved Into the conquered territory and settled there and named the area GBALEFA PENINSULA. The Territory was a subject of a land Suit in 1990 and Judgement delivered on March 28th, 1995 in favour of the Egbas confirming the ownership of the Peninsula by your Royal Majesty and the Egbaa. 11. What was left of Awori enclave (the Eastern part) was routed when Egbas waged war on Otta in 1839 and captured the town and the surrounding villages In 1841, with Egba (cuatoma) border with Lagos stationed at Isheri. 12. Following this conquest, Egbaa moved In and settled In parts of this newly conquered territory and ruled Otta through Alake's

156 representatives. The Aworis became Egba subjects, paid their taxes and tributes to the Egbas, as confirmed at the 1935 meeting. The reigning Olota OLAGOROYE was be-headed during the 1839 - 1841 war. The Olota'a Stool was revived by The Egbas after the war and succeeding Olotaa became Egba Kingdom viceroys. 13. The Aworla, after the conquest, were allocated lands by the Egbas in good faith,for farming and hunting for sustenance. Even the lands so allocated have invariably swapped hands over the years with some Egba farmers who have proper purchase documents from the Aworis' forefathers. If any Aworl still dalma to have lands not sold, let him produce his allocation papers. 14. The area the Aworis are now claiming is part of Egba Kingdom as the Balogun of Otta in 1935 - Bakare AJuwon, referring to a Court Judgement said: "About ten years ago (1925), the Olobl sued one Ogedengbe of Ota and claimed all the land from River Ore to River Akuaera. The decision of that Court was that the Land belonged to the Egbaa. Even Ota Town (in that Court decision) was declared to be in Egbaland. And that was true. The area we can claim belonged to our fora-fathers were OTA, ILOGBO, 1YESI, OSUKE 4 ITELE - finish. On this, we can beg the Egbas to de-annex ue or return us to status quo".

15. Also. Che Chen Ajana of Oca, Daniel Dado, In his own contribution at the seeting Said: . "About forty (40) years ago, when Che British case to adninster Nigeria, they entered into various treacles with owners of lands. Is It not Jeguoe

157 Sorunke (Egba) that signed for the OttaaT also when Kailway line passed through Otta to Haro (before It was later cancelled) Is it not the Egbas that eigned the agreement?"

16. MERGER WITH LAGOS In 1933, sose Avoris were flying the kite of a Barger with Lagos and the decision of your ancestors at. a Basting bald at Aka In Absolute with the Aworis on Monday the 6th of April, 1933 was: "You could go to Lagos if you desire, but leave our land for us because we are the owners of Otta land. .We conquered, captured and annexed.it". 17. Kabiyesi, it is crystal dear that the Aworla have no land they can claim as their own in this territory'today, they are tenants of Egba. Even the ground on which the palaces of Olota of Ota and Olofln of Isheri stand today belongs to Egba. Those forests (not lands) our ancestors allocated to Aworls for faming - (AROJE) and hunting purposes had been illegally converted to personal properties and sold. This is a gratuitous insult and uncharitable disregard of Egba historical overlordship and aentor. 18. The Aworls are insulting Egbaa by referring to us as statutory tenants. (0NIBIK0) on the land we Inhabit. Egbaa exist put to a stop to this. We are their landlords and not vice, versa. 19. The inhabitants of these sfttleaenta are indeed Egbas frow the four Egba Traditional Sections. Their Baales derive their titles from Egba traditional rulers. They owe their loyalty to Egba authorities. They, therefore, deserve the patronage of Egba aonarcha on issue like this. 20. it is our bounding duty to alert you on the subtle balksnlsation of Egbaland of which you are a custodian. 21. This natter is of paranount concern to all Egba Traditional Rulers.

158 It calls for prompt reaction. Please acknowledge receipt of this memoranda. We enclose appendixes: (A) COPY OP THEAKEDE EKO NEWSPAPER OP 1933 .(B) MINUTES OP THE MEETING HELD IN OLOTA'S PALACE IN 1933. (C) COPY OP THE JUDGEMENT OF 28TH MARCH, 1995. (D) EGBA 0VERL0RDSHIP/LANDL0RD6H1P OF OTA AT A GLANCE. (E) MEMORANDUM TO THE STATE GOVERNMENT ON THE ISSUE. (P) LIST OF 63 EGBA SETTLEMENTS ON THE LAND AGAINST AWORl'S 8. (G) A REPORT OP THEIR LATEST CHALLENGE^

LONG LIVE HIS ROYAL MAJESTY. LONG LIVE ONE UNITED. INDISSOLUBLE EGBALAND KABIYESI

159 160 Alas, the matters relating to lands belonging to Egbaland may degenerate to a situation described below - "Detention of Ijoko - Lemode People"

(Comprises the Baales & Community Leaders; for Security, Development and Peaceful Co-existence)

161 Contact Address: Postal Address: Baale's Cottage, Itoki Town P.O. Box 200, Agbado Via Agbado Railway Station, Agbado Railway Station, Ifo Local Government, Ogun State. Ifo Local Govt. Ogun State Your Ref .... Our Ref AECBC/066/99 Date: 5th July, 1999. His Royal Majesty Oba (Dr.) Adewale Adedapo Tejuoso Karunwi III, Osile of Oke-Ona. Kabiyesi, RE: DETENTION OF ITOKO-LEMOPE PEOPLE I am directed by the Council of Baales in our area to inform Your Royal Majesty of the horrendous suffering of some of your loyal subjects living at Ijoko Lemode Town in Agbado Area, Ifo Local Government, Ogun State. On June 2nd, 1999 a group of land agents appointed by the same A won Families in Ota descended on Ijoko Lemode with a view to selling parts of their land to unsuspecting buyers with the aid of thugs. In the attempt to stop them, fight ensued in which many people were wounded on both sides. Seven of the Aworis were nabbed and taken to Agbado Police Station and from there to Area Command Office, Sango. The suspects (7) caught by Lemode people were later released on bail, including one of them who died peacefully in his house the third day of the incident after he had been released on bail by the Police.

The Police did not only release the Aworis on bail, they turned round to pick up residents of Ijoko Lemode, linking them to the death of one of the suspects who died peacefully in his sleep. They were hurdled to Eleweran State Command where they remained in incarceration until five days ago when they were transferred back to Sango enroute Alagbon. The detainees are:

162 1.Chief Solomon Ojutola - Jaguna lemode 2.Mr. Solomon Sokunbi 3.Chief Ayinde.Sodeinde - Bada Lemode 4.Mr, Ronald Amodu

While the matter was been investigated at Eleweran, the arrowhead of the agents, one Major Jimoh (rtd.), petitioned Zone II of the Nigeria Police Command and this occasioned the transfer of the case to Alagbon in Lagos on the order of higher authorities. Kabiyesi, your loyal subjects are suffering degradation and unwarranted assault and deprivation over their. God-given property. Your subjects deny in its entirely the accusation of murder pf any person. The current plight of your subjects, we see as an orchestrated plan of deep vested interests to unduly punish them and if possible break their morale in their struggle for their rights and justice. As at the time of writing 5/7/99 they have spent 29 days in Police Cell, To be precise, they were arrested on 7/6/99.

We appeal to your Royal Majesty as a hallmark of justice and an epitome of all that is noble in our culture to step in and save our people from a calculated attempt to scare them and capture their property. It is tragic that this is coming on the heels of the disappearance of a most fascist military era.

We only hope that the new dispensation does not allow "policetocracy" to replace Democracy.

We shall remain eternally grateful, as your loyal subjects, bound to you in love and service, if we can be succoured by your Royal Majesty.

163 Long Live Kabiyesi. Long Live Ogttn State. Long Live Federal Republic of Nigeria. Mr. Kola Oshoko Secretary, Council of Baales

N.B. Copy of the Community's petitionto the police on the incident is herewith attached.

THE BAALE AND COUNCIL IJOKO LEMODE TOWN IFO LOCAL GOVT. OGUNPLATE Your Ref: ...... Our Ref:......

The Area Commander Area Co in nd Headquarters Sango. Sir, CONTINOUS ATTACK IN VIOLATION OF COURT ORDER We the entire Meberi of Ijoko Lemode Town 1) your area of Command hasten to alert you of an in damnable situation In our area which Bay lead to a break down of law and order if not nibbed In the bud in good time. Our Town lias been the target of constant raida by Land grabbers cub speculators nml agents. They ravage our land with hired thugs at will. Cases of rheae nttrocitlen were usually reported to Sango Area Comaand office but we found to our consternation that to obtain Justice invariably eluded us. It la these I .nml Speculators, who always cone iron their base in OTA, far away, to nttnrk ua right on.our lands In Agbado area. We (the residents) have NKVKR left our land to attack these defiant aggressors at their base

164 In Ota. The laauc th not a case of two neighbours diaputtlng over land boundaries, hut n ciisc of some group of land grabbers coning Iron outside to snatch land nml sell at will. THIS IS THE CRUX Of THE HATTER. When these intruders would not head Government orders for peace in the area, we took litigation against them and the ease in still pending in Court. Anyone from Ills own land (far away) who now lay claim to other's (residents) land, should go to Court for redress and be law-abiding rather than trying to wrest ownership with thuggery/violence which of course is bound to be resisted. For Instance, on 2nd June, 1999 at about 11.am a horde of thugs and their loaders Invaded our area and attackad two of our Chiefs (Chief Baslru Koleoso and Chief Isaac Smlclmlc) as well oh Hr. OJuwole Oblkuya and Hr. Rufus Oni who were busy delineating the boundaries of our Community land. The bond Including one "Omo Ariya" numbering seven sealed the Community Surveyor including a Company, four local, two Cutlasses, Survey Chain, land documents and land calculator machine and escaped with wound. One of them was caught and handed over to the Police. In a similar incident on the name day, another set of thugs descended on our Community Land with cutlasses and axes nnd started to survey It. When they were rlMiIIenged, they resorted to violence, but the Villagers were able tu apprehend neven uf the thugs Including two of thier leaders namely Alhaji trawo. Thier Surveyor, one Ajibode; was also caught. They later confessed that they were sent by one Major Jlmoh.

Those who wore caught (tight in all) wart taken away by Pollca to Agbado Police Station from where the matter wee referred-to Ifo Divisional Office of the Nigeria Police. The matter was•later withdrawn to

165 when they got to Sango. This latest attack confirmed the information we got of a planned attack by these thugs for Hay 29th which was conveyed to the appropriate Authorities who have being handling matters of Security in this area. We appeal to you in the spirit of the dawn of a new era of democracy, accountability and probity to take a decisive action against this undeserved harrassment in the hands of these thugs who operate with levity in your area of Command. Thank you.

cc: COUNCIL OF UAALES, ACQADO AREA.

OSILE OKE-ONA EQBA July 5 1999 Area Command Headquarters Sango Dear Sir I write on behalf of the bearers. They are my people and they have Intimated me of the recent development (land dispute). I should be very grateful If you would kindly assist them In anyway you deem fit to get them out of their inadvertent predicament. I count on your usual support and understanding. Thank you and God bless.

166 OAAT/54/07/01 The Area Commander YoUrs sincerely

Kabiyesi Alayeluwa, OBA DR ADEDfPO ADEWALE TEJUOSO KARUNWI III OSILE OKE ONA EGBA

Your Rof...... Our Ref ...... His Excellency! The Executive Governor, Ogun State, Oke Mosan, Abeokuta. Your Excellency, RESURGENCE 0F LAND AGENTS THUCCKKY OPERATIONS IN AGBADO ENVIRONS AMD COLLABORATIVE ACTIONS OF-SOME POLICE OFFICERS ON THE ISSUE. The entire Communities In Agbado and Environs welcome Your Excellency back to the esteemed Office of the Governor of Ogun State. It i's not our Intention to belabour your Administration with problems, eo soon, despite the 100 days Conventional "Moratorium to allow you to

167 settle down, but we are constrained by circumstances beyond our control to alert Your Excellency of a grave social malaise In our environment which might laad to unrest and destabilisation of peace If not addressed with the utmost dispatch. Land Speculators from Ota, their agents and thugs In collaboration with soma Police Officers are constituting threats to :he stability of Agbado and Environs, in breach of the. State Government's aversion and order against thuggery in the S^ea handed down by your ?re ‘eepeore In Office. On May 13t'i. 1.997, the then Military Administrator .made a personal visit to Agbado area over the issue of thuggery by Lard agents and the collusion of the Police with them. The visit and consequently the global acquisition (Gazette No. 5, dated 7-1^98) imposed on this vest lend (71.42sq. Kilometers) In January, last year, brought some respite from constant attacks by land Speculators. Before" the intervention of the State Government, the usual practice of Land agents had been to plant criminal objects including corpses within our premises or linking members of our Community with the death of any member of the Avoir! Family and thereby getting their Polite Collaborators who feed on the issue to clamp innocent people into various cells indefinitely to allow land agents to have a field day selling the lands of the people in Police Custody. In fact.it was the visit of the Military Administrator that effected the release of 8 of our Community members from the Force CID.Alagbon on 13th May, 1997.

On the exit of the Military. Land Speculators, their agents and thugs, and Chair Police friends regrouped, master-minding to devastate our Settlements with violent acts of thuggery end incriminating plans to course massive arrest of our people as usual,to allow land agents free access to

168 the Land. In the month of May, this year, one of such plans was leaked to us and we quickly alerted security agents,and the prompt intervention of the last Chief Security Officer of the State, made them to put on hold that plan. However, they made good their intention later. On June 2nd 1999, the new arrowhead of the land Speculators, Major M. A.Jiaoh (rtd)-of 33/75 Ajayi Road, Okelra, Ogba, lkeja, Lagos, (who claims to be Baale of Menu in IJebu but operating land agency in Lagos) led a horde of thugs to IJoko Lenode (one of the Communities in Agbado Environs) attacked and left many Villagers wounded. The timely intervention of Agbado Police Station prevented the situation from degenerating Into civil commotion. Some of the thugs were apprehended and'handed over to Agbado Police Station, while Major Jimoh escaped to Sango Police Commend Headquarters. Sango Police Coamand appeared to have vested interest in the case and sent for the case at Agbado and on being informed that the case had been transfeired to Ifo Divisional Police Station, pursued the case to Ifo and finally withdrew it from Ifo to Sango where the suspects were immediately released on 3rd June instant. One of the apprehended Invaders handed over to the Police at Agbado but not detained due to old age insisted on following the detained suspects until he was able to secure their release. He followed the detainees to lfo and later to Sango until the detainees were released by Sango Police Command. This man later died the third day peacefully in his sleep at home. Surprisingly, Sango Police Coamand, on false allegation, swooped on and made indiscriminate arrest of Ijoko Lenode people who have been facing ordeal in the Police cell for the past 32 days with more names of the

169 villagers still on their "wanted" list. The detainees had been moved from Sango to Eleweran and to Force ClD.Alagbon, all in the attempt to demoralise them; when Indeed they knew nothing about the death of the mai.. The four men arrested and detained are: (1) Chief Solomon OJutola (2) Chief Isaac Sodelnde (3) Mr. Solomon Sokunbl, and (4) Mr. Ronald Amodu. The current plight of our people is reminiscent of 1997 episode, when eight (8) Innocent members of our''Cossnunl ties were hounded into detention at Force C1D Alagbon on trumped-up charge o* murdering one Adenljl alias* Otaja, a land Speculator, who died as far back as 1991. The eight were rescued by the above mentioned visit of the Administrator, who warned the Police against arbitrary arrest that may provoke unsavoury reaction of the Community.

Your Excellency, our sin la that wo have a good patrimony (44.6375 sq. alias of Land) , and bacauaa of lea proximity to Lagoa, It haa became the envy of land aganta and their Collaborators. Other deadly Land agents besides Major Jlaoh are: (1) Alhajl Siklru Areau of 16, Adaauoaobl Street, Mulero, Agege, who claims to have purchased 85 acrea of land In the area from Dada Edu/Oyekan Family of Ota. He operatea hla own separate gang of thugs on the land. (2)Alhajl Tsallm Adaola Almoroof of 65 Clan Straat, IJaya OJokoro, who also claims to have purchased 150 acres of land from the asms Dada Edu Oyakae Family. He also operates his own thugs on the land Including Allu Adasina (alias Zdi-oro), Lasisl Alawode (alias barber), Aka am and.Kami. (3) Alhajl Aylnde (alias Isegunoju) of 16,Adsbanbo Street, papa Asafa, Agege.

170 He is claiming to have purchased 100 acres from Dada Edu Family with his own sec of thugs patrolling the land for him. (4) Kamilu and Adlsa who operate for a so called Onltoki Family of Ota. Others are, Alhajl Olaore of Agbado, Alhajl Ogundlmu Akerosebierin of Ota and Alhajl Waslu of Agbado operating for AJlbose Family of Ota. These Awori Land Speculators and their agents are the ones who always corns from their base In Ota to attack Che SatClers/Farmers right on their land In Agbedo area. The crux of the natter Is: V30' LEAVES HIS OWN PLACE TO ATTACK THE OTHEK? The Issue is not a case of two neighbours disputing over land boundaries but a case of some land Speculators coning from outside to snatch land and sell clandestinely, in spite and despite Government acquisition order of January 7th, 1998. They don't live on this land, nslthsr do they have settlements on this land. We believe, civilised people,(agrleved over landed properties,would seek redress in the Court rather than crying to wrest ownership by thuggery/ violence. At present, there are eight different Court Injunctions restraining these land grabbers fron our land yet they are still formanting trouble. To this fact, we have continued to .call the attention 6f the Police authorities in our dree who claim they have no lav to stop thuggery until a criminal act Is committed. We have no other home of our own end other farmlands for our naans of livelihood as the land being assaulted remains our domic Ids for close to two centuries. These Conmunltlea have no choice than to appeal to you in the Interest of peace and good Governance to.step In and save us fron Che Intransigence of these land agents and the Police Connivance before It Is too late. As Cosmunlty leaders, we had hetharto controlled the reaction of the

171 Communities against the unwarranted provocation. The women-fAik are now poised for peaceful demonstration to t)ie State Capital en-route Governor's Office to protest these harrassnents. Attached document spealn for itself.

Long Live Ogun State Long Live The Federal Republic of Algeria. CHIEF SIMA BAHGBOSi Baale of OSSogun

CHIEF HRS. HAKIHDE Co—unity Women. Reapreaentatlve For: COUNCIL OF IAALES AGBADO ENVIRONS. CC: (1) The Deputy Governor Ogun State. (2)Director of SSS Ogun State. (3) The Co—lsaloner of Police Ogun State Pql}ce Co—and Headquarters.

KOLA OSHOKO Secretary.

QAAT/54/07/12 Chief Segun Osoba Executive Governor Ogun State Your Excellency LETTER Of APPEAL Our people at Agbado Area have approached me to asset them io get to you urgently.

172 They have in fact written to you already. I shall be very grateful if you wi please endeavour to get them out of their undeserved predicament very urgently. Their representatives - (1.) Hr. Kola Osoko (2.) Chief Mrs. Mafcinde (3.) Chief Mrs. Muyibatu Orisatunke will bring along with them a copy of their letter to you. Thank you and God bless.

Alayeluwa, Oba Dr. Adedapo Adewale Tejuoso

Chief Olufemi Sodeinde SW8./L099 Bashorun Abiola Way. Ring Road, Ibadan

The Secretary, Ado-Odo/Otta Local Government, Obafemi Avvolowo-Road, Ota. A letter dated August 5, 1999 written by Spun Akinbiyi & Co . Legal Practioners and Yufaiv Public, addressed to "The Secretary, Ado-Odo Ota Local Government, Otta, and headed "Request for Amendment of the Uinta of Qua Chieftaincy Ovelaitiou" has come to my notice today 30th August, 1999, that the waitters who claimed to have written the letter "on behalf of his Royal Highness, the Olota of Otta, Oba Osanyintola Alani and Several eminent indegenes of Otta who are too numerous to be

173 enumerated but continuing your group known as "Awori Action Committee" asserted and aruued that they were writing the letter to draw the attention of the Local Government Secretary to Part VI of the existing regulating the selection of the Olota of Otta" They quoted tin- paragraph in question which reads thus:- The formal consent of the Make of Abeokuta Shall be required to the appointment made by the king markers and such consent shall not be unreasonably withheld" They submitted and argued on behalf of "their clients" as Allows: "We have our clients instruction to inform you that the provision ol"formal con-oil w Alake of Abeokuta to the appointment of Olota of Otta by the kingmakers is not a statement of the Customary law which regulates the selection of the person to be the holder of Olota of Ola selection of the person to be the holder of Olota of Ota selection Chieftaincy" "We also have our clients instruction to inform you and contcii that the said provision requiring the consent of the Alake of Abeokuta is an error and/or it is otherwise defective, faulty or objectionable having regard to the provisi of the Chiefs law of own State, the Customary Law of Otta and the demand equity and justice" The letter went further and said;- "There nothing in history which should subject the Awori people of Ota to the Alake of Abeokula

Abeokuta The Letter fbeu concluded ax follows. Our clients and the entire natives of Otta fed highly agrieved and embrassed about the fact of the consent of the Alake of Abeokuta The writers therefore urged the Secretary of the Ado-Odo/Otta Local Government to set the necessary machinery in motion for the amendment

174 of" the highly objectionable declaration of the Olota of Otta Chieftaincy. ” By way of correction, the undersigned hereby submits that the aim hois of the k wrong to assert that "the entire natives" of Qua fell aggrieved and embarrassed by the Deddramw” Th.n k not true. It is certain that several natives of Oita were not aware of the letter much less support nt it Again by way of correction, the undersigned wishes to say that tl u not coned tint there was "nothing in history to justify the requirement of the ALakc's consent to the Quote: The requirement is on the contrary, customary laws firmly rooted in die history of the Olota of Otta Chieftaincy, and has been authenticated time and hitdilv respected admininstrative despatches and reports they proved in court and judicially unheld by the court (1)See Intelligence Report on Qua numbered 13622/53 datpd 20. December 1940. which was written in 1940 by the Secretary. Western Provinces, u reads "I am directed by the Chief Commissioner to infrom you that the Resident. Abeokuta province (Mr E G. Hawkesworth). has recently put up proposal that Olota and Council should be appointed as a Native Authority uiIhm jmau to the Alake. for the Out District of the Abeokuta Province " "The people of this district which lies in the South West til the Eghn ion are members of the Awori 'Sub-Tribe of live Yorubas were cuujueu live Egbas in IS4I and were included in the territory admimiicu-d by the Egba United Government Since then live district has ackmm leUgc Lgba lutlvvin At the present time there is in this district a large numtvi oi I gba aridci <• (Certified True Copy attached for ease of i defence l (2)Also see live judgement of the High Court. Oita, nuuihci 74/90 (consolidated) delivered on the 21th of March 109$ '•tine the court *a*d as follows - "In the face of this overwhelming evidence liotn itu ptamiifls hi vet ph uetc

175 denial or lack of knowledge front the defendants' two u u!:.h»c? I , annul but prefer the evidence of the ptatnutl's to thoac ul tle dv ionlantt 1 ityi. i_2 the irresistible cof.cluskm that ihe Eubas touch! and defeated Mubi m IS»«», the Ortas m 1141 - 42 the -\do-Qdus in ld-43 amJ the Dglunninns M>n>eumc later "That the H^bas camped in l/u which lliev obtained by cunqttcst and’ latter tented here rmkmi it m Euba cndavc I therefore conclude that {he FgfaB ill IHf TTT*^ S2i b< grangers or servants but the aytyial onnet} liavint;’ obtained ihg lit lk££ h conquest “ (Certified True Copy of The ENROLMENT OF JUDGEMENT also attached) a therefore clear that the requirement of Aiakc s consent to an appointment ‘of an Oiota is a cuamnact of history, and very muci. in accordance with customary law. and-deeply i m.tcd inihr socuil and pohucal equihbami of the area, and cannot be removed as requested by the uulltor of the tetter Furthermore in the light of section 1 Oof the Chiefs Law. t he request of the Miamo is beyond the powers of the Secretary of Local Government; The Chiefs Layi of Opa Slate reads: - ( I) "Where the Council is satisfied tbi a repicied deebraiion (a) Docs not contain a true or sufiioenth dear statement of the *eu human Law which rrgniatn the selection of a person to he the holder of a recognised Chicfa—zy or.. "The EucuwieCoimeil nutv require the Chieftaincy CiwMtr which made the declaration to amend Mich declaration in any rrrpcrr that it ina> specify For the fortynm reasons, the request made in the letter should be refused ns berne litimr « ■nt. nntconceved and wrong in procedure Thmdrgyrai Yours very sincerely.

176 CHIEF OLUFEMI SODCINDE Land Matters

The Honourable The Chief Secretary to the Government, Lagos.

Intelligence Report on Otta, I am directed by the Chief Commissioned to inform . | you that tha Resident, Abeokuta Province, E. 0. Nssa. Hawke worth, has reoently put up proposal* that the *t£ Olotta and Counoil should be appointed as A Native, (Authority, subordinate to thevAlake, for the Otta , Distriot of the Abeokuta i'rovinoe. 2. The people of this distriot which lies in thi South-Vest of the Egbo Division are members' of the Aworl sub-Tribe of the Yorubas, were conquered by the Egbas in 1841 and were lnoluded in the territory adsinistered by the Egba Gnited Government. Sinoe then the distriot has acknowledged Kgba authority. At the present time there is in this district is a large number of Egbe settlers the relationship between the Ottas and Abeokuta have from time to time beooao strained and when an Intelligence Report was written by Mr Spettiswoode (Assistant District 01 floor) in 19)6, the only confession which it was found possible to make was somewhat to enlarge the Otta Counoil without giving this Counoil any real responsibility. Since then relationship between the Ottas, particularly the Olotta, their head, and the Alake have improved and in 19)6 the Alake agreed to the Olota

177 Olotta and Council being given some financial responsibility. A sub-Treasury for Otta with its own printed Estimates was approved in A939 4. His Honour has recently approyed proposals for the widening of the basis of the Otta Council and the Alake has recommended that the Olotta and reformed Otta Council should now be constituted a subordinate Native Authority for the Otta District. His Honour has given provisional approval for this proposal and I am to ask for His Excellency's covering approval. The Olotta is a member of the present Egba Council and it has been recommended that'he should be a member of the re-organised Council.

178 IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THE SAGAMU JUDICIAL DIVISION HOLDEN AT SAGAMU BETWEEN Suit No HCT/66/90 & HCT/74/90 CHIEF OLUFEMI SODEINDE & MRS PLAINTIFFS AND OBA T T. DADA & AND DEFENDANTS CHIEF B ADEWUSl PLAINTIFF AND Q T. DADA& ORS. DEFENDANTS ENROLMENT OF JUDGEMENT 'UPON THE FOLLOWING claims as endorsed in the two. writs of the . plaintiffs and against the defendants are as follows- 1 A declaration that a resolution passed by Ota Chieftaincy Committee on May, 6th 1970 {and which the defendants continue to believe in and apply In the discharge of their functions in' relation to Ota chieftaincy affairs) Namely that - ‘In all villages or places under the Ota District Council where the Ota District council chieftaincy committee is the prescribed authonty for the appointment of minor Chiefs, the Bales of all such Villages or places must be sons of the landowner and that although strangers can be honoured with Chieftaincy titles other than of the Bale, such honour shall hpve no political functions and they shall have no right to sit on or take part in the Chieftancy affairs of the town Is ultra vires, unconstitullonal;cbnlrary to the Chiefs Law, contrary to Customary Law and therefore illegal, void and of no effect. 2 An order of injunction restraining the defendants, their agents or successor in office from applying or continuing to apply the resotylion in the performance under the Chiefs Law and/or in the management of aU

179 affajrs relevant to chieftaincies or as may fall within their jurisdiction. (t) Declaration that the 1st defendant has-no right to appoint minor chiefs in lju Ota, his nght being liniitcd to exercising approval power over appointments of such chiefs made by the plaintiff and submitted to him as approving authority (2) Declaration that the appointment of the 2nd, 3rd. 4th, 5th. and 6th defendants into various chieftaincies in lju. Ota purportedly made by the 1st defendant on or about 19th of June.1990 are ultra vires, illegal and void. (3) Injunction restraining the first defendant from continuing to usurp the function of the plaintiff as appointing authority of minor chiefs in lju. Ota (4) Injunction restraining the 2nd, .3rd. 4th. 5th. 6|h, 7th, 6th, 9th and 10th defendants from parading themselves as (he 'Chiefs’ pursuant to the aforesaid illegal appointments COMING UP for hearing before His Lordship, the Hon Justice G.A Bakre - Judge of the High Court of Justice. Sagamu inlhe presence of Chief PC Ajayi-Obe SAN of counsel for the plaintiffs and Chief M p Oftwovonote SAN of counsel for the defendants AND THE COURT after hearing the evidence of the panics and their witnesses and the submissions of the plaintiffs' counsel alone For the defence counsel, having abandoned the court ADJUDGED and ORDERED as follows - “In the face of this overwhelming evidence from the plaintiff and the mere denial or lack of knowledge from the defendants' two witnesses. I cannot but prefer the evidence of the plaintiffs to those of the defendants. I therefore come to the irresistible conclusion that the Egbas fought and defeated the llobi people in 1136. the Otis in 1841-1842. the Ado-Qdos in 1843 and the Dahomeans sometime later That the Egbas camped in Iju which they obtained by conquest and later

180 settled there making it an Egba enclave I therefore conclude that the Egbas ui Iju could not be strangers or servants but the actual owners having obtained the land there by conquest On the whole in HCT/66/901 declare that the resolution passed in 1970 by the Ota District Chieftaincy Committee, as far as Iju community is concerned is null. void, ultra vires as it is contrary to Iju customary system and the Ogun State Chiefs’ Law The defendants, their agents or successors in office are restrained from applying or continuing to apply the resolution in the performance under the Chiefs Law and/or in the management of all affairs relevant to chieftaincies or as may fail under their jurisdiction In respect of HCT/74/901 declare that the 1st defendant (as lepresemed by the Regency Council of Olota of Ota) have no right to appoint minor chiefs in Iju Ota

I declare that the appointments of the 2nd. 3rd. 4th. 5th, 6th. 7th. 8th. 9ih. 10th defendants into various chieftaincies in Iju, Ota purportedly made by the 1 sf defendant on or about 19th June. 1990 are ultra vires, illegal and void

I hereby order a perpetual injunction that the 1 st defendant (as represented by the Regency Council of the Olota of Ota), is restrained from usurping the function of the plaintiff as appointing authority of minor chiefs in Iju Ota

The 2nd, 3rd, 4th, 5th. 6th, 7th, Ith, 9th, I Oth defendants arc hereby restrained from parading themselves as chiefs, pursuant to the aforesiad illegal appointments

181 I shall take arguement as to cost. Mrs PC Ajayi-Obe SAN with her Dejo Qlowu and C Okonkwo for the plaintiffs in the two cases 39 appearances and II hearing days She asks for N5,000,00 in the two cases CoslofN2.000.00to the plaintiffs in both consolidated casesH

ISSUED AT SAGAMU under SEAL of the court and the HAND of the presiding Judge this 28th day of March, 1995

(Sftil) T. I. KAYOWi) Principal Registrar (0. A. BAKJUt) JUDGE

RETURN OF SOME TOWNSHIPS TO OKE-ONA EGBA SECTION IN ABEOKUTA FROM EGBA ALAKE SECTION OF ABEOKUTA One has cause to rejoice for God's kind gestures, and for His very big, big, medium little and very little mercies - just like the air we breathe in - taken for granted. The month of July 1999 has brought good news to Kabiyesi, the Osile Oke-Ona Egba for some of the Oke-Ona Egba townships that previously deflected before he ascended the throne, like 'OMOWALES', are now coming back to the fold. According to known facts, Kabiyesi Oba Dr. Tejuoso asserted that Oke-Ona Egba traditionally had twelve townships - but four had deflected. 8 (eight) townships were handed over to him (Oba Tejuoso) when he ascended the throne in May 1989. Within 2 years of Kabiyesi's ascension to the throne, Imala township returned to Oke-Ona Egba. The minutes of the meeting of Idofin township held and decisions taken were conveyed to Kabiyesi the Osile recently. For the sake of

182 prosterity - the minutes of their meeting is recorded in Yoruba and also translated to English below. Other formalities should follow very soon by the good grace of God (Amen). The eight townships handed over to the Osile Oba Dr. Adedapo Tejuoso in May 1989 are: 1. Ago-Oko 2. Ikija 3. Ilugun 4. Ikereku 5. I la wo 6. Ago-Odo 7. Idomapa 8. Iberekodo

The four (4) Townships that deflected to Egba Alake are: 1. Imala 2. Idofin 3. Idere and 4. Eton

The reason why the Imala, Idofin and Idere people deflected to join the Ibarapa association in Egba Alake section was due to the failure of the then Oke-Ona Egba Chieftaincy Council to implement the written agreement reached by these three (3) townships with Iberekodo township on the 1st of August 1973, See copy of Agreement shown below:- Copy of this agreement was brought to Kabiyesi Oba Dr. Adedapo Tejuoso Osile Oke-Ona Egba on Saturday the 24th of July 1999 by Chief Salisu Olayiwola the husband of the new Iyaloja of Iberekodo (Chief Mrs. Wtdemotu Olayiwola) who himself is from Idofin. He came in the cbmpany

183 of Chief Taiwo the Babaloja of Iberekodo and another lady. He came to confirm his agreement with the decision of the Idofin people to return to Oke-Ona Egba. The three (3) of them confirmed that Iberekodo> Imala, Idofin and Idere are Ibarapas who came to settle op Oke-Qna Egba land. They also confirmed that Imala, Idofin and idere deflceted in 1973, before Efon township. The Efon people, (who are not Ilugun area. This was confirmed by these three people and the Osile's orderly - Chief Alani Oyefumade who is also from flugun in Oke-Ona Egba.

Iberekodo, Idofin, Idere & I mala Townships C/o Chief Jlmo Fagbemi, The Oluwo and Chief D. A. Oloyede, The Balogun Iberekodo Abeokuta

184 1st August, 1973. His Highness Oba A. Adedamola The Oshile of Oke-Ona Copies:- Ogboni of Oke-Ona Ologun of Oke-Ona Ikija - Abeokuta Kabiyesi, Petition Praying to be Recognised as Ibarana Qke-Ona paraoo We the undersigned Chiefs and representatives of Iberekodo, Idofin, Idere and Imaia Townships of Ibarapa in Egba Oke-Ona section Abeokuta hereby this 1st day of August, 1973 unanimously passed a Resolution humbly praying your Highness Authority to recognise our four townships by one name of Ibarapa Oke- Ona parape in the Oke-Ona section. 2. We need most to explain to your Highness Authority that this new name will promote unity, peace and tranquility lack In the four townships. 3. It has been well decided and agreed upon that every tides already installed or to be installed in future shall be In rotation if and when vacant and such tides should be recognised by the name Ibarapa Oke-Ona parapo. (e.g. Oluwo of Ibarapa Oke-Ona Parapo, Balogun of Ibarapa Oke-Ona Parapo, etc.). 4. We shall be grateful should this our petition meet with your favourable approval, and your loyal subjects in duty bound shall ever pray. Iberekedo Idofn 1. ______Yinusa Otadosu, The Otun Jimo Fagbemi, The Oluwo

2. ___ Festus Popodla 0)o The Areago Salawu Alabi, The Otun

185 Gbadamosi OJo, The Basorun 5. THUMBPRINT NAME - (Idofin ContdJ Adejumo Mustafa The Akogun Lamldl Adeyeml, TheAlatunse Idea Imalas U Daniel Aiclntoia Oioyede, The 3lmo Olomade The Apena Balogun 2. Lamidi Jagunomi, The Serikl Sadiku Opeda, The Olori 3. Parakoyi Yusuf Adeniyi Gbagbopa Thomas OJo The Bale Thelagunna 4. Ylnusa Ojedapo Olukoje The Jimo Songotokl The Ashipa Asiwaju

Written on Instruction of the signatories read over and Interpreted in Yoruba language to their perfect understanding when correctly represent their Instruction before affixing their signatures or left thumb Impressions thereto. 10 Copies made: 400 words or part thereof: Fee paid: N4.20 Receipt No. 1A/873 Chief j.O. Mowu The SerikJ of Dugur and The Usa of Idomapa 53, Vaughan Sheet Ago Odo - Abeofcuta

ENGLISH TRANSLATION FROM YORUBA - IDOEIN TOWNSHIP'S MINUTES OF MEETING HELD ON 11TH JULY 1999 At 7p.m. the meeting commenced with an opening prayer by Mr. Rasaq Ajani, after which the Secretary read the minutes of the previous meeting.

186 Motion moved tor the adoption of the minutes as the acturate record of meeting held by Mr. Mustafa Adisa, seconded by Miss Sikirat Hori and unanimously adopted by the members present.

1.Reports to the House:- Mr. Bashiru Alamu - that people still persist to dig for sand on public roadis. Mr. Lukuman Adebesin confirmed the report of the previous speaker, also added that people desecrate the roads with human faeces, heaps of rubbish are also being piled up against the children's school in town. He opined - this is disgusting; an eyesore. After much deliberation it was resolved that it be conveyed to each head of household that proper hygiene must be observed and that digging of sand on the roads be stopped forthwith. The Baale Elder L. Alamila, ordered that any one caught flouting the order laid down would be handed to the appropriate Local Government authorities for necessary discipline. The new. members Messrs Rasaq Ajani Sarfihan, Rabiu Amusa, were welcomed to the association by Mr. Akanbi KosoSi on behalf of the association. Mr. Amusa promised to be involved in all the associations activities. 2.Matter concerning the return of IDOFIN township to Oke-Ona Egba It was agreed that the meeting should intimate the Kabiyesi Alaiyeluwa Oba Dr. Adedapo Tejuoso, Osile Oke-Ona Egba, Karunwi III tibout the town'sfolks desire to return to the fold of Oke-Ona Egba - that the town IDOFIN used to be part and parcel of Oke-Ona Egba. Mr. Lamidi Adeleye further explained that this had been agreed with the Kabiyesi .during previous audience with him; that he had told them that Idofin town would continue to bear its name, will be privileged to choose its chiefs, without acrimony or unfair treatment and surely will benefit from whatever right due to the community at large.

187 The following members Samodi Animasaun, Rasaq Ajani, Lukuman Adegbesin, elder Akanbi Kososi endorsed the opinion expressed that Idofin town returns to its right place in Oke-Ona Egba because of the several benefits derivable in such a move. Without much ado, the townspeople present at the meeting unanimously agreed that Idofin town be returned forthwith to Oke-Ona Egba, That such agreement by all be documented and signed, for posterity sake, and to seek assurance from Kabiyesi the Osile that the action envisaged would not cause any disaffection or trouble for them Elder L. Alanila replied that no problem is envisaged, because the decision taken had been based on truth. He prayed that this change of returning to the fold of Oke-Ona Egba Community shall be the beginning of good things to come and progress for Idofin township. "Amen" said all. 3. Contribution: Total monies collected amounted to Two hundred and twenty naira N220.00k. 4. Other Matters: It was agreed that a letter of condolence be sent to the children of late Chief J. Kesinro and Chief Seriki who was absent at the meeting; also that every person present should encourage the absentees to turn up for subsequent meetings for a fuller house and active participation for the more hands make the carrying of loads lighter. 5. Adjournment: Mr. Lukuman Adebesin moved the motion for adjournment of the meeting and Mr. Sunday Adegbite seconded the motion 6. Closing Prayer at8.30p.m. was said by Miss Taiwo Okenla 7. Present: 25 people were present at the meeting.

188 Secretary Chairman

AKOSILEIROYINIPADE OJO KOKANLA OSU KEJE ODUN1999 (11/7/99) Ipade bere pelu adura ni deede agogo meji irole (7.00p.m). Ogbenl Rasaq Ajani lo se adura. Lehin ti akerie ka akosile Ipade to koja fun lie tan. Ogbeni Mustafa Adlsa daba pe akosile naa pe ti arabinrin Sikirat Ilori sii kejl. lie gba akosile naa wole. Ogbeni Basirn Alamu so fun ilu pe a won eniyan wa ko ti jawo klko yepe luju bti duro. Ogbeni Lukuman Adeberln keji won pelu afikun pe awon kan tun nda Iyagbe ati pantl sinu kota to wa legbe ile-iwe alakobere Ilu wa. 0 ni eyi ko ba mu rara. Lehin Opolopo Ijiroro lori esun metala yii glogbo ilu Fenuko pe kl kJto

189 yepe naa ma se waye mo ki asoju agbole tab! ile kookan sii jise, ilu nile won. Alagba L. Alamila to Je Baale wa fase le pe enikeni to ba tapa si ase yil yoo dara re lebi, tori ilu yoo fa le awon osise ijoba ibile lowo. Ogbeni Rasaq Ajani Safiliah ogbeni Akanbi Kososi ki won kabo sipade loruko ilu. Ogbeni Basiru Amusa Seleri lati ko pa to ye lati le je Id etc ilu lo deede. Lari oro ati k) fesl fun Kabiyesi Oba Osile ti Ilu Oke-Ona lori ati pada si Oke-Ona ti flu idofin til wa tele. Alagba Lamidi Adeleye tun salaye awon lleri ti Kabiyesi se fun won pe. Hu Idofin yoo ma je oruko re, ti yoo si ianfemi lati yah awon Oloye ilu re ti ko si ni si Ireje tab! eieyameya. Ogbeni Samodi Animasaun, Rasaq Ajani, Lukuman Adebesin ati Alagba Akanbi Kososi naa faramo pe ki Ilu Idofin pada si Du-Oke Ona tori anfani to wa ninu Igbere naa po. Larfa Oro gun gbogbo omo ilu to wa nipade panupo pe ki Ilu Idofin pada si Egba Oke-Ona ki akosiie sii wa, ki enlkookan wa si fbwo siwe tori ojo Iwaju pelu amoran pe ki awon asaju wa lo ba Kabiyesi pe se ko ni si wahala kankan lori Igbese naa. Alagba L. Alamila fesl pe ko le si wahala kankan tori pe otfto lad se Igbese naa won wa gba ladura pe a o mo asiko ti Hu Idofin pada sl Ilu Oke-Ona si rere (amln).

Eto - Edawo - Apapo owo to wole nipade yii je. Apo kan at) pour) mewa (=N=220). Olohunyohun - Ase wo pe ki akowe kowe ranse si a won omo Ofoye Ologbe J. Kesinru ati Oloye Serikl ti a ko ri nipade ati pe ki asoju agbole ati lie kookan tun lo pokxigo Ipade iiu fun awon eniyan ki Ipade le ma kun si tori ajeji owo kan ko gberu dori.

190 Lehln eyi ni ogbeni Lukuman Adebesin daba pe kipade rele, til ogbeni Sunday Adegbite sii keji. Ipade rele peiu adura latenu arablnnn Taiwo Okonla ni deede agogo mejo a bo ale (8.30 pm) Eniyan madogbon (25) Iowa nipade naa.

CHAIRMAN (I.C.A.) SECRETARY

191 Chapter 6 THE ALAKE LAYS CLAIM TO EGBALAND In 1991, the State Government issued an Edict vesting Consenting Authority in the Olowu of Owu "et al" Ifo etc. This course was destined to fail as it did not carry the other two deprived sections (Oke-Ona and Gbagura) along with its plan. About 1995 - the Alake through his solicitors sued the State Government, the Attorney General and Commissioner for Justice and the Executive Council of Ogun State; in the name of Egba Traditional Council and without mentioning or discussing it at any meeting of the Traditional Council. The other three Obas, Osile Oke-Ona Egba, Agura of Gbagura, Olowu of Owu Abeokuta were neither informed nor consulted - yet in their names the State Government was sued. They took prompt action as soon as the matter came to their notice. They sought clarification with the Alake, the Military Administrator etc. and finally put their views on paper. What has informed the Alake in the year of our Lord 1995/ 96 (January) to lay claim to a family heirloom to be exclusively his own - that Ifo was founded by the Alake as a market place which grew into a township in 1917? His Majesty the Alake stated that combined Egba Warriors fought for the land, and at the same time laid exclusive right to it. Surely if they were combined forces, it connotes that all Egbas, Owu, Gbagura, Oke-Ona, Egba Alake fought together as a team. Even the letter ended on a rather sad note, that His Excellency, Military Administrator Akintonde should opt for the easiest and quickest option to end the ranging conrovercy by urging His Excellency, to subvert the course of justice by repealing the edict of 1991 vesting consenting Authority in the Olowu of Owu. "Once this is done, the legal action abates,"opined His Majesty the Alake. He has so far been proved wrong.

192 FOR SERVICE ON: 1. 1ST DEFENDANT, THE ATTORNEY GENERAL AND COMMISSIONER FOR JUSTICE, OGUN STATE, ATTORNEY GENERAL'S CHAMBERS MINISTRY OF JUSTICE, ABEOKUTA. 2. 2ND DEFENDANT THE EXECUTIVE COUNCIL OF OGUN STATE OFFICE OF THE MILITARY ADMINISTRATOR OKE-MOSAN, ABEOKUTA. 3. 3RD DEFENDANT THE MILITARY ADMINISTRATOR OF OGUN STATE OFFICE OF THE MILITARY ADMINISTRATOR OKE-MOSAN, ABEOKUTA. IN THE HIGH COURT OF JUSTICE IN THE ABEOKUTA JUDICIAL DIVISION HOLDEN AT ABEOKUTA OGUN STATE BETWEEN SUIT NO. M/179/95 EGBA TRADITIONAL COUNCIL PLAINTIFF AND 1. THE ATTORNEY-GENERAL AND COMMISSIONER FCR JUSTICE, OGUN STATE 2. THE EXECUTIVE COUNCIL OF OGUN STATE 3. THE MILITARY ADMINISTRATOR OF OGUN STATE: DEFENDANTS The Alake Lays Claim to Egbaland

AFFIDAVIT IN SUPPORT I, CHIEF AKITOYE AKINBOWALE COKER, Legal Practioner and Senior Advocate of Nigeria, Nigeria Citizen residing at No. 109, Igbore Road, Abeokuta, Ogun State do hereby made oath and say as follows:-

193 1. That I am the Apena of Egbaland, a General Title Chief in Egbaland and an adviser to the Alake of Egbaland. 2. That I have the authority of His Majesty Oba Oyebade Lipede, the Alake of Egbaland and Chairman or President of the Plaintiff Council to depose to this affidavit on behalf of the Plaintiff. 3. That His Majesty Oba Oyebade Lipede would have deposed to this affidavit but for the fact that it is most unusual for Obas to depose to Affidavits. 4. That the 1st Defendant is the Chief Legal Officer of Ogun State and member of the Executive Council of Ogun State. 5. That the 2nd Defendant is the body saddled with the responsibility of approving a registered declaration amended or a new declaration made by a Chieftaincy Committee. 6. That the 3rd Defendant is the Chairman of the Executive Council of Ogun State. 7. That the Plaintiff Council is the Chieftaincy Committee saddled with the responsibility of amending a Registered Declaration or making a new Declaration relating to the 6aale of Ifo Chieftaincy. 8. That the Declaration of Customary Law Regulating the Selection of the Baale of Ifo Chieftaincy was Registered and approved on 31st day of October 1969. The Ogun State Gazzette No. 50 Vol. 14 publishing the said Declaration is attached and marked Exhibit T.J.l. 9. That subsequently, the Defendants purportedly made Amended Registered Declaration to the Baale Ifo Chieftaincy which was approved and registered on the 29th day of May, 1991 and 1st day of July 1991 respectively. A copy of the Amended Registered Declaration is attached and marked Exhibit T.J.2. 10. That I was informed by His Majesty, Oba Oyebade Lipede and I verily believed him that the Egba Traditional Council was not requested

194 to amend Exhibit T.J.l or make a new Declaration before Exhibit T.J.2 was purportedly approved and registered. 11. That it is in the interest of justice that the reliefs sought for in the Plaintiff application be granted. 12. That I depose to this affidavit in good faith.

DESPONDENT Sworn to at the High Court Registry Abeokuta, this 21st day of November, 1995 FOR OATUj.

AMENDED REGISTERED DECLARATION RELATING TO THE BAALE OFIFO CHIEFTAINCY ACCORDANCE WITH SECTION 10 OF THE CHIEFS LAW CAP. 20, LAWS OF OGUN STATE OF NIGERIA 1978 1. There arc four ruling section and die Identity of each ruling section is: (a) EghaAlake (b) Egba Oke-Ona (c) Egba Owu and (d) EgbaGbagura 2. Theorderof rotation in which the four ruling sections are entitled to provide candidates to fill successive vacancies in the chieftaincy ini 2. Egba Gbagura 2. Egba Oke-Ona 3. Egba Alake 4. Egba Owu

195 3. The persons who may be proposed as candidates by a ruling section entitled to fill a vacancy in the Chieftaincy shall be members ol the ruling section who are resident in Ifo. 4. The number and identity of the selection committee entitled to select the Chieftaincy shall be five namely:- (a) Balogun (b) Jagunmolu (c) Otun (d) Osi (e) Ekerin

5. The method of nomination is as follows - The Chiefs o.t the ruling section whose turn it is to provide a candidate shall select a candidate or candidate for the Chieftaincy and present him on them to the selection Committee.

In making the selection, the selection Committee shall have regard to the qualifications and disqualifications set out in section 14 of the Chiefs Law Cap. 20. In the event of their being more than one candidate presented by the ruling section, the matter will be decided by vote by the selection Committee; the candidate obtaining a majority of the votes of the members of the committee present and voting shall be declared appointed to the title. 6. The Olowu of Owu, Abeokuta shall be the consenting authority for the Chieftaincy and his consent shall not be unreasonably with held. Approved this 29th, day of May, 1991. Signed

196 Registered this 1st day of July, 1991 Signed

Powers PART 9 In establish Traditional TRADITIONAL COUNCILS Council T1 73.(1) The Military Governor may by Order establish for such traditional area as the case may require, a Traditional Council. (2)Each council established under this section shall consist of the following members: (a)the principal Oba as President thereof and, in appropriate cases two or more Obas shall hold office as President either successively or alternatively; and (b)other Obas in the area of the Council; (c)the chairman of the Local Government council or, where there are two or more Local Government councils in that area; and (d)such other persons who may be desired to make the Council as broadly representative of the major facts of life in the area as the Military Governor may deem fit. (3)Every order under this section shall be published in the State Gazette and shall have effect upon such publication or from the date named therein. 4. Every order establishing a Council under this section shall- (a)specify the name and description of the Council and the date on which it shall be established; (b)describe the device of the seal of the Council; (c)provide for the composition of the Council; and (d)contain such provision for other matters as are required by this Law to

197 be prescribed therein. 5. The provisions of sections 6, 7 and 8 of this Law shall apply in relation to an Instrument under this section as they apply to Instruments mentioned in those sections. 74. (1) Where the Order so provides, a Council set up under this Part shall be a body corporate by the name designated in the Order and shall have perpetual succession and a common seal and power to hold land and to sue and be sued. (2)any contract or instrument, which if entered into or executed by a person not being a body corporate, would not require to be under seal, may be entered into or executed on behalf of a Traditional Council by any person generally or specially authorised by the Council for that purpose. 75. (1) The functions of a Council established under this Part shall be- (a)to formulate general proposals as advice to the Local Government or to all Local Governments in its area; (b)where applicable, to harmonise the activities of such Local Governments through discussion of problems affecting them generally and by giving advice and guidance thereon to such Local Government. (c)where applicable, to co-ordinate development plans of such Local Governments to joint discussion and advice; (d)where requested by the Military Governor or, as the case may require, by some or all the Local Governments in its area, to assist in the assessment of community tax in consultation with such Local Government or Local Governments in the area and its subsequent collection; (e)to determine religious matters where appropriate (f) to give support for arts and culture;

198 (g)to assist in the maintenance of law and order; (h)to advise on any matter referred to it by the State or Federal Government; (i) to make representations or express opinions to the State Government or any other organisation on behalf of the Local Government, as the case may require, the collective behalf of all such Local Governments on any matter of concern to the area as a whole whether or not such a matter is within the legislative competence of any such Local Government; (j) to determine questions relating to chieftaincy matters and control of traditional titles and, where such matters are within the exclusive prerogative of the principal Oba, to give advice thereon where so requested. (k)notwithstanding any other provisions of this Law, to determine customary law and practice on all matters governed by customary law including land tenure under customary law.

76. (1) There shall be a Secretary to the Council to be Secretary ^ ppointed by the Local Government Service Board and other who shall, under the direction and control of the President of the Council, carry out the day to day administration of the affairs of the Council; and without prejudice to the generality of the foregoing, the Secretary shall be responsible for the following matters, that is to say: (a)making arrangements for meetings of the Council; (b)preparing the agenda and minuted of such meetings; (c)conveying decisions of the Council to members thereof and, where appropriate, to other persons or organisations; (d)arranging for payment of fees and allowances and for all other matters affecting members of the Council; and

199 (e)performing all other duties affecting the Council as may be specifically assigned to him by the Council or the President. (2)There may be appointed by the Board or (where provision is made in that behalf pursuant to this Law) the Council such other employees as may be necessary for the proper and efficient discharge of the functions of the Council. (3)Notwithstanding the foregoing provisions of this section, the Council instead of employing its own staff may, and where the Military Governor so directs, shall designate the Secretary to the Local Government or any our the duties specified in or to be discharged pursuant to the said provisions or of any other provision of this Part.

77.(1) Financial provisions (2) (3) 78.(1) Annual Reports The Council shall establish and maintain a fund from which there shall be defrayed all expenditure incurred by the Council. (b) such moneys in the way of grants-in-aid as may be made to it by the State Government; and the sums referred to in paragraph (a) above shall, where applicable, be determined, as amongst the contributing Local Governments, in such proportions as the Commissioner may deem equitable. The Council shall submit to the Commissioner and the contributing Local Government not later than 31st December in each financial year an estimate of its expenditure and income during the next succeeding financial year. The Council shall keep proper accounts in respect of each financial year

200 and proper records in relation to these accounts in accordance with the provisions of Part 12 and shall cause its accounts to be audited as soon as may be after the end of each financial year by auditors approved by the Commissioner. The Council shall prepare and submit to the Commissioner and contributing Local Governments not later than 30th June each financial year a report in such form as the Commissioner may direct on the activities of the Council during the immediately preceding financial year, and shall include in the report a copy of the audited accounts of the Council for that year and of the auditor's report thereon. The Commissioner shall cause a copy of each report made to him under this section to be laid before the State Executive Council. (2)

79. (1) It shall be the duty of the Secretary to the Local pnsutna to Government to furnish every President appointed be famished with all under this Part (whether or not a past President of injbnaatton the council) with copies of all minutes of the Local Government Council concerned and copies of all agenda, memoranda and such other documents and such information as would enable the President to be fully conversant with all proceedings of the Local government Council or Councils concerned. (2)The President shall have a right to inspect any books including minute books of any Local Government or, as the case may be of any constituent Local Governments as would enable him to obtain sufficient information for the full and efficient discharge of the functions conferred upon him under this Law. (3)The provisions of subsections (1) and (2) of this section shall not apply in respect of a past President of the

201 Cap 20 Council who has been suspended or deposed under the provisions of the Chiefs Law. PART 10 EMPLOYEES OF LOCAL GOVERNMENTS Local Government Service Commissioner 80. (1) There shallbe established a Local Government Service Establishment Commission (hereinafter referred to as "the of Local Government Commission") which shall consist of a Chairman and commission not more than five other members who shall be 197SN0.S. appointed by the Military Governor. (2)A member of the Commissioner shall, unless he resigns or is removed, hold office for a period of five years from the date of his appointment and shall be eligible for re-appointment for a second term of five years but shall vacate his office at the expiration of a period of ten years.

The Alake Lays Claim to Egbaland (3)A person shall not be qualified to hold office as a member of the Commission if he is a member of the Executive Council of any State in the Federation, or a member of any public service in the Federation or a member of any Local Government in any State in the Federation. (4)The Military Governor may remove any member of the Commission from his office for inability to discharge the functions of his office (whether arising from infirmity of mind or body or any other cause or for misbehaviour. (5)A person who has been appointed to be a member of the Commission shall not thereafter be eligible for appointment to any office in any Local Government in the state. (6)The Chairman or any other member of the Commission shall be paid such salary and allowances as the Military Governor may determine.

202 (7)Where at the time of his appointment to the Commission any member is entitled to any pension or other retiring benefits payable.

203 204 Chapter 7 FOR RECORD PURPOSES EGBA TRADITIONAL COUNCIL c/o OSILE'S PALACE (2) AGURA’S PALACE (3) OLOWU’S PALACE, SAPON, ABEOKUTA GBAGURA, ABEOKUTA AGO-OWU ABEOKUTA. February 21,1996. FOR RECORD PURPOSES (1)Friday the 15th December, 1995 was ihe normal meeting date for the Egba Traditional Council at the Alake's Palace. Kabiyesi Oba Dr. Adedapo Tejuoso, the Osile of Oke-Ona Egba arrived at the Ake Palace just before 10.00a.m. closely followed by Kabiyesi Oba Halidu Laloko, the Agura of Gbagura.' A little after the arrival of Kabiyesi Oba Agura Kabiyesi Oba Olawale Odeleye, the Olowu of Owu Abeokuta arrived. Kabiyesi Oba Oyebade Lipede the Alake of Egbaland was directly seated even before the Osile arrived. No other Kabiyesi came in thereafter Kabiyesi Oba Agura then started narrating an information he received. (2)The information given by Kabiyesi the Agura of Gbagura was that he was reliably informed that the Egba Traditional Council had sued the Ogun State Attorney-General, the Ogun State Executive Council and its Military Administrator to Court but could not say exactly on what account at that stage. That, in fact, this ease had already come up at the Abeokuta High Court twice. The suit was said to have been filed by Chief Toye Coker S.A.N. on behalf of the Egba Traditional Council. (3)We were all very surprised and shocked as such a matter of litigation had never been brought up either for information or for discussions at any Egba Traditional Council Meeting. Kabiyesi the Alake of Egbaland also expressed surprise and promised to find out the details of the

205 case, if indeed there was one. He promised to report his findings to us at another meeting which he fixed for Friday the 22nd of December, 1995. Besides the above issue, we also unanimously agreed once again that the Alake should write to the Military Administrator of Ogun State that Egba Traditional Council objects very strongly to a merger between the Council and the Egba Chieftaincy Committee. Kabiyesi the Alake again promised to write the letter. The meeting lasted over two hours. (4)To the surprise of Kabiyesi the Osile, but as usual, on Thursday the 21st of December, 1995, Kabiyesi the Alake of Egbaland phoned him (the Osile) to say that the meeting of the four Egba Obas fixed for the following day, Friday 22/12/95 would have to be postponed indefinitely as he the Alake, was expecting some other visitors. Kabiyesi the Olowu later also received a similar phone call from the Alake. (5)On Wednesday, the 27th of December, 1995, the Osile, Agura and Olowu decided to pay the Alake a Christmas/ New year visit at about 11.00am. During discussions, the issue of the said legal action was brought up once again. The Alake assured us that the Egba Traditional Council did not take the Government to court. At this point Kabiyesi Oba Agura suggested that we should make assurances doubly sure by the four of us going to the Military Administrator's office at Oke-Mosan to ascertain the true position of things. The Alake said he would not go with us, but that the three of us could go. We promised to report back to him immediately and he assured us he would not go to bed for his siesta that afternoon. (6)On our arrival at the Military Administrator's Office, we met his absence. We however, spoke to Alhaji Bello, the Ogun State Commissioner for Special Duties who assured us that the information we received was absolutely coned

206 - That Chief Toye Coker S.A.N. had instituted a legal Action against the Ogun State Government on behalf of the Egba Traditional Council with regards to the Baleship of Ifo. He said they were most surprised that we as Traditional Rulers could not even take the Government into confidence before taking such an action despite our good relationship and rapport. At this stage, the three of us told him that we were not aware of the action as it was never brought for discussions and decisions at any of the Egba Traditional Council meetings. He was surprised and we agreed we would express what we have now told him in writing. On our way out of the Main Gate of the Governors Office at Oke- Mosan, the entourage of the Military Administrator came in from Lagos. We naturally turned back, followed him, and also had a meeting with him in one of his reception rooms. He expressed similar surprise and we promised to follow it up in writing. (7)We returned to the Alake's Palace at about 3.00pm that same day. We told him our findings and confirmation that there was indeed a suit filed by Chief Toye Coker S.A.N. on behalf of the Egba Traditional Council against the Attorney-General, Executive Council and the Military Administrator of Ogun State on the issue of the Baleship of Ifo. The Alake then -told us that as soon as we left for the Governor's office he sent for Chief Toye Coker who came to see him. He told us further that Chief Toye Coker was again due to come back to see him at 5.00pm (this was then about 4.00pm) and that he the Alake would tell Chief Toye Coker to change the Plaintiff to Alake of Egbaland instead of Egba Traditional Council. We were all very surprised that this was the only solution that the Alake could find to the problem and all the trouble we had gone through. The Osile then told him that by such an action, he (the Alake) would only be

207 encouraging Chief Toye Coker to do worse things in the. future in the name of Egbaland and in the belief that nobody could touch him. We felt disappointed and left about 4.20pm. 8) On Thursday the 28th of December 1995, the Osi'le, Agura and Olowu jointly despatched a letter to the Military Administrator, Commissioner for Special Duties, Attomey^General and the Registrar of the High Court dissociating ourselves from the suit. We also sent a copy to the Alake for his information. God save Egbaland (Amen).

EGBA TRADITIONAL COUNCIL| c/o Ake Palace, Abeokuta, 28thDecember, 1995. The Military Administrator Ogun State of Nigeria, Oke Mosan, Abeokuta Dear Excellency, EGBA TRADITIONAL COUNCIL VS OGUN STATE GOVERNMENT COURT ACTION ON CFO BAALESHIP DECLARATION - DISCLAIMER Our attention was recently drawn to a Court action, Reg: SUIT NO. M/ 179/95 Between the Egba Traditional Council as Plaintiff and The Military Administrator and 2 others as Defendants as the High Court of November, 1995. We wish to' state that this action was never at any time brought to the

208 notice or attention of the Egba Traditional Council, neither was it ever We the undersigned, as members of the Egba Traditional Council hereby register our protest against the Use of the Council for an action that was instituted without our knowledge and consent. proper representation. We plead further that a similar Declaration-should be enacted in respect qf Odeda which traditionally belongs to the Agura Justice, in the Abeokuta Judicial Division, Ogun State filed on the 21st discussed nor approved. Consequently, we plead that the action should be dismissed for lack of of Gbagura and Obafemi-Owode which traditionally belongs to the Osile of Oke-Ona Egba. Yours faithfully.

EGBA TRADITIONAL COUNCIL] c/o Ake Palace, Abeokuta, 26th December, 1995. The Military Administrator Ogun State of Nigeria, Oke Mosan, Abeokuta Dear Excellency, MERGING OF EGBA TRADITIONAL COUNCIL WITH EGBA CHIEFTAINCY COMMITTEE It has been brought to our attention that the Egba Chieftaincy Committee has requested the Military Administrator and the Bureau of Local

209 Government and Chieftaincy affairs to merge it with the Egba Traditional Council. As far back as January, 1993 when the Egba Chieftaincy Committee first muted this idea, the Egba Traditional Council at its meeting of 15/1/95 unanimously agreed against a merger with the Committee. This position has been re-affirmed on two subsequent occasions during the Council's meetings - photocopies of relevant minutes of meetings enclosed. The recent action of the Egba Chieftaincy Committee ( a non-statutoiy body) requesting for a merger with the Egba Traditional council (which was established by an Edict) was neither discussed nor approved by the Egba Traditional Council. Consequently, the undersigned members of the Egba Traditional Council hereby re-affirm their objection to the requested merger. We therefore propose that the request be ignored and discountenanced in the interest of peace and order in Egbaland. yours faithfully,

Tel: 039-241733 Date 19th January, 1996. 039-241020 His Royal Highness Oba (Dr.) Adedapo Adewale Tejuoso Karunwi III, Osile of Oke-Ona Egba, Oke-Ona Palace, Sapon, Abeokuta.

210 Kabiyesi, (a)Re: The Composition of Egba Traditional Council (b)Egba Traditional Council Vs Ogun State Government Court Action on Ifo Baaleship Declaration - Disclaimer I am directed by His Royal Highness, Oba Oyebade Lipede, the Alake of Egbaland to forward the attached photocopies on the above for your information. The Alake of Egbaland AFIN AKE, ABEOKUTA

Lasisi, Y.A. Confidential Clerk To the Alake of Egbaland Kabiyesi!

16th January, 1996. His Excellency Lt. Col. Daniel Akintonde Military Administrator for Ogun State Military Administrator's Office, Oke-Mosan, Abeokuta. Your Excellency, RE: THE COMPOSITION OF EGBA TRADITIONAL COUNCIL We refer to the letter addressed to your Excellency by three Egba Sectional Obas dated 26th December, 1995 and in which they indicated their opposition to the merger of Egba Chieftaincy Committee of which they too are members, with Egba Traditional Council. The position of the objecting Obas is rather strange and suggests a calculated preference by them for an unrepresentative and weak Traditional Council. On the other hand, the inclusion of the General Title

211 Chiefs in the Traditional Council will certainly enhance its performance and acceptability. As clearly brought out in the Memorandum of the General Title Chiefs tp you, the Local Government Law of 1976 which created the Council and set out its membership, envisages the inclusion of the Chiefs. Therefore, the Council as at present constituted is defective and not in keeping with the tradition and culture of Egba people which requires that Obas and Senior Chiefs deliberate together and jointly decide issues concerning the welfare of the Community including the regulation of Chieftaincy matters and other customary affairs. With the forgoing explanation, I urge your Excellency to grant the plea of the Chiefs and reconstitute the Egba traditional Council so as to provide for the membership of the Senior.Chiefs. Best regards, Yours truly,

TheAlake of Egbaland

EGBA TRADITIONAL COUNCIL C/O OSILE PALACE AGURA PALACE OLOWU PALACE Sapon Agura Road Oke Ago Owu Abeokuta Abeokuta Abeokuta 12th February, 1996 His Excellency Lt. Col. Daniel Akintonde Military Administrator for Ogun State Oke-Mosan Abeokuta

212 Your Excellency, RE: MERGER OF EGBA TRADITIONAL COUNCIL WITH EGBA CHIEFTAINCY COMMITTEE We refer to the letter of Kabiyesi the Alake, Oba Oyebade Lipede, to the Military Administrator of Ogun State dated the 16th of January 1996, on the above mentioned subject matter. The truth of the matter is that the Osile, Agura and Olowu have ceased attending the Egba Chieftaincy Committee (E.C.C.) Meetings for over two years or so now. We are also aware of the fact that the following Obas -Amala, Onisaga, Olofin Isheri, Oniro of Iro, Elewo and Onijale have also stopped attending the meetings. Some of the reasons for staying away are as follows: (a)It is no longer a statutory meeting since the Egba Traditional Council (ETC) was instituted by the Local Government Law of 1976. It thus abrogated the Egba Chieftaincy Committee (b)The Committee of the Egba Traditional Council for the purpose of Enacting Chieftaincy Declarations was also established in 1993 (see OG SLN of 1993). The Chiefs' Law 1978 (Cap 20). There is therefore no need for any other Chieftaincy Committee. (c)The Egba Chieftaincy Committee is the forum at which the Egba Alake Chiefs perpetrate injustice in Egbaland. There are four sections to Egbaland (Origun merin ni Egba ni). The Committee has 31 members. 19 of these are Egba Alakes, The 3 other sections put together have only 12 i.e. Oke-Ona Egba 4 members, Gbagura 4 members and Owu, 4 members. Where is the equity, justice of fair play in this? (d)All the efforts to correct this anomaly (including writing of book on the subject matter) have not influenced the situation in any form or shape. (e)Despite several persuasions, the Egba Chieftaincy Committee and the Alake have refused to establish the process of dialogue or conference

213 of representatives of all Egba people in the four sections (including the Egbados, Ijaiyes, Ibarapas, Aworis etc, amongst us). (f) It is evident that the Alake and the Egba Alakes preferred to commence the dialogue or conference through the Law Courts and by writing to you as they have now done. (g)Up till the time of writing, the Osile, the Agura and the Olowu have neither seen nor received any copy of the Memorandum of the General Title Chiefs to you on this subject matter, yet the Alake feels comfortable in endorsing it to you. (h)This forum is where virtually all the Egba titled Chiefs from Egba Alake show the greatest disrespect to most of the Obas except the Alake, these Chiefs believe (erroneously) that they are equal or even superior to the other Obas, except the Alake. They are able to perpetrate all these because of the preponderance of their number in the Committee, and the connivance of the Alake. (i) In a nutshell, it is the Egba enclave of Apartheid. This surely cannot be allowed to continue in this day and age when Nigeria has succeeded in establishing the laudable principles of Rotation and Federal Character throughout its rank and file. The Federal Character Commission which has just been inaugurated on the Federal Government, will certainly be amazed to hear this. (j)It is obvious that the only reason why the titled Chiefs (dominated by the Egba Alakes) want a merger of the Egba Chieftaincy Committee (non-statutory) with the Egba Traditional Council (Statutory) is to enable them manipulate and perpetrate their policy of injustice and marginalization. This is evidenced by this very request of theirs, and the fact that one of the titled Chiefs, Chief Toye Coker S.A.N., who is NOT even a member, of the Egba Traditional Council, took the liberty of using the name of the Egba Traditional Council to sue the Ogun

214 State Government, a suit that was never brought to nor discussed at any of the Egba Traditional Council meetings. You can thus imagine what would have happened if this their request for a merger had been granted before now and he, Chief, Toye Coker, had become a member. (k)How could anybody describe as weak, defective and unrepresentative a Traditional Council that consists of all the 12 Traditional Rulers in Egbaland (including the Alake himself) and the Chairmen of the five Local Governments? This leaves much to be desired. (l) The Local Government Law of 1976 which created the Traditional Council was also used to establish the Traditional Councils in Ogun State. None of the four Traditional Councils in Ogun State has titled Chiefs as members. Why should Egba be different? There must be a motive - To perpetrate injustice. (m) If this request for a merger persists, and the Military Administrator, being a fair minded person, wishes to prevent further injustice and marginalisation in Egbaland, an alternative equitable and just solution to the problem is for theGovemment to establish three more Traditional Councils 200 In-Search of Justice in Egba Division vizrObafemi/Owode, Odede and Ifo Local Government Areas Traditional Councils, with the Osile, the Agura, and the Olowu as their Paramount Rulers (Part One Obas) respectively. AfteraU, this was the position of things when from 1952 the three of them became the Presidents of their respective Local Government Areas. See WRLN 166, 169 and 170 of 1995 - The Western Region Local Government Law 1952 (No. 1 of 1953) Photocopies are enclosed. May God continue to bless you most abundantly,’(Amen). Thank you for

215 your understanding. Yours sincerely.

EGBA TRADITIONAL COUNCIL C/0 OSILE'S PALACE , C/0 AGURA'S PALACE C/0 OLOWU’S PALACE SAPON, ABEOKUTA GBAGURA, ABEOKUTA OWU, ABEOKUTA His Excellency 21st March, 1996 Lt. Col. Daniel Aldntonde Military Administrator Ogun State Your Excellency, RE: COMPOSmON OF EGBA TRADITIONAL COUNCIL -FOL- LOW-UP REACTION We have just, by chance, been privileged to see a copy of the letter in relation to the above mentioned subject. We also saw a copy of the proposed "Local Government Law 1076 (No. 9 of 1978) - The Egba Traditional Council (Establishment) Order 1995" prepared by the non-Statutory Egba Chieftaincy Committee in the hope that you will just approve and sign. This confirms our suspicion of mischief as mentioned in our last letter to you on this subject. This new position also necessitates our further communication with you as follows: (1)Up to the time of writing, none of us has been given any official copy of this letter by the Egba Chieftaincy Committee or Kabiyesi the Alake. (2)We re-affirm our stand that it will not be in the interest of justice and fairplay to merge the non-Statutory Egba Chieftaincy Committee with the Statutory Egba Traditional Council. Infact, their request connotes

216 the replacement of the Statutory Egba Traditional Council with the non- Statutory Egba Chieftaincy Committee. (3)Their merger or replacement request pre-supposes that the functions of the Traditional Council are merely chieftaincy matters. This is not so. The functions of the Traditional Council, apart from chietaincy matters, also include the smooth running of the Local Governments embraced by the Traditional Council, as well as the maintenance of Law and order amongst others. (4)By the composition or membership of their proposed Egba Traditional Council Order 1995, the Traditional Council will simply be reduced to a mere administrative body governed by Chiefs (19 chiefs to 12 Obas or Traditional Rulers). This is an attempt to perpetrate injustice and marginalisation in Egbaland. (5)The composition or membership of their proposed Order 1995, is also heavily tilted in favour of one of the four sections of Egbaland. As you already know, there are only four (4) sections in Egbaland - Egba Alake, Oke-Ona Egba, Gbagura and Owu. The proposed total membership, apart from the 6 Chairmen of Local Governments, is 31 (Obas and Chiefs). Of these 31 total membership, 19 of them are from Egba Alake, while 4 are from Oke-Ona Egba, 4 from Gbagura and 4 from Owu. This totals 19 Egba Alakes to only 12 from the other 3 sections combined. Where is the justice in this? Even the composition of the Local Government Chairmen, as at today, is heavily weighted in favour of Egba Alake. Of the 6 Local Government chairmen proposed, 5 are from Egba Alake and One is from Oke-Ona Egba. There is none from Gbagura and none from Owu. Where is the justice or fairplay in this? For the avoidance of doubt, the Egbados and the Aworis are both part of Egba Alake section. (6)The intention of the Local Government Law of 1983 which gave rise to

217 the Traditional Council, is to make Traditional Councils broadly representative and not heavily lopsided in favour of one section to the detriment of the three other sections put together. Ogun State has its own tradition of blazing the trail and leading where others follow. Ogun State should not be lurred bv the Egba Chieftaincy Committee to be a copycat The need to take this retrogressive step does not arise. Take for instance the Northern Emirate Councils referred to in the proposal of the Egba Chieftaincy Committee. What obtains in the North does not necessarily operate in the South. We all know that the Northerners have the greatest regard and respect for their Emirs. The opposite is what obtains in the South especially amongst some chiefs in Egbaland. Why should we compare what obtains in Ibadan Traditional Council which had only one Traditional Ruler with what obtains in Egbaland with 12 Traditional Rulers (more than enough to form a Council of its own as we presently have). A request by the Ogun State Government in 1991 for Egbaland to create six (6) more Obas (Traditional Rulers) was turned down by the Alake and his chiefs without any consultation or agreement with the Obas and Chiefs of the other 3 sections. Where is the justice and fairness in this? The reference to Oyo State Traditional Council in the Egba Chieftaincy Committee's proposal has been overtaken by events. More Paramount Rulers have now been created by the Military Administrator of Oyo State Colonel Ike Nwosu and the Chairmanship of the Oyo State Council of Obas is presently being rotated amongst six (6) Kabiyesis, the Olubadan of Ibadan, Soun of Ogbomoso, Eleruwa of Eruwa, Aseyin of Iseyin, Olugbon of Ile-Ogbon, Okere of Saki. This is progress. The Egba Chieftaincy Committee should now be magnaninous enough to persuade the Ogun State Government to emulate this good and forward looking example of Oyo State by creating more Paramount

218 Rulers in Egbaland. This is a wind of change which must blow round and usher in the much needed pleasant and refreshing atmosphere of justice, equality, fairplay, progress, peace, tranquility and prosperity everywhere. (7)Finally, Your Excellency Sir, you can now see very clearlv from Paragraph 8 (2) of their proposed Order 1995, how these Chiefs intend to formalise their ill-conceived supremacy or superiority to all the other Obas in Egbaland except the Alake who is presently the President. The paragraph reads as follows: "In the absence of the President of the Council, members present shall select any one of their members to preside over the meeting of the Traditional Council". Sir, (i) In the absence of the President (Alake), assuming all the other members attend, there will be eleven (11) Traditional Rulers (Obas) in attendance, with 19 chiefs and 6 Chairmen of Local Government Councils. There would therefore be 11 Obas to 25 of their subjects (chiefs and Local Government Chairmen). Sir, if there is now an election to choose the person to preside over the meeting, unless there is an Oba present who is a stooge or who willy nilly toes the line of the chiefs, the winner of the election to preside is bound to be an Egba Alake Chief, (ii) Would it then be proper for a Chief, no matter how high a chief he is, to preside where an Oba is present? Such is the nature of our set up in Egbaland. This particular clause has always been the safety measure or booby, trap or bait that the Egba Alakes have always utilised from time immemorial to sustain their divide and rule tactics of governance of the other 3 sections in Egbaland. What would you really call this? The Egba Alakes have the Presidency and yet they also want to ensure they have a remote control on who acts in their absence. Can there be a greater injustice than this? (iii) In Egbaland, at least for now, the Egba Alakes take the 1st position

219 (Balogun) Oke-Onas the 2nd position (Otun) the Gbaguras the 3rd position (Osi) and the Owus the 4th position (Ekerin). As unfair at this hitherto permanent arrangement may appear to any fair minded and reasonable person, should anybody still doubt who should preside in the absence of the President - the Alake? What are the Oke-Ona people (Osile) No. 2 for? Or the Gbagura people (Agura) No. 3 for ? or the Owu people (Owu) No. 4 for ? Should the position to deputise not thus be clear to all and sundry? This is the usual unfair and unjust practice in Egbaland which God will, by His grace, now use Your Excellency to change (Amen). Enough is enough. The marginalisation MUST STOP- Justice and fairplay are due to be brought into our system in Egbaland. Your Excellency, Sir, God will surely grant you the courage to do that which is right. Prudence would guide you, fortitude would support you and God's wisdom will radiate through you, your utterances and actions in life to enable you achieve that which is righteous and acceptable to God (Amen). Yours sincerely,

OBA DR. OLAWALE ADISA ODELETE LAGBEDU I OLOWU Of OWU, ABEOKUTA

EGBA TRADITIONAL COUNCIL C/O OSILE'S PALACE C/O ACURA'S PALACE C/O OLOWU'S PALACE

220 SAPON, AGO-OKO AGURA ROAD, GBAGURA OKE AGO OWU, OWU ABEOKUTA ABEOKUTA ABEOKUTA Lt. Col. Daniel Akintonde 16th May, 1996 The Military Administrator, Ogun State of Nigeria Oke-Mosan Abeokuta. Dear Sir, EGBA TRADITIONAL COUNCIL MEETINGS DEGENERATING INTO UNWHOLESOME ATMOSPHERE AND MINUTES OF COUNCIL MEETINGS BEING DOCTORED INCORRECTLY We have noted with grave concern and dismay the unwholesome atmosphere which now characterises the meetings of the Egba Traditional Council. When information leaked out to us in mid-December 1995, that the Alake of Egbaland and President of the Egba Traditional Council had unilaterally taken the Ogun State Government to court in the name of the Egba Traditional Council on Ifo Chieftaincy Declaration without proper consultations with the members of the Council and without a resolution of the Council, we took steps to clarify from His Highness the Alake if the information was true or not. It was when his replies were contradictory and evasive that we took the trouble of investigating the matter at the Military Administrator’s Office and that was even with the Alake’s agreement. When we could not persuade the Alake to see the illegality of his action, we had no other option than to dissociate ourselves from his action. Eventually, we were constrained to seek the permission of the court to join the suit as co-defendants with the Government. We also seized the opportunity to remind the Military Administrator that the Osile was entitled to be the Consenting Authority for Obefemi/Owode and the Agura to

221 Odeda just as the Olowu was entitled to that of Ifo area. These we now urge him to please effect. We have observed that since that period, the Alake of Egbaland had devised a process of aiding and abetting some other Obas in the Council to act and behave in a manner inimical to good order and decorum. The meetings of the Egba Traditional Council are now characterized by an atmosphere of tension and acrimony. A case in point was the March 1996 meeting when the Olubara resorted to cursing and other offensive utterances. The April 1996 meeting was a repeat performance. Surprisingly, all these actions and utterances of the Olubara were not recorded in the Minutes of the March 1996 meeting. For reasons best known to the President (Alake) and the Secretary of the Egba Traditional Council, these amendments have again been completely ignored in the Minutes of the April 1996 meeting which we have just received. Furthermore, the happenings at the March and April 1996 meetings of the Council brought to our attention, an unacceptable defect in the Edict which set up the Egba Traditional Council. This relates to clause 8(2) which states that in the absence of the President, the Obas present can elect any one of their members to preside. The clause contradicts the hierachical order implied in Clause 7(a). It also reduces the status of Sectional Obas to that of District Obas, which should not be so. This defect in the Edict needs to be rectified. We therefore implore the Military Administrator to please see to this urgently. We believe that the inability or unwillingness of the President (the Alake) to curb this unwholesome tendency has created an atmosphere which lacks decorum and dignity worthy of our attendance. In the circumstance, we are constrained to bring this unwholesome situation to your attention in the ardent hope that the President will henceforth maintain decorum and the traditional order of seniority

222 between the Sectional Obas and the District Obas.

This action is taken to forestall any breakdown of order decorum in the Egba Traditional Council. Yours truly.

OBA ADEWALE TEJUOSO OSILE OKE ONA EGBA

OBA (DR) OLAWALE ADISA ODELEYE LAGBEDU l, OLOWU OF OWU, ABEOKUTA

223 Chapter 8

CONFERENCE OF EGBADO OBAS APPENDIX I CONFERENCE OF EGBADO OBAS P.O.BOX lv ILARO, OGUN STATE NIGERIA. Kth December, 1994. Lt. Colonel Daniel Akintonde, Ogun Stale Military Administrator, Office of the Military Administrator, Abeokuta. Your Excellency, RESOLUTION OF THE CONFERENCE OF EGBAPQ OB AS HELD AT THE ORONNA HALL TLARO ON THURSDAY. 24TH NOVEMBER. 1994 UNANIMOUSLY APPROVING THE PROPOSAL FOR A CHANGE OF AREA NAME FROM egbadoland TO VEWaLAND. PREAMBLE The region of direct concern to this historic Conference is the aggregate of the traditional lands and peoples under the prescribed authorities of the participating Crowned Heads drawn from the areas of present-day Adc-Odo/Ota, Egbado North and Egbado South Local Government Areas as well as the extended communities in the territorially adjacent localities commonly referred to as the Oke-Ogun district of the present-day Abeokuta North Local Government Area in Ogun State. The boundaries in focus are strictly cultural, not politico-administrative. Hitherto, it has been customary to refer, rather uncritically, to the peoples of these areas situated between the Ogun River and the Nigeria -

224 Benin International Boundz. as ”Egbado". This has led to the general but patently erroneous impression about the people as mere extensions of the "EGBA" to their East. Quite apart from the danger of the people being confused with the Egba. there exist diverse ethnic and sub-ethnic identities which are absolutely unsuited for the application of a single ethnonym or sub-ethnonym. In an attempt to make a rational appraisal of the situation, the Egbado Tnink Tank, a non - political association of concerned intellectuals and technocrats (most of them retired from the Public Service) originating from various parts of the region, commissioned an in-depth scientific study of the problems involved, and the origin of the name Egbado. The result has been a truly penetrating ethno-historical analysis by a world - class expert Professor A. I. ASIWAJU of the University of Lagos, himself one of our highly distinguished sons. Attached herewith is the text of Professor Asiwaju’s study. The treatise has been used as a background for a series of lectures and wide - ranging consultations which the Egbado Think Tank has organized since August 1994. The various fora have included: (i) The Conference of Egbado Obas at the Oronna Hall, Haro (first phase of consultations) on the 22nd of September 1994. (ii) A meeting with Leaders of Thought, mostly the political elite, from all the effected localities at the Egbado South Local Government Secretariat in Ilaro on the 29th of October 1994. (iii) A meeting with the Youths, Youth Organizations, Student Organizations and Community Development Associations on the 18th of November 1994 at the Oronna Hall, Ilaro. (iv)The Conference of Egbado Obas at the Oronna Hall, Ilaro (being the second and final phase of consultations) on the 24th of November 1994. At all of these consultative meetings, there was adequate evidence that

225 the support for the change of name was unanimous. Quite apart from the effect which the resolutions passed at the other fora have had on us, as democratically inclined leaders of our various but closely inter-related peoples and communities, and as custodians of our peoples history and traditions, we have been convinced by the arguments and explanations put forward. The conference of Egbado Obas have therefore solemnly resolved as follows that: WHEREAS THE area of Ogun State formerly referred to as Egbado Division was created and named Badagry district, in 1894; WHEREAS the area was later referred to as Imeko District following the movement of its headquarters to Imeko in 1910; WHEREAS the area was referred to as Haro Division as from 1914 following the movement of its headquarters to Haro in 1914 in the wake of the amalgamation of the Southern and Northern Protectorates of Nigeria; WHEREAS following the formation of Egbado Union in 1943 and the decision to refer to the area as Egbado Division in 1948, the indigenes of this area and their kith and kin in other contiguous areas of the Western District of Ogun State were referred to as Egbado; WHEREAS the rtame Egbado did not correctly reflect tht. multiplicity of the area; WHEREAS the change of name in 1948 from Ilaro Div Egbado Division was made without popular consultation;. WHEREAS the present effort has been based on wid consultation and overwhelming popular support; BE IT RESOLVED AND IT IS HEREBY RESOLVED T. . 1. The people now referred to as Egbado reject th . Name "Egbado” 2. In view of the observation that the Yewa River traverses almost

226 the entire area, the area now referred to as Egbado be renamed "YEWALAND 3. All former documents remain valid. 4. In the event that a new state is carved out of th^ existing Ogun state, the remaining part should be "OGUN/YEWA STATE" This document which has been duly signed by ALL the affected areas is forwarded to Your Excellency with the that the Ogun State Government calces due notice of this ch Name, and takes necessary actions.

SIGNATORIES TO THE RESOLUTION OKE OGUN DISTRICT Oba J.O. OMOLADE Olubara of than

Oba S.A. A ADETOUN (J.P.) Amala of Imala Oba S .OLOYEDE OnijaJe of -Ijale

Oba Michael FATONA Elewo of Ilewo

Oba Olusoji TELLA Onisaga of Isaga ADO-ODO/IGBESA DISTRICT Oba S.O. BANUSO (Oloja of Igbesa)

227 Oba I. A. AGUNBIEKUN (Alagbara of Agbara)

ARO DISTRICT Oba N.S.O. FASINA (Onitoro of Itoro)

Oba C.A. AJAYI (Onigbeji of Igbeji)

Oba J.A. OJUKO (Onisare of Ijanna) IPOKIA DISTRICT

Oba R.O.A. ADEOLE (Onipokia of Ipofca)

IFEKOWAJO DISTRICT Oba J.O. OGUNBIYI (Oloke-Odan of Oke-Odan)

Oba J.K. (Olobi of DOKUNMU DobO

Oba S.A. ADEOSUN (Alasc of Ilasc)

Oba J.A.S. FASE (Onihunbo of Ihunbo) Oba J.O. OJO (Oniko of Ikolaje)

228 Oba F.O. OLAiLEYE (Elerinja of Erinja) Oba D.A.A. AKINLADE (Alale of Ajilete) Oba B.A. TAIWO (Olu of Owode)

ISOKAN DISTRICT Oba Taiwo FAGBIRE (Alaye of Ayetoro) Oba Joel Bamgboye (J.P.) (Aboro of Ibese)

Oba S.A.A. BAKARE (Omboro of lboro)

Oba S.A. Anns IN A (Abepa of Joga-Orile) Oba-5.A. FOLALU (Obaladi of Afbn) Oba Y.A. DUROJAIYE (Olu of Sawonjo) Oba E.A. OLATUNBOSUN (Adokun of Igan-Okoto) KETU DISTRICT Oba M.A.A. DOSUNMU (Onigua of Eggua) Oba T. ADEYANJU KOSOLU (Onijalc of Ijale-Ksm) Oba R.A.O. ADEBAYO (Onimeko of Imeko) Oba D.A.A. ADEYANJU (Onidofa of Ido fa)

229 Oba J.A.O. AJAYI (Ooye of Iwoye)

Conference ofEgbado Obas 217 Oba A. (M A KINDI] (Alademeso of Igan-Alade) Oba S.A. FAFOYE (Eselu of Iselu) Oba S. A. A DELI (Oloola of Kara) ...... Samuel Adtniriit ADIjKANMM TELLA Agbemmriin III Olu of llaro and Paramount Oli Ruler of Egbaloland

Oba Obalebo Atle & ola ONI Ola of lmayi CHAIRMAN SECRETARY

230 Chapter 9

GATHERING OF THE STORM The Baaleship of Ifo There are two issues involved - one is Consenting Authority, the second creating Olu of Ifo. In 1991, by an edict, the Ogun State Government of Military Administrator Commodore Deinde Joseph granted and conferred on the Olowu of Owu, Abeokuta the Consenting Authority in respect of Ifo and environs. But the Administrator had only settled one part of a quadratic equation, he had not allotted to the Osile and the Agura their rightful areas of jurisdiction Obafemi-Owode; and Odeda. They protested immediately and even Oba Dr. Tejuoso predicted that Olowu might not succeed on this because of its lopsidedness. It is note worthy that for many years, the Baaleship title at Ifo had been rotational amongst the FOUR sections that make up Abeokuta. Record will show that the Four sections at various times and to different degrees have ruled as follows: Egba Alake 1 Egba Oke-Ona 1 Egba Gbagura 1 Egba Owu 2 But then like a bolt out of the blue sky, Kabiyesi the Alake wrote to the then Military Administrator, His Excellency Lt. Col. Daniel Akintonde laying claim to the totality of Egbaland and declaring that Ifo was a market place that developed into a township all by courtesy of the Alake. And thus the Alake advised the administrator to withdraw the Consenting Authority of the Kabiyesi Olowu an action he opined would abate the tense situation.

231 BAALESHIP OF IFO CHIEFTAINCY AFFAIRS IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THE ABEOKUTA JUDICIAL DIVISION HOLDEN AT ABEOKUTA Before die Hon. Justice A.O. Oduntan-Judge On Monday the 26th day of February, 1996. BETWEEN: SUITNO.M/179/95 Egba Traditional Council Plaintiffs AND Attorney-General, Ogun State & 2 Others - Defendants RULING This is an application date 22/1/96 and made pursuant to Order 11 Rules 5 and 16 of our Rules for an order that the three applicants be joined as defendant's in this matter. The application is supported by a six paragraphed affidavit. The learned S.A.N. for the applicants relied on all the averments therein especially paragraphs 3 and 4 and they read as follows: “3. I am informed by and I verily believe the 3rd Applicant that (1)The Applicants are members of the Egba Traditional Council"), the Plaintiff herein. (2)The Council did not hold any meeting which decided that the suit herein be instituted. (3)The Council has not empowered His Majesty Oba Oyebade Lipede, the Alake of Egbaland, to institute the suit herein on its behalf. 4. It will be in the interest of justice if the Applicants are joined as Defendants in the suit herein so they can be heard."

He referred to paragraph 4 of the Counter-Affidavit of Oba Oyebade Lipede dated 30/1/96 and submitted that the averment therein could not be true as the applicants are members of Egba Traditional Council. The learned counsel for the Defendants did not oppose this

232 application. The learned counsel for the Plaintiffs opposed this application. He referred to the Counter-Affidavit of Oba (Dr.) Oyebade Lipede date 30/1/96, paragraph 1 to 9 of which read as follows:- 1.That I am the Chairman/President of the Plaintiff, the Alake of Egbaland and also the Paramount Ruler of Egbaland. 2.That I instructed the firm of Chief Toye Coker & Co., Lega Practitioners to Institute the action herein in the name o! the plaintiff after I had consulted with members of th< plaintiff. 3.That the Affidavit in support of the Applicants' Motion dated 23rd day of January 1996 has been brought to my notice and I fully understood the contents thereof. 4.That paragraph 3 of the said affidavit is not true. 5.That apart from myself as the President, there are other ten traditional rulers in the Plaintiff Council presently. 6.That the other traditional rulers in the Plaintiff Council had by their joint letter dated 16th January 1996 to the 3rd Defendant/Respondent re-affirmed their support, authority and approval for the action herein. A copy of the letter is attached and marked Exhibit "M.A.F. 1: 7.That the Plaintiff has no claim against the Applicants herein 8.That I was informed by my counsel, Afolabi Fashanu Esq and I verily believed him that the Applicants' presence as co-defendants is not necessary for the proper and effectual determination of the main action herein. 9. That it is in the interest of justice that the Applicants' application be refused." He relied on all the facts deposed to therein together with the exh. 'M.A.F.L.'. He submitted that having regard to the facts in the affidavit in support of this application and that in the said counter-affidavit, he

233 formulated two issues, namely: (1)whether the court can join a party against whom no relief is claimed and (2) are the applicants necessary parties to this .action? He submitted that in respect of the first question, the court should refer to the originating summons filed in this matter. In exh. 'TJ2' the 3rd applicant is said to be the consenting authority. He submitted that none of the applicants is a member of the present three defendants. He submitted that no relief is claimed against any of the applicants. The applicants are members of Egba Traditional Council and as such they should team up with the plaintiffs. The interests of the applicants are adverse to that of the defendants and if that were so, they could not be co-defendants. He referred to ALH. AROMIRE & 2 OTHERS. V. J.J. AWOYEMI (1972) ALL N.L.R. 105 AT 111; OKESADE V. OGUNKAYODE (1994) 1 NWLR (Pt. 318) 26 at 36 - 37. On the second leg, he submitted that the applicants are not necessary parties as the defendants. He submitted that only necessary parties may be joined to an action. He referred to IGE V. FARINDE (1994) 2 NWLR (Pt 354) 42 at 64. He submitted that these two questions can be determined without joining the applicants. He submitted also that the court cannot consider paragraph 3 of the affidavit in support of this application which is the main reason for this application at this stage because it goes to the merits of the case itself. He submitted that the applicants have not made a prime facie case as they have not stated that if they are not joined, how their interests would be affected. He submitted further that the mere fact that the applicants are members of Egba Traditional Council did not give them any locus standi to defend this action. He submitted that the issue before the court is not the contents of the exh. 'TJ2' but how it was made. He urged the court to refuse the application.

234 In reply, the learned SAN for the Applicants submitted that the applicants being members of the Egba Traditional Council and having averred that they did not take the decision referred to in paragraph 3 of the affidavit in support of this application, ought to be heard. He submitted that although His Majesty Oba (Dr.) Lipede stated in paragraph 2 of his counter-affidavit that he had consulted with the applicants, the Council itself had not met and that is why they ought to be heard. The applicants could only be defendants in order to be heard and that is why they are necessary parties. In exh. 'TJ2' the 3rd applicant is specifically mentioned and that is why he has to be a party. This gives him locus and the others being members of the council are with him. The plaintiff is a body corporate and the applicants are individuals and as such one is not suing the other. What the applicants are seeking is a right to be heard as their main complaint is that the plaintiff has not been authorised to institute this action. He submitted that according to the plaintiffs, the main purport of the originating summons in the complaint about the invalidity of exh. TJ2' and on this aspect, the applicants ought to be heard. He urged the court to grant this application. Order 11 rules 5(1) and 16 of the Rules of the high Court of Ogun State provides as follows: 5(1) "If it shall appear to the court, at or before the hearing of a suit, that all the persons who may be entitled to or who claim some share or interest in the subject matter of the suit, or who may be likely to be affected by the result, have not been made parties, the court may adjourn the hearing of the suit to a future day, to be fixed by the Court, and direct that such persons shall be made either plaintiffs or defendants in the suit, as the case may be. In such case the court shall issue a notice to such persons which shall be served in the manner provided by these rules for the services of a writ of summons or in such other manner as the court thinks

235 fit to direct; and on proof of the due service of such notice, the person so served, whether he shall have appeared or not, shall be bound by all proceedings in the cause: Provided that a person so served, and failing to appear within the time limited by the notice for his appearance, may at any time before judgement in the suit, apply to the court for leave to appear, and such leave may be given upon such terms (if any) as the court shall think fit." "Any application to add or strike out or substitute a plaintiff or defendant may be made to the court or a judge in Chambers at any time before trial by motion or summons, or in a summary manner at the trial of the action." In IGE V. FARINDE (1994) 7 NWRL 42 at 46 to 48, it was held in part as follows:- 1.The court has jurisdiction to join a portion whose presence is necessary for the prescribed purpose of effectually and completely adjudicating upon and settle all questions involved is the cause or matter before it and has no jurisdiction to join a person whose presence is not necessary for that purpose. In this case joinder of the Interveners' case was aimed at bringing about the effectual disposal of the matter in controversy between the parties thereto. Moreover, as it was to curb any tendency as multiplicity of suits particularly in respect of Igando Community land, a decision on which would be a once-and-for-all times affair. The courts below were therefore right in making the order. (UKU V. OKUMAGBA (1974) 3 S.C. 351 in Re MOGAJI (1986 1 NWLR (Pt. 19) 759 referred to). 2.(a) The aim of joinder of a party to a pending suit are: (i) To put an end to litigation and not to have two parallel proceedings in which the self-same issue is raised leading to different and inconsistent results; (ii) For the person joined to be bound by the result of the litigation.

236 (b)The power of a trial court to join a person, whether as a plaintiff or as defendant to a suit is entirely discretionary and, except it proceeded to make such an order for joinder upon wrong principles, an appeal court will be reluctant to interfere with its order. But like other judicial discretions, the discretion to order joinder must be exercised judiciously. In Re MOGAJI (1986) 1 NWLR (Pt. 19) 759, referred to). (c)For a court to exercise its discretion to order joinder of a party to a suit, the applicant must satisfy the court that he is a person who ought to have been joined in the suit in the first instance or that his presence before the court is necessary to enable such a court effectually and completely to adjudicate upon and settle all the issues involved in the cause. (d)Where an applicant seeking to be joined establishes that he has an interest in the subject matter of the action and/or in the eventual result of such an action, the application for joinder may be granted. (e)Where the determination of an action between the parties would directly effect a third person's legal right or his pecunniary interest, the courts have discretion to order the third person to be added to the action on such terms as the court considers desirable so that all matters in dispute could be effectually and completely determined and adjudicated upon; (f) An applicant for joinder must show not only that he is a necessary party to the action but also that failure to join him will result in the claim before the court not being effectually and completely determined. (g)Where, however, all the facts before the court are sufficient for the effectual and complete determination of the claim between the parties before the court, the applicant cannot be a necessary party and his application for joinder, not being necessary for the effectual and complete determination of the claim will be refused. (ADEGBENRO

237 V. A.G. FEDERATION (1992) 1 All NLR 138; OKAFOR V. NNAIFE (1973) S.C. 85; AWANI V. EREWAJU II (1976) 11 S.C. 307; NTLASHAGWO V. AMODU (1959) WRNLR 273; In Re MOGAJI (1986) 1 NWLR (Pt.19) 759; PEENOK INVESTIMENTS LTD. V. HOTEL PRESIDENTIAL LTD. (1982) 12 S.C. 1; (1983) 4 NCLR 122; EGONU V. EGONU (1973) 3 ECSLR (Pt. 2) 664 referred to). (h)In an application for joinder as co-plaintiffs or codefendants, the main question for determination is whether or not the applicants are necessary parties. The court will order the joinder of a person which presence is necessary to enable the court effectually and completely adjudicate upon and settle all the questions involved in the cause of matter. See BRITISH & FRENCH BANK LTD. V. BRITISH COMMONWEALTH INSURANCE CO. LTD. (1962)

SCNLR 214 and UKU V. OKUMAGBA (1974) 3 S.C. 35. (P. 64 paras. E-H; 65, paras, A, C-F; 72, para. 8). 3.The law is settled that the courts will not generally compel a plaintiff to proceed against a party whom he has no desire to prosecute, unless:- (a)Where a very strong case is made out, showing that in the particular case justice cannot be done and the case cannot be properly determined without the new defendant being brought in; or (b)When the plaintiff's case or the existing defendant's case cannot be very effectually and completely determined without the joinder. (AROMIRE V. AWOYEMI (1972) 1 All NLR (pt. 1) 101 at 108; LAJUMOKE V. DOHERTY (1969) 1 NMLR 281 referred to). 4.A key test for the joinder of an intervener whether as a plaintiff or a defendant is whether he will be directly affected by the judgment of the court in the suit by curtailing or interfering with the enjoyment of his

238 legal rights. This is because the only reason which makes it necessary to make a person a party to an action is so that he should be bound by the result of the action, and the question to the settled therefore must be a question in the action which cannot be effectually and completely settled unless he is a party. 5.In considering an application for joinder of a party to a suit, the relevant questions to be determined are:- (a)Is the cause or matter liable to be defeated by the non joinder of the 3rd party as defendant; that is, is it possible for the court to adjudicate upon the cause of the action set up by the plaintiff unless the 3rd party be added as defendant? (b)Is the 3rd party a person who, ought to have been joined as defendant in the first instance? (c) Is the 3rd party's presence before the court necessary in order to enable the court effectually and completely to adjudicate upon and settle all the questions involved in the cause or matter." In respect of the first issue formulated by the learned counsel for the plaintiffs, this court agrees that none of the Applicants is a member of the presently constituted three defendants, but the mere fact that one of them, that is, the 3rd defendant is mentioned as the consenting authority in exh. TJ2" shows that his interest is at stake in this matter and as such he ought to be heard. If this is not so, this will be contrary to his right of fair hearing under section 33(1) of our 1979 Constitution of the Federal Republic of Nigeria. The three applicants are also members of Egba Traditional Council, and as such, all of them have interests in the subject-matter of this action. Their interests need not be the same with that of the plaintiffs. They may or may not be adverse. It should also be noted that the plaintiffs are a body corporate whereas the applicants are individual members of the said corporate body. Their interests in the subject-matter of this action

239 need not be the same but the issue to be decided in this application is whether the applicants are necessary parties to this action or if they would be affected by the result of this action. In OKESADE V. OGUNKAYODE (1994) 1 NWLR (pt. 318) 26 at 28 to 30, it was held in part as follows: 1. A person can become a party to an action either: (a)at common law: or (b)by statute and unless and until a person becomes a party or is made a party to suit, he is a total stranger to the pending suit. The rule of practice is also that, it is only a party to an on-going action that can be heard; or that can make an application in the action, otherwise, he lacks locus standi. 2.It is a cardinal principle of law that a plaintiff who conceives that he has a cause of action against a particular person or defendant should be allowed to pursue his remedy against that defendant alone. He should not be compelled to sue or do battle with persons against whom he alleges no "injuries": that is, no legal wrong or against whom he has no quarrel and does not wish to sue. 3.By virtue of Order 8 Rule 11 of the High Court of Ogun State (Civil Procedure) rules, 1978, any application to add or strike out or substitute a plaintiff or defendant may be made to the court or Judge at any stage of the proceedings. 4.By virtue of Order 8 Rule 11 of the High Court of Ogun State (Civil Procedure) rules, 1978, any application to add or strike out or substitute can be made only by person who are parties to a pending suit. It cannot be made by any person. The order and the rule does not envisage or contemplate and application by way of a motion by an intervener who happens to be a "stranger" to a pending suit. (GREEN V. GREEN (1987) 3 NWLR (pt. oi) 480; OKAFOR V. NNAIFE (1973) 3

240 ECSLR 261 at 265 referred to and distinguished. 5.The only reason which makes it necessary to make a person a party to an action is when he would be bound by the result of the action and questions to be settled. There must be a question in the action which cannot be effectually and completely settled unless he is a party. 6.In an application for joinder of a person as party to an action, a judge or court could go into the pleadings it already filed and scrutinise them to se what issues are joined or who are or would be necessary parties to the suit in order to effectually and completely adjudicate on the cause or matter. As held in 6 in OKESADE's case above, the court can go into the pleadings if already filed and scrutinise them to see what issues are joined or who are or would be necessary parties in order to effectually and completely adjudicate on the cause or matter. This brings me to the second question formulated by the learned counsel for the plaintiffs above. A close examination of both the 1989 and the 1991 Declarations of the Customary Law regulating the selection to the Baale of Ifo Chieftaincy Declaration (exhibits 'TJ1' and 'TJ2' respectively shows the following: (a)In paragraph 1 of both exhibits, there are four ruling Sections and the identity of each ruling section is 1. Egba Alake 2. Egba Oke-Ona 3. Egba Own 4. Egba Gbagura (b)Paragraph 3 of both exhibits state that the persons who may be proposed as candidates by a ruling section entitled to fill a vacancy in the Chieftaincy shall be made members, of the ruling section who are resident in Ifo. (c)Paragraph 5 of both exhibits are in pari materia. Part of paragraph 5

241 reads in part as follows: "The method of nomination is as follows - the Chiefs of the ruling section whose turn it is to provide a candidate shall select a candidate or candidates for the Chieftaincy andpresent him "or them to the Selection Committee." (d)In paragraph 6 of exh. '172' the 3rd Applicant is named as the consenting authority to this Chieftaincy and as such, he will be affected by the result of the action. Can it therefore be seriously canvassed that the three applicants who are three titular heads out of the four ruling sections in the Baale of Ifo Chieftaincy are not interested in this matter having regard to the role to be played by the Chiefs of each ruling section? I do not think so, and as such, this court is of the view that applicants are necessary parties to this action. In ONABANJO V. OWETUGA (1993) 4 NWLR (pt. 288) 445 at pages 447 to 448, it was held in part as follows: 1. It is a fundamental principle of law that all parties who will be affected one way or other in a litigation must be made parties. They are entitled to be heard and must be heard before jv dgement should be given by the court. This is because it is against all known principles of fair hearing for a party to be condemned in a judgement in which he is not given an opportunity to lead evidence either in support or in defence of his right. 2. A plaintiff has a legal duty to bring to court all persons who may be affected by the decision in the case so that the matter in dispute could be resolved once and for all, but while a plaintiff cannot bring to court a party as defendant against his will, he must, in order to succeed in the action, bring to court a party whose presence is crucial to the resolution of the conflict (CHIGA V. UMARU (1986) 3 NWLR Pt. 29) 460; EKPERE V. AFORIJE (1972) 1 All N.L.R. (pt. 1) 220 OLADEINDE V.

242 ODUWOLE (1962) WNLR 41 referred to). In RE AROWOLO (1993) 2 NWLR 317 (pt. 275 at 321, it was held in part as follows: 1. The law allows a person interested to join proceedings in a court either in the very early stages or midstream. It depends upon when he had knowledge of the proceedings. 2. Before a party is allowed to join a pending proceedings, he must show that he has sufficient interest in the litigation. Sufficient interest in this contest must be proprietary interest. 3. One test of sufficient interest is whether the party who is seeking to join the proceedings could have either sued or be sued in the first place. It is the duty of the plaintiffs, and the court can suo moto raise the point that the plaintiffs must bring to court all persons who may be affected by the decision in a case so as to have the matter in dispute resolved once and for all. Any person whose presence is crucial and fundamental to the resolution of a matter before the court must be made a party to the proceedings - see N.E.C. V. IZUOGO (1993) 2 NWLR 270 (PT. 275) AT 273. In ALFA V. ATANDA (1993) 5 NWLR 729 (PT. 296) at 732 to 733, it was held in part as follows: 1. Anyone whose presence is crucial and fundamental to the resolution of a matter before the court must be made a party to the proceedings (OGHEME LTD. V. AMORUWA (1996) 3 NWLR (pt. 32) 856 referred to) 2. Where there has been a non-joinder either by failure of a party or failure of the court to join suo moto, in the consideration of this non-joinder or misjoinder for that matter of a party, the court should ask itself the following questions: (i) Is it the cause or matter liable to be defeated by the non-joinder?

243 (ii) Is it possible for the court to adjudicate on the cause of action set up by the plaintiff unless the third party is added as a defendant? (iii) Is the third party a person who ought to have been joined in the first instance? (iv) Is the third party a person whose presence before the court as a defendant will be necessary in order to enable the court to effectually and completely adjudicate on and settle all the questions involved in the cause or matter? (GREEN V. GREEN (1987) 3 NWLR (pt. 61) 480 referred to). This court is of the view that the applicants have shown that they have sufficient proprietary interests in this matter, and as, they are necessary parties to this action. Their application is therefore granted. They are hereby joined as the 4th, 5th and 6th Defendants respectively.

(JUUGS), 3C/H/96. DATED AT ABEOKUTA THIS 26TH DAY OF FEBRUARY, 1996 1.Chief E.A. Adeboye with M/S M.A. Fashanu 2. T.A. Okusokan and Miss O.O. Sowemimo for the plaintiff and the applicant in the Motion dated 25/1/96. 3. Mr. N.T. Agbelu, P.G.C. for all the defendants 4. Chief Bayo Kehinde S.A.N. with him Mr. K.A. Amusa, K. Oyedeji and T. Sanu for the applicant.

IN THE COURT OF APPEAL HOLDEN AT IBADAN APPEAL NO. CA/I/M46/97 HIGH COURT NO. M/179/95 BETWEEN

244 1. His Majesty Oba (Dr.) Adedapo Tejuoso (The Osile of Oke-Ona Egba, Abeokuta 2. His Majesty Oba Halidu Adedayo Loloko (The Agura of Gbagura/ Abeokuta) 3. His Majesty Oba (Dr.) Olawale Adisa Odeley e (The Olowu of Owu, Abeokuta) AND 1. Egba Traditional Council 2. Oba (Dr.) Oyebade Lipede (The Alake of Egbaland) AND 1. The Attorney-General of Ogun State 3RD DEFENDANTS/Executive Council of Ogun State - RESPONDENTS 3. Military Administrator of Ogun State

IN THE APPLICATION OF JOIN CHIEF GABRIEL OLUOMO AS THE 7TH DEFENDANT AND AS 3RD RESPONDENT IN THE FIRST SET OF RESPONDENTS l PLAINTIFFS/ J RESPONDENTS ^APPELLANTS/ F APPLICANTS

MOTION ON NOTICE TAKE NOTICE that this Honourable Court will be moved on the day day of 1997 at the hour of 9 O'Clock in the forenoon or so soon thereafter as Counsel on behalf of the APPLICANTS can be heard for the following:

1. An Order of injunction restraining the Plaintiff/ Respondents and the 1st - 3rd Defendants/Respondents Jointly and orseverally whether by themselves, their agents, servants or privies or otherwise howsover

245 called from exercising any control or any authority whatsoever on the Baale of Ifo Chieftaincy pending the determination of the Appeal filed in this case. 2. An Order maintain the status quo ante belum status quo existing before the filing of the suit in the High Court pending the determination of the appeal pending before this Honourable Court. 3. An Order of the Honourable Court granting the Appellants/Applicants leave to join CHIEF GABRIEL OLUOMO as the 7th Defendant in the main suit and as 3rd Respondent in the first set of Respondents in this appeal before this court. 4. An order of Court invoking its disciplinary jurisdiction by setting aside the purpoted award of a beaded crown by the Alake of Egbaland to Chief Gabriel Oluomo as'the Olu of Ife the person sought to be joined as 3rd Respondent in the first set of Respondents in this appeal as the Baale of Ifo which installation and crown were purported to have been done on 24th April, 1997 by the Respondents. AND FOR SUCH FURTHER or other orders as this Honourable Court may deem fit to make in the circumstances. DATED this 28th day of April, 1997.

FOR SERVICE ON: 1. THE RESPONDENTS c/o Their Solicitors CHIEF TOYE COKER SAN & CO; 80a, Igbore Road, Abeokuta. ON THE 1ST-3RD RESPONDENT c/o Ministry of Justice Secretariat, Abeokuta. CmEF. AFE BARALOLA SAN t CO' APPELLANTS/APPLICANTS' SOU elm Emmanuel Chambers, UT|) BO. FaJUyl Road,

246 Ekotedo, Ibadan;

IN THE COURT OF APPEAL HOLDEN AT IBADAN APPEAL NO HIGH COURT NO. M/179/95 BETWEEN 1. His Majesty Oba (Dr.) Adedapo Tejuoso (The Osile of Oke-Ona Egba, Abeokuta 2. His Majesty Oba Halidu. Adedayo Loloko (The Agura of Gbagura, Abeokuta) 3. His Majesty Oba (Dr.) Olawale Adisa Odeleye (The Olowu of Owu, Abeokuta)

APPELLANTS/ APPLICANTS AND 1. Egba Traditional Council 2. Oba (Dr.) Oyebade Lipede PLAINTIFFS/ (The Alake of Egbaland) J RESPONDENTS AND 1. The Attorney-General of Ogun State 2. The Executive Council of Ogun State ^1ST - 3RD DEFENDANTS/ 3. Military Administrator of Ogun State f RESPONDENTS IN THE APPLICATION OF JOIN CHIEF GABRIEL OLUOMO AS THE 7TH DEFENDANT AND AS 3RD RESPONDENT IN THE FIRST SET OF RESPONDENTS

AFFIDAVIT IN SUPPORT OF MOTION I, OLUSOLA DARE ESQ., Male, Nigerian Citizen, Legal Practitioner of

247 80, Fajuyi Road, Ekotedo, Ibadan, Oyo State of Nigeria do hereby make oath and state as follows:- 1. That I am Legal Practitioner in the Chambers of Chief Afe Babalola SAN & CO., Solicitors to the Appellants/Applicants. 2. That by virtue of my position, I am very familiar with the facts of this case. 3. That I have the consent and authority of the Appellants/ Applicants to swear to this affidavit. 4. That the 1st Appellant informed me in Chambers and I verily believed him as follows: That the Plaintiffs/Respondents filed an originating ! summons seeking the foEowing reEefs:- (i) A DECLARATION that the Amended Registered Declaration relating to the Baale of Ifo Chieftaincy which was purportedly approved on 29th day of May, 1991 and registered on 1st day of July, 1991 was not made in accordance with the Chiefs Law, Cap. 20, Law of Ogun State of Nigeria, 1978 and therefore null and void. (u) An order setting aside the Amended Registered Declaration relating to the Bale of Ifo Chieftaincy which was purportedly approved on 29th day of May, 1991 and registered on 1st day of July, 1991. (iii) Perpetual injunction restraining the 1st to 3rd Defendants, their agents, servants of privies from giving effect or further effect to the purported Amended Registered Declaration relating to the Baale of Ifo Chieftaincy which was purportedly approved on 20th day of May, 1991 and registered on 1st day of July, 1991. 5. That affidavits were exchanged and counsel addressed the court; 6. That the learned trial Judge in his judgement held that the Amended Registered Declaration relating to the Baale of Ifo Chieftaincy which was approved on the 29th day of May; 1991 was not made in

248 accordance with the Chiefs Law of Ogun State and as such it is a nullity. 7. That the applicants have since filed two Notices of Appeal against the said Judgements. Copy of the Notices of Appeal are attached as Exhibits 'A' and 'B' respectively. 8. That prior to the filling of this suit, the Ifo Chieftaincy system has always been under the firm control of the Olowu of Owu. 9. That the effect of the Judgement was that the Olowu of Owu would cease to be the consenting authority for the Ifo Chieftaincy. 10. That apart from the incumbent Baale who was installed by the then Deputy Governor of Ogun State, Alhaji Adeolu Balogun in March, 1990, of the other four Baales, that have ruled Ifo, all of them were installed at Ifo on the authority of the Olowu of Owu. 11. That considering the circumstances of this case if ora) evidence has been allowed, facts would have been adduced to show that historically, traditionally, legally and under native law and custom the Olowu of Owu has been the prescribed and consenting authority for the Baale of Ifo Chieftaincy. 12. That Chief Afe Babalola told me and i verily believe him that the affidavit evidence before the Court were irreconcilably contradictory particularly on the crucial issue of the custom, tradition and practice of the consenting authority of the Ifo Chieftaincy. 13. That the grounds of appeal are substantial and there is a very good chance of reversing this judgement at the appeal. 14. That the 1st to 3rd Defendants/Respondents are already taking steps to amend the law while the appeal is pending. 15. That the Plaintiffs are taking steps to call a meeting of the Chieftaincy Committee to amend the Declaration

249 16. That the steps which the Respondents want to take have the effect of taking away the Jurisdiction of the Court of Appeal. 17. That unless restrained by the order of court, the Respondents will act on the. Judgement of the lower court and take steps that may. render the appeal nugatory if sucessful. 18. That is the appeal succeeds, the Appellant will be prejudiced if in the meantime the Respondents have acted on the decision of the court. 19. That the Ifo Community for now only recognised the Olowu of Owu as the consent authority and a situation where smother consenting authority is imposed on them contrary to tradition will cause bad blood and breakdown of peace arid order. 20. That it is in the interest of both parties and the entire community, that status quo ante bellum be maintained pending the determination of the appeal. 21. That if the Respondent are not restrained from taking any step contrary to the established custom, the pains, embarrassment and traoma that Will be’experienced by the Appellant cannot be quantified or compensated for in monetary terms. 22. That Chief Afe Babalola SAN, informed me and I verily believe him that the grounds of appeal are substantial. 23. That a similar application of this nature was filed and argued at the lower court. 24. That the learned trial judge ruled on the said application of 24th April, 1997 and granted only one of the interlocutory reliefs prayed for in the said motion. A copy of the ruling is attached herewith as. Exhibit C. 25. That the relief granted at the lower court is not related to any . of the reliefs being sought in this application.

250 26. That throughout the proceedings in the High Court and particularly during the proceedings in the hearing of the application for injunctive reliefs pending the determination of this appeal Chief Gabriel Oluomo, the party sought to be joined in this application was always present in court. 27. That the said Chief Gabriel Oluomo was therefore fully aware of the pendency of the application to restrain any actions whatsoever on the Baale of Ifo Chieftaincy pending the determination of this appeal. 28. That the. subject matter of the suit at the trial court was the control of Baale of Ifo Chieftaincy. 29. That the said Chief Gabriel Oluomo was nursing the ambition to be elevated from the Baale of Ifo to the Olu of Ifo Obaship status. 30. That without any due regard to and in defiance of the said application, Chief Gabriel Oluomo put himself forward to be given a beaded crown and to be styled as the first Olu of Ifo. 31. That with adequate knowledge of the date fixed for ruling in the application at the lower court but without for the ruling to the delivered, the said Chief Gabriel Oluomo presented himself to receive a beaded crown as the OLU of Ifo at Alake's Palace at about 10.30a.m. on 24th of April, 1997 with pomp and pageantry that was a product of well-planned and expensive preparation. 32. The ruling of the court interestingly refused to grant the application to restrained the Plaintiffs/Respondents from exercising any control of authority whatsoever on the Ifo Baaleship Chieftaincy. 33. That the said Chief Gabriel Oluomo was apparently aware of the consent of the ruling before it was read and that was accountable for his initial preparation and hurried ceremony at Alake's Palace, Abeokuta while the ruling was being read at Abeokuta High Court.

251 34. That the purported presentation of a Beaded Crown by the Alake to Chief Gabriel Oluomo at Alake's Palace on 24th of April, 1997 is therefore done in bad faith and to over-reach the outcome of this appeal and this application. 35. That Chief Gabriel Oluomo being a person who has openly nursed an ambition to be and who has purportedly actualised that ambition to be the Olu of Ifo should be called upon to answer to the substance of this appeal. 36. That Chief Afe Babalola SAN told me and I verily believe - him that since the Judgement of the lower court which set aside the Registered Declaration of 1991 which recognised the Olowu of Owu as consenting authority to the Baale of Ifo Chieftaincy, there has not been any declaration prescribing the Alake of Egbaland or any other person as the consenting authority. 37. That Chief Afe Babalola SAN also informed me I verily believe him that the joinder of Chief Gabriel Oluomo is necessary so that he can be bound by the outcome of this appeal. 38. That it is in the interest and dignity of justice to grant this application. 39. That I swear to this affidavit in good faith.

DEPONENT Sworn to at Court of Appeal Registry, Ibadan this 29th day of April, 1997 BEFORE ME Commissioner for oaths

IN THE COURT OF APPEAL HOLDEN AT IBADAN ' ON FRIDAY THE 23RD DAY OF MAY. 1997 BEFORE THEIR LORDSHIPS Hon. Justice A.M. Mukhtar - Presiding Justice

252 Hon. Justice M.A. Okunola - Justice Court of Appeal Hon. Justice D. Adamu- Justice Court of Appeal HIS MAJESTY OBA DR. ADEDAPO TEJUOSO VS EGBA TRADITIONAL COUNCIL Chief Afe Babalola, SAN, with him Saimi Okunleye, S.S. Akinyele, E.C. Anyanwu, J.O. Ashamy and Tony Akpan for the applicants. Mr. Afolabi Fashanu for the 1st and 2nd Respondents, with him Bayo Okusokan. 1st - 3rd Respondents not represented.

RULING The application before this court in an Ex-parte one for the following reliefs:- 1.An order of interim injunction restraining the Respondents jointly or severally by themselves their agents, servants, privies, officers or any person however described with any person whatsoever as the Olu of Ifo and or in manner authorising, aiding and abetting, performing and or executing any ceremony for the purposes of installing any person whatsoever as the Olu of Ifo pending the determination of the Motion on Notice. 2.An order of interim injunction restraining Chief Gabriel Oluomo, the party sought to be joined by the Motion on Notice in this case by himself, his agents, servants privies and any person however described from presenting offering, accepting himself for the purposes of any coronation installation and or conferment as the Olu of Ifo pending the determination of the Motion on Notice.

3.An order of interim injunction restraining Chief Gabriel Oluomo, the Party to be joined in this appeal by himself, his agents, servants privies,

253 heirs and any person howsoever described from parading himself, performing and acting as the Olu of Ifo Ogun state pending the determination of the Motion on Notice. The application is supported by an affidavit, to which there are annexed copies of notices of appeal, a copy of the ruling of the lower court, and copy of the Motion on Notice together with their annexure. Learned Senior Advocate of Nigeria in moving the application argued that the only issue to be considered at this stage is the urgency in the matter as contained in the supporting affidavit and so the court must not considers contentious issues at this stage. He placed reliance on the case of Seven Up Bottling Company Ltd. V. Abiola and Sons Ltd. 1995 NWLR PART 303 page 257. He referred to Exhibit exhibited to the supporting affidavit. Learned Counsel for the Respondents has however argued that the application is grossly incompetent, because it has not passed the test laid down in Koyoye Vs Central Bank of Nig. 1989 1 NWLR Part 98 page 419 at 474. We have considered the submissions of both counsel on the competence of the application and we agree with the learned counsel for the 1st and 2nd Respondents that even though Kotoye's case supra is applicable, the conditions set out in the said case have been met in the present case, in that both the Motion on Notice and the Ex-Parte one are before us. The most important point to be considered here, however at this stage is whether the urgency in this matter as disclosed in the supporting affidavit deserves the exercise of our discretion in favour of the applicant, in order not to foist upon this court a situation of helplessness when we come to consider the Motion of Notice. We agree with the learned SAN that the court at this stage avoid delving into contentious issues, but merely consider the depositions in the affidavit in view of the urgency of the situation in this case. We have accordingly considered the supporting affidavit and its annexure, particularly Exhibit C; and we are satisfied that

254 there is a situation of contentious issues, but merely consider the depositions in the affidavit in view of the urgency of the situation in this case. We have accordingly considered the supporting affidavit and its annexure, particularly Exhibit C; and we are satisfied that there is a situation of urgency in the case which warrants a favourable exercise of our discretion in favour of the applicants. In the circumstance, we hereby grant only the first prayer in the motion paper for an order , of interim injunction restraining all the respondents jointly and severally by themselves, their agents, servants, privies, officers or any person howsoever described from installing, crowning, recognising, and dealing with any person whosoever as the OIu of Ifo and or in any manner authorising, aiding, abetting, performing and or executing any ceremony for the purposes of installing any person whatsoever as the Olu of Ifo pending the determination of the Motion on Notice. (SGD) A.M. MUKHIAR Justice, Court of Appeal 23/5/97 I agree (SGD.) M.A. OKUNOLA, JCA 23/5/97 I agree (SGD.) S. ADAMU, JCA 23/5/97

This Memorandum of Agreement made this 28th day of February, One thousand Nine hundred and Fifty-two BETWEEN Chief Onipede, the Bala of Ibara, Chief Sanusi Fabiyi, the Balogun of Ibara, Chief S.M. Goriola, the Ekerin of Ibara, Chief S. Laose, the Bada of Ibara, Chief Y. Mosanya, the Seriki of Ibara, Chief J.F. Odunjo, the Are-Ago of Ibara, Chief S.A. Adesina, the Jagunmolu of Ibara, Chief O.S. Ajayi, the Baloye of Ibara, Chief D. Abijo, the Bale of Ilewo, Chief J. Olufade, the Apesi of Ilewo, Chief G. Akibode, the Nlado of Ilewo, Chief E. Olumade, the Otun of

255 Ilewo, Chief S. Taiwo, the Jaguna of Isaga, Chief E. Elegbede, the lisa of Isaga, Chief J. Ilori, the Aro of Isaga, representing themselves and all other the Chiefs and people of Ibara, Ilewo and Isaga in Abeokuta (herein after called the "Chiefs") of the one part AND THE EGBA NATIVE AUTHORITY (hereinafter called the Native Authority) of the other part. WHEREAS the chieftaincy of Olubara of Ibara long recognised in history as a vital and important title in Ibara in Egbaland has for some time now been dormant, no one having been selected and/or appointed to that chieftaincy. AND WHEREAS it is now desired to resuscitate this ancient chieftaincy of Olubara of Ibara in Egbaland. AND WHEREAS this resuscitation of the said chieftaincy has received teh assent of the Committee on Native Law and Custom and has also been approved by the Egba Native Authority Council. AND WHEREAS the areas of Ibara, Isaga, Ilewo, and Jiga all are comprised in the Egba Alake Section of Abeokuta. NOW THIS INDENTURE WITTENSETH that in consideration of the premises it is hereby agreed and confirmed. 1. That the title of the Olubara of Ibara in Abeokuta is hereby resuscitated. 2. That the Olubara should wear the usual beaded coronet or crown peculiar to that title in accordance with Native Law and Custom and shall also use beaded shoes and beaded cow-tail. 3. That the Chiefs and the Native Authority herein undertake to give full force and effect to the provisions of this agreement and thus bring about peace and prosperity in Egbaland.

IN WITNESS WHEREOF the parties have hereunto set their hands and seals the day and year first above written SIGNED SEALED AND DELIVERED by the within-named

256 1. Chief Onipede (thumb marked) Bala of Ibara 2. Chief Sanusi (Sgd.) S. Fabiyi - Balogun 3. Chief S.M. Goriola (Sgd.) S.M. Goriola 4. Chief S. Laose (Sgd.) S. Laose - Bada of Ibara 5. Chief Y. Mosanya (thumb marked) Seriki of Ibara 6. Chief J.F. Odunjo (Sgd.) J.F. Odunjo 7. Chief S.A. Adesina (Sgd.) S.A. Adesina- 8. Chief C.S. Ajayi (Sgd.) C.S. Ajayi 9. Chief D. Abijo (thumb marked) Bale ofllewo 10. Chief J. Olufade (Sgd.) J.A. Olufade - Apesi Ilexuo 11. Chief G. Akibode (Sgd.) G.A. Akinbode - Nlado of Ilewo 12. Chief Z. Olufade (Sgd.) Z.A. Olufade 13. Chief S. Taiwo (thumb marked) Jaguna of Isaga 14. Chief E. Elegbede (Sgd.) E.B. Elegbede - Lisa Isaga 15. Chief E.J. Ilori (Sgd) E.J. Ilori - Aro of Isaga The foregoing having first been read over and interpreted to them in the Yoruba Language by S.A. Adedoyin Jagunmolu of Ilewo when they seemed perfectly to understand same before affixing their signature and/or thumb impressions thereto in the presence of the following witnesses:- Sgd. K.J. Kolawole Aro Rewo J.S. Odubiyi Bada Isaga SIGNED, SEALED AND DELIVERED BY the within-named EGBA NATIVE AUTHORITY, the common seal having been affixed in the presence of: (Sgd) Ademola £1 Alake of Abeokuta (Sgd) Adedamola II Osile of CJke-Ona (Sgd.) Oba S. Sobekun The Agura of Gbagura (Sgd.) Gbadela II The Olonm of Owu Witness to signatures:

257 (Sgd.) O. Aboaba Clerk of Council Certified true Copy . Secretary Egba NA.

D.O. My Good Friend, 1.Adequate representation of all that touches the interests of the Ibara and other Egbado people is embodied in our existing system whereby two seats are allocated to petitioners (a) The Ekerin of Ibara - Sanusi Fabiyi and (b) Jaguna of Ilewo •- Joseph A. Olufade. This is all that can be done for them as a tribal unit and to whom (in common with other clans who migrated with them) Egba Alake allotted land upon settling in Abeokuta. 2.In. their original homestead at Ishaga and at Ibara, courts have been established for their benefit and convenience. Furthermore we are prepared to consider either through •the medium of a standing committee of their recognized Council members any matter which they feel may be more satisfactorily dealt with by such special representations. 3.I do not see in what way the position of the Egbado are different in our polity to that, for instance, of the Ijaiyes or other clans who are also under, the Egbas and reside in the country. 4.There is no room to-day for the creation of an Oba in the administration of Egbaland. It can only lead to complications or endless disenssions. Your Good Friend, (s'4) kfkmjia IJL Alake 1/12/41

258 EGBA TRADITIONAL COUNCIL

His Excellency Lt. Col. Daniel Akintonde Military Administrator for Ogun State, Military Administrator's Office, Oke-Mosan, Abeokuta. c/o AFIN AKE P.O. BOX 501, ABEOKUTA. 16th January, 1996. Your Excellency, EGBA TRADITIONAL COUNCIL VS OGUN STATE GOVERNMENT COURT ACTION ON 1FO BAALESHIP DECLARATION - DISCLAIMER I refer to a letter dated 28th December, 1995 written to you by Oba (Dr.) Adedapo Adewale Tejuoso, Karunwi III, the Osile of Oke-Ona Egba, Oba Halidu Laloko Sobekun II, Agura of Gbagura and Oba (Dr.) Olawale Adisa Odeleye, Lagbedu I, Olowu of Owu, Abeokuta, on the above subject-matter and copied to me. After making their comments on the action (Suit No. M/ 179/95) they went further to plead that a similar Declaration giving Consenting Authority to the Olowu in respect of the Baale of Ifo "should be enacted in respect of Odeda which traditionally belongs to the Agura of Gbagura and Obafemi, Owode which traditionally belongs to the Osile of Oke-Ona Egba" (the underlining is mine). The first point I wish to make concerns this issue of Consenting Authority which is what is in issue in the action concerning the Baale of Ifo Declaration.

259 The issue of Consenting Authority implies that there are Recognised Chieftaincies to exercise this authority upon. In Odeda, there is no recognised Chieftaincy over which such an authority could be. exercised. In Obafemi/Owode there is the Oniro of Iro Chieftaincy over which the Alake is consenting authority. In Ifo there is the Olofiri of Isheri Chieftaincy over which the Alake is the consenting authority. It will thus be seen that outside Abeokuta (and in fact within Abeokuta inclusive) the Alake is clearly the consenting Authority. With respect to Odeda where there is no recognised Chieftaincy, it will be seen further down in this letter that even if there is one, the Alake will undoubtedly be the Consenting Authority. The second point I want to make- is that I wish to Say categorically and without any fear of any traditional contradiction that the areas in ‘Egbaland outside Abeokuta i.e. Odeda, Obafemi/Owode and Ifo being claimed by the Agura, the Osile and the Olowu belong to the Alake, and that it is outrageously a rape on the revered tradition of the Egbas and contrary to principles governing chieftaincy generally; that Egba Alake traditional affairs appertaining to the Alake's domain should be legislated away to the Agura, the Osile and the Olowu at their request. I will now proceed to show that the areas belong to the Alake:- The Egba, properly so-called, are a Nation of small nation-states (now referred to as homesteads, "Oriles") formerly scattered in the old Egba Forests C Following the wake of the Yoruba intertribal wars, in the early 19th Century, the homesteads were destroyed and we all-came to live together at Abeokuta arpund 1830. The Owus from outside the Egba Forest came to settle with us at Abeokuta later. Following the destruction of the Egba Forests, the homesteads (Oriles) of some sectional Obas in Egbaland were lost to the Oyos and Ijebus. All the homesteads of the Agura including the Capital, Iddo, were lost to the Oyos (now in Oyo State) and all the homesteads of the Osile including the Capital, Oko, with the

260 exception of three were lost to the Oyos.and Ijebus. The Egba Alake homesteads (Oriles) alone were left to form the bulk of Egbaland and these areas in Obafemi/Owode, Odeda and Ifo belong to the Alake traditionally. The details of Egba Alake Traditional area are:- I. In Obafemi/Owode where the Osile wants to be the traditional head exercising traditional and Consenting Authority, he has situated within its Catchment area only one (1) out of twenty one (21) homesteads (Oriles) viz:- (a)Obafemi The Alake has i Ake, (the Capital), ii. Ijeun, iii. Iporo iv. Isan v. Erunwon vi. Ikaagbo vii. Ijoko viii. Erunbe ix. Ilogbo x. Ifote The Osile has onlyl. Ikereku (b)Owode The Alake has i. Itoku ii, Igbein iii. Imo iv. Oba v. Igbore vi. Itori vii. Ijemo viii. Obado ix. Ijeja x. Ikanna The Osile has no single homestand here. From the above analysis, it will be seen that the Osile has only one (1) homestead, Ikereku, out of twenty one (21), homestead including Ake, Alake'Capital, in the Obafemi/ Owode traditional area where he seeks to "enact" a Chieftaincy Declaration. II. In Odeda where the Agura wants to be a traditional head exercising traditional and Consenting Authority, he has NO SINGLE HOMESTEAD out of the twenty-one (21) homesteads situated within its catchment area, viz:- Iii Search of Justice The Alake has i. Kemta ii. Iporo iii. Keesi iv. Emere v. Ikopa vi. Itoko vii. Itesi viii.

261 Adawo ix. Taffin x. Abaka xi. Ijade xii. Agurado xiii. Arawo xiv. Sagaun xv. Idere xvi. Idofin xvii. I mala xviii Iro The Osile has i. Ilawo ii. Ilugun From the above analysis 16 will be seen that the Agura has so single homestead (Orile) in Odeda traditional area where he seeks to "enact" a Chieftaincy Declaration. III.In .Ifo where the Olowu wants to be a traditional head exercising traditional and consenting authority, he has NO SINGLE HOMESTEAD situated within its catchment area. His homestead (Owu, Apomu and Erunmu) are now in Oyo and/or Osun States. 1. In fact what comprises the Ifo Catchment area now was won by the combined Egba Warriors and a combined Egba Force at the Settlement. The Egbas waged wars against the Egbados, at Oke-Ake, Eguns, Koboro, Sojuolu, the Aworis around Ibaragun Ganun, Iseri, Iju, Ijoko, Alagbado, Iju, Ojodu Abiodun and won the area by conquest; and they settled there. 2. The Alake founded the Ifo Market that grew-into Ifo Township in 1917, established the Chieftaincy system in 1919, was installing all the Bales from the 1st to the incumbent Chief Oluomo in his Palace at Ake. Apart from Ifo which has grown into a Town, the Alake has a portion of his homestead, Itori, situated in the area, and exercises traditional authority over all the Egba Alakes and Egba Alake Villages in the area 3. There are only few Villages belonging to the Owu's and Egba Oke-Ona's in die area. From the above, it will be seen that the Olowu has no single homestead in Ifo traditional area where he can seek to enact a Chieftaincy Declaration.

262 In conclusion it needs to be stressed that since Consenting Authority is an attribute of Paramount Rulership to take it away from the Alake is to subvert the status conferred on him by Egba Custom and Law. The easiest and quickest way to put an end to the raging controversy over the Baale Ifo Chieftaincy Declaration is for Your Excellency to repeal the Edict of 1991 vesting Consenting Authority in the Olowu of Owu. Once this is done, the legal action abates. Yours truly, Oba Alaiyeluwa Lipede I The Alake of Egbaland Chairman, Egba Traditional Council

NOTE - 1 Please note from previous pages that the three (3) homesteads Idere, Idofin and Imala being claimed by the Alake under ODEDA Local Government Area actually belong to the Osile and the Oke-Ona Egba people. Efon is also another homestead belonging to Oke-Ona Egba even though it was not listed.

NOTE - 2 The key sentence to note in this Alake's letter and which is actually the key to the whole problem and in fact the truth of the whole matter is stated by the Alake himself in the last three (3) lines under III (2) - Ifo. The Alake "exercises traditional authority over all the Egba Alakes and the Egba Alake Villages in the area" This is indeed not only true for Ifo area but also the Odeda, Obafemi Owode and Abeokuta areas of Egbaland. Just like

263 This is indeed not only true for Ifo area but also the Odeda, Obafemi Owode and Abeokuta areas of Egbaland. Just like the Osile exercises authority aver all the Oke-Ona Egba people and Oke-Ona Egba villages in the entire areas of Egbaland (Ifo, Odeda, Obafemi - Owode and Abeokuta areas). The Agura similarly exercises authority over all the Gbagura people and Gbagura villages in the entire areas of Egbaland and the Olowu exercises authority over all the Owu people' and Own villages in the entire areas of Egbaland.

NOTE-3 Please also note that the Alake is now trying to usurp the powers of the Osile by trying to install an Oba in the Osile's territory of Hawo and very soon the Alake would start claiming Ilawo as Egba Alake territory. Where lies the justice in this? Is this the path to Peace and Unity? God help us and save us (Amen).

NOTE - 4 THE GREAT PERFIDY This Alake's letter of i6Ul January 19%, reminds one of the great perfidy intended to be perfected in the infamous letter of Recommendations, in connection with the Abeokuta Intelligence Report written by the then Resident of the Abeokuta Province in Abeokuta - Mr. E.A. MILLER and addressed to the Honourable the Secretory, Southern Provinces, Enugu on the .16"' of April, 1938. With regards to Abeokuta Affairs. Itwas later published in BLAIRS Intelligence Report. The pertinent, interesting, and perfidious aspect of the report we need to highlight here is quoted froin the conclusions and Recommendations of the MILLER report as follows:

264 (a) "These are my main recommendations, and to some extent they have been discussed with the Alake, The Sectional Obas are aware that some duties in connection with the administration are being provided for them, but othenoise, they have not been consulted",

(b) "Before any such discussion takes place it is of first importance that His Honour should pronounce in favour of them, or we may speedily become involved in a controversy on the subject of the respective positions of the Alake and the Sectional Obas which will shake the Egbaland to its foundations and nullify any efforts at reorganisation for many years to come". This is why this, said Millers letter and Blairs intelligence report of 1938 had always been regarded by well meaning people as a document not worth the paper on which it was printed - very perfidious. Kabiyesi Alaiyeluzoa Oba Dr. Adedapo Adewale Tejuoso Karumvi III Osile Oke-Ona Egba

The very energetic and resourceful Oke-Ona, Gbagura and Owu ("Ogo") Obas did not just take it lying low, but instead they fired a rather large salvo to defend their heritage, the integrity of history and the rights of their cherished citizens. They too wrote stoutly to His Excellency Military Administrator Lt. Col. Daniel Akintonde - to claim their upgrading to paramount rulership status; dissociated themselves from the law suit instituted by the Alake against the State. 260 In Search of Justice TM THE HIGH COURT OF QGUN STATE TM THF ABEQKUTA

265 IUPICIAL DIVISION BETWEEN EGB A TRADmON AL COUNCIL AND 1. The Attorney-General, Ogun State 2. The Executive Council of Ogun State 3. The Military Administrator of Ogun State AND SUIT NO.M/179/95 PLAINTIFF/RESPONDENT } ...... DEFENDANTS/ RESPONDENTS 1. His Majesty Oba (Dr.) Adedapo Adewale Tejuoso-w The Osile Oke-Ona Egba, Abeokuta 2. His Majesty Oba Halidu Adedayo Laloko —APPLICANTS The Agura of Gbagura, Abeokuta 3. His Majesty Oba (Dr.) Ola wale Adisa Odeleye The Olowu of Owu, Abeokuta MOTION ON NOTICE

Order 11 Rules 5 and 16 TAKE NOTICE that this Honourable Court will be moved on the day..... of ...... 1996 at the hour of 9 O'clock in the forenoon or so soon thereafter as cousel can be heard on behalf of the Applicants for: (1)an order that the Applicants be joined as Defendants in the suit herein and (2)an order that the suit be struck out and for such further or other orders as this Honourable Court may deem fit to make. Date this 23rd day of January, 1996.

266 ON NOTICE TO: 1. The Plaintiff, c/o Its Solicitors Chief Toye Coker &c Co. 80A Igbore Road, Abeokuta. 2. The Defendants c/o The Attorney-General, of Ogun State, Ministry of Justice, Abeokuta. Chief Bayo Kehinde SAN Counsel for the Applicants Bayo Kehinde & Co., Legal Practitioners, 28B, Ikorodu Road, Obanikoro, Lagos. Or c/o Owu Palace, Owu, Abeokuta Gathering of the Storm 261 IN THE HIGH COURT OF OGUN STATE IN THE ABEOKUTA TUDICIAL DIVISION EGBA TRADITIONAL COUNCIL.. AND BETWEEN SUIT NO. M/179/95- PLAINTIFF/RESPONDENT 1. The Attorney-General, Ogun State 2. The Executive Council of Ogun State 3. The Military Administrator of Ogun State

DEFENDANTS/ RESPONDENTS AND 1. His Majesty Oba (Dr.) Adedapo Adewale Tejuoso The Osiie Oke-Ona Egba, Abeokuta

267 2. His Majesty ObaHalldu Adedayo Laloko The Agura of Cbagura, Abeokuta

APPLICANTS 3. His Majesty Oba (Dr.) Olawale Adisa Odeleye The Olowu of Owu, Abeokuta AFFIDAVIT IN SUPPORT OF MOTION I, CHIEF RUFUS ONIFADE, Nigerian citizen, Business-man, of Akogun Compound, Totoro, Owu, Abeokuta, do hereby make oath and say that: 1. I am the Akogun Owu, Abeokuta and one of the King-makers of Owu, Abeokuta. 2. I have the authority of the Applicants to swear to this affidavit. 3. I am informed by and I verily believe the 3rd Applicant that: (1) The applicants are members of the Egba Traditional Council (hereinafter referred to as "the Council")/ the Plaintiff herein. (2.) The Council did not hold any meeting which decided that the suit herein be instituted. (3.) The Council has not empowered His Majesty Oba Oyebade Lipede, the Alake of Egbaland, to institute the suit herein on its behalf. 4. It will be in the interest of justice if the Applicants are joined as Defendants in the suit herein so they can be heard. 5. It will be in the interest of justice if the suit is struck out on the ground that the council has not authorised it. 6. I swear to this affidavit in support of the motion to join the Applicants and strike out the suit. SWORN TO at the High Court Registry Abeokuta this 22nd day of January, 1996 BEFORE ME COMMISSIONER FOR OATHS

268 OGUN STATE DEPONENT

IN THE HIGH COURT OF OGUN STATE IN THE ABEOKUTA JUDICIAL DIVISION

BETWEEN EGBA TRADITIONAL COUNCIL AND 1.The Attorney-General sind Commissioner for Justice, Ogurv State. 2.The Executive Council of Ogun State 3.The Military Administrator of Ogun State SUIT NO. M/179/95. PLAINTIFF/RESPONDENT DEFENDANTS/ RESPONDENTS

AND 1. His Majesty Oba (Dr.) Adedapo Adewale Tejuoso The Osile Oke-Ona Egba, Abeokuta 2. His Majesty Oba Halidu Adedayo Laloko The Agura of Gbagura, Abeokuta 3. His Majesty Oba (Dr.) Olawale Adisa Odeleye The Olowu of Owu, Abeokuta

-APPLICANTS

COUNTER AFFIDAVIT TO THE APPLICANTS MOTION DATED 23RD JANUARY, 1996 I, OBA (DR.) OYEBADE LIPEDE, Traditional Ruler, Nigeria citizen residing at Alake Palace, Ake, Abeokuta, Ogun State do hereby make oath and say as follows:

269 1. That I am Chairman/President of the Plaintiff, the Alake of Egbaland and also the Paramount Ruler of Egbaland. 2. That I instructed the firm of Chief Toye Coker .& Co., Legal Practitioners to institute the action herein in the name of the Plaintiff after I had consulted with members of the Plaintiff. 3. That the Affidavit in support of the Applicants' Motion dated 23rd day of January 1996 has been brought to my notice and I fully understood the contents thereof. 4. That paragraph 3 of the said Affidavit is not true. 5. That apart from myself as the President, there are other ten traditional rulers in the Plaintiff Council presently. 6. That the other traditional rulers in the Plaintiff Council had by their joint letter dated 16th January 1996 to the 3rd Defendant/Respondent re-affirmed their support, authority and approval for the action herein. A copy of the letter is attached and marked Exhibit "M.A.F. 7. That the Plaintiff has no claim against the Applicants herein. 8. That I was informed by my Counsel, Afolabi Fashanu Esq. and I verily believed him that the Applicants presence as co-defendants is not necessary for the proper and effectual determination of the main action herein. 9. That it is in the interest of justice that the applicants7 application be refused. 10. That I depose to this affidavit in good faith

Sworn to at the High Court Registry, At this 30th day of January, 1996

1. The Applicants c/o Their Counsel, Chief Bayo Kehinde SA.N., Bayo Kehinde & Co. Legal Practioners,

270 258, Ikorodu Road, Obanikoro, Lagos. OR c/o Owu Palace, Own, Abeokuta 2 The Defendants / Respondents c/o Their Counsel, N.I. Agbelu Esquire, Ministry of Justice, Oke-Ilewo, Abeokuta.

Egba Traditional Council, Ake Palace, Abeokuta. 16th January, 1996. Lt. Col. Daniel Akintonde The Military Administrator, Military Administrator's Office, Oke-Mosan, Abeokuta. Your Excellency, RE: BAALE OF IFO CHIEFTAINCY DECLARATION We refer to the letter dated 28th day of December, 1995 and addressed to Your Excellency by three Sectional Obas of Egbaland dissociating themselves from the law suit instituted in the name of Egba Traditional Council seeking the notification of Baale Ifo Chieftaincy Declaration of 1991. The legal action is a culmination of long-standing objection to the illegal Declaration. We ate surprised that anyone could be opposed to steps being taken to remove an illegality. In any event, as the Alake and Paramount Ruler of Egbaland, he owes it a duty to us and our people to preserve our customs and would accordingly take appropriate measures in that regard. We the undersigned therefore have no objection to the action taken by the

271 Alake to nullify the declaration of 1991 in respect of Baale of Ifo 1. Oba Jacob Olufemi Omolade Olubara of Ibara 2. Oba S.A. Akinlade Amala of Imala 3. Oba M A. Fatona Elewoof Dewo 4. Oba J.O. Telia Onisagaof Isaga 5. Oba Oba tula Eniadenwa Olofinof Iseri 6. Oba SA. Oloyede Onijale of Ijale 7. Oba A. Oyero Oniroof Iro

NOTE Please note that this was only an afterthought. The point is that this issue was NEVER mentioned nor even discussed at any of the Egba Traditional Council meeting as protested by the OGO Obas before the Court action was taken in the name of the Council. Please read "For Record Purposes", carefully once again, to really grasp the point. The anomaly of it ail is that Ifo matter is purely an Egba affair. Five of the seven signatories to this after thought letter are all Egbado's (Yewa's). (See the attached paper they signed to declare that they are NOT Egba's but Yewa's) It is therefore not in their interest to have peace in Egbaland. The other two are AWORIS NOT EGBAS. They are certainly aggrieved. As a matter of fact, it appears they are trying to excel their noncolonial Masters (the Egba Alakes) in the art of Divide and Rule. This is a perfect example of "Hunting with the Fox and Running with the Deer". Should this be allowed to continue this day and age? Is Kabiyesi the Alake and his advisers trying to cut their noses to spite their faces? God help us and save us. (Amen).

272 OKE-ONA EGBA CHIEFS AHD CITIZENS C/O OSILE'S PALACE, SAPON, ABEOKUTA. February 11996 His Excellency Lt. Col. Daniel Aklnlonde Military Administrator for Ogun State Oko-Mosan Abeokuta. Your Excellency, EGBA TRADITIONAL COUNCIL VS OGUN STATE GOVERNMENT COURT ACTION ON IFO BALESHIP DECLARATION - DISCLAIMER We received a copy of the above captioned letter addressed to you and dated 16th January, 1996. The copy was sent to Kabiyesi Osile by Kabiyesi Oba Alake. We comment as follows: (1) ‘ In the lost paragraph of page 1 of the Alake's letter, he made the following erroneous and provocative statement: That the area in Egbaland outside Abeokuta i.e Odedo, Obafemi/Owode and Ifo being claimed by the Agura, the Osile and the Olowu belong to the Alake" In this regard, we should have a look into hislory. When the first Alake was installed in Abeokuta in 1854, he was installed as the Alake of Ake and not of Egbaland. This was the situation with subsequent Alakes until 1920. It was Kabiyesi the Alake, Oba Ademola II, who was installed in 1920, that first assumed the title Alake of Abeokulo. When Kabiyesi Alake, Oba Oyebade Lipede, was installed on the 5th of August 1972 as the 9th Alake, he was installed as THE ALAKE OF ABEOKUTA and NOT Alake of Egbaland- The following questions therefore arise: When did ihe Alake come to own the areas of Egbaland outside Abeokuta as staled in Kabiyesi Alake Oba lipede's letter?

273 (a) Was it when he was Alake of Ake? or (b) When he became the Alake of Abeokuta? or (c) When he derided he should be addressed Alake of Egbaland? The drove statement can only be true either if the Alake can prove to us that the Egbo Alake people once conquered the Oke-Ona or Gbaguro or Owu people in wars or that they were brought to Abeokula by the Egba Alakes as slaves or (war) captives of war or as refugees. None of these is true. We all came to Abeokuta as equal partners in progress waging all the wan side by side. Infad, it wasTejuoso the Chief Priest, on Oke-Ona son, who, through the Ifo Oracle, made H possible for the Egbas to come to Abeokuta. This is the reward he gels for his sincerity and loyally. Sodeke (Egbo Alake], Lunloye (Oke-Ona), Agbo (Gbagura) were the leaders and heroes who led us to Abeokuta in 1830.

They fought most of the Egbo wait together side by side taro (Ds-n) Id Ik Own people to join m in AknblP m 1134 If there was ever any wor' between AefyboAJofces tod Oke Ono hjh people offer the him how settledinAbeokuta and offer Sodefce hod died in 1845 and sent the Ako poopJe outside town w the days of Oywdyi Oath {Okt 0mi) Hu: n Mbewtarted by dfic s famous loslwbr ds lo (lie fgbos: Ki ogun mo jo loot; Hi Ogvn maja liwo; Ki o mo le wo Afee do schin a It ore Ako it sahio odi *

Translated into English would rood: "There should be no war against ilewo and Ibero nod As Ab people should nol be dr wen out of to. "Bui in the end, lbs Ilewo and Ibora pwpfi in hhmd 'in war and iho Ako people were driven out Jo J«ir wiKkirli td tu»?i >.e lo the present Ake in

274 Iboiapa land. So therefore follows lhal if at all jhere should hr toy Mortor/WtoK relationship, tin- Oko-Qw poapfi AwAlho Ao Master m this com However, the days of slavery me over II should oka now be wmi'antcd hem ighofood w*ti immediulc effect. Justice and fairpfay must bo established. WMi At bewelrt oI Himls'sH mb «Mld nmm A At conclusion that Kabiyesi (Oba (ipedc) hod steadily worked towards this phwwed sWc-meni hr mmhme mm i system that used to emphasise cor unify or togetherness hod been stemMy eroded end set iri;Jr s»m e. otlmi I V6i) (i had been ihe usual practice, from time immemorial, lhatoll At four swlianol Okn (Afob, OsAe, kfmt mi OW-u} would jointly sign most documents concerning fgbolond (o) The History of Abeokuta by A.K. Apsale is full of several examples of this eg i. The Judicial Treaty of 1904 ond (ii) the Seditious Ordinance Treaty of IWhoAupwIbr Ae Aoo msti

275 II, Ae Olowu of Owu (v) Oba Lalubu II, Ae ObAora ol Ibcia (Photocopy enclosed)

-3- (d)Kabr/esi Make Oba Mololarunso Oyebade Lipede 1 came on the throne of his forefathers in 1972. Kabiyesi Obo Dr. Adedapo Adewale Tejuoso, the Osilc, Oke-Ona Egba came on the throne of his forefathers in 1989. He (the Osile) bod never been priviledged to Sign a single document (or Egbaland. We are also reliably informed that Kabiyesi, Oba Halidu Adcdayo Laloko the Agura of Gbagura who ascended the throne of his forefathers in 1980 had not been so privideged not to even talk of Kabiyesi Oba Olawale Adisa Odeleye, the Olowu of Owu who only came on the throne of his forefathers two years ago. It is time we resudtale and appreciate the strength in unity of the four equal Arms joined together in the symbol of Egbaland. This is the surest way to peace, stability and progress in Egbaland. The next important but most contradictory statement made in Kabiyesi Make's letter is in paragraph 2 of page 2 where he said: "Following the wake of the Yoruba inter-tribal wars, in the early 19lh century, the homesteads were destroyed and we all came to five together at Abeokuta around 1830." Despite this statement, the Make went on to elaborate extensively on homesteads which according to him hove been destoyed One would have thought that this very statement makes homesteads irrelevant be that as it may, of more importance are the number of villages and towns, the extent of land areas and population belonging to each section of Egbaland in the respective areas of Obafemi/Owode, Odedo, Ifo and Abeokula. Even then, talking about homesteads and going by the Aloke's letter, the

276 Osile (Oba Tejuoso) inherited B townships in Abeokuta when he arrived on the throne of his forefathers. The Alake has at least acknowledged, in his letter, that the Osile has three homesteads. But the fad of the matter is that the Alake has even claimed what does not traditionally belong to him or Egba Alake. IDERE, IDOFIN AND IMALA which he mistakingly claimed in his letter, traditionally belong to the Osile (Oke-Ona Egba). If this mistake is correded, then the Alake should credit six homesteads to the Osile and NOT 3 as he inadvertently did. In any cose, some of these homesteads like Ake, llogbo, Hole, Erunwon etc are so small that only one town or homestead of Oke-Ono (Osile) can contain or swallow about 5 homesteads of Egbo Alake (Alake) put together in size ond population The number of towns and villages of Oke-Ona, Egba section with their land sizes and population trill compare very favourably, if NOT better, with those of Egba Alake in Egbaland. In d very recent survey of an area of 25,000 hedares in Ifo Local Government Area containing about 110 villages and towns, 61 of these villages belong 1o Oke-Ona (Osile) ond only 27 belong to Egba Alake (Alake). This obviously is a reflection of what is likely to be the situation in most areas of Egbalond. The truth of the matter is that the Osile has very extensive areas of land, villages and towns in the three areas of Egba (Obafemi/Owode, Odeda and Ifo) outside Abeokula. Kabiyesi the Alake even forgot that it is not all of the Oko villages that hove been carved out to Remo division. There are still quite a number of them (including Tejuoso Village) in Obofemi area of Egbo division. If indeed the Alake owns all the Eyba land outside Abeokufa, why is it that (at least, since the present Osile came to the throne of his forefathers in 1989) the Alake and the Egba Alake people have done absolutely nothing to recover Orile Oko land from Remo division? Orile Oko consists of over 50 villages founded and inhabited os

277 virgin lands, by Oke-Ono Egba people originally. It was never offecled nor conquered by war.

13 Obas, Olokos of Oko (Osiles) reigned in Orile-Oko (now in Remo), before coming to Abeokuta in 1830. Eventhough most of it is now inadvertently placed in Remo division of Ogun Stole, it would by the good grace of God return to Oke- Ona Egba sooner than later. (Amen). Oke-Ono Egbo has over 600 towns and villages scattered oil over Egbaldnd (Obofemi/Owode, Odeda and Ifo) outside Abeokuta in Egba division. For ease oPreference, we attach herewith a list of some of the few villages and towns some of our people and townships compiled in a hurry, to mark the Coronation of the present Osile on the 20lh of May 1989. Please see pages 7 to 11 of the attached book written in Yoruba - Ko Se Ma Ni Han Egba" By Chief Ogunwolu— /lfp6/ufyA 5 In Odeda area, the Alake has credited the Osile with two homesteads. He has in this letter been reminded that three of the homesteads he hos claimed for himself and Egba Alake do not belong to Egba Alake and himself. These ore Idere, Idofin and Imalo. They belong to Oke-Ona Egba (Osile). On the issue of IFO area, one must at least give credit to the Alake for staling in paragraph 2 of page 3 of his letter as follows: "In fad, what comprises the ffo catchment area now was won by the combined Egba warriors bnd a combined Egba force ot the settlement" This however became a debit when, further on in paragraph 4 of the same page, he said "There ore only a few villages belonging to the Owus and Egbo Oke-Onas in the area." This statement is discredited by our earlier example of a random sampling of 25,000 hectares of land in Ifo area where there are 110 towns and villages and Oke-Ona Egbo has 61 of

278 them while Egba Alake has only 27 villages. We should not forget the fact that it is only the Osile (of all the 4 Obas in Egbalond) who has on official residence at Ifo till today. Should hordwork steadfastness and loyally not be rewarded or compensated) All the above statements have proved beyond any shadow o( doubt that the Osile or the Aguro or Olowu has just as much right (if not more) to Egbaland (both inside and outside Abeokula) os the Alake. There is therefore no big deal in any of them seeking to "Enact a Gnftaocy Declaration" in any pari of Egbalond. Afleroll, each of them was a President of an Egbo Local Council area from as for bock as 1952 even when the all 'powerful' Kabiyesi Oba Ademolo II, the then Alake of Abeokuta as well os the Sole Native Authority of Abeokula, was reigning. He did not claim the whole of Egbaland for himself. Why should the present Alake (Lipede) now lay such o claim that strikes at the very foundation of Egbaland? Very dangerous precedence.

The second to the last paragraph of page 3 of the Alake's letter reads. In conclusion, it needs to be stressed that since Consenting Authority is an attribute of Paramount Rulership, to lake it away from the Alake is to subvert the status confered on him by Egbo Custom and Law." This is not correct. There are only four sections in Egbaland (Origun merin legbo ni). All others are SUBSECTIONS The symbol of Egbaland consists of (our equal arms joined together in unity. The four sections (a) Egbo Alake Section, over which the Alake is the Prescribed and Consenting Authority. (b) Oke-Ona Egba Section, over which the Osile is the Prescribed and Consenting Authority. (c) Gbagura Section, over which the Agura is the Prescribed and Consenting Authority

279 (d) Owu Section, over which the Olowu is the Prescribed and Consenting Authority. The first three sections arrived in Abeokuta in 1830. The Owu section arrived in 1834 Each of the (our Ohns come to Abeokuta with his own sovereign crown and settled down autonomously with his own people The Alake was just appointed os a matter of chance by his friend, Governor McCullum on the 31 si of January 1898, to be the first

President of the Igbo United Government with the Osile, Aguro ond Olowu as Ministers. It was never meant, to be a permanent appointment. Even if it was, the wind of change that is currently blowing all over the world should not exclude Egboland. It is a well known foct that a Minister in Nigeria today, can become a President of Nigeria tomorrow. It is the some everywhere in the World. Why should Abeokulo, which is only a port of Nigeria, Be different? This domination must stop. Historically (the Crown of the Osile was derived from, the Oranyan himself. ORANYAN, who is the Progenitor of the Yorubos, became the Alafin of lle-lfe and later became the first Aldfin of Oyo dnd then'the first Alofin .of Oko or Oloko of Oko (now the Osile in Abcokula). Pages 32 and 33 of the book "Ripples..." by Oba Dr. Adedapo Tejuoso or Page 9, paragraph 5 of the book on The History of the Yorubas” by the Rev. Samuel Johnson states os follows:

The Alake and the Own of lleso ore said to be nearly related to the Alafin"

From the above story it can be deduced that the Osile is much closer to ODUDUWA IN HISTORY. He should, infact be a Paramount Ruler (Part One Oba). Your Excellency should please see to it that justice is done without further

280 delay. May God continue to use you aright. (Amen). The reasons for this.claim or assertion are numerous. Apart from those stated above, more reasons are sloted in the book "Ripples ^ by Oba DrJtdedapo Tejuoso published in May 1991. See pages 32; 33 and 207 to 214 of the book. On page 208 of the book "Ripples ” paragraphs S and 7, reference is made to the Ooni's address to the Lagos Council on the case of Aka.igbo of Sagamu.Vs Elepe of Epeon the 24th and 28th of February, 1903 op pages.166 and 167 of No. 9 Gazette of the Colony of Lagos. In that report, the Ooni of Ife.listed 21 Obas who had obtained their crowns from lle-lfe as at 1903. These 21 Obos included the four Obas in Abeokulo vi7 Alake, Osile (Oloko of Oko, Agurn and Olowu. It was staled in that report that the Akarigbo was the lost (of ail the 21 Obas listed) to receive his crown from lle-lfe. TheOlu-llaro wos not even on the list. All these 21 Obas listed by the Ooni in 1903 have now become Paramount Rulers in their respective domains except the Osile, Agura and Oiowu. What have they done to warrant this injustice? Even, only last month (Januory . 1996), the Oyo Slate Government upgraded the Oba Okereof Saki, Aseyin of Iseyin, Olugbon of lle-lgbon and Eleruwo of Eruwa to the grade of Paramount Rulers of their respective domains.. These 4 Obas were not even on the list of the 21 Obas mentioned by the Ooni in 1903. May God grant you the courage and fortitude to rectify this domination, marginalisation and Injustice in Egboland. (Amen). Posterity shall lorever-he grateful to you. Thank you and God bless. Yours sincerely,

281 282 283 GBAGURA CHIEFS AND EMINENT PERSONALITIES OUR REF...... c/o AGURA PALACE, YOUR REF ...... GBAGURA ABEOKUTA Phone No: 240030 5th February, 1996 His lExcellency, Lt. Col. Daniel O. Akintonde, Military Administrator for Ogun State, Office of the Military Administrator, Oke-Mosan, Abeokuta. Your Excellency, RE: EGBA TRADITIONAL COUNCIL VS OGUN STATE

284 GOVERNMENT COURT ACTION ON FOR DECLARATION DISCLAIMER The attention of the bulk of the Gbagura Council of Chiefs has been drawn to the Chieftaincy controversy now raging between our Traditional Fathers in respect of the above. It is a matter for regret that such a matter could degenerate to the extent that we the subjects have to contribute to the matter more so when it was observed that our OB A, Kabiyesi, the Agura seems to have been marginalised in some cases concerning Traditional matters in Egbaland. In order to put the record straight, we hereby state as follows: Having seen a copy of the letter, dated 16th January, 1996, addressed to Your Excellency by H.R.H. Oba Oyebade Lipede, the Alake of Egbaland and the Chairman of Egba Traditional Council, through a copy sent to the Osile Oke-Ona (Egba). We wish to observe with due respect that Kabiyesi, The Alake has missed the point in the letter. The issue is not the location of homesteads (Oriles) in Egbaland but that of a measure to promote the better articulation of Egba Federation. Your Excellency, kindly permit us to make a brief summary of the histoiy of the Egba. In the eighteenth centuiy the Yoruba Kingdom extended over the whole country now inhabited by the Yorubas, under the Alafin at the old Oyo. Early in the 19th centuiy it broke up, the tributary princes, among whom were the Egba Obas, throwing off the Alafin's suzerainty. During the 19th Century, the Egba occupied the Egba Forest which extended from the region of the present day AWE westward towards the coast up to the present site of Abeokuta which was then farmsteads and Itoko township where Abeokuta stands today after consulting the ifa Oracle. In the Egba Forest, in modem terms, existed the loose Egba Federation of Egba Alake, Egba Oke-Ona, Egba Gbagura now Gbagura.

285 In the civil wars of 1817-1830 the Egba townships lost any sort of cohesion. Some would join one side and some another. Most of Gbagura townships joined the Oyo, Ife and Ijebu army in destroying OWU. By the later eighteen-twenties nearly all the Egba townships, as well as OWU, had been destroyed. At the close of the operation, one Egba Town in Gbagura which had not been destroyed was Ibadan and so the victors and their Egba Victims regrouped under the leadership of Maye, the Ife generalissimo of the allies. It was then that the Egba realised that they were being continually raided and their men sold into slavery. Their leader Lamodi sought permission for Egbas to cross the Ona river into the Western part of their original territories which they had ascertained could accommodate a large settlement satisfactorily. The powers at Ibadan agreed that the Egbas should heave but pursued them and in the skirmish which Lamodi, the Balogun was killed and Sodeke the Seriki assumed the leadership.

The Egbas eventually arrived at their destination in three groups led respectively by Sodeke (Egba Alake) Lunloye (Egba Oke-Ona) andOluwole Agbo (Gbagura). They all settled around the Olumo rock (hence Abeokuta) with each town in the different division assuming their old institutions. With the open policy declared by Sodeke, the new Balogun, Abeokuta welcomed other immigrants when the Ibarapa for example fleeing from Ibadan invaders came over so did the Egbado towns which had been destroyed by the Dahomey on the pretext that they collaborated with the Egba and frustrated the Dahomey invasion of 1851. The Egba on their part took pre-emptive measures in Egbado safeguarded their trade route to Lagos in the process of which they subjugated Otta and they gained farms for themselves in their

286 surrounding areas. As the Egba derived a new power in Yorubaland their own . constitution at Abeokuta began to evolve. The advent of Christian Missionaries and Egba educated elements brought in new dimensions. Eventually, two of the Obas in the Egba Forest emerged, the Alake and the Agura. Nevertheless, in warlike days, the Ologun (the War Chiefs) were in the ascendant and when their domination became Overbearing, Governor McCullum of Lagos Colony stepped in and established the Egba United Government in 1897 while both the Alake, Osile; Agura and Olowu were given portfolios so that they all featured in the affairs of the Egba Federation. The Obas were assigned specific areas of the Egba Federation. The Obas were assigned specific areas of the Federation to supervise Government activities, with the Osile (covering Obafemi/Owode area) the Agura, (Osiele, Odede area) and the Olowu, (Ifo-Itori area). Apart from the perfect arrangement made by Governor McCullum of Lagos Colony in establishing the Egba United Government and despite the portfolios assigned to the Obas, the government of Western Region in 1952 did the same thing by recognising the Obas by again making them (the Obas) as the president.of these councils, Obafemi/Owode (Osile), Odeda (Agura)and Ifo (Olowu). During the first, second and third Republic, it was a well established fact that the Osile was again made the President of Obafemi/Owode Local Government Council, The Agura was made the President of Odede Local Government Council, while the Olowu, was made the President of Ifo Local Government Council. Even as it is now, on what ground could Kabiyesi Alake have based his argument to deprive the other 3 Obas from becoming Paramount Rulers with due reference to the information like that of Government Gazette No. 9, of the colony of Lagos dated 28th February, 1903 while the Ooni of Ife

287 was invited to Lagos by Governor MaCullum in respect of a dispute between the Akarigbo of Shagamu and the then Elepe of Epe (Now'Alaperu ofiperu) (item 104, General News). It was categorically enumerated in his OONl's address at the Lagos Council on the 24th of February, 1903, We quote: “All crowns were hereditary and that a man could not wear a crown if his father before him had not put on a crown. AU crown were hereditary" The Ooni stated further that "On occasion of original assignment of a crown, a fee of fifty Pounds at least, was paid to the Ooni of Ife. This was demanded only from the first ruler of the territory for which the crown is assigned. His successors are not again called upon so pay the fee". The Ooni went further to state as follows, we quote:- "The following are the rulers to whom crowns have been given by the Ooni of Ife: They are the Alake of Abeokuta; the Olowu of Owu; (Abeokuta); the Alafin of Oyo; The Oba of Ado; The Osemawe of Ondo; The Awujale of Ode (Ijebu), the Alara of Ara; The Ajero of Ijero; The Orangun of Ila; The Owa of Ijesha; The Alaye of Efon; the Olojude of Ekiti; the Olosi of Osi, The Ore of Otun; The Akarigbo of Remo (Ijebu); The Alaketu of Ketu;

The Elekole of Ikole; The'Olowo of Owo; The Ewi of Ado; The Oloko of Oko (Abeokuta) and The Alagura of Agura (Abeokuta). Presently, it is only these 3 Obas (Osile, Agura and Olowu) among the 21 Obas enumerated that are yet to become Paramount Rulers; even the Akarigbo who was mentioned to be the least among them is today the Paramount Ruler of Remoland while the Olu of Haro who could be assumed to be far behind them is today the Paramount Ruler over the (Egbados) Yewaland. In 1982, during the Second Republic, moves were made with due reference to the Permanent Secretary, Ministry of Local Government and

288 Community Development letter No. GMA. 73/Vol. 11.399 by the State Government that the 4 Divisions (Egba, Ijebu, Remo and Egbado) should recommend more of their Traditional Rulers for upgrading to First Class status of which it was the Alake that stood against his other brother Obas through-out the whole Ogun State because for reasons best known to Kabiyesii Alake. As contained in the said Oba Lipede's letter that Gbagura has no single homestead (Orile) in the three local government areas, to us, it was a fallacy, but since the homestead is not an issue as earlier expressed, we thank the Almighty God that we have not been disassociated in Egbaland. Although, we do not intend to drag the issue of homestead but since Kabiyesi Alake had claimed that Gbagura has no single village in the three local governments to warrant having a homestead (Orile), and in order to put the record straight, the following villages belong to Gbagura in the three Local Government Areas: A. ABEOKUTA NORTH LOCAL GOVERNMENT: (OKE-OGUN AREA) Over one Hundred Villages in Oke-Ogun belong to Gbagura while the Villages are as follows: Onisasa, Denro, Agbagi, Jagunna, Oke-oko, Owe-Arunlola, Mogbade, Desinoye, Nisa, Fapote, Iddo-Agura, Idi lya, Asipa-Ijeja, Jagunna, Lujesun, Owe-elepo, Epo, Gbegbin, Ekerekoro, On'botunje, Laleye, Ekiti, Idiori-Ona Ayetoro, Ika-Olaba, Idi-Igba, Basero, Oko, Ogboye, Lukosi, Alaja, Olubo, Ikereku, Base Olodi, Ggbengberi, Agarawu, Onigangan Gbose, Ibaro, Ijayej-Agunna, Ola-Ifa, Ilugun (Mile 2), Abule-Oke, Iwofun Odubade, Ikereku-Olodi, Laluwe, Akiegun, Mulero, Ilala, Ika Lugbase, Ike-AI; , Jandu, Igbo-gbede, Seriko, Ogogo, Mogaji, Offa, Arin-ola, Majape, Sikiru-Sobaloju, Abule Titun, Nini, Abibu, Ggbegede, Aka-Alaro, Dikuta, Obete, Mologede-Adigun, Oro-erin, Alamala, Aragba, Otegbade, Ogbogbo-Agusi, Morilewa, Ajibefun, Ijaiye-Fabumi, Falekan, Olaluwe,

289 Aje, Akinwumi, Remi, Ogunwoolu, Yogun, Alaru, Imadi, Luhani,. Ikumapamu, Ilu Isago, Muke, Ikereku-Idan, Olouni, Sikini, Molakun, Ogongo, Abese, Fagbenro, Adeleye, Animasaun, Elepo, Kogo, Ikereku-Ilewo, Akinniyi, Alamutu, Agberu, Kumowoyi, Igbopa, Yasufa, Iyalode, Agbasa, Malowo, Loki, Sarumi, Aragba, Oyodunni, Sango-Ole, Idere e.t.c.

B. GBAGURA VILLAGE: IN ODEDA LOCAL GOVERNMENT AREA are as follows: Ayetoro-Budo, Jakola, Iddo, Beegun, Sotan, Afemo, Iwo- Oke, Keere-Akingbotun, Akinbon, Agbede, OjoooShotunde, Ojoo-Elesan, Aragba, Akeja-Papa., Osiele Alagbon, Kereku-sidi, Aiyedun, Ikereku-Ekerin, Ojokodo, Osielle, Lemomu, Oyinkan, Ntoye, Apana, Akingbade, Apata, Lande, Balogun Ibadan, Iwo-Ali, idi-ose, Erinomo, (Kuto Akinsoji), Lerinoja, Babalogun Lampejo, Ado, Papa, idi-Oro, Oyaniyo, odofin, Ikereku, Ariwo Ikerewu, Adedun, Ereke, Ojoo, Oke-Odo, Oke-Obada, Abule Isale, Agbunrin, Papa Ajibulu, Lusodo, Idiagbon, Idi-Alu, Ika, Idi-oro, Luhani, Abule -Oke, Aule Gbagrura \da Olugbo, Others are Oniyanrin, Okiri-Ojule, Kugba, Otere Adepegba, Ajomo, Jagunna, Ojikan, Akobale, Gbagura, Sogo-Olu, Aremo, Osin, Baalaje, Ewuyi, Osinko, Beegun, hvo Isale, Iwo Oke, Ojoo, Lebute, Areta, Ayogun, Molakun, Lupate, Ekerin, Elegba-Ada, Oniyanrin, Abule Igbo, Aro-Obo, Arusa, Efunsowo, Ikereku, Tigba Are Meya, Ojusongo, Ajemo-Ola e.t.c.

C. GBAGURA VILLAGES IN IFO LOCAL GOVERNMENT AREA, are as follows: Adebari, Akinrinola, Somefun, Ika Lugbase, Ika Oguimolu, Ika-Isaye, Eleyele, Ika-Anoba, Ogunsolu, Pataleri, Mosan, Balegbe. e.t.c.

290 With all the aforementioned villages within the three Local Government Areas coupled with the 17 Townships within the Gbagura municipalities, we will appreciate if Kabiyesi Alake could fault all the authenticated Gbagura Villages within these three Local Government Areas. As claimed by historians, both Egba Alake, Oke-Ona and Gbagura arrived Abeokuta on the same day in the year 1830 since then, we have been living together peacefully. Since all the Vorubas are descendants of Oduduwa from Ile-Ife, we should not allow anything- religion, politics, business or any other personal interest to divide Egba Kingdom. Let us always put upper most in our thoughts and deeds the peace and progress of our fatherland so that we, like our fore-fathers before us, can have a generous legacy for the generation coming after us. Finally, Your Excellency, we want to thank you greatly for hearing from us, while we rest our case for now. Thank you and God bless. We are, Yours sincerely, For and On behalf of Gbagura Chiefs and Eminent Personalities, cc:

1) H.R.H Oba Oyebade Lipede Tho Alalco of Egbaland 2) H.R.H (Dr.) Adedajjo Tejuoao Karunwi III Osile Oke-Ona 3) H.R.H. Oba (Dr.) Adisn Odoloyo Lagbedu I Tho Olowu of Owu-Abeokuta.

291 (AAF1N OBA OLOWU, OWU ABEOKUTA) P.O. Box 5167 TotoroOwu Abeokuta: 039-240098 Our Ref. | Your Ref His Excellency Lt. Col. Daniel Akintonde The Military Administrator of Ogun State Office of the Military Administrator Oke-Mosan Abeokuta. Your Excellency, RE-EGBA TRADITIONAL COUNCIL VS. OGUN STATE GOVERNMENT COURT ACTION ON IFO BAALESHIP DECLARATION - DISCLAIMER We refer to the letter dated 16th January, 1996 written by His Royal Highness Oba (Dr) Oyebade Lipede 1, the Alake of Egbaland on the above subject matter in response to the letter dated 28th December, 1995 written to you by Oba (Dr.) Adedapo Adewale Tejuosho, Karunwi III, the Osile of Oke-Ona Egba; Oba Halidu Laloko, Sobekun II, the Agura of Gbagura and Oba (Dr) Olawale Adisa Odeleye, Lagbedu I, the Olowu of

292 Owu, Abeokuta on the above subject-matter. The Central arguments adduced by Kabiyesi the Alake in the letter referred to above were based on certain false premises concerning the meaning, status and context of a Consenting Authority. : CONSENTING AUTHORITY 1. (a) While it may be true that Consenting Authority is due onFebruary 12,1996 applicable to Recognised Chieftaincies, it is not correct that it is an attribute only of Paramount Rulership, as claimed by the Alake. The Chiefs' law, Cap 20 Section 18 does not confer such an attribute. Consenting Authority can be granted to any ruling house chieftaincy other than a Paramount Ruler, if justified by history, native Law and Custom, and Tradition, as in the case of Olowu of Owu. (b) It is also to be noted that in the case of a Prescribed Authority for Minor Chieftaincies like Baales, etc, the WRLN 335 of 1958 (section 22 (3) (a) confers Prescribed Authority in the respective areas of Egbaland on Sectional Traditional Rulers, thus:

SERIAL PRESCRIBED AUTHORITY AREA 1. Alake of Egbaland Egba Alake Section 2. Osile of Oke-Ona Egba Oke-Ona Section 3. Agura of Gbagura Egba Gbagura Section 4. Olowu of Owu Egba Olowu Section

It is thus clear that the Alake has authority only over Egba Alake Section of Egbaland.

2. It is also a fallacy to speculate that Consenting Authority is based on the number of homesteads (or Oriles) present within a domain.

293 This premise is obviously incorrect as original homesteads which had been destroyed by Civil Wars could not give indication of the current population pattern and composition of the new settlers and owners of the land. The issues of Consenting Authority could only be best ascertained by reference to History, Custom and Tradition (people), and legal enactments.

HISTORICALLY The history of Egbaland has been well documented in many books, many of which were written by non-Egbas and some by Egbas. The Egbas, now including the Owu, settled in the present Abeokuta and region between 1830 to 1834. The first Alake of Ake Oba Okukenu was crowned in 1854. The first OJowu of Ovvu in Abeokuta, Oba Pawu was crowned some months after in 1855. Each of the two Obas ruled independently over his domain. Not until 1898 at the instance of Sir McCullum (Governor of Southern Protectorate) did the four (4) Obas in Abeokuta meet face to face to form a government to administer Egbaland. In 1898, the Egba United Government was set up under a leadership of the four (4) Crowned Obas with Alake as the Chairman, not as a Paramount Ruler. From the above, it will be seen that historically and traditionally, the administration of Egbaland was in the hands of the four (4) Obas who are the Consenting Authorities for their own Sections of Egbaland. No other OBA apart from the four (4) was part of that government, hence the four joint hands which form the official CREST or EMBLEM of Egbaland, symbolizing the four equal Sections. LEGALLY The 1898 Declaration marked the beginning of the legal basis for the

294 administration of Egbaland. The four (4) Crowned Obas in Egbaland constitute four (4) PILLARS (i.e. ORIGUN MERIN EGBA). The Law appointing each Oba recognised the prescribed area of authority e.g. The Olowu of Owu is the prescribed authority or Consenting Authority for the Owu Section of Egbaland. Even in the modem administration of Egbaland, the Local Government law recognised the area of influence of Olow u of Owu by appointing him the President of Egba - Ifo District Council (Ref: WRLN 169 of 1955). The WRLN 170 of 1955 also appointed the Osile of Oke-Ona as President of Egba-Owode District Council while WRLN 166 of 1955 made the Agura of Gbagura as President of Egba-Odeda District Council. Administratively, the Egba United Kingdom was divide into four (4) PRINCIPAL PROVINCES AS FOLLOWS:

(1) Egba Agbeyin (Alake) (2) Egba Oke-Ona (Osile) (3) Egba Owu (Olowu) (4) Egba Gbagura (Agura) (See A.K. AJISAFE Chapter 6. Page 19)

THE PEOPLE On Page 3, Paragraph 1 of his letter referred to above, His Royal Highness, Alake of Egbaland stated that the Ifo CATCHMENT area was won by combined Egba Warriors against the Dahomeans and the Egbados, but failed to indicate the prominent roles played by the Owu Contingent of the combined Egba Army. In many of the wars waged by the combined Egba Army, the defeat of the enemies was largely due to the Owus. This was confirmed by Professor S.O. Biobaku (the Bapitan of Egbaland) when he said in Page 23 of the book EGBA AND THEIR NEIGHBOURS "Egbas owed much of their victories

295 to the heroism of Owu Contingent". Some of the Owu heroes during the wars include, Olafakun, Matiku, "Iyalode Tmubu", Olusunmade, Jogunomi, Ojukotimi to mention a few. From the above, it would be seen that the OWU CONTINGENTS not only fought gallantly during the wars in all of the areas in Ifo and District, and including Aro, Oke-Ata, Idi-Ori, etc., but the Owus settled there, and are physically in possession of the land containing the towns ana villages which are more than three hundred (300) today. The settlement pattern of these towns and villages shows that it was the people of Owu that founded them and have continued to live and work there, even though some of them come home to Abeokuta periodically for Owu Festivals ever since. A visit to these villages and towns will show that majority of the old people in the settlements have Owu Tribal Marks. All the Baales in these villages and towns hold allegiance to the Olowu of Owu, Abeokuta.

HOMESTEADS On Page 2, Paragraph 1 of Kabiyesi Alake's letter under reference, he stated that "Homesteads (ORILES) of the Egbas scattered in the old Egba Forest were Destroyed during the Yoruba Inter-tribal Wars and all of us came to live together at Abeokuta around 1830". It is contradictory for His Royal Highness the Alake of Egbaland to now assert that the Homesteads which were destroyed completely before 1830 could now be the basis of his current claim and assertions. The present Egbaland since 1830 was acquired and preserved by war and conquests; most of it as virgin lands, with Abeokuta at the centre. Egbaland stretched from River Oba on the North to Ebute-Meta on the South and from Oshun River on the East to Ipokia with Yewa River on the West. Please refer to History of Abeokuta by A.K. AJISAFE Chapter 6,

296 Page 19. In respect to Itori in Ifo District, the Baale of Itori has always been installed by the Olowu of Owu or His Regents or Representatives. Itori is surrounded by over thirty (30) villages including Elere-Adubi, Onigbedu, Babalawo, Olujobi, Omolasin, Lapeleke, Afowowa-Gbelu, Afowowa-Arolupo, Abule Owu, Ajipatu, Onikoko and others, all owing allegiance to the Olowu.

IFO TOWNSHIP It is not correct for Kabiyesi the Alake to claim that any Alake founded the Ifo Market or Township. That claim was a perversion of the truth hawked around by Chief Oluomo, the current Baale of Ifo, in his naked ambition to falsify historical records in favour of the Alake in order to obtain a crown illegally. The fact is that there are two (2) settlements at Ifo, namely 1. Ifo village founded and inhabited predominantly by the Owus, but with settlers from other Sections of Egba; 2. Ifo Railway Town. Ifo railway town is a cosmopolitan settlement inhabited like Abeokuta by the four (4) Sections of the Egbas and other strangers. Out of the five (5) Baales that have ruled Ifo, One (1) is Egba Alake, Two (2) are Owu, One (1) is Gbagura and One (1) is Oke-Ona. Contrary to Alake's claim, all previous Baales have been installed by Owu Chiefs under the Olowu's authority. For instance, Chief Joseph Adebasin the third Baale of Ifo who is from Egba Alake, was installed by Chief Jokosenumi the Balogun of Owu and Ekerin Egba on the instructions of the Olowu Gbadela II. It is also not true that the Alake installed the current Baale. Chief Oluomo was installed by Deputy Governor Adeolu Balogun in March 1990, on the basis of the 1989 Ifo Chieftaincy Declaration, because as a Gbagura, he satisfied the Chieftaincy rotational criterion.

297 The fact that the Owu had two (2) out of five (5) Baales shows the predominance of Owu influence in the area. Majority of the villages surrounding Ifo township are inhabited by the Owus since the conquest. These villages include, Pakoto, Ilepa, Papa, Abese, Apomu, Arigbajo, Ejio, Gudugba, Adewolu, Ibogun Oshungboye, Ibogun Ajiode, Ibogun Olaogun, Alalabi, Ajegunle, Yobo, Elere-Adubi and many more. The Baales in these villages and towns hold allegiance to the Olowu of owu, Abeokuta. The Ifo Chieftaincy Declaration amendment of 1991 which confirmed the Olowu of Owu as the Consenting Authority for the appointment of the Baale of Ifo is there based on sound historical facts, native law and custom, and tradition of Egba people, and on consistent legal enactments for Ifo township and surrounding regions. To change the Amended Ifo Chieftaincy Declaration of 1991 as requested by the Alake would be a perversion of justice, and would greatly offend the traditionally and legally entrenched position of the Olowu of Owu as the Consenting and Prescribed Authority of Ifo catchment area since the recent settlement of Egbaland, but more particularly since 1955 when the Western Regional Government made the Olowu of Owu the President of Egba-Ifo District Council. Gathering of the Storm 301 The fact at issue therefore is no the location of old and destroyed homesteads (Oriles) in Egbaland, but that of a legal and administrative measure to promote the better articulation of Egba Federation which was the basis of the settlement, preservation, and administration of the four Sections since 1830 under Four Sovereign Kings, working and co-operating together for the mutual preservation and advancement of each section or sub-group.

298 Since each of the four Obas - Alake, Osile, Agura and Olowu - received his ancient crown from Oduduwa at the source, none is, or should now be made Superior or sub-ordinate to the other. Every action of the Egba Alake has been to subjugate the other three Sections inordinately. This is not acceptable. Together as independent sovereign people, the four Sections cooperated freely to secure, liberate, preserve, and settle on Egbaland with their respective sweat and blood over 160 years ago. It is utterly in bad faith and in bad taste for any one of the four to now selfishly lay sole claim to a common heritage. The Yoruba adage says. "Oko kiije ti baba ati Omo ki o ma ni aala", meaning "a farmland belonging to father and son must surely have a boundary." With great respect, Kabiyesi, the Alake does not, and cannot alone own the Consenting Authority over the whole of Egbaland. He must be allowed to maintain Consenting Authority over the Egba Alake Section only, according to the spirit and tradition of the Egba Federation, and allow his brother Obas - the Osile, the Agura, and the Olowu - to maintain Consenting Authority over their respective Sections. Any previous errors, or anomalies enjoyed by the Alake must be now rectified and not aggravated, The Amended Declaration on Ifo Baaleship Chieftaincy of 1991 confirming the Olowu of Owu as the Consenting Authority must be sustained and maintained for the peace and order, j ustioe and good government in Egbaland.

299 300 (AAFIN OBA OLOWU, OWU ABEOKUTA) P.O. BOX 5167, TOTORO OWU ABEOKUTA 039-240099 Gathering of the Storm 305

301 (AAFIN PBA OLOWU. OWU ABEOKOTA) P-O. BOX 6107, TOTOROOWU ABEOKUTA

Gathering of the Storm 307

oiouiii i»ninc€

302 (AAFIN PBA OLOWU. OWU ABEOKU1A)

(AAFIN OF OLOWU. OWU.ABEOKUTA) P.O. BOX 6107, TOTORO OOWU ABEOKUTA 039-20090,

303 (AAFIN OBA OLOWU. OWU ABEOKUTA) P.O. 00X6107, TOTORO OWU ABEOKUTA

(AAFIN OBA OLOWU OWU AOEOKU.TA)

304 (AAFIN OBA OLOWU OWU ABEOKUTA P.O. BOX, TOTORO OWU ABEOKUTA: 039-240099.

(AAFIN OBA OLOWU. OWU AIW OKU I A) P. O. BOX 6107, TOTORO, OOWU ABEOKUTA.

305 Chapter 10 UPGRADING OF TRE THREE OBAS TO PARAMOUNT STATUS OKE-ONA, GBAGURA SC OWU SECTIONS OF EGBALAND c/o OSILE PALACE c/o AGURA PALACE c/o OLOWU PALACE Sapon Agura Road Oke Ago Owu Abeokuta Abeokuta Abeokuta 12th February, 1996 His Excellency Lt. Col. Daniel Akintonde Military Administrator for Ogun State Oke-Mosan Abeokuta Your Excellency, UPGRADING OF THREE EGBA OBAS TO PARAMOUNT RULER STATUS We the undersigned hereby wish to draw your Excellency's attention to an anomaly which had existed in the Traditional Institution of Egbaland for the past many years. Knowing you to be a just, fair and impartial Administrator, we hold the strong belief that you will use your good offices to effect a correction now in the interest of justice and equity by making the Osile, Agura and the Olowu Paramount Rulers in Egbaland over their respective Sections or domains. 2. In 1982, the then Governor of Ogun State, Chief Olabisi Onabanjo, through his Permanent Secretary, Ministry of Local Government and Community Development sent out a letter Ref. GMA 73/V61.II/399 requesting the Alake, Oba Oyebade Lipede to recommend some Obas in Egbaland to be promoted to First Class Obas. The Chiefs and representatives of each of the three Sections - Egba Oke-Ona, Egba

306 Gbagura and Egba Owu - submitted letters of Recommendation for the Promotion of the Osile, the Agura and the Olowu respectively to Class One Obas. For reasons best known to the Alake, Oba Oyebade Lipede, he did not accede to this request, and so his three brother sectional Obas were not promoted during the State-wide exercise. 3.Similarly, on the 4th of April 1991, Oba Dr. Adedapo Tejuoso, the Osile Oke-Ona Egba made a request to the Military Governor - Captain Olaseinde Joseph to make the Osile, the Agura and the Olowu Paramount Rulers in Egbaland. (See also pages 207 -214, especially pp 213 and 214 of "RIPPLES" by Oba Dr. Adedapb Tejuoso). 4.Now, there are only four (4) Traditionally Recognised Sections in Egbaland: i. Egba Alake Section, over which the Alake is the Prescribed and Consenting Authority; ii. Egba Oke-Ona Section, over which the Osile is the Prescribed and Consenting Authority; iii. Egba Gbagura Section, over which the Agura is the Prescribed and Consenting Authority; and iv. Egba owu Section, over which the Olowu is the Prescribed and Consenting Authority. 5.All the other Obas in Egbaland operate within Districts or Sub-sections, and not over Sections. Besides, the eight (8) other Obas in Egbaland are not Egbas. They are, by their own claims: a) Egbados - including Olubara, Amala, Elewo, Onisaga and Onijale (as contained in Yewaland book), b) Aworis - including Olota, Olofin Isheri, and Oniro (see page 9 of the Guardian Newspaper of 18 January 1996, where they opted to join Lagos State). 6.Today, in practice, apart from the Alake, there is no distinction between the three Sectional Obas in Abeokuta and the eight District or

307 Sub-sectional Obas in Egbaland. This situation vividly paints an absurd picture when we remember that the Agreement granting the Olubara permission to resuscitate his crown in Abeokuta in 1952 was jointly signed by the then Alake, Osile, Agura and Olowu - the four Egba Authorities.

This is not difficult to understand because historically each of the four Egba Obas is the owner of an ancient crown direct from Oduduwa. 7.On the 28th-of February 1903 (recorded on pages 166 and 167 of No. 9 Gazette of the Colony of Lagos) the then Oni of Ife, Oba Olubuse 1, on an invitation by the Colonial Governor, visited Lagos to address the Lagos Council on the case of the Akarigbo challenging the right of the Elepe of Epe to wear a beaded crown. In his statement, the Oni listed the names of 21 Obas who had, as at that time, obtained their crowns from Ile-Ife.

Prominent among the list were:- - The Alake of Abeokuta - The Oloko of Oko (now Osile, Abeokuta) - The Alagura of Agura (Abeokuta)

The Olowu of Owu (Abeokuta) The Oni even went further to state that of the 21 Obas listed, the Akarigbo of Sagamu was the last to obtain his crown from Ile-Ife. Today, all the 21 Obas listed in 1903 (except the Osile, the Agura and the Olowu) have already become Paramount Rulers in their respective domains. 8.In Ogun State, the Olu of Haro who was not even among the 21 Obas listed, is now a paramount Ruler. Yet, the Osile, the Agura and the Olowu who are custodians of ancient crowns from Ile-Ife are being denied their rightful positions. This is an unjustifiable anomaly which needs to be speedily rectified or corrected.

308 9.We are convinced that history and posterity will salute and praise your courage, fairness and sense of justice if you make bold to redress this glaring anomaly and confirm the Osile, the Agura and the Olowu as Paramount Rulers over their respective Sections and domains in Egbaland.

10. We believe you will want to grant our request because in other States like Oyo where situations less compelling than this have surfaced, age long acts of domination by the Alaf in of Oyo have been stopped. Your colleague, His Excellency

Colonel Ike Nwosu has recently upgraded the status of some Obas including the Okere of Saki, the Eleruwa of Eruwa, the Olugbon of Ile-Igbon, Aseyin of Iseyin and the Soun of Ogbomoso to a level similar to those of the Alafin of Oyo and the Olubadan of Ibadan. All of these six Obas, except the Alafin of Oyo, are not even in the 1903 list of ancient crowns. Yet, their status has been raised to that of paramount Rulers in Oyo State.

11. Where there is a will, God always shows the way. May God guide you to be the courageous agent of truth, fairness and justice in this matter by acceding to our humble request.

Thank you and God bless. (Amen).

Yours truly,

309 OKE-ONA SIGNATORIES TO THE REQUEST FOR THE UPGRADING OF THREE EGBA OBAS TO PARAMOUNT RULER STATUS

310 AGURA SIGNATORIES TO THE REQUEST FOR THE UPGRADING OF THREE EGB A OBAS TO PARAMOUNT RULER STATUS

OWU SIGNATORIES TO THE REQUEST FOR THE UPGRADING OF THREE EGBA OBAS TO PARAMOUNT RULER STATUS

311 Provided its a rubber stamp bearing the Words 'Egbs Traditional Council may be used until such time as a real shall be procured. 5, The area of authority, of the Traditional Council shall be ths area of authority of the following Locsl Government; (i) Abeokuta Local Government (ii) Ifo/Ota Local Government (iii) Obafemi/Owode Local Government (to) Odeda Local Government 6, (1) The Traditional Council shall be competed of The President] (ft) Eleven traditional members in the area of the traditional Council; and 1 (4) Four ex-officio member. (a) This quorum should be six members. 7, (1) The President of (he Traditional Council shall be the Alske of Egbaland The traditional members shall be the persons for the time being holding the following Chieftaincy tiflest (1) Tho Osile of Oke-Ona (ii) The Agora of Gbagura (iii) The Oloani of Owu (2) The Olota of Ota

(v) The Olubara of lbara (iri) The Onimala of Imala (wi) The Oniro of lro (iii) The Olofin of lsheri 1 The Elewo of llewo 1 (iv) The.\Pniehega of lahaga (xi) Tho Oba.of Ijalo Papa.

312 The ex-officio member of the Council ahall be the peiaona for the time being occupying the following postal (i) The Chairman, Abeokuia Local Government; (ii) The Chairman/Ifo/Ota Local Government; and (iii) The Chairman, Obafemi/Owode Local Government; and (iv) The Chairman, Odeda Local Government. 8. (j) There shall be a Secretary to the traditional Council to he appointed by the Local Government Service Commission who shall under the direction and control of the President of the Council, carry out the tiny to day sdminlsttation of the a (Taira of the . Council ;nnd without prejudice to the generality of the foregoing the Secretary shall be responsible for the following matters that is to say: i All the powers and functions specified m sections 76 and 79 (1) of the Local ) Gdvcrnmcnl Law No. 9 of 1976. (a) in the absence of the President of the Council members present shall elect any one of their members.to preside over the meetlhg of the Traditional Council. 9. The Traditional Council shall exercise in its area of jurisdiction— (a) all the powers and functions specified in section 7 of the Local Government Law, 1976, No,9 of 1976; and 1 (b) all the powers and functions conferred upon a traditional Council by virtue of tnc provisions Of sections 77,78 and 79 of the said Law. Made at Abeokuta this lath day of June, 1980. Chut Victor Olabisi Onabanjo, Governor, Ogun Stall of Nigeria

Akangbo of Remo Alaperu of lperu Odcmo of lshara Ewusi of Makun Alave Ode of Ode-Remo Olofin of llishan Onipara oflpara Ologerc of Ogere Alakenne of Ikenne Lemo of Ogijo

313 Chiefs Remo Local Government Council walk.

DELEGATION OF FUNCTIONS By the powers conferred upon the Governor in Council by subsec- 120 of(1) and 12) of section 26 of the Chiefs Law are hereby delegated *2i of J96i. to the respective Prescribed Authorities mentioned in the second n of 1963 column of the Schedule hereto with respea to the minor Chiefs ii6 of1966, whose chieftaincy titles are associated with the native communities 84or 1969. in the respective areas mentioned in the third column of the n of mi. Schedule.

SCHEDULE

Serial Prescribed Authority

1. The Aiake 2. The Oshile 3. The Agura 4. The Olowu 5. The Chieftaincy Committee of

Our Distric Council appointed under section 5 of the Chiefs Law.

6. The Chieftaincy Commitee of Egbado-Ketu District Council. 7. The Amala of lmala 8. The Onimeko of Meko 9. The Oba of Idofa

314 10. The Oba of Aiyetoro 11. The Oba of Iboro 12. The Olu of lmashai .

The Oba of Egba Area Egba Alake Section Egba Oshile Section Egba Agura Section Egba

Olowu Section Otu Distric Ijale Papa and Ijale Orile The remainder of lmala District: - Meko - Idofa - Aiyetoro - Iboro - Imashai - Eggua

Chiefs CAP. 20 283 SCHEDULE—continued Sm Prescribed Authority Area 14. The Oba of Ijale Ijale 15. The Oba of Ijoun Ijoun 16. The Oba of Ibeshe Ibeshe 17. The Oba Abepa of jiga Jiga 18 The Oniko oukolaje Ikolaje 19. The Alashc of Ilashe Ilashe 20. The Onihumbo of Ihumbo Ihumbo 21. The Olokeodan of Okeodan Okeodan on The Bale of Ajilete Ajilete

315 23. The Bale of llonvintedo ifonvintedo 24. The Olobi of Ilobi Ilobi 25. The Oba of Ado Ado 26. The Oba of Igbessa Igbessa 27. The Oba of Ipokia lpokia 28. The Olu of Ilaro ilaro 29. The Onioflfe Ife Division excluding Ila 30. The Orangun of 11a The Chieftaincy Committee of the Makun-Shagamu Local Council appointed under section 5 of the Chiefs Law. Ila District 31. The area traditionally associated with Makun-Shagamu. 32. thThe Chieftaincy Committee of the lshara Local Council appointed under section 5 of tne Chiefs Law. The area traditionally associated with lshara town. S3. The Chieftaincy Committee of the Iperu Local Council appointed under section 5 of the Chiefs'Law. The area traditionally associated with Iperu town. 34. The Chieftaincy' Committee, Ikenne Local Council. The area traditionally associated with Ikenne town. 35. The Chieftaincy Committee of the- Ode-Remo Local Council appointed under section 5 of the Chiefs Law. The area traditionally associated with Ode-Remo town. 36. The Chieftaincy Committee of the Ilishan Local Council appointed under section 5 of the Chiefs Law. The area traditionally associated with Ilishan town. 37. The Chieftaincy Committee of the Ogere Local Council appointed under section 5 of tne Chiefs Law. The area traditionally associated with Ogere town. 38. The Chieftaincy Committee of the Akaka Local Council appointed

316 under section 5 of tne Chiefs Law. The area traditionally associated with Akaka town. 39. The Chieftaincy Committee of the llara Local Council . appointed under section 5 of the Chiefs Law. The area traditionally associated with Ilara town.

317 Chapter 11 THE ALAKE VERSUS THE OTHERS But under this volcanic eruption did lay another trap for Ifo "Baaleship". If you recollect, the Olowu of Owu had by right the Consenting Authority for the area, and the Alake thought otherwise. Yet, the respected, elder statesman, scholar, administrator Chief Dr. M. Adekoye Majekodunmi made an attempt at peace with a letter to the Alake and he was rebuffed in no uncertain terms.

3, Kingsway, Ikoyi Lagos. April 19, 1996.

His Royal Highness Oba Oyebade Lipede The Alake of Egbaland P. O. Box 501, Abeokuta, Ogun State.

Your Royal Highness, I have tried without success during the past ten days to get you on the telephone in Abeokuta. If I had known the telephone was going to be immobilised for a long time. I would have sent this letter, by courier, earlier. The administrator, Lt. Colonel Akintonde informed me that he understood the case in court has been withdrawn. I suggested to him that we should have a meeting of the Obas and that he too should be present so that the misunderstanding between you and the Obas in Abeokuta could be settled.

318 I informed him of my views that the Obas should be allotted areas of jurisdiction where each would be the "consenting authority". I personally think it is about time the whole mode of governance is reviewed in order to ensure that each sectional Oba has a stake in the governance of Egbaland. This I believe could be done without prejudice to the status of the Alake as primus inter pares, that is, first among equals. I travel out of the country today on a brief holiday, otherwise I would have endeavoured to come over to join the discussion at this point. I am sending a copy of this letter to the Administrator and other Obas for their information. May God guide us all to do the right thing for our homeland. Your sincerely,

1. His Excellency, Lt. CoL D. Akintonde - Military Administrator of Ogun State. 2. HRH Oba Adedapo Tejuoso - Osile of Oke-Ona 3. HRH Oba Olawale Odeleye - Olowu of Own 4. HRH Oba Halidu Shobekun II - Agura of Gbagura 5. HRH Oba Olufemi Omolade Lafa - Olubara of Ibara

319 AFIN AKE, ABEOKUTA Tel: 039-241733 Date: 13th May, 1996 039-241020 Chief M.A. Majekodunmi Otun of Egbaland, 3,Kingsway, Ikoyi, Lagos Dear Otun, RE: BAALE OF IFO CHIEFTAINCY DECLARATION Your letter dated April 19, 1996 relating to the above matter and the surrounding controversy surprised me. You claimed inability to reach me on phone as if that medium was the most appropriate for a discussion with me on so important a matter. The solution you preferred manifested serious misconceptions of the nature of Egba Traditional Authority. The two ideas put forward by you merit immediate response. I. Allotment of areas of jurisdiction with "consenting authority"to the sectional Obas. You want the Sectional Obas allotted areas of jurisdiction wherein each Oba would also exercise "consenting authority". You should, however, know that every Oba is already by law and custom vested with an area of jurisdiction which coincides with his domain where he exercises traditional authority over his own people. An example of such jurisdiction is the exercise of Prescribed authority empowering an Oba to appoint and discipline Chiefs and Baales. This power must be distinguished from "consenting authority" which the law confers on a superior Oba over a lesser Oba by which the former consents to an appointment of the latter, made by the appropriate kingmakers, before necessary approval is given by the State Government. Only a Paramount Ruler can thus exercise a consenting authority. It is the error committed by the State Government in

320 by-passing the Alake and attempting to confer a consenting authority on the Olowu of Owu over the Baale Ifo Chieftaincy contrary to the custom and tradition of the Egbas that triggered off the ensuring controversy. U. The Position of the Alake vis a vis other Egba Obas You claimed that the arrangement proposed by you would not prejudice the status of the Alake as primus inter pares that is first among the Obas. This submission of yours conflicts with the well-settled Egba traditional hierarchy. The Alake is not first among equals, as the other Obas are not equal but subordinate to him. It is the Alake and others. For your enlightenment, the hierarchy which was never in doubt right from the time of the resuscitation of monarchy in 1854 following Egba relocation in Abeokuta in 1830 may be outlined as follows: 1. The Alake 2. The Sectional Obas 3. The District Obas 4. The Egba General Title Chiefs who are members of the Chieftaincy Committee (formerly known as the Council of State and General Council at various times) 5. The Egba General Title Chiefs who are not members of the Chieftaincy Committees. 6. Township Chiefs. Finally, I am not aware that the case in court over the Baale of Ifo Chieftaincy Declaration has been withdrawn since the anomaly which the action seeks to remove is still with us.

321 1.His Excellency, Lt. Col. D. Akintonde - Military Administrator of Ogun State. 2.HRH Oba Adedapo Adewale Tejuoso - Osile ofOke-Ona Egba. 3.HRH Oba Halidu Laloko - Agura ofGbagura 4. HRH Oba (Dr) Olawale Odeleye OlowuofOwu Olubara 5.HRH Oba Olufemi Jacob Omolade oflbara Amala oflmala 6.HRHObaS.A. Akinlade Elewo ofllewo Onisaga of 7.HRHObaM-A.Fatona Isaga Otiijale of Ijale 8.HRH Oba J.O. Telia 9.HRHObaS.A.Oloyede EGBA TRADITIONAL COUNCIL (1)C/O OSILE'S PALACE SAPON, ABEOKUTA (2)C/0 AGURA'S PALACE GBAGURA, ABEOKUTA (3)OLOWU'S PALACE, AGO-OWU. ABEOKUTA The Military Administrator 28th May, 1996 Ogun State of Nigeria Oke-Mosan, Abeokuta. Dear Excellency, RE: BAALE OF IFO CHIETAINCY DECLARATION COMMENTS ON ALAKE’S RESPONSE TO CHIEF MAJEKODUNMI'S LETTER We have received copies of the reply addressed on 13th May 1996 to Chief M.A. Majekodunmi's letter of 19th April, 1996, both of which we believe, had been copied to your office. Kabiyesi Alake's response obviously made a number of false claims which need to be high lighted and refuted. 1. Allotment of Areas of Jurisdiction with "Consenting Authority" to the Sectional Obas Chief M.A. Majekodunmi is not a new-comer to the peace and politics of Egbaland. Like his father before him, the Otun Egba is a

322 High Chief senior enough to know the history, custom and traditions of the Egbas. Egbaland had survived as a "Local Federation" of our four sections since 1830 - 1834. It is for no reason that the founding fathers said that "IGUN MER1N NI EGBA NI”, that is, Egba land has four main comers. Each corner maintains, but an unwritten constitution, a complete sovereignty of its people and identity. Unlike any other group of people in Ogun State e.g. the Ijebu, the Remo and the Egbados, the Egbas (including the Owu) since 1834 are unique in that they alone came to one location (Abeokuta) after the civil wars with their independent crowns.

The Alake cannot show by history of birth, supremacy of crown origin, or hisotry of conquest and domination, that he is in any way superior to the Osile, Agura and Olowu. Neither can the Alake show at what time in the history of Egbaland, surrender of their equality of status, to now make the Alake inordinately claim to be a superior Oba over them. The Federal Status of Egbaland is symbolised by the four equal hands holding one another in the Logo of Egbaland. When were the three other hands dropped to symbolise Alake's overall supremacy and ownership of Egbaland. In case the Alake and his legal advisers forgot, our founding fathers saw themselves in a partnership to secure, protect, expand and develop Egbaland as a common heritage. In all partnership venture, Managing Partners are agreed, usually on rotational basis, for the administration of the Partnership. When a Managing Partner, without consent, unilaterally assumes the ownership and control of the joint venture, he must expect litigations, conflicts and bad-blood because he has betrayed the trust or confidence of his co-partners.

323 This is what is happening to the Alake, in his claim of superiority over the Osile, the Agura and the Olowu, even to the point where he wished to strip these three co-partners of their inheritance. When the Alake continues to maintain that the basis of his challenge of the Olowu as the Consenting Authority on the Ifo Baaleship Chieftaincy Declaration is simply that he alone is currently the Paramount Ruler in Egbaland who should be given that authority, he immediately draws attention to the age-long feelings of resentment and betrayal of the other three co-parties in the Egbaland venture. 2. The Position of the Alake vis a vis other Egba Obas When Chief M.A. Majekodunmi suggested an arrangement which would not prejudice the status of the Alake as primus inter pares that is, first among equals, one would have expected the Alake and his advisers to gladly hold on to his concession which obviously the Alake did not merit.

Even by birth and membership of the Oduduwa Royal House, there is no evidence that the Alake should be first among the Four Sectional Obas of Abeokuta. The list of the 22 Royal Crown Heads known at Ile-Ife by 1903 and evidenced by the Lagos Colony Gazzetteof February 1903 did not give the Alake the status of being considered first among equals with the Osile, Agura and the Olowu, how much less, that of a superior Oba. So where did the Alake obtain his superiority from? When the Alake in his letter under reference said that the proposal to allow him to continue as first among equals "conflicts with the well settled Egba Traditional hierarcy", who settled it? To maintain as he does, that the Alake is not first among equals, as the other Obas are hot equal but surbordinate to him", is to make an empty claim unsupported by the facts of birth or history. It is not the Alake and others. For the avoidance of doubt, the Alake has no royal, rational, legal

324 or historical basis for this spurious claim. It is certainly false to claim that the hierarcy which was never in doubt from 1854 was to assert that the Alake was set apart No. it is thus: 1. The four (4) Sectional Obas (the Alake being the current Managing Partners in the Egbaland settlement joint venture). The position of the Managing Partner or President is overdue for ROTATION as we now have in Nigeria. 2. The District Obas 3. The Egba General Title Chiefs, whose titles are backed by a Declaration, 4. Other Egba General Title Chiefs, and 5. Township Chiefs

We believe that the Alake should remember that he is dealing with very noble and more ancient crowns which cannot be wished away by his unjustified and baseless claim for supremacy or superiority. There is no where in our long distinguished and ancient history where either the Osile, the Agura or the Olowu, or their respective people have willingly conceded supremacy to the Alake; and we are not now ready to do so. There is also no where in history that will show that the Egba Alake conquered the Oke-Ona, Gbagura or Owu people at war. On the other hand, there are historical facts to support the view that the Osile, the Agura and the Olowu are superior to the Alake - see the History of the Yorubas by Rev. Samuel Johnson especially pages 7 to 14 of the book. Thanks. Yours truly,

325 KAMI III OSILE OKE-ONA EGBA OBA HALIDU ADEDAYO LA10K0 SOBEKUH II AGURA OF GBAGURA

KABIYESI ALAIYELUWA OBA OLAWALE ADISA ODELEYE LAGBEDU I OLOWU OF OWU, ABEOKUTA CC: 1. Chief M.A. Majekodunmi 2. Kabiyesi Alake of Egbaland

MEMORANDUM FROM EGBA ALAKE COMMUNITY ON THE PROPOSAL TO INSTALL OBAS IN EGBA DISTRICT It has just been brought to our notice that the Government of Ogun State intends to upgrade few Bales to Obas. The same information dted as examples the Bales of Ifo, Ilugun, Owode, Odeda, and Obafemi all in Egba Division of Ogun State. To say the least, the idea is like a thunderbolt on the tradition and wholesome history of the Egbas. The policy, if carried out, will be a willful dynamite to break the unity, and heritage of the peaceful Egbaland, and a blatant disregard to the yearning and prayer the unparalled pace-setting Egba Division. The question that our policy-maker may ask is to know what is so strange about the Egbas. What really is so unequivocally unique about the Egbas and Egba Division in the whole of Ogun State or Yorubaland? (Please use the attached table). This exercise earnestly aims at abundantly showing the uniqueness of Egba Division by comparing No. 1 (EGBA*) alone with Nos. 2-9 - viz.

326 (a) Abeokuta (the headquarters of Egba Division) is the ONLY Egba where the only FOUR purely Egba Obas reside - The Alake, The Osile, The Agura, The Olowu. None of the over one thousand Egba settlements (as sampled above under No. 1 of the Table) ever has an Oba; unless such towns/settlements are Aworis (e.g. Otta, Isheri) or Egbados (e.g. Iro, Ibara, Ishaga, Ilewo, Imala, Ijale Papa). It is never the tradition or history of the Egbas. Whereas the Ijebus have crowned Obas in nearly all Ijebu towns/settlements No. - 2 of the Table refers. Whereas the Remos have crowned Obas in nearly all Remo towns/settlements - No. 3 of the Tables refers. Whereas the Egbados have crowned Obas in nearly all Egbado towns/settlements - No. 4 of the Table refers. IT IS TRULY THEIR TRADITION IT IS TRULY THEIR CULTURE

IT IS TRULY THEIR HERITAGE The same heritage or tradition for the Oshuns for the Ijeshas, for the Ekitis, for the Ondos/Egins, and for the Oyos. But NOT for the Egbas. (b) The length of Egba Division is a distance of over 200 kilometers - it goes from Eleso/Bakatari near Omi Adio of Ibadan to Ajuwon/ Matogun beyond Agege. All the over one thousand settlements therein with the entire inhabitants religiously belong to Abeokuta, their citadel. Every Egba, no matter where, has his home/compound in Abeokuta, and an unflinching allegiance to Abeokuta, his stronghold. Whereas residents in all settlements in Nos. 2-3 of the Table (Section 3) DO NOT belong in any form to their listed divisional headquarters. Their homes/compounds are not there. (c) The Prescribed Authority of the four Sectional Obas resident in Abeokuta covers the length and breadth of Egbas with all the myriads of

327 villages and fleet of towns. No complains! Whereas the Prescribed Authority of any of the Obas in Nos. 2-9 of the Table is legally limited to the four walls of the settlement however close it may be to any other settlement e.g. Ikenne, Ilishan, Irolu, llara, Akaka, Ishara, Ipara Iraye, Ode Remo, Iperu, Ogere, Makun, Ofin, Epe. - Odogbolu, Okun Owa, Ososa, Aiyepe, Ibefun, Idowa, Ala, Omu, Ilese, Erunwon, Ikija, Owu, Imushin, Ife. Afon, Imeko, Idofa, Ilara, Ijale Ketu, Ijoun, Igan Alade, Eggua Ibese, Ilaro, Imashai, Iboro, Joga, Aiyetoro, etc. We have deliberately listed here fourteen places each from the other three divisions of Ogun State practically to Hlustrate their closeness the more. Serially, one travels less than ten kilometres to reach the next. (d) Each township in Abeokuta city has an Oluwo/Balogun who is the head Chief. He governs and controls all the scores of settlements/Baales in the district. Of course, the Bales unflinchingly owe allegiance to the Oluwo who religiously find solutions to all problems reported by the village heads. The Oluwo himself, in turn, represents the Oba in the unit township and customarily brings upstairs to the Oba few cases he finds difficult to handle. That is the perfect and healthy system of governance in Egbaland for proverbial maintenance of law and order. It is therefore apparent that any attempt to disrupt this age-long and splendid pattern of administration is bound to precipitate confusion, disharmony and disaffection. We cannot afford to throw ourselves, into such an unwarranted, situation now; it will definitely be an irony of history and fate. Please avoid such a trashy exercise. All hands must consciously be on deck to peacefully prosecute the Transition - To-Civil-Rule Programme of the Federal Military Government. Thanks for the desired consideration.

328 NB; However, should the Government feel very strongly about it, we would honestly advise that the heads of Egba Division should be given adequate time to consult with their people for further re-thinking.

Yours faithfully,

KINDLY STUDY THIS TABLE Division Headquarters Few Other Towns 1. EGBA Abeokuta lfo, Owode, Odede, llugun, Obafemi, Ajebo, Alapako- Oni, Qsiele, Alagbado. Opeji, Oba, Kohtpe, A jura, Ogunmakin, Ofada, Mowe, Mokoioki, fbafo, lion, AboJabi, Onigbedu. Ijebu-Ode Ijebu-Igbo, Ago-Iwoye, Oru, Awa, Odogbolu, Okun- Owa, Aiyepe, Ososa, Ibefun, Ala, J dowa, Uese, 1 mushui,

329 Ijebu-Ife, Ijesha-Ijebu, Ilele, Ermvon, Owu, Ikip, Imoni, Itebu, Ayila, Ode-Omi. Shagamu Ofin, Makun, lperu, llishan, Ikenne.Ogere, 3. REMO ishara, Jpani, Ogijo, Odc-Rcmo, Qde-Lemo, Akaka, Barn, lrolu, Irayr, Epe 4. EGBADOIlaro Aiyetoro, Afon, (meko, Ilobi, firinja, Eggua, Igan - Ainde, Igan-Okoto, Joga, 1 johun, Ijale-Ketu, Dorn, ldofo, Imasha, Jboro, Ibese, Oja-Odan, Ipokia, Ikolaje (Idi- Iroko), Ado-Odo, Igbesa, Agbnra, Ayilete, Oke-Odan v, Ihunbo, Dase 5. OSHUN Osogbo lla-Orangun, Ede, Ejigbo, Iwo, Ikirun, Oba, Okuku, lnisha, De-lie, Ire, Igbajo, Otan, Iragbiji, Ipetu-Modi, Uobu, Ode-Omi, Gbongnn, lkire, Ikoyt 6.1JESHA Desha Ijebu-Ijesha, Oke tmesi, Osu, lpetu-Ijesha, Ifcrwara, Erinmo,erin, ljeda, Ibodi, Iperindo, Ibokun, Esn-Oke, EsaOdo, Ikeji, Arakeji 7.EKITI Ado-Ekiti Ikole, Ijero, Aramoko, Usi, Ifaki; lpoti, Otun, Igbimo, Igbara-Oke, Igban-Odo, Oye, Igede, Aiyvde, Eton, Oat, Ikere, Ora, Ikogosi, 11awe, Erio. Arigidi, Uapa, Esin- Pakude, Aiyedun, Dupeju, lkoro 8. ONDO Akure Ondo, Owo, Ifon, Duue, Ido Ani, Idanrr, lle-Olup, Oke- Igbo, Ifedorc, Aiyesan, Aisegba, lpelc, OkitipUpa, Aiyetoro, lju, Ita-Ogbolu, 9. Oyo .Ibadan Oyo, Ogbomoso, Shaki, Iseyin, Igbo-Ora,

330 Eruwa,On\i- Adio, Fidit, Awe, Lalate, Okeho, lpapo, Igboho, Kibi Igbeti

For clarity and ease of reference, Nos. 1-4 are the FOUR Divisions in Ogun State Nos. 5 and 6 are now contained in Oshun State No. 7 and 8 are now contained in Ondo State No. 9 now makes up Oyo State

The Alake Versus the Others

KANGAROO AND ILLEGAL AWARD OF AKE CROWN TO CHIEF GABRIEL OLUOMO AS FIRST OLU OF IFO We, the Osile Oke-Ona Egba, the Agura of Gbagura and the Olowu of

331 Owu, Abeokuta and our people have been greatly concerned by the recent spate of actions taken by Oba Oyebade Lipede, the Alake of Abeokuta and his advisers to create confusion and conflict in Egbaland. These actions, it seems, have been deliberately calculated to distintegrate the sanctity, oneness and unity of the Egba Federation. The Genesis of the Crises When in November 1995 the Apena Egba, Chief Toye Coker, acting on behalf of the Alake, secretly took the Ogun State Government to court on the Ifo Baaleship Declaration as Amended in 1991, the objective was to replace the Olowu of Owu as the Consenting Authority on Ifo Baaleship Chieftaincy, and substitute the Alake. It was a calculated step to remove all the three Sectional Obas from their traditional and legal areas of authority in Egbaland. For information, the Western Nigeria Government in 1955 had made the Osile the President of Owode/Obafemi District Council, the Agura as President of the Odeda District Council, and the Olowu as the President of the Ifo District Council. This action of the Western Government merely confirmed the customary and traditional areas of authority of the three Sectional Obas in Egbaland. When in 1991 the Ogun State Government made the Olowi as the Consenting Authority on the Ifo Baaleship Chieftaincy it was merely affirming the legal position as set down by tin Government of Western region in 1955. The outcome of the Court action of 1995 by the Alake wa that the judge ruled that the Government of Ogun State hat no right to make the Amendment to the Ifo Chieftainc Declaration. It therefore declared the Amended Declaratio null and void. The Judgement, in effect, means that neither the Olowu nor the Alake could exercise the Consenting Authority on Ifo Baaleship Chieftaincy. Dissatisfied with this judgement, the three

332 Sectional Obas appealed to the higher court at Ibadan. The appeal is still pending. Meanwhile, to prevent any kangaroo or illegal actions that may render the appeal negatory if successful, we asked the lower court to restrain by order of court the Egba Traditional Council, the Alake, and the Ogun State Government from among other things, taking any step or purporting to take any step towards amending the existing Chieftaincy Declaration relating to the Baale of Ifo Chieftaincy pending the determination of the appeal. Since the court granted this request in its ruling delivered on 24th April 1997, upon what authority or enabling law did the Alake and the Egba Traditional Council (presently consisting of members from Egba Alake section only) take the action of awarding a beaded crown to Chief Gabriel Oluomo, the Baale of Ifo, and styling him as the first Olu of Ifo? The glaring contempt of the court is also made worse by the fact that the illegal award of a crown by the Alake took place contemporaneously as the judge was reading his ruling in the court. It seems obvious that both the Alake and Chief Oluomo had a prior knowledge of the court ruling before it was delivered.

Award of crown in Egbaland We wish to make it clear that the Osile, the Agura and the Olowu are, in principle, in favour of the award of crowns to deserving communities or settlements in Egbaland. As a matter of fact, against our individual and collective advice, the Alake and his advisers have always rejected the idea of giving crowns to important Baales and townships in Egbaland. It is therefore ironical and deceitful for the Alake to take the illegal action of 24th April, 1997. (See Chief E.B. Sorunke's Memo rejecting the promotion of Baales to Obas in Egbaland proceeding pages).

333 We re-affirm that we are, in principle, in support of the award of crowns to deserving Baales and Townships in Egbaland. However, since every important township in Egbaland is usually made up of people from the four Sections - viz: Egba Alake, Oke-Ona Egba, Gbagura and Owu, and each Section is ruled by an independent and sovereign Oba, the four Obas MUST jointly agree to bless the award of a crown for the use of the Township. This is the only way to promote and guarantee the peace and unity of our people, and progress in Egbaland. Ifo has no ruling house but ruling sections. The existing Ifo Baaleship Chieftaincy Declaration of 1989 makes the Baaleship rotational among the four ruling Sections of Egbaland. The Alake, as the Oba of Egba Alake Section only CANNOT unilaterally impose his Ake crown upon the Oke-Ona, Gbagura and Owu crowns. Any crown to be awarded to Ifo or any other deserving township in Egbaland must be jointly blessed and awarded by all the four Egba Obas. Thereafter, the issue of the Consenting Authority will depend upon each of the four Obas traditionally.

Please Note that all these signatories are all from one section of ggba only; that is Egba A lake pretending 16 sign on behalf of 5 Egbas, Is this how to run a Federation?

Ilawo Obaship: Osile challenges Alake’s authority An attempt by the Alake of Egbaland,' - Oba'Oyebade Lipede to carve out anotherkingdom ’ from the domain of the . Osile of Oke-Ona-Egba, Oba. (Dr.) Adedapo Tejuosoy is now generating tension m the town. The development, lias attracted- a protest from the Oke-Ona community which has written the OgunSfnte governor, Chief Olusegun Qsoba to intervene in the matter.

334 The letter, was dated July 31, 1999 and signed by the Oluwp of Oke-Ona Egba, Chief Qluyombo Akoni, on behalf of chiefs and natives of Oke-Ona. The-people -of Oke- Ona, in the letter, urged Chief Osoba to "strike while the iron is hot on the proposed creation of an Obaship. in Ilawo .or any other Oke-Ona township by his majesty, the Alake, a town under his majesty, Oba- (Dr.) Adedapo Tejiioso, . Knrunwi III, Osile Ok^-Ona, Egba." Chief Akoni stated in the loiter that if any Obaship is to be created in any of the Oke-Ona Egba townships, "it should be. initiated by the Osih and not' the Afnki'," ' rin* Oluwo drew the governor’s at.li-nliun to I he 12 I,owns that make up Oke-Una which are under the jurisdiction of the Qst/t* in A book ut a North local government. The towns are Ago- Oko, Ikija, llugun, Ikereku, ■IIa'wo and . Ago-Odo Others are Idomoya, Iberekodo, lmala, ldofin. Id ere and Efon, and several other villages in other local government areas of Egba land. - • Chief Akoni referred to the state's chiefs, law which, he said, states that each Oba in Egbaland.has his-own domain. 'The town .in question, Ilawo, is. under his majesty, the Os.vie in Abeokuta North local government (area) while his majesty, the Alake is in Abeokuta South local government", the letter stated. . Chief Akoni, said, "We want to advise strongly that a stop be put into unnecessary intrusion into other Obas; territory as it may lead to dissension and community-clashes in Abeokuta." He recalled, that people have been living- peacefully in Abeokuta for'almost 170 years, adding "our Wish is that this should continue because Egba is t he cynosure of all eyes in Nigeria."

335 Chief Akoni stated that the people of Oke^Oha were asking for the immediate intervention of the state governor to put 'a slop to this act". However, in a reaction, the Api'iiit of Egbaland, Chief Toye Coker said he was not .aware of the allegation- He declared that t,he Alake, as the paramount ruler of Egbnland, has the power under the law to create any oKaship and install a candidate subject to the wishes of the people concerned. "Tile Egba traditional ' council by law can create obaship or any chieftaincy and’ is empowered to make a .declaration in respect of any chieftaincy or obaship in Egbaland", Chief Coker stated. Thte Aficna added that the declaration which will specify the ruling houses and the kingmakers will then be forwarded to the state ‘ governor for registration. The legal lu miliary- explained that although the governor can veto such appointment', he cannot install a traditional ruler, a function which he said, belongs to the paramount ruler of the people. On the Oba of da w o controversy. Chief Coker .said, "it .is true the people of llavvo wanl an oba, but 1 don't think they have completed lhe process Vet,."

This is to be expected as it is written in the Holy Scriptures as follows: MARK 10:29-30 Jesus said, "Truly, I say to you, there is no one who has left house or brothers or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life."

336 AND MATTHEW 5:10 "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven."

337 Chapter 12 OKE-ONA, GBAGURA, OWU CRT OCT FOUL In reply to Coker's interview, 3 Chiefs insist: Some notable Egba Chiefs have advocated for a conference of Egbas to put an end to the crisis rocking the ancient town. The chiefs argued that only an Egba conference with representatives from all sections of the land would be able to correct all anomalies rocking the peace desired by every Egba citizen. The callers, Chief Oluyombo Akoni, Oluwo of Oke-Ona Prince Olayinka Bakre, Gbagura prince and Chief Olusoji Idowu, Jagun Olowu of Owu who spoke with Weekend Vanguard said that the Egba must dialogue. According to the Egba Chiefs, "we must have a round table meeting where we would have representatives of the four communities as we did before". We will all sit down and reconcile our differences be WEEKEND VANGUARD, February 1, 1997 page 15 cause it will soon be 200 years that we all came together. Why should we continue to quarrel?" But these Chiefs were simply reacting to Weekend Vanguard's exclusive interview of last Saturday, headlined 'Why they want me dead' with Chief Toye Coker, a prominent Egba son and Senior Advocate of Nigeria (SAN). You see, we say there is no crisis," noted Coker in the explosive chat, "but what people call crisis

338 Prince Oluyinka Bakre

is what some Obas are trying to do. They ganged up to fight the Alake who in many ways, helped them to get to their throne. And I think it is sheer ingratitude. "In the case of Egbaland Alake is, was and will continue to be tne paramount ruler. No amount ol fighting can change that..." These form parts of the story which these chiefs are complaining about.

What are these sore points in Chief Coker's interview which you quarrel with? Bakre: I personally sympathise with the plight of Chief Toye Coker with regards to the question of assassination threats. It is unfortunate thatat the tail end of the 20th century, people in Nigeria are still not safe. We hope the law-enforcement agents would do something about it. Having said that; there are certain aspects of Chief Coker's press interview that are not right. It is surprising for people like him to be talking as if he does not

339 remember that there are four Obas in Abeokuta; the Alake of Egba land, so called now, the Osile of Oke- Qna Egba, the Agura of Gbagura and the Olowu of Owu. And there is no part of oiir history that says that any of these Obas belongs, to the ruling families of the others Chief Coker was referring to the wonderful help of the Alake in enthroning the other Obas. There is a little - No single Oba ever claimed to be superior because originally, they were four and they are still four. All these four Obas had taken their par&mountcy from IIe- Ife from 18-something. bit of misrepresentation of events in that remark. What was the basis of Egba federation? Bakre: Years back, we used to hear of Alake of Abeokuta. At one time or the other, there was this question of coming together. before this, there was the Alake of Ake, the Osile of Oke-Ona Egba, the Agura of Gbagura and the Olowu of Owu. They came together. Please mark my words. I say came together, not one inviting the other, as brother Obas and started a federation of Egba as itisJknown today. The. four hands clamped together is the symbol of Egba, symbolising partners in progress and the equality of the four different communities.. On a final note, I must emphasise that there is not any record in history to show that any of them , is subordinate to the other. There is nothing to show that any of the crowns is superior to the other. Because, they all acquired their paramountcy from their forefathers, that is Oduduwa group of children. But the Egba Alakes insist that their crown is'oth- ers others.... Olusoji Idowu: From history, we all know that in the year 1903, there was an interview granted by the Ooni of Ife as regards the crowns of Obaship relating to Akarigbo of Ijebu-Remo during the tenure of Sir William Macgregor the members of the Central Native Council stated that only the following Obas were entitled to the crowns with beaded fringes

340 which were conferred at Ife and whichsusually denote membership of the house of Oduduwa. These are Alake of Abeokuta,

Olowu of Owu, Abeokuta, Alaafin of Oyo. Awujaje of Ijebu- Ode. Alara of Ara (Ekiti). Ajero of Ijero (Ekiti) Orangun of 11a, Owa of Ilesa. Alaye of EfoivOlojude of Ekiti, Olosi of Osi, Ore of Ohm, the Akarigbo of Remo (Ijebu), Alaketu of Ketu, Elekole. of Ikole, Olowo of Owo, Ewi of Ado, Oloko of Oko (Abeokuta) and Alagura of Agura (Abeokuta). By tradition and history, the 21 Obas have equal claim to paramountcy. The Ooni of Ife, . Oba Onibuse I also confirmed in the 1903 Gazette that the Akarigbo of Remo (Ijebu) was not the first of these twenty, one Obas to be given a crown. Yet, today, he is now a paramount ruler in Ogun, State. TheOluofllaro whose name Was not even on this list of 21 Obas is today a paramount ruler in Ogun State. Why must the Osile, Agura and Olowu be denied their rights in the scheme of things in Abeokuta and Ogun State where they are co-founders? Have we not always had an Alake Egba? Bakre: 1 can only go back to my knowledge or history of Abeokuta. As I said earlier, it used to be Alake of Ake. Over the years, it was thesame with the same with the Osile of Oke-Ona, Agura of Gbagura and Olowu of Owu Abeokuta. These are the four communities that makeup Abeokuta. So, as far as I know, we never heard of Alake of Egbaland until very recently. Even as late as 1972when the present Alake was installed, the instrument of his installation did not refer to him as the Alake of Egbaland but as the Alake of Abeokuta. The instrument of office read: I, Brigadier Christopher Oluwole Rotimi (that was the military governor then Western state hereby declare that in exercise of the power conferred on me by sub-section 1 of section 15 ,of the Chiefs law 19 and by virtue of all

341 powers enabling in that behalf, the appointment of Michael Oyebade Lipede as Alake of Abeokuta, in the area of authority of Egba divisional council, that was approved by Governor in council. What exactly doejs the . Agura want? Bakare: My Oba is enjoying the unity of Egba land and very proud to belong to the brotherhood of Egbaland. On my honour, my Oba is not particularly happy about the impression that the-crown of Gbagura is surbodinate to any crown in Egbaland. These is no truth to substantiate that. The paramountcy of my own Oba over his community . in Gbagura is not in doubt What does the Olowu want? Idowu: He is surprised. Fortunately, Chief Coker had said that para- mOuntcy can be attained by culture, tradition and by history. All these attributes, by the grace of God, Olowu is qualified by all standards. Don't you think there is need for truce in Egbaland to reconcile all these differences? Akoni: Egba people are peace loving people. All we want is peace. You will realise that this is the first kingdom. We were used to democracy many years ago. When you hear Egba men talking to one another, this is democracy. We had the Egba United Kingdom made up of the four Obas and they loved each other. I never saw an occasion while 1 was young when they were less than four and they are still four. All these four Obas had taken their para- mountcy from Ile-Ife from 18 somethings. We started Egba United Kingdom in 1894 and we settled in Abeokuta. Before then there had been Obas and there are still Obas now. To us, they are paramount rulers. They have five paramount rulers in Abeokuta and the truth we want is that peace should continue. When we were young, we were used to peace and I'm sure what everyone of us wants, is peace.

342 Selfishness must stop. Some people are selfish and then thinking that without them, nothing can go right. That must stop. Abeokuta belongs to all of us. The first thing is dialogue. We must have a round-table conference where we would have representatives of the four communities as we did be- fore. The four sections should bring their representations and we will all sit down and correct our anomalies because soon, we are going to be 200 years that we all came together. Why should we continue to quarrel? We must be able to come together. But if somebody still wants to continue to dominate, goodluck to him. We all fought for this kingdom. Generations yet unborn would be grateful to our past horoes such as Sodeke ofAke. Lumloye of Oke- Ona, Agbo of Gbagura and Lara of Owu. At their time, they fought relentlessly to keep us together. They were not selfish and never claimed superiority over one another. The people fought together. Why should somebody now claim to be superior? We all own Egbaland. I remember the time of Egba-Egbado and the Egbados said we were cheating them and broke away. They got paramountry for Olu of Haro. Why would Obas who have been Obas for over 200 years not get paramountry? Do we have to take the path the people of Ilaro took to get paramountcy? Our Obas must be given their rights. Culled from Weekend Vanguard, February 1, 1997 Page 15.

343 His Excellency, Wing Commander Sara Ewang, Military Administrator, Ogun State.

Your Excellency, OKE-ONA EGBA COMMUNITY CRIES OUT FOR JUSTICE We, the Chiefs and representatives of the entire Oke-Ona Community welcome you Wing Commander Sam Ewang as Military Administrator of Oqun State and wish you a pleasant and successful tenure of office. We have noted with satisfaction that you are a man of God and that you are a part of General Abacha Administration's desire to entrench good governance based on fairness and justice in the Country. You are no doubt aware of the internal political struggle going on in the Egbn Division of Ogun State placed recently under your leadership by divine providence. We pray that you any be endowed by Almighty lather with the wisdom of Solomon and the patience of Job, in directing the affairs of this State with its pronounced political awareness and where everybody knows his or her right and demands it. Spurious efforts have been made to trivialise the issues which are involved in Egbaiand by refecting the current struggle for folr ploy and justice for all Egba sons and daughters. The Eg bn Make Chiefs mode vain ottempts to reduce the struggle to personal one for supremacy between the Alake on the one hand and .the other Obas on the other.

Your Excellency knows that since the Federation of the different sections of Egbaland by the. cdlonial masters, our constitution has remained

344 unrevisited not because it is snnerosant but because the loud grumbling now being witnessed had been clandestinely suppressed by intimidation and divide and rule tactics of Egbn Alake Community. We need not. restate how many times Nigerian Constitution has been'revisited and revised as' many of her citizens become politically and educationally aware and know their rights. What we are fighting for is for all F.gba sons and daughters to be equally: treated in. the scheme of things in Egbaland. A situation where a section of Egbaland lords it over the rest in terms of benefit cannot be right or in consonance with fairness arid justice. A situation where an Egba citizen cannot aspire to the highest titles in Egba land on merit just because of accident of birth in a section of Egbaland, 'resulting in mediocres albeit- the best from their sections occupying the - seats of governance can no longer be accepted. For emphasis, we say that any Eybu son or daughter should be able to take any title-strictly on merit.' We all came to Abeokuta with our respective crowns with no Oba subordinated to another. In face, each of the four Obas was runni0ng the affairs of his section unhindered until 1090 when the British for their administrative convenience forced a federation on us and the Obas met face to face for the first time. It cannot be gain said that Alake of Abeokuta and Alake of Egbaland were of late creations of doubtful legal backing. What we know legally is Alake of Ake, Abeokuta., we now believe that the remaining three Obas (Oshile,Agura and Olov/u) should become paramount rulers in Egba 1 and soonest. Efforts have been made to. portray our oba as a trouble maker and a threat to peace in EgbaJand by Egba Alake Community and that he was acting lor his own belief it-and not for his. people of Oke^Ona Egba. Nothing‘can be further from the truth.

345 We, Oke-Ona Egba Community fully endorse your pronouncements and actions of out give him our fairness and justice for our daughters whenever, found. Our reaction to injustice and we believe, is shared by all the sections of Egbnland - (Oke Ona, Gbagur a, Owu) except of course the Egba Alake Community. We appeal to your Excellency to yive all Egbas adequate protection of lifb and property. The recent, slaying of the lyalode, Yeyeoba Esther Bisoye Tejuoso and the revered in the of our Kabiyesi, the Osile of Oke-Ona Egba gave us food Cor thought and serious concern. One wonders aloud who were the perpetrators of this dastardly murder and from where litis originates. We appreciate your Excellency's desire Coil peace in your domain and we like to assure you of our absolute lpyalty and support in1 this regard. We want the Egba problem resolved amicably and believe that the time is how for a constitutional conference of all Eg has to renegotiate our federation. Nigerians recoqnize this and hence tho endless constitutional conferences since 1957 In search of constitution which is fair.and just to all. We are yours in the cause of peace, justice, fair play and prosperity of Egbaland, Ogun State and the Federal Republic of Nigeria. Yours Sincerely,

Chairman Secretary

346 OKE-ONA, GBAGURA, OWU CHIEFS REACT TO CHIEF TOYE COKER'S INCONSISTENCIES The attention of some Chiefs in Abeokuta was drawn to the recent press interview granted by Chief Toye Coker the Apena Egba to the "Weekend Vanguard" of Saturday, 25th January, 1997, Page the publication in the "Sunday Punch" of 26th January, 1997, Page 20. As a rejoinder, the Chiefs sympathized with Chief Coker over the alleged attempts on his life by some armed bandits. The statement condemned the attack and wish that the law enforcement agencies would carry out a full investigation on the matter with a high degree of urgency. It is the assertions of the Chiefs that the various governments efforts would yield positive results in the safety of lives and properties in our community. The assertions of Chief Toye Coker as regards the positions of the Obas in Abeokuta portrayed the non-existence of the Egba Federation as was handed over through generation of recorded history. Chief Toye Coker should be reminded about the circumstances responsible for the establishment of Abeokuta by the four sections of the township i.e. Ake, Oke-Ona, Gbagura and Owu. These four groups decided to leave together in peace as a unit symbolized by FOUR HANDS holding themselves together. Abeokuta and its environs were secured by the combined struggle through sweat and blood of our forebearers having been bombarded with defeats at their various homesteads through Yoruba intertribal wars. The position of Chief Toye Coker that the Egba Federation was not based on equality of purpose is very unfortunate. There would probably not be an Apena Egba today if for reasons of selfishness the early settlers were fighting over supremacy and divisions of their victories rather than consolidating and protecting the common heritage. In fact a power struggle between the Akes and Oke-Onas resulted in the Ake people

347 being driven outside the city gates of Abeokuta. Chief Toye Coker should stop insulting our Obas. "He who lives in a glass house should not throw stones". Chief Toye Coker knew too well that all the four Obas in Abeokuta came with their crowns individually and direct from the source in Ile-Ife and that no crown was superior to the other. Not until 1898 did the four Obas met for the first time face to face at the instance of the Governor of Lagos Colony (Governor McCullum. Through the Governor the Egba United Government was formed with the four Obas given portfolios. The Obas were also later assigned specific areas of the Federation with Alake for (Abeokuta), Osile (Obafemi/Owode), Agura (Osiele-Odede) and Olowu (Ifo area). Through the Western Region Local Government Law of 1952 and October 1955, the four Obas were made the President of the DISTRICT COUNCIL under their jurisdiction. GOVERNOR OF THE COLONY (See Government Gazette of Colony of Lagos Saturday, 28th February, 1903 page 103 General News). The Ooni speaking to the Governor, Sir William MacGregor and the following members of his Central Native Council stated that only the following Obas were entitled to the Crowns with beaded fringes which were conferred at Ife and which usually denote membership of the house of ODUDUWA. These are: (1) ALAKE OF ABEOKUTA (2) OLOWUOFOWU,ABEOKUTA (3) ALAFINOFOYO (4) OBAOFADO (5) OSHEMAWE OF ONDO (6) AWUJALE OF IJEBU-ODE (7) ALARAOFARA

348 (8) THE AJERO OF IJERO (EKITI) (9) ORANGUNOFILA (10) OWAOFILESA (11) ALAYE OF EFON (12) OLOJUDE OF EKm (13) THE OLOSI OF OSI (14) THEOREOFOTUN (15) THE AKARIGBO OF REMO (IJEBU) . (16) THE ALAKETU OFKETU (17) THE ELEKOLEOF DCOLE (18) THE OLOWO OF OWO (19) THEEWIOFALp (20) THE OLOKO OF OKO (ABEOKUTA) (21) THE ALAGURA OF AGURA (ABEOKUTA)

By tradition and history the 21 Obas have equal claim to paramountcy. The Oni of Ife Qba Onibuse I also confirmed in this 1903 Gazette that the Akarigbo of Remo (Ijebu) was the last of these twenty one Obas to be given a crown. Yet today he is now a Paramount Ruler in.Ogtin State. The.Olu of Ilaro whose name was not even on this list of 21 Obas is today a Paramount Ruler in Ogun State. Why must the Osile, Agura and Olowii be denied their rights in the scheme of things in Abeokuta and Ogun State where they are co-founders. Chief Toye Coker asked the question (PARAMOUNT OVER WHOM AND OVER WHICH DIVISION?). The answer to these questions is that the territory of the authorities of the three Obas were well defined years ago. Chief Toye Coker admitted that Paramountcy is conferred on an Oba by (1) HISTORY (2) TRADITION (3) CULTURE OF THE PEOPLE, May we ask if the three Obas do not have more, than these attributes? The

349 First Alake in'Abeokuta was crowned in 1854 as Alake of Ake while the other Obas folio wed (See Abeokuta InteUigence Report by Blair, Page 6 Paragraph 33 and 34). In recent Nigerian History, the late Dennis Osadebe fought for the creation of Mid-Western Region from the Western Region of Nigeria. It was only people with the mind of Chief Toye Coker then, that though that the demand was unreasonable and has no merit. Chief Toye Coker should teU the world the reality of the position of that demand now. Our townships would grow and the dynamism of their demand for EQUALITY at both the political and cultural levels cannot be stopped. Finally, Chief Toye Coker should be remainded that neither the Apena of Egba nor the Alake is a Kingmaker for any of the three Obas (Osile, Agura, Olowu). They are all independent Obas. No Alake has ever given a crown to any of these three brother Obas in Abeokuta. None of these three crowns is subordinate to the Alake's crown. The four Obas got their crowns from the same source (see above). For the sake of Unity and Equity the three Obas should be accorded the respect and dignity they deserve in the Egba Cultural Federation. Our forebearers fought on the path of truth with their bloods for the benefits of the doming generation. They were not hired soldiers of the Egba Alake and were never conquered. If not for their joint efforts Abeokuta would have been over run by our enemies. The fruits of their labours should not be in VAIN. The wind of change is blowing across the Nation. We know that Chief Toye Coker is a living witness of the various political, social and cultural changes that have occurred during his lifetime including a recommendation for Rotational Presidency in Nigeria. Generation yet unborn would be grateful to our part Heroes such as SODEKE of Ake, Lunloye of Oke-Ona, AGBO of Gbagura, LARA of Owu. At their time they fought relentlessly to keep us together. They were not

350 selfish and never claimed superiority over one another. Chief Toye Coker should learn from this and stop unnecessary distortion of history.

OKE-ONA; GBAGURA AND OWU CITIZENS AND CHIEFS C/o Osile's Palace C/oAgura's Palace C/o Olowu's Palace Abeokuta Abeokuta Abeokuta 17th March, 1997 Your Excellency The Military Administrator ol Ogun State Wing Commander Sam Ewang Your Excellency, PARAMOUNTCY OF OBAS IN EGBALAND We are respected Citizens and Chiefs of Oke-Ona, Gbagura and Owu in Abeokuta. We have written series of letters to your Excellency on the above subject matters to which we have heard no acknowledgement nor a reply. We believe in dialogue and not in confrontation and for this reason we shall be glad, if you will please grant us audience to ventilate on the matter as we believe your Excellency is a man of justice and action. May God give you continued guidance to lead us right. Thank you and God Bless. Yours sincerely,

Chief Oluyombo Akoni Oke-Ona

Chief Olusoji Idowu Owu

351 Urgent contract address C/o Prince Yinka Bakare 4, Abiola Way Adatan-Opp Crown Royal Hotel Tel. 241-686 Some eminent citizens of Egbaland are now respectfully requesting for an increase in the number of Paramount Rulers in the land and the rotation of Egba paramountry to put an end to the crisis in which the Egba Traditional Council had for some time been enmeshed. Under the arrangement, they want the Ogun State Government to approve paramountcy for the Osile, the Agura and the Olowu in their respective domains. The approval of the increase would bring to four the number of Paramount Rulers in Egbaland. The submission is part of the proposal by some Ogo Egba Think-Tank to the Ogun State Government as a means of finding lasting solution to the crisis in Egbaland. The Think-Tank consists the indigenes of Oke-Ona, Gbagura and Owu (Ogo Egba). They are requesting the Government to revisit the issue of paramountcy for the Obas, moves for which it said were made inconclusively in 1982 by the then Ogun State Government. The Ogo Egba Think-Tank believes that the increase in the number of Paramount Rulers would not be a new thing as there are 17 Paramount Rulers in Ondo State alone. "The Osile, the Agura and the Olowu should therefore be made Paramount Rulers of their respective domains very urgently. About 17 Paramount Rulers exist in Ondo State alone and the Chairmanship of the Ondo State Council of Obas is rotated amongst these 17 Paramount Rulers." As an alternative to the creation of the new paramountcy the Think-Tank said "The least that can be done is for the Paramount

352 Rulership of Egbaland to start to rotate amongst the Alake, Osile, Agura and the Olowu "because they are four equal and independent section of Egbaland. "The Egba Traditional Council meeting should be held in rotation at the Abeokuta North and South Local Government Premises or in rotation in the Palaces of the Alake, Osile, Agura and Olowu. These are based on the following indisputable facts: (1) At no time did the Alake (Egba Alake), the Osile (Oke-Ona), the Agura (Gbagura) and the Olowu (Owu) sit down to agree that the Alake should be the Paramount Ruler and the Chairman over Egbaland for ever. This is evidenced by the fact that he was installed in 1972 as the Alake of Abeokuta and NOT the Alake of Egbaland. (2) Each of the Egba sections and their respective Obas got their crowns independently and directly from the same source in Ile-Ife. None of the four crowns is superior or subordinate to the other. (3) In the Lagos Colony Government Gazette of 28th February 1903, Oba Olubuse the first, the then Ooni of Ife listed the 21 Obas who obtained their crowns from the source at Ile-Ife as at that time. The four (sectional) Egba Obas were listed in the Gazette.- Of the. 21 listed Obas of Yorubaland, only three sectional Obas: the Osile, Agura and the Olowu are today not Paramount Rulers. The Akarigbo of Remo who was even the last of these 21 Obas to obtain his crown from Ile-Ife is today a Paramount Ruler in Ogun State. The Olu of Ilaro who was not even mentioned in the Government Gazette of 28th February 1903, is also now a Paramount Ruler in Ogun State. Why? Is this fair to all concerned?

353 Chapter 13 THE PEACE MAKERS ALL EGBA EMERGENCY COMMITTEE Opposite Lantoro High School Lisabi Road, Oke Lantoro Abeokuta 2nd December, 1996 Kabiyesi Oba (Dr) Adedapo Adewale Tejuoso , Osile Oke-Ona Egba, Abeokuta ALL-EGBA EMERGENCY COMMITTEE REPORT AND RECOMMENDATIONS I have been directed by Professor Sabtiri Biobaku, the Chairman of Lisabi Day Celebrations Committee who is also the Chairman, All-Egba Emergency Committee; to forward to you (under confidential cover) an advance copy of the Report and Recommendations oi the Committee) Kabiyesi, you will later be intimated with details of expected follow-up actions as necessary. Kabiyesi!

Chief Femi Adewumi Balogun of Egba Christians Secretary

REPORT AND RECOMMENDATION OF THE ALLEGE A EMERGENCY COMMITTEE UNDER THE CHAIRMANSHIP OF PROFESSOR SABURI BIOBAKU, BAAPITAN EGBA At the meeting of the Lisabi Day Celebrations Committee held on Sunday, 28 January, 1996, the question of a dispute among Egba Obas arising from a Declaration on the Baaleship of Ifo was raised. During its discussion, the Committee mandated its Chairman Professor Saburi

354 Biobaku, Baapitan Egba to take urgent steps towards resolving the dispute. Consequently, after consultations, the Baapitan convened a meeting on 24 February, 1996, of personages drawn from the entire Egba Communities, to be held at his residence a list each of all those invited and of those who honoured the Baapitan's invitation is attached to this Report as Appendix 'A' and 'B'. The Agenda of the meeting was as follows: (i) Speedy resolution of the dispute among Egba Obas arising from the Declaration on the Baale-ship of Ifo and (ii) Steps towards safe-guarding the unity and stability of the unique Egba Traditional Federation. At this first plenary meeting of the Committee a report of the spontaneous efforts of the Egba Christian Chiefs under the leadership of the Balogun of the Christians, Chief Femi Adewunmi, towards resolving the dispute, was received and noted as well as those of other well meaning Egba indigenes. Members discussed the issues extensively and all spoke freely and in the spirit of their anxiety to ensure the continuance of the unity of Egbaland. It was thought, however, that it was best to empanel a smaller group to continue the discussion and later submit its report to the plenary session. The Baapitan was, accordingly, mandated to select members to serve on the sub Committee, which at its first meeting, in turn, requested the Baapitan to a call personally on the Kabiyesis to ascertain their respective views. A list of those who attended the sub

Committee meeting on 11 February, 1996 is attached to this Report as Appendix C1.

355 When the Baapitan reported to the second meeting of the sub-Committee on his audience with the respective Kabiyesi a Working Committee, comprising the Chairman, an indigene each from the four sections of Egbaland with the Joint Secretary of the Lisabi Day Celebrations Committee as Secretary, was set up, to undertake a thorough study of all the documents submitted to the Committee, which were bound into one volume, as well as a copy of the Osile's book, "Ripples On So Far So Memorable (Egba History in focus)." A list of members of the Working Party is attached to this Report as Appendix 'D'. The Sub-Committee of All Egba Emergency Committee received the Report of the Working Committee on Friday 23 August, 1996. After due deliberations, the Report was considered by the second plenary meeting of the All-Egba Emergency Committee on Saturday 28 September/ 1996. At that meeting the final recommendations were arrived at and adopted for submission to the Kabiyesis as follows: (A)Pre-dominance of the Egba Alake in everything and of the Alake over all other Obas: (i) The Composition of the Egba Chieftaincy Council is as prescribed by statute. How ever, conscious of the need to promote the unity of Egba people, and in deference to view point that the present composition of that Council be reviewed, the Committee suggests that a platform be set up for this review. This is as regard Traditional General Title Chiefs where parity in numbers subsists between the Egba Alake ones and those of the other three sections put together. Regarding Honorary General Title Chiefs, however, it is proposed that there should be no zoning. Candidates should come from all sections purely on merit. Moreover, Sectional Obas should always be consulted in nominating candidates from their respective sections for General Title Chieftaincies and approval of the

356 Chieftaincy Council should always be obtained before installing successful candidates. (ii) Steps should be taken, towards re-constituting the Egba Traditional Council so as to'comply with the spirit and letter of the law and with a view to bringing in Egba recognized. Chiefs and prominent Egba indigenes, thus ensuring that all shades of responsible opinions are available to the Council in its deliberations. (iii) TheParamountcy of the Alake has long been established and should not be disturbed. Every effort should, however, be made to enhance the status of the other Obas as regards their remunerations and other amenities. While there is no classification of Obas in Ogun State, other than as to Paramount Rulers and others, the Sectional Obas should be accorded greater "administrative recognition." Steps should be taken, therefore, towards obtaining from the government a reversion to the arrangement whereby Sectional Obas were appointed Ceremonial Presidents of Egba Local Government Council's, so that they can assume the name position in future Egba Local Government Councils. B. Chairmanship of the Egba Chieftaincy Council in the absence of the Alake on leave abroad: The Regents appointed by the Alake not being Obas cannot preside at a meeting of the Council; the Council apparently . remains in recess ifi th6 absence of the Aiake. It is recommended that the Council should always be in session and that the Osile should preside in the absence of the Alake or the Agura in the absence of both; and the Olowu in the absence of the three. In the absence of all the four, the Olubara or any of the District Obas should preside.

357 C. Due Respect should Be Accorded The Sectional Obas By The General Title Chiefs: This goes without saying and the Alake should reinforce his earlier declaration that Obas take precedence over all High Chiefs and should at all times be given due recognition by the latter, p. Inter-relationship Among Obas: It is suggested, with respect, that all Obas should avoid making disparaging and derogatory'.remarks about one another. E. Socio-cultural Interaction: It is strongly recommended that the Unity of all Egba people should be demonstrated at every opportunity. In furtherance of this, the future programmes of Lisabi Day Celebrations should include an item featuring homage respectively to all the Obas in Egbaland. F- The Case in Court: It is. unfortunate that the matter had to go to court at all . instead of being settled at a session of the Egba Traditional Council. It is hoped, however, that with the acceptance and implementation of the recommendations made above towards restoring unity among the Obas, the Kabiyesis will favourably consider the withdrawal of the suits and eventual disposal of the matter in dispute internally.

Advance copies of this report will be delivered to the Kabiyesi as soon as possible. Formal presentation will be made, however, by a delegation comprising selected members of the Emergency Committee and of the Lisabi Day Celebrations Committee at a meeting which we hereby most respectively request Kabiyesi, the Alake to convene as soon as convenient.

358 For and on behalf of the ALL-EGBA EMERGENCY COMMITTEE And THE LISABI DAY CELEBRATIONS COMMITTEE PROFESSOR SABURI BIOBAKU (Baapitan Egba) APPENDIX "A" LIST OF INVITEES TO ALL-EGBA EMERGENCY MEETING OF 24 FEBRUARY, 1996 1. Chief Lasile (The Baale of Egbaland) 2. Chief M.O. Yusuff (The Sanusi of Egbaland) 3. Chief O. Bankole (The Olotu of Owu) 4. Prince Bola Ajibola 9. Chief (Dr.)M.AMajekodunmi(TheOtunEgba) 10. Chief Mac-Gregor (The Lisa of Egbaland) 11. Chief Akin George 12. Chief D. Akin Majekodunmi 13. Chief A Adeboye (Oluwo Egba) 14. Chief T.R. A Otolorin (Aro Egba) 15. Chief Toye Coker (Apena Egba) 16. Chief (Dr.) L.O. Adegbite (Seriki Egba) 17. Chief A, Sonekan (Ashipa Egba)

OWU GBAGURA 5. Chief Oluwole Adeosun 6. Alhaji (Chief) Saubana Bello 7 Chiefs. A. Jimoh 8. Chief T. A. Abolurin

359 OKE-ONA EGBAALAKE 18. Chief A. Akinremi (Ogboye Egba) 19. Chief E.A. Oyalowo (The Aare of Egbaland) 20. Chief Sobo Sowemimo (The Jaguiina of Egbaland) 21. Chief E.B. Sorunke (The Amona Oba Egba) 22. Chief SesanSoluade 23. Chief A. Koleoso (The Olori Parakoyi of Egbaland) 24. Chief E.F.Oke

THE DISTRICTS 25. Chief Odu (The Balogun of Ilewo and Agbakin of Egbaland) 26. Chief Kunle Oyero 27. Chief Akinyele (The Aro of Ibara)

WOMEN 28. Chief (Mrs.) Ojesina 29. Chief (Mrs.) Ronke Doherty 30. Chief (Mrs) Alaba Lawson 31. 32. 33. 34. 35. 36. 37.

LISABI DAY CELEBRATIONS COMMITTEE Professor Saburi Biobaku (Baapitan Egba) - (Chairman)

360 Dr. J. AB. Sofolahan - (Vice Chairman) Chief (Dr.) Akin Majekodunmi - (Vice Ch».n ian) Chief A.I. Adenekan - (Vice Chairman) Dr. Ona Soleye - (Vice Chairman) Chief FemiAdewunmi (Joint Secretary) Mr. S.O. Sofoluke - (JointSecretary)

OTHER NOTABLES 38. Chiefl.ASofenwa - (President, Abeokuta Club) 39. Chief O.Abudu 40. Hon. Justice Owolabi Kolawole (Retired) 41. Alhaji Y.A. Olatoye 42. Chief Olusoji Idowu 43. Chief (Dr.) P.O. Soremi 44. Mr. O. Akinboro 45. Chief (Dr.) Leke Omonayajo 46. Chief A. Dokunmu 47. Chief Nollah O. Edun 48. Chief Toyin Olakumin 49; Hon. Justice E.B. Craig (Retired) 50. Hon. Justice J.A. Sofolahan (Retired)

APPENDIX "B" LIST OF ALL EGBA PATRIOTS WHO HONOURED THE INVITATION OF THE BAAPITAN TO THE MEETINGS ARRANGED PRINCIPALLY AS THEY.SIGNED THE ATTENDANCE SHEET ON SATURDAY 24 FEBRUARY, 1996 Name Title 1. Chief S.O. Akinremi Ogboye Egba 2. Chief (Dr.) M. Leke Omonayajo Baasegun Gbagura

361 3. Hon. Justice Owolabi Kolawole 4. Chief (Dr.) Yinka Otolorin The Aro of Egbaland 5. Hon. Justice Jacob A. Sofolahan 6. Hon. Justice E.B. Craig 7. Chief Toye Coker Apena Egba 8. Chief F A. Oya'lowo The Aare of Egbaland 9. Chief A.G. Bankole The Olotu of owu 10. Chief D. AvMajekddunmi Akogun Oke-Ona 11. AJhaji (Chief) A.I. Adenekan.Osi of Egba Muslims Vice-Chairman, LDCC 12: Chief Sesan Soluade Balogun Erunwon 13. Chief Femi Adewunmi Balogunof Egba Christians 14: Chief (Dr.) L.O: Adegbite ' Seriki Egba 15. Dr. AO. Sofolahan Vice-Chairman, Lisabi Day Celebrations Committee (LDCC) 16. Chief E.B. Soruhke, J.R Amona Oba Egba 17. Chief E. A.. Adeboye Oluwo Egba 18. Chief Adebisi Mac-Gregor Lisa Egba 19. Alhaji (Chief) M.A. Ola Yusuff 20. Chief (Dr.) Adio Sonekan 21. Prof. AfolabiSoyode 22. Chief (Mrs) Alaba Lawson 23. Chief T.A. Abolurin 24. Chief Olatunde Abudu 25. Chief Akanni Dokunmu 26. Chief M. A. Akinyele 27. ChiefT.A-Sobande 28. Chief (Alhaji) Suleiman A. Qnabiyi 29. Chief (Alhaji) Adeolu Balogun

362 30. Chief Olumuyiwa Akinboro 31. Chief J. Akin-George, OPR 32. Chief Sobo Sowemimo 33. Chief Oluwole Adeosun 34. Dr. Onaolapo Soleye 35. Chief A.Sobande 36. Professor S.O. Biobaku 37. Chief (Dr.) Akin Majekodunmi 38. Chief LA. Sofenwa The Sarumi of Egbaland Ashipa Egba University of Ibadan Asiwaju lyalode Odole Egba Maiyegun Egba; Seri ki Oke-Ona Balogun Ake The Aro of Ibara Ogboye of Gbagura Former Deputy Governor of Ogun State Babagbimo Egba The Jagunna of Egbaland Osi-Maiyegun Egba Vice Chairman, LDCC OluwoOwe Baapitan Egba, Chairman, LDCC Vice Chairman, LDCC President, AbeokutaClub APPENDIX "C" ALL-EGBA EMERGENCY MEETING WORKING COMMITTEE MEETING OF SATURDAY 11 MAY, 1996 1. Professor S.O. Biobaku - Chairman 2. Chief FemiAdewunmi 3. Professor A. Soyode 4. Chief (Dr.) Akin Majekodunmi 5. Chief I A. Sofenwa 6. Chief Debisi Mac-Gregor 7. Chief (Dr.) L.O. Adegbite 8. Chief Toye Coker 9. Chief (Dr.) Yinka Otolorin 10. Alhaji (Chief) M.A. Ola Yusuff

363 11. Chief E. A. Adeboye 12. Chief (Dr.) Omonayajo 13. Chief Olatunde Abudu 14. Chief A.G. Bankole 15. Alhaji (Chief L.A. Adenekan

APPENDIX "D" MEMBERS OF THE SPECIAL WORKING COMMITTEE 1. Professor S.O. Biobaku 2. Professor AfolabiSoyode 3. Chief (Dr.) Akin Majekodumni 4. Chief (Dr.) MAA. Omonayajo 5. Chief A.G. Bankole 6. Chief Femi Adewunmi

Joint Secretary, Lisabi day Celebrations Committee Chairman EgbaAlake EgbaOkeOna Gbagura Owu Secretary

OKE-ONA, GBAGURA AND OWU COMMUNITIES OF EGBALAND C/o Osile's Palace C/o Agura's Palace C/o Olowu's Palace Sapon, Abeokuta Gbagura, Abeokuta Own, Abeokuta

364 COMMENTS ON THE REPORT AND RECOMMENDATIONS OF THE ALL-EGBA EMERGENCY COMMITTEE UNDER THE CHAIRMANSHIP OF PROFESSOR SABURI BIOBAKU, BAAPITAN EGBA 16TH OF DECEMBER, 1996

INTRODUCTION 1. We have received copies of the Report and recommendations of the All-Egba Emergency Committee under the Chairmanship of Professor Saburi Biobaku, Baapitan Egba. By this report, we have at least, or at last, agreed that there is a need for a Conference or dialogue to resolve the thorny constitutional or structural issues affecting the peace and unity of Egbaland. Eventually, the Report is not quite acceptable to us, it is a step in the right direction and we thank God for that. We commend the efforts of the Committee. It is however, important to note that the Osile, the Agura and the Olowu were privy to the formation and the composition of this Emergency Committee. Otherwise, Chief Toye Coker, (the accuser and the judge) could not have been a member of the Committee. Be that as it may, we are grossly disappointed that your Report totally failed to address the two main issues set out as its Agenda on page 3. These issues are (to quote your Report): (i) "Speedy resolution of the dispute among Egba Obas arising from the Declaration on the Baaleship of Ifo", and (ii) "Steps towards safeguarding the unity and stability of the unique Egba Traditional Federation." 2.When the Alake unilaterally and secretly went to the High

Court to challenge Government decision on the Ifo Baaleship Declaration without any consultations with the other 1 Sectional Obas, or a formal resolution to this effect by the Egba Traditional Council at any of its

365 monthly meetings, he drew the battle line. All efforts and appeals by several eminent persons (including prominent members of your Committee) to the Alake to withdraw the case and allow internal settlement of the matter were totally and adamantly ignored. 3. The Court, in its wisdom, had dutifully delivered its judgement. We foresaw the game plan and that was why we asked to be joined on the side of the State Government in the Court case. The matter is now before the Court of Appeal. 4. It is interesting that nowhere in your Report and Recommendations did you make any effort to analyse or evaluate the fundamental issues raised by Alake’s court action on the Ifo Baaleship Declaration. This is not surprising in view of the fact that the Chairman of your Committee, Professor Saburi Biobaku, as the Baapitan Egba, was responsible for providing a distorted, false and inaccurate "Short History of Ifo" to the Alake. He had already by this action, exhibited gross bias on the Ifo case. How then could this Committee's Report and Recommendations now be expected to face the truth on this aspect of its Agenda? 5. It was the Baaleship of Ifo Declaration and the Consenting Authority issue that brought out Alake's unwarranted, misguided and false assertion that it is the Alake and the Egba Alake alone who own Egbaland, and that the other 3 Sections (i.e. the Oke-Ona Egba, Gbagura and Owu) should go back to their homesteads as was the case before the civil wars that brought the 4 Sections including the Egba Alake to Abeokuta in 1830. 6. How has the Report and Recommendations addressed the fundamentally important and profound issues raised by the Alake's false claim of the ownership of Egbaland? 7.Concerning the second item contained in your Agenda,. what issues did- your Report highlight or consider as threatening the unity and

366 solidarity of what you referred to as the ".unique Egba Traditional Federation?'! 8.Federacy is the state of being joined by a treaty written or unwritten; an alliance in which several States mutually agree to co-exist. –

A Federation is the union of several States' under a Federal Government, each retaining control of its own internal affairs over its domain and people. A Federation is not a union where one State perpetually dominates the others. A Federation is a union where residual power rotates or shifts among the Federating States by some arrangements. 9.If unity and stability is to be preserved in Egbaland, how can one section, no matter its size, perpetually and forcibly dominate the other 3 sections in the Federation? 10. This issue is completely side-tracked in your Committee's deliberations and Report. Instead, your Committee neglected the two most fundamental issues in your stated Agenda and concentrated on dealing with trivial issues, all of which arise because the issue of parity among the federating communities had been deliberately neglected or abused over several decades. 11. We shall illustrate this by commenting as follows on .your Recommendations itemised in your Report. A. "Pre-dominance of the Egba Alake in everything, and of the Alake over all other Obas" (i) If the lopsided composition of the Egba Chieftaincy .Committee is by statute based upon an unfair and inequitable principle, shouldn't the statute be changed to reflect a better principle of justice, fairness and equity? In any case, this statute is now obsolete. Why should the Report be talking about a review platform emphasising parity IN

367 NUMBERS between the Egba Alake and'ihe other three Egba sections put together, when in fact, we should be discussing parity among the four sections? Obviously the Committee either did not understand the basis of the parity issues at stake, or feel indisposed to propose an equitable solution that can safeguard the unity and stability of Egbaland. (ii) The move of Egba General Title Chiefs to cladenstinely seek a reconstitution of the Egba Traditional Council has been strongly opposed by the Egba Traditional Council on the grounds that it was a design by the Chiefs to further manipulate and perpetuate the dominance of the Egba Alakes over the other 3 sections and subjugate the other Traditional Rulers in Egbaland. Nowhere else in Ogun State have the Chiefs sought to belong to their respective Traditional Councils. The fact that this contentious issue is brought into the Committee Report and Recommendations shows the extent to which Chief Toye Coker, the architect of the scheme, has successfully manipulated the thinking'of the Committee. This is most unacceptable. (iii) To state that the Paramountcy of the Alake has long been established and should not be disturbed showed how grossly unrealistic the Committee has been on the fundamental issues now shaking the very foundations of Egbaland. We are dismayed that the Baapitan Egba could be so misled into subscribing to this assertion on Alake's paramountcy. In 1854 when the first Alake was crowned in Abeokuta his title was the Alake of Ake. Even the instrument of office given to the current Alake, Oba Oyebade Lipede when he was installed in 1972 reads the Alake of Abeokuta, and not the Alake of Egbaland. When in 1938 the Colonial Administration for their administrative convenience wanted to make the Alake the head of the Egbas, it was secretly contrived without consultation

368 with or the consent of the other 3 Sectional

Obas. When this perfidy leaked out, the fragile unity that had existed started crumbling. It has now nearly reached a state of total collapse. At no time in the 166 years of our settlement in Egbaland had the three other Sectional Obas voluntarily bequeathed or surrendered their ancient sovereign crowns to that of Ake. For a Committee headed by a renowned historian to make the mistake of stating that the Paramountcy of the Alake has long been established is to portray itself as either misinformed or biased and mischievous. Everyone ought to know that every Osile, Agura or Olowu, within each Obas capabilities, had protested or struggled against this injustice right from the inception of the Federation. Some of them were even either exiled and or frustrated even to the point of death. The labours of our forefathers and heroes past shall NEVER be in vain (Amen). For that Committee to recommend that every effort should be made "to enhance the status of the other Obas as regards their remunerations and other amenities", is to grossly insult the intelligence, dignity and status of our people and their ancient and sovereign crowns. The Egba Alakes fled from the civil wars of the 1820's to seek refuge at Abeokuta in 1830; so also were Oke-Ona Egbas and Gbaguras at the same time. The Owus joined the three Egba groups in 1834. They jointly and voluntarily decided to co-exist as partners in progress. Each community came to Abeokuta with its own independent, ancient and sovereign crown. The Baapitan knows and ought to be able to tell the whole world that: (i) The Alake is of no greater or more noble birth than the Osile, Agura and Olowu. Evidences for this are abundant in pages 7 to 14 of the History of the Yorabas by Rev Samuel Johnson.

369 (ii) The Alake did not receive his crown from a higher authority than the other 3 Obas (see the Gazette of Lagos and .Colony of February 1903).. (iv) The Egba Alake did not bring any of the other 3 communities to Abeokuta and Egbaland as captive, slaves, mercenary soldiers or labourers to work for them. They settled as equal partners in a Federation. (v)All authentic history records and books on the Royal House of Oduduwa. at Ile-Ife contain the noble births of the Osile, the Agura and Olowu. Of the 22 Obas listed in the Lagos and Colony Gazette Of 1903 as having obtained their crowns from Ile-ife, it is pertinent to note that the Akarigbo of Sagamii was the last of'these 22 Obas to obtain his crown from Ile-ife. He is now a Paramount Ruler. It is unfortunate that today, of all these 22 crowns, only the Osile, Agura and Oiowu are NOT Paramount Rulers: What offence did they commit? The Olu of Ilaro is today a Paramount Ruler and his name was NOT even mentioned in the 1903 Gazette. There are many more Obas not on the list bu,t have now become Paramount Rulers e.g. Olubadan of Ibadan and also Olubaka of OKA who is now even the Chairman of Ondo State Council of Obas. For what reason therefore would the Alake or the Committee deny the Osile, Agura and Olowu paramount status among Yoruba Obas, except for selfish reasons. Afterall, we all have our different arid distinct respective DOMAINS. In gatherings of important Yorubas Obas, the ancient and respected status of the Osile, the Agura and. the Olowu are readily recognized, acknowledged and respected. Why should the inadvertent geographical location of our seats alone be the basis of our continued suppression, relegation and stagnation?. Eventhough the Egba Alakes, the Oke-Onas, the Gbaguras and the Owu

370 people.voluntarily came to settle in Egbaland, I each Oba and his people now occupy a distinct geographical I area or domain: That was the basis of the 1955 Western Region I decision giving authority to each Oba over particular District I Councils. It was Chief Toye Coker's perversion of the truth when he considered the naming of each Oba as President over a particular Egba District as "Ceremonial President". If his interpretation is right, then the Alake too was a "Ceremonial President" over Egba Divisional Council. To recommend that steps should be taken towards obtaining from the Government, reversion to the arrangement I whereby Sectional Obas were appointed Ceremonial Presidents of Egba Local Government Councils was to be unrealistic. The I Government of Ogun State cannot unilaterally revert to a system that has been discontinued in all the Local Governments of Nigeria. This is a constitutional issue. What the Committee ought to have the integrity and courage to recommend is that the 3 Sectional Obas should be made Paramount Rulers and Consenting Authorities by the State Government over their respective domains. This will restore and guarantee an appropriate status for them among the community of Yoruba Obas. This action will also enhance the status and the image of the entire Egba people. If the Committee truly and honestly desires to find a lasting solution to the continued unity and stability of the unique Egba Traditional Federation, it must recommend the granting of Paramount status of Osile, Agura and Olowu. A situation where the Alakeand the Egba Alake section desire to perpetuate their domination over us and over our people cannot produce peaceful co-existence, co-operation, unity, stability and development. Egbaland is big enough and distinctly structured enough for us to maintain unity in diversity. The Nigerian Federation was on the brink of collapse when it was

371 perceived that the Northern States, as a group, wanted to perpetuate its rulership and domination over the Southern States. The answer was not to seek a forced peace, or a peace of convenience, but a structurally acceptable rotation of power among States, organised in 6 zones of equal importance (not size). Population density had nothing to do with this arrangement. Contiguity, homogeneity and cultural affinity were the key factors in zoning the Nigerian States for power sharing. The Canadian Federation continued to be in tension because the French have always resented and resisted the English Speaking counterparts who have always dominated the political and economic power base. They may benefit from the Nigerian experience. In the Egba Federation, it had never been acceptable and it is still NOT acceptable to us for the Alake and the Egba Alake section to continue to lord it over the other 3 sections and their Obas. Neither now nor in the future will our people continue to accept to play a second fiddle to the Egba Alake section. Power and privileges must rotate among the 4 sections that make Egbaland for the sake of peace, unity, stability, development and progress. ITEMS B,C,D AND OF YOUR REPORT These recommendations will be taken care of when the fundamental issue of PARAMOUNTCY to.all the 4 sectional Obas has been satisfied. F. THE CASE IN COURT This item has been overtaken by events. The case is now at the Court of Appeal. CONCLUSION Your Committee's Report did not deal with the key issues outlined in your Agenda. Besides, your Report exhibited bias in many respects. More importantly, the Report dealt mostly with superficiality. We suggest that your Committee should now re-examine the more

372 fundamental and deep rooted issues raised in this commentary for the sake of permanent peace, unity, equity and progress in Egbaland. May God guide us all aright. (Amen).

INFORMATION ON OKE-ONA EGBA, GBAGURA AND OWU VS EGBA ALAKE HISTORY 1. The people of Egba Alake, Oke-Ona Egba and Gbagura came to Abeokuta in 1830 from different directions during the civil wars ravaging the Yorubaland in the 1820s and settled under the Olumo Rock hence the location was called Abeokuta (under the Rocks). The Owus joined the trio of Ake, Oke-Ona and Gbagura in 1834 and all the distinct and independent sections decided to co-habit in peace. The first Alake of Ake was crowned in 1854, the Osile of Qke-Ona in 1897, the Agura of Gbagura in 1870 and the Olowu of Owu in 1855 vide Abeokuta Intelligence Report by Blair. 2.. The four- Obas in Abeokuta viz the Alake,.the Osile, the Agura and the Olowu reigned supreme in their respective clearly defined domains until 31st January, 1898 when they met face to face for the first time by arrangement forged by the Governor of Lagos Colony (Governor Maccullum) who forced a Federation called Egba United Kingdom for administrative convenience with port-folios given to all the Obas. 3. The claim of the Alake to the Headship of the Egba People was no more than a perfidious arrangement between them Alake and the Colonial resident E.A. Miller in 1938 without consultation with or the agreement of the other sectional Obas and or their people. 2. STATUTORY RECOGNITION 1. By Government Gazette (Colony of Lagos) of Saturday 28th February, 1903 at Page 103 under General News, the Oni of Be/ Olubuse 1 listed the Obas entitled .to wear crowns in Yorubaland: Among those listed

373 by Oni of Ife Olubuse 1 derived their crowns from Ile-Ife and not from one another . and neither were they subordinate to the other. 2.In fact, in the enabling declarations bringing into being each Oba in his domain, each Oba is presented to his own people without reference to the people in the other domains i.e. Alake is chosen by Ake Kingmakers and presented to his Ake people. The same applies to the other Obas. In other words, the selection of an Alake or Osile or Agura or Olowu is the sole affair of the respective Kingdoms. 3.Until 1920 the correct designation of Alake was Alake of Ake. We believe the title of Alake of Abeokuta was adopted without the knowledge of the other Obas who were regrettably illiterate. It could not be otherwise when one remembers that there are four separate and independent domains in Abeokuta. 4.In 1955, WRLN Nos. 170, 166 and 169 of 1955 under the Western region Local Government Law 1952 made the Agura President of the Egba Odeda District Council, the Olowu President of Egba Ifo District Council and the Osile President of Egba Owode District Councfl respectively. This is proof that the three Obas were given authority over their areas of jurisdiction. The Alake was made the President of Egba Council with the other three sectional Obas as traditional members. 5.In 1972 when the present Alake was installed, he was appointed as per his instrument of office as Alake of Abeokuta. 6.Like the misdescription of Alake as Alake of Abeokuta, his further misdescription as Alake of Egbaland was surreptitiously introduced under Ogun State Legal Notice 43 of 1980 under the Local Government Law 1976 clause ' (2) in total disregard of the fact that Egbaland is a Federation with each section having a defined and imsurrendered area of jurisdiction both in Abeokuta and the Test of Egbaland.

374 7.That at no time did any of the three Obas (Osile, Agura and Olowu) surrender his independence and sovereignty over his area of authority to Egba Alake or their Alake. In fact, neither Alake nor Egba can exercise authority whatsoever over any other Oba or his area of authority or jurisdiction. 8. That the seal of Egbaland is made of a symbol of four equal hands holding one another to indicate their unity in diversity hence the saying "Igun merin ni Egba ni (Egba has four pillars). No section, no matter its land mass or population, is subordinate or inferior to .the other. 9. The Alake has no power, real or perceived on how other Obas run their domains. 10. That the Alake has always acted in favour of his Ake to the detriment of other sections (Oke Ona Egba, Gbagura and owu) in selfishly monopolising all government patronage due to Egbaland as Alake of Ake and not as Alake of Egbaland. 11. The Alake has never been the consenting authority to the other three Obas. 3. OUR GROUSE 1. Undue claim of Egba Alake and their Alake to superiority over the other sections of Egbaland and the other Obas. 2. That there is no Alake of Abeokuta or of Egbaland. In reality there is Alake of Ake because by history or governance of Egbaland each of the four Obas has complete authority over his own section of Egbaland. 3. An end to uneven and unfair development of Egbaland in favour of Egba Alake 4. REMEDIES SOUGHT 1. Amendment of all Laws and Legal Notices describing the Alake as Alake of Abeokuta or of Egbaland thus reverting to his appropriate and

375 age long title as Alake of Ake. 2.Constitutional Conference to redefine and re-negotiate the terms of Egba Federation in which all the Obas will be equal in status and eminence and in which all Egba sons and daughters will have equal rights to all Chieftaincy Titles in total disregard of what section they hail from thus ensuring that the governance of Egbaland is not left in hands of mediocres. This request is not strange. After alb how many times have we revised the Constitution of the Federal Republic of Nigeria to remove injustice and area of irritation or friction? 3.Egba Traditional Council to be reconstituted giving equal representation to all sections in consonance with the saying that Egba has four pillars with rotational presidency of the council among the four Obas in Egbaland as envisaged in part 9 Section 73 (2a) of Local Government Law Cap 63 4.Confirmation of the recognition of the three Obas namely the Osile, Agura and Olowu as consenting authorities over Egba Obafemi/Owode, Osiele/Odeda and Ifo/Ewekoro Local Government Areas respectively. 5.An order suspending the Egba Traditional Council from functioning pending the determination of our suit to prevent the Council from taking decision inimical to the interest of the three sections viz Oke-Ona, Gbagura and Owu as it is currently being done. P.S. Evidence {written or verbal) is available to amplify the points raised above should the need arise.

CALL FOR EQUITY IN EGBALAND Since the creation of Ogun State in 1976, Egbas have produced Executive Governor, two past Deputy Governors twenty three State Commissioners, twenty two Permanent Secretaries/

376 Directors-General, Chairmen of Commissions and Corporations etc. (a) Out of these figures, Egba Alake had produced:-

Executive Governor -1 Deputy Governor -1 State Commissioners -15 Directors-General -12- Managing Director (OPIC) 1 Many Chairmen of Boards/Commissions etc. (b)Oke-Ona Egba Deputy Governor -T State Commissioners -3 Directors General -7 (c) Gbagura State Commissioner. -1 Director-General -1 Chairmen of Boards, Commissioners etc. NIL . (d)Owu State Commissioners -4 Director General -1 Special Assistant to E.G. (Women Affairs) -1 What we crave for is not discrimination by any measure, we seek EQUITY. The time for redress is NOW.

OKE ONA EGBA PROPOSALS FOR PEACE IN EGBALAND What. do. the 3 other sectional Obas want in order that lasting peace, unity and stability in Egbaland may be sustained? 1. Alake's Recent claims, utterances and actions have done irreparable damage to the unity of Egbaland. The Alake must unreservedly withdraw his recent inordinate claim to the sole ownership of Egbaland

377 (see his letter of May 13, 1996 to the Military Administrator of Ogun State). Egbaland rightly belongs to the 4 sections together. 2. The Osile, Agura and Olowu are entitled to, and should be made Paramount Rulers and Consenting Authorities over their respective domains; By birth, ancestry and history, they are entitled to this status among yoruba Obas. (See the 1903 List of crowned Obas from lFE). Furthermore, for the rapid, even and widespread development across Egbaland, each of the 4 sectional Obas must control fully his own domain. 3. Chairmanship of the Egba Traditional Council should be held in rotation by the Alake, Osile, Agura and Olowu, as co-owners of, and brother Obas in Egbaland. 4. The Egba Traditional Council edict must reflect the independence and equality of the four sections of Egbaland. 5. Egba general title chieftaincies must henceforth be bestowed either: (i) On the basis of merit alone among the 4 sections, or (ii) On the basis of rotational Zoning among the 4 sections, as in the new constitutional arrangement for the 6 equal zones of the federation of Nigeria. 6. Honorary chieftaincy titles should also be based on merit among Candidates from the 4 sections, and must be jointly approved by all the sectional Obas (i.e Alake, Osile, Agura and Olowu).

378 CALL FOR EQUITY IN EGBALAND s/ EGBA OKE GBAGURA owu N OGUN STATE POSITIONS ALAKE ONA O HELD SINCE 1976 EGBA EXECUTIVE 1. GOVERNORS 1 DEPUTY 2. GOVERNORS 1 1 3. SECRETARY TO GOVERNMENT 2 4. STATE COMMISSIONERS 15 3 l 4 5 DIRECTORS GENERAL OR PERM. SECS. 12 7 l 1 6 OPIC - MD 1 NIL 1 7. BOARD CHAIRMEN HEAD OF STATE FOR 8. NIGERIA 1 1 9. HEADS OF CHIEFTAINCY LINES IN EGBALAND E.G. OLUWO, BALOGUN ETC 12 10 GOVT. AND COMMUNITY . DEVELOPED PROJECTS IN ABEOKUTA 84 8 7 5

PROJECTS IN ABEOKUTA DEVELOPED EITHER BY GOVERNMENT OR COMMUNITY EFFORTS ARE AS FOLLOWS:- (1) Egba Alake - Over 80 (2) Oke-Ona Egba - 8

379 (3) Gbagura - 7 (4) Owu - 6 Is this fair?

The Aafin, Ue-Ife, Osun State, Nigeria 11TH JULY, 1996 HIS ROYAL HIGHNESS OBA (DR) ADEDAPO ADEWALE TEJUOSO KARUNWI III THE OSILE OF OKE-ONA EGBA OKE-ONA PALACE SAPON ABEOKUTA.

FIRST OF ALL LET ME WISH YOU, YOUR OLORIS, BOTH THE TRADITIONAL AND MODERN CHIEFS OF YOUR KINGDOM AND ALL OUR PEOPLE WHERE EVER THEY MAY BE, A CONTINUED SUCCESSFUL 19%, SO LET IT BE, OH LORD. IT MAY INTEREST YOU TO KNOW THAT OUR VERY DEAR SON, IN PERSON OF HIS EXCELLENCY LT. COL. D. AKENTONDE, THE MILITARY ADMINISTRATOR OF OGUN STATE, HAS BEEN TO SEE ME OVER A VERY SENSITIVE ISSUE WHICH IS NOW ON AT ABEOKUTA AND WHICH HE WOULD LIKE US TO SETTLE AMICABLE AS SOON AS POSSIBLE. BECAUSE OF THE LOVE OF THIS DISTINGUISHED SON OF OURS AND ONE OF OUR LEADERS IN THE MILITARY SET UP IN THIS COUNTRY I SUGGEST THAT WE SHOULD TAKE THIS MATTER SERIOUSLY AND HAVE IT SETTLED AND CAN YOU PLEASE, UNTIL SUCH TIME THAT THE COMMITTEE WHICH I AM NOW TRYING TO SET UP AMONG THE SENIOR TRADITIONAL RULERS FOR THE PURPOSE OF SETTLING THIS UGLY SITUATION, ALL HANDS

380 SHOULD BE ON THE DECK. WE HAVE READ A LOT OF PUBLICATIONS FOR AND AGAINST IN SOME OF OUR DAILY NEWSPAPERS ON THIS SUBJECT MATTER AND CAN YOU PLEASE KEEP COOL AND CALM AND GIVE PEACE A CHANCE. I WISH YOU AND THE FAMILY WELL AND VERY WELL INDEED. Kabiyesi Alaiyeluwa Oba Okunade Sijuade Olubuse II Qonioflfe My dear Kabiyesi Oba Sijuade Thank yo.u very much for your letter dated the 11th July, 1996.

ALAIYELUWA OBA OKUNADE SIJUWADE OLUBUSE THE OLUATYE AND OONI OF IFE THE ROYAL COURT OF IFE

OAAT/23/07/38 July 30 1996

It is gratifying to note that our most affable Military Administrator inOgun State, His Excellency Lt. Colonel Daniel Olukunle Akintonde, in his wisdom, has deemed it fit to invite you to. intervene in our quest for justice in the traditional institution of Egbaland. This is quite apt in view of the fact that (1)The.Egbas are very much part of the Yoruba race (2)We all claim to hail from lle^Ife and (3)It was your grand father, Olubuse I who was invited to Lagos Colony in February 1903 to intervene in the controversy between the then Akarigbo of Sagamu and the Elepe of Eper It is on record today, as evidenced by the Lagos Colony Gazette of February 28,1903 that your grandfather did the job admirably without fear of favour.

381 My prayer for you is that God should grant you the wisdom, patience and tact to handle the issue truthfully, justifiably, equitably and fearlessly. (Amen). May the good Lord continue to bless you most abundantly and endow, you with infinite wisdom, happiness and perfect peace of mind and good health throughout your life time, which should be very very long (Amen). Yours in royalty

OSILEOKE ONAEGBA

Telephone; 038-230105

Our Reference APO. 13/YoI. 30/28 Your Reference. 12th August, 1996 My Fellow OBAS, (i) THE ALAKE OF EGBALAND (ii) THE OSILE OF OKE-ONA EGBA I am not likely to be the only one who had been feeling uncomfortable about recent developments within Egba Kingdom in which our royal linens had been washed in the open. The source of my discomfort as well as that of many Yoruba leaders both within and outside the Royal Courts is that Yoruba race is a single entity and any crack on any part of it will certainly affect the whole. Worse still however, Egbaland is not just a part but a vital integral part of the whole Yoruba integration. In the royal tradition, the question of stating cases does not arise. What is

382 important however is the necessary sentiments by which we as royal fathers should reconcile our differences from within ourselves Le. the disputing parties without any external recourse. It is on this note that my joy knew no bounds when on Sunday, 4th August 1996 I saw both of you, royal fathers of Egba Kingdom sitting together at the Coronation Service of Oba Lipede during which the Alake affirmed that there is no problem with you in Egbaland.. Can I kindly implore you further to cement that spirit of 'no problem’ by settling whatever remains as differences among you in our forebears' way i.e. going through history and practice of our people in similar situations. Fortunately, Egbaland being, the early centre of Western civilization is rich in history and culture which can not be distorted to suit any one's convenience.

The last declaration of His Royal Majesty Oba Oyebade Lipede in the presence of all of you that there is no problem had given us cause for sound sleep, and may you not interrupt the sleep with any story of problem in Egbaland again. We cannot afford any part of Yorubaland being a fertile ground for Newspaper sensation at this stage. May God be with you as I extend my warm compliments to Your Royal Households. DCU BABA YEYE Oba Lamidi Olayiwola Adeyemi IQ, JP., cfr., ll.d., The Alaafin of Oyo

383 OAAT/3G/OG/22

MA, MB, F.WACP Karunwi HI

August 20 1996 Kabiyesi Alalyeluwa Oba Lacnldl Olayiwola Adcyori Alaafin or Oyo Aaf in Oyo Kabiyesi It was Indeed a pleasure to receive your letter Ref. AP0.3/Vol.30/28 and dated 12th August 1996. I appreciate and agree with all the sentiments expressed In your letter. Intact, I agree with you that our royal dirty linens should not be washed In public, but when you are being sur rotated, n^arglnallsed, down-trodden and subjugated- in your own fatherland, you would have no other choice than to cry out and let the world come to your aid. Our forefathers had sought redress to no avail for over one hundred and flftv ears now. Uc are however hopeful that the wind of change that swept through South Africa recently for the better will also surely blow across Egbaland soonest and freedom and Justice shall be purs (Amen). There are supposed to be four equal sections to Egbaland. All of then iS’ Joint, voluntary, and equal partners In 1030 founded the entity known as Egbaland today. For the avoidance of doubt, these four sec tic ns ore Egba Alnke,, Oke-Ona Egba, (Ibagura and Owu each with Its own

384 Independent domain find crowns. The four .Obas never met face to face until the British tame on the 31st of January 1093, to establish the Egba United Coverjunent. This injustice, marginalisation and subjugation of the other throe sections by the Egba Makes has since grown from bad to worseJ ' Our private and Internal appeals have always fallen unto deaf cars. Several attempts by Owu to get uut of this in their being hunillln frustrations to the poll our predecessory (Obas of Oke-Ona, Obagura and bondage under the Egba Alakes had always ended od, suspended, exiled or oven in some cases of death. We now expect the outside world to come to our aid as with South Africa, since our Internal appeals and struggles' yielded no fruits. Infect the latest is that the A lake himself wrote a letter (recently stating that the other three sections of Eghaland own no piece of land outside Abeokuta. In other words, that all the lands In Egbaland outside Ahookuta belong to him the Alake and the Egba Alakes only. The question is, did our forefathers labour in vain? Certainly noti This can definitely not be acceptable to us. Nobody would take our inheritance away from us without our letting the world know and advising us what to no next to obtain Justice. We would. OSILE OKE ONA EGBA'S PALACE. P M b 2005, SAPON AGO-OKO ABEOKUTA 019 233028 234100. 230010 23IC.US P32230 not relent our efforts until we can obtain justice, equality and falrplay in Egbaland. History traced to the progenitor of the Yoruba race, Oduduwa down to Oranmlyan, did not tell us that the Alake is superior to either the Olowu or the Agura or the Oslle. These are the four Traditional Rulers of the four sections in Egbaland. The reverse Is what history keeps telling us and that is the fact. There had been a USURPATION somewhere and sometime in the past which now needs to be corrected urgently. The Oslle, Agurn and Olowu MUST now be made Paramount Rulers as of right. This Idea was

385 muted by the Government of Ogun iitate In 1952. It was the Alake who-killed the idea for no Just reason, but lack of love and progress for fellow Otas. What you have seen in the exhibited photographs therefore, Is Just a camouflage or a window dressing. The exact intention of. the Make's speech on 5/8/96 was to present to the world that F.gbaland is at peace when lnfact some people (the other throe sections) are actually roasting In the fire of Injustice and marginalisation under his rule In Egbaland, Please do jiot be deceived by this false presentation. All that glitters Is not'gold. The pity of it all is that, it is this same Alake that is in a position to right the wrongs if he wants to. The fact remains that he DOtlS NOT want to. The Injustice continues to grow from bad to worse. Our prayer Is that God in His infinite mercies will use seme just and falr-|nlnded people soonest to come to our aid and restore our dignity, equity, Justice and freedom from unnecessary bondage. (Amen). May God continue to bless you most abundantly. Thanks for your concern. Yours in royalty T/'-’-O'O KABIYESI ALAYELUWA OBA DR ADEDAPO ADEWALE TEJUOSO (JP) KARUNWI III, OSlLE OKE ONA EGBA cc: 1. Lt. Col. Daniel Aklntonde - Tho Military Administrator 2. Wing Commander Sam Enwang - The new Military Administrator of Ogun State 3. Kablyesi Oba Sijuade, Oonl of Ife A. Kablyesi Oba Oyebade lipede - Alake of Egbaland 5. Kabiyesl Oba llalldu Laloko - Agura of Gbagura 6. Kablyesi Oba Olawale Odeleye - Olowu of Owu Note:- Not a single reply has been received on this letter since it was

386 written and up to this date 17/8199

The General Secretary The African Church 12| Odunlami Street LAGOS Dear Sir, IT'S ALL OVER Our 903 on the conflict between Oba (Dr) Adedapo Tejuoso, Osile of Oke Ona Egba and none Egba Chiefs, refers. Guided and directed by the Holy Spirit, St. James's African Church, Idi Ape represented by a 21-man Committee of Elders took a giant step on Sunday 10th November, 1996 when at an unscheduled closed door meeting with Osile Tejuoso and Baba IJo Toye Coker, the protracted "battle11 was declared over and all "swords11 were sheathed at about 12.00 noon. Indeed, the two fathers bared their minds Emotional tears flowed. Sensations. Standing before God and Hen, they both resolved. I mean R-E-S-O-L-V-E-D. Led by the Ooile, the meeting sang: "Kil'O le se, Olorun mi Kil'O le se? Iwo ti 0 da aye at'orun Kil'O le se? Kil'O le se, Olorun mi Kll(0 le se7

No more tears but smiles, no emotions but resolutions. They shook hands and we sang again, "Kil'O le.se...... " The second time they shook hands again and the Holy Spirit said, "It's all over". We are sorry to have bothered you to this extent especially now that we have to request, so lately, that the visit of the

387 MOTTO 'HEAVEN’S LIGHT OUR GUIDE"

Peace Panel to Abeokuta on Tuesday 19th November, 199( be postponed. In the name of Jesus Christ, Hlt*s all over”. Yours in Christ, Divisional Secretary cc: 'Oba (Dr) Adedapo Adewale Tejuoso, Osile of Oke Ona Etjba Chief Toye Coker SAN, Daba Ijo, Idi ape Chief S. 0. Akinremi, Vice Lay President It. Rev. J. o. Ajulo, the Divisional Dishop Note: As at today 17I8/99, it is far from being over. The PERSECUTION OF THE OTHER three (3) Sections (Oke-Ona Egba, Gbagura, Ou>u) and their Obas by Egba Alake section and he Oba (the Alois) comtmue unabated. In fact its growing from bad to worse on a daily basis, God help us and save us.

TELEGRAM: EZCAN P.O.BOX NO .... CHRISTIAN

EG DA ZONE OF THE OGUN STATE BRANCH EGBA ZONAL CAN SECRETARIAT Your Rel No ...... All communications should be addressed to tho secretary Quoting Our Ref No._ __ c/o Rev. O. A. Ogunnarlwo Or lice of the Auditor-Gonerel, Oko-llewo,

388 Abeokuta Date: January 1991

The Royal Highness, Oba Dr. Adedapo Tejuoso, Karunwi 111, The Osile of Oke-Ona Egba, Abeokuta. Your Royal Highness, OUTCOME or THE COHSULTATIVE EXECUTIVE COMMITTEE OF THE EGDA ZONAL CHRISTIAN ASSOCIATION OF NIGERIA ON THE TUSSLE DETWEEN THE PDA S IN EGBA LAND Peace, mercy, love and abundant blessing of our Lord Jesus,rest and abide with your Royal Highness and the entire people of Egba Land. We sincerely apologise for our inability- to forward our decision/ findings to you earlier than how. This was due to the sudden death of Yeye Oba Bisoye Tejuoso, the Iyalode of Egba Land who incidently was the mother ol one'of the Royal Highness Oba Dr. Adedapo Tejuoso, Karuuwi HI. The kabiyesi and the whole Egha people were mourning her loss at Lho Lime. However, we wish to express our profound gratitude to your Royal Highness for granting the Christian Leaders the audience, respect and high regard accorded us during, our visit to your palace on the above subject. This was a clear demonstration .of the unique esteem in which the Obas in Egba hold their Ministers of God within their domain. This respect is not only for them but also for the Almighty God who has called them to liis service.

During our visit we saw the sterling qualities which the Almighty God has given to your Royal Highness in the orderly presentation of your ideas and

389 demonstration of the love which you have fnr the

390 Both the Egbasat home and abroad are one and there should be no class distinction/discrimination among them as all men are equal before the. Lord and God is no respecter of persons. As the sons and daugthers of Lisabi, they should endeavour to embrace themselves as brothers and sisters at all times and in all places. Attention is invited to Ephesians 2:14. The committee was well aware that the points in dispute are age-long and traditional in nature, lienee the Obas will need to exercise mutual love, patience, maturity, self sacrifice and magnanimity to settle the matter in the over all interest of the Egba people. The Royal highness are the symbol of unity and should not engage in any activities that will destabilise the unity of the Egba Land. Finally we wish to express our appreciation to your Royal Highness for your attention. We would implore our Obas to create a forum' whereby they will bury their differences and seek for the peace, progress and good governance of the Egba Land which should be. paramount in their minds such that mutual understanding and maximum co-operation will reign supreme among them during their tenure. Kabiyesi, may your reign continue to be peaceful. Loving and you will be remembered for good by the entire people of Egba Land. Thank you and God bless.

Rev. E.A. Esuola

391 Chapter 14 CAN WE LEARN FROM OTHERS?

DELTA GOVT APPOINTS THREE NEW TRADITIONAL RULERS FOR WARRI The monopoly en joyed by the paramount traditional ruler of Itsekiri nation. Ogiemen Atuwatse II as the sole owner and ruler of Warri has been broken following the appointment of three other traditional rulers of equal status with Atuwatse II by the Delta State Military Administrator Navy Captain Walter Feghabo. In a just released Delta State official gazette, the three traditional rulers have been given the powers to control the areas which were formerly under the control of Atuwatse II, alone. The promulgation of the Edict, Sunday Diet reliably gathered may not be unconnected with the recommendation of the Justice Alhasan Idoko Panel that looked into the bloody clashes that greeted the relocation of the Warri South local government headquarters From Ogbe-Ijoh an Ijaw town to Ogidigben an Itsekiri settlement and subsequently rename it Warri South- West. The panel which recommended the creation of two additional local government councils for the Ijaws of Warri and Egbema clan and one for Urhobo of Warri also noted that the three ethnic groups of Urhobo. Itsekiri and Ijaw be given equal treatment as far as the ownership of Warri is concerned. The panel which frowned at the alleged monopoly of the oil city of Warri by the Itsekiri recommended the scrapping of the title of Olu of Warri or changed to Olu of Itsekiri or Olu of Jekri, its pre-1952 title before the western region Government of late ChiefObafemi Awolowo changed it to Olu of Warri.

392 The Edict to be cited as the Traditional rulers Council and Chief Edict of 1998 which come into force since April 1998, recognises three other traditional Rulers for Warri, two for Urhobo of Okere and Agbassa and one for the Ijaws of Warri. Under Warri-South Local Government, the Edict recognised the Olu of Warri as the sole authority for Itsekiri while it recognise the Orosuen of Okere-Urhobo as the Sole authority for Urhobos oi Okere- Warri. The Edict also recognised the Amakusu of Ogbe-Ijoh Warri as the sole authority for the Ijaws. of Warri while it finally recognised the Ovi# of Agbassa Warri as the sole authority for the Urhobo of Agbassa Culled from Sunday Diet, By Monday Whiskey Warn. March 28, 1999 WARRI TRADITIONAL COUNCIL HEADSHIP FOR ROTATION Barely two months after the Delta State Government enacted an edict, recognising the Urhobos and the Ijaws as co-owners of Warri who must co-exist on equal basis, Weekend Diet can now authoritatively reveal that the four royal fathers that would constitute the new Warn traditional council would rotate the chairmanship of the body. The plan, Weekend Diet investigation showed, is part of the recommendations of the five-member Judicial Commission of Inquiry headed by the late Honourable ‘Nushce Alhassan Idoko panel which identified tribal affinities and royal authority as some of the stumbling blocks on the path to a resolution of the Warn crisis. Also as part of the recommendation, the chairmanship of the Warri South Local Government Council, is to hencforth rotate among the Urhobo clans to Okere-Warri, Agbarha-Warri, the Itsekiris and the Ijaws of Ogbe-ljoh. The panel, Weekend Diet also learnt accepted the evidence of the Urhobos and the Ijaws of Warri that each of the four co-owners of die oil city have different kingdoms of Okere- Urhobo, Agbarha-Warri kingdom,

393 Ogbe-Ijoh kingdom and Itsekiri kingdom. The panel seriously frowned at the use of the Warri Kingdom instead of the four different areas that constitute the present-day Warri township saying the phrase "Warri Kingdom" is an imposition by the Itsekiris1 one of the coowners of Warri to continue to dominate the three other co- owners of the town. The four traditional rulers of Warri, HRH Orhifi Orhovwagbasha, Ememoh 11, The Ovie of Agbasa Warri, .HRH Ogiamen Atuwalse II, The Olu of Warri, HRH the Oresuen of Okere- Urhobo and HRH Odwor Amakosu II, the Pere of Ogbe-Ijoh would also have equal members of chiefs to members of the Warri traditional council. Weekend Diet learnt that the state government would defreeze the five per cent allocation to the local government accounts embagoed since 1997 following protests from traditional rulers that one of the royal fathers was using the allocation for personal gratifications to the detriment of member councils. The accounts which came under the then of Agbarha-Warri, His royal father, "chieftaincy administrator, Colonel Royal Highness Orhifi honours are strictly to John David Dungs, may Orhovwa gb a r h o n, be awarded on merit to have appreciated over Ememoh II has said male or female indigenes the years, since nothing chieftaincy titles in his of Agbarha kingdom", had been withdrawn kingdom would only be adding that such from it in the last two conferred on merit, to conferment was for life, year. people of high intergrity The beneficiaries of Meanwhile, Delta whose contributions to the chieftaincy title State Government has the growth of the . included Chief Victor initiated moves towards kingdom could be Vowa Edema, who the composition of the attested to by all bagged the title of the WarriTraditional Rulers The Ovie who spoke Okpo of Agbarha Council as two members while

394 conferring high kingdom, Chief Israel of the council, the Ovie chieftaincy title on six Abido, the Uririn of of Agbarha and the distinguished sons of Agbarha Kingdom, Oreseun of Okere- Agbarha-Warri, said his Chief AustineOsifo, the Urhobo Warri were declaration was based Omamor Owho of during the week principally on the need Agbarha kingdom, presented instrument of to maintain the rich Chief Mrs Ramatu office traditions of the Vowa Edema. The ceremony kingdom/which he said, Ododo of Agbarha performed by the Delta "must not be dragged in kingdom, Chief Mrs State Commissioner of the mud." Love Vowa Edema, the Police, Mr. Morris He said, the occasion Oroh of Agbarha Evanson who represent which also marked the kingdom and Chief Navy Captain Walter lye 1st year anniversary of Patrick Okere who Feghabo told traditional his ascension to the bagged the title of rulers to "continue to use throne, Was aimed at Avweroto of Agbarha their royal authority to promoting the tradition kingdom, enhance peace in theii and culture of the domains.” Urhobo of Agbarha- Culled from Weekend Diet, In another Warri, Saturday, April 17,1999 development, the Ovie According to the By Monday Whiskey.

COMMENTS One may stop and ponder the mighty power of God, the evolution of man and the importance of our action or inaction - the influence and course of history. Evolution is happening rather rapidly in Nigeria. The wind of change is blowing. Injustices of old are being corrected daily, in many parts of this great nation either individually or on ethnic lines. "Who will raise up Jacob? His friends are few - but God will fight for him." We grew up to know Lagos, with one Oba. How many are they today? Even father and son are ruling different parts of Lagos today. As this book reaches its

395 conclusion. Three Paramount rulers have just been approved in Warri and yet (Osile, Agura and Olowu) who have been at it long before 1898 are yet to reach the promised land. How long, must a man cry before you can hear his cry. The Answer my friends is blowing in the wind. I believe our eyes shall see the goodness of just cause in the land of the living God called Egba. God shall raise a Daniel to judge. Amen!!! The Warn situation is virtually the same as that of Egbaland. The only difference is that the Egbas have not been violent. Are we trying to teach a lesson in Nigeria (or Ogun State) that; unless you are violent, you cannot get your right? We should avoid sending the wrong signal. It is not unusual to call for a change especially if such change will bring about Peace in a community. Such .has been the motive of Oba Dr. Adedapo Tejuoso since his ascension to the throne of Oke-Ona Egba. Now see what 25 Ijesha Obas are demanding - the creation of "Ijesa North Traditional Council" - (Culled from Tribune on Sunday 15th May, 1999). 25 IJESHA OBAS WRITE OSUN MILAD Traditional Obas in Osun State have appealed to Osun Milad to create "Ijesa North Traditional Council". They made this appeal when replying to the open letter addressed to the Head of State, General Abdul salami over traditional. Abubakar by the Felates Club of Ilesa that the demand for the creation was the collective resolve of the traditional rulers, chiefs and the people of Obokun Oriade local council government areas. According to them from the persistent pressure from the district Obas in Ijesaland the then Osun State government set up in February 1992 a peace committee under the chairmanship of the pioneer industrialist, Dr. Lawrence Omole with representatives from the traditional rulers and high chiefs in ljesa.

396 The committee, recommended as follows: government should create four traditional council for Ijesaland in line with the four existing local governments, they are Ilesa traditional council, Oriade traditional council, Obokun traditional council and Atakurunosa traditional council and each with at least ten members. Contrary to the claims of Felates Club of Ilesa, Owa Obokun of Ijesaland, Oba Adekunle Aromolaran was aware of the demand and he has the report of Dr. Omole though he later went to court with suit number HOS/136/97 opposing the legal right of military administrator to create new council and this was struck out at the Osogbo High Court of Justice. The 25 Obas were however worried about the inciting statement contained in elates Club of Desa's open letter since all they want is peace, harmony, unity and progress for Ijesaland and what they are demanding for is not perculiar to Ilesa alone. The same thing happened in old Oyo province which gave birth to Osun division which metamorphosed into the traditional councils of Osogbo, Loro, Ede, Ejigbo, Ikirun, Odootin, Boripe, Ifelodun and Ayedaade traditional councils. The 25 Obas that called for the creation are Oba I.A. Adeniran, the Owaniran of Esa Oke, Oba M.A.K Adeleke the Joja of Ibala, Oba Taiwo Aribisala the Elegboro of Ijebu-jesa, Oba Ezekiel Oludare the Olupasi of Ipasi, Oba J .O. Adeyemi, the Akinyinwa of Ikinyinwa, Oba J.O. Oyekanmi Adankoro the Ogboni of Ibokun, Oba Adekunle Baderin the Ajalaye of Ipetu-Ijesa, Oba Joseph A. Adeyeye the Ado Oko Of Ido Oko, Oba E.A. Otebolaku the Owolare of Hare, Oba 1.1. Adesola the Alada of Ada Owode, Oba F.A. Obisanya the Adominasi of Idominasi, Oba A.A. Omosebi the Loja of lponda, Oba M.A. Adewuni the Eleesun of Eesun, Oba E.A. Adetimo the Ajaregbe of ljaregbe, Oba O.A. Falade Fatila the Apetu of Ipetu-lfe, Oba E.A. Oludare the Olupasi of Ipasi, Oba J.A. Arinkin the Atiya of Itiya, Oba E. Fasina Anibijuwon the Loja of Ilase, Oba F.

397 Ademiju Obisanya the Ademinasi of Idominasi, Oba Israel Ilufemiloye the Alada of Ada Owode Ijesa, Oba S. Ojo Fayinminu theOiotan of Otan-Ue, Oba Adejoro Otebolaku Ogidan 111 the Owolare of llare, Oba J.O. Oyekanmi Adankiwo IV,Oba of Ibokun Oba Samuel Adepoju the Olotan of Otan lie, Oba Richard Makanjuola Adebusi 11 the Owa Oye of Imesi. Similarly, the Osile, Agura & Olowu in Egbaland are calling for the creation of Abeokuta North L.G.A., Traditional Council and other L.G.A. Council in Egbaland in order to bannish INJUSTICE forever and usher in lasting Peace, and Progress.

OFFICE OF HIS HIGHNESS THE EMIR OF NINGI, BAUCHI STATE

PRESENTATION TO ME OF A FIRST CLASS STAFF OF OFFICE In January 1998, the Military Administrator of Bauchi State His Excellency Col. T. O. Bamigboye, approved my elevation from second class Emir to first class status. This commendable, bold and corrective decision, characteristic of a Military administration, was taken after decades of waiting for such appropriate placement of the status of Ningi Emirs hip. The Military Administrator and the present administration of General Sani Abacha therefore deserve commendation for such and many other policies for the betterment of our people. 2. The ceremony for the presentation of the staff of office by His Excellency the Military Administrator will, in-sha-Allah, take place in June, 1998. In fact arrangements have since commenced towards the realisation of the set objective.

398 3. Considering your high and respectable position in our great country and the highest regard and consideration 1 personally accord to your person, I find it most appropriate and expedient to address this letter to you to inform you of the impending ceremony. Sending an invitation card is only a formality and your position deserves more than that. I sincerely hope you will find time to personally grace the historic event.

HIS Royal Highness Alhaji Yunusa Mohammadu Danyaya

4. Certainly, your presence at the ceremony will make it more colourful, magnificent and chromatic and such gesture will indeed be highly valued. I will however appreciate your confirmation

399 General Cabinet Affairs, Military Administrator’s Office, Bauchi I remain most sincerely, Yours,

ALH. YUNUSA

UESA NORTH TRADITIONAL COUNCIL ORDER date of commencement; 25th may, 1999 1. This order may be cited as the Ijeaa North Traditional Council (Establishment) Older. 2. The Provisions of Part 8 of the Local Qovenunent Law sre hereby to be applied to the Traditional Council Establishment under this order. 3. The Ijesa North Traditional Council shall consist of the following members; A. ORIADE LOCAL GOVERNMENTS Prrmannat members: (a) Oba of Ijebu- Jesa (Elegboro) (b) Ajaiaye of Ipetu-ljesa (c) Ajagbusi-ckun Aloko of Iloko-ljesa (d) Akinla ofErin-Ijesa (e) AluaofErin-Oke (0 Akqioflkejt-Aialuji (g) Akgioflkgi-Be (h) EkrimwofErimno (i) OkxnoofOmo (j) (Mura of Ira-Ikeji-Ik Rotational members;

400 (a) Oniwoye of lwoye (b) Loja of ljeda (c) Loja of Ere (d) Alo of llo OROKUNLOCALGOVERNMKNTAREA: (a) OgboniAOba of Ibokun (b) Owamhan ofEh-Ob (e) Owaooye of bnesi-lte (d) Owatartofltare (i) AdtvOko ofkbOko (f) Onotari of Man-lie (g) Alada of Ida Owode (h) AJaarogbe of Qaaregbc JteMamdatiariNft: (I) Akittybtwaof Ikinyinwa

Ijesa North Traditional Council (Establishment) Order (b) Apetu of Ipetu-IIe (c) Ejemu Oje of Esa-Odo (d) Lojaofllase (e) Loja oflponda (1) Adya ofltiys (g) Lupasi oflpasi (h) Eleesun of Eesun (i) Loja of Ibala Aregun of Iregun (k) Alowa of llowa (l) Loja of ldolca (m) Adortiinasi of Idominasi

(4. The Ijesa North Traditional Council shall have a President, a Secretary

401 and two Assistant Secretaries. 5.The Presidency shall rotate each year among the following members: (i) Ajalaye of Ipetu-ljess (a) Ajagbusi-Ekun Alokooflloko-Ijesa (m) Oba of Ijebu-Jesa (Elegboro) (iv) Oba of Ibokyn (Ogboni) (v) Owamiran of Esa-Okc 6.The Permanent Secretariat of the Council shall be Ma-IJha 7.The following members shall, for the time being, be Secretaries of the Council: (i) Secretary-Ado-Oko of ldo-Okd (o) Assistant Secretaries: (a) Olira of lra - Deji-Ile (b) Ajaaregbe of Ijaaregbe g. The Council shall consist of the following Committees: (a)Conflict Resolution Committee-5 Members under the Ouwmamhip. of Ajaliye of Ipetu-Ijesa (b)Tradition and Culture-5 Members under the Chairmanship of Ogboni of Ibohm. (c)Security Matters-5 Members under the Chairmanship afAdo-Oko of ldo-Oko (d)Development- 7 Members under the Chairmanship of 4fagbusl- Ekun Aloko of Iloko-Ijesa 9. The Council dull have a seal in the name of Ijeaa North Traditional Council Dated at Oaogbo this 2tth day of May, 1999 Coi.Twcw.us Oladato Bamoboye, Military Administrator of Osun Slate of Nigeria

402 Chapter 15

OHE-ONA EGBA CHIEFTAINCY AFFAIRS For the past ten. years on the throne, Kabiyesi Oba Dr. Adedapo Tejuoso Karunwi III, has found time to upgrade the institution of chieftaincy titled holders.. The records will show that the Kabiyesi observes the line of demarcation between the chiefs' rights and his own especially when it comes to the matter affecting the people for recognition for chieftaincy titles. Let us take an example of a chieftaincy affair that has created much ill feelings and much mistrust and misunderstanding amongst a section of the populace. The Kabiyesi Oba Alaiyeluwa Adedambla II, his predecessor in office, joined his ancestors after many years on the throne on the 27th July 1988. The Karunwi ID, did not ascend the throne until 20th February 1989, when he came to Ipebi in Abeokuta and the 20th of May 1989 when he was finally, publicly and ceremoniously crowned with pomp and pageantry. As customary in Yorubaland, the Regency Council consisting of five members; namely Chief Akitoye Tejuoso - Oluwo Oke-Ona Egba, his paternal uncle was the chairman, Chief A. Oliyide - Balogun Oke-Ona Ggba, Chief Oyepidan - Baase Oke-Ona Egba, Late Chief Arowokoko - Osi Oke-Ona Egba, Chief D.A. Majekodunmi - Akogun Oke-Ona Egba and Secretary of the Council. The Regency Council had all the powers of the Oba except the power of Prescribed Authority to install a Chief. This was stated very clearly in the letter appointing them as Regents. Meanwhile in November 1988, a few months after Kabiyesi Oba Adedamola II joined his ancestors, the Ogboni House of Ikija headed by Chief Harold Sodipo planned to install Chief Shamusideen Ayorinde (an Olorogun Chief) as the Balogun of Ikija, while the Ologun Chiefs of Ikija

403 decided on Chief Tunde Osunrinde (an Ologun Chief) who was recommended by the aged Otun Balogun, Chief Akinwunmi for the post. A collision course was thus set in motion for litigation and counter litigation. Chief Harold Sodipo went further to ask the Regency Council to bless his unilateral action of installing Chief Ayorinde as Balogun of Ikija. The Regency Council declined to bless such an action verbally and in writing that the Council had neither the capacity nor the authority to endorse the installation. They explained verbally and further in writing, that the Council was given all the powers of the Oba except the power to install anyone as a Chief. Even with this clear statement, Chief Harold Sodipo and his colleagues went ahead and attempted to install their candidate. Chief Osunrinde got a court injunction against Chief Ayorinde and the installation ceremony was scuttled. This was done at a time when there was no Oba on the stool of Oke - Ona Egba in November 1988, but administered by the Regents. It should be noted, that Kabiyesi Oba Tejuoso had not been chosen to become the Oba; as he was called to Ipebi 20th February 1989 and his coronation took place on 20th May 1989. The Ayorinde Osunrinde tussle was one tough case, the Oba found waiting for him to tackle. Both men were no strangers to the new Oba. They were and are still very popular personalities in Oke-Ona Egba and in Abeokuta. During the Kabiyesi's Ipebi days, he spoke to the two Chiefs in the presence of Chief Dr. Smith, and appealed to them on the tussle for chieftaincy title between them, assuring them that the matter could be resolved with a little bit of understanding. During Kabiyesi's visitation to Ikija as part of his tour of Oke-Ona Egba, he singled out these two illustrious sons of Oke-Ona for mention. He called them out publicly and appealed to them to bury the hatchet of litigation and allow common sense to prevail, requesting the gathering, men and women of goodwill to

404 intervene in the matter, that the Chiefs were the people the Oba would rely on to select a candidate for his approval. After all entreaties by the Ikija Chiefs for one of them to yield had failed, the Ogbonj Chiefs decided that they were prepared to recommend the Otun Balogun, though aged, was the rightful person for the Balogun post and that-they would bear the installation ceremony expenses. Even though it was the same Otun Balogun (Chief Akinwunmi) who yielded his position of office to Chief Osun: inde in the first place. This new appointment was approved by Kabiyesi and Chief Akinwumi was duly installed as the Balogun of Ikija. Chief Shamusideen Ayorinde went back to court to challenge the conferment of the title of Balogun Ikija on Chief Akinwunmi, but alas the man had already been installed. A very sad event then occurred, the new Balogun Ikija Chief Akinwunmi was kidnapped near his house on the 24th July, 1990 and his dead body was discovered a few weeks later on the 12th of August 1990 at Mawuko village after almost a year as Balogun Ikija. It was indeed a sad twist to this story. An old man in his eighties had been assassinated by unknown felons. It is pertinent to know that uneasy lies the head that wears the crown. Check out the decided cases, partaining to chieftaincy titles and see if we can learn a lesson or two in tolerance. The procedure in the appointment of a person for chieftaincy title follows a legalised pattern, simply put the chiefs recommend a candidate to the Prescribed Authority (The Kabiyesi), who approves the recommended candidate OR disapproves and the chiefs install the approved candidate with the blessing of Kabiyesi.

405 31-05-89 The Oluwo/Secretary (1)Ago-Oko Abeokuta (2)Ikija Abeokuta (3)Ilugun Abeokuta (4)Ikereku - Abeokuta (5) Ilaro Abeokuta (6)Ago Odo- Abeokuta (7). Idomapa - Abeokuta (8)Oberekodo - Abeokuta (9)Oke-Ona Chieftaincy Council, Abeokuta My dear Oluwo/Secretary 1. I am in the process of familiarising myself with the goings- on, in. your .community which is under my Jurisdiction as the Osile Oke-Ona, Egba, Please send me as a matter of urgency all documents/information which may help me in this direction. 2. In the meantime, I shall like to have a copy of the Constitution/ByLaws that governs the operations of your Ogboni House/Community. Just in case you do not have a written constitution/by-laws, it would be very highly appreciated if you could please urgently compile one and send same to me within the next three months i.e. before the 31st of August, 1989. 3. I hereby also request you to please send to me urgently a full list of all the Chieftaincy titles (in order of importance - whether filled or vacant) that exist or operate in your community. 4.You will also please send to me a full list of the names and addresses of all the Chiefs (With their respective titles) in your community as at the 27th of July, 1988 when the late Oba Alimi Adedamola 11, the 7th Osile Oke-Ona Egba, joined his ancestors.

406 This in the meantime shall form the only list of the recognised chiefs currently existing in your community. These Chiefs should also be prepared to show their Certificates of title within the next three months. 5.Any chieftaincy title purported to have been conferred or taken away from anybody within your community after the 27th of July, 1988 will have to be cleared with me (in writing) as the Prescribed Authprity for your community. The Clearance should be effected within the next three months. 6.1 realise we all accept that no single individual is greater than his community. We all owe it a duty to our respective communities to ensure a peaceful co-existence and meaningful progress in the right direction. 7.I look forward to your absolute cooperation in this respect. And 1 firmly, believe that I will not be disappointed. Oke-Ona agbe yin o. A oni se ti o Iyo wa ko ni di obu o (Amin o)".

Phones: 901190, 960691 HS/OAT/89 Monday Nov. 20th 1989 Your Highness, Oba Adedapo Tejuoso Osile of Oke-Ona Abeokuta Partial Withdrawal from Oluwo-ship of Ikija Kabiyesi, For reasons of health my stay away from Nigeria and from the meetings of Ikija Traditional chiefs is becoming more and more protracted. This to me

407 though apparently unavoidable is quite unfair to my role as the Oluwo of Ikija. It is therefore only meet and proper that this situation be made official in that I am compelled to hereby inform your Highness of my partial withdrawal henceforth from the Oluwoship of Ikija township affairs until further notice. For the peace and good order of the township and with particular regards to the current township atmosphere, I would however implore and appeal to your Highness as 'the prescribed authority' in my stead (one member each from Iwarefa, Olorogun and Ologun) to report to you from time to time. I am fully mindful of and I want to commend the reconciliation effort reportedly made by your Highness whilst I was away and, for which I am thanking you. Ki ade pe lori. C.C The Secretary, Yours for the peace Ikija Council of and harmony of Ikija Traditional Chiefs and Oke-Ona

Chief Harold Sodipo Rocklanders Olumo Rock Approach Ikija Abeokuta Friday December 1st 1989 Your Highness Oba Adedapo Tejuoso The Osile of Oke-Ona Abeokuta Ikija Council of Traditional Chiefs Kabiyesi, To set the records straight for both history and posterity, we the undersigned had in compliance with your unspoken but patent wish resolved to honourably withdraw on protest from 'a rule of divide and rule'

408 it has pleased you to introduce into the above. It is today a fact of life that traditional councils, as constitutional authorities were set up by our ancestors for nurture, preservation and regulation of community life through the application of our customary mores and ethics. And in strict conformity with this ancient legacy, it is on record that Ikija traditional council had once upon a time appointed its Balogun and later successfully defended that appointment in the law courts, had once upon a time demanded its customary rites and entitlements before your installation and, hadpnce upon a time proceeded to discipline those among us whose level of orientation to tradition in above respects was otherwise. You have by your actions since decided to take the adherents to tradition as your opposers and the anti- traditionists or 'dissidents' as friends. These 'dissidents’ had with your full support unceremoniously and without penitence stormed their way back into Ikija Council of Traditional chiefs, relying on their 'doubtful majority' (majority of incompletely processed chieftaincy title holders, apart from 'majority' being inapplicable in tradition council meeting proceedings and with the slogan "bi ilu ba pinsi meji' instead of 'Bi Oba ba pin ilu si trieji' Obviously your purported 'reconciliation mission and recent visit' to Ikija remains transparently incomplete with.your reluctance to unify the council, In conclusion the least that may be said, is that it is a fragrant abuse of 'use of prescribed authority' to support a division, not least a dissident division against another within a constitutional traditional council; in the interest of peace therefore, our clear choice under the circumstances is to withdraw on protest for you to have a free hand to rule as you wish you have pointed out those who you wanted as friends but 'truth' crushed to earth shall rise yet again.

409 C.C. The Secretary Yours for the peace of Ikija and Oke Ona Ikija Council of Traditional Chiefs; N.B. For the future pages of Egba histoiybook and for generations yet unborn, this declaration shali for records only, be extended toEgba national Chieftaincy committee. SIGNED (1) Adila Ikija (2) Jaguna Ikija (3) Balbgun Ikija (4) Lajila Ikija (5) Sarumi Ikija (6) Oluwo Ikija Chief S. Ogunbona Chief Ajala Chief S.Ayorinde Chief O Fajorin*• Chief Tijani Sodunke Chief Harold Sodipp This superceedes Oluwo's letter of 20/11/89

3-12-89 Chief Harold Sodipo Dear Chief Sodipo, I refer to your joint letter of Friday the 1st of December, 1989. I have since passed copies of the said letter to the Council of Chiefs of Ikija or the Ikija Traditional Chiefs and the Council of Chiefs of Oke-Ona or Oke-Ona Traditional Chiefs for discussions and advice. Or. verbal discussion with some of the Chiefs of Ikija, I have been advised to accept with immediate effect, your "Withdrawal from office as a Chief of the township", whether it is on protest or not, particularly since you have recognised and said in your letter that is the only way to have peace in Ikija.

410 I therefore, oh behalf of the Ikija township and myself, accept your "Withdrawal from office as an Ikija Chief' with immediate effect. I shall intimate you further of other developments as they occur. Thanks. Yours in community service.

Prescribed Authority Similar Letters were written to;- (1 )CHIEF OLUSOJIFAJORIN (3)CHlEFSOETAN OGUNBONA (2) O-DEFTIJANIAFOLABISODUNKE (4) CHIEF AJ ALA (5) CHIEF SAMUSIDEEN AYORINDE

14-12-89 Chief Harold Sodipo Dear Chief Harold Sodipo I refer to your existing suspension from office as Oluwo Ikija and your two letters (1) dated 20/11/89 titled "Partial Withdrawal from Oluwoship of Ikija" 92) dated Friday December 1st, 1989 titled - Ikija Council of traditional chiefs" - "Honourable withdrawal on protest in the interest of PEACE and signed by five (5) others. I must, on my part, state that the contents of your second letter jointly signed by six of you have been most unfair to me. It is a pity that your said letter did not represent the truth. In any case, I leave that to posterity to judge. Regardless of this, still to be fair to you and the five (5) others who signed your joint letter of withdrawal, I passed your said letter to (1) The Ikija Council of Chiefs or the Chiefs of Ikija sitting as a body. (2) Oke-Ona Coundl of Chiefs or the Chiefs of Oke-Ona sitting as a body, for study,

411 comments and recommendations to me. I enclose herewith photocopies of their respective replies and or recommendations to me as to how to deal with your said letters and your actions. The long and short of their recommendations is that your two letters, should be regarded as your letter of resignation as Oluwo Ikija. That I should, therefore, accept with immediate effect your resignation (Withdrawal). However since I presume you may wish to defend yourself further, unless I hear from you in writing to the contrary before the 31st of December, 1989 this letter should be regarded as my confirmation of the acceptance of your resignation (withdrawal) as an Ikija Chief on behalf of Ikija township Chiefs, Oke-Ona Chiefs and myself. I should therefore, advice you to please ensure that you stop parading yourself as a Chief of Ikija, Oke-Ona, Egba from the date of your 'withdrawal' (resignation) letter. The township properties in your possession must be returned to the township immediately or appropriate steps will be taken to recover them from you.

Hoping to hear further from you soon. Thanks. Yours in community service

Similar Letters were written to:- (1) CHIEF OLUSOJIFAJORIN OKMEFSOETAN OGUNBONA (2) CHIEF TTJANIAFOLABISODUNKE (4)CHIEFAJALA (5) CHDEFSAMUSEDEEN AYORINDE

412 NEWS FLASH ON OGBC, OGTV, NTA12 An Abeokuta High Court today refused the claims of plaintiffs and dismissed a suit brought by some Chiefs against the Osile Oke-Ona Egba, Oba Dapo Tejuoso Karunwi III. In the suit, the plaintiffs, Chief Olusoji Fajorin, Chief Tijani Afolabi Shodunke, Chief Soetan Ogunbona and Chief Harold Sodipo being Ogboni Chiefs had urged the court to set aside their purported removal from office by Oba Tejuoso. They argued that their protest letters to the Oba in December, 1989 should not be construed in its literal meaning as resignation or withdrawal from the titles of Lajila, Adila, Balogun and Oluwo of Ikija Egba respectively. Reviewing the case, the presiding judge, Mr. Justice Oyawole Osidipe ruled that there was not enough evidence to support plaintiffs argument that they did not intend to withdraw from Ikija council of chief and the Chietaincies. The judge held that Oba Tejuoso had been magnanimous in granting plaintiffs opportunity- to. make representation to him over the issue, as the prescribed authority, which they failed to do. , He therefore held that the case against Oba Tejuoso had failed and was accordingly dismissed.

GUARDIAN EXPRESS MONDAY 1/2/93 Four Ikija chiefs lose battle to retain titles Abeokuta High (court last Thursday confirmed the removal of four Ikija high chiefs from their seats by the Osile of Oke-Ona, Oba Adedapo Tejuoso. The court ruled that the Oba had the authority over chieftaincies in Ikija, Abeokuta and the power to suspend or remove erring chiefs.

413 The four chiefs namely Chief Harold Sodipo, the Oluwo; Chief Olusoji Fajorin, the Lajil-a; Chief Afolabi Sodunke, the Osi Balogun and Chief Soetan Ogunbona the Adila; had filled consolidated suits challenging their removal by Oba Tejuoso based on the interpretation of a letter of withdrawal written by them as meaning resignation. In his judgement Mr. Justice Oyewole Osidipe, said the statutory duty of Oba Tejuoso as a prescribed authority over Ikija minor chiefs, means any act or statement challenging the authority could amount to an act of misconduct to which he could enforce discipline. Chief Harold Sodipo and. others in separate suits which were later consolidated in view of their similarities laid sought four reliefs namely: •Declaration that each of the chiefs hold their respective titles until their demise in accordance with customs and traditions of Ikija; "Order restraining Oba Tejuoso from interfering with the performance of their functions, as Ogboni chiefs accountable to the Oluwo, chief Harold Sodipo. “Order that their protest letter to Oba Tejuoso on December 1, 1989 should not be construed as meaning that they had resigned or withdrawn from their titles; •That Oba Tejuoso acted illegally under chapter 20 of chiefs' law through his letters of December 3 and 141989 converting their protest letter to resignation of their posts. The respective statement of claims of chief Sodipo and others, stated that they were duly appointed to their respective posts under the leadership of Chief Sodipo and that they customarily hold their titles for life and manage the affairs of Ikija independently of the Osile of Oke-Ona. They cited the Blair Report in support. They stated that the Ikija Traditional Council appointed Chief Ayorinde as Balogun of Ikija according to custom, but Chief

414 Akinwunmi and chief Osunrinde backed by the Egba Oke-Ona Council of Chiefs, went to court. They added that later, Oba Tejuoso allegedly without justification turned down the Balogun's appointment despite the fact that Chief Ayorinde had been functioning since 1988 before Oba Tejuoso's appointment. The Chief said these forced them to write the letter of protest against the alleged divide and rule tactics of Oba Tejuoso.

But Oba Tejuoso, in defence, said the respective chiefs in their letter of protest jointly withdrew as chiefs of Ikija through their letters and never used the opportu- nity he gave them to make amends. The Oba further stated that Chief Sodipo was suspended by Oba Adedamola. Oba Tejuoso added tha t no minor chief could be installed during an interregnum and denied that he never showed hostility towards Ikija chiefs. In his submission, Mr. A. Adenekan, for the four chiefs said that Oba Tejuoso did not show any evidence to contradict the fact that the Ikija chiefs hold their titles for life and cannot be removed because chapter 20 of the 1978 Chiefs

Law did not provide for resignation and as such. Oba Tejuoso's letter removing them as a result of their alleged resignation, was void. But Chief Toye Coker (SAN) for Oba Tejuoso said since the functions of the four chiefs lie in the Ikija Council of chiefs, withdrawal from the council court titles amounts to withdrawal from their chieftaincies. In his judgement, Justice Osidipe said Chief Sodunke's claim as Osi Balogun was not tenable as his appointment had not been approved by

415 Oba Tejuoso. He upheld Chief Coker's submission that the chiefs by withdrawing from the council, could be regarded as having withdrawn from their respective titles. Oba Tejuoso, he noted, did not remove them but merely acceded to their request through their letters of protest. He held that since the letters of protest were written to Oba Tejuoso, he alone had the duty to interpret it. Justice Osidipe further noted that Oba Tejuoso gave them ample opportunit) to make amends but the chances were not used by the chiefs whom he said first came to court. The judge contended the evidence that the plaintiffs hold their titles for life stood contradicted as one of the plaintiffs' witnesses, admitted that erring chiefs could be removed for misconduct. He therefore dismissed all the four reliefs sought by the four Ikija chiefs.

IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THE ABEOKUTA JUDICIARY DIVISION HOLDEN AT ABEOKUTA BEFORE THE HONOURABLE JUSTICE I.B. DELANO-JUDGE | ON THURSDAY THE 13TH DAY OF JUNE, 1989 SUITS NO. AB/161/88) Plaintiff/ Respondents 4. CHIEF TUNDE OSUNRINDE ) (FOR AND ON BEHALF OR OLOGUN AND OLOROGUN CHIEFS OF IKIJA ABEOKUTA) AND 1. CHIEF HAROLD SODIPO ) & ) ..Defendants/ Applicants 2. CHIEF SAMUSIAYORINDE ) RULING

416 In the suit which led to this application, the plaintiffs/ respondent in the writ of summons sue in a representative capacity for themselves and on behalf of Ologun and Olorogun Chiefs of Ikija Abeokuta. The Defendants/Applicants are sued in their personal capacities. Paragraph 2 of the statement of Claim also reads:- "The plaintiffs have brought this action for themselves and the entire Ologun and Olorogun Chiefs of Ikija". Oputa, J.S.C. in Atanda and anor v Akinyemi and 4 ors Ex-parte Olnwore and anor (1988) 4 N.W.L.R. 394 at page 408 defining "entire members" of a Community said "entire members of Ogan Community will comprise each and every member. It is the sum total of these individual members the named Plaintiffs/ Applicants were representing " So, in the present case, the plain tiffs/respondents are representing each and every member BETWEEN:- 1. CHIEFA. AKINWUMI 2. CHIEFS AKINOLA 3. CHIEF LASIS JAGUNMOLU or members of Ologun and Olorogun Chiefs of Ikija including Chiefs Sodunke and Ajala. Therefore according to his Lordship "each and every member or members whose consent was not sought or/and obtained before the withdrawal of his/their appeal has a right to challenge ...." In my view, the name applies to the filling of a suit hence the applicants Sodunke and Ajala have a right to challenge the capacity of the respondents to sue. In Baker v Allanson and ors (1987) 1 K.B 463, in an action where the principal members of the Chilton Colliery Lodge were sued, Greer L.J. at page 470 said:-

417 "The Chilton Colliery Lodge is not an incorporated Society, nor is it a trading partner. It is not a legal person; as used in the Statement of claim "the Chilton Colliery Lodge" must be treated as meaning all the members of the Lodge " So, I repeat Ologun and Olorogun. Chiefs of Ikija must mean all the members of Ologun and Olorogun as at December 15th, 1988, the date the writ was issued. The defendants/applicants, to be hereinafter referred to as the applicants, have nor brought this application seeking the following reliefs:- "(i) Order striking out the suit for lack of locus standi on the part of the plaintiffs/respondents to bring the action in the representative capacity claimed on the writ of summons and or (ii) Order striking out the 1st defendant from the suit for misjoinder." The application is supported by affidavits sworn to by one Chief Afolabi Sodunke and Chief Tijani Oladunni Ajala. The applicants themselves did not swear to any affidavit. The relevant paragraphs, relevant to the determination of this application, in the affidavit of Chief Sodunke are paragraph 1,2,3,6,9,10 and 12 and they reads thus:- "1. That I hold the chieftaincy title of Osi Balogun of Ikija and am a member of the Ikija Council of Traditional Chiefs. 2. That I am the Secretary of the Ikija Council of Traditional Chiefs of which the defendants/applicants dre members. 3. That I have the authority of the defendants/applicants to swear to this Affidavit oh their behalf. 5 ...... r...... B.,.: .: ...... 8 ...... 9. That the 2nd defendant/applicant was appointed as the Balogun of Ikija

418 by the body vested with the authority under Ikija customs and that body as shown by Exhibit A is the Ikija Council of Traditional Chiefs which appointed 2nd defendant on 26th November, 1988. The Chairman of the body is the 1st defendant by virtue of his position as the Oluwo of Ikija. 10. That the Ikija Council of Traditional Chiefs comprises the Ogbonis, the Ologuns, the Oioroguns, the Erelus as shown in Exhibit A. 11...... 12. That my Chieftaincy title is group under the Ologun line and there was no occasion that the Ologun Chiefs met between 27th November and 14th December, 1988 to authorise the filling of this action on their behalf as claimed by the plaintiffs in their Writ of Summons. 13 14 ...... (Underlining mine) The relevant paragraphs of the affidavit of Chief Ajala are 1,2,3,5,6,7, and 10 and they reads thus: 1. That 1 hold the Chieftaincy title of Jagunna of Ikija, Abeokuta and am a member of the Ikija Council of Traditional Chiefs. 2. That 1 have the authority of the defendants/applicants to swear to this affidavit on their behalf. 3. That the first defendant has no authority under Ikija customs to appoint a Balogun of Ikija solely by himself. 4 ...... ;...... 5. That as the head of the Olorogun Chiefs, I as well as other members of the Council who are Ogbonis, Ologuns, Oloroguns etc. sitting in Council appointed the 2nd defendant as the Balogun of Ikija on 26th November, 1988. 6. That the first defendant/respondent presided at the Ikija Council of

419 Chiefs meeting as the Chairman by virtue of his position as the Oluwo of Ikija. 7. That up to 25th November, 1988, I was the head of the Ologun. 8 ______9...... 10. That there was no occasion that the Ologun and the Olorogun Chiefs of Ikija met jointly between 27th November, 1988 and 13th December, 1988 we authorise the plaintiffs to file this action on 14th December, 1988 on their behalf. 11 ...... (Underlined mine) The 1st plaintiff/respondent Chief Akinwunmi to be hereinafter referred to as the '1st respondent", swore to a Counter-affidavit. Paragraphs 3, 4, and 5 of the Counter- affidavit are relevant. They read as follows:- "3 That before toe took this action we held a meeting of the Ologuns and Oloroguns and toe were duly authorised to take this action. 4. That Lasisi Jagunmolu, AwoJumate and others were present in my house on 14th December, 1988 when the decision was taken and they subscribed -to it. 5. That whatever affidavit the said Lasisi jagunmolu swore to the contrary is false." (Underlined mine). In the relevant submission of Chief Adenekan in respect of the first leg of the motion, he referred to Order 11 rule 8 of the Rules of the High Court of Ogun State, to be henceforth referred to as the Rules, and submitted in effect that the case should be struck out because there is no proof that the respondents, were authorised to sue and obtained the approval of the Court before filing the action. He referred to in re Udabu (1988) 5 NWLR (PT 93) 189 at 190 and Atanda v Olanrewaju (1988) 4 NWLR (PT98) 394. Banuso, of Counsel, associated himself with the submissions of

420 Adenekan, of Counsel. He further submitted that assertion in paragraph 4 of the Counter-affidavit being a "crucial" assertion ought to have been supported by a documentary evidence of the decision and failure to do this is fatal to the assertion made therein. He referred to section 143(d) of the Evidence Act and the case of Oloriade v Oyedi (1984) 1 S.C.N.L.R. 390 at 392. He too urged the court to strike out the action. Chief Coker, S.A.N. in reply submitted that the applicable rule is rule 7 and not rule 8 and the provisions of rule 7 have been complied with. He referred to Order 11 rule 3 and to the judicial power of the Court in Section 6 subsection (6) of the 1979 Constitution and submitted that since the respondents have a cause of action, they could sue the applicants. In support, Counsel referred to Fawehinmi v Akilu (1987) 4 NWLR 797, 807 and Ezendu v Obindu (1986) S.C. 1 at 33. In a respect of the submission of Banuso, of Counsel, Counsel submitted that there is no evidence that a minute was recorded on December, 14th, 1988 and however that the recording of a minute was not necessary. Counsel further submitted that if even it is rule 8 that is applicable, failure to comply with its provision is an irregularity which is not fatal. He referred to Order 2 rules (1) and (2) of the Rules. It is also his submission that once the respondents have filed a defence, that is, have taken a step in the proceedings, they have waived their right to complain. He referred to Order 2 rule 2 of the Rules and Procedure of the Supreme Court (White Book), 1988 Edition, at page 10. He finally submitted that Order 11 and 8 is only permissible while Order 11 rule 7 is mandatory. He referred to Otapo v Sumouu (1987) 2 NWLR 587 at 790-1. On the second leg, Mr. Adenekan referred to the words "those entitled" in section 22 subsection 2 of the Chiefs Law and submitted that the 1st applicant is not tantamount to "those entitled" to appoint under the

421 subsection. His complaint is that the 1st applicant was wrongly asserted as the person who appointed the 2nd applicant when there is a documentary evidence that it was (32) thirty-two chiefs who assembled to appoints that the 32 Chiefs should have been used. He referred to the Tuff Vale Railway v Amalgamated Society of Railway Gorvants (1901) A.C. 426 at 436 and Halsbury Laws of England, 3rd Edition at page 449. On the second leg, it is the submission of Chief Coker that the 1st applicant was rightly sued for violating the right of the 4th respondent. It in the 1st applicant who should join other parties who were with him in violating the right complained of, if he so wishes. Earlier on, Chief Coker, S.A.N. has made a general submission that there is no application from the 1st applicant that his name should be stuck out for misjoinder. Counsel based this submission on the premises that the 1st applicant has not supported his application with an affidavit sworn to by him that he was. wrongly joined. He applied this to the 2nd applicant too. He also submitted that the affidavits of Chiefs Sodunke and Ajala should be struck out as there is no basis for them. In other words, since the applicants did not file affidavits to support their application, these affidavits are not admissible in law; they could only be admissible as exhibits to support the affidavits of the applicants which are not in existence. In Walter Win & 10 ors (for themselves and on behalf of Okioali people of v Godwin Wuche and 5 ors (for themselves and on behalf of Umugbai people ofNdoki (1980) 1/2 S.C. 12 at 19/20. Idigbe, J.S.C.,... delivering the Judgement of the Court, said; Oke-Oim Egba Chieftaincy Affairs 437 "The law on this matter is this:- (i) If the defendants (appelants) desire to question the authority of the plaintiffs (respondents) to sue on behalf of

422 (i.e. in the name of the Umagbai Community it is not open for the defendants to raise the objection by way of defence but they should:- (a)at on early stage of proceedings, move the court to strike out the name of the Community as plaintiffs (See Russian Commercial Industrial Bank v Camptoir D'J scomple He Mulhaouse (1925) A.C. 112 for a comparative situation) or (b)by Counter-affidavit filed at the time of the hearing of the application for order of Court for leave to sue in a representative capacity endeavour to prevent the order from being made; (c)although the Court may have granted leave for the plaintiffs (respondents to prosecute their claim in a representative capacity it is still open to the Court, at the end of the trial after a review of the evidence, to find as a fact that respondents were not authorised to prosecute for the Community." See also Ameka Melifonmu and ors v Egunji an ors (1982) 9 s.c. 148 at 162. Order 4 rule 3 of the High Court Rules under consideration is the same as Order 11 rule 8. In Buraimo Adegbite and 4 ors v Chief Imam Larval and 13 ors (1984) 12 WACA 398, a preliminary objection as to representation was taken before the hearing started. The fact that a step in the proceedings has been taken, does not amount to a waiver of right to challenge the representation. Even if hearing has started, the Court can still decide the issue at the conclusion of the trial. It is only sensible to decide the issue at this convenient stage. If at the end of the trial, it is found out that there was no authorisation, the case will be struck out. If there was authorisation but no approval, the Court will give approval to avoid another trial. I will start the consideration of the submission of Counsel from the rear. In respect of the submission that the 1st applicant did not make any application that he was wrongly joined, 1 will only refer to the application

423 before the Court. It reads:- "TAKE NOTICE that this Honourable Court will be moved on 11th day of May 1989 at the hour of nine o'clock in the forenoon or so soon thereafter as Counsel on behalf of the Defendants!Applicants can be heard for an Order namely:- (i) Order striking out the suit for lack of locus standi on the part of the plaintiffs/respondents to bring the action in the representative capacity claimed on the Writ of Summons and or (ii)Order striking out the 1st defendant from the suit for misjoinder and for such further or other Orders as this Honourable Court may deem fit to make in the circumstances." From this, there is no doubt that the 1st applicant/defendant has an application before the Court that he was wrongly joined. The fact that he did not support the application with the affidavit by him goes to the issue of proof which is a proof by preponderance of credible evidence capable of entitling the 1st applicant to have a decision in his favour. Again, that the 1st applicant did swear to an affidavit goes to the quality of the proof of his case. In my ruling to restrain the 1st applicant from installing or causing the 2nd applicant to be installed as the Balogun of Ikija delivered on February 3rd, 1989,1 said:- "How a party established his case depends on him once he does so within the law. The Counter-affidavit of Chief Sodunke can be iikend to the evidence of a witness when the party for whom he gives evidence does not go into the witness box. The weight and credibility of the evidence, albeit affidavits's evidence, depends on the quality of the evidence. Generally, an affidavit must contain the evidence of the deponent as to such facts only as he is able to speak of to his personal knowledge and to this extent equating affidavit evidence to oral evidence given in Court.

424 It was decided to this effect in Briscoe v Briscoe (1960) 1 ALL R.R. 465 at 466 when the Court said:-

" . Counsel who appeared then, as of now, for the husband was desirous of calling as a witness “Mrs, Bailey, not one of the parties to the suit, before he called or decided to call the husband .... 1 have always thought that the duty of deciding what witnesses should be called in what order they should be called is solely a matter for counsel". (Italics mine) The only difference is that the deponent cannot be cross- examined in an affidavit evidence. Be that as it may. If the quality of the evidence does not prove the case of the applicants by the preponderance of evidence or when the facts adduced by both parties are put on an imaginary scale and the balance does not tilt in favour of the applicants, judgement will be given in favour of the respondents. See Chief Mrs. F. Akintola and anor v.Mrs. C.F.A.D. Solano (for herself and on behalf of the children of Dedeke (1986) 2 NWLR 598. From the premises that the 1st applicant need not swear to an affidavit, the affidavits evidence of Chief Sodunke and Ajala are admissible in evidence. The submissions are therefore rejected. I will now deal with the second leg of the claim that the name of the 1st applicant should be struck out because it is the 32Chiefs who appointed the 2nd applicant that should be sued. Knowingly, Counsel did not submit that the Traditional Counsel of Chiefs should be sued because it is not a legal entity but Counsel referred to The Taff Vale Railway Company AND The Amalgamated Society of Railway Servants (1901) A.C. 421 apparently to support his contention that the parties to be sued should be more than one in view of the words "those entitled so to appoint" in section 22 subsection 2 of the Chiefs Law. This is a misconception of the law

425 because by virtue of Section 40 of the Interpretation Law contained in Vol. Ill, Cap. 60., Laws of Ogun State of Nigeria, 1978 "the words in the singular shall include the plural and the plural shall include the singular." The Taff Vale Case, supra, is not material to the point in issue. Its facts are not on all fours with the facts in the instant case. In the instant case, the Ikija Traditional Council of Chiefs is not a Legal entity. There is no evidence that it has any recognition in law. It has no statutory power of any kind whereas in Taff Vale Case, "the power of suing and liability to be sued in the Society’s name is clearly and accurately implied by the provisions of the statutes those and the provisions generally of the statutes imply a liability on the society to be tried in its trade union name and a priviledge of thus suing”. For Lord Shand at page 441. Be that as it may. The complaint of the respondents is that the 4th respondent is the "Balogun Elect" of Ikija Township and that the 1st applicant is threatening to violate his right in arranging to instal the 2nd applicant as the Balogun. They contend that the 2nd applicant is not entitled to be installed as the Balogun. The first issue for determination is whether the respondents have a cause of action. In Lasisi Fadare & Ors v Attorney General, Oyo State (1982) 4 S.C. 1 at page 11 the Court said:- "Cause of action denotes every fact which it would be necessary for the plaintiff to prove, if traversed, to support his right to judgement," In other words it means:- a factual situation stated by the plaintiff, if substantiated, enable him to a remedy agaihst the defendant " per Karibi Whyte; J.S.C. delivering the lead judgement in Fred Egbe v Justice A. Adefarasin & anor (1985) 1 NWLR 549 at 508. See also Obaseki, J.S.C., in Thomas v Olufosoye (1986) 1 NWLR 609. In the instant case, the respondents will have judgment delivered in their

426 favour if they establish that the 4th respondent is the Balogun-elect and that the 1 st applicant is arranging to install the 2nd as Balogun. There is no doubt that the issue in the case is, which of the 4th respondent and the 2nd applicant are entitled to be installed the Balogun and whether any or them has been so properly "elected". It has been said that an issue arises when as a result of exchange of pleadings by parties to a case a material fact is affirmed by one of the parties but denied by the other. See Chief Mrs. F. Akintola and anor v Mrs. C.F.A.D. Solano (for herself and on behalf of other children of Canon T.O. Dedeke, supra, at page 639. The applicants deny the averment that the 4th respondent is entitled to be Balogun while the respondents deny also the right of the 2nd applicant to it and the power of the 1st applicant to install him. By this cause of action, respondents are entitled to sue the applicant personally because their case is that it was the 1st applicant who was to install the 2nd applicant as Balogun, a chieftaincy title he is not entitled to. The defence of the applicant that it was the Ikija Traditional Council of Chiefs who installed is irrelevant. It is within the power of the applicants to apply to defend the action in a representative capacity, or the Chiefs or any of them to apply to be joined in his or their personal capacities. The 4th respondent alone in his personal capacity can sue the applicants. The relief sought for in the second leg of the application is misconceived. It is accordingly struck out. In respect of the first leg of the claim, the submission of Adenekan, of Counsel, is that the case should be struck out because there is no evidence that the respondents were authorised to sue by the Ologun and Olorogun Chiefs of Ikija on behalf of whom they sued, or in order words, whom they purportedly represent in the action and secondly that they did not get the approval of the Court to file the action. He referred to Order 11 rule 8 of the Rules. Mr. Adenekan referred to In it Uiabu (1988) 5 NWLR

427 (PT 93) 189 at 190 and Atanda v Olanrewaju (1989) 4 NWLR (PT 89) 394. Chief Coker on the other hand submitted that the applicable rule is 7 and that no authorisation and approval are necessary. He submitted that Order 11 rule 8 is only permissive while Order 11 rule 7 is mandatory. He referred to Otupo v Sumonu (1987) 2 NWLR 597 at 590 - 1. Banuso, of Counsel, referred to paragraph 4 of the Counter affidavit which reads thus:- "That Lasisi Jagunmolu, Awolumate and others were present in my house on 14/12/88 when the decision was taken and they subscribed to it.” and submitted that the fact that the minutes of the meeting is not tendered is fatal to the credibility of the assertion. Chief Coker on the other hand submitted that there is no evidence that any meeting was held and that in any case, the recording of a minute is not necessary. In dealing with this point, it is necessary to examine a word used in the State of Claim. The word is "subscribe". "Pleading is a delicate act, which requires considerate tact, assiduity, effort and circumspection" - Per Oputa, J.S.C. in Olatunbosun v Niser Council (1988) 3 NWLR 25 at 44. It is drafted or assumed to be drafted with an awareness of using the right word to express the intention of the pleader. It must be drawn up with the greatest legal skill, accuracy, elegance and expertise which a Council can muster. In view of the submissions of Counsel, it will therefore be necessary to find out if there is any evidence directly or indirectly that there is a minute of the meeting. I must say also that there is also no evidence that there is no minutes of the meeting. In the determination of this issue, the use of the word "subscribed" is significant. Actually the words "they subscribed to it" are the words. What did they subscribe to? What is the meaning of the word "subscribe". According to Collins English Dictionary, the meaning of the word "subscribe" includes:-

428 ".... to inscribe or sign (ones name etc.), at the end of a contract, Will or other document to give support or approval." (The underlined is mine). According to Strouds Judicial Dictionary, 4th Edition, Vol, 5, "Subscribe" means "to write under something in accordance with prescribed regulation where any such exist...... I ...... But though this is the strict primary meaning of the word it may sometimes, e.g. in the attestation of a will, be construed as "to give assent to or to attest" or "written upon" .... Re Streatley (1891) P. 172." In the good of Streatley (1891) P. 172 at 173, it was said:- " ...... Lord Campbell was of the opinion that "subscribed in the Wills Act meant not" written underneath" but "written upon th$ will", and that it did not matter where they signed, " (Italics mine).

From above, there is no doubt that to "subscribe” imports "to write or to sign". In this wise, paragraph 4 is to the effect that the Chiefs wrote or signed "it". The "it" must be a document, that is, either the minutes or the document containing the decision of the meeting. If this is so, it is material that the document subscribed to should be tendered in view of the fact that the applicants exhibited their own minute the admissibility of which is not an issue now. It is the fact that it is exhibited. The submission of Banuso, of Counsel, on the application of section 148 (d) of the Evidence Act to the paragraph is well taken. I shall now deal with exhibit A, the minute exhibited by the applicants. It is the submission of Chief Coker that it is not admissible. In my ruling on the application to restrain the defendants, the photostat copy of the minutes recorded in Yoruba language was tendered. In my ruling I wrote:- Items (i), (v) and (vi) are documents written in Yoruba language. There is

429 no doubt that these (3) documents are inadmissible in law on the authority of Isaac Qluboduti Adereja v Chief Daneil Awodele Aloba (1986) 2 NWLR 257 where the Court was considering a document, written in essentially Yoruba language and, which was a copy of the minutes of meeting attached to the affidavit of the applicants. Ajose Adeogun, J.C.A. delivering the lead judgement said:- "It should be stressed here that since English is, so far, the language of the courts in this part of Nigeria, only a copy translated into English and duly certified as such ought to have been exhibited to an affidavit." In this case, exhibit A is the English translation of the minutes of the meeting. The following declaration was made in respect of the translation:- "Declaration I, Chief Tijani Sodunke, Nigerian, Muslim, Petty Contractor, of No. 5 Sodunke Lane, Ikija, Abeokuta, Ogun State solemnly and sincerely declare as follows:-

1. That I am the Secretary of the Ikija Traditional Council of Chiefs. 2. That I took down the minutes of the meeting of Ikija Traditional Council of Chiefs held at the Ogboni Ikija Hall, Abeokuta on Saturday 26th November, 1988 in Yoruba Language and later translated the minutes into the English Language. 3. That the facts contained in the said minutes are true. 4. That I make this solemn declaration conscientiously/ believing the same to be true and by virtue of the Statutory Declaration Law Cap. 123 Laws of Ogun State, 1978. (Sgd.) DECLARANT Sworn to as the Abeokuta High Court Registry this 17th day of March, 1989.

430 BEFORE ME (Sgd. COMMISSION FOR OATHS." Chief Coker's submission is that the declaration, by the writer who was also the translator, is not evidence that the translation was accurately done. He also submitted that the translation is a hearsay evidence. But nothing was said about this exhibit A in the Counter-affidavit. It is my view that since there is no Counter-affidavit to challenge the translation in this exhibit A, it is my view that it is admissible. It would have been different if the accuracy of the translation is challenged. The respondents were served with a copy of the translation. 1 have compared the two documents and in my view the translation is substantially correct. In any case, it is not necessary for me to use it to determine this application except the fact that 32 Chiefs are involved for the purpose of those to sue if this was the step taken. To come back to the submission, of Counsel, Chief Coker S.A.N., the facts of Otupo v Surnonu, supra, in support of his submission, referred to are not on all fours with the facts of this case. In the case- (i) The Order 13 rule 14 of the High Court of Lagos State Civil Procedure Rules is not in part material with Order 11 rule 8 of Rules of the High Court of Ogun State under consideration. (ii) In the Statement of Defence, the defendant did not make the capacity in which the name plaintiff sued an issue while in this case it is challenged. (iii) Only one important person in the community was out forward by those he represented to sue on his behalf and this was not challenged. (iv) The learned trial Judge, Jinadu, J. had no difficulty in holding that "the plaintiff in this case can properly institute this action in the capacity he institutes and prosecutes it. "This was in answer to the Defendants' submission that the Plaintiff failed to comply with the provisions of

431 Order 13 Rule 14 of the High Court of Lagos Civil Procedure Rules". (v)The statement of His Lordship Obaseki, J.S.C., at page 633 that - "It is true in keeping with Order 13 Rule 14 that it is more elegant for a plaintiff suing in a representative capacity if he desires leave to sue in that capacity to make an application seeking leave to sue in that capacity. Unlike the provision of Order 3 Rule 2(i), (Same as Order 11 rules 8), the provision of Order 13 Rule 14 is couched not in a mandatory but in permissive terms". (Italics mine), is not authority that in the circumstances of this case, it is Order 11 rule 7 that is applicable. It is the applicants who are challenging the authority of the respondents to sue but it is trite law that where the authority of a person who sues in a representative capacity is challenged, the onus is on him to satisfy the court that he has been duly authorised. Verity, A.P., delivering the judgement of the court in Chief Sokpui 11, Soshie Owashie, E.T. Dumashie v Chief Tay Agbozo III, XIII W.A.C.A. 241 at page 242 said:- "There can be no doubt that where parties sue in a representative capacity.and their authority to do so is questioned, it lies upon them to satisfy the court that they have been duly authorised. It is for the court to consider the evidence they have tendered in that regard and come to its conclusion. See also Alhaji Ajdo v Mrs L.R. Sonola & anor (1973) .119 at 123. Now to enable me consider and determine the rule applicable, some relevant facts must be stated. They are that:- (i) The action is institufed by four persons as plaintiffs, (respondents). (ii) The action is.instituted for the plaintiffs and on behalf of the "entire Ologun and Olorogun Chiefs of Ikija.” This must be treated as meaning all the members of the Ologun and Olorogun Chiefs. See Green, L.J. in Baker v Allason & ors, supra. (iii) Chief Tijani .Afolabi Sodunke Is an Ologun Chief and .he did not

432 authorise the filling of the action on his behalf as claimed by the respondents in the statement of Claim. (iv) Chief Amos Olubunmi Ajala an Olorogun Chief did not also authorise the filling of the action,: (v)Chief Lasisi Jagunmolu, the 3rd plaintiff said that he did not authorise anybody to sue on his behalf. I hold the view that I am entitled to refer to his counter affidavit in the determination of the action to restrain. The paragraph 6 of the affidavit of Chief Sodunke in this motion is inadmissible in evidence as it is hearsay. (vi) Generally, those entitled to nominate or appoint the Balogun are divided house-divided against itself. It is from this premises that I will consider the sumission. According to the Rules of the High Court of Ogun State, there are three modes in which actions may be brought to establish the individual rights of several persons in One and'the same action. The one mode is joining them as plaintiffs as contained in rule l of Order 11 of the-Rules which , reads as follews:- "A 1 persons may be joined on one action as plaintiffs in whom any right to relief (ip respect of arising out of the same transaction or in a series of transaction) is alleged to exist whether jointly, severally, or in the alternative, where, if such persons brought separate actions, any common question of law or fact would arise; and judgement may be given for such one or more of the plaintiffs as may be found to be entitled to relief, for such relief as he or they may be entitled to, without any amendment." The second mode is as contained in rule 7 under consideration and which reads thus:- "If the plaintiff sues, or any defendant counter-claims, in any representative capacity, it shall so be expressed on the writ. The Court may order any of the persons represented to be made parties either in lieu

433 of, or in addition to, the previously existing parties." (Italics mine). The third mode is by one or more bringing a representative action in respect of those having the same interest with him. This is contained in rule 8 also under consideration. It reads:- "Where more persons than one have the same interest in one suit, One or more of such persons may, with the approval of the Court, be authorised by the other persons interested to. sue or to defend in such suit for the benefit of or on behalf of all parties so interested." A point must be made that the provision contained in rule 7 is new in the Rules of the High Court of Ogun State. It is lifted from order IV rule 1 of the Suprenje Court (Civil Procedure) Rules, Vol. X of Laws of Nigeria, 1948. In the determination of this issue, I will take into consideration that "the rule as to representative proceedings should be treated as being not a rigid matter of principle but a flexible tool of convenience in the administration of justice, and should be applied, not in any strict or rigorous sense, but according to its wide and permissive scope." See Rees v John (1970) Ch 345. This approach is to enable the court do justice hi the case and put an end to the matters in controversy. See Madarikan, J.S.C. in Amatogu &ors v Attorney-General of East Central State of Nigeria & ors (1976 11 S.C. 109 at 124 as approved in Okupta Obiode & ors v Ukpe Orewere & ors (1982) 1-2 S.C. 170 at 175. In this case, if the standing of respondents has not been challenged, the issue of capacity would not have come up for consideration. I shall now proceed to consider the import, extent and ambit of the three rules that is, rule 1,7, and 8. Order 11 rule 7 involves the following factual situations:- (i) The plaintiff must sue in a representative capacity (ii) The defendant if he counter-claims must also sue in a representative capacity. It is to be pointed out that by this, the defendant is raising a

434 cross-action. He is in the position of the plaintiff in the counter-claim. (iii) It must expressly be stated either of them is suing in a representative capacity. The defendant is not defending in a representative in the Counter-claiming but claiming (suing) in a representative capacity. It is mandatory that it must be expressly stated that the action is in a representative capacity. It must be said that if the defendant is sued in his personal capacity, to enable him counter-claim, he must have been joined, on application, to defend in a representative capacity. That is the proper step to take. To debunk the submission of Chief Coker with respect, that the writ was filed by virtue of the rule 7,1 will try to consider the effect of filling the writ under rule 7 in the light of the facts of this case as I highlighted above. It is a trite law that in a representative action, properly constituted, all those whose interest the actual plaintiffs or defendants represent will be bound by any judgement or order that may be made in the proceedings even though they were present by representation. See Tesi Opebiyi v Shilton & Ors (1976) 6-10 S.C. 195; Atanda v Olanrewaju (1988) 4 NWLR 394 and Ede v Nwideyi and 3 ors, In Re: Ugadu & anor 0988) 5 NWLR 189 at 198. The judgment at the trial after the action has been fairly contested cannot be challenged except on appeal; but if the party represented can show fraud or collusion or anything of that sort or that the court was cheated into believing that the case was fought or fairly represented, when in point of fact it was not, he may be entitled to have the judgement set aside, though possibly only in a new action constituted for this purpose per Jossel, M.R., in Commissioner of Sewars v Gellally (1876) 3 Ch. D. 601 at 615. In the light of the facts of this case, it will be a great injustice to deprive the applicants from challenging the capacity of the respondents to sue on their behalf. There is no decided case found either locally or otherwise

435 where such travesty of justice is allowed. In Chief Eyo Archibong and anor v Stubon Ededem Archibong & tutor, 18 NLR 117, the facts are that there are four (4) Houses in Duke Town. Each House has a Head called Etubon. There are (4) four families in this House. The 2nd defendant is the Head of the family. The plaintiffs were the representatives of the Archibong 11 family. They were satisfied with the amount given to their families from the rent collected in respect of the property of Duke Town. They therefore in representative capacities on behalf of their branches sued the 1st and 2nd defendants in their representative capacity on behalf of the House and family respectively. One of the submissions of Counsel is that the plaintiffs could not maintain the action in representative capacity. I disagree. There is evidence to show that they are suing as representing two sub-branches of King Archibong II Family and the particulars of claim are so endorsed under Order IV, Rule 1, and it does not seem necessary to have the permission of the Court - Order IV, Rule 3, is covering a different set of circumstances" This is a classical example of the scope and extent of O. IV rr.l and 3 (0.11 rr.7 and 8). The particulars of claim are so endorsed as required under rule 1 now rule 7 and approval of the Court and authorisation are not necessary, as required by rule 8 because there is no dissent in the family they represent or threat by disgruntled elements challenging the capacity ol the plaintiffs to sue on their behalf. It is in a situation where the class the plaintiffs are representing is divided, that is, there are disgruntled elements among the class arid they ace not made defendants that rule 8 is provided for - In order words, a writ can only be filed under rule 7 where there is no dissent among the parties or where there is any dissentient party among them and. they have been made defendants. See Fraser v Cooper Hall & Co. (1881). 21- Ch. D. 715. In Chief Amatogun(S) 11 Ors;

436 v AG, East Centrat State (1976) 11 S-.C. 109, a motion was-filed seeking approval to sue in a representative capacity, a section of the class objected to. it. The lower did not. grant the application.. On appeal, it was. decided inter alia. "The scope Of Order 4 Rule 3 allows all persons having a common right which is invaded by a common opponent, to seek approval to join in attacking that -common opponent in respect of the common right provided essential conditions set out. in the rule are satisfied.". In Atanda v Olanrewaju, Belgore, J.S.C. delivering the lead judgment, said:- "Capacity to sue in a representative action can1 be challenged if it is shown that the applicant has no authorisation or has no interest in the subject matters of . the action." This is exactly what the applicants have done. They have challenged the respondents that they have not been authorised to bring the action on behalf of the entire members of Ologun and Olorogun Chief in Lkija. I deem it sufficient to say that I am not impressed by the counter-affidavit of the 1st respondent that they were authorised to institute the action. The counter-affidavit is an after-thought in an attempt to find an answer to the motion of the applicant. I am fortified in this my stand in view of my comment on paragraph 4 of the Counter-affidavit. Assuming the counter-affidavit is credible, there is no doubt that they have not been authorised by the entire members of the Ologun and Oloroguri Chiefs of Ikija, Chief Sodunke and Ajala being members of the class. To complete my consideration, if there is no evidence (there is in this case) of Oke-Ona Egba Chieftaincy Affairs, a common interest and a common grievances and the relief sought in its hire not beneficial to all Whom the respondents propose to represent, there the respondents cannot sue by virtue of riile 8 . It is in this case that rule 1 has to be

437 involved by suing in personal capacities. In this instant case, but for the lack of authorisation and approval, the.respondents are covered by rule 8. There is a common origin of the claim (the Balogun of Ikija)* there is a bond or connection uniting them and the persons whom they represent (the installation of the 4th respondent as the Balogun. See Mafkt & Co. Ltcl v Knight S.S. Co., Ltd (1920) 2 K.B. 1021 at 1027 and 1029. Having held that it is rule 8 AND not 7 that is applicable and having got no evidence that the respondents were authorised, the action is liable to be struck out since there has not been any trial. See Eso, J.S.C., in Oloriode v Oyebi (1984) 5 S.C. 1 and Otapo v Sumotiu, supra. The action is accordingly struck out. There is a point that must be made. Having struck out the action/ the consequential effect is that there is no proceeding nb initio in Court. If this is So, could they therefore properly bring the motion for interim injunction, the appeal of the ruling of which is pending/ The answer, to me, is NO. Another point to mention is this:- The 2nd applicant counterclaims in this action. The question now is as to the effect of the striking out the action on the counterclaim. Subrule 3 of rule 2 of Order 4 of the Rules applies. It roads:- "A Counter-claim may be proceeded with notwithstanding that judgement is given for the plaintiff in his action or that the action is stayed, discontinued or dismissed (Italics mine). In this case, neither was judgment given in the action nor is the action stayed, discontinued nor dismissed. An action may be dismissed after a proper trial, or for a want of prosecution. An action may be discontinued without leave not later than fourteen days after service of the defence (See Order 29 rule 2(1) of the Rules and with leave in any other case (See rule 3(1) of the same Order). It is the Law that the plaintiffs action being discontinued, that which is only a defence to it drops with it; but anything

438 beyond a defence, anything in the nature of a claim against the plaintiff must be treated separately and cannot be discontinued hence a counterclaim still remains in existence. See Brett MB in McGowen v Middleton (1982-82) llO.B.B. 460 at 470. When an action is stayed, it is still pending; consequently the counterclaim too is still pending. But that is the position when an action is struck out, as in this case, for not properly being brought before the court. The right of action by way of counterclaim can only be exorcised by the service of a pleading embodying the counterclaim or, in other words, the counterclaim must be added to the defence which was done in this case. But in the case, the action was struck out for being incompetent as the plaintiff was not properly before the court, consequently the defendant also was improperly brought before the court. Not only that, the matter in controversy also has not been properly brought to court. The position is that although the action is incompetent, it in still before the court until it is struck out; once it is struck out the action ceased to be before the Court and hence there is no plaintiff or cause of action or issue to which defence or a counter-claim can be set up. In other words, there is no more proceedings before the court and since the counterclaim must necessarily relate to the proceedings it automatically drops with the defence. "A counterclaim can only be bom of a living action" - per Sir John Bigham in the The Salybia (1910) P. 25 at 27 approved by Brandon, J. in The Gniezno (1967) 3 NLR 705 at 718 where a counterclaim was filed after the action has been discontinued. From above, it is my view that since the action is originally incompetent, a striking out of it disposes off the counterclaim. Finally, the action including the cross-action is accordingly struck out. 1 take judicial notice of the enthronement of His 1 lighness Oba A.A. Tejuoso, Karunwi III as the Osile Of Oke-Ona. He is the Prescribed Authority for Ikija which is one of the towns comprising Oke-Ona. I deem

439 the hostilities displayed by parties outside the Court premises during the course of trial as senseless. To be installed a Balogun involved services to the area - why then is the hostile attitude to each other. It is hoped that parties will be sensible enough now to present their case before His Highness knowing fully well that, with the wisdom of Solomon our Obas are endowed with, His Highness would be able to settle the issue judiciously once and for all instead of parties getting involved in endless litigation in this austere time of Structural Adjustment Programme when Naira and Kobo are not easy to come by. The applicants are entitled to the cost of the action which I shall now proceed to assess.

IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THE ABEOKUTA JUDICIAL DIVISION HOLDEN AT ABEOKUTA BEFORE HIS LORDSHIP HON, JUSTICE OYEWOLE OSIDIPE - JUDGE THURSDAY THE 28TH DAY OF JANUARY, 1993. SUIT NO. AB/165/89: Chief Olusoji Fajorin Vs. Oba (Dr) Dapo Tejuoso SUIT NO. AB/166/89: Chief Tijani AfolabiShodunke Vs. Oba (Dr) Dapo Tejuoso SUIT NO. AB/167/89: Chief Soetan Ogunbona.Vs. Oba tDr) Dapo Tejuoso SUIT NO. AB/168/89; Chief Harold Sodipo Vs. Oba' (Dr) 'Dapo Tejuoso

JUDGEMENT The plaintiffs in these cases brought identical claims against the defendant, but each plaintiff sued in respect of the respective chieftaincy title held in Ikija Township. The cases were duly consolidated for hearing by an order of court dated 20th July, 1992. In Suit AB/165/89: Chief Olusoji Fajorin Vs. Oba (Dr) Dapo Tejuoso, Osile Oke-Ona, the claim of that plaintiff as endorsed oh the amended

440 Writ of Summons reads as follows: (a)Declaration that the plaintiff holds until his demise the minor chieftaincy title of Lajila Ikija, Abeokuta in accordance with the customs and traditions of Ikija, Abeokuta. (b)Order restraining the defendant from interfering in. any manner whatsoever with the performance .of the plaintiffs . traditional functions as by customs and traditions, the plaintiff as an Ogboni Chief is primarily accountable to the Oluwo of Ikija who is the head of the Ogboni chiefs. (c)Order that the plaintiffs protest letter to the defendant dated 1 st December, 1989 cannot be constn i ed in its literal meaning by the defendant as resignation or withdrawal from the title of Lajila, Ikija. (d)Order that the defendant acted ultra vires the Chiefs law Cap. 20 by his letters dated 3rd & 14 December, 1989 respectively in converting plaintiffs protest letter of 1st December, 1989 to withdrawal or resignation concepts unknown to custom or Chiefs Law. This plaintiff's claim relates to Lajiia of Ikija. In Suit AB/ 166/89; Chief Tijani Afolabi Sodunke Vs. Oba (Dr) Dapo Tejuoso, Osile, Oke-Ona; the claim relates to the Osi of Ikija Chieftaincy; while in Suit AB/167/89; Chief Soetan Ogunbona Vs. Oba (Dr) Dapo Tejuoso the claim relates to Adila of Ikija Chieftaincy while in Suit AB/168/89; Chief Harold Sodipo Vs. Oba (Dr) Dapo Tejuoso, the claim relates to the Oluwo of Ikija Chieftaincy. All the plaintiffs filed amended Writs of summons pursuant to the leave of court granted on 30th November, 1992 and the claims or reliefs sought are very identical except that each plaintiff's claim is related the chieftaincy each plaintiff alleged he held in Ikija. The plaintiffs in the above cases ako filed different statement of claim but they are also very identical and all except AB/ 168/89 have the same 23 paragraphs. However each plaintiff pleaded in respect of the

441 chieftaincy title each plaintiff purports to hold in Ikija Township. The statement of claim in AB/165/ 89 related to Lajiia of Ikija an Ogboni title, while that of AB/ 166/89 is in respect to Balogun of Ikija said to be an Ologun title. In AB/167/89, the statement title while AB/168/89 relates to Oluwo, Ologun or Olorogun. The statement of claim in AB/169/89 however has 39 paragraphs while others have 23 paragraphs. I would now take the statement of claim in AB/165/89 stating the facts pleaded therein. In it the plaintiff averred that he was installed the Lajiia of Ikija in 1986 in accordance with the custom and tradition of Ikija Township. He further pleaded that he carried out the functions of that chieftaincy by attending meetings of the Traditional Council of Ikija Chiefs at Ikija Ogboni House which meeting was always under the leadership and chairmanship of the Oluwo of Ikija said to be the head of the Council. Chief Harold Sodipo, the plaintiff in AB/168/89 is said to be the Oluwo of Ikija. Customarily Lajiia holds title for life while the Ikija Township under the Oluwo of Ikija always managed their traditional affairs independently of Osile of Oke-Ona. A Blair Report was pleaded in support of that fact. This plaintiff also pleaded that on 26th November, 1988, the Ikija Council of Traditional Chiefs in accordance with the Ikija Township Custom appointed one Chief Shamusideen Ayorinde as the Balogun of Ikija at a meeting presided over by the Oluwo of Ikija, Chief Harold Sodipo. However both chiefs Akinwunmi and Oshunrinde and others went to court in Suit AB/161/88 and that the Egba-Oke-Ona Council of Chiefs in defiance of custom and tradition interfered in that Balogun Chieftaincy matter by supporting those who went to court. The above made the Ikija Council of Traditional Chiefs to write two letters to defendant seeking audience to discuss peace in Ikija and also cataloguing defendant's acts of hostility to Ikija Township.

442 This plaintiff also pleaded that, the Oluwo of Ikija accompanied by some Ikija Chiefs presented the appointment papers of Chief Shamusideen Ayorinde as Balogun of Ikija on 22nd November, 1989 to defendant for approval, but defendant without justification turned it down notwithstanding the fact that Chief Ayorinde has since 26th November, 1988 functioned as Balogun of Ikija. The plaintiff further pleaded that, he with five other Ikija Chiefs including the Oluwo of Ikija wrote protest letter on 1st December, 1989 against the divide and rule policy of the defendant while defendant by two letters dated 3rd and 14 December, 1989 replied regarding the letter of 1st December, 1989 as withdrawal or resignation from the Lajila of Ikija chieftaincy. The plaintiff pleaded that he did not state he was resigning or withdrawing from his chieftaincy which he had held for some three years then. The plaintiff therefore wanted defendant's letters of 3rd and 14th December, 1992 to be held ultra vires the Chiefs Law cap. 20 Law of Ogun State 1978. The plaintiffs in AB/166/89 and AB/167/89, Chiefs Sodunke and Ogunbona in their own statement of claim pleaded the same facts as in AB/165/89. the only difference is that they pleaded their own chieftaincies which are Osi Balogun and Adila of Ikija. They further pleaded that they got their respective chieftaincies in 1989 and 1972; but all other pleaded facts are as in AB/165/89. therefore their pleading need not be further reviewed here. However in AB/168/89; Chief Harold Sodipo pleaded further facts in addition to those pleaded in AB/165/89. He pleaded he is an engineer and director of many companies who took active parts in the pre and post independence politics of Nigeria and has contributed to the peace and stability of Ogun State since its creation. He further pleaded that he is the Akogun of Egbaland and a member of Egba Chieftaincy Committee. He

443 also pleaded that he is a descendant of one Ogunbona Agboketoyinbo the first Balogun of Ikija who gave the land upon which the Ikija Ogboni House was built. He pleaded further that he is head of all minor chiefs in Ikija and manages the Ikija Township affairs independent of the Osile of Oke-Ona, and holds the Oluwo chieftaincy for life. In paragraph 13 of the statement of claim, Chief Sodipo pleaded his personal contribution to Ikija as Oluwo of Ikija since 1983 when he was installed. He pleaded the appointment of Chief- Shamusideen Ayorinde as Balogun of Ikija and defendants refusal to approve his appointment papers. He pleaded further the Suit AB/161/88 and a ruling of 3rd February, 1989 which held that he was still the Oluwo of Ikija. Facts relating to paying homage to defendant while at Ipebi were also pleaded as well as Oke-Ona Chiefs refusal to accord Ikija township its traditional share in the installation of defendant. Further Suit AB/52/89 was pleaded as well as defendant's installation in May 1989. An OGTV programme of June 1989 where defendant stated he would not recognise chiefs appointed before his installation was also pleaded. Also a letter of 14th August, 1989 to the Alake of Egbaland reporting the divide and rule policy of defendant was also pleaded. Other facts pleaded by Chief Fajorin in AB/165/89 were also pleaded by Chief Harold Sodipo as well as letters dated 20th and 22nd December, 1989 written by the solicitor of the parties. The defendant duly entered appearance to all the four suits of the plaintiffs and as'filed separate statement of defence in all. The statement of defence in Suit AB/165/89; AB/i66/89, and AB/167/89 would appear to be the same. Apart from the denial of specific paragraphs of the statement of claims in these cases in AB/165/89.the defendant pleaded that Chief Fajorin did not become Lajila during his feign and that it was the custom to present, candidate for approval of minor chieftaincies with customary gifts; and that no papers were presented to him on 22nd November, 1989

444 as alleged. The defendant however pleaded Chief Fajorin jointly withdrew as a Chief of Ikija through a letter dated 1st December, 1989. The defendant further pleaded that he gave Chief Fajorin opportunity to make amends to the letter of 1st December, 1989 which he defiantly refused to do. In Suit AB/166/89, the defendant also pleaded that no traditional chief or group can act independently of Osile of Oke-Ona. in the Oke-Ona sector of Egbaland. The defendant further pleaded that no traditional chief could insult or disrespect him as an Oba and the prescribed authority of Oke- Ona. The defence in AB/167/89 is the same as in AB/166/89 In respect of AB/168/89, the defendant pleaded the suspension of chief Harold Sodipo as Oluwo of Ikija by his predecessor in writing and the withdrawal of Chief Sodipo from his chieftaincy with 4 others through a letter dated 1st December, 1989. The defendant further pleaded that no minor chief in Oke-Ona could be installed between the demise of his predecessor and his own installation since such action is contrary to the Chiefs Law. The defendant further pleaded that Chief Sodipo's letter of 1st December, 1989 was insulting to him as Oba and prescribed authority of Oke-Ona. The defendant further pleaded that he passed all letters written by Chief Sodipo to the Chief of Ikija and Egba Oke- Ona for comments and advice and that he gave the plaintiffs opportunity to retract their letters of 30th November, 1989 and 1st December, 1989 which they defiantly refused to do. The defendant denied any divide and rule policy and any knowledge of any dissident group within his domain. The defendant pleaded his visit to all Oke-Ona townships and the cordial reception he received at Ikija where he advised all including Oshunrinde and Ayorinde to work together for the progress of Ikija. The defendant further denied any hostility to Ikija Township as well as Chief Lampejo coming with Dr. Ogun and Plaintiff to present appointment

445 papers. The defendant only agreed that the visit by the above people was usual traditional visit. The above represent the pleading of all parties to these actions which were consolidated by an order of court of 20th July 1992 for hearing. In view of the consolidation, the plaintiffs called 4 witnesses in support of their cases. Chief Sodunke who happened to be the plaintiff in AB/166/89 gave evidence as 1st plaintiffs witness. He claimed to be the Osi of Ikija though he had been the Asaju, Sarumi and the Are Ona Kakanfo before becoming the Osi of Ikija. He is also the general Secretary of the Ikija Council of Traditional Chiefs. The Council is composed of Ologun, Olorogun and Ogbonis. He also gave evidence of his other functions as well as Osile-Oke-Ona i.e. defendant not being a member of the Ikija council of Chiefs. He gave evidence of the appointment of Chief Ayorinde as Balogun of Ikij.; at meeting held on 26th November, 1988 and how, 2 Chiefs sued Chief Ayorinde in respect of that chieftaincy. He further testified that the defendant asked him not to come to Ipebi in May 1989 as a result of which he informed the Ikija Chiefs who wrote a protest letter. He .further stated that in November 1989, tin- defendant refused to approve the appointment of Balogun of Ikija. As a result of this he wrote with 5 other chiefs withdrawing from further participation of Ikija Council of Chiefs affairs until the Balogun of Ikija matter is settled. He gave the names of the other chiefs who wrote as chief Ajala, the Jagunna, Chief Soetan, the Adila, Chief Rijonn, the l-ajila. Chief Sodipo, the Oluwo and Chief Ayorinde, the Balogun all of Ikija. The letter was tendered as Exhibit A' while tin. reply from defendant was tendered as Exhibits B’ and 'IV1. His claims still to be the Osi of Udja and that the Council of Ikija Chiefs promoted Ikija chiefs. Under cross-examination by Chief Toye Coker, SAN., counsel for defendant, this witness admitted he was Sarumi of Ikija when Exhibit 'A'

446 was written and that though an Oba must approve appointment of minor chiefs, the defendant did not approve his appointment as Osi of Ikija. He also agreed that he did not reply Exhibits 'B' and 'B1'. As at present one Funso is now the Sarumi of Ikija. Chief Soetan Ogunbona, the plaintiff in AB/167/89 gave evidence as 2nd plaintiffs witness. He testified that he is the Adila of Ikija since 1972 and that Oluwo of Ikija is the head of Council of Ikija Chiefs. He was one of those that appointed Chief Ayorinde as Balogun of Ikija in November 1988 and this led to some protests from some Chiefs who went to court with the defendant's support. He also agreed that he was a signatory to Exhibit 'A' and that Exhibits 'C' and 'C'1, were the reply of defendant to him on Exhibits 'A'. Both Chief Anjorin plaintiff in AB/165/89 and Chief Sodipo plaintiff in AB/168/89 also signed Exhibit 'A' and got Exhibits 'D and ’Dl" and 'E' and 'El' respectively in reply to Exhibit 'A'. This witness also agreed that he did not write defendant in reply to Exhibits 'C' and 'Cl'. Two other witnesses one Mr. Adisa Ayodeji and Chief Ogunbona gave evidence as 3rd and 4th plaintiffs' witnesses. They both knew that all the plaintiffs hold the chieftaincy titles they all claimed for life. However the 4th plaintiffs witness stated he is the Sarumi of Ikija and that Chief Ayorinde became Balogun of Ikija some 4 years past. He did not know whether Chief Sodipo was ever suspended as Oluwo of Ikija by Oba Adedamola the late Osile of Oke-Ona. He also knew that the 1st plaintiff's witness became the Osi of Ikija before the defendant ascended the throne as Osile of Oke-Ona. The above is the evidence preferred by the plaintiffs jointly in support of the four consolidated cases. The defendant did not give any evidence in support of his statement of defence and as such Mr. Adenekan for plaintiffs addressed the court.

447 According to him, the plaintiffs' cases raise their tenure of office as Chiefs in Ikija. He says plaintiffs evidence that they hold their titles for life should be accepted as there was nothing contradicting from defendant. He further submitted that the powers of prescribed authority under the chiefs Law Cap. 20 Laws of Ogun State 1978 does not allow resignation and therefore the reply of defendant to all plaintiffs vide Exhibits B' - E' are all null and void as they introduce concept of resignation. He also submitted that Exhibit 'A' did not use resignation but withdrawal and therefore it should be literally interpreted. Mr. Adenekan cited many authorities in support of his submission. They include Edenor v. Uwegba (1987) 1 N.W.L.R. (50) 313; Ajibola v. Mayowa (1978) 9-10 S.C.; Animistic v. Foreign Compensation (1969) 1. A.E.R. 208 at 216; Swanta v. A\ja (1991) 3 N.W.L.R. (177) 15; and REAN v. Aswani (1991) 2. N.W.L.R. (176) 639 at 643, He wanted judgment for all plaintiffs in accordance with their claims. Chief Toye Coker SAN., for defendant however submitted the real issue before the court is the construction placed on Exhibit 'A' by Exhibits ’B - E'. He further stated that this court has not construed Exhibit 'A', but plaintiffs want declaration that Exhibit 'A' could not be construed in its literal meaning. To him Exhibits ”B - E" have not placed any extraneous construction on Exhibit 'A'. All that Exhibits 'B - E' did was to accept the withdrawal of all plaintiffs from their respective chieftaincies. He referred to plaintiffs evidence that their functions are within Ikija Council of Chiefs and withdrawal from that Council constitutes withdrawal from their chieftaincies. He referred to the meaning of "withdrawal" in Blake Law Dictionary 6th Edition page 1310, He submitted that plaintiffs withdrawal were voluntary and not on defendant's orders. He submitted that all the evidence of plaintiffs suggest they all hold their titles illegally and should not be allowed to benefit from their illegality. AB/166/ 89 relates to Sarumi

448 and not Osi since Exhibit 'A' was signed or written when he was Sarumi. He finally submitted that plaintiffs claims are totally misconceived and should be dismissed. The plaintiffs have all pleaded the Balogun of Ikija Chieftaincy to which they all alleged as well as their witnesses that Chief Ayorinde was appointed by the Ikija Council of Traditional Chiefs. I venture to say that this is not the real dispute in these actions. It may be remotely linked with the real dispute which is the interpretation to be placed on Exhibit 'A' and the reaction of the defendant to Exhibit 'A' in Exhibits 'B - F. Further the appointment of the various plaintiffs to their respective alleged chieftaincies to my mind is also not the real question in dispute in these cases. However as the plaintiffs and their witnesses have made a big issue on them, I would only wish to make some comments on them even though there may be by way of passing. Chieftaincy matters have been codified in Ogun State and the Chiefs Law Cap. 20 Laws of Ogun State 1978 is the relevant law applicable to chieftaincy matters within Ogun State. There are recognised chieftaincies to which Part 2 of that law applies and appointment to these chieftaincies must be approved by the Executive Council or the Commissioner responsible for chieftaincy matters under Section 20 and any delegation under Section 31(i) (b) of Cap. 20 Laws of Ogun State 1978. In relation to minor Chiefs to which Part 3 of Cap. 20 applies, it is the Prescribed Authority that approves appointment to such minor chieftaincies under section 22(2) of Cap. 20. There is one thing that is clear and certain. This is that all appointments to all chieftaincies be it minor or recognised must be made in accordance with the Customary Law applicable to such chieftaincies. This may be under an approved registered declaration in relation to recognised and by those entitled by customary law so to appoint in accordance with customary law in relation to minor

449 chieftaincies. Therefore while the appointment process to a chieftaincy starts with selection, it ends with approval by the appropriate authority and without approval there could be no valid appointment and no one could properly be regarded or called a chief. See Gbadebo Gbadero v. Abeokuta Local Government & others (1983) 2 F.N.R. 264. Applying the above to the case of Chief Sodunke in AB/ 166/89, it is clear that Chief Sodunke's claim according to his amended Writ of Summons and statement of claim is in respect of Osi of Ikija though the chieftaincy is called Osi Balogun of Ikija in the statement of claim. His evidence is that he was appointed Osi of Ikija during the reign of defendant who is agreed to be the prescribed authority in respect of that chieftaincy. He further agreed that his appointment as Osi of Ikija was not approved by the defendant. It is therefore clear that Chief Sodunke is not Osi of Ikija and cannot call himself the Osi of Ikija. Further he agreed that when Exhibit 'A' was written he was the Sarumi of Ikija but his claim now in court which is based upon Exhibit 'A' is in respect of Osi of Ikija. It is clear that Chief Sodunke's claim is completely misconceived and having not been validly approved as the Osi of Ikija, he could not bring a claim on that chieftaincy. Further having not claimed in respect of Sarumi of Ikija which was the chieftaincy he admitted to be holding when Exhibit 'A' which is the basis of his action was written, this court cannot grant a declaration to a relief which he has not claimed. It is trite law that a court cannot grant a relief not sought by a party. See Ekpeyong v. Nyong (1975) 2.S.C. 71 at 80; Egonu v. Egonu (1978) 11 -12 S.C. Ill at 133. Further this court cannot make out a case now for chief Sodunke in relation to the Sarumi of Ikija as this is different from his original claim which is Osi of Ikija according to his amended Writ of Summons and Statement of claim. See Edewor v. Uzovegba (1978) 1 N.W.L.R. (50) 313 at 337. For the above reason I

450 hereby dismiss the plaintiffs claim in AB/166/89 in its entirety, as any other thing said on it would only amount to an advisory opinion and not the resolution of actual dispute between aggrieved parties. See Chief Harold Sodipo v. Lemmikaineu (1986) 1 S.C. 197 at 217. In respect of the remaining cases consolidated for hearing i.e. AB/165/89, AB/167/89 and AB/168/89. The real question or dispute in these cases is what interpretation could be placed on the contents of Exhibit 'A' which is letter jointly signed by all the plaintiffs and addressed to the defendant. Mr. Adenekan has argued that the letter should be given the literal or ordinary meaning. However this letter was addressed to the defendant and it is the defendant that should construe it. There is no where in the statement of claim of all the plaintiffs where they alleged that the defendant gave Exhibit 'A' a different meaning from its literal or ordinary meaning. What the plaintiffs seemed to suggest in their cases is that the defendant removed them from their chieftaincy titles against custom, whereas what Exhibits 'B -E' which were the letters written by defendant to each plaintiff says is that defendant after consulting his chiefs both at Ikija and Oke-Ona has accepted the withdrawal or resignation of the plaintiffs from their respective chieftaincies. It is clear that Exhibit 'A' was addressed to the defendant and it is only the defendant that can construe it. The plaintiffs claimed to have used the word "withdraw" and not "resignation". The withdrawal according to plaintiffs is from the Ikija Council of Traditional Chiefs but not from their respective chieftaincies. However the evidence in this case is that Ikija Chiefs functions mainly within the Ikija Council and therefore if they withdraw from that Council, could it not be regarded that they are withdrawing from their respective chieftaincies? One of the meaning of "withdraw" in the Shorter Oxford English Dictionary is "to remove from a position, "to cause to retire from a position". Using the above meaning, I

451 find that the defendant is not out of place to have regarded Exhibit A' as a complete removal of plaintiffs by themselves from their respective chieftaincies. It is not the defendant that removed them but the defendant has only acceded to their requests. It is not out of place to apply dictionary meaning when searching for the meaning of words for Lord Colridge, C.J. in Queen v. Peters (1886) 16 Q.B.D. 636 at 641. in relation to interpretation of statutes said: "I am quite aware that dictionaries are not to be taken as authentative exponents of the meaning of words but it is a well known rule of Courts of Law that words should be taken to be used in their ordinary sense". The plaintiffs claims a and b in their amended writ of summons and statement of claim in view of the evidence led in these cases cannot be granted. This is bound to be so in that the defendant has not stated that there is a law which states that the plaintiffs cannot hold their title for life or that the defendant has in any way interfered with the traditional functions of the plaintiffs. On the other hand, I hold the view that from the pleadings of the plaintiffs and the evidence led by the plaintiffs, it is the plaintiffs that are actually saying that the defendant has no function as the Prescribed Authority in relation to Ikija to perform. The defendant to them is either a busy body or a figure head as he only blesses and does not approve and has no function per se to perform in the application of Ikija chiefs. That cannot be correct or true in view of the fact that all chieftaincies within Ikija Township of Abeokuta are minor chieftaincies and the defendant as the agreed prescribed authority must approve any minor chief appointed in Ikija. This is a vital traditional and statutory duty of the defendant and any act or statement challenging it could amount to an act of misconduct to which the defendant could discipline such erring chief. Since appointment of a minor chief terminates with approval, it is that approval that actually constitute an appointment and under Section 30 of the Interpretation Law

452 Cap. 50 laws of Ogun State 1978 since he who has power to appoint also has incidental power to remove, the defendant as prescribed authority of Ikija could discipline any Ikija erring chief by suspension or removal. An act like that was actually pleaded by defendant in respect of Chief Sodipo by late Osile - Oba Adedamola. However the defendant has not even used any of the powers mentioned above and this is why claims a and b of the plaintiffs must fail. Claim c deals with Exhibit' A\ As I said above Exhibit 'A' was addressed to defendant and as such the defendant has a duty to interpret it. As a matter of fact, no other person could interpret but the defendant. The defendant regarded the letter as resignation in Exhibits 'B' - 'F while in Exhibits 'B1 - F1’ the defendant even gave the plaintiffs an opportunity to react to his interpretation. The way claim c is worded in the amended writ of summons clearly shows that the plaintiffs are aware that Exhibit 'A' if interpreted literally would mean resignation of their chieftaincy titles. I believe that is why they now say that Exhibit 'A' should not be interpreted literally, by the defendant which shows that the literal or ordinary meaning of Exhibit 'A' is resignation. It is trite law that words in a document are construed in their ordinary meaning and also in accordance with meaning of the words as applied to the subject matter with regard to which they are used. See Ewanta & Others v. Ayo (1991) 3 N.W.L.R. (177) 15 at 19. The plaintiffs withdrew from Ikija Council of Chiefs according to them This can only mean withdrawing from Ikija chieftaincies though under protest as Ikija Council exists mainly for Ikija Chiefs. The plaintiffs having withdrawn from the Council cannot continue to exist as more chiefs without any function to the community or town which they are meant to serve. Therefore the interpretation of defendant that the plaintiffs have resigned is a proper interpretation of Exhibit 'A'. After all a party is presumed to have intended what in fact he says in a document and the words used therein must be so

453 construed. See Nwangwu Nzekun & Anor. (1957) 2 F.S.C. 36 at 37. Therefore there is nothing to prevent defendant from interpreting Exhibit 'A' literally and therefore I also refuse claim c in the plaintiffs writ of summons. Even the defendant gave the plaintiffs opportunity in Exhibits 'B' - F’, to make representation. I believe that the defendant displayed enough magnanimity by these Exhibits and has shown the plaintiffs that the is a father that listens to complaints. Had that plaintiffs written in reply to Exhibits "B’ - F" or even made a courtesy call on the defendant, the whole matter would naturally have been resolved. The whole matter to my mind looks a domestic one which is within the competence of the defendant to amicably settle had the plaintiffs made necessary overtures. The fact that they come to Court clearly showed that is the plaintiffs that do not want this matter settled. There is nothing ulha vires the defendant in writing Exhibits 'B-F as it was the plaintiffs that caused him to write them. Had the plaintiffs not written Exhibit 'A' I am sure Exhibits "B - "F would not have seen the light of day. I therefore also refuse claim (d) of all the plaintiffs. Mr. Adenekan made a submission that the defendant did not call evidence and as such plaintiffs' evidence stands uncontradicted and such evidence that plaintiffs hold their titles for life should be upheld. This cannot be so. Chief Toye Coker, SAN., under cross-examination made plaintiffs' witnesses to admit that erring chiefs could be removed for misconduct. As removal is possible, then the titles could not be for a life. In any case a plaintiff must succeed on the strength of his own case and not upon the weakness of the defendant's case. See Akinola v. Olowu (1962) W.N.L.R 133 at 134. I do not think it is compulsory on a defendant to give evidence in any case. A defendant should however be careful to make sure that he effectively dealt with all the points raised at the trial. Once that is done, it

454 becomes the duty of the court to decide the case between the parties in court. It is not for the court to do cloistered justice. See Onibudo v. Akibu (1982) 7 S.C. 60 at 61. I have taken the evidence adduced in support of the plaintiffs' cases as a whole as well as evidence given under cross-examination. There is no where that plaintiffs testified that they did not intend to resign by withdrawal from the Council and chieftaincies. All they were concerned with was the interpretation of defendant to Exhibit 'A'. The cases of the plaintiffs were very weak as evidence was not advanced on most of the facts pleaded in their statement of claim. In particular almost all the facts pleaded in AB/168/89 by Chief Sodipo except the letters tendered are not supported by evidence. All these facts are deemed abandoned as there is no evidence to support these facts. 1 refer to paragraph 10,11,12, 13,16,17, 20, 22, 24, 26 etc. The defendant joined issued with plaintiff on most of these paragraphs and the plaintiff did not call any evidence. It is therefore clear that all the plaintiffs in these cases were concerned with is Exhibits 'A', 'B - F and 'B1 - F. Having found that there is nothing wrong on what is contained in Exhibits 'B-F' in relation to Exhibit 'A' all the plaintiffs claims against the defendant are hereby refused and dismissed. I shall now hear Counsel as to costs.

455 IN THE COURT OF APPEAL HOLDEN AT IBADAN ON MONDAY THE 6TH DAY OF DECEMBER, 1993 BEFORE THEIR LORDSHIPS: ALOMA MARIAM MUKHTAR JUSTICE, COURT OF APPEAL GEORGE ADESOLAOGUNTADE JUSTICE, COURT OF APPEAL CAUDA AZAKI JUSTICE, COURT OF APPEAL CA/I/M. 89/93 BETWEEN: 1. CHIEF OLUSOJIFAJORIN ) 2. CHIEF TIJANIAFOLABISHODUNKE ) 3. CHIEF SOETAN OGUNBONA - Plaintifls/Appellants 4. CHIEF HAROLD SODIPO ) AND Oba (Dr.) Dapo Tejuoso DEFENDANT/RESPONDENT RULING (Delivered by G.A. Oguntade, J.C.A.) In suits Nos. AB/165/89, AB/166/89, AB/167/89 and AB/ 168/89, each of the four applicants at the Abeokuta High Court of Ogun State brought a suit against the respondent. The reliefs sought by each of the applicants in the said suits were similar. The suits were therefore consolidated for hearing. I take suit No. AB./166/89 as the model for the claims made by the applicants in their different suits. The 2nd applicant who was the plaintiff in suit No. AB/ 166/89 had claimed against the respondent the following reliefs: "(a)Declaration that the plaintiff holds until his demise the minor chieftaincy title of Osi Ikija, Abeokuta in accordance with the customs and traditions of Ikija, Abeokuta. (b)Order restraining the defendant from interfering in any manner whatsoever with the performance of the plaintiff's traditional functions as by customs and traditions, the plaintiff as an Ologun chief is piimarily 470

456 In Search of Justice accountable to the Oluwo of Ikija via the Balogun of Ikija who is the head of the Ologun Chiefs. (c)Order that the plaintiff's protest letter to the defendant dated 1st December, 1989 cannot be construed in its literal meaning by the defendant as resignation or withdrawal from the title of Osi Ikija, Abeokuta. (d)Order that the defendant acted ultra vires the chiefs Law Cap. 20 by his letters dated 3rd & 14th December, 1989 respectively in converting the plaintiff's protest letter of 1st December, 1989 to withdrawal or resignation, concepts unknown to custom or Chiefs law." The claims of the other applicants related to the titles set against their names and suit numbers hereunder: AB/165/89 - Chief Fajorin - Lajila of Ikija AB/167/89 - Chief Ogunbona - Adila of Ikija AB/168/89 - Chief Harold Sodipo - Oluwo of Ikija The suit was tried by Osidipe J. before whom the plaintiffs in the consolidated suits called evidence. The defendant/ respondent elected not to testify. The trial judge on 28 January, 1993 dismissed the claims of the plaintiffs. The plaintiffs (now applicants) were dissatisfied with the judgment of the lower court. They filed an appeal against it. They raised four grounds of appeal. I shall later consider in this ruling the validity of the grounds of appeal filed. The applicants later brought before the lower court an application for stay of execution. The application was dismissed on 28 April, 1993. The applicants have brought a similar application before this court praying for: "Order of stay of execution of the judgement delivered in the above-named consolidated suits by Hon. Justice O. Osidipe of Abeokuta High Court (No. 7) on 28th January, 1993 pending the determination of the appeal."

457 In the affidavit in support of the application the applicants have re-produced paragraphs 12-16 of the affidavit before the lower court. The paragraphs reproduced read:

"Paragraph 12-That all the grounds of appeal are substantial and stand a good chance of succeeding. "Paragraph 13 - That the plaintiff in suit AB/168/89 Chief Harold Sodipo still has important shrines denoting that he is the Oluwo of Ikija in his house under lock and key and he will continue to perform rites for the shrines until his death when they will be removed to the house of the next Oluwo of Ikija. Paragraph 14 - That other plaintiffs still have paraphernalia of their respective chieftaincy titles in their possession which denote that they are still holders of the titles and the paraphernalia will only be surrendered by -their respective families after the death of the holders of the titles. Paragraph 15 - That unless the judgement of 28th January, 1993 is stayed the defendant may attempt to approve appointments to the titles of the applicants thereby creating two holders of each chieftaincy title in question and this will lead to confusion and unrest. Paragraph -16 - That the appeal will be rendered nugatory if the judgement is not stayed and the defendant is allowed to approve appointments to the plaintiff's titles to which they are entitled (sic) last appeal court in the country gives its decision on the judgement on 28th January, 1993." Paragraphs 12 and 13 of the affidavit in support of the application read: "12. That the res to be preserved is the chieftaincy title being held by each of the plaintiffs/appellants/applications as detailed in paragraphs 7 & 8 of this affidavit before the judgement of 28th January, 1993. "13. That unless restrained, the defendant/respondent will proceed on the

458 basis of the judgement of 28th January, 1993 to approve new persons to hold the chieftaincy titles of the applicants.” From the affidavit in support of the application, 1 observe that the applicants want a stay of execution mainly because of two reasons, viz:

1. That they have substantial grounds of appeal which have a good chance of succeeding. 2. That unless a stay of execution is granted, the respondent will award their titles (which said titles are the subject - matter of the case on appeal) to other persons, and the appeal as a result will be rendered nugatory if the applicants win. The respondent has however deposed to a counter-affidavit through Chief Akin Majekodunmi, the Secretary of Oke-Ona Egba Council of Chiefs. Paragraphs 9 - 13 of the counteraffidavit read as follows: "9. That by virtue of my duties and position, I know as a fact that the Respondent has conferred the Chieftaincy titles in dispute on certain chiefs on 16th February, 1993 upon the application for same by those chiefs. 7. That the Oluwo of Ikija was conferred on Chief Joseph A. Ewuoso while the chieftaincy title of Lajila of Ikija was conferred on Chief Ayinla Iroko. 8. That Chief Amos Esuruoso was conferred with the title of Adila of Ikija while the title of Osi Balogun was conferred on Chief Rasidi Akanji Soyoye. 9. That the Chiefs mentioned in paragraphs 7 & 8 above were all given Certificates of approval by the Respondent. Photo-copies of application forms of each Chief which also contained the Respondent's approval are attached as Exhibits. 10. That the Respondent's Counsel, Afolabi Fashanu Esq. informed me and I verily believed him that there is nothing to stay as the main claim

459 of the applicants is declaratory." (I have followed the wrong numbering done in the counteraffidavit although I earlier described the paragraphs concerned correctly as 9-13). Although the applicants were served with a copy of the counter-affidavit, they did not depose to a further affidavit in reply to contest the depositions in the counter-affidavit to the effect that the chieftaincies in dispute have in fact been given Oke-Ona Egba Chieftaincy Affairs473 to persons who are not parties to this application since 6th February, 1993. The judgement of the lower court is not one capable of being enforced by any execution. The claims of the plaintiffs/ applicants were dismissed. There are therefore no terms of the judgement which could be enforced against them by execution. Mr. Fashanu for the respondent had argued that a declaratory judgement could not be stayed: Alhaji AW. Akibu & Ors. v. Alhaja Muniratu Oduntan & Ors. (1991) 2 N.W.L.R. (Part 171) page 1 at page 3; Government of Gongola State v. Alhaji Umaru Ebba Tukur (1989) 4 N.W.L.R. 592 (Part 117) 602 at 606, 607 and 608 and Efuwape Okulate & Anor. v. Gbadamosi Awosanya (1992) 4 N.W.L.R. (Part 235) 278 at 287-288. There is no doubt that the proposition of law in the submission of Mr. M.A. Fashanu is well founded. But I do not think it is apposite on the facts of this case. Applicants’ counsel had in the way he couched the application conveyed that what he wanted from court was an order staying execution. But the truth is that he wants only an order to preserved the Res from extinction pending the determination of the appeal. There is a slight difference between both although in practice, both are treated as if they mean one and the same thing. In Sodeinde & Ors. v. The Registered Trustees of the Ahmndiyya Movement in Islam (1980) 1-2 S.C. 163 the

460 Supreme Court stated the substance of the argument of Chief F.R.A. Williams for the respondent at page 167 thus: "Learned counsel for the respondent, Chief F.R.A. Williams, contends that the present application for the appellants is, indeed, nothing more than one for "suspension of rights” and preservation of property (the subject matter of litigation pending the determination of an appeal from an order affecting that property. The expression used in the application is for immaterial. What matters is the substance. Whether the prayer in the application is for "an injunction" or "stay of proceedings" or "stay of execution, the High Court, learned counsel submits had in the circumstances the jurisdiction to suspend proceedings or acting under, or pursuant to the order or decision on appeal. It was wrong, he submitted to contend that once the High Court had dismissed a claim "absolutely" (i.e. without reservations) it was functus officio quead granting an order of injunction in the case or otherwise restraining proceedings or acting under or pursuant to its judgement under appeal." Responding to the argument, Idigbe, J.S.C. at pages 184- 185 of the report said: "I would therefore, like to conclude this judgement by making it quite clear that the High Court does not lose its jurisdiction to entertain applications for stay of proceeding for actions under its judgement orders or decisions under appeal to the Court of Appeal because by the said order it had dismissed the claim before it 'absolutely' (i.e. without reservation); and it makes no difference (i) that the applicant in the circumstances, is the plaintiff who lost his claim or (2) that his application is couched in the form of request for an order of injunction and (3) in any event that the decision, order on judgment in question (i.e. on appeal) has been drawn up and entered". The position then is that a plaintiff who has had his claim dismissed

461 may still bring an application for the preservation of the Res which is the subject-matter of the case on appeal; and it does not matter how he couches his prayer i.e. whether he calls it 'a stay of execution' or 'an injunction'. It is for the Court to determine what the justice of the case deserve at the particular juncture. This position however does not empower the court to give an order for stay of execution when the judgement being appealed against is a non-executory judgement. The necessity to intervene may only arise when there is a Res to be preserved against extinction. In Kigo (Nig.) Ltd. v. Holman Bros. (Nig.) Ltd. & Anor. (1980) 5-7 S.C. 60 at 71 the Supreme Court said: "Indeed, from time immemorial, all courts of record, be they trial or appellate, possess power of preservation of the res in their custody, See Andler v. Duke (1932) D.L.R. 210 as per Oke-Ona Egba Chieftaincy Affairs 475 McPhillips J.A. at p. 220; See also The Zamora (1916) A.C. 77 where Lord Parker of Waddington put the matter thus:- "The primary duty of (as indeed of all courts having the custody of property the subject of litigation) is to preserve the Res for delivery to the persons who ultimately establish their title." I have no doubt therefore that this court is empowered to grant an order restraining the respondent from awarding the chieftaincy titles in dispute to any other persons pending the determination of this appeal. But the applicants must show that they are entitled to such intervention which is equitable and discretionary in nature. There are two reasons however why we must refuse the application. It has been satisfactorily established before us that the chieftaincy titles have been to some third parties who are not parties to this application Mr.

462 A. Adenekan has argued before us that the award of the chieftaincy titles to these persons was improperly done. But I do not third that is an argument that can sway us. The respondent might have been right or wrong in giving cut the titles. But it will not be justice to the present holders of the title to dethrone them by our order without first hearing them. On that score alone the application ought to be refused. Another reason has to do with the manner in which applicants' counsel has couched the grounds of appeal which he exhibited. The applicants' affidavit affirmed that the grounds of appeal are substantial. The four grounds of appeal are however liable to the struck out later in the proceedings as incompetent. Order 3 rules 2 (2) and 2 (3) of the court of appeal Rules provide. "(2)If the grounds of appeal allege misdirection or error in law the particulars and the nature of the misdirection of error shall be clearly stated. (3)The notice of appeal shall set forth concisely and under distinct heads the grounds upon which the appellant intends to rely at the hearing of the appeal without any argument or narrative and shall be numbered consecutively." It is trite law that a ground of appeal which alleges errors of law or misdirection and fails to give particulars of such error or misdirection is incompetent and liable to be struck out: See Ifediorah v. Ume (1988) 2 N.W.L.R. Part 74) 5 and Amajideogu v Onottaku (1988) 2 N.W.L.R. (pt. 78) 614. The position is in my humble view also the same if a ground of appeal has subjoined to it what is described as 'particulars of error'. For instance the first ground of appeal in this case reads:

463 GROUNDS OF APPEAL "(1) The learned trial Judge erred in law and misdirected himself on the facts by dismissing the plaintiffs' claims in all the four consolidated Suits and giving judgement in favour of the defendant when the defendant did not give any evidence in support of his pleadings.

PARTICULARS: The plaintiffs in Suits AB/166/89 and AB/167/89 tendered their letter of protest i.e. Exhibit A and gave oral evidence to the effect that they did not resign their respective minor chieftaincy titles in Ikija Township of Abeokuta. They and their witnesses gave oral evidence, that under the customs of Ikija Township, an appointment to a minor chieftaincy title made by the Ikija Council of Traditional Chiefs enures till the death of the holder and that resignation therefrom is unknown under the customs of the township. Counsel for the plaintiffs submitted in his address that the Chiefs Law of Ogun State did not provide for resignation of minor chiefs. In spite of the evidence on customs not rebutted by the defendant, the learned trial Judge still uphold the interpretation of Exhibit A by the defendant in Exhibits B - F as proper. The learned trial Judge erroneously based his conclusion on three issues namely (i) that the defendant has powers as Prescribed Authority to approve Oka-Ona Egba Chieftaincy Affairs 477 appointments to minor chieftaincies and as he could remove such appointees. (ii)that the defendant has powers to discipline such appointees. (iii) that the plaintiff is Suit AB/168/89 i.e. Chief Sodipo had been disciplined before by Late Osile - Oba Adedamola - these issues are not claims and no evidence in support of them was given by the plaintiffs and

464 the defendant." It is not difficult to see that the passage captioned "Particulars" is infact a narrative of occurence at the High Court rather than an information as to the nature of the error of law made by the trial Judge. The same error afflicts the other grounds of appeal. I cannot therefore say that the applicants have an appeal in which substantial issues of law will be decided. This application fails and it is dismissed with N250.00 costs in favour of the respondent. G.A. OGUNTADE JUSTICE, COURT OF APPEAL Appearance: Chief A. Adenekan for the Applicants Mr. Afolabi Fasanu for the respondents. CA/I/M/89/93 ALOMA MARIAM MUKHTAR, J.C.A. I have had a preview of the lead judgement just delivered by my learned brother Oguntade J.C.A. and I agree with him completely that the application is devoid of any merit. An application for stay of execution may be granted if there is a res to be preserved, but in this case the res has been destroyed. Paragraphs 7 - 9 of the Respondents' counter-affidavit has disclosed that the minor Chieftaincy titles that are the bone of contention have already been conferred on some other persons. A court does not and should not make an order in vain. See Ekpenyong v. Nyong 1975 2 S.C. 71, and Ukejianya v. Mechendu, 13 W.A.C.A. 45.

Besides, the claim in the lower court was declaratory which cannot be stayed. See Govt. of Gongola State v. Tukur 1989 4 N.W.LR. Part 117 page 592 at 606 where Oputa J.S.C. opined thus:-

465 ‘Also a declaration simpliciter is solemn affirmation of a state or status by a court. That in itself is a complete relief which is not executory. An order has to be executory before its anticipated execution can be stayed." Although the declaration sought was not made in the case at hand, but it was part of the reliefs sought and formed the basis of the claim in the lower court. I will also dismiss the application with the same costs awarded by oguntade J.C.A. ALOMA MARIAM MUKHTAR, Justice, Court of Appeal CA/I/M/ 89/93 DAUDA AZAKI, J.C.A. 1 agree DAUDA AZAKI JUSTICE, COURT OF APPEAL Oke-Ona Egba Chieftaincy Affairs 479 IN THE HIGH COURT OF JUSTICE IN THE ILARO JUDICIARY DIVISION HOLDEN AT ILARO OGUN STATE BEFORE HIS LORDSHIP, HONOURABLE JUSTICE BODE POPOOLA-JUDGE DELIVERED ON THURSDAY THE 3RD DAY OF DECEMBER, 1998 BETWEEN 1. CHIEF S.A. AYORINDE ) 2. CHIEF A.O. AJALA ) 3. CHIEF T.A. SODUNKE ) PLAINTIFFS 4. CHIEF FAJORIN) AND 1. CHIEF JIMOH AKINWUNMI ) CHIEF TUNDE OSUNRINDE ) 3. CHIEF A. OLA EWUOSO )...DEFENDANTS 4. OBA (DR.) ADEDAPO TEJUOSO ) -The Osile of Oke Ona Mr. A. Adenekan for the Plaintiffs.

466 Mr. Kunmi Lalu for the defendants JUDGEMENT The Plaintiffs' claim against the Defendants are four a) Declaration that the 1st Plaintiff has been appointed as the Balogun of Ikija a minor chieftaincy titled on 26th November, 1998 by the Ogbonis, Ologuns, Oloroguns of Ikija in accordance with the customs and traditions of Ikija Township, Abeokuta. aa) Declaration that the 1st Plaintiff as the Balogun of Ikija Abeokuta is the sole person under the customs and traditions of Ikija and Egba-Oke-Ona to hold the Chieftaincy title of Otun Egba Oke-Ona. b) Order restraining the 1st, 2nd and 3rd Defendants from appointing, recommending or presenting any other candidate for the Balogun of Ikija chieftaincy title to the 4th Defendant for approval, bb) Order restraining the 4th Defendant from conferring the title of Otun-Egba Oke-Ona on any holder Of chieftaincy title from Ikija Township or any township whatsoever in Egba Oke-Ona other than the 1st Plaintiff as required by customs. c) Order restraining the 4th defendant from entertaining any recommendation from any traditional Chief of Ikija or Oke-Ona whatsoever for the approval of a candidate other than the 1st Plaintiff for the minor chieftaincy title of Balogun of Ikija. d) Order directing the 4th Defendant to perform his statutory duty as Prescribed Authority under the Chiefs law Cap. 20 to approve the appointment of the 1st Plaintiff as the holder of the chieftaincy title of Balogun of Ikija which has been made and notified to him for approval by those entitled to do so under Ikija Customary Law. Pleadings were filed and exchanged and after series of amendments here and there, they ended up with the now relevant 2nd Further Amended Statement of Claim dated 5th may 1998, Further Amended

467 Statement of Defence of 13, February 1996 (and Reply to Amended Statement of Defence dated 19, December 1995). To prove the claims, the Plaintiffs called nine witnesses (including the 1st Plaintiff testifying as PW9). the pith of the Plaintiffs' claims is that, the 1st Plaintiff is the Balogun of Ikija - a minor chieftaincy and thus the head of the Ologun and it is only one holding a chieftaincy title either from Ologun or Olorogun or even Ogboni that could be appointed as Balogun. PW9 cited instances of those from Olorogun or Ologun later shifting to Ologboni side or vice versa and of himself first being Lukotun, which is Olorogun and then to Ologun. He however said that it Is only the traditional Council of Chiefs - consisting of the Ologun, Olorogun and Ologboni that could appoint Balogun or any chieftaincy in Ikija, thus this Traditional Council appointed him Balogun of Ikija on 26/11/88 under the meeting presided over by Chief Harold Sodipo as the Oluwo of Ikija. Egba Oke-Ona consists of the following eight townships (1) Ago Oke (2) Ikija (3) Ilugun (4) Ikereku (5) Ilawo (6) Ago Odo (7) Idomapa and (8) Iberekodo but that each township is independent of one another and no one controlling the other, also that even there is Egba Oke-Ona Council of Chiefs, but without any right or authority over the other eight townships commonly called "Oke-Ona". He (i.e.PW9) also named the former holder of the Balogun of Ikija chieftaincy and Otun of Oke-Ona as the late Chief Alii Agbogunleri. Before his appointment as Balogun, he of course paid Ikaro of wine, drinks, money and food, in the presence of the Oluwo (Chief Harold Sodipo) Chief Ajala,Ewuoso, Mudasiru Awolumate (PW5), Oshunrinde and Okewale (the Apena of Ikija, alias SongOro). Photographs of the events taken at his expense tendered as Exhibits G-G4 which he identified.

468 On the following day i.e. 27/11/88, the "Opagun" the staff of office of Balogun was brought to his house and handed over to him by Okewale - the Apena, and Chief Otunbade. This Opagun brought from the homestead which is always Carried from a previous Balogun at his death to the current Balogun, is still with him. It is the further evidence of PW9 that when he became Balogun on 26/11/88 there was then no Osile, (i.e. during interregnum) and so he could not be presented to the prescribed authority, but however on 20/2/89 a new Osile (4th Defendant) came to Ipebi and he the PW9 there and then started performing the functions of the Balogun of Ikija as follows: 1.On 25/2/89 he led the whole of Oke-Ona Chiefs to the Osile-Elect (4th Defendant) to pay homage. 2.On 12/4/89 he single handedly paid the levy of Ikija for the coronation taking place on 20-5-89. 3.On 1/7/89 as Balogun of Ikija, he authorised the Egungun Festival of Ikija with full expenses of N6000 borne by him. 4.When Oluwo Harold Shodipo arrived from Lagos, he led the whole of Ikija community and chiefs to pay homage to the Osile Elect at lpebi. He continued further that the Oluwo of Ikija was never suspended since his installation even up till now. Balogun of Ikija is an elevation from his lesser chieftaincy - Lukotun, and a glory to him and his family when the honour was bestowed on him. On 16/12/88 & 17/12/88 he arranged the two days to feast the Ikija community because of the Balogun of Ikija chieftaincy bestowed on him. On 16/12/88 - slaughtering of cows and arrival of guests had begun before two policemen brought an exparte order, forbiding him from performing the feasting for the Iwuye of Balogun chieftaincy. By this he lost a lot of money - since all the preparations flopped. This was in AB/161/88 which

469 suit was struck out on 3/2189. He has a certified true copy of it. He identified the Order as Exhibit M. but after which Ruling he continued to perform as the Balogun of Ikija. Since his appointment no other person has ever been appointed as the Balogun of Ikija, but he later heard on information that somebody else was to be installed Balogun in December 1989 and he rushed to Court on 5/12/89 to file this present suit and an application to restrain the Defendants from attempting to install anybody, and on 8/12/89 the Court granted the application as in Exhibit A which he identified. On 22/11/89 he was presented to the Osile with his appointment papers in the company of Chief Harold Sodipo - the Oluwo, Chief Dr. Ogun - the Aro of Ikija, Chief Lampejo - the Apesin of Ikija, and himself as the Balogun of Ikija, and the Chiefs presented a recommendation - as in Exhibit II which he also identified - but the 4th Defendant refused to approve Exhibit II - because he would not approve anybody whose installation was before his ascension to the throne i.e. during interregnum. He was not a party to the several suits instituted by Chid Sodunke, Ogunbona, Fajorin and Sodipo against the 4th Defendant i.e. Exhibit L and the 4th Defendant never wrote any letter to him. By his being the Balogun of Ikija - it is automatic to be the Otun of Egba Oke-Ona. Historically, the Oke-Ona chieftaincy titled was never in existence until 1981 during the reign of the late Oba Adedamola - (the Osile of Oke-Ona) and this was established to make his 30th Coronation Anniversary, and so that, Balogun of Ago Oko became the Balogun of Oke- Ona that, Balogun of Ikija became the Otun, Egba Oke-Ona Balogun of Ilugun became Osi Egba Oke-Ona Balogun of Ikereku became Ekerin Egba Oke-Ona Those who had been Balogun of Ikija and became Otun of Oke-Ona are his predecessors,

470 1.Late Chief Erinoso - Balogun of Ikija who became Otun Egba Oke-Ona. 2.Late Chief Alii Agbogunleri - Balogun of Ikija and became Otun Egba of Oke-Ona. 3.It is now his turn as the Balogun of Ikija to become Otun Egba of Oke-Ona. Chief Delupe was Balogun of Ikija. Chief Bolasodun was Balogun of Ikija but the Oke-Ona Chieftaincy had not started. He further testified and concluded that Chief Akinwunmi was never appointed the Balogun of Ikija. He asked as per the Writ of Summons. Under Cross Examination by Mr.. Lalude, witness is shown Exhibit I. He identified it, and his answer were as follows: "Chief Ewuoso was present at the meeting which appointed him as Balogun and appeared in the photograph, - Exhibits G- G4, which were in respect of the Balogun of Ikija were taken in Ogboni House. The 4th Defendant is the prescribed authority for Ikija. He was also presented to the Chiefs and later to the prescribed authority for approval, "ilu ki s'ofo, is the adage - if there was any prescribed authority, he would have been it presented it is his view that it is customary that the Chiefs Lminate, appoint and install before presenting to the prescribed authority - No 'Oba ever enters Ogboni house. Chief Ewuoso is not the Oluwo of lkija. No meetings ever since Sodipo left the country. Ikija chiefs hold meetings in his house, Ogbtmi house not existing when Oluwo is not around. Harold Sodipo was never suspended by Oba Adedamola. It is the prerogative of the prescribed authority to approve." (.He was shown Exhibit 11). He said he has been Balogun of Ikija when

471 Exhibit 11 was prepared, even though Exhibit H read Application for chieftaincy. He knew Chief Akinwunmi during his lifetime, but said he was never installed Balogun. The Oluwo, Chief Harold Sodipo in his capacity as Oluwo said he had been installed and should prepare Ikaro. Chief Lampejo is Apesin nor Lisa. He continued that he has come to Court because the prescribed authority has neglected to perform his duties. It is his further answer to cross- examination that he did not withdraw his position. (Witness is shown Exhibit L.) and answered that the people in Exhibit 'L‘ have appealed against the judgement - even though an application for stay of execution was refused. Harold Sodipo has not been suspended by the late Osile - Oba Adedamola, he repeated. He also repeated, Ewuoso is not the Olu wo of Ikija - as he has no Edan in his possession. He again repeated, the Osile of Oke-Ona is the only prescribed authority in Oke-Ona including Ikija. (Witness is shown Exhibit IT.) His answers are that he has applied for the chieftaincy title of Balogun of Ikija on Exhibit U. He admitted he wrote a letter to the 4th Defendant but he denied withdrawing his chieftaincy, however, he recognised his signature as No. 3 on the sheet marked EXHIBIT "S", (Also marked honourable withdrawal). Despite Exhibit 'S' he said he has not withdrawn his title neither has he resigned. His further answers are that meeting are held in Ogboni House depending upon the choice of the Balogun in the absence of the Oluwo. He later admitted holding meetings in his father's house at 16 Alatishe Street, Ikija, and not in Ogboni's house. He again repeated: - "Akinwunmi was never Balogun of Ikija though he died in 1990". His further answers

472 under cross-examination are to the effect that after nomination or election of a chief, the Oba, as the Prescribed Authority, is just to give his blessing - not necessarily approval. He however admitted that no Osile approved the nomination of his Balogunship because it was during an interregnum. Besides the Aperta and Otunbade no one must be around when Opagun is presented to the Balogun. Opagun is normally kept with Balogun and not in Ogboni house. It is never done to present Opagun on the Iwuye day celebration. It is his further view under cross-examination that his Iwuye was not allowed to hold by Court Order and added that one becomes a chief when one is appointed - and may not even do any Iwuye ceremonies. (Witness is shown Exhibit P) but said he knew nothing about it or what PW5 said in evidence. His only concern is, he is Balogun and deputising for Oluwo Harold Sodipo in his absence. He authorised the meetings of the Ogbonis in the absence of the Oluwo. There is no separate secretary to the Ogbonis but one Secretary to the Ogbonis, Oloroguns and Ologun. A letter written to complain about the maltreatment meted to Chief Sodunke by the Osile signed by the Oluwo of Ikija, Balogun of Ikija, the Osi Balogun and dated 11/5/89 was tendered through the witness without any objection - as EXHIBIT T. It is customary to complain about a traditional ruler. Harold Sodipo has been Oluwo before 1988 and he inherited the Edan. Oluwo Ewuoso never inherited any Edan. After reviewing the 1st Plaintiffs evidence as PW9, he being the main and principal character and the other witnesses just giving him support, 1 proceed to these other witnesses who testified as follows: 486 487

473 in Search of Justice PW1: Sunday Babatunde Oshunmakinde, as Assistant Chief Registrar of this Court, who merely tendered EXHIBITS A.B.C.D.E. & F at the instance of the Plaintiffs. PW4: Ezekiel Sodii/a, A Senior Registrar of this Court also merely tendered EXHIBITS J-J3, K-Kl, L&M - all at the instance of the Plaintiffs. PW2: Jimoh Sulaiman. a photographer who at the instance of the 1st Plaintiff on 26/11/88 took photographs of the 1st Plaintiff and other chiefs at the installation of the 1st Plaintiff, and he tendered the photographs as EXHIBIT S G-G5. PW3: Tijani Afolabi Sodunke, the Osin of Ikija. It was the evidence of this witness that on 26/11/88 all the chiefs of Ikija appointed Harold Sodipo as Oluwo as well as accepting the 1st Plaintiff as the Balogun of Ikija after satisfying all the conditions and paying the 1KARO i.e. IJEJE and providing food and drinks as part of the IKARO. He is however, (being a Secretary to the Traditional Chiefs of Ikija) a signatory to Exhibit II to the 4th defendant recommending the 1st Plaintiff's appointment for approval. He also tendered as EXHIBIT I, the minutes of the Council taken down by him, of 26/11/88. He confirmed PW9 in material particulars as to the 1st Plaintiff acting his parts as Balogun, as to those present at his installation, also as to the conglomerations of the 8 townships forming Egba Oke-Ona, but each being separate and independent of one another, and of the new innovation of the Egba Oke-Ona Traditional chiefs, and as to those Baloguns of Ikija Later becoming Otun of Oke-Ona. In 1987 January, Oba Adedamola suspended Chief Harold Sodipo as the Oluwo of Ikija. In all cases where head of Ogboni, Olorogun, Ologun are absent, the next in rank are always deputising in the absence of the heads. On 26/11/88 the highest Chief Akinwunmi the Otun, from Balogun was

474 suspended. The present Osile installed him (after reinstatement) as Balogun Ikija - 7112189. In Exhibit 'IF, 1st Plaintiff was a candidate for Balogunship.

He was recommended by Harold Sodipo. According to this witness, a suspended chief cannot perform the functions of his office. At Ikija, they had a minutes Book in Ikija which he writes and after approval, he would sign and the head or chairman would also sign. The minutes book is at lie Ogboni. He saw it last in November, 1988. There was a meeting in which 1st Plaintiff was appointed. Exhibit G5 was Ogboni House. Approval for candidature of the 1st Plaintiff was sent to the 4th Defendant when at Ipebi not in the Palace. Between 27/11/88 to May, 1989 there was no Osile. All these functions were performed by the 1st Plaintiff when there was no Osile of Oke-Ona Egba. Otun Egba Oke-Ona can come either from Ologun or Olorogun as long as he is Balogun of Ikija. He was not aware Oshunrinde 1st Defendant was having a tussle with 1st Plaintiff. The witness is Osin of Ikija. He instituted an action against the Osile (4th Defendant and Government for a declaration that he is the Osin of Ikija. The claim was dismissed on 29/1/92 - he appealed but the Application to the Court of Appeal for stay of execution was dismissed on 6/12/93. The (withdrawal) letters of withdrawal were accepted by the 4th Defendant - in respect of himself and the 1st Plaintiff. The claim of Harold Sodipo as Oluwo of Ikija was also dismissed. Exhibits II & 1 are genuine. He knew that 3rd Defendant the Oluwo of Ikija, and Chief Awolumate

475 as the Otun of Ikija. He did not know the Osin of Ikija. In the letter of withdrawal, he described himself as the Sarumi of Ikija, though he earlier described himself as Osin of Ikija and also at the time he testified he did not know the present Sarumi. PW5: CHIEF MUDASIRU AWOLUMATE, Otun of Ikija was in the company of Chiefs Harold Sodipo, Ewuoso, Oshunrinde and Ajala - all of whom held a meeting of Ogboni enclave Ikija on the appointment of the 1st Plaintiff as the Balogun of Ikija.

On 26/11/88 and on 27/11/88 it was decided that the Apena, Chief Okewate should take the Opagun to the house of the said 1st Plaintiff, though he, was not physically present when Chief Okewale took the Opagun there. According to this witness after the appointment the 1st Plaintiff performed the functions of Balogun. He admitted he has been suspended as the Otun of Ikija and has not been re-instated till date. This witness unlike other Plaintiff's witnesses was present when Chief Ewuoso (3rd Defendant) was installed the Oluwo of Ikija, and he fully participated. He first denied ever signing when Akinwumm became Balogun of Ikija but admitted later that he was signatory No. 15 on EXHIBIT N of 7/12/89 on that occasion. Also signatory No. 16 on Exhibit O on the occasion of Chief Harold Sodipo and Co., withdrawal from the Traditional Council, and yet still, he is a signatory No. 2 to Exhibit P of 17/ 9/88 and he admitted Chief Tunde Oshunrinde being the choice of Ikija people on the choice of Balogun of Ikija, though he personally did not support him. He went further to state that Ashiru Erinoso was Balogun of Ikija before Alii Agbogunleri but that Ashiru Erinoso was still alive (and not dead) when Alii Agbogunleri became Balogun of Ikija. So also Chief Harold Sodipo the Oluwo of Ikija was still alive (and not dead) when Chief Ewuoso was

476 installed the Oluwo of Ikija and so also when Chief Akinwunmi was installed Balogun of Ikija, this 1st Plaintiff is alive. He was aware Chief Harold Sodipo - the erstwhile Oluwo and his other chiefs including the 1st Plaintiff all withdrew from their chieftaincy titles posts. He concluded that it was only the Traditional Council of Ikija that must produce a candidate for the post of Otun Oke-Ona. He admitted sending a letter dated 18/12/95 to the 4th Defendant which he tendered as EXHIBIT R. PW6 was MOSES SOETAN and tendered EXHIBIT Q of 19/12/95 which he wrote to the 4th Defendant. He was not present on 26/11/88 when Balogun was appointed. The contents of Exhibit Q were told by the Chiefs. He did not know whether PW5 was among those who gave Opagun to the 1st Plaintiff. His house is the secretariat, being the Secretary (of the Concerned Citizens). He was not present at lie Ogboni on 26/11/88. 1st Plaintiff holds a chieftaincy title. He was not mandated by 1st Plaintiff. It was a coincidence that majority of the signatories of Exhibit Q are muslims. The Chiefs always appoint Balogun and he is not a Chief. There was no prescribed authority at the time of appointing 1st Plaintiff in November, 1988. The Chiefs don't participate in the concerned citizens' meeting. He does not know whether the meeting had the backing of the chiefs. PW7: DR. I.B. OGUN, the Aro of Ikija of Oke Ona, he knew the 1st Plaintiff is the Balogun of Ikija. He was appointed before the present Osile, 4th Defendant, was installed. He went to the 4th Defendant for peace - with Chief Harold Sodipo Chief Lampejo (then Apena of Ikija) for 1st Plaintiff. (He‘s shown Exhibit H) and submitted Exhibit H to the 4th Defendant, asking him to approve but 4th Defendant refused. Under Cross-Examination, he admitted that

477 one cannot become a (full) chief unless approved by the prescribed authority in Ikija. He had never heard of concerned citizens of Ikija. The Plaintiffs also called their - PW8: CHIEF SOETAN OGUNBONA who said he has been the Adila of Ikija since 1972. He knew the 1st Plaintiff - the Balogun of Ikija since 26/11/88, appointed by the King Makers of Ikija. He was present when he (1st Plaintiff) was made Balogun of Ikija. The Oluwo and other chiefs appointed him, and he has been performing the functions of Balogun. Chieftaincy title becomes vacant when the holder dies. No one has been appointed Balogun of Ikija since and after 1st Plaintiff. Chief Harold Sodipo is the Oluwo of Ikija - now resident abroad. Balogun of Ikija is entitled to be Otun of Oke Ona. Under cross-examination, he admitted that the High Court has ruled that he is no longer a chief in Ikija - but the matter is on appeal. Also in re: Harold Sodipo, Afolabi Sodunke as well as Oiusoji Fajorm and Akinwunmi who, to his knowledge, is not I Balogun of Ikija. He knew Awolumate (PW5). I He did not know whether Chief Ewuoso is the Oluwo of I Ikija. Since the judgement of the High Court he has not been performing as Adila. 4th Defendant is the prescribed authority. He does not know whether 4th Defendant has approved the appointment of the 1st Plaintiff or not. There was nobody to approve when 1st Plaintiff became the Balogun. Chiefs appoint, Prescribed Authority approves, and the Chiefs again install - it can’t be otherwise, he concluded. With the above brief account and testimonies, Plaintiffs' case closed DEFENCE Defence began with: DW1: CHIEF AK1NOLA MAJEKODUNMI Before the witness was sworn, Mr. Adenekan invited the Court to observe that this witness has been sitting down in Court throughout the evidence of the Plaintiffs and their

478 witnesses. It is therefore noted. He testified thus: that he lives at 100 Alatishe Street, Ikereku Abeokuta - a contractor. He knew Ikija Township in Oke-Ona-F.gba. He is the Secretary General of Oke-Ona Traditional Council of Chiefs, and familiar with the tradition as to the appointment of chiefs at Oke-Ona. 1. The Ogbonis 2. The Oloroguns and 3. Balogun/Ologun He is familiar with the appointment of chiefs. Tradition in Ikija township is that each section will nominate and later pass to the other sections for ratification. When the sections have so agreed they would then apply to the Kabiyesi - the 4th Defendant, for an application form. He is shown Exhibit H and agrees, that is the kind of form he mentions. A candidate becomes a chief after the approval of the Kabiyesi - (the 4th Defendant). Upon the recommendation of the Township, the Prescribed Authority can suspend or remove a chief like in Ikija. If anybody withdraws or resigns his chieftaincy title the Kabiyesi would ratify it and such a person retires, and having withdrawn, a chief cannot perform any function of his office. Chieftaincy of Otun Oke-Ona Egba has been zoned to Ikija - and anybody from Ikij? can become Otun Oke-Ona Egba - but he must be a chief from Ikija. He is aware that the 1st Plaintiff has withdrawn from his title as through Exhibit S and he has no right to further function. He knew the deceased 1st Defendant - he was the Balogun of Ikija. He could not remember when he died. All of Harold Sodipo. Fajorin Sodunke

479 Soetan - are no more chiefs at Ikija because they had written or addressed a letter of withdrawal to the Kabiyesi and also went to Court after the Kabiyesi had accepted their resignation or withdrawal or retirement, and the court sanctioned it. It is not true that Harold Sodipo is the Oluwo of Ikija - Chief Ewuoso is the present Oluwo of Ikija. Oba Adedamola the late Osile of Oke-Ona suspended Harold Sodipo as the Oluwo of Ikija - and he was never reinstated. It is not possible to impose a candidate on the chiefs at any level. A prescribed authority cannot be forced to approve a particular candidates. Cross-Examination by Mr. Adenekan, he admitted that he is not an indigene of Ikija. Ikija has its customs built over the years, but he does not know. The concept of Egba Oke-Ona came into being in 1980-81 when title chiefs were zoned to their various townships. Otun Oke-Ona was zoned to Ikija. It is true that Chief Asiru Erinoso and Chief Alii Agbogunleri were all Balogun of Ikija and held Otun Egba Oke-Ona titles in their lifetime. Ikija has been giving the Otun of Oke-Ona to their Balogun. It is not everybody that can hold that title.

He is shown Exhibit S - there is nowhere in Exhibit S where 1st Plaintiff says he has resigned or withdrawn but that he honourably withdrew from Traditional Council. They withdrew on protest - as in Exhibit S. He doesn't know the 1st Plaintiff was appointed Balogun of Ikija. Chief Akinwunmi was duly made, recommended by Ikija and approved by the Kabiyesi - 4th Defendant, as Balogun. He does not know the Court has ruled in favour of the 1st Plaintiff as Balogun of Ikija. He is shown Exhibit N. Harold Sodipo was suspended and he is no

480 more Oluwo. Only the Court can compel the 4th Defendant to perform his duty. DW2: CHIEF OLATUNBOSUN AKANNI LAMPEJO He hails from Ikija township, and familiar with the appointment of chiefs in Oke-Ona and particularly at Ikija. It is the evidence of this witness that he is the Lisa of Ikija - Ogboni Section and that the present Oluwo is Ewuoso. Chief Harold Sodipo was formerly the Oluwo of Ikija. He has been stripped of his title by the judgement of court. He was first suspended by the then Osile - Adedamola the II. 1st Plaintiff was never been Balogun of Ikija - he was never installed. He knew one Jimoh Akinwunmi of blessed memory - He was the Balogun of Ikija - being installed on 7/12/89 - 1st Plaintiff must have been at Abeokuta then. Otun Oke-Ona Egba is a title zoned to Ikija and any of the chiefs from the 3 sections can become and be recommended to Kabiyesi. It is not true that title is held for the duration of the life of the holder - who could be stripped, he could resign or withdraw. A chief in Ikija is appointed - when any of the sections finds a suitable candidate, the name of the candidate is sent to the full house - comprising the three sections in Ogboni House. When satisfied, the whole house would recommend to Kabiyesi. The generality of the people have no say in the matter. The candidate would only be installed after the approval of the Kabiyesi. (He is shown Exhibit H) - Application Form for a Chieftaincy title.

Oke-Ona as a whole has the same tradition generally When a chief withdraws, or is suspended, or resigns, he cannot perform the functions of his office and must not even come near the Ogboni House. (He is shown Exhibit L.M.&S) and commended as follows:

481 Exhibit S is a document where the undersigned withdrew from their office. Exhibit Ml is a ruling of the Court. Exhibit L stripped the persons concerned of their titles. A prescribed authority cannot be forced to approve a candidate - though another candidate must be presented. Ewuoso was approved on 6/2/93 as Oluwo of Ikija. 1st Plaintiff has never represented Ikija Township in Oke- Ona Egba Traditional Council of Chiefs. He knew Awolumate (PW5) - he was Otun of Ikija before he was suspended. Opagun is normally kept with the Balogun - but when he dies it is recovered by the Apena and brought to Ogboni House. CROSS-EXAMINATION BY MR. ADENEKAN On 22/11/89 he was in delegation to present Exhibit H to the 4th Defendant for approval when the 4th Defendant stopped them, he did not even look at it and said “go and amend your house - there are two candidates - and present one”. 1st Plaintiff has not been appointed - even by Exhibit H. (He is shown Exhibit I). He is not aware of it. He is not aware of any appeal in Exhibit L. Otun Egba Oke-Ona was zoned to Ikija in 1980 - 81. It is not correct that the Balogun of Ikija must be Otun Oke- Ona Egba. Jimoh Akinwunmi was appointed and duly installed, Balogun of Ikija. He did not know where the Opagun is, but should be at Ogboni House.

RE-EXAMINA TION A certificate was shown him that Akinwunmi was appointed and installed Balogun of Ikija which arose during cross- examination and as opposed to Mr. Adenekan's cross-examination that no one was appointed after the 1st plaintiff, j Chief Lalude then sought to tender the certificate.

482 Mr. Acimekan opposed and submitted that the new document i cannot be introduced at that stage. Mr. Lalude also submitted that the issue arose during cross- examination by Mr.. Adenekan to the effect that the 1st Plaintiff was appointed on 26/11/88 and no one has since been appointed, and also that the Question then arises whether there is a Balogun between 26/11/88 and today, and that the document sought to be tendered would clear the ambiguities of whether there could be two Baloguns at a time and that ! justice demands the document be admitted, a short ruling was delivered in this wise.

RULING It came out during cross-examination that there was no | Balogun ever installed after the 1st Plaintiff on 26/11/88 and j the document sought to be tendered is to show that Chief Jimoh | Oladeinde Akinwunmi was appointed Balogun of Ikija after the 1st Plaintiff which came out during cross-examination. It is just right in the interest of justice to go one way or the other that after the 1st Plaintiff, another person has been , appointed Balogun of Ikija. The Certificate of Oke-Ona Egba Township signed by the prescribed authority approving of Chief Jimoh Oladeinde | Akinwunmi on 4/12/89 was admitted in evidence through | the witness and marked as EXHIBIT U, with this, the case for the Defence also closed. Mr. Lalude addressed as follows: That Plaintiffs' claim is as contained in the last Amended j Statement of claim dated 5/5/98, and that Issues were joined on all the legs and submitted that the Plaintiffs therefore had the onus of proving every averment therein contained. Plaintiffs claim a declaration that the 1st

483 Plaintiff was appointed the Balogun of Ikija on 26/11/88 by the three arms of the Chiefs, i He posed the question whether that amounted to conferring an "approved" title on the 1st Plaintiff, the response to which he answered in the negative. He submitted that the appointment, suspension, dismissal etc. are governed by Part ID of the Chiefs Law Cap 20, Laws of Ogun State, S.22 of which is particularly relevant to appointment of a minor chief. He continued that there was consensus on who the prescribed authority of Ikija is - both sides agree that the Osile of Oke-Ona, 4th Defendant is the prescribed authority for Ikija Town and the rest of Oke-Ona. The case cpncems a dispute between the parties of the validity of the appointment and installation of the 1st Plaintiff as the Balogun of Ikija. It is also agreed that the position of the 1st Plaintiff as the Balogun of Ikija. It is also agreed that the position of the 1st Plaintiff as the Balogun of Ikija - appointment or nomination was never approved by the prescribed authority. S.22(2) which he read. To approve or not to approve is left with the prescribed authority Le. the Osile of Oke-Ona - 4th Defendant in this case, he submitted. Further by S.22(3) the prescribed authority is the arbiter when there is a dispute as to the validity of an appointment, quoting Ss 23 & 24 of the Chiefs law. By this, the appointment of the person appointed without being approved and installed is invalid. He read S.23(2), and submitted an offence is created by S.24(l). Both the 1st Plaintiff and those who purport to have installed him without an approval by the prescribed authority have committed an offence. Also S.24(2) refers. Both sides agree that one Akinwunmi has been installed as the Balogun of Ikija. How then can the 1st Plaintiff call himself Balogun? - he queried. Also S.24(iv) on committing an offence. The 1st Plaintiff now wants the Court to ratify a criminal act.

484 He also referred to S.24(v). the 1st Plaintiff says he has an Opagun in his house i.e. the symbol of the Balogun of Ikija - This he pointed out is outrageous and a direct challenge or an affront on the authority and the people, and a cardinal blunder on the part of the Plaintiffs against the law of the land. S.26 governs suspension of chiefs. There is an agreement by both sides that the 1st Plaintiff is not Balogun of Boja. If the 1st Plaintiff is not Balogun, he cannot become the Ohm of Oke-Ona. He commended Ss. 26 & 27 of the Chiefs Law of Ogun State. He went on to say that the claim furnishes the instrument by which it could be destroyed, reading leg (aa) of the claim, the declaration sought is misconceived and should be refused - This is on law. Now, on the evidence, and case law, Plaintiffs called 8 witnesses with 1st Plaintiff as PW9. Defence also called 2 witnesses. He commended the whole of the evidence to the Court, and he further submitted that it is trite law that Plaintiff will succeed on the strength of his case, not on the weakness of the defence, and proof is by preponderance of evidence, he referred to: WOLUCHEM V. GUDl (1981) 5 SC 291 AT 294 MAGAJI V. ODOFIN (1978) 4SC 91 FREMPONG II V. FREM1PONG U 14 WACA 13 KODYUNYE V. ODU 2 WACA 336 The appointment of the 1st Plaintiff was not approved and there has been an intervening Balogun in the person of the late Akinwunmi, therefore the claim in leg (b) is misconceived as that has been carried out. Court will not grant an order in vain. OKAFOR V. AG. ANAMBRA STATE (1992) 2NWLR (FT. 224) 396, 406 (13). Since the 1st Plaintiff is not Balogun of Ikija he cannot ask as in leg (bb) to restrain the 4th Defendant from confering the title of otun-Egba Oke

485 Ona on Anybody. Also leg (c) goes like in (bb) since he is not Balogun and somebody else has been Balogun. This in fact shows the 1st Plaintiff knows he is not yet Balogun of Ikija. Leg (d) The statutory duty of the prescribed authority is not only to approve but to disapprove in case of a person not being a fit and proper person, and he further submitted the whole case would therefore melt away like a wax put in front of fire. He referred to the evidence of PW3 - Afolabi Sodunke under cross -examination, who said Harold Sodipo Le. somebody who has been suspended presided over the nomination. He was perpetrating an illegality. He knew there was a Balogun in the person of Chief Akin wunmi - having seen Exhibit U. He agreed that the 1st Plaintiff was just a candidate. He submitted that PW3 should be believed as this happened to be from the Plaintiffs' witness and thus from the horse's mouth. He also said there was no Osile when recommendation was sent to the Palace and when 1st Plaintiff was performing the duties of his office. He even said the Balogun could come from any arm of the chiefs. The chiefs nominating and the one nominated have all been derobed. He even said Chief Ewuoso was the Oluwo of Udja - so Chief Sodipo was not. PW5: Awolumate confirmed taking the Opagun to the 1st Plaintiff house and that they performed some rites. Could they perform any rites when the man has not become Balogun? The nswer is 'no'. In his own case, PW5 said he was approved before becoming the Ohm of Ikija. He even witnessed the installation of another Oluwo against the interest of their mentor. He identified his signature as No. 17 on Exhibit N. He referred to Exhibit P. His evidence is an admission against the interest of the Plaintiffs. Can an unapproved chief be a chief? When Ayorinde was alive someone was appointed Balogun. His evidence

486 knocks out the bottom of their case that it is only the Balogun that can become Otun Oke-Ona. PW6: He waited for 6 years before writing a petition. PW7: Dr. Ogun said without approval of the prescribed authority no one could be Balogun. PW8: Ogunbona agreed that the Court had declared the Plaintiffs are no longer chiefs - including Harold Sodipo. He commended the whole of the evidence of - PW9: Chief Ayorinde who said it was Harold Sodipo that presided at his nomination. He did not call any of those who took the Opagun to him as witness. He did not tender the Opagun in Court.

Chief Ayorinde and his witnesses contradicted themselves in material particulars. However, he submitted that the defence evidence is lucid and to the point and the witnesses agree on all material particulars. He submitted, "withdrawal" means resignation, retirement, stepping aside, drawing back or moving away from the system - Oxford Dictionary. Withdrawal also means - to pull or take back or away, remove, to discontinue or cancel and by Funk and Wagnals Dictionary “withdrawal" means, to remove or move back or retire or dram back. Considering the totality of the evidence he submitted that the Plaintiffs have failed woefully to prove their case. He urged the Court to hold that all the legs have failed and the suit be dismissed in its entirety. Mr. Adenekan relied. That the claim is as contained in paragraph 30 (a) - (d) of the 2nd Further Amended Statement of Claim. He referred to the evidence of PWs 3,5,6-9. PW3: said he was present on 26/11/88 when 1st Plaintiff was appointed

487 as the Balogun of Ikija, and tendered Exhibit I. PW5 confirmed PW3, he even swore to an affidavit - Exhibit D. Other exhibits are E & F. PW7 also confirmed the appointment. PW8 - confirmed the appointment also that 1st Plaintiff performed necessary rites. PW9 - 1st Plaintiff also confirmed. These are in respect of oral evidence. Photographs Exhibit G.G5 were taken on that day. He submitted that a validly constituted Ikija Council of Traditional Chiefs presided over by the Oluwo appointed the 1st Plaintiff in accordance with the tradition (of Ikija) and customary law of Ikija. 1st Plaintiff has therefore discharged the onus placed on him, S.137 (i) Evidence Act and S.22 Chiefs Law of Ogun State.

He submitted the appointment is validly made and court to uphold legs (a) & (b) citing: i)ODUFUYE V. FATOKE (1977) 4 SC 11 ii) OTARU V. OTARU (1986) 3 NWLR (PT. 26) 14 iii) ADIO SONEKAN V. MIL. GOV. OGUN STATE SC 20/ 1/95 On leg (bb) in interpreting S. 22 of the Chiefs Law, he dted: ELESO V. GOVT. OGUN STATE (1990) 2 NWLR (PT. 133) 420, 423 (2). He commended the evidence of PW7. Dr. Ogun. He went on to say that there is no evidence before the Court, why the 4th Defendant refused to approve Exhibit H. The prescribed authority is a creation of the Chiefs Law. He has no discretion, in the matter but to approve, he further submitted in addition that the appointment was made during interregnum and the 1st Plaintiff began performing immediately. The Court has power to direct 4th Defendant to perform his statutory

488 duty. He cited: DR. SHAMSIDEEN ADEGBITE V. OBA LALOKO SOBEKUN (19%) PT.l P.25 OGUN STATE L/REPORT It is the learned Counsel contention that the word 'may' in S.22(2) should be interpreted to be mandatory once section 22(1) has been complied with and also that it was part of the 1st Plaintiff till date. He urged the Court to grant relief (d). He further submitted that there are no offences committed. On leg (aa) he submitted that Exhibits A,C,N,&U do not show that Akinwunmi was appointed the Balogun of Ikija. Since 8/12/89 the Court restrained the Defendants from appointing anybody (Exhibit A). Exhibit C also restrained the Defendants from appointing anybody thus reinforcing Exhibit A. Exhibit N dated 7/12/89. This does not amount to any appointment, no constituted authority ever sat on it. The Certificate of Osile Exhibit U was dated 4/12/89. It is null and void - not preceded by any appointment. There is therefore no appointment of any Akinwunmi as the Balogun of Ikija. He further submitted that Harold Sodipo is still the Oluwo of Ikija. He referred to Exhibit M. (P.12 in AB/161/88) and on resignation - Exhibit S, which he said is simply withdrawing from the participation in the Council Tradition Meetings. He further submitted Exhibit L is not binding on the Court. PWs 8,9 testified that there is no resignation in chieftaincy titles that is traditional. Plain meaning of words should be used in interpreting Exhibit S. citing: BRAIMO V. ESA (1990) 2 NWLR (PT. 133) 408 (i). On leg (bb) which he read and referring to the evidence of PW5, PW8, PW9. Evidence abound that the Balogun of Ikija is potentially Otun of Oke-Ona. This is an area in which custom should be established which the Plaintiffs have shown and also that the claim should succeed.

489 On leg (c) he submitted that logically if claim (a) is granted leg (c) follows. On the evidence given. DW1 should not be believed, he is not an indigene of the area and he was sitting in Court before testifying. DW2 also should not be believed but to believe the evidence of PW7 and disbelieve DW2, who he said should be estopped from giving evidence that 1st Plaintiff was not duly appointed because he followed PW5 to present Exhibit H - (S. 151 Evidence Act.). In all, he urged holding that the evidence of the Plaintiffs and their witnesses with all the documentary evidence have established all the claims (a) - (d) and the Court to grant all the reliefs. He further said there are four defendants. 1st Defendant is dead. Others do not testify. On a point of law, Mr. Lalude again referred to S.22(4) (a) (b) of the Chief law and related it to Eleso's case (supra) which he submitted did not say the prescribed authority has no right to disapprove. He referred to S.22(5) showing the prescribed authority can either approve or disapprove.

No issue was joined in Akinwunmi's case - the other side did not file a rejoinder. The Plaintiffs tendered Exhibit L Judgment of Osidipe J. - For what purposes? Heaven knows. All the injunctions mentioned are irrelevant to this case and that part of address is misconceived. I have had and enjoyed the advantage of hearing parties and their witnesses, I have carefully listened to them (in some c ases quoting them verbatim and in extenso in this judgment) and watched their demeanour

490 as well as listened to their Counsel Addresses, giving same sober consideration. From the evidence and facts derivable from the evidence before me, it would appear the essential issues for determination in the case include: 1) -whether the prescribed authority's approval is automatic or indeed a sine qua non to any chieftaincy title holder including Balogun of Ikija to being properly installed and consequently parading himself as a chief; closely tied to this is, whether it is the prerogative of the prescribed authority to approve or disapprove or whether indeed the prescribed authority has a discretion in the matter. 2) - whether any Balogun of Ikija is an automatic potential Otun of Oke-Ona or the Traditional Council of Chiefs in Ikija can nominate any other person not necessarily its Balogun. 3) - whether any Oluwo, Balogun etc. can be appointed in the lifetime of the incumbents who are not dead or indeed whether in the lifetime of the Oluwo Harold Sodipo and the 1st Plaintiff (if he was approved) Ewuoso & Jimoh Akinwunmi have been appointed, nominated, approved and installed Oluwo & Balogun of Ikija respectively and indeed more so after Exhibit S - Letter of withdrawal. 4) -whether those who appointed the 1st plaintiff and the 1st Plaintiff himself; are still entitled to so appoint him and he be so appointed, respectively, in view of Exhibits S (or L) in other words -whether on a proper interpretation of Exhibit S (or L), they are still Ikija chiefs and whether such an appointment conferred an approved title on the 1st Plaintiff, and finally, 5)- whether another Balogun in the person of the late Jimoh Akinwunmi and in view of Exhibit U has not been appointed and approved by the prescribed authority after declining to approve the 1st Plaintiff. I must however sound a note of warning that in discussing the above

491 issues for determination, they necessarily overlap and flow naturally into one another, and so, in discussing one issue, another may be discussed and thus disposed of without any further discussion thereon, so also, issues not specifically raised as above may come up for determination in passing and so also the order of discussion is not necessarily in the order listed above. I have fully re-stated the evidence led by the parties for a clear appreciation of the facts upon which the parties relied in proof of the claim of the Plaintiffs and the defence of the Defendants especially in respect of the traditional evidence, on the appointment of Balogun of Ikija and/or Otun Oke-Ona Egba, and there is no need to go over them again. At the close of the case of the parties, learned Counsel for the parties addressed the Court as above. I shall deal with the issues raised in the addresses as I proceed with the judgement. From the evidence adduced, the following facts were agreed by all the parties; namely, that, 1) That the Osile of Oke-Ona Egba (4th Defendant) is the only Prescribed Authority in Oke-Ona (including Ikija) - PWs - 3, 5,9, DWs 1& 2 evidence. 2) It is the prerogative of the Prescribed Authority to approve and that if any person/chief is presented to the Prescribed Authority, he must first approve before such person/chief is installed - in other words, one cannot become a (full) chief in Ikija unless approved by the Prescribed Authority - i.e. the Chiefs appoint. Prescribed Authority approves and the chiefs install - it cannot be otherwise PWs - 3,7,8,9 & DW2 evidence. 3)A suspended Chief cannot perform the functions of his office - PW3, DW evidence. 4) That the appointment of the 1st Plaintiff as Balogun of Ddja was not

492 approved by the Prescribed Authority (4th defendant) which leads to the further question whether the 1st Plaintiff is Balogun of Ikija or not. 5) That part in (unrecognised chiefs) of the Chiefs Law is applicable to the present suit. And the points of disagreement are: 1) The principal area of divergence in the case of the parties is in the interpretation to be placed on Exhibit S - whether honourable withdrawal means resignation or retirement; 2) Whether the 4th Defendant (Prescribed Authority) is merely to approve a chief and has no discretion at all in the matter of minor chiefs in Ikija. As I quoted above, both Counsel Addresses were more than copious and both of them with due respect, overthrashed their points but I must still praise their efforts as they have not allowed the acrimony that has developed over the years in Oke Ona Egba as regards Balogun of Ikija chieftaincy to affect their professional duties. I have given a brief review of all the evidence and no useful purpose would be served in doing that once again. Chieftaincy causes are matters generally and essentially based on facts and the procedure is governed by the State Chiefs law (Cap. 20 laws of Ogun State) - and the present suit is no exception. I am duty bound to first examine Plaintiffs case, but it is pertinent to note that this stage that most of the Plaintiffs witnesses - except PW3 and PW5, appear to me to be flickering witnesses, they moved forwards and backwards which in my view, is a proof, however, subtle of uncertainty in their own evidence, 1st Plaintiff not excepted. It is difficult to believe such witnesses wholesale. Many instances of such fluctuations abound throughout their evidence and cross-examination. It was under heavy pressure that they admitted even the obvious. Such instance which amount to at least contradiction in the Plaintiffs'

493 case include: PW8 Chief Soetan Ogunbotw and PW9 Chief S.A. Ayorinde - who said: 1. After the appointment of the 1st Plaintiff as Balogun of Ikija - no one else has ever been appointed into the chieftaincy - despite Exhibit U tendered through him. Opposing to the above was the evidence of his witness PW3: Tijani Afolabi Sodunke to the effect that on 7/12/ 89 the Prescribed Authority (4th Defendant) reinstated I and installed Chief Jimoh Akinwunmi as Balogun of I Ikija. PW5 (Mudasiru Awolumate) witnessed the installation I of Jimoh Akinwunmi as Balogun, he participated and I even a signatory to Exhibits N & O. II. Also PW9 testified that Chief Ewuoso (3rd Defendant) is not the present Oluwo of Ikija, but his witness - same Mudasiru Awolumate PW5 said he was physically present when the 3rd Defendant was made Oluwo of Ikija and that he fully participated. III. In the same vein, PW9 said Harold Sodipo was never suspended by the Late Osile - Oba Adedamola, despite Exhibit J1 of 26/1/87 by Oba Adedamola -tendered at his instance by PW4: Ezekiel Sodiya but PW3: Tijani Sodunke admitted that Harold Sodipo was suspended by Oba Adedamola in January 1987. Therefore it is difficult to believe such witnesses like PW9 and others, wholesale, upon such fluctuations and contradictions listed above. Their denial of obvious facts is mean and mischievous. They do not strike me as persons who have regard for the truth. A lying tongue is but for moment, and ability to lie, is a liability. Other witnesses for the Plaintiffs do not fair better than PW9 except (i) PW3 - Tijani Sodunke (ii) PW7 Dr. Ogun who had never heard of concerned citizens but quick to add:

494 "one cannot become a (full) chief in Ikija unless approved by the Prescribed Authority", and (iii) PW5 Awolumate that chiefs can be relieved of their titles in their lifetime and cited several cases mentioned below. He who states his case first seems right until the other comes and examines him - Prov. 18:17. I have also reviewed the evidence of the Defendants in this case - no further need to repeat the same, but suffice it to say that the Defendants' evidence point to the fact that Chief Ewuoso is the present Oluwo of Ikija - the erstwhile Oluwo - Harold Sodipo having been suspended and has above all, withdrawn from the Traditional Council through Exhibit S along with the other chiefs (and 1st Plaintiff) like Fajorin, Sodunke and Soetan who all claimed to be entitled to appoint the 1st Plaintiff. I believe the evidence of PWs 3,5 & 7. Iam not unaware that more often than not, parties and their witnesses lie a lot when giving evidence in court but I have always made that conscious effort to determine the party whose evidence is more likely to be true. The above quickly brings me to one of the issues for determination enumerated above i.e. issue No. 4: Whether those mho appointed the 1st plaintiff and the 1st Plaintiff himself, are still entitled so to appoint him and he be so appointed in view of Exhibits S (and L) in other words - whether on a proper interpretation of Exhibits S and L) they are still Chiefs of Ikija and whether such an appointment conferred an approved title on the said 1st Plaintiff. Exhibit "S" - withdrawal The withdrawal according to the Plaintiffs is from Ikija Council of Traditional Chiefs (and not from their individual and respective chieftaincies) but the question that arises is this - Having withdrawn from the Ikija Traditional Council - can the 1st Plaintiff and/or those entitled by customary law Le. Oluwo etc to appoint the 1st Plaintiff, act without the

495 Council since they must function within Ikija Council and not in Vacuo? Their withdrawal from the Council in my view, only means, withdrawing from their respective chieftaincies. I have to agree here with the submission of the Learned Counsel for the Defendants in his interpretation of the word "withdrawal" to mean resignation, retirement, stepping aside, drawing back or moving away from the system, and with the interpretation placed on the word by the 4th Defendant - the Prescribed Authority who is to interprete the word - and which he interpreted through the Ikija Traditional Council. To withdraw is "to remove from a position" or "to cause to retire from a position". Exhibit "S" is a removal or retirement of the 1st Plaintiff and those who signed it and those who appointed him, by themselves from their respective chieftaincies - which is their own desire and wish, and to which the 4th Defendant (who has not forced or pushed them), has simply acceded to their requests through the same Traditional Council advice as in Exhibit CC. I therefore do not share the view of the learned Counsel for the Plaintiffs that Exhibit "S" is simply withdrawing from participating in the Council Traditional meetings and also that Exhibit L is not binding of this Court. It is noted Exhibit L was tendered by him. If it is not binding or at least persuasive on this court - what then is the purpose of the Plaintiffs tendering it through PW4: Ezekiel Sodiya, a Senior Registrar of this Court? This last point takes care of legs (a) (aa) and (b) of the claim contained in paragraph 30 of the Further Amended Statement of Claim (2). The next is Issue No. 1 for determination i.e. ”whether the Prescribed authority's approval is automatic or indeed a sine ijwi non to any chieftaincy title holder including Balogun of Ikija to being properly installed

496 and consequently parading himself as a chief closely tied to this - whether it is the prerogative of the prescribed authority to approve or disapprove or whether indeed the prescribed authority has a discretion in the matter In relation to minor chiefs to which Part 3 of the Chiefs Law Cap 20 of the Laws of Ogun State 1978, applies, it is the

I Prescribed Authority that approves appointment to such minor I chieftaincies under S.22(2) of Cap 20. All appointments to all chieftaincies must be made in I accordance with the Customary Law applicable to such I chieftaincies. An effective appointment process to a chieftaincy starts I with selection but it nonetheless ends with approval there could be no valid appointment, and no one could properly be regarded I or called a chief, see: I GBADEBO GBADERO V. AB. LOCAL GOVT. & ORS (1993) 2 I F.N.R. 264. Before the coming into operation of the Chiefs Law, two I ceremonies made a person a minor chief: these are: (i) the selection of the person by the people, who have the right to select. (ii) the presentation or the handing over of that person to the chiefs and the people. But since the Chiefs law came into operation and effect, it I became necessary to obtain the approval of the Prescribed I Authority. It is this approval by the Prescribed Authority which I validates any appointment of a minor chieftaincy title and such I approval gives the stamp of authority to the appointment see: I Q V. Gov. IN-COUNCIL, W/R OF NIGERIA, EXJARTE LANIYAN O/O (1962) WNLR 62 AT 63-64. Even in the case of ELESO V. GOVT OF OGUN STATE cited by the learned Counsel for the Plaintiffs while trying to justify leg (bb) to say the

497 prescribed authority has no discretion in the matter of approval, and to which the learned Counsel for the Defendants replied that the case did not and still does not say that the prescribed authority has no right to disapprove, 1 will pitch my camp with the latter View because there is the evidence of DW2 that there is a dispute among at least two contestants for Balogunship of Ikija to the effect that on presentation of Exhibit H -1 st Plaintiffs application for the post, 4th Defendant did not even look at it but asked those who presented Exhibit H, to go back home and "mend their house' as these are two candidates, there is dispute which has not been resolved. In such a case as above, what Eleso' case decided, contrary to the view of the learned Counsel for the Plaintiffs, is as held as (2) on P. 423 of the report that: The sole duty of the Prescribed Authority is regard to this appointment in accordance with customary law is to give approval (the following is omitted by Plaintiffs’ counsel) and the prescribed Authority will be unable to perform this duty if there is a dispute, whether the person has been appointed according to customary law. Until the dispute is resolved satisfactorily the Prescribed Authority cannot approve the appointment." See: ELESO V. GOVT. OGUN STATE (1990) 2 NWLR (PT. 133) 420 AT 441 PARAS G-H. To crown it, 1 must quote the Chief law Cap 20 Laws of Ogun State 1978 S. 22 subsections 92) (3) (4) & (5) "MINOR CHIEFS 22. (2) Where a person is appointed, whether before or after the commencement of this Law, to fill a vacancy in the office of a minor chief by those entitled by customary law so to appoint and in accordance with customary law, the prescribed authority may approve the

498 appointment. (3)Where there is a dispute whether a person has been appointed in accordance with customary Any law to a minor chieftaincy the prescribed appomtiucnis authority may approve the appointment. jdenmne (3) Where there is a dispute whether a person has disputes as 10 minor been appointed in accordance with customary law to a minor chieftaincy the prescribed authority may determine the dispute. (4) the decision of the prescribed authority - (a) to approve or not to approve an appointment to a minor chieftaincy; or (b) determining a dispute in accordance with subsection (3) of this section, shall be final and shall not be questioned in any court. (5)Any person aggrieved by the decision of the prescribed authority in exercise of the powers conferred on the prescribed authority by subsection (2), 93) and (4) of this section may, within twenty-one days from the date of the representations to the Commissioner to whom responsibility for chieftaincy affairs is assigned that the decision be set aside and the commissioner may, after considering the representation, confirm or set aside the decision." The 4th Defendant does not only bless but also approves and therefore has the function to perform in the appointment of any chieftaincies in Ikija - all the chieftaincies at Ikija being minor chieftaincies and the 4th Defendant is the agreed Prescribed Authority who consequently must approve any minor chieftaincies so appointed at Ikija. It is the approval that actually constitutes an appointment. Under S.30 of the Interpretation Laws of Ogun State 1978. He who has power to appoint (by approval or disapproval) - also has incidental power to suspend, to remove. The 4th Defendant could discipline any erring Chief of Ikija by suspension and/or removal, however in the peculiar facts

499 of this case and as if the above has not sufficiently cleared the air and clarified the position of the law of the matter, it would not now matter much since by Exhibit S the 1st Plaintiff and those entitled to appoint him (if they are) have resigned or withdrawn before such an approval by the 4th defendant - the bottom has thus been knocked out of the case, to the extent that even if the 1st Plaintiff had been properly selected, which 1 still doubt, he had "withdrawn" or "resigned" or "retired" to another extent that even again, if the 4th Defendant would now want to approve, there is no more candidate to approve, the one once available had retired, withdrawn or resigned. Again if the 4th Defendant had neglected as has been alleged in the claim leg (d) there is nothing upon which an order of mandamus could operate to compel the 4th Defendant, whose function or duty is an exercise of discretion and not a usurpation of any jurisdiction - thus not subject to an order of mandamus. That is the difference between this particular suit and the case of: DR. SAMSIDEEN ADEGB1TE V. OBA LALOKO SOBEKUN U (1996) (PT.l) OGUN STATE. LAW REPORT 35. cited by the learned Counsel for the Plaintiffs. The appointment of a minor chief terminates with approval. It is that approval that actually constitutes an appointment under S.30 of the Interpretation Law cap. 50 laws of Ogun State 1978. the 4th Defendant as the agreed Prescribed Authority must approve all the Chieftaincies within Ikija Township of Abeokuta (and indeed the whole of Oke-Ona) - which are but minor chieftaincies which must be approved by the 4th Defendant as the Prescribed Authority. This approval being his vital traditional and statutory duty under the law. On interpretation, see: WILLIAMS SWANTA & ORS V. AYA (1991) 3 NWLR (PT. 177) 15 AT 19.

500 It is my considered view that before any chief of Oke-Ona Chieftaincy title can be recognised, well in advance of approval, his recommendation by the Township wishing to appoint him must be approved by the Prescribed Authority in accordance with the Chiefs Law. While the candidate may errorenously believe that the Prescribed Authority's approval is automatic, but it is indeed a sine qua non. This cannot be otherwise because the Prescribed Authority is the custodian of the titles in any Township under his prescribed authorityship, and he may not approve of any title even without assigning reasons in the case of any person/ chief he considers not a fit and proper person to be bis chief or to occupy any particular office or in case of dispute among his subjects-contestants, which is the position in this case. This therefore takes care of legs (c) and (d) of the claim as contained in paragraph 30 of the Further Amended Statement of Claim (2). Issues 2 and 3 together i.e. (2)"Whether any Balogun of Itcija is an automatic potential Otun of Oke-Ona or the Traditional Council of Chiefs in Ikija can nominate any other person not necessarily its Balogun." (3)"Whether any Oluwo, Balogun etc can be appointed in the lifetime of the incumbents who are not dead or indeed whether in the lifetime of the Oluwo Harold Sodipo and the 1st Plaintiff (if he was approved) Ewuoso and Jimoh Akinwunmi have been appointed, nominated, approved and installed Oluwo and Balogun of Ikija respectively and indeed more so after Exhibit S - Letter of withdrawal." There was evidence of DW2: Chief Lampejo which I accept to the effect that it is not true that title is held for the duration of the life of the holder - who could resign or withdraw like in Exhibit S or L. Also that it is not correct that the Balogun of Ikija must necessarily and compulsorily be Otun of Oke-Ona.

501 Also DW1: Chief Majekodunmi, who I also believe when he said chieftaincy of Otun Oke-Ona Egba has been zoned to Ikija, and anybody from Ikija can become Otun of Oke-Ona but he must be a chief from Ikija (not necessarily the Balogun of Ikija). The Plaintiffs testified to the fact that title is for life and cannot be relinquished or withdrawn. I find this difficult to believe. I believ e the better and more realistic view of the defendants that the Traditional Council of Chiefs Ikija can nominate any other Chief to be Otun of Oke-Ona rather than its Balogun. This has dealt with Issue 2 for determination. On issue 3: PW5: Mudasiru Awolumate went further to state that Ashipa Erinoso was Balogun of Ikija before Alii Agbogunleri but that Asiru Erinoso was still alive (and not dead) when Alii Agbogunleri became Balogun of Ikija. So also Chief Harold Sodipo the Oluwo of Ikija was still alive (and not dead) when Chief Ewuoso was installed the Oluwo of Ikija and so also when Chief Akinwunmi was installed Balogun of Ikija, this 1st Plaintiff is alive. This evidence of the Plaintiffs supports that of the Defendants (DW2) to the effect that title is not held for the duration of the life of the holder - who could be stripped, who could resign or withdraw or be suspended and that when a chief withdraws or is suspended or resigns or retires, he cannot perform the functions oi his office. The Plaintiffs can only rely on the strength of their own case and not on the weakness of the Defendants' case BUT, the Defendants or the Plaintiffs (as the case may be) can rely on the evidence of their opponents which supports their case and make use of it e.g. where as in this case the Plaintiff case supports the defendants, see:

502 1. AOFOLAJU V. ADEDOYIN (1992) 8 NWLR (PT. 260) 492 AT 495 HOLDING 7 2. OWOADE V. OMTTOLA (1988) 2 NWLR (PT. 77) 413, 415 HOLDING 2 3. OGBUOKWELU V. UMEANA FUNKWA (1994) 4 NWLR (PT.341) 676 AT 680 HOLDING. 4 P. 708 PARA E-G The above also takes care of issue 3 for determination as above, as well as the remaining leg (bb) of the paragraph 30 of the Further Amended Statement of Claim (2). I am therefore left with the only remaining issue No. 5 for determination. Issue 5 "whether another Balogun in the person of the late Jimoh Akinwunmi and in view of Exhibit U has not been appointed and approved by the Prescribed Authority after declining to approve the 1st Plaintiff I pointed out while dealing with fluctuarions in the evidence of the Plaintiffs, I touched the evidence of PW9 who said after his appointment as Balogun of Ikija, no one else had ever been appointed and I referred to Plaintiffs witnesses PWs3 and 5 who violently disagreed with PW9 to the effect that Jimoh Akinwunmi was installed after the PW9. This answers issue 5 above, it is further reinforced by the tendering of Exhibit U through PW9 - which is the Certificate of Oke-Ona Egba Townships of the conferment of Chieftaincy title of Balogun of Ikeja on Chief Jimoh Akinwunmi on 4th December 1989 signed by the Prescribed Authority- the 4th Defendant as chairman. Coupled with the evidence of PW3: Tijani Sodunkeand PW5: Mudasiru Awolumate particularly, whose evidence was that Akinwunmi was installed Balogun of Ikija while 1st Plaintiff is alive. This also confirms somebody has been installed Balogun of Ikija after the 1st Plaintiff - hence my not believing the 1st Plaintiff as PW9, thus disposing the issue No. 5

503 aforesaid. On the minor issue of DW1 who the learned Counsel for the Plaintiffs submitted, should not be believed because he was sitting in Court during the proceedings. My short answer to this is that with much criminal proceedings, where the general practice is that all witnesses (except experts) should remain outside court until they are asked to give evidence - the purpose being that all witnesses should be examined out of the hearing of other witnesses. In civil proceeding however, the practice differs - witnesses should not be under any obligation to leave the Court, except where ai\ application to exclude them is made and granted by the court. Here there is no application made or granted by this court. It is not uncomon for witnesses to remain in Court before giving evidence. Even where such an application is made (which is not the case here) there is a discretion to admit that witness' evidence (DW1: Chief Akinola Majekodunmi in this case) - notwithstanding that he has remained in court, even in apparent defiahce of an order to that effect. There being a discretion in the matter, that discretion would have to be exercised in every case in accordance with the merits of the occasion. On the whole, however, the rule excluding witnesses in Court during proceedings in civil cases, is one of practice and not of law. it therefore follows that there the Court has made no such order excluding a witness and a party wishes to call a witness who has remained in Court, the Court has no discretion to refuse to allow such a witness to be called: see: R, V. KINGSTON (1980) R T R 51, 53 (DC) R V THOMPSON (1907 CUM LJL 62 Despite the above, befim the evidence of DW1. On the final and minor issue in the Address of the teamed Counsel to the Flair thought DW2 was stopped from giving evidence that 1st Plaintiffs

504 was not duly apnkted because he Mbwed PW5 to present like no such thing, following PW5 to present Exhibit H is not enough to discredit. It is the more reason why his evidence should be believed, he said 4th Defendant drove them away on the occasion and did not even look at it because he, 4th Defendant, said there was a dispute, which needed to he settled before presenting any of the warring parties. That is the connect thing and as provided by tow S 22(3) of the Chiefs Law. Atoo there as no inur joined on jirooh Akinwunh being ftabgun of Ikijas Plaintiff did not file a reminder, and they eves tendered Exhibit 1 purpose but to admit the fact in it which is against them, thus becoming adxnwnoe against the interests of these PUmtiih learned Cotnart lor the Plaintiffs had submitted that the word 'May’ is $.22(7) of the Cheiis tow should be interpreted to be mandatory otue $22(1) has been complied with. I hold i different view because the word may' generally connote* a dtoaHkw, m ilw instant qwj and in the content use in Stctmn 22 of the Chiefs law of Ogun State 178. The principal question at the end of the day and of the ca in which party; case on a preponderance of ctaUbfr andewe has more weight? See: WOLUCHLM V. GUVJ (supra) Pp 194 23 Yt is my considered view that the evidence given by the Defendants is more c redible and weightier than that of tfcr Plaintiffs, which is not weighty or crediM** in Hs content, fad made to achieve only a purpose Perhaps H may he tnmfu'W^ in passing that cases are never won on the number of wHinw"' called, but cogency and quality of the evidence of such wthvsa After a most careful consideration id the wholecase, the evidence for me and the submissions of rtv butsd Counsel points of law, I have come to the inevitable conclusion that the plaintiffs have failed to prove their case satisfactorily or at all, that is, going by the evidence of the Plaintiffs and

505 that they are not entitled to judgment and that their claims should be and aie hereby dismissed in their entirety.

THE LIST OF OKE-ONA EGBA CHIEFS The Kabiyesi was undaunted, he steadfastly pursued his policy of putting right what is wrong in chieftaincy title structure. In the long run, he was exonerated. The Chieftaincy structure could be divided into: 1. Ogboni (Parliamentarians) 2. Ologun (Warriors) 3. Olorogun (Warlords) 4. Parakoyi (Commence/Trade) 5. Oye Oba (King's men/women) 6. Erelu (Women affairs) The Chiefs have recommended title Chiefs to Kabiyesi and he has created more Chiefs over the ten years of his reign thus ensuring continuity, good leadership and organised fraternity.

OKE-ONA EGBA CHIEFS INSTALLED BEFORE 20TH OF FEBRUARY 1989

506 AWON OLOYE GBOGBO OICE ONA EGBA Oye Oke-Ona Egba 1. Oluwo Oke-Ona OYE OGBONI Oloye Amofin Emmanuel 2. Usn Oke-Ona Egba Akitoye Tejuoso Oloye Dr. J. Adewunmi Sodipo Ago Oko (Deceased) Ikereku 3. Odofin Oke-Onn Oloye Adeniyi Idowu llugun (Deceased) 4. Aro Oke-Ona Oloye Dr, 1.13. Ogiin Ikijn 5. Baaia Oke-Ona Egba Oloye J A. Ogunneye Da wo 6. Baaae Oke-Ona Egba Oloye ).M. Oyapidan Ago Odo 7. Asalu Oke-Ona Egba Oloye Akin George Idomapa H Bajiki Oke-Ona Egba Oloye Oluaesan Soluade Ago Oko 9. Baloye Oke-Ona Egba Oloye Dr. E.A- Smith Ago Oko 10 Aaero Oke-Ona Egba Oloye (,A. Oladtpupo Ago Oko .11 Otunbade Oke-Ona Egba Oloye Tunde Sowuiuni Ago Oko 12 Uaw Oke-Ona Egba Oloye j O. Ewuosu tkija 13. Bay? Oke-Ona Egba Oloye A, A Popoola Ikereku 14, Apmin Oke-Ona Egba Kolatvole Oloyede Ikereku 15; Osile Oke-Ona Egba Oloye Aniutin G L. ObeIkereku 16, Ntmvi Of Ona Egba Otoye Dr. E-O. Smith Ikereku 17. Nbiw Oke-Ona Egba Oloye TO. Soge Ikereku 18. NUdo Oke-Ona Egba Oloye Amutw l.Olu Ogun ikereku 19. Bahaaete Ogbwu Oloye j A, Oloyede Ikereku Oke-Ona Egba Chieftaincy Affairs 20. Bariyun Oke-Ona Egba Oloye Dr. T.A. Ogvuunuyiwa 21. Bayinbo Oke-Ona Egba Oloye E.A. Adenekan Ukaaapa Vdwaawdl 22. Balekan Oke-Ona Egba Oloye A.O. Soyenu Ago Oko 23. Bagbile Oke-Ona EgbaOloye Micheal Amolegbe Ago Oko 24. Apena Oke-Ona Egba Oloye Salami Okewale (Dwaid) 25. Bajito Oke-Ona Egba Oloye Folarin Majekoduium Idocnapa

507 26. Bajila Oke-Ona Egba Oloye E. Akinwunmi George Ago Odo 27. Sagbua Oke-Ona Egba Oloye Tona Adedamola Ago Oko 28. Otun Babasale Ogboni Oke Ona Oloye A.O. Lan\pejo lion

PARAKOYI 1. Jagunna Parakoyi Oke-Ona Oloye J.A Sorelire Ago Oko 2 Banse Parakoyi Oke-Ona Oloye Dotun Sobitan (Now Odofm ttugim) Vacant 3. Jagunmolu Oke-Ona Egba Oloye Dr Soboyeji Ikija

OYEOLOGUN 1 Balogun Oke-Ona Oloye A.O. divide Ago Oko 2. Otun OkeOna Egba Vacant 3. Osl Oke Ona Egba Oloye Sluttu An »wokoko Uuguu 4 Ekerin OkeOna Oloye YA Akivode lkorfku (Dtoaatwd) 5. Seriki OkeOna Egba Oloye j.O. Sodimu UawoU)«ctM«d) 6. Bada OkeOna Egba Oloye KQ. Oluiegun 7. Maiyegun OkeOna Egba Oloye BadeOyora Ago Oko (Deceased) 8. Olun Maiyegun OkeOna Oloye Ige Otuwo Ago Oko 9. Sarumi OkeOna Egba Oloye Bala Majekoduiuni lkevduk 10. Otun Bada Oke-Ona Oloye V.A. Koleoao Ikcveka 11. Asiwaju Oke-Ona Oloye A. OUtunde Abudu 12. Abese OkeOna Oloye AU\aj\ Kasidi Soyoyt 13. Gbogunniyi OkeOna Oloye J O SoeUn 14. Ajiroba OkeOna Oloye Amofin E. Odtyww

508 OYEOBA

1. Doha gunwa Oke-Ona Egba Oloye George Oyedek Jkip (Dactiaidi 2. Bobagboye Oke-Ona Egba Oloye Pemi Ogun iktrcku 3. Bobagbero Oke-Ona Egba Oloye Dr, Akin Majekodunmi ttrrrVu OLOYEOLOROGUN 1. laguna Oke-Ona Egba Oloye A O. Apia Hup iDecamd) 1 Agbakin Oke-Ona Egba Oloye Raimi Sowani AjpOto Oganla Oke-Ona EgbaOloye Alkajj Akinin JCafidipv ilugun 1 Akogun Oke-Ona Egba Oloye D Akin Majetoduimu ftettka 1 Akingbolun Oke-Ona Oloye lawyer Soimu Are Ono Kakanfo) Oloye Adura Majekodunmi 7 Art Oiulxm Oke-Ona Oloye Alliay A.A Egunjofei 1 Lukon Oke Ona Oloye Akano Taiwo Sakotun Oke-Ona Oloyt Oktyombo Akntu Ukotun OU-Ona Oloye Alh&ja Samuudnen Ayitunde U Ogboyt Oke-Ona Oloye babalalr MapkoduMl

Uka Okfc-Oha Otun Uka Oko-Ona OkeOtta \-ii\vajti lyaVodn Oke-Oniv I CH> Ivabiye Oke-Ona 10 Osi Ivnlajc Oke-Ona Hv Own Iva Abiye Oke-Ona 12. lyaUjt Oke-Ona 13. Own lyalaje OkeOna 14. Mojibade Oke-Ona Egba tid 16.

Oloye lyafin A. Akinyode Oloye lyalin Masha Oloyo lyafin Adeyemi Oloye lyafin Beatrice Agbele Ohvidc OloyeAdegbe Own Erelu OkeOna Egba lya Mokun OkeOna Egba

509 Olove lyafin Lampejo Oloye Madam Ogungbc Ikeveku Ago Oku (Vacant) Ago Oko (Deceased) lberekodo lki)n Ago-Oko MAY 19,1990 (1ST CORONATION ANNIVERSARY) S/No.NAME CHIEFTAINCY TITLE 1. (Mrs) Adenike Abudu Seriki lyalode OkeOna Egba 2. (Mrs) Olabisi Akoni Otun lyalode Oke-Onn Egba 3. Dr. Wale Odeleye Akiyegun Oke-Ona Egba (Kabiyesi) 4. (Mrs) Bola Odeleye Own Suada Oke Ona Egba 5; Arch. Femi Majekodunmi Otun Are Onibon Oke-Ona Egba 6. Alhaji Rasak Okoya Bobarijo Oke Ona Egba 7. Mama Alhaja Mrs. Okoya MojikiOkeOna Egba (Deceased) 8. Alhaja KuburaW Mrs. Okoya Ekerin lynlaje OkeOna Egba 9. Alhaja Joke Okoya Seriki lyabiye OkeOna Egba 10 Chief Molade Okoya Thomas Asalu Oba Oke-Ona Egba 11. Mrs. OkoyaErelu Asalu Oba OkeOna Egba 12. Chief Fred Okunola Bnbaloja OkeOna Egba 13. Chief (Mrs) Okunola Otun Mojibade OkeOna Egba 14. Chief Doja Adewolu Akilagun OkeOna Egba 15. Chief (Mrs) Adewolu Ajiroba lyalode OkeOna Egba 16. Chief Ishola Jagun Osi Maiyegun OkeOna Egba 17. Chief Akiloye Tejuoso BabaOba OkeOna Egba (Deceased) 18. Chief (Mrs) Bisoye Tejuoso Yeye Oba Oke-Onn Egba (Deceased) 19. Chief (Mrs) Ogunbanke Moriwafu OkeOna Egba 20. Chief (Mrs) Obenbe Yeyemeso Oke-Onn Egba (Deceased) 21. Chief (Mrs) Rhodes Saanu Otun Yeyemeso OkeOna Egba 22. Chief (Mrs) John Osl Morlwafu OkeOna Egba (Deceased)

510 23. Chief (Dr.) Jsholn Abudu Balise OkeOna Egbn 24. Cliief (Mrs) Yomi Abudu Morugn OkeOna Egba 25. 26. AMD Gboyega Lodipo Laguna OkeOna Egba 27. Chief (Mr) Godwin Dundun Oluh Babalaja Oke Ona Egba

Chief (Mm) Dvuulun Aare tyalaje ObhOlM Bgba Clitef SoblUtti CKtolin OkeOna llgbn Chief Muyindeen Ololade Aphguii Ohe Oha llgba Chief Alhaji Mmulurni Adegbiie Otl Bade Balogun OkeOna ligb (Uti'Miail Chief Alluiji Raimi Jinadu Dagnnfa OkeOtut Hgba Chief Ihiyo Overbade Arogunyu Oke-Ona Bgba Chief Niyi Diokersieih Otun Gbobanfyi OkeOnn l-gba Chief (Mm) Bankole Biokeratetli Osl iya Mokun OkeOna Egba Chief Peml litiuniORo Babalagbe OkeOna Hgba Chief (Mm) Seun Baurttoao Olun AJigbeda OkeOna Bgba Chief Robert Clarke Bayinbo OkeOna Hgba Chief (Sir) Shinn Peters Otun Amuludun OkeOna Bgba Chief Prince (Dr.) Solomon AdnltM Dmnofin OkeOna Hgba Chief (MrsO S.M. Adesina Hkerin Suada OkeOna Hgba Chief Ajisamo Alnbi Sarumi Pnrakoyi OkeOna Hgba (Deceased) Chief (Mrs) Alaba Seriki Seriki lyaiaje OkeOna Bgba Chief (Dr.) Wale Bnlogun Babalagbe OkeOna Hgba Chief (Mm) Yomi Bnlogun Asiwaju lynlnjo OkeOna Eg bn Chief Fein Mejekodunmi Akirogun OkeOna Hgba Chief Gbonju Soetan Sakoei OkeOna Hgba Chief (Mrs) Ronke Soetan Bkerin Lika OkeOna Hgba

511 Chief (Mrs) Dupe Otegbola Gbegba Aje OkeOna Egba Chief (Mrs) Monisola Odegbami Aare lyalode OkeOna Bgba Chief Mohammed GriziOtun Babaloja OkeOna Egba Chief Samuel Aremu Alamutu Otun Bada OkeOna Egba Chief (Mrs) Remi Towobola Asnju EreluOkeOna Egba Chief Olayinkn George Legun OkeOna Egba Chief Lekan Fatoki Gbonaja OkeOna Egba Chief (Mrs) Lekan Fatoki Seriki Suada OkeOna Egba

OCTOBER 20,1990 SET Chief (Alhaji) S.A. Jimoh Laderin OkeOna Eg)w Chief (Mrs) 0.0. Jimoh Osi Bada OkeOna Egba Chief (Mr) Ayinde Taiwo Otun Alatunse OkeOna Egba Chief (Mrs) Bisi Taiwo Otun Moriwafu OkeOna Egba Chief Wayne Chao Seriki Babaoja OkeOna Egba Chief Dandy Oyegunle Alatunse OkeOna Egba

FEBRUARY 16,1991 SET Chief Segun Adetiba Seriki Gbobnniyi OkeOna Hgba Chief AT. Fopooia Baage OkeOna Egba Chief J O. Soretire laguna Pnrakoyi OkeOna Hgba

MAY 18,1991 SET Chief Kunle Adesina Otun Oga nla OkeOna figba Chief (Mrs) Adesina Osl Suada OkeOna Egba Chief (Mrs) Adlukwu Baase Pnrakoyi OkeOna Bgba Chief (Mrs) Oluremi AdlukweAn re lynlojn OkeOna Egba

512 JULY 5,1991 SET 71. Chief (Dr) Adebola Bailey Basegun Oke-Ona Egba 72. Chief (Mrs) Adetoun Bailey Erelu Basegun Oke-Ona Egba 73. Chief Adewunmi Seriki Oga Oke-Ona Egba 74. Chief (Mrs) Mojirade Joseph Erelu Fiwajoye Oke-Ona Egba 75. Chief (Mrs) Stella Obnsanjo Otun lya Oge Oke-Ona Egba 76. Chief Yenu Fadipe Akisegun Oke-Ona Egba 77. Chief LA. Ayorinde Atubatele Oke-Ona Egba 78. Chief Aina Otun Leragun Oke-Ona Egba 79. Chief Soremi Dayo Otun Basorun Oke-Ona Egba

MARCH 13TH-1992 80. Chief (Dr.) Ebenezer Obey Fabiyi Amuludun Oke-Ona Egba MAY 16TH -1992 81. Chief Oluyombo Akoni Oluwo Oke-Ona Egba 82. Chief Olusegun Majekodunmi Akigboye Oke-Ona Egba 33. Chief (Mrs) Funmilayo Majekodunmi lya Oge Oke-Ona Egba 84. Chief Sogbanmu Osi Leragun Oke-Ona Egba 85. Chief (Mrs.) Sogbamu Aare Suada Oke-Ona Egba 86. Chief Abodedele Osi Dagunja Oke-Ona Egba (Deceased) 87. Chief (Mrs) Abodedele Aare lya Abiye Oke-Ona Egba

DECEMBER 5TH -1992 88. President Rotary (1992) Taiyese (International) Oke-Ona Egba

FEBRUARY 28TH1993 89. Chief Jerry Alagboso Seriki Fiwajoye Oke-Ona Egba 90. Chief (Mrs) Esther Alagboso Seriki lya Oge Oke-Ona Egba

513 91. Chief (Mrs) Yemisi Alogi lyalate Oke-Ona Egba 92. Chief B.D. Majekodunmi Lukotun Parakoyi Oke-Ona Egba 93. Chief (Mrs) Elizabeth Majekodunmi Ekerin l’nrakoyi Oke-Ona Egba 94. Chief Badru Olaogun Otun Gbonojn Oke-Ona Egba 95. Chief (Mrs) Omolara Olaogun Ekerin Mojibade Oke-Ona Egba 96. Professor Akande Agbeji Oke-Ona Egbt 97. Chief (Mrs) Akande Erelu Agbeji Oke-Ona Egba 98. Chief Adebisi Macgregor Olori Aje Oke-Ona Egba 99. Chief Tunde Laplte Atobaae Oke-Ona Egba 100. Chief (Mrs) Lapite Seriki Moriwafu Oke-Ona Egba 101. Chief OJolnwo Otun Babnjiro Oke-Ona Egba 102. Chief (Mrs) OJolowo 1 Seriki lya Mokun Oke-Ona Egba 103. Chief (Mrs). OJolowo IISeriki Moriyun Oke-Ona Egba 104. Chief Arch. Adebayo KayodeOlun Apagun Oke-Ona Egba 105. Chief (Mrs) Adebayo Osi lya Ogd Oke-Ona Egba 106. Chief Ola wale Cole Otun Bobagunwa Oke-Ona Egba 107. Chief (Mrs) Cole Ekerin Moriwahu Oke-Ona Egba 108. Chief Profesesor Bolaji NoibiAwl ee Oba Oke-Ona Egba 109. Chief (Mrs) Mopelola lya Laafin Oke-Ona Egba no. Chief Debo Akande (9.A.N.) Otun Bamctfin Oke-Ona Egba

111. Prof. Chief (Mrs) Aknnde Seriki Iya Ewe 112. Chief Odunlami Otun Sobaloju 113. Chief (Mrs) Odunlami Osi Mogbaji 114. Chief R.A. Adeboye Lukosi Parakoyi

514 115. Chief A. 0. Abudu Seriki 116. Chief S.O. Bolarinde Baaloro 117. Chief Dina Osi Bobagunwa 118. Chief (Mrs) Kuforiji Osi Yeye 119. Chief (Mrs) Eleso Otun Ogboku 120. Chief Onagoruwa Osi Akigboye 121. Chief (Mrs) Onagoruwa Osi Iya Late 122. Chief Sunday Oluwole Bobatolu 123. Chief Oyesola Tunde Otun Taiyese 124. Chief (Mrs.) Oyesola Ekerin lya Mokun

FEBRUARY 19TH -1994 125. Chief Dotun Orija Ekerin Oga nla 126. Chief A.O. Adewunmi Bada Oga Nla 127. Chief Kola Oyefeso Aare G bog bo

FEBRUARY 26TH -1994 128. Chief Femi Osoba Osi Oga nla 129. Chief (Mrs) Kusamotu Seriki Bada Iya loja 130. Chief Adenekan Lapite Otun Ogboye 131. Chief Tunji Od egba mi Seriki Maiyegun 132. Chief AO. Popoola Olori Egba 133. Chief (Mrs) Odegbami Seriki Bada Iyalode 134. Chief O. Jolnoso Osi Baba Loja 135. Chief (Mrs) jolaoso Osi Gbenga Aie 136. Chief G.O. Sowunmi Seriki Bobagunwa 137. Chief (Mrs) lbiwunmi Sowunmi Seriki Lika 138. Chief Kunle Kogbodoku Lukosi 139. Chief Surakatu Rosiji Ekerin

515 140. Chief Funso Adesanya Ekerin Baba Loja 141. Chief (Mrs) Aduke Maina Ajigbeda

FEBRUARY 18TH -1"5 142. Alhnjl Chief Sinu lsholn Abese 143. Chief (Mrs) Christiana Akitonde Sarunii 144. Chief Ralph Amoo O. 145. Chief (Mrs) Beatrice M. Oriade Osi Saruiro

MAY 18TH-26 146. Chief Abloln A. Amori Sodelnde Oiun B«da ly*1

MAY 17TH-27 147. Chief Odufuye President Lion Club Otun 148. Chief (Mrs) Odufuye091 MorUga 149.Chief (Mrs). Smith Erelu Baloye Oke-Ona Egba

MAY 21ST & 24TH1997 150. Chief Olalekan Ogundimu Akigbotun Oke-Ona Egba 151 Chief (Mrs) Abiodun Ogundimu Osi MojirenOke,-Oiin Egba 152. Chief Abiodun Akcni Mayegun Oke-Ona Egba 153. Chief (Mrs) Akoni Seriki lyaloja Oke-Ona Egba 154. Chief (Dr.) Sunday A Majekodunmi Aare Ona Kakanfo Oke-Ona Egba 155. Chief (Mrs) Prof. Majekodunmi Seriki Mojibade Oke-Ona Egba 156. Chief (Dr.) Omonayajo Asiwaju Oke-Ona Egba 157. Chief (Mrs) Omonayajo Seriki lya late Oke-Ona Egba 158. Chief (Mrs) Omonayajo Bada lyalate Qke-Ona Egba

516 OCTOBER 4TH -1997 159. Chief Edward Alani Amosu Ogboye Oke-Ona Egba 160. Chief (Mrs) Asabi Amosu Ohm Asiwaju Oke-Ona Egba 161. Chief (Air Comd.) O.G. Martins Bobagunwa Oke-Ona Egba 162. Chief (Mrs) Martins Erelu BobagunWa Oke-Ona Egba 163. Chief Olusola - Harris Gbobaniyi Oke-Ona Egba 164. Chief (Mrs) Harris Osi Moriyun Oke-Ona Egba

OCTOBER 3RD-1998 165. Chief Owolabi Gbolahan Otun Jagunmolu Oke-Ona Egba 166. Chief (Mrs) Gbolahan Otun lya Abiye Oke-Ona Egba

22ND OF MAY -1999 167. Chief Oladipo Bailey Otun Baloro Oke-Ona Egba 168. Chief Mrs. Bisola Sodipo-Akin-Deko lyalaje Oke-Ona Egba 169. Chief ladipo Sanyaolu 'Sakotun Ago Oko Oke-Ona Egba 170, Chief Mrs. Elizebeth Aduke Sanyaolu Yeyeluwa Oke-Ona Egba 171. Dr. Chief Segun Ajayi Osi Bajipe Oke-Ona Egba 172. Chief Mrs. Funke Ajayi Erelu Osi Bajipe Oke-Ona Egba 173. Dr. Chief Bolaji-Sojinrin Otun Basegun Oke-Ona Egba 174. Chief Mrs. Sojinrin Osi lya Ewe Oke-Ona Egba 175. Chief Olu Falomo Otun Baroym Oke-Ona Egba 176. Chief Folarin Kuforiji Ogboye Balogun Oke-Ona Egba 177. Chief Oladipo Dunmade Ekerin Oganla Oke-Ona Egba

517 28TH OF MAY -1999 178. Chief Mrs. Yinka Olofin-Moyin Erelu Taiyese Oke-Ona Egba

Prepared and Compiled by Chief D.A. Majekodunmi Secretary-General Oke Ona Egba Council of Chiefs & Akogun, Oke Ona Egba

518 Chapter 16 FATE TAKES A HAND Miseries do exist in life. The unseen more potent than the seen. Many spiritual situations that cannot be wished away or ignored and if one does it could be to one's peril. As a medical doctor one would not have expected Kabiyesi to believe in matters that cannot be scientifically proved in a laboratory. Somehow the great school of life has taught him to pay attention; to be curious about the unknown. The phenomenon that comes under the term prophecy, extra sensory perception (ESP), Dream, Chance, Coincidence etc all intrigue him. Kabiyesi does not go out looking for these unusual visions into the unknown, but people come knocking at his door to give him Divine messages. Let me share these uncanny messages passed to him with you. 1 found this information on the section of his library marked "PROPHECY JOURNALING". DIVINE MESSAGE TO GENERAL OLUSEGUN OBASANJO WHILE STILL IN PRISON AT YOLA - 1996 1, Kabiyesi Alaiyeluwa, Oba Dr. Adedapo Adewale Tejuoso, Karunwi HI, Oranmiyan, Osile Oke-Ona Egba, on the 15"' of May, 1996 received a divine message from God, through Prince Gabriel Olusanjo Adesina of blessed memory. The message which was short and simple, directed me to write personally to General Olusegun Obasanjo, who was then in Prison at Yola, informing him that God said he would soon be released from Prison. That he (Gen. Obasanjo) should continue to pray with Psalm, 114, and that most importantly, when he is finally released and he (Gen. Obasanjo) finds himself in a position of Power again, he should remember to judge the people in TRUTH. When I received this message, my immediate reaction was why me? How was I expected to get this message across to him at Yola Prison,

519 bearing in mind the bureaucracy involved?

At this point in time, as if in response to my thoughts, Chief Doja Adewolu, Akinlagun Oke-Ona Egba just walked into my sitting room. I told him what was just going through my mind. To my surprise, he informed me that Chief Mrs. Stella Obasanjo was scheduled to travel to Yola in two days time. God works in mysterious ways, His wonders yet to perform was my immediate response. I took the tide at its high, and quickly wrote this Divine message in a letter to General Obasanjo through his wife Stella. His handwritten reply dated 7/6/96 is shown below.

Kabiyesi Oba Dr. Adedapo Adewale Tejuoso Karunwi III Osile Oke-Ona, Egba Kabiyesi, I write to acknowledge your note proclaiming to me your divine direction. The three points are noted prayerfully. God does not allow anything to happen without a purpose and in everything I am thanking God for His grace, mercy and favour to me since my conception in my mother's womb. I count my blessings and I give thanks to God. Psalm 114 emphasises the great power and glory of God before whom we all have to tremble not for fear because God is not a God of fear rather He is a God of love, but for respect, reverence, worship and adoration. Jesus is the way and the truth and the life and Christian leaders at all levels must be guided by truth and justice in their judgement. As a victim of untruth and injustice, I will be less than grateful to God to perpetrate what I have been victimised by. I like Job 28:28 "And he said to the man, 'The fear of the Lord (which awesomeness of His power and greatness) -

520 that is wisdom, and to shun evil is understanding." My spirit is high, my conscience is clear, my hands are clean and I harbour no bitterness, animosity or revenge in my heart. God is a God of righteousness and God of justice. Like you Kabiyesi, I believe that what God has written, He has written and no human caprice, evil or goodness can change it. Ki ade ko pe lori, ki bata ko pe lese. Yours sincerely,

O. Obasanjo 7/6/96

The reason for making this statement here is to show you the greatness of our Almighty God and to remind General Obasanjo once again to keep faith with God in order that the promise of God in the Holy Bible in the book of Proverbs Chapter 29 verse 14 may be fulfilled in his life." A King who is fair to the poor will have a long reign". DIVINE MESSAGE TO GENERAL OLADIPO DIYA 1994-1995 I, Kabiyesi Alaiyeluwa, Oba Dr. Adedapo Adewale Tejuoso, Karunwi HI, Oranmiyan, Osile Oke Ona Egba was a Federal Government appointee to the National Constitutional Conference held at Abuja from the 27th of June 1994 to 27th of June, 1995. It became part of the routine of the Yoruba delegates to the Conference to meet regularly at my residence at Apo Village, Abuja, every Monday evening at 8.00p.m. in order to deliberate on matters debated and to be debated at the Constitutional Conference and to formulate policies and positions of the Yorubas as far as the different issues raised at the Conference were concerned. Similarly, it was our routine to meet for prayers to the Almighty God at my residence at Abuja every Tuesday evening at 8.00p.m.

521 Sometimes in late 1994 and early 1995,1 was given a divine message from God through one of the prophets present. The message was for General Diya and I was divinely directed to deliver the message personally to him. Despite all odds, I summoned up courage and went personally to deliver the divine message to General Oladipo Diya. The message simply was for me to warn General Dlya that anytime he had to travel anywhere in an emergency and his mind was not quite prepared for it, he (Diya) should not go, because what God revealed to the prophet was that he (Diya) was to go somewhere in a hurry by plane but soon after take off in mid-air, there was a bomb explosion involving his (Diya) aircraft (God forbid). I was also directed to give him some Bible passages to use in praying continually to avert the prediction. This Prophecy was not however fulfilled until almost 3 years after the message came and that was sometime in December 1997. You will remember that General Oladipo Diya was to travel from Abuja to Benue State for the funeral ceremony of one of the parents of one time very close colleagues Major General Lawrence Onoja. On that fateful day, he came to the airport an hour later than scheduled. That was his saving grace. In fact that was also the proof that he must have read the Bible passages as directed. You will remember that the bomb exploded inside a car waiting at the Abuja Airport just about the time he General (Diya) arrived at the airport. Of course, he could not travel again that day due to the unexpected shock. The Tell Magazine, later revealed the full story in one of its editions about a year later and that was after the death of General Sanni Abacha. The Tell Magazine revealed that the car with the bomb was just waiting for General Diya to board the aircraft, after which they would have loaded the bomb inside the aircraft so it could explode in mid air soon after take off.

522 The inference to be drawn from this is for people not to disregard prophecies outrightly, no matter how seemingly trivial or unimportant they may appear, especially when it does not cost you anything to take heed of what you are told and pray about it. It may turn out to be your saving grace as this was. May God continue to guide and guard us all (Amen).

HOW I ESCAPED ABACHA'S BOMB Diya's pastor recalls December1997bombing somehow. Pastor Felix Adebayo, Public Relations Officer of the Christ Apostolic Church (CAC) Worldwide was really lucky. Perhaps, it was his devotion and closeness to God that rubbed off on the other would-be passengers of that plane that would have caused his untimely death. The date was December 13, 1997, Lt. General Oladipo Diya then. Chief of General Staff (CGS), was preparing to go to Markudi, capital of Benue State to attend the burial ceremony of the mother of his Principal Staff Officer (PSO) Major-General Lawrence Onoja. Earlier in the week, Adebayo had arrived Abuja from his base in Lagos to see Diya, his friend since 1991. Adebayo said he had, in the first week of that month, been having some frightening visions concerning Diya. His visit to Abuja that fateful week was to give a prophetic warning to the army officer to be very careful about his movements in the remaining weeks of the year. On the morning of December 13, Adebayo, on learning that Diya was scheduled to leave for Markudi that day, led the household in prayers to avert any unforeseen danger on the trip. Even despite the marathon prayers, Adebayo was still not convinced that the coast was dear enough for Diya to travel “I was apprehensive. "I told the CGS to call off the journey, but, he kept on saying Onoja is a

523 good officer, he is my man and 1 must honour him with my presence," recalled the pastor. Adebayo's fears grew stronger when at 8 a.m., Diya's aide-de- camp called the airport to find out whether the presidential jet was ready and the reply was that the pilot was nowhere to be found. "When we heard this, my mind raced back to my visions concerning the CGS. I advised that we should keep off the trip there and then, but Diya was so optimistic that nothing would happen." recalled the pastor. "We eventually left home at about quarter to nine that morning, pladng our fate in the hands of God. We had just got to the airport and just a few metres away from the aircraft when we heard a very loud blast coming from the direction of a car parked not. too far away from the plane. It was a devastating explosion," remembered Adebayo. There were two men in the car. One was blown off into shreds while the other one had one of his legs chopped off but he was alive and we thought he could still survive. "Meanwhile familiar faces started surfacing at the scene. Gwarzo, Mustapha, Arisekola and others. I asked myself: What were these people doing here at this moment? We were thoroughly scared. We were looking at one another in bewilderment. There was no other plane in sight to suggest they were travelling too. According to Adebanjo, "Major Fadipe (Diya'sj Security Officer) said we should all go into the plane that we were still travelling but I| declined vehemently. I insisted that we should go back home." They invariably heeded Adebayo's warming and went back. According to the prophet, the car from which the bomb went off was just about 50 to 70 metres away from die back of the plane. "In fact, when the explosion blew out the windscreen of the car, part of the glass hit Diya's car.

524 "That day, we saw death face to face." "Though the other man in the exploded car was in a critical condition, he was still talking. It was through him that we learnt that the bomb was meant to eliminate Diya and that by noon that day, those people we saw at the airport were supposed to have gone to Odogbolu (Diya’s hometown) to inform the Oba and his people of Diya's death." Adebayo said he had kept quiet since the incident till now because soon after Diya was arrested a few days after the bomb blast for allegedly plotting a coup against General Sani Abacha, information got to him that he too was being looked for. "Abacha believed that it was my prayer that averted that bomb " When the explosion blew out the windscreen of the car, part of the glass hit Diya's car, That day, we saw death face to face disaster. He knew I was close to Diya. Some people advised that 1 should leave the country immediately. That was why 1 left. This is why I was never able to tell my story publicly." Adebayo does not believe that the former CGS did plan to topple Abacha. According to him, the Nigerian military has destroyed itself by meddling too much in politics. "If I were President Obasanjo, 1 would not stop at retiring expolitical office holders in the military, but all officers down to the rank of Major “We need some sanity in the country. In civilised countries of the world, you don't see their soldiers on the streets harassing innocent people, but 1 think President Obasanjo is up to the task. I hope he won t disappoint Nigerians." Sunday Punch Page S' Jufy 18.1999 By C K Ogundokpo

525 Think about this Coinddence/Conspiracy in History Abraham Lincoln was elected to Congress in 1846 John F. Kennedy was elected Congress in 1946 Abraham Lincoln was elected President in 1860 John F. Kennedy was elected President in 1960 The name Lincoln and Kennedy each contain seven letters. Both were particularly concerned with civil rights. Both wives lost their children while living in the White House Both Presidents were shot on a Friday. Both were shot in the head Here is an interesting one... Lincoln's secretary was named Kennedy. Keennedy's secretary was named Lincoln. Both were assassinated by Southerners. Both were succeeded by Southerners. Both successors were named Johnson. Andrew Johnson, who succeeded Lincoln, was bom in 1808. Lyndon Johnson, who succeeded Kennedy, was bom in 1908. John Wilkers Booth, who assassinated Lincoln, was bom in 1839 Lee Harvey Oswald, who assissinated Kennedy was bom in 1939. Both assassins were known by t^ieir three names. Both names compromise fifteen letters. Booth ran from the theatre and was caught in a warehouse Oswald ran from a warehouse and was caught in a theatre To cap it all off. Both and Oswald were assassinated before their trials. FROM THE CLUB BULLETIN OF ROTARY CLUB OFILUPEJU January.

526 Chapter 17 THE REPORT OF 10 TEARS CORONATION EVENTS

THE 10™ YEAR CORONATION ANNIVERSARY CELEBRATION U was Hon. Justice Ademola Kuti who wrote in "10 years oh" and l quote 'History can never be manufactured and The Egba nobles and their Royal Rulers with their unequalled and impressive background of educational entrepreneur-ship and enterprising and dynamic approaches to individual Royal Rulers may have their own agendas, but the most important factor is the precedence of a truly sincere and collective Egba national interests over personal and parochial interests. The Egba Royal Fathers at this

527 stage of our National life should keep in mind the overall interests of their people. As leaders they should also ever keep in mind that they, as trusted Royal Fathers are shaping history, shaping destiny of their people" End of quote. History can never be manufactured It has to happen, before it is Recorded for prosperity For all actions: - Shape history Shape destiny and Do influence lives The tenth year coronation anniversary celebration went as planned with a few surprises that proved God to be in charge of all good men's affairs. The invitations and programmes' committee headed by Chief Oluyombo Akoni the Oluwo Oke- Ona Egba and ably assisted by Chief D. A. Majekodumni (Akogun); Chief Sunday Oluwole (Bobatolu), Lanre Tejuoso and other members from Oke-Ona Chieftaincy title holders, Royal Circle, Evangelical Movement and Oke-Ona Dynasty Fund - were all part of The Central Working Committee - who had been at work since early March. (The detailed events over leaf). I guess The Almighty Father has the grandest plan, and all we have to do is to be instruments of His Love. Six weeks or so before the planned coronation anniversary started (8,h April 1999) - the church being built and scheduled for opening on the 19lh May 1999 collapsed, and unfortunately killed one person which some daily newspapers rumoured to be ten lives lost; also some concerned dignitaries sent letters of commiseration to Kabiyesi over the sad event. Yoruba has an adage "lie Oba tojo, ewa lo bukutt". KabiyesiOba Dr. Adedapo Tejuoso as usual put the matter in the hands of God, talked to his family and close friends and

528 decided that God's work must be done. At the opening ceremony of the church on Wednesday 19th May, 1999, Kabiyesi had this testimony to give to the congregation. He related how a good friend of his Prince Juli Adelusi - Adeluyi Former Minister of Health (Interim Government of Nigeria) - read the news in one of the Daily News Papers and phoned in to express his sympathy on the collapse of the church and 'lives' claimed. A week later (and that was about the 12th of May 1999), after the conversation on the phone, and when Prince Adelusi - Adeluyi got his invitation card, again he noted the item Day 2 - opening of the New Chapel etc., so he phoned Kabiyesi again "which Chapel again? A new one in the place of the collapsed one answered Kabiyesi - Both men in their usual enthusiastic mood Praised God, and Juli said, "The Lord has done it again! Satan destroyed the temple and God built it again in 3 days." Halleluyah, all echoed in the church, for God had done it again, all to the shame of the devil. Kabiyesi also thanked God, that a new grandson would be baptised at St. James African Church | Cathedral, Idiape the following day. For it is written Isaiah 43:2 (God promises to rescue his people). "When you pass through deep waters, I will be with you, Your troubles will not overwhelm you, When you pass through fire, You will not be burned; The hard trials that come will Not hurt you" A book titled Traditional Ruler turned Evangelist. Book 2 dedicated to Kabiyesi was launched sequel to Day 1 launching at the Karunwi's compound written by Dr, Olowookere and titled Miracle in the Palaces. Chief launcher being Chief Olalekan Fatoki - Gbonoja Oke-Ona Egba and MD/ CEO of BenFat Engineering (Nig) Ltd. The second book titled Traditional Ruler turned Evangelist with foreword by Evang. (Dr) Ebenezer Obey Fabiyi (Decross Gospel Mission)

529 was written by Rev (Dr) Joseph A. Adeyemo. The presenters of the book to mention just a few were: Prince Dr. Chief S.M. Adesina, PDG Chief S. Anofi Guobadia, Chief Okikiolu, Chief Oluyombo Akoni# Chief Dotun Oyewole, Prince Dr. Lanre Tejuoso etc. DAY 3 - THURSDAY 20™ MAY 1999 It was an early rise at Kabiyesi's residence for 8 o'clock AM precisely his new grandson was being given names BADERIN OPEOOLUWA with the happy parents Prince and Princess Femi Tejuoso in attendance with other Royal Family members, Chiefs and Friends. It was a joyous occasion, which elicited Mama's favourite song to be rendered thus: E lo ni mo san Foba Ogo E lo ni Jesu mi gba E lo ni mo san F'OBA OGO FORE RE LORI MI? "How much have I paid To the Lord of Host How much did Jesus receive? How much have J paid To the Lord of Hosts FOR HIS MERCIES OVER ME"? From his residence, Kabiyesi Tejuoso and Family and all well wishers drove to St. James' African Church Idiape for Christening of the new born Prince and for Thanksgiving of 10th year coronation service. By 11.00 am the church was full to its capacity with over 20 Royal Fathers participating also His Excellency The Military Administrator Navy Captain Kayode Olofin-Moyin and the First Lady, Secretary to State Government, Commissioners and other Government Functionaries, Primates and Bishops of African Churches, other Bishops, Pastors etc and Choristers, chairs were brought into the church to augument the pews for people to sit on. The Christening, which started at 10.30, am flowed into the

530 Thanksgiving Service splendidly and it was a prrtwtbfcrtid The choir rendered beautiful songs and spinal antlwnm tot the occasion. My favourite being "Ah yun E” as made references to action to be taken by Kabiysi as the occasion demands. Just a few minutes past 12 noon be Oyawoye Primate of the African Church mounted the pulps to deliver his sermon for the grand occasion. The conference was hungry for his message because ,tt was God inspired and every member of the congregation was very attentive. Pnmale Oyawoye made copious references to the Bible Psalm 60. James 5:16; Romans 12 which he quoted from extensively beta hell was let loose on all. His Grace was not cursing the congregation, far be if from him - some Mug heads were around the comer of the church to cause commotion For the new addition to the Kabiyesis family His grace quoted from Alfred Lord Tennyson (Many thing are wrought by prayer) for the coincidence of a baby boy to a 10 year itigti on the throne celebration. Permit me to quote Altml, land Tennyson in full: NMore things are wrought by prayer Than this world dreams of Wherefore let thy - Rise like a fountain for me night and day, For what are men better than sheep or goals7 That nourish a blind life within the brain. If, knowing God, they lift not hands oi prayer Both for themselves and those who call them. For so the whole round earth is every way Bound by gold chains about the feet of God". Primate Oyawoye admonished people not to pay evil with evil, and made reference to Romans 12 which I know ts Kabiyesis favourite as an AGSOBA "Do not conform yourselves to the standard* oi thw world but let God

531 transform you inwardly by a renewal of your mind. Ask God to Help those who persecute you. Bless ye those who curse you.

If someone has done you wrong, do not repay him with a wrong Do everything possible on your part to live in peace with everybody Never take revenge, but instead let God's anger do it. Do not relent in doing good, do not be discouraged, do not be weighed down by people's ingratitude and indifference Remember, you are accountable to God alone for whatever you do. At about 12.30 pm when the Primate was still addressing the congregation a maddening noise disturbed the peace of his sermon, the church and all. We understood and we could see that a lot of boys and girls had surrounded the church, shouting slogans, singing obscene songs and making rude noises. They wanted the Military Administrator who was worshipping in the church to come out and address them on why their lecturers had not been paid for months since they had paid their course fees etc. These young students' boys and girls were so angry that their faces became distorted, they looked like demented dogs, and they were dripping with anger, violence and hatred of the worst order. While it lasted; nearly two hours of maddening crowd, the noise, the chanting was war like, with the atmosphere charged with apprehension. Things fell apart, the centre could not hold, anarchy had been let lose on Ogun State (apology to Chinua Achebe) of the play of that name. Older men went to reason with them to respect the house of God, to respect the occasion of the day. It was like putting petrol into burning fire. Derisively they chanted, "Thank you old men, we have heard you, go back and sit down etc". Even at a stage young girls, fierce looking like wounded lions tugged at the church gates wanting to wrench apart the pad-locked gates, while others had started mounting the fences around the church.

532 MILAD, HE Kayode Olofin-Moyin went to the front porch of the church, but it did not make any difference. Meanwhile, an ex-Colonel Doctor asked his friends in the church - what could a father with a son out there do right now? A friend said, in a situation like this, if the father should identify a son right now as his, such a son would deny knowing such a father Our Col. Friend felt like banging a couple of these yobos' heads together. He considered their behaviour to be out of place, senseless, and demonically induced. Further, he asked - Don’t they know The Military Administrator's Office, his residence etc? These were some of the questions raised while we waited patiently on The Lord in the church. Yet, another elderly person felt the students had cause to be angry. Why should they not be angry when elders failed them, not clean in performance, in promise and execution? He was just as angry with the Authority, the leadership. He pointed out this was a case of decadent society that had come about through lack of strong and purposeful leadership. This radical senior of mine a Former creditable upnght senior Civil Servant pointed out to me, Lekan, he said, why haven't the security people alerted his excellency about this ambush in the church? Those boys and girls came in buses, holding leave branches all the way from their campus to trap up the Ml LAD, his key officers and innocent worshippers, do you know the implication? My Senior was annoyed at such a weak security system, was annoyed at lack luster leadership. He was annoyed with the system? He was annoyed with the helplessness of the situation. And like a bad dream. The Security men arrived ckee to two hours siege. They dispelled our riotous kids' in a Hash with tear gas. And like a house built with cards, the resistance crumbled just in a flash, as if no noise was ever heard. It was quiet, peace returned all right, but at what price?

533 Those of us trapped in the church had the unpleasant effect of 'gas tears'. I kept my head in my white handkerchief kir at least five minutes, for the smell of tear gas to wear off It was a no win situation, we closed the windows when tear gas wa fired outside, now we had to open the windows to have fresh air in - tears involuntarily we shed. When we got out of the church - the spoil "of the war siege" was staggeringly sad many cars, expensive cars had their windscreens and windows smashed, tyres punctured, rims tom apart. Reckless damage was done to most vehicles parked around the church. Thirteen Government vehicles were severely destroyed. It was wickedness at the worst. Then you wondered, whether these "so called" students came for M1LAD or had a hidden agenda for the 'august guests" or their host? It was bad. Millions of naira worth of damage must have been done to private vehicles as well in the name of students' protest against the Ogun State Authority. The situation was so bad, that Kabiyesi Oba Dr. Adedapo Adewale Tejuoso Karunwi HI, Osile Oke-Ona Egba whose 10th coronation anniversary thanksgiving to God was being celebrated appealed to the congregation to please bear the loss inflicted on all and sundry as part of the sacrifice to be made in finding solution to Nigeria's multifarious problems. Two of his own cars were also very badly damaged. He was sorry indeed, he emphasised, that some of the guests suffered damages to their cars. Despite the trauma experienced, and losses suffered most of the guests out of love still came to the Reception and Revival that followed at The Kabiyesi s family compound at Ago-Oko, Abeokuta. Even a lot of people who could not make the church still joined us later at the reception. What a practical expression of love? God bless you all (Amen). Two books were launched. Women of Virtue written by His Excellency Chief Olusegun Obasanjo President-elect of Nigeria as a dedication to

534 late lyalode of Egbaland Chief Mis. Esther Bisoye Tejuoso. The President-elect was to be represented by his wife Chief Mrs. Stella Obasanjo, who was unavoidably absent owing to another State engagement in Abuja - she sent a letter which was read on her behalf by her representative. The second book presented was titled "10 years on" - authored by Hon. Justice Abdel Fatai Demola Kuti of High Court Abuja FCT - a salute to Kabiyesi Alaiyeluwa Oba Dr. Adedapo Adewale Tejuoso's - decade of Royal Selfless Service on the throne. Alhaji Ore Salako of the Nigerian Airways presented the book supported by Chief Oluyombo Akoni - while Women of Virtue was presented by Chief Mrs. Olabisi Akoni, who made a very moving statement about the life and times of the lyalode Mama Bisoye Tejuoso and wished she had been closer to her to learn from her wealth of experience. Evangelist Dr. Obey Fabiyi, Pastor Tiboin, Pastor Ademuyiwa ministered to the very large gathering late jnto the night. The height of the day"s success was the huge number of people who gave their lives to Jesus Christ that night. It was indeed an unforgettable night. May God bless them all (Amen).

DAY 4 - FRIDAY 21st MAY 1999 Saw another purposeful day of activities - A very successful Ministers Seminar was held at The Karunwi's Royal compound, Ago-Oko, Abeokuta. It was attended by over 200 ministers. The Muslim prayer was held at the Palace at Sapon. Kabiyesi Tejuoso was joined by Kabiyesi Oba Halidu Laloko and other Chiefs, the Oloris and friends to receive the Muslim leaders; Kabiyesi wondered why the Muslim Women were not present and asked whether it was acceptable for the Oloris to be present by his side. The Chief Imam promised a full participation of all men and

535 women in future since all misconceptions had been cleared to the Muslim's leaders satisfaction. At the same venue later in the day, another distinguished group of guests was entertained by the Kabiyesi. These guests were some of the beneficiaries of Oke-Ona Dynasty Foundation over the past 10 years. They had come to say a BIG Thank you to Kabiyesi their benefactor and to meet one another and the trustees. Kabiyesi Oba Dr. Adedapo Adewale Tejuoso announced additional 27 new scholarships to mark the 10th year coronation celebrations. Revival Service took place later at the usual location at the Karunwi Royal compound at Ago-Oko, Abeokuta. While Kabiyesi shared the latter part of the evening with his friends in Rotary and the Royal Circle at the Gateway Hotel Abeokuta. It should be noted that Revival Service the hardcore of Kahiyesi's celebration took place every evening under capable leadership of Pastor Ademuyiwa, Rev. Dr. Adeyemo, Rev. Tiboin and other Preachers, Evangelists, the Ushers and other leaders that ensured full participation of the public, in safety and in great comfort. May the good Lord bless His work.

DAY 5 - SATURDAY 22nd MAY 1999 Saw a befitting end to a happy start. Men and Women of Oke- Ona Egba and beyond were honoured with Chieftaincy titles with pomp and pageantry. This is the day that the Lord has made; we will rejoice and be glad in it. Psalm 118:24.

Post Script Kabiyesi Oba Dr. Adedapo Adewale Tejuoso JP felt concerned for his Royal Brother Obas and his guests, and since the coronation anniversary

536 he had visited his brother Obas to say Thank you for their support, and had written to others to Wish them God's great abundant gift for the loss suffered on their cars and personal effects due to students' riot around the church. Purported to have been occasioned by the presence of The Military Governor of Ogun State. Strange but true, Kabiyesi received a letter from the students' leaders demanding his help to have the arrested students released. Believe it or not, Kabiyesi still wrote to His Excellency Military Administrator Navy Captain Kayode Olofin-Moyin to temper justice with mercy. Do you still doubt that Kabiyesi Oba Dr. Tejuoso is a "Bom Again Christian?" "Do not repay evil with evil, so said our Eminent Preacher Primate S.O.B. Oyawoye. What I noticed each day of the celebration was gay and happy like a carnival at The Royal Compound Ago-Oko at the Palace at Sapon. There was more than enough to eat, to drink, good music to learn and dance to, the crowd was large and everyone could find his own level and each evening ended with salvation of very many souls with strong evangelism, inspiring words and effective prayers. May the Lord’s name be praised. Kabiyesi, ka de pe lori, ki bata ilekc pe lese Amin.

Life has turned full circle; and the journey continue, search of justice who is the Victim? Let me clow with „ favourite poem of mine by JOHN K. BANCS titled CONSIDER, CONSIDER Is anybody happier? Because you passed his way? Does anyone remember? That you spoke to him today? This day is almost over. And its toiling time is enough; Is there anyone to utter now,

537 A friendly word for you? Can you tonight in passing, With the day that slipped so fast, That you helped a single person, Of the many that you passed? Is single heart rejoicing? Over what you did or said? Does one whose hopes were fading Now with courage look ahead? id you waste the day, or lose it? Was it well or poorly spent? you leave a trail of kindness? Or a scar of discontent? Question not yesterday, nor trouble borrow what may be instore for you tomorrow? The today your incessant care – as to tomorrow's in the air, Wm lives today the best that in him lies on the road that leads to clearer skies.

Praise O. Jaiyeola Ministries International Head Quarter 77. NAJD. ROAD, 1SASO PO. BOX 22213 SAPON ABEOKUTA.

Your Ref Date

01 BP 3574 Colcncin Rap Du Been 24th June, 1999 The President, OBA KARUNWI III EVANGELICAL MOVEMENT Abeokuta, Nigeria. Kabiyesi, APPLICATION FOR MEMBERSHIP

538 Calvary greeting in the name of our LORD JESUS CHRIST. May His anointing continue to flow in our life daily in Jesus name. Amen. Reference to the matter stated above, I wish to apply for membership of your Evangelical Movement as Holy Spirit direct; I was privileged to be the Presiding Pastor of CARDEN OF EDEN WORLD OUTREACH CENTRE (PASSOVER CHAPEL) and Founder of APOSTLE PRAISE O. JAIYEOLA WORLD COMMUNITY CRUSADE ASSOCIATION situated at the above address. After long time Waiting to hear from God for divine direction to go ahead or not, and the reply from Him is to go ahead, "He said to me Iron Sharpeneth Iron", to God be the glory, I forward my letter if it is approved to enable me to contribute my spiritual assistance to the worthwhile God's programme to the Glory of God Almighty. I look forward for a wonderful association like this. Thanks and God bless. Yours in His Business,

Apostle Praise O. Jaiyeola Chapter IS MOSHOOD ABIOIA POLYTECHNIC P.M.B. 2210, ABEOKUTA

Karunwi III OSILE: OKE ONA OBA TEJUOSO OAAT/23/05/20 May 241999 Navy Captain Kayode Otoftw Hoyki Military Administrator of Ogun State Oke-Mosan, Abaokuta Your Excellency I enclose herewith a copy of the letter 1 received from the Students

539 Union Government of Moshood Abiola Polytechnic Abeokuta which speaks for Itself. Sorry for the unfortunate Incidence of these students at the thanksgiving service held In my honour at St James's African Church, Idl-ape Abeokuta on Thursday the 20" of May 1999. Despite the language of their letter, 1 still write as their father and a Christian to appeal to you to temper Justice with mercy. It was all meant to exalt and glorify the name of God. And It did. Our consolation Is that the Devil was put to shame and subsequent events were more than successful. Thank God for aN HIS mercies. May God continue to bless and prosper you In all your laudable undertakings. Thank you and God bless. OSILE OKE-ONA EGBA PALACE, P. M B, 2005, SAPON, AQO-OKO, ABEOKUTA RESIDENCE 039-243028; 244180 (PAX) OFFICE 039-240018; 244005; 24223$ (PAX)

OBA DR. ADEDARO A DEW ALE TEJUOSO KARUNWI IlI OSILE OKE ONA EGBA

LETTER OF APPRECIATION I write on behalf of my people, family and I to express my profound gratitude and appreciation to you for your presence, prayers and good wishes on the happy occasion of my 10th Year Coronation Anniversary, which was celebrated to the glory of God and the happiness of the people over the period of 18th to 22nd of May, 1999 I was more than overwhelmed by your physical presence which added

540 a lot of meaning and glamour to the August occasion. Your gift of everything was Indeed more than the Idng on the cake. For ail these, we are more than grated! It Is our collective prayer that the Almighty God will continue to bless and abide with you and all yours In good health, happiness and peace all the days of your lives. Amen. Finally, we apologise to you on behalf of the Ogun State Polytechnic students who momentarily Interrupted your peace of mjnd at the memorable Church Service held at idl-ape African Church Abeokuta on Thursday the 20th of May 1999 under the pretext of wanting to speak to the Military Administrator of Ogun State - Navy Captain Kayode Oiofln-Moyin. Our consolation is that despite It all, the Devil was totally put to shame and all the subsequent events turned out to be much more successful than expected especially for the huge number of souls won for Jesus Christ at the three day Revivals to mark the 10th Coronation Anniversary. Glory be to God (Amen), Once again, thank you and God bless. KARUNWI III OSILE OKE ONA EGBA

OBA DR. ADEWALE TEJOOSO OSILE OKEONA EGBA PALACE, P M B 2005, SAPON, AGO-OKO. ABEOKUTA RESIDENCE > 039-243628; 244180 (FAX) OFFICE - 039-240018; 244685; 242239 (FAX} LAGOS 01-837434, 801300-3. 85-0527. 585 0575; 960855. 4972789 In Search of Justice

541 20/5/99 - Osile's Thanksgiving Service Students ofOgun Poly Abeokuta at St. James' African Church Idiape, Abeokuta.

MOSHOOD ABIOIA POLYTECHNIC

Christianity is my culture and tradition - Oba Tejuoso The Guardian On Saturday, May 15,1999 Interview by Remi VMwards-Adebiyi

542 Starting from Tuesday, drums will be rolled out and royal trumpets will blare at Sapon, Abeokuta, the official palace of Oba Adedapo Adewale Adedapo Tejuoso, Karunwi III, Osile Oke Ona Egba to celebrate his 10th coronation anniversary. Of course, Oba Tejuoso is not the first Osile Oke-Ona. Infact, he is not the first in his ancestral lineage to climb the throne. There were, two-of his forebears before him- his maternal great grandfather, Oba Karunwi I (1897-1899), was the first. Oba David Sokunbi Karunwi II (1904- 1918) was the second and, more importantly, the .first educated and Christian traditional ruler in Egbaland. Indeed, these people were great men in their days but the fact cannot be controverted that Oba Tejuoso remains the most controversial and perhaps, the most influential. Tell him he is a controversial , monarch and he would say without : blinking an eye that he was merely pursuing,the'mission which God destined for him. 'One would have though that for a man who has a string of degrees in Medicine, the usual ramblings of story y tellers would not be a familiar turf.

543 ’Oba Tejuoso proved otherwise. Delving , into the long history of jYorubas and I especially the Egba, and sometimes veering into'biblical history, Oba Tejuoso displayed an adept grasp of ’ the I discourse. He not 'u only learnt about the history of his people, he wrote two controversial books on the history of Egbas: So far so Memorable and Ripples on so far so memorable. Born on February 19, 1938 to Mr. Joseph Somoye Tejuoso and Chief (Mrs.) Esther Bisoye Tejuoso, the born-again Christian monarch spoke frankly on some issues, his adolescent pranks, his relationship with other traditional rulers in Abeokuta,' his spiritual life and his marital life. Excerpts: Let me start by congratulating you On your 10th year coronation anniversary. Now, when, you were ascending the throne of your forefathers 10 years ago, you must have had some visions for your people. What are those visions? Well, well, well. When I ascended the throne, to be quite honest with you and I have said it several times, it has never occurred tp me that I would find myself one day in this place. So I really never thought about what I would do. Again, as you may be aware, it. was gazetted, on February 15, 1989 that I had been appointed or elected as the Osile of Oke-Ona, Egba. Exactly five days after, I was on my way to Abeokuta on February 20, 1989. So, really, l could not have developed any particular vision at that point in time. But on getting to Abeokuta and having assessed the Inature of jobs had at hand, I picked up history books to read on Yoruba, especially Egba history. Then, of course, a lot of things started unfolding themselves to me. Paramount among these was the very unjust position in which my people are held in Abeokuta. I discovered that the Egba as a whole was built on four strong equal pillars. That was the intention of our fore-fathers when they came here to

544 settle as equal partners in 1830. But I discovered that over the years, this position had been gradually eroded to the extent that my people consider themselves as second class citizens in a community they helped to develop. So, as time went on, my vision became clear. That having studied the situation, my business was to point out to my people the position they are in Egbaland, how they are being cheated. Of course, my mission also lincluded telling those who are cheating them how they are-cheating my people. But, unfortunately, I discovered too late that people are not as simple minded as I thought. But, again, I was not deterred by that I still went ahead and told them exactly what was wrong which I still maintain till now. And I've also pointed out to my people, not only my people in Oke-Ona, I've also succeeded in pointing to people in Gbagura and Owu. I decided to tell them what their oppressors were so that-my mind could be free. I relied on Ezekiel Chapter 33 verses 8 and 9. My job would have stopped at that if people had not read meanings to my motive. And having done this, that extended the scope of my mission and that mission is still on. I can't imagine anybody being condemned to a second class or third class citizen. We were bom equal. We were all bom naked, just as Yoruba's were fighting not to be relegated to second class citizens in Nigeria. To let you know how I felt it... God bless the soul of Abiola... In 1992, I wrote a letter to him when he was carrying on his crusade on reparations. I congratulated him and told him he should consider me as a partner in'progress and that if he needed my assistance, I was at his beck and call. Haying congratulated him, Inow asked him; Is it nota shame that with all your riches and all the niche you have carved for yourself in jthis world, you can never become a number one or Balogun Egba In the Ologun line? I told him that the limit of his ambition in the Ologun line in Egba'

545 chieftaincy title can at best be number three of the Osin of Egba. I said General Olusegun Obasanjo’s aspiration is Egbaland is permanently condemned to a limit of number four position (Ekerin), that he can never become the Balogun Egba in the present set up. Yet he was once our Head of State. I said, you may say you are contended but what do you think your children would think about you in future, if they get to know you are in a position to influence things and you left undone what you should have done and chased reparations all over the world when you should have started at home? Later, when I was launching my book. Chief Abiola delivered an address which also served as a reply to my letter. In his address, he congratulated me for throwing fresh lights into the history of the Egbas and he said he supported my call for a review of the 1898 constitution of the Egbas. So, as a Christian, a born-again Christian for that matter, I don't have any grudge against anybody. I was simply doing what I thought God wanted me to do. Talking about being born again, how do you reconcile this with your position as a traditional ruler? And there was this report in a soft-sell magazine that you banned traditional rites in your palace. Could this be true. (Laughs) That is what you people call jungle journalism. I am telling you categorically that nobody interviewed me on this matter. It is absolutely false. I've never called anybody to say I'm banning this or that in the palace. How on earth could l say I'm banning people from the palace? In the first place, the palace is not my own building. It belongs to the whole community. They built it. So, how can I ban anybody from doing anything in the palace? And I'm just telling you that so that you will know the falsity of the whole publication. Now, back to my question. How do you reconcile

546 your Christian life with that of your position as a traditional ruler? That is a topic I may develop to do an article on, sooner than later. Thanks to my spiritual mentor (points to a church priest). Let us get our bearing right. It is exactly the same mistake we made everywhere. Take Egbaland, for example. When we start talking about traditional rulership in Egbaland, in history, people are quick to say that, ha the normal thing in Egbaland is so, so, and so. They trace the history of Egbaland to the time we came to settle in Abeokuta when everybody knows that the Egbas have existed long before we came to Abeokuta. The Egbas have existed as long as the Yoruba race has existed, forgetting the fact that the Oduduwa himself was part of the history of Egbaland. When you talk about history, customs and traditions, you've got to look at it from the concept the of the people. You don't just pick customs and traditions A custom, a tradition, is developed right from the origin, the number one man, and it goes on and on and on until you determine what is your culture and what is your tradition. The first parents as you know, were Adam and Eve. Alright? You now go further in the Bible to talk about Abraham. Alright? You now go forward where the Bible says drat God destroyed the whole world by water and the only person who survived was Noah, his wife and their children. So, if you now look at it, people who exist in the world today have their roots from Noah. That is probably why the Yoruba's say Omo luati that is, Omo ti Noah bi (Noah's child). Now, if we all agree that we are all Noah's children, what does the Bible say about Noah? Noah found favour with God because he was steadfast with the Lord. The Bible never said Noah was an idol worshipper. It never said Noah practised Ifa or Obatala. Alright? As far as I'm concerned, my customs, traditions come from Noah. Alright? And if Noah had this sort of life, why should I then say that my

547 customs and traditions is to worship idol? That is why I tell you that I need to do an article on this sooner than later. Alright? To now tell me that because I'm a traditional ruler, I must do all these fetish things, you should now convince me that Noah was doing them in his lifetime. Noah had three children - Sham, Ham and Japheth? And it went on from Ham to Nimrod whom the Yoruba's were supposed to come from Ununulu. limururiu/Nimrod was a very great hunter. Alright? He also found favour with God. He was successful in all the things he was doing. Alright? It was at that stage..lie left the stage, me to say, without passing the source of his power to his children. So, it was decided that probably it was under the tree where he usually had his rest that he derived his power and they started worshipping that tree. The instrument he was using to hunt, they decided to start worshipping them and that is why you have the Ogun today. So, that is what they now develop into tradition. So, it depends on., as a traditional ruler, who is your forefather? So, I do not see what is wrong in being born again. I have read the Bible, I've seen how God works. I've heard about it, I've learnt about it. Now, let's come back to history. The history of the Yoruba's. As Yorubas, our fore-father is supposed to be Oduduwa. If you read the book of Samuel Johnson, The History of the Yoruba's, Oduduwa was not supposed to be an idol worshipper, he was a Christian, albeit maybe not a born- again Christian as we know it today. In fact, one of the reasons why he left the Middle Beat to come this wav was because he was being persecuted for not confroming with idol worshippers and the Moslems. The fact that he was a Christian Now, if Ododuwa was a Christian, where did we acquire the tradition of idol worshipping? Having said that lets now look at the gods they are Worshipping 1st, let me give you a good example: Sango, one of the most popular Yoruba gods. Who was Sango? Sango was a human being like you and I.

548 Oduduwa had children, but one of his children was called Okanbi. Okanbi gave birth to eleven children who are being referred to as Oduduwa’s children today.

The first one was a woman who gave birth to Olowu, the second was also a woman, gave birth to Alahsm not Ala. The third person was a man. Benin, then Oba lla Omngun, then the trhon bahe. That one u m the Republic of Renat; then the Onipopo of Hopo, that one too is in the Republic of tsnm end the Iasi hssn who was born on the threat was Oranmiyan. Now, Oranmiyan is same a king at lie, In these days, there was nothing like Ogun. Alaafin Ife was die title in those days. After some time, he decided to find out what killed his forefather, Oduduwa with the Middle Rest He left the throne and dropped his crown on the throne when he left after a long while, where he couldn't cross the sea, he came back. He wanted to osuw tsdk to the throne but has dreamed that another person had hsenc—amid the king. He left and hW iauAd thr Old Oyo and he hacamr Ahda d Oyo After a whdv, hr debated Wge to the Middle East again but dasdear around, he installed his son Ajaka on the throne. By the time he came back, he discovered that Ajaka had been installed as a full-fledged Oba.

He left there and founded Oke Irese where I originated. Oke Irese was in the Old Oyo State, near the old Oyo, Ife and so on. It was at Oko Irese that Oranmiyan later became a king. All these stories are in the book of Samuel Johnson. It wasn't as if I concocted it When Oranmiyan died, his second son, Sango, succeeded him as king at Oko. And, of course, we all know the history of Sango, as a very powerful man who spit fore, a god of thunder. He was a man like yourself. Today, he is being worshipped as a god, and

549 you expect me to worship him? Like I am now, if I grow old and die, do you expect people to worship me and leave God? So, we should understand that most of these gods are different human beings. Who is Obatala? When Oduduwa got to Ile-lfe, he met some people there. The leader of the people he met at Ife was Obatala. He fought them and they were conquered. It is this Obatala that is now being deified to the status of a god and they are worshipping him. So, which is the right culture? Is it the one that one picks up mid-way or the one that we . got from our forebears? That's why I talked about N6ah. All of us, both Moslems and. Christians believe that God destroyed the earth with flood. So, where did we get culture. The Bible says that Noah found favour with God. He was not an idol worshipper. So, with this at the back . of your mind, it is easy to be a Christian. Fortunately, when I ascended the throne at Oke-Ona, l never met any image in the palace. It might have been there before I came but I never met any idol there. All of us know that there are carved images at Ake and we know what God did last year when some palaces were burnt down, to the extent that the carved images which were supposed to defend themselves were used a lubricants for the fire. God is talking to us. So, a word is enough for the wise. Let's talk about your adolescent years. You and the late Fela Anikulapo-Kuti were said to be. notorious in those days? Can'you take us back into those years? Fela Ransome-Kuti, Beko Ransome-Kuti; they were all my classmates. Beko had been my classmate since 1949 at Mrs. Kuti's class from Standard Three. Fela wasa year our senior. We all got to Abeokuta Grammar School in 1951. But unfortunately, Fela dropped in form one or form two. Beko and I left school before him. But, nevertheless, I we were very close. We used to move together. I was in the boarding

550 house. Their father and mother, Mrs. Kuti, was our proprietress at Mrs. Kuti's class and their father was our Principal at Abeokuta Grammar School. And, of course, both of them were living together at the Grammar School and I was staying in the boarding house with them. So, we Were more or less like children from the same father, the same mother in those formative years. We were so close that one day, we sat down and said we wanted to form a club. So, we thought of the name to give to the club. This was in '51 or '52. Somebody said, it means you people are planless. So, Fela said yes, yes, that is the name of the club, Planless Club. That was how we started what we called Planless Club. And the purpose of the club was to exchange views, stories and all sorts of things. And, of course, in those days, there were very few cars in Abeokuta, Mrs. Kuti had a Hillman. I've forgotten the number now, AB22 or something like that. So, Fela used to take us around in the car. You can imagine in those days, just to let you know how few cars were on the road. You can imagine us, sometimes seven, eight or nine of us in a four-seater car and Fela would take us round now start from Sapon roundabout and drive at what to me, now looks at 80 miles, 90 miles an hour, though to I bard, past Ibara Police Station; Imagine the high speed. Your heart would virtually be in your mouth. How I escaped death in those days, only God knows. There were several pranks like that, like the day we were having a football match at Abeokuta Grammar School I think it was Beko who went out of the compound and he wanted to come bade through the bade gate and the police started harassing him. Suddenly, the boarders peeping from the balcony shouted at the policemen, asking why he should be beating Beko. They started throwing anything they could lay their hands on. And that was how the match ended. And the police became furious. They just came in, started harassing everybody. They picked us up. took

551 us to Ibara Police Station. I wasn't taken. Asa matter of fact, I was the senior prefect although I knew exactly what was going on, I identified myself straight away to the police and infact, I became their chaperon, showing them round where they should-go. They arrested a lot of boarders, took them to the police station. Then they said they should come for an identification parade. People who went there decided not to let anybody out or identify anybody as taking part in the havoc that was wreaked. Eventually, they let everybody off and, of course, Mrs. Kuti was there with us and in those days, nobody would dare do anything that would not please Mrs. Ransome-Kuti, There was also a day we boarders went on strike. What happened was that, again, I was the senior prefect. Our food was going from bad to worse. Before you continue Sir, what did you consider as. bad food in those days? Bad food in terms of quality, but I think most importantly to u* at that time, was in terms of quantity. We were in the grammar school from '51- '56. From '51-54, we Were under J.S. Adeniyi. He was a Reverend then. With the benefit of hindsight, I would think that maybe all of us were used to the system of Rev. O. Ransome Kuti. I think, I would say we were really resenting the change rather than looking at it as a struggle against Adeniyi himself. In our own youthful minds, we were trying to compare a man with experience of about 30 something years in the grammar school with a new man who had just arrived. But unfortunately again for us, the new principal did not take cognisance of what used to happen. Now, in the days of Ransome-Kub, in the grammar school, Ransome-Kuti believed in the quality of human beings. You cannot say because you are a senior boy you want to cheat a junior boy. As a senior boy, before you can take a junior boy to the principal, to report him, you

552 must be sure of your facts because if you go to the principal and you fumble, right in the presence of the junior boy, he would discipline you. Of course, again, as the senior boy, if your English is not good, you would not dare take anybody to the principal. But when you start stating your facts to the principal and you now fumble in your English, he would just abandon the whole case and start disciplining you for vour bad English. So, we were all used to that. But suddenly, Ransome Kuti left then S. Adeniyi came when we were in form five. There were seniors in Form six. Unfortunately, J.S. Adeniyi, developed a habit that as a senior boy, you must be right. So, once you take a junior to him, he would not listen to him. He would start punishing the junior boy. So, again, unfortunately, us all that time, the form five and six boys were at loggerheads. The form six boys took advantage of Adeniyi's system. The least opportunity they had, they descended on the form five boys, took us to the principal and he would not listen to us. You can say that we were waiting to become seniors to now handle Adeniyi himself. When we became seniors, it is true that the food was bad but we managed lo carry on for a while. In the days of Ransome - Kuti, we had somebody in charge of our food. But, unfortunately, when J.S. Adeniyi came, he had to put his relation In charge. Of course, his relation, we could not really hammer on and probably he also had no way of ensuring that without bias his relation was doing the proper thing. So, fortunately the junior ones were reasonable with us. We managed to get them together and we went on strike and refused to eat. I think that is the long and short of it, don't let me go further into that. (Oct's up to take a phone call from Mrs. Ransome-Kuti, Beko's wife, and returns five minutes later). After school days, we remained quite close to the very end. 1 went to take a phone call now, Boko's wife was the one on the phone, just to let

553 you know our relationship. When we gut to England, Dr. lsola Abudu and 1 were staying together. We were sharing the same flat. So, Ueko came and stayed with us. The year after when Fela left school. Ueko stayed with us for a few weeks. He was in Coventry. The following year, Fela also came to stay with us, We were staying somewhere in the East of London then. Then, suddenly, one day, Fela went out and came back and said he had gone to by his own textbook. So, he now brought out his own textbook, it was a trumpet. We were staying with the landlady. So, he brought, out his trumpet and started blowing Para pan pan. Suddenly we just saw the landlady and she said: 'Where do you think you are? You can't do that here. You better pack your things and go.1 So, the landlady said he should either stop blowing the trumpet or we all go. Fela said okay, they don't want him to study, so he wouldn't bother. So, he just left the house in annoyance and went away with the trumpet. After a while, he came back and I asked him "Ha, Fela o ti kawe tan niyen (Fela, you have finished reading?) 0 ni ilu yii, ko ye oun rara o, oun o to wipe oun maa duro tubi bayi." (He said he doesn't understand the city and that he does not think he would be able to stay here again).' I asked him what happened. And he said he went to the park and though he could study in the park, lie sit id when he blew his trumpet Pa, someone just appeared beside him and said No, no, no. You can't do that here. This is a public place. He said that was how he was chased from there. There was nowhere else he could go. So, he came back home. But fortunately for him, he found a place in Dayswater area of London, he got a bit semen there. So he could blow whatever he wanted to blow there. So that was it.

What motivated you to go In for Medicine? Good question. I've said it several times that nothing in particular. Its just

554 that I just wanted to be different. And of course, the profession, the only profession where you finish and they don't call you Mister anymore Is medicine. What it the latest information on the death of your mother? Have the police come up with any clue at to the perpetrators of the crime? The Bible says let the dead bury their dead. Our God is the God of the living not a God of the dead. Let's leave that. Last question, your highness. It's been very eventful these past 10 years. I wish you more eventful end fruitful years. But your highness, what do you envision for the future? My vision for the future, for Oke Ona, for Egbaland, my vision for Ogun, my vision for Nigeria and in fact, my vision for the world is a vision that would change the whole world to the kingdom of Christ where everybody will worship nobody else but God. My vision is to comply with the injunctions of Jesus Christ in the I book of Matthew, Chapter 28, verses! 19 and 20. My vision is to comply with the vision of Paul, the Apostle in the book of First Corinthians, Chapter 9, verse 15, where it Is made compulsory for everybody to spread the gospel. So that everybody on the face of the earth would ha ve no excuse whatsoever that he did not hear when Jesus comas hack for the rapture, you and I would be raptured with him. That is the only sensible thing that a rational human being should aspire to. 1 believe it Is my duty to let everybody know that they must be born again, then the onus will no Monger be on me for whatever happens afterwards, I would have complied with the injunctions of Jesus Christ. Congratulations once again on your coronation anniversary and especially for knowing Christ. But your highness, how would you rationalise your polygamous status of your Christain faith. People are wont to say: "How can he be a born-again Christian with three wives?"

555 When you become born-again, they say old things are passed away and everything becomes new. If you look at the Bible, the good kings were all polygamists. Alright? But God did not because of that destroy them. Before becoming born-again, naturally, you must have done a lot of things that ought not to have been done. Okay? But once you now recognise those things and you confeas the sins and you repent, and turn to God, those things are no longer sins. Before I knew God, I was a polygamist Now that 1 know better, it would be a sin for me to say I don't want to be a polygamist anymore and ask the women to pack and go. I’d be committing more sin. These women had left their homes, they came to me to live with me for ever and ever Okay? Now suddenly, overnight, you now throw them on the street because you are now a born - again Christian, then you are not seating them like you want yourself to be treated. Two, they have children for me. Would you now kill those children because you don't want to be a polygamist again? Would you now start shirking your responsibilities as the father to those children? No, God would take cognisance of that, because you did them when you did not know. But to now throw out, would invite more wrath than being a polygamist. So, having been bom again, it would now be ridiculous for me to now go out and take another wife.

Tel:. 039250028 Fax: ... Ref:...... EKITI STATE GOVERNMENT MONITORING AND EVALUATION UNIT FGN/UNDP ASSISTED PROGRAMMES Iyin Road Ado-Ekiti Ekiti State Your Highness,

556 Date: 17th May, 1999 Top of the greetings to you in the name of our Lord Jesus. Congratulations on your 10th coronation anniversary. Yes, you will reign more to witness Jesus to the perishing souls and to alleviate poverty of mankind in and outside Nigeria. I was piqued by your interview on The Guardian On Saturday Pages 15-16 which 1 am reading now on Monday, 17th May in my office. I have no option rather than to pick my biro and write you this letter. Congratulations to you on knowing Christ as your Lord and whom to serve. I am one of few Nigerians who had been following your antecedent since you became an Oba at Osile Oke-Ona. I took special interest in the way you trained up your children especially your first Son. I read much about his wedding and the way you disciplined him despite the affluence at his disposal. Too, your contributions at Constitutional Conference at Abuja and the death of Mama Tejuoso. Indeed, I am one of your silent admirers. You are indeed wonderful. Today, as a Christian, I am indeed touched and challenged as a result of what I read in your interview. First was your simplicity, humility and erudition as far as Yoruba history is concerned. I read history in my first degree). Secondly, and the best of all, that you are now a bom again Christian. Just like the Apostles of old, 'you have forsaken other things - ancestors worship, Satan and his works, to 'marry' Jesus and hope to be in Him and with Him in the eternal life. Big Congratulations again. Additionally, I was particularly happy with your answers on what you envision for the future.” Page 16, second to the last question,"... My vision for the world is a vision that would change the whole world to the kingdom of Christ where everybody will worship nobody else but God. My vision is

557 to comply with the injunctions of Jesus in the book of Matthew, chapter 28, verses 19 and 20. First Corinthians Chapter 9, vs 16, where it is made compulsory for everybody to spread the gospel...." May good Lord bless you. As you had rightly noted, preach this word to everyone that comes your way especially other brother Obas and high profile people of the society whom I know you have contacts with either through business activities, social or royal connections. You have chosen the right path, I pray that Satan will not derail you. I have to let you know that some of us who are young look unto Jesus and people like you for guidance and steps to follow. I am indeed proud of you as an Oba of my race. I shall be happy if I can have the said books you have written on Yoruba and any of your publications. As it seems, I have no economic power to come and grace your 10,h Coronation anniversary, and if I come, I may not be recognised since the cream of Nigerian society will be in attendance. However, silently, I shall be praying to my Jesus for you and from now on, be assured that your name will be included in my list of prayers. How I wish I can have the oppotunity of speaking with you physically if only for 10 minutes. This is my dream and I wish you can facilitate it. God bless you as you think of it. Congratulations! And stay rapturable until His final trumpet. Postal Address P.O. Box 854, C.A.C., Oke Alaafia, Oniyo, Ado Ekiti. Your Subject, Yemi Adeyemo

P.O. Box 14179 UJL P.O. Ibadan.

558 18th May, 1999 Oba Adedapo Adewale Tejuoso Karunwi III, Osile Oke-Ona Egba, Sapon, Abeokuta. Beloved Oba Tejuoso, CONGRATULATIONS ON THE 10TH YEAR ANNIVERSARY OF YOUR CORONATION Special greetings from me in the name of Jesus Christ on the occasion of the 10lh year anniversary of your coronation as the Osile Oke-Ona Egba. "Ki ade ko pe lori, ki bat a k'ope lese" Igba Odun Odun Kan" Amen. I cannot but express my joy and gratitute to God almighty for this mercy over your life and testimony. Though 1 do not know you personally but I always hear about one Oba Tejuoso either in the newspaper or on the radio and television. But it is just this morning 1 read about you in the Guardian Newspaper where you were interviwed by the newspaper correspondent. There I get to know about your belief and faith in the gospel of the Lord Jesus Christ. Frankly speaking I appreciate your ability to grasp the teaching of the bible and the historical development of the Yoruba race. 1 appreciate your clear and unbiassed description of Christian faith in the one true God and the erroneous belief of the Yorubas in the worshipping of idols which are the handmade of human beings. I also appreciate your depth of knowledge of our forefathers in which you quote from the book written by Samuel Johnson. I pray that God will continue to guide you and give you more understanding and knowledge in the things partaining to godliness and in everything you do. I also appreciate your vision for the spreading of the gospel of our Lord Jesus. For I consider it a rare Hum; tor a traditional ruler of your calibre in this part of the world to say that his vision is to spread the gospel of our Lord Jesus. Such an Oba need to be identified

559 with. Sir, l wish to know more about you and yours for we are one in Christ Jesus our Lord 1 Cor 12:12 14, 18-20. I am pastor Kayode Oyelokan an ordained minister in a pentecostal,church at Oyo town I am a teacher by profession and 1 also engage in transfering of soap and chemical technology to individuals who wish to set up a small scale industry. Also I am a student Christ International Divinity college, Erinmo ljesa, Osun State majoring in Theology and Biblical Studies: Our church is a missionary outreach where We move from one place to another planting churches. Please accept my congratulations. Yours In Christ Pastor KAYODE OYELEKAN

THE OSILE GOT IT WRONG Sir; In a wont utiele in Guunhun newspaper of Saturday, May 15,IW9,1 discovered that many of our oKis in Yorubaland need more research and understanding of Yoruba culture and tradition. The King’s Coronation Anniversary of Obn Tejuoso, the Osile of Oke Ona is one good example. During the, interview with Rond Edwards Adobly, I, Oba Tejuoso recited the history of Yoruba using Rev. Johnson and the Bible as sources. He was not familiar with the genres and mighty knowledge from the Odu Ua. It is true nothing has been done lo correct whatever might be mistakes in Johnson's book. Many of the stories collected are inaccurate and sometimes confusing. He leads us to believe that Oduduwa, the progenitor of the Yoruba came from the Middle East and that he was suppose to be Christian. But. how did he come here as a Yoruba and adopt the worship of tirisa?' This is a critical question Oba Tejuoso needs to ask himself. If the Yoruba did not inherit their traditional worship, where do they get if from? If the Yoruba came from the Middle East, which part of Yoruba culture

560 today shows signs of similarity or inheritance from the Middle East? Where is the evidence in the form of language, songs, dress; music, etc? Oba Adedapo Tejuoso described Sango is a human being like everyone else who became ori$t and is worshipped all over the world today, Sango is worshipped in Brasil, U.S.A., Trinidad, Tobago, Cuba, and in Nigeria his home. What Oba Tojuoso needs to know is that if Jesus was born in Africa, especially in Yorubaland, he would be pronounced or so, the same applies to Mohammed who was a prophet in Mecca, he would be addressed as or ho, in the Yoruba concept of beliefs, oriso art* those- who are distinguished from others. Orilo are cruli because they are wise and are more superior than any other, They become or meaning human beings became, they only worship those that are wise. As for Obuluhij Oba Tejuoso did not know any more than what Samuel Johnson wrote in his book. Olmlnla is the arch divinity, the creative artist of Coil. Accord ihg to Yorubn my t ho logy r those who lived before Oduduwa - were known as Igbo, earlier known as Osenrcmugbo. Obiilolo is the god king. He is Orisnnln oserema^bo. Obolnln became ortsa because he helped barren women have children. He helped- God to create human beings. God put the finishing touch to the clay used by Oluwa to make human beings. As for Noah, its important to point out that the world was created many times. Destruction of the world came when humans misbehaved, restoration occurred more than once This appears in many stanza. The incident happened at Oketira in lie lie. As for statues or images at the of Make, all the important places in Yorubaland had a traditional carver to decorate the door, veranda and post, These are not onsn l ook at a Catholic Church, They have carvings and statues of Mary. Jesus and all the Pantheon o! their Cod on the. premises of the church. What is Oba Tcjuoao saving about idol worship?

561 The Palace of Alake was burned and the statues or traditional carvings were burned, Oba Tejuoso should not be happy. That would be a loss of heritage. The carver who produced the work may be already dead. Our heritage and treasures need to be preserved. As an Oba in an important city in Yorubaland, it is the duty of the Oba to preserve the cultural heritage oi the land All tntf modem obas need to be advised that it is the traditional religion that gave their positions respect, No other imported religion gives such respect to our traditional monarch. Oba Aloosi, Ekeloosti means with the power like that of a deity. The so- called modern and imported religions do not respect the obus. To them only God is King. No king is as God, therefore whnt our modern Qbns want is to be stripped of the position of Obn and its institution changed. Yorubn culture and traditional religion is not about idol worship. It is a religion that believes in God and Truth, 'live adage says ibi ti ccijtin kosi Olorun wnnibc, which means, in a place where there is no one, God is there. Before the advent of Christianity and Islam, the Yorubn believed that God watched as they assembled their crops by the road side. They would put a mark on them and all those passing by would buy an item, and put the money down with the belief that God is there watching. Thus, they must not steal, because someone is watching. But now we are in modern times and some practise the modem religions. Look at how many thieves we have today. Even If you stand by the product you sell, it may be stolen from you. The traditional practice which Obn Tejuoso represents In more than the "born again" religion he practises. He may ho a Christian. Good. Bui lie must give what Is Caesar's to Caesar, and what Is God s to God. Yemi Flebulbon, Awa tile of Osogbo, Vice Chairman, Osun State Board of Traditional Medicine, Chairman, Or

562 Tradition and Culture, Nigerian Chapter Sim Francisco, California, United Staten. From The GiurilInn Page 20 Monday 2/H/99

I write in response to tire letter of Yenii Elebulbon, Awise of OiCgbo, Vice Cbiiirmnn, of the State Board of Tradition a I Medicine, Chairman, Orisa Traditional and Culture, Nigerian Chapter, San Francisco, California, United Slates, published in the Guardian Newspaper of Monday the 2"'1 of August 1999 and titled "THE OSILE GOT IT WRONG," Yeini lilebuibon letter was meant to be in response to the interview granted Oba Dr. Tejuoso, the Osile Oke-Ona Egba on Saturday May 15, 1999 in the Guardian Newspaper to mark the Oba's 10" Coronation Anniversary. Oba Dr. Tejuoso sends a reply point by point as follows: 1. Whose fault, if Samuel Johnson's Book has not been corrected till now? It is the main and most important Reference Book we have today on Yoruba I listory. I do not see anything wrong with it. It deserves our credit. 2.Orisha had existed in the Bible even before the days of Noah It is imported. It is not peculiar to the Yorubas. It is worldwide. One of the main reasons why God destroyed the world with water was idol worshipping. 3. The Osile was formerly the Oloko of Oko at the homestead near lle-lfe. Please note that Sango was the second Oloko of Oko to occupy the Oko throne which Osile (Abeokuta) now occupies. The very first Oloko of Oko was Oranmiyan himself, the grandson of Oduduwa. This should prove to you that both Oranmiyan and his son Sango were only human beings who later happened to be kings They are therefore, at best "Igbakeji Orisa and not Orisa' That is, they were kings and NOT King of Kings.

563 4. The Birth of Jesus Christ (ANOB1Y1SA) as accepted by both Christians and Muslim's is very very different from the birth of any other Human being. Both religions believe and accept that you cannot inherit the kingdom of God unless you accept Jesus Christ Both religions are also in agreement that IDOL (ORISHA) worshipping should be abandoned as it offends greatly that first two (2) of the ten commandments of Cod handed to us through Moses (Musa): This is very very important as it is my wish that all of us should inherit the Kingdom of God at Eternity. 5. Orisa according to you means "Eni ti ori sa da." Is it right for us to give the honour and glory to the person who was only lucky to inherit this gift of wisdom from God or to the person who actually owns and distributes this gift of wisdom (God) as He desires? 6. OBATALA too was only a human being as even acknowledge by you, Elebuibon. This is an indisputable fact. It was God who gave to Obatala, your claimed gift of his ability to help, barren woman have children. 7. By your claim, Obatala helped God to create human beings. You said God put the finishing touch to the clay used by Obatala to make human beings. Why did Obatala not finish it himself if he had the power to give life? You agree with me that Obatala did not have the power to give life and that was why as you said, he had to call unto God for help. Should you therefore not worship only Him (God) that can spare or kill both the body and the soul rather than him (Obatala) who can only spare or kill just the body and NOT the soul? 8. Noah. You admitted that the "Destruction of the world came when humans misbehaved". You did not tell us how they misbehaved. Their most important misbehaviour that annoyed God most was Idol Worshipping. Must we allow history to repeat itself again? God forbid.

564 Our prayer is for all of us to change in the right direction, hepd the Laws of Almighty God the Omnipotent, Omniscient and Omnipresent.

The images offend the second (2nd) of the Ten (10) commandments of God given to us through Moses. Please see the Holy Bible, Psalm 115 verses 1-8 which read thus: "Not to us, O LORD, not to us, but to thy name give glory, for the sake of thy steadfast love and thy faithfulness! Why should the nations say, "Where is their God?" Our God is in the heavens; he does whatever he pleases. Their idols are silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see. They have ears, but do not hear; nose but do not smell. They have hands, but do not feel; feet but do not walk; and they do not make a sound in their throat. Those who make them are like them so are all who trust in them." 10. The Yorubas have inherited very many good things. We should therefore not hold on to those inheritances that would only put us in diametrical opposition to our Creator (God) who holds the key to Everlasting Life. 11. There is a lot more to culture, custom and heritage (than Orisa) that our OBas are custodians of. Obas are certainly NOT expected to lead their people into hell fire. God forbid. May God, who is the King of Kings, grant us earthly Kings the wisdom to always do that which will bring glory and honour to God's name and lead our people to everlasting Life (Amen). 12. Finally, you said "Give unto Caesar what is Caesar's and unto God what is God’s". You have quoted Jesus Christ out of context. In fact, you misunderstood God's intention. You have got it all wrong. Let me give you an example of what this quotation does not mean and was not intended by Jesus Christ to mean.

565 An Oba is a ruler over all his people amongst whom are Christians, Muslims, Traditionalists, Idol worshippers (aborisa), businessmen, teachers, armed robbers, cocaine pushers, sane and insane people. He is meant to be the "Father" of all of them.

Are you therefore saving that if the Oba knows that idol worshipping is against the 2nd and 3rd commandments of God, he should because of his 'Idol-worshipping son” go against God s Laws because he wants to give unto Caesar what is his. Or are you saying that if the armed robber goes to his Oba ( father ) to sav that he wants to buy guns and ammunition, he should give 'his armed robber son" the money to buy them because the Oba wants to give unto Caesar what is Caesars when in fact the Oba knows the armed robber is about to break two very important commandments of God Le. a. Thou shall not steal and b. Thou shall not kill Would you think much of that sort of Oba? Would the people and government have respect and honour for him? Would he not be accused of aiding and abetting an armed robber? Was that the intention of Jesus Christ? "Seek ye first the kingdom of God.” Everything else will be added unto you.” A word is sufficient for the wise.

The Editor, The Guardian Lagos. Culture & Tradition This is a response to Yemi Elebuibon's Letter published in the Guardian of 02 August, 1999. The letter captioned "The Osile got it Wrong" urns Yenti's reaction to the interview with Oba Adedapo Tejuoso published in the Guardian of 15 May, 1999.

566 D.A.J. Sandey 06 August, 1999 69, Akinola Cole Crescent, Ikeja. Tel: 4938626

CULTURE AND TRADITION Over the years, we have continued to receive overwhelming information from the fields of forensic science, archaeology,, and anthropology supporting the fact that culture and tradition is perpetually evolving. In effect, the culture and tradition of a people observed at ant particular point in time is in a transient state. On going therefore is a process of sifting - as it were burning off the chaff and retaining the essence. This observation is particularly so for those people who are foremost in progress, meaningful development and outstanding contribution to the brotherhood of mankind. Now any attempt by a sect within a nation of peoples to hold unto “myths" and "legends" wholly in the name of respect for culture and tradition will yield any or both of the following two related end results:

1. A definite repulsive, undesirable, low premium state of affairs otherwise known as mediocrity. 2. Outright doom

This is so irrespective of how well meaning the intentions of such people might be. For example, the Red Indians of North America, Aztecs Of South America, Lamas of Tibet etc: it is true that all these people portrayed well meaning intentions. However, in the scheme of things where exactly are these people now? A place to be envied?

567 One grave pitfall of unwholesome adherence to culture and tradition is that it mares sound thinking, screening off much needed divine insights. To the detriment of the practitioners, the handing down of "touch me not sacred packages" perpetuate erroneous age Old practices and beliefs. This practice of not thinking through issues need be rectified. Indeed, the well meaning citizenry of this nation expect leaders emboldened by the Spirit Of Life and the supremacy of the attendant laws to arise. The call is for the chosen ones to question and catalyse the transient Yoruba culture and tradition. A glorious new dawn awaits us. In the light of current mounting truths, the impious constituents of the Yoruba tradition and Culture along with the looming darkness it perpetuates will recede into oblivion. The Way shall be firmly established. Isaiah 2:2; 2:12. By the orchestration of the Creator, who clearly has started a new phase in this great nation, the likes of traditional rulers such as Oba Tejuoso will be put to work. This, by the spirit of power and wisdom. Such that the Yoruba people will be who God, in His enduring mercies, has destined them to be. Romans 8:19-21. Certainly, new birth in Christ Jesus confer god status on those that believe - gods to worship but not to be worshipped. This is the Almighty’s grand design to manifest his domain, power and glory. What better way to.achieve this than by using seemingly mere mortals as living testimonials. As embodied in Yemi Elebuibon's letter in the-Guardian of Monday August 2, 1999, Yoruba Concept of beliefs presently say Orisa are those individuals who have distinguished themselves through the application of wisdom. Such distinction earn them deification and worship.

568 Consider for instance the attendant absurdity shouJd the above stated Concept be applied to an outstanding citizen of America,,such as Bill gates - reference microsoft. The PC guru is now considered an orisa to be deified for worship by perhaps some African-Americans. Really, this is not a fair comparison. The traditional Yoruha orisa in the present concept is clearly out of his league After all, the outcome of the wisdom expressed by Bill gates to date has verifiably affected more human lives worldwide. Par more favourable too than could be attributed to any Sango, Obantala or Oduduwa as understood in Brazil, the USA or Nigeria. At any rate, would anyone like to give the deification of Bill Gates a try? Incidentally, Yemi Elebuibon is in San Franscico California, he may be able to rouse enough followership in an attempt to make a deity of Bill Gates. This wise man's (orisa to be) current contact address is not handy this minute. But locating his abode will not be a task insurmountable for the "A wise". However, before you proceed Awise, I plead with you to do a proper evaluation. What might the computer guru's immediate reaction be? Your postulations are as good as mine. It may well be that whilst you and your cronies are busy circling Bill Gates' premises, equipped with bovine horns, vats of palm oil (calabashes may be hard to come by in California), and freshly slaughtered capons, the man may get on the defensive. From within his study, his response could be a shot gun aimed at your person. Trust him to have all those computerised sensory devices in place. It is certain that he will be pardoned should he let go the trigger. Not many will blame him for naturally mistaken your well meaning honourable overture for outright dementedness. Please let us place myths and legends in their proper perspective. Idol

569 worship is not a sure foundation upon which to build meaningful, victorious lives. Be it so that some essences of practical usefulness may be derivable from these table:-. At this point, by the help and counsel of the Holy Spirit, I call upon the sweet Saviour of the precious price, the blood of Jesus. Let the light of the word dawn upon human minds and so grant us deeper understanding. This generated power set free from decay as life in its fullness take over. This is my effectual fervent prayer for Yemi Elebuibon and those with like urgent needs. By this utterance, the seed is well placed where living waters flow. Such that at the Master's appointed time, abundant harvest shall come forth. Yemi Elebuibon, we shall yet hear better things of you. D.A.J. Sandey 06 August, 1999 69, Akinola Cole Crescent, Ikeja Lagos

You deserve to be credited for defying the opinions and expectations of many of the people around you. The course you choosed was demanding and difficult. I saw you in the middle of situations that required both courage and sacrifice in order to achieve the greater end. The scars you ’ye earned are really the marks of a true hero, and I want to let you know how proud I am of you.

570 Congratulations.

Oba (Dr) Oba Adedapo Adewaie Tejuosho Kanrunwi III, Oba Oke Ona Egba Abeokuta, Ogun State Kabiyesi,

10th YEAR ON THE THRONE I write to congratulate your Royal Highness on the joyous occasion of 10 year on the exalted throne of Chile Your reign no doubt has brought a lot of development to Oke Ona Egba. Your Highness brought to the throne impeccable credentials as a professional, manager of men and material, entrepreneur, philanthropist, humanist and citizen of the world. Above all are • devoted Christian Oke Ona Egba* and indeed all Yorubas are proud of you. Please permit me to share in the joy of the auspicious occasion. As your Highness embarks on mother decade, I pray the Almighty continues to grant yew the wisdom of Solomon in ruling the good people of Oke Ona Egba. Ki ade o pe Ion, k) bail o pe lese Ase ol May God bless you in abundance Amen Respectfully .yqurs,

Julius Ayodele Awodibo Oba Karunwi's Compound Ago-Oko, Abeokuta Ogun State. 20th May, 1999 Oba Dr. Adedapo Tejuoso,

571 (Kanrnwi The 3rd), The Osile of Oke-Ona, Egba Oba Karunwi The 3rd Road G.RA. Ibara, Abeokuta. KABIYESI, LETTER OF CONGRATULATION ON YOUR 10TH YEAR CORONATION CEREMONY AND COMMISSIONING OF IYALODE BISOYE TEJUOSO MEMORIAL CHAPEL I am writing this letter's of Congratulation on behalf of my family and myself. We rejoice with you on these great occasion and achievements. (a) On your tenth year Coronation anniversary (b)On the building and Commissioning of a Xtian Chapel in memory of your late mother. (c)For declaring publicly that you are now a bom again Xtian disowing Satan and all its hand-work. (d)Lastly we congratulate you on your good health and your family for sailing through all the calamities that occured during the planning and execution of the project. Congratulations! Congratulations!! Congratulations!!! Many Happy Returns of the day. Because of the above reasons, we rank you to be the best OBA in black Africa. A traditional ruler who is learned, rich, very Godly, helper of the poor, building about two Churches tor the Lord and declared himself ds d born again Christian, rebuking the devil and ils emissaries. You are like David in the Bible. You have no rival, no equalizer, and no competitor surely all the GOOD tidings that accomplished King David will surely accomplish you. While your children would be blessed in ail aspects of life, like Solomon the son of David. Surely, Goodness and mercy shall follow you all the days of your liife (Amen).

572 KABIYESl: There is one more hurdle for you to cross. I am suggesting that Kabiyesi should organise a scholarship scheme for Karunwi's children to be able to train those who are trainable. By helping those who are in SSS ED, to pay for their WAEC, fees at least two candidates in a year. Name it IYALODE BISOYE TEJUOSO MEMORIAL Scholarship, limiting it to Karunwi children and for mostly those who are in SSS III Class, sitting for WAEC. Those who will fall by the road side will not get to that class. But strictly for Karunwi wards. This will enable the children to struggle and forge a head. KABIYESl must not hear that 1 failed my examination. That fear is instilled in these children. It is not during your coronation anniversary alone that they will be expecting food and money from our Father. According to you elders if you give me a fish, you feed me for a day, but teach me how to fish you feed me for life. I beseech God to replenish you abundantly. KABIYESl: Oluwa tise yin ni Olu-Omo fun lyalode ati flu Egba. Olu-Omo koni tan ni Idiie Oba Karunwi, Oba Dr. Tejuoso, Olorun ase awon omo emi Ayodeie Awodibo naa ni Olu-Omo, Amin. Thank you Kabiyesi, thank you Karunwi family, long life and a prosperity (Amen). Omo yin toto,

J.A. AWODIBO (MR.) The 10th Year Coronation Anniversary Callout 575 Ay oka n / Ka r u n w j Family Karunwi Compound, Ago-Oko, Abeokuta. 20th May, 1999. Oba (Dr) Adedapo Tejuoso Karunwi III Osile Oke-Ona Egba Abeokuta. Dear Kabiyesi, Surely it had been a hazardous journey these last ten years of your

573 reign. We believe that every irial which you experienced during this period we say is normal and not peculiar to you alone as a ruler of people. It is observed however, that with all these trials, God has kept his promise that He did not allow them to overwhelm you. In all, He has always given you the strength to endure them and thus provided you a way out. Now we pray that the fire of God will fall down and consume every "ALTAR" of false religion in this land. We are aware that you are not fighting against human beings but against the wicked, spiritual forces of the heavenly world, the rulers, authorities and cosmic power of this dark age (Ephesians 6:12). It is therefore necessary to put on God’s armour which you have now acquired through the teaching of the word of God. We thank you for hosting the family on Sat. 15th May, and we appreciate your clean Balance Sheet for your period under review. May God guide you in all your decisions. The family sympathises with you and the entire guests for the incident of last Thursday. Like somebody said that it was a price the Head had to pay for governance. Finally, we thank God that there was no loss of life and please accept this copy of computer Bible with two spare batteries which we believe you will find handy. We wish you many happy returns. Yours Sincerely, Prince Adegunle Karunwi FOR AYOKAN/KARUNWl FAMILY

574 10TH CORONATION ANNIVERSARY CELEBRATIONS.

LETTER OF CONGRATULATION 1. I write to acknowledge receipt of the Okc-Ona Egba Chlcftancy council’s invitation Inviting me to the programmes of Your Majesty! 10,h Coronation Anniversary Celebrations holding between Tuesday 18th and Saturday 22th May 1999. 2. We rejoice with you and your Royal family on this unique occasion of your 10th Coronation anniversary. By your outstanding achievement and qualitative rulership since you ascended the throne of your forefathers ten years ago, you have truly lived up to your motto which is “He touches nothing that he does not adorn". 3. We wish you long life, continued Divine guidance and God’s protection at all times.

P. O- Box 72781, Victoria Mend, Lagos. Residence: 2666888, 2692930 DSS CON HRM Oba Dr. Adedapo Adewale Tejuoso Karunwi III, Osile Oke-Ona Egba Afin Osile Oke-Ona Egba ABEOKUTA May, ‘99

LETTER OF FELICITATIONS I am writing on behalf of myself and my entire family to sincerely felicitate with you, the Oloris, Chiefs and the entire sons and daughters of

575 Oke-Ona Egba for the opportunity God gave you to serve your people in the last 10 years. We were part of this briefly between 1990 and 1992; the time was long enough for us to appreciate your enormous leadership qualities. The purpose of this letter Is to congratulate you and all that makes the Oke-Ona dynasty and also to thank you for the opportunity you gave us to learn from your wealth of experience, which in turn has helped to us to be part of the remarkable success story of this great institution in the short period we spent with you. I am greatful Kabiyesi. We pray that God will in his infinite mercy grant you good health and strength to continue the good work. Once again, please accept our sincere congratulations for the opportunity God has given you to serve the great Oke-Ona people in the last 10 years. Our love to the Oloris, the Chiefs and all sons and daughters of Oke-Ona Egba. God bless you and the entire dynasty sir.

ABEOKUTA SPORTS CLUB His Royal Highness, Oba (Dr) Adedapo Tcjuosho, Karunwi 11, The Osile of Oke-Ona Egba, Osfle Palace. His Royal Highness,

576 LETTER OF FELICITATION ON YOUR 10TH CORONATION The Executive and entire members of the Abeokuta Sports Club, hereby felicitate with your Royal Highness on the 10th Anniversary of your ascendancy to the throne of your fore-fathers. being noticed, some prefer to-be noticed for ungodly doings; few however strive not for personal aggrandisement but for the improvement of mankind". Kabiyesi we are proud to be associated with your indelible landmark and achievement not to our Club only, but to your subjects in Egbaland and Nigeria in general. 3. We pray that the almighty God will grant your majesty abundant wisdom, courage, good health, prosperity and long life to administer your people for the betterment of mankind. Attached is a congratulatory card for this joyous occasion, Sir. Kabiyesi !, Kabiyesi !!, Kabiyesi !!! ABEOKUTA, OGUN STATE

Bankers: First Bank Nigeria Pic.. Abeokuta, Union Bank Nigeria Pic. Abeokuta, Afribank Nigeria Pic. Abeokuta. Ademata Road. P. O. Box 203 Itxira. Abeokuli, Ogun State of Nigeria Telephone: (QJP) 240177 ASC/0011/99/40 MTU MAY, IBS Rale: Our Ref Your Ref:

577 2. According to Benjamin Frankin Jar. "While some come into the World without 4. Ki Ade pe Lori. Ki Bata pe Lese, Irukere A di Abere, Igba Odun, Odun Kan Yours sincerely.

UFE PATRON: THE MAKE Of EGBALAND, HIS HIGHNiSS, 014 OYEBADE LIPEDE, THE GRAND PATRON THE CHIEF EXECUTIVE OF OGUN STATE

A. T. OLAMREWAJU 2A, 'BanfyU Oft Street Ifyyi. Lagos & April, 1999 His Royal Highness Oha (Dr) Adedapo Tejuoso Oak of Ofce-Ona, Egba Abeokuta. Kabcyesi, LETTER OF APPRECIATION It has pleased Allah that 1 should be in a position to address this letter of appreciation to your Royal Highness today. For (14) fourteen months 1 was under the trauma of violent arrest, brutalisation, incarceration and condemnation when the situation of my life became apparently hopeless. By divine intervention, using good leaders and other good Nigerians like you who constantly plead justice and fair play in our land, 1 am once again a free man. I must particularly commend your Royal Highness's strong will on issues affecting your subjects and the Yoruba nation in general. For all these, I on behalf of the entire members of my family thank you immensely. 1 pray

578 that you will live long to offer this kind of leadership to our people. Adc a pe Lori, Bata ape lese Irukere a di Abere Igba Odun, Odun kan ni.

AT. OLANREWAJU Former Fed. Min. of Communication

Mr. Abiodun Joseph Fasola SW8/1075 College- Crescent Oke-Ado, Ibadan S-W Ibadan, Oyo State 1st of June, 1999 His Royal Highness Oba (Dr.) Adedapo-Tejuoso Karunwi III Osile Oke-Ona Egba. Dear Sir, LETTER OF CONGRATULATION & SUGGESTION Kabiyesi ki ade pe lori, ki bat a pe lese, Es in Oba yio je oko pe o, moon olori yio se ise ibi o (Amin). Kabiyesi, I write this letter to congratulate you on your recent 10* Coronation Anniversary which was held from the 19* - 21st of May this year. I wish you many happy returns of it and may you live long on your fore-fathers throne in order to make you continue proclaiming salvation to the lost souls like my own. I hail from Itoko in Abeokuta but based in Ibadan for the past 25 years and also I am a member of Roman Catholic Church at Ibadan here but fortunately for me sir I came down to Abeokuta during your coronation ceremony to worship one idol called "Obaluaye" in our compound whenever 1 have time to do so in order to prosper my ways in life. 1 was

579 invited to your crusade in Ago-Oko by one of my friend's wife on Thursday & Friday in order to watch, ldowu-Animasaun, Ebenezer Obey, & Oba Osile which people have been shouting that he has become "Born-Again Christian”, I feel that it is impossible for any Oba to become born again Christian but your own Born Again in Christ is real and first in the history of Nigeria, please keep it up sir. More over sir, there are two things that really touched me during your crusade, first is the word of wisdom given to people after the crusade programme on the 20th of May due to the incident that happens to you. 1 thought that, all the incident will make you backslide but I'm still surprised till this moment that you are still steadfast in your faith. The second thing is the stage Drama, title "Ominira" presented by the drama group on Friday because it make me to know that, I'm in bondage concerning the thing that, I always come to do in Abeokuta. Sir, the play should not be looked as a entertainment drama because is full of mystery, salvation, reveal the secret of Devil and assure people that, it is possible for people like you in high position that God can still take control of their life as he take- control of your own. When I got to Ibadan on the 22nd of May, I could not sleep because my mind started condemning me that, I should not expect to enter God's kingdom due to the work of my hand, I began to remember, how the Babalawo in that stage play begin to meet failure from all the idols and charms that he depends on them. On Monday morning, I called one woman in our office because she is a real Born-Again Christian attending, the Redeem Christian Church of God, I explained everything to her, she took me to their church bible study today (1st/06/ 99), when I met the pastor, I narrated everything to him, even though I told him about the stage play that I watched in your crusade. The pastor made me to understand that, if not because of the Drama that God used to touch me, I

580 would have ended up my life in Hell fire, he also made me to realise that, drama is the fastest way to win soul for Christ. To God be the glory, I have decided to reject coming to Abeokuta to worship any idol again and also I have surrendered my life to Christ by deciding to attend "Redeem" church. Finally Kabiyesi Sir, I here by suggest that you should help me inform the Drama Group that, they should record that stage play as a film in order to win more souls across the country because I believed that, there is a lot of people that must gain their freedom through it as I gained my own now in Christ through the stage Drama. Sir, we will be grateful to see the play in a home video cassette to be shown in any crusade/ Revival for soul wining. Extend the hand of my greetings to your family and the Drama Group over there. Thanks for your co-operation and God bless you sir. Yours Obedient son in Christ Mr. Abiodmj J. Fasola (Nee. Bachelor's president)

University of Agriculture, P, M. B. 2240, Abeokuta, Ogun State, 14th June, 1999, KABIYESI ALA1YELUWA, OBA DR. ADEDAPO ADEWALE TEJUOSO, OSILE OKE-ONA EGBA, KARUNWI III. Your Highness,

LETTER OF APPRECIATION On behalf of my Father Mr. KARUNWI, Femi Alao and the entire members of the family, KARUNWI, Sulayman Adetunp want to say a very big thank you, Daddy for giving a great opportunity to me to have benefited from the

581 Scholarship Scheme during your 10th Year Coronation Anniversary. I will not even over emphasised to send a great kudos to the members of your Cabinet (Chiefs) who have made the occasion a successful one. Sir, I want to say at this juncture that, I want to move closer to you and the entire members of KARUNWI’s family so that I will be among the people that uplifting the image of the family as you have been doing. May Almighty God in His infinite mercy protect and will continue to bless you abundantly. (Amen). Thank you Daddy for your great care once again, while I will be expecting your favourable response. Your Son,

Karunwi, S. Adetunji

Prisons Service State Command P.M.B. 5307 Ado-Ekiti 20th April, 1999. OBA ADEDAPO A. TEJUOSO J.P. KARUNWI10, OSILE OKE-ONA EGBA, ABEOKUTA. CONGRATULATIONS: 10 YEARS ON THE THRONE By this letter, it is meant to formerly congratulate you on your ten years on the throne as Osile Oke-Ona Egba Abeokuta. I knew that success should always lie within the reach of anybody who is painstaking. Having gone through your rich profile in the Guardian Newspaper of 20* May 1999; I have no doubt in my mind that you are one of the promising young men around as transparent and honest traditional ruler. May God give you the wisdom to rule your subjects in a manner prescribed by traditional law in your domain.

582 Once more, God bless you.

Chief Kuhwa T. Angbande

THE HOLY SPIRITUAL CHURCH OF CHRIST 3, ASAAJEUN CLOSE, OFF OLORUNSOGO ROAD, 1YANA MORTUARY, ABEOKUTA 20th July, 1999 HIS ROAYL HIGHNESS OBA ADEDAPO TEJUOSO KARUNWI III OSILE OF OKE-ONA EGBA Kabiyesi, LETTER OF APPRECIATION The Primate, Board of Trustees, Members of the Clergy and the entire members of the above named Church write to express our profound gratitude to your Royal Highness for your financial and moral support for the upliftment and propagation of Christianity through sound Furthermore, we are using this medium to say a very big thank you for deeming our Church fit to have the taste of the evangelical regeneration and nourishment entrenched in your evangelical outfit tagged Oba Karunwi Evangelical Movement It is our fervent prayer that the Lord in His infinite mercies grant you long-life, protect your family, bless and protect your kingdom, in its entirety May the good Lord usher in His peace in Egbaland. (Amen) evangelism. Yours in Christ,

583 LETTER OF APPRECIATION Calvary greetings to you sir in the the name of Jesus Christ our Lord. We fo\|ta (hte Mkim Irt oammedlhg you fer toe Dure you have Tor (he vvoto ef Ota, tlris taltyht for the work of Ota vw* dearly tattionitretta when your Evangelical team te^foiutta to our cell for IWval on foe 2rtfo -22nH July eta we* tflUrttad up by a Niuht Vrgft on 2 July, 1960. May you reign long. K'ata pe lorl, ki bata pe lese, k’esin Oba je'ko pe o, (Amin). Thank you end Ota bless. Rh#* /ft Hfi Wwyatrl, Bro. Yeml Bobankc Sectaafy

He lived in an age that, for people to believe, only miracles could convince them. He extolled In that, (they have ears but cannot hear), Their hearts sealed with stones leans has matte himself visible now in our time. Miracles continue to happen where least excepted. Students rampaged the African Church at Idt-ape Abcukuta on 20/5/91 damaging scores of vehicles. No one was killed in the church. The assailants came to shame With their sponsors, All vehicles damaged and grounded by them were Boon back on the roads. No one grumbled. Everyone was full of joy that no Work of principalities under the Devil could disrupt God's Work. Our Crusade of Revival went on for 3 days as planned and the Holy Spirit came down very heavily, The celebrant was Holy Spirit filled throughout.

584 He was full of wisdom and the hands of Christ never left him for once as he spoke in parables. Again in May, 1999 ending, the office was flooded and 60 Books (Ten years on) were damaged. Now back to Jesus again, He was kind and generous

"Both hatred and emptiness have fettered them (the discontents) to evil - those who shed innocent blood. They do not know how much pain they caused Jesus. They wanted to make Him sad. Jesus only make himself visible in order to bring back "lost souls". As a result, He gave His "warning of mercy". The hidden God who once came in flesh Gal. 44. Those who doubt His reality will know He is indeed a living one (Rev. 1:18) which says "I am the living one! I was dead, but now I am alive forever and ever. i have authority over death and the world of the dead." He cares Deus CAR1TUS EST. Jesus does not want anyone to perish. Freemasons and their apostate priest-collaborators who are committing the sins of sacrilege against the Eucharist should repent now. This "mutatis mu tad is, applies to all those who steal the Eucharist for diabolic purposes e.g. for black masses. "Like Judas Iscariot, they sell me". Whoever frees himself from this affair will have Jesus' forgiveness. This is a timely warning. It is timeous too. Time Will reap. What it sows - The Lord's Divine mercy "will be followed by Divine Justice". The entire New Testament echoes this hard truth, Jesus said many do not listen to him because they do not believe in his Reality. So he sometimes used "hard words". Woe unto you et al. Paradoxically, Jesus was full of compassion and mercy. These were the vital tools of HIS SACRED MISSION. And Jesus wept when he looked at JERUSALEM. He was born in an obscure village. He worked in a Carpenter’s shop until he was thirty. He then opted to be an itinerant preacher, He never

585 Wrote a Book. He never held an office. He never had a family or owned a house. He did none of the things usually associated with greatness. He had no credentials but himself, He was only thirty-three when the tide of Public opnion turned against him. His friends ran away He was turned over to his enemies and went through the monkey of a trial. He was nailed to a cross between two thieves. While he was DYING, his Executioners gambled for the only property he had on earth, his clothing. When he was dead, he was laid in a borrowed grave through the pity of a Friend. Nineteen centuries have come and gone, and today, he is the Central figure of the human race. All the ARMIES that ever sat, and all The KINGS that ever reigned not affected the life of man on this Earth as much as that -ONE SOLITARY LIFE. By HON. JUSTICE ABDEL FATAYI 'DEMOLA KUTI

CONGRATULATION IS IN ORDER Coronation Anniversary on the 29th May, Chief Olusegun Aremu Okiktola ONksanp was sworn in as the President, commander-in-Chief at the of Nigeria. He had since been effectively rulling our great country to the admiration of the populace and to the greater glory of Christ Jesus. Kabiyesi sent the President a congratulatory message thus; HIS EXCELLENCY PRESIDENT CHIEF OLUSEGUN OBASANJO ASO ROCK - ABUJA How marvelous the good Lord has been! We thank God for your very successful inauguration as the President of this great country Nigeria on Saturday the 29th of May 1999 in a most orderly and dignified manner befitting such a grand occasion. To God be the glory. The church thanksgiving service that followed on Sunday was Holy Spirit filled and soaked with God* love for His children. The sermon was electrifying and the Bishop of Jos officiating Crisp and friendly. Your short

586 speech during the service was to the glory of God. Praise to His Holy name Hallelujah. We heartily rejoice with your your family, the teeming millions of your well wishers at home and abroad. I he entire OKe-Ona Egba people send their best regards to you on this great occasion. We will continue to pray lor your well being, good health, wisdom, prosperity, peace and a deeper love lor Jesus Christ We sincerely thank you for your input to our to war coronation anniversary with your authored book "Woman of Virtue” - dedicated to the memory of our Dear Late Mother Chief Mrs. Bisoye Tejuoso - Jya Oba Oke-Ona Egha, and the third Ivalode of Egbaland, Your dear wife our first lady Chief Mrs. Stella Obasanjo was adequately represented by her letter read by her representatives from ALF. We look forward to receiving some copies of the book. Once more we say a big thank you. We also have cause to be grateful to the Almighty God since all the programmes and events of the 10th year coronation anniversary celebration went as planned, despite the momentary disruption by the angry students ot Moshood Abiola Polytechnic, Abeokuta at the thanksgiving service at African Church Idiape, Abeokuta on Thursday the 20,h of May 1999 under the guise that they had come to protest to the then Military Administrator Navy Captain Kayode Olofin-Moyin. The Oloris send their best compliments of the season to our dear first lady and your good self. Mr, President Sir, we wish you God’s Divine Protection, love and guidance. Please stav blessed and find enclosed a short write up just as a reminder for you. Also enclosed are the books launched at my 10 vear coronation anniversary celebration for your library. Thank you and God bless. Yours sincerely ]

587 KABIYESI ALAYELUWA OBA DR. ADEDAPO ADEWALE TEJUOSO KARUNWl III OSILE OKE ONA EGBA

President, Commander in Chief of the Armed Forces, Federal Republic of NIGERIA His Royal Highness, Oba Adewale Tejuoso, Osile Oke-Ona Egba, P M B 2005, Abeokuta. July 29, 1999 I received your letter with the same customary pleasure. It was good to hear from you. I’m glad you liked the book “Women of Virtue”. Your beloved mother was in every way a woman of virtue. We pray that God may continue to bless you and your family. I hope you will continue to pray for the good of Nigeria. Let us all keep praying for God's continued guidance. His Grace will crown all our efforts with success. Thank you. And God Bless.

Olusegun Obasanjo

Oba Adedapo Adewale Tejuoso, Karunwi III

Chief Olusegun Aremu Obasanjo President, Command in Chief of the

588 Armed Forces of the Federal Republic of Nigeria The Presidency Aso-Rock, Abuja Your Excellency Sir Compliments of the season, I thank you most sincerely for your recent reply to the congratulatory letter I sent to you shortly after your assumption of office as the President and Commander-In-Chief of the Armed Forces of this great country of ours, Nigeria. Hay the Almighty Cod continue to be your guard, guide and strength (Amen). I now write once again to put the following Issues before you in the hope that God In His Infinite mercies would touch your heart and enable you to accede to them appropriately.

1. ORILE OKO VILLAGES (33) BELONGING TO QKfrQNA EGBA IN EGBA LAND BUT NOW IN DIASPORA IN REMO DlVlSlON OF OGUN STATE; I discussed this topic with you several years ago at Ota, That was long before your recent election as President of Nigeria. The problem Is that of the return of tire 33 villages of Orile-Oko belonging to Oke-Ona Egba people hr Fybaland but now Inadvertently grouped with Remo North Local Government In Remo Division of Ogun State. This can easily be achieved by splitting the present Obafemi/Owode Local Government Into two, Obafeml and Owode local Governments and then merging Orlle Oko to either Obafeml or Owode local Government. OSIE OKF. ONA EQBA PALACE, f' M B 2005, SAPON. AQOOtiO. ABEOKUTA RESIDENCE • 039443629. 244 IM (FAX) OFFICE • 039 24001A 244095,242239 (FAX) Karunwi III OSILE OKE-ONA EGBA

589 I must add that we realise this Is a State affair, but we also beMeve that with God and you, anything Is possible in any state of the Federation of Nigeria. My people of Oke-Ona Egba and I will be eternally grateful to you If you would please help us directly or Indirectly to resolve this thorny issue once and for all. God will always come to your aid In Jesus name (Amen).

2. ABEOKUTA AIRPORT; I am directed divinely to make a case for the construction of an Airport In Abeokuta. I foresee Abeokuta becoming a big beautiful and well developed tourist centre In the not-too-dlslant future. This, you will agree with me, will go a long way in enhancing, not only the socio-economic development of Abeokuta metropolis, but also, its multiplier effect on Ogun State as a whole. The proximity of an existing airport In nearby Lagos should not militate against this proposal. The State of New York, for example, boasts of two International Airports - J. F. Kennedy and La Guardla Airports. London boasts of Heathrow. Gatwlck and city airports, all within vicinities as dose as Lagos and Abeokuta In Nigeria. As the current President and Commander-In-Chief of this Nation, It Is certainly an easily and Justifiably achievable vision during your tenure of office. This I fervently pray will span a period of at least 8 years by the good grace of God. May God accept our humble prayers (Amen);

3. THE HOPE FOR FREEDOM IN EGBALAND; "ORINGUN MERIN LEGBA NI" (The Four Comer stones of Egbaland.) Paramountcy of the Four Sectional Obas here should be seen, more as freedom from bondage, progress and development for our people In all the. four sections of Egbaland as opposed to any Individual ambition. Egbaland Is entitled to four (4) Paramount Obas as can be deduced from

590 the Lagos Colony Gazette of 28,f| February 1903 listing the 22 Yoruba OSILE OKE ONA EGBA PALACE, P.M.B. 2005, SAPON, AGO OKO, ABEOKUTA RESIDENCE : 039242, 2441(10 (FAX) 24223 (FAX)

Obas already In existence by that time. Egbaiand should NOT deliberately rub Itself of the historical right to four ParamounIdes In the community of Yoruba Obas.

Today, the foremost position of the Egba Alake people In Egbaiand Is made possible and greatly enhanced by the power of Incumbency and the power of the Alake as the only Paramount Puler In cgoaland for now. this seems to have placed the Oke-Ona Egba, Gbagura and Owu people in an almost perpetual bondage In their own fatherland. Why should the Oke- Ona Egba, Gbagura and Owu people remain 2nd, 3rd and 4th class citizens respectively In the land which their forefathers seriously toiled and laboured for overcenturies? Paramountcy for the other three (3) sections of Egbaland should be seen as a RIGHT for development, freedom, justice and peace and NOT just a privilege. I believe today you are In the position of Mordecal of the Holy Bible. God would certainly help you to find the vlrteous woman (or man) like Esther who together with you and God would save all of us In Oke-Ona Egba, Gbagura and Owu from our own modem day Haman. The inordinate ambition of the Egba Alake people (our modern day Neo- Colonial Masters in Egbatand) Is to continually elevate the crown of the Alake and the Egba Alake people and gradually relegate, or anihilate the crowns of the Osile, Agura, Olowu and their people (Oke-Onas, Gbaguras and Owus) to nothingness or non-existence. (God forbid). This Is the note of warning I started sounding nine years ago, soon alter 1 came on the throne of our forefathers. The reality of It all Is now steering

591 us in the face. Will posterity ever forgive our generation If we remain docile, non-challant, and refuse to act promptly and precisely? 1 believe 1 have played my part. I also believe you have done a lot but you should please still go this extra mile of the tunnel at the end of which, we shall surely find UGHT by the good Grace of God (Amen). If our freedom Is not achieved during your regime as President and Commander-In-Chief of the Armed Forces of the Federal Republic of Nigeria.

OSILE OKE ONA, AGO OKO, ABEOKUTA, OGUN STATE. U. A. M. 8.' D P. H.; F W. A. C. P, Karunwi OSILE OKE ONA EGBA Nigeria, when, then are we going to achieve it? I believe you are, by the grace of God, our modem day Hoses and Joshua who will lead us to the promised land in Egbatand. Chief Obafeml Awolowo in his days, used Ms position to free Ns people In Remo from the yoke of bondage under the ijebus. He succeeded. The Remo people and the Akarigbo of Remoland are eternally grateful to Mm today for their Paramountcy. The Akarigbo is historically lower In rank than the Osile, Agura or the Oiowu. The Olu Ilaro, who Is also now a Paramount Ruler In Ogun State, was not even mentioned In the list of the 22 existing Yoruba Obas In the said 28th of February 1903 Lagos Colony gazette. Sir, you have successfully fought and achieved freedom for South Africa. You are also today at the helm of affairs in Nigeria and we are already witnesses to the good work of emancipation of the down trodden that you have started. Please complete this circle of the good work you have started by finally emancipating your own people (Oke-Ona Egbas,

592 Gbaguras and Owus) from bondage under the Egba Alakes In Egbaland. History will surely be kind to you as you have also been very kind to history. May God In His Infinite mercies grant you the wisdom, tact, courage and fortitude to perform this seemingly Insurmountable, long standing, uphill task. May the word of the good Lord be the perpetual lamp to your feet and the light to your path In life. May He continue to be your guard, guide and succour in all your laudable undertakings. May God crown all our efforts with shinning and glorious successes In Jesus name I pray (Amen). Thank you and God bless. Yours sincerefy-

KABIYESI ALAYELUWA OBA DR. ADEWALE ADEDAPO TEJUOSO, KARUNWI III OSILE OKE ONA EGBA

The scholarship scheme, which is solely financed by Kabiyesi Alaiyeluwa Oba (Dr) A A. Tejuoso from his remunerations, has awarded a total of 270 scholarship subsidies since the inception of the scheme in 1989. The award is open to all Nigerian citizens whose tertiary education has been assured through a legitimate admission and with a promising bright intellectual professional and academic prospects It is extended to all areas of study such as liberal Arts, Social Science, Education, Natural

593 Science. Medicine and all Applied Sciences and Technology. You may be a lucky student to receive an award, find out more information from the Executive Secretary Oke-Ona Dynasty Foundation Scholarship Scheme. P. 0. Box 2005 or P. O. Box 2280 or Contact: Sapon, Abeokuta Sapon AbeokutaOsile's Palace, Sapon, Abeokuta. 019-24314; 24464

OBA DR. TEJUOSO'S SUGGESTED SOLUTION TO EGBA PROBLEM SUGGESTED SOLUTIONS TO SOME OF THE PRESENT EGBA PROBLEMS IN ORDER TO ESTABLISH UNITY, EQUITY, JUSTICE AND EVERLASTING PEACE IN EGBALAND. THESE SUGGESTIONS ARE MADE BY KABIYESI ALAIYELUWA OBA DR. ADEDAFO ADEWALE TEJUOSO JP KARUNWI III OSILE OKE- ONA EGBA - JULY 1996. (1) DUAL ROLE OF THE ALAKE PRESENTLY It should be appreciated and emphasised that, presently, rightly or wrongly, the Alake wears two caps and plays a dual role in Egbaland thus: (a) As Alake of Ake and (b) As Paramount Ruler of Egbaland. In fact, the correct title of the Alake should be ALAKE OF AKE, and Paramount Ruler of Egbaland (at least for now). (2) EGBA REGENCY COUNCILS Until such a time therefore that a reform takes place, (and that should be very very soon) whenever the Alake is away on leave or for whatever reason, there should be two Regency Councils as follows: (a)Egba Alake Regency Council, to look after purely Egba Alake matters. This should consist of Egba Alake chiefs only. (b)Egba Regency Council, to look after matters concerning Egbaland in

594 general. This should consist of the most senior Egba Traditional Rulers headed by the most senior Egba Traditional Ruler next to the Alake (at least for now). 3- (a) DEPUTY Similarly, at the Egba Traditional Council meetings or any Egba meetings for that matter, in the absence of the

Alake, the Osile, or in his absence the Agura or in his absence the Olowu in that order of seniority should act or deputise for the Alake. There should never be a vacuum in the governance of Egbaland. (b) EQUAL REPRESENTATION The Egba Chieftaincy Committee is no longer a legal entity. It should therefore be scrapped forthwith; If however it must be resuscitated, then we must ensure that the Egba Chieftaincy Committee has equal numb.er of representatives of Traditional Rulers and of Chiefs respectively, from each of the 4 sections of Egbaland. 4. PROTOCOL When the Paramount Ruler or any Egba Oba for that matter, sends a representative who is NOT an Oba to any function, the Egba Obas present at that function MUST take precedence over that non-Oba representative. In the case of an Egba Oba representing , another Egba Oba at such functions, the normal order of seniority amongst the Egba Obas present MUST be strictly adhered to - representative or no representative. This order of seniority should always be strictly observed for the sake of peace and progress. 5 HIERACHY OF EGBA OBAS AND THE RIGHT OF VETO There are only 4 sectional Obas in Egbaland. They are, the Alake, the Osile, the Agura and the Olowu. The other 8 Obas are District Obas e.g. Olubara, Olota etc. The distinction must henceforth be clearly drawn both

595 in theory, in practice and in the Edict establishing the Egba Traditional Council. This is because the 4 sectional Obas are the founders or pioneers and equal subscribers to the founding shares or equity of those entities now known as Abeokuta and Egbaland. Besides, the 4 sectional Obas were also joint and several signatories to the consenting agreement establishing most of those District Stools (thrones of the Oba Dr. Tcjuoso's Suggested Solution to Egba Problem ' 603 Obas) in Egbaland even as recently as in the 1940s and 1950s. These four sections of Egbaland MUST therefore each have a right of veto in matters concerning Egbaland as a whole. 6 (a) THE POSITION OF THE OLUBARA IN ABEOKUTA On the 1st of December 1941, the then Alake (Kabiyesi Oba Sir Oladapo Ademola II) in discussing the issue of granting the Olubara a coronet or crown and also a seat on the Egba Chieftaincy Committee, wrote as follows and I quote: "There is no room today for the creation of an Oba in the administration of Egbaland. It can only lead to Complications or ENDLESS DISSENSIONS." Yet, on the 28th of February 1952, the Alake, the same Oba Sir Oladapo Ademola II went ahead to sign an agreement (in conjunction with the then Obas Osile, Agura and Olowu) with the Egbado people granting the Olubara of Ibara a coronet and a seat in Abeokuta STRICTLY UNDER the Alake and strictly under the Egba Alake section only. True to the prediction of Sir Ladapo Alake Kabiyesi Oba Ademola II, in December, 1941, Egbaland had since 1952 (when the 1st Olubara was installed in Abeokuta) till today been lumbered with the Kabiyesi Oba Olubara's (from Yewaland not Egbaland) complication and disenssions so to say.

596 (b) SOLUTION TO OLUBARA'S SITUATION In order to avert this present situation of "Hunting with the Fox, and running with the Deer" my suggestion is that Kabiyesi the Olubara of Ibara along with the Omala of lmala, the Onisaga of Isaga, the Elewo of Ilewo and the Onijale of Ijale, be granted their wish and allow them to join their kith and kin in Egbado (Yewaland) and let them take charge of the Oke-Ogun part of the present Abeokuta North Local Government beyond the Alamala Barracks. This is because they have said it privately and publicly on several occasions that they are NOT Egbas but Egbados. Besides, they were the very first set of people to append their signatures, to the recent Memorandum of Request to the Federal Government for a change of name from Egbadoland (which links them with the Egbas) to Yewaland in their book titled “The Birth of Yewaland" (Egbado).

7.THE FEDERALISM OF EGBALAND Egbaland is a Confederation of 4 equal sections and NOT a Unitary form of Government under Egba Alake. None of the 4 sections (Origun Merin Egba) came here as slaves or conquerors but as equal partners of their own free will and accord. Therefore, all Assets and Liabilities of Egbaland should henceforth always be shared into 4 equal parts, one for each section and NOT the hitherto unfair sharing into 6 unequal parts where the Egba Alake section takes the first biggest three parts only for the other 3 sections to take one each of the remaining smallest three parts.

8.EQUALITY OF THE FOUR (4) SECTIONS The composition and laws governing the Egba Traditional Council should also now change to reflect this equality of the four sections. Each of the four sections should have a right of veto on matters affecting Egbaland in general. This equality should also henceforth be reflected in all

597 representations at Committees and Conferences involving Egbaland. In this respect, the traditional rulers of each section should choose his section's representative himself after consultation with his people. The present practice whereby the Alake or his chiefs chooses representative for the other three sections without consultations or agreement with their respective Obas, should stop forthwith.

9. JOINT SIGNATORIES All Egbaland agreements, memoranda, public speeches, communique, documents, press releases etc. should henceforth be signed jointly by all the four sectional Obas (Alake, the Osile, the Agura and the Olowu) as had always been the case before this present Alake who has chosen to sign alone for reasons best known to him.

10. CONSENTING AUTHORITY AND PRESCRIBED AUTHORITY The Egba Alakes should agree and now confirm the Olowu as the Consenting Authority for Ifo. The Agura should also become the Consenting Authority for Odeda; and the Osile the Consenting Authority for Obafemi/Owode. This is without prejudice to the existing Prescribed Authority (which also implies the Consenting Authority) already assigned to the Alake, the Osile, the Agura and the Olowu for each of the areas traditionally associated with each of the Obas in Egbaland respectively.

11. HISTORICAL PERSPECTIVE It should be recognised that historically, the Alake is definitely NOT superior to any of the other 3 sectional Obas (Osile, Agura and Olowu) in Egbaland. In fact, the reverse is true. We are here referring to Ancient History traced to the Progenitor of the Yorubas (Oduduwa) or the Progenitor of the Egbas (Oranmiyan) - See the book, "The History pf the

598 Yorubas," by Rev. Samuel Johnson Pages 7 to 16. 12. PROPOSED CHANGES IN THE CHIEFTAINCY DECLARATIONS The Ogun State Chieftaincy Declaration for the stools or thrones of the Alake, the Osile, the Agura and the Olowu MUST now reflect essentially the same details and intentions. It should bear in mind the independence of and the respective areas of jurisdiction of each stool without one being seen to be superior or inferior to the other.

19. PROPOSED CHANGES IN THE EDICTS! PARAMOUNTCY AND ROTATION (a)The Osile, the Agura and the Olowu should now be made Paramount Rulers of their respective domains very urgently. The Ogun State Government Inconclusively made this move In 1982. About 16 Paramount Rulers exist in Ondo State today and the Chairmanship of the Ondo State Council of Obas is rotated amongst these 16 Paramount Rulers. (b)The least that can now be done is for the Paramount Rulership of Egbaland to start to rotate amongst the Aiake, Osile, Agura and the Olowu.

14 VENUE The Egba Traditional Council Meetings should henceforth be held in rotation at the Abeokuta North and South Local Government premises or in rotation in the palaces of the Aiake, Qsile, Agura and Olowu.

IS RIGHT OF VETO It should also, henceforth be made impossible for any one of the four sections to take decisions on behalf of the entire Egbas e.g. When Governor Joseph, in 1991, asked the Egbas to give names of 6 Baales to

599 be promoted to Obas, it was only the Egba Aiake section that met at Alee Palace, took a negative decision and wrongly conveyed it to the Governor as a decision of all the Egbas. The other 3 sections of Egbaland found this very insulting. This is very wrong and should be prevented in the future. A right of veto for each of the four sections should solve this particular problem. We still believe that a tree should not make a forest. It is pertinent to note that the other 3 divisions of Ogun State Gjebu, Egbado and Remo) complied positively with the request of the Government at that time and have since promoted 6 Baales each to Obas in each of the other. 3 Divisions.

16. CORRECTION OF INFRINGEMENTS The ligba A lakes should now return the following townships to Oke-Onn, where they were formerly and should normally belong They are (a) Idoftn (b) Idere and (c) Efon. Umaln has recently returned to Oko-Ona, Egba Thank God fot this).

17. RELEVANT HISTORY In 1830, only the Egba Makes, the Oke-Onas and the Gbaguras arrived to found Egbaland in Abeokuta, The Owus joined us in Abeokuta in 1834. They were accepted as co-founders and shareholders in Egbaland. Hence the saying "Origun Menu Legba Ni." ("Egba has only four Comers or Pillars") The strangers amongst us the real Egbas started arriving in Abeokuta in the 1840s. The first group to arrive were the Sierra-Leoneans, then the Ijaiyes, the Egbados, the Ibarapas etc. They all arrived in the 19th Century. (This was just in accordance with the prophecy of Tejuoso the Egba Chief Priest and his associates. Tejuoso hailed from Oke-Ona, Egba. He was a Chief Priest and a Peace Maker).

600 18. UNFAIR AND UNILATERAL ANNEXATION OF ARRIVING GROUPS TO EGBA ALAKE SECTION ONLY The intriguing question here is: Why did the Egba A takes annex all these strangers or visitors (Sams, Ijaives, Egbados, Ibarapas etc) to Egba Alake section alone? Why were they NOT distributed evenly amongst the tour (4) founding sections of Egbaland? it is obvious that the strategy of the Egba Alakes at that time was to develop their scheme of injustice and unfairness to enable them falsely claim superiority of numbers and therefore wrongtv dominate the other 3 sections. This situation should now be corrected to reflect a sense of justice, fairness and equity with resultant peace and tranquility.

19 FALSE CLAIM OF A LARGE POPULATION BY THE EGBA ALAKES: NEED FOR A NEW CENSUS In line with paragraphs 17 and 18 above, when we all arrived in Abeokuta in 1830, all of us settled around the Olumo Rock in the present sites of Iporo Sodeke, Ikija, Ago- Odo and lkereku townships. In fact, it was reported that a census figure released in Abeokuta in 1847 showed a population of Abeokuta as follows:

(a) Oke-Ona 805 (b) Gbagura 715 (c) Egba Alake 620 (d) Own 149 2,289

20. PROOF THAT THE CLAIM OR LARGE POPULATION BY EGBA A LAKE IS FALSE These figures are supported by the following observations:

601 (i) the original sites of settlements of the entire Egbas as stated above in paragraph (19) was very limited indeed. (ii) the strangers and visitors amongst the original founders of Abeokuta at the time of this census were just starting to arrive Abeokuta in trickles. Even then, it was only the Saros that had started arriving. The Ijaiyes, Egbados, Ibarapas were yet to arrive. They came much later. (iii) At that time (1847), the Ake people were actually living amongst the Ikijas and Ikerekus at the foot of the Olumo Rock. Hence the truism of the famous last words of Sodeke: IN YORUBA "Ki ogun nva ja Uewo Ki ogun nva ja Ibara Ki anu le am Ake da selvin odi. "Aseyinwa aseyinbo, Ogunja tewo Ogunja Ira A le Ara Ake da sehin odi,’ IN ENGLISH “No war should befall Ilewo and Ibara. The Ake people should not be thrown out of town. But in the end, war destroyed Ilewo ami Ibara. The Ake people were driven out of town behind the boundary walls.”

(iv)The vast expanse of land outside the boundary walls of Abeokuta, supported by Alake's power of incumbency, made it easy and convenient for the Egba Alakes to start wrongly annexing all these strangers or visitor to themselves alone (in order to swell their number over and above the Gbaguras or the Oke-Onas) when we first arrived in Abeokuta town. This is further conclusively proved by the fact that this new Ake settlement in its present site is very close to the leper

602 settlement at Lantoro. We all, of course, know that lepers do NOT normally live amongst healthy people. They lived well outside town. (Incidentally, the piece of land on which the Ake people finally settled did not even belong to them. Besides, what is known as Ake today has only about ten (10) family compounds).

21. ASSET SHARING IN EQUAL PROPORTIONS The point now to be considered, consequent upon paragraph (19) and (20) above is that: It is a fact that the Ake people were driven outside the boundary walls of Abeokuta. Does that then make them own every piece of land outside the original Abeokuta boundary wall? Every piece of land in Abeokuta, outside the original Abeokuta boundary wall, is now being wrongly claimed to belong to Egba Alake e.g. Lantoro, Adatan, Asero, Iyana Mortuary, Idi-Aba down to and beyond the OGTV site on Ajebo Road, Abiola Way and its environs etc. All these have been made possible by the Alakes presidential fiat or his power of incumbency. All these should now be corrected. These pieces of land and other assets should be shared equally amongst the four sections of Egbaland. Egba Alake should also pay compensation to the other sections (Oke-Ona, Gbagura and Owu) of Egbaland. (REPARATION). Pis, Note that ldi-Aba and the piece of land presently been occupied by the Ijaiye people belong to Ago-Oko in Oke- Ona Egba.

22. RE: APPRAISAL TO ENSURE EQUAL DEVELOPMENTS OF THE FOUR SECTIONS IN EGBALAND Developments by Government and the joint Egba Community Projects, had hitherto virtually all been deliberately located or sited in Egba Alake section alone. This is to the detriment of the other 3 sections.

603 GOVERNMENT AND JOINT COMMUNITY DEVELOPMENTS IN EGBALAND ARE LOCATED AS FOLLOWS; 1. EGBA ALAKE 1- State Hospital, Ijaiye 2. Oba Ademola Maternity Hospital, Ijemo 3. Sacred Heart Hospital, Lantoro 4 . Leper Colony, Lantoro 5. Post Office, hno b. Prisons, Ibara 7. Police Headquarters, Oke-Mosan 8. High Court Kuto 9. SDP Political Headquarters, Oke-Mosan I0. Trade Fair Complex, Oke-Mosan 11. OPIC Building, GRA, Ibara 12.Governor's Office (Old) - now Pilgrims Board, Ibara 13. Governor s Office (New) - Oke-Mosao. 14. State Secretariat Complex, Oke-Mosan 15. Federal Secretariat Complex, Oke-Mosan. 16. Central Mosque, Kobrtv Kenata 17. Local Government Headquarters, Ake 18. Anglican Church Cathedral and School, Ake 19. Centenary Halt Ake 20. ALtke's phtece- Ake 21. University of Agrwulttue (Temporary Site), Igbein 22. Federal Medial Centre,. Mir Aba 23. federal High Cdwrt Cke>Mosan 24. Better lath Secretariat. OkeMesan 25. Fire Brigade (CM) Ijema 26. Central Bank, Ibara 27. Simeon Adebo Library, Ibara 28. Abeokuta Chib, Abeokuta

604 29. Elite Chib, Idi-Aba 30. JAC Medical Centre, Asero 31. Gateway Hotel, Ibara 32. Cultural Centre, Kuto 33. Oba Lipede Shopping Complex, Kuto 34. Muda Larval Stadium, Asero 35. New Stadium Complex, Qke-Mosan 36. Housing Estate, Idi-Aba 37. GRA Housing Estate, Ibara 38. Housing Corporation Estate, Ibara 39. Ojere Housing Estate, Onikolobo 40. Oloke Housing Estate, Oke-Mosan 41. Federal College oi Education, Osiele 42. University ol Agriculture (Permanent Site) 43. Archives, Ake 44. National, Library, Ake 45. Government House, lgbein 46. Police Barracks. Magbon, Oke-Mosan 47. Federal Inland Revenue, Oke-Mosan 48. OGBC, Ibara, hno and Oke-Mosan 49. Nigeria Agricultural and Cooperative Bank (NACB>, Oke Mosan 50. State Assembly Residential Quarters.. Ibara 51. State House ol Assembly, Oke-Mosan 52. Nigerian Union ol Teachers Complex, Ibara 53. Blaise Memorial Ibara 54. Anglican Bishop's Court, Qmkoloho 55. Ogun State Polytechnic, Q|ens 56. Mechanic Village, Oke-Mosan 57. Mechanic Village. Idi-Aba

605 58. Mechanic Village Old Ibadan Road 59 Mechanic Village Old Lagos Road 60. Kind Bank Into 61. Union Bank, OnikoLobo 62. United Bank for Africa, Onikolobo 63.Afribank, Ibara 64.Allied Bank, Ibara 65.Kingsway, Ibara 66.I bird Abeokuta Bridge 67.Ogun-Oshun River Basin Authority, Alabata 68.Cl D. Headquarters, Ibara 69.Zone II Police Headquarters, Ibara 70.NITEL, lmo 71.Post Office, Ibara 72.Laderin Housing Estate, Oke-Mosan 73.Golf Club, Oke-Mosan 74.Alake Sports Centre, Ijeja 75.Adlgbe Estate, Onikoko 76.Navy School, Onikoko 77v NRC Political Headquarter, Oke-Mosan 78.Eire Brigade (New) Onikoko 79.Abeokuta Sports Club, Ibara 80.Tourism Board Office, Ibara 81.National Orientation Agency, Oke-Mosan 82.Water Corporation, Oke-Mosan 83.Presidential Lodge and Commissioners Quarters, Ibara 84.School for the Handicapped, Adlgbe, Onikoko. All (lie above 84 developments are located in Egba Alake section alone. All of them were of course developed jointly by all the Hgbas. The ligba A

606 lakes contributed the least, financially and otherwise.

23 THE LEW JOINT DEVELOPMENTS LOCATED IN THE OTHER 3 SECTIONS (OKIMINA, GBAGURA AND OVVU) ARE AS FOLLOWS (a) OKE ONA, EGBA 1. Ahenktiia North Local Government Headquarter, Akomojn 2. Water Works, Arakanga 3. Olumo Rock Tourism Site, Ikija 4. Housing Estate, Ita Elega, llugun 5. Gateway Bank, Ago-Oko 6. Coop Bank, Ago-Oko 7. Health Centre, Iberekodo 8. Federal Housing Estate on Ilawo land in Sabo (b)GBAGURA 1. Health Centre, Iddo 2. Housing Estate, Olomore 3. WEMA Bank, Lafenwa 4. First Bridge, Lafenwa 5. A lama la Barracks 6. OPIC Housing Estate, Sokoto Road, Sabo 7. Blind Settlement, Sabo (c)OWU 1. Psychiatric Hospital, Aro 2. Housing Estate, Oke-Ata 3. Top Beer Bridge (2nd Bridge) 4. Nigeria Arab Bank, Owu 5. NTA Oke Egunya, Owu As you can set, Egba Alakc has 84 chunk developments whilst the other 3 sections (Oke-Ona, Gbagura and Owu) put together have only 20 joint

607 community efforts and government developments* How unfair? Needs to be corrected urgently.

24. NEED TO STOP APARTHEID OR DISCRIMINATION IN AWARDING CHIEFTAINCY TITLES AND OTHER THINGS IN KGB ALAND; NEED TO RECOGNISE MERIT In Hgbaland, the following linos of chieftaincy titles have to be re-shuffled or re-distributed equally and fairly amongst the four sections. The different linos of Hgba chieftaincy titles each has its owu 1st, 2nd. 3rd and 4th class position. a. The Ogboni line is headed by the CHuwo (Egba Alake) which is 1st class. Next to him is the Lisa (Oke-Ona) 2nd class. Next is the Odofin (Ghagura) 3rd class and then the Bala (Own) which for this purpose is his class position. For reasons best known to the Egba AJakes, the Aro chieftaincy tide, which should normally have been the 4th class position has been allotted to Egba Alake. But in fairness to the Egba Alakes, the Aro Egba chieftaincy title is not here being treated as a 4th class chieftaincy tide but as a 5th class chieftaincy title. b. The Oivgun lime is headed by the Balogun (Egba Alake) - It is the 1st class position. Otun (Oke-Ona) is 2nd class Osi (Gbagura) is 3rd class and Ekerin (Own) is 4th class. Some of the different important Egba chieftaincy title lines available in Egbaland each with its respective 4 classes, are as follows: i. Ogbonis, headed by Oluwo Egba (1st class) is alloted to Egba Alake ii. OJoguns, headed by Balogun Egba (1st class) is alloted to Egba Alake iii. Oloroguns, headed by Jagun Egba (1st class) is alloted to Egba Alake iv. Parakoyis, headed by Olori Parakoyi Egba, (1st class) is alloted to Egba Alake

608 v. Erelus, headed by lyalode (Olori Erelu) Egba, (1st class) is alloted to Egba Alake. vi. Ologboni ifa Egba, headed by Oluwo If a Egba (1st class) is alloted to Egba Alake. vii. Ologun Ifa Egba, headed by Balogun Ifa Egba (1st class) is alloted to Egba Alake. viii. Olorogun Ifa Egba headed by fa gun Ifa Egba (1st class) is alloted to Egba Alake. ix. Onigbagbo, headed by Balogun Onigbagbo Egba (1st class) is alloted to Egba Alake. x. Onigbagbo Oba Egba, headed by lyalode Onigbagbo Egba (1st class) is alloted to Egba Alake. xi. Baale Egba, headed by Babgun hnak Egbm (1st class) is alloted to Egba Alake. xii. Iyalode Obirin Egba, headed by lyalode Imale Egba, (l9t class) is alloted to Egba Alake.

The present position is that all the Headships or the 1st class chieftaincy titles as listed above, axe all alloted to Egba Alake only. The 2nd class titles (known as Oran) are alloted to Oke- Ona, the 3rd class titles (known as Osi) are alloted to Gbagura and the 4th class titles (known as Ekerin) are alloted to Owu.

25. POSSIBLE NEW FAIR SHARE SYSTEM What should now be done to be fair, equitable and just to ail sections concerned as follows: All the 1st class or headship titles should be placed face up on the table. Egba Alake should then first pick one, then Oke-Ona Egba should pick

609 one, then Gbagura, and then Owu. Owu should the be the first to start the second round by picking another one, then Gbagura, then Oke-Ona Egba and the Egba Alake. If more are still left to be shared, the Egba Alake starts the 3rd round again, then Oke-Ona Egba. then Gbagura and then Owu. This process continues until all the 1st class chieftaincy titles are exhausted. This same process should then be repeated with the 2nd class chieftaincy titles, then the 3rd class titles, then the 4th class titles and finally all the other titles available. The other alternative is to award these titles purely on merit irrespective of the place of birth of the individual.

26. When we have achieved this level of fairness (paragraph 25 above) at the united or central level of Egbaland, we would then jointly and severally ensure that this sense of equity, justice and fairness spreads to each of the respective 4 sections of Egbaland. We should be mindful of the fact that this principle of rotation is what has now been entrenched in the Abuja 1995 Constitution of Nigeria. This sense of justice and fairness is also what will be acceptable in the sight of our Lord. May His kingdom come soonest. (Amen).

27. INEQUITABLE ZONING Incidentally, the title of Balogun Egba is zoned to Igbein in Egba Aiake. We are told that this is to honour our ancestorial warriors Lisabi and or Lamodi who were both from Igbein. Let us assume that this is right. If so (a) Why then is the title of Iyalode Egba not zoned to Owu to honour the 1st Iyalode Egba - Madam Tinubu who hailed from Owu and did so much for Egbaland? (b) Why then is the title Oluwo Ifa Egba not zoned to Oke-Ona to honour Tejuoso the Ifa Chief Priest and Peace-Maker who with his associates, divinely guided us to Abeokuta in 1830? (Why are these titles, in (a) and (b) now zoned to Egba Aiake? Is this fair to all

610 concerned? All these should be corrected urgently.

28. EQUAL RIGHTS OF ALL THE 4 SECTIONS TO ALAKE'S (EGBALAND’S) PALACE Henceforth, all the four (4) sections of Egbaland must have equal access to the use of the Alake's Palace. It was built through a joint community effort of all the 4 sections. In fact, the Egba Aiake people were the least contributors to this financially and otherwise. Besides, (a) All past users of the Alake's Palace (mostly townships of Egba entire Aiake) MUST now pay reasonable arrears of RENTS to the purse of the entire Egba community, (b) From now on, all users of the Alake's Palace MUST start paying reasonable RENT to the coffers of all the Egbas (c) The Egba Alakes should now go and build their own Palace with their own money as the other three sections (Oke-Ona, Gbagura and Owu) have done already.

29. NEED FOR THE ALAKES TO BUILD THEIR OWN NEW PALACE The name AFIN AKE must now change to AJFIN EGBA since it is an entire Egba community effort, built for the entire Egba community. Whoever becomes the Paramount Ruler of Egbaland (in rotation) should be in charge of the Ake Palace (now Egba Palace). Besides, the Osile, Agura and Olowu should also now have apartments permanently allocated to them as offices in this Ake (Egba) Palace even before the Rotation commences.

30. NEED FOR CONSENT OF THE 4 EGBA SECTIONAL OBAS IN AWARDING ANY UNITED EGBA CHIEFTAINCY TITLES For anyone to become a joint Egba chief now on, he should obtain the written consent of all the four (4) sectional Obas and more importantly that

611 of the Oba of the section of the aspiring chief, if he is an Egba man himself. This is because we all own Egbaland and it is also to prevent the currently well established system of governance of Divine and Rule by the Egba Alakes. This does not augur well for unity.

31. SACREDNESS OF EACH EGBA SECTION The Alake and or any Egba Chief (be it General Title or not) should have no right to summon or deal with any chief or person in any of the four sections of Egbaland without first consulting and obtaining the approval of the Oba of that section.

32. NEED FOR EQUITY AND FAIRPLAY Of the 9 (Nine) Ogun State Commissioners today, 4 of them are Egbas. All these four Egbas are from Egba Alake section only. In addition to these four Egbas from Egba Alake, the Secretary to the Ogun State Government is also half of Egba Alake. In fact, he is an Egba chief. This is the usual pattern in State appointments (e.g. State Director Generals, Chairmen of Local Government Councils etc) alloted to Egbaland. This again reflects the same power of incumbency of the Alake. The solution to all these problems is to allow this Presidency to now rotate equally amongst the 4 Egba sectional Obas in order to foster a sense of fairness, justice, unity, peace and progress in Egbaland. May God assist us to achieve all these (Amen).

KABIYES1 ALAIYELUWA OBA OSILE OSILE‘S PALACE AGOOKO

612 ABEOKUTA KABIYESI ALAIYELUWA OBA AGOKA AGURA'S PALACE GBAGURA ABEOKUTA

KABlYESI ALAIYELUWA OBA OLOWU OLOWU'S PALACE AGO OWU ABEOKUTA

March 30, 1999

Navy Captain Kayode Olofin-Moyin Military Administrator of Ogun State Abeokuta.

Your Excellency,

RE-STRUCTURING OF THE EGBA TRADITIONAL COUNCIL Oba Oyebade Lipede's erroneous claim in his letter of the 16th January 19% to the then Military Administrator Lt. Col. D.A. Akintonde that "ail areas in Egbaland outside Abeokuta... belong to the Alake" brought to a head the long-standing controversy about territorial domain and status of the four main Obas in Egbaland, vis Alake, Osile, Agura and Olowu. The Oke-Ona Egba, Gbagura and Owu sections have of course since responded adequately to the government to refute this incorrect claim. It is commonly known that Egbaland was a federation of four Sovereign

613 independent ancient crowns long before the creation of the Federation of Nigeria (see enclosed 1903 gazette). Hence the logo of Egbaland portraying four equal hands holding one another in a union. Over time, by overt and convet acts of perfidy, the people of Egba Alake section have unilaterally and secretly schemed the Alake to be styled the Paramount Oba of Egbaland, lording it over the dther three Obas. "Four hands" is now being replaced by one hand, to the extent that the Alake can now make. A definitive attempt at re-structuring was carried out by the Western Nigeria Government in 1935 by allocating specific area of jurbdklutn to each of the four main Obaa In Egbaland has now been seriously threatened by the Alake through his actions on the Ifo t hiHMimy and other actiona planned for execution in the domain of other ones. In order Mi keep and promote peace and jurtier in Ogun state, we hereby call for the immediate creation of traditional mmiiu iIi for eat H of the loiu independent and paramount Oba and unwarranted domination will be removed oiue and for all. We propose for your consideration and approval either an amendment to the present Egha Traditional Council.

A The present Egba Traditionat Council is retained with the following amendment: I, The Alake the Osile, the Agura and the Olowu are paramount Rulers as follows: a Oba Alake as sole Authority (Prescribed and Consenting) for Egba Alake b. OIm f Mile as sole Auijioiily (Prescribed and Consenting) for Oke Ona Egha c. Oba Agura as sole Authority (Prescribed and Contenting) for Gbagura,

614 d . Oba Olowu as sole Authority (Prescribed and Consenting) for Owu.

2 The Presidency of the Traditional Council become rotational amongs the four (4) Paramount Owu in follow: a Oba Alake of Egbaland Incumbent b. Oba Osile of Egbaland c. Oba Agura of Egbaland d. Oba Olowu of Egbaland

3. The Oba Traditional Council Meetings are held in the office of either a. Abeokuta North Local Government/or b. Abeokuta South laical Government OR Egba Traditional Council fa restructured as follows: 1. Egba Alake or Abeokuta South Local Government Traditional Council with headquarters at Ake Abeokuia, a. President - Oba Alake of Pgbaland (Paramount Ruler) b. Member Oba Olubara of Ibara 2. Like i hm t.jfba (or Abeokuta North or Obafemi Owode Government Traditional Council with headquartera at Oke Ona Aheokuta and or Owode a. President Oba Osile of Hgbaland (Paramount Ruler) b. Member Oba Onimala of Imala c. Member Oba Oniro of lro 3. Gbagura (or Abeokula North A Odeda Local Government) Tradition Council with headquarter)> at Ghaffura, Abeokuta and in Odeda, a. President - Oba Agura of P.ghaland (Paramount Ruler) Member, Oba Onilewo of llewo

615 c. Member- Oba Onijale of Ijale 4. Own (or Abeokuta North & Ewekoro & Ifo & Ado Odoj Ota Local Governments) Traditional Council with headquarters at Ago Owu, Abeokuta and or Ifo. a. President - Oba Olowu of Egbaland (Paramount Ruler) b. Member - Oba Olota of Ota c. Member - Oba Olofin of Isheri d. Member - Oba Onisaga of Isaga We bring to your notice a similar solution created only a few days ago, by the Delta State Government to a problem in Warri which is similar, if not identical, to the one in Abeokuta (see Page 3 of the Sunday Diet Newspaper of 28/3/99), copy attached. We urge you to please take immediate action to amend or create these four traditional councils in Abeokuta in order to foster and maintain enduring peace and development in Egbaland. This is a definite way forward to Justice, fair-play, equity, progress and everlasting peace for all concerned. Thank you and God bless. Yours slnperely

KABIYESI ALAIYELUWA OBA DR. ADEDARO ADEWALE TEJUOSO KARUNWI III OSILE OKE ONA EGBA Kabiyesi Alaiyeluwa Tejuoso Oba Halidu Laloko Sobekunll Agura of Gbagura

Kabiyesi Alaiyeluwa Oba Dr. Olawale Adisa Odeleye Lagbedu

616 Notes

617