Historical Figures Generation after generation, Yoruba has always had individuals or group whose contribution to events during the time they live helped shape the course of history. From pre-history there were several of such men and women, and to date, there are still many of such individuals, whose contribution to the growth and development of Yoruba nation cannot be forgotten; while we may not list every individual, at least some will be mentioned and their contributions. Historical Figures Yoruba Heroes/Heroines Contributions to Yoruba Nation Oduduwa He was the progenitor of Yoruba race, the son of Lamurudu, a native of Arabian peninsula; he left east and traveled thousands of miles to the west before he finally settled at Ile-Ifẹ. He had seven sons and many daughters; sons were very strong, displayed bravery, and powerful individuals, their military adventures created several Yoruba kingdoms. Prominent were: Ọyọ, Ketu, Popo, Isabẹ, Owu. Oduduwa died in Ile-Ifẹ. Ọranmiyan He was the last son of Oduduwa, a powerful, knowledgeable individual, whose military strength had no equal. He established Ọyọ Empire, before then, he served briefly as Ọba in Bini {Benin}. He moved north ward and created a new town-Ọyọ, and by 17th century, it had become one of the most successful Sudanese kingdoms. He married Torosi a (Tapa princess), had two sons: Ajaka-Oko and Ṣango. After a long sojourn, he left the new kingdom to his two sons, and went back to Otu-Ifẹ, before he died. Oranmiyan made history, as the only individual who ruled in three different communities: Bini, Oyo and Ile-Ife. To date, there is an obelisk in his memory at Ile-Ifẹ. Ṣango He was the third king in Ọyọ, a man of extra-ordinary and unusual power. He was so powerful that whenever he spoke, he emitted fire. He was feared, revered by his subjects. He became somehow despotic that his subjects rejected him. He left Ọyọ for Tapa (mother’s traditional home) when opposition became so much for him to bear; when Ọyọ had problem, they sent for him, he did not come, but he told Ọyọ what to do. To show appreciation for guidance, he became a deity. Gbọnka-Ebiri A powerful hunter and warrior in old Ọyọ, he was sent by Ṣango to Timi of Ẹdẹ. These two powerful warriors engaged in a fight, Timi was captured and brought to Ṣango. Ṣango wanted the fight repeated, thinking Gbọnka would be defeated and be captured; thereby put an end to the underground or un-noticed rivalry between Alaafin Sango and Gbonka . Unfortunately, the public fight turned opposite, in fact, the outcome of the fight contributed in a significant way to the fall of Ṣango. Timi-Agbale Ọlọfa Ina A fearless warrior Ṣango sent to Ẹdẹ, to check the Ijeṣa, and to collect unpaid taxes owed Alaafin. His power, according to history was hidden in his deadly Bow and Arrow. Timi Agbale engaged in two public fights with Gbọnka (one in Ẹdẹ, and the second in Ọyọ), Timi was over-powered and killed in the second fight by Gbọnka. Timi became the first king in Ẹdẹ. Baṣọrun Gaa He was the mid- 18th century head of Ọyọ-Mesi, the king makers; he became so powerful, and notorious that successive Alaafin were afraid of him. He became so despotic that successive Alaafin were either killed, or forced to commit suicide by him. His notoriety reached a breaking point when he murdered Agbonyin, the old child of Alaafin Abiodun. Alaafin Abiọdun at this point decided to take the bull by the horns, with assistance from Arẹ Ọyalabi who lived in Jabata, the whole Oyo went to war against Bashorun Gaa; he was over-powered and killed. His death opened a new chapter in the history of Oyo, to date in Yoruba land, there is a maxin which says “bi’ o lai’ ya O s’ ika; bi’o ri’ ku Gaa, O sooto” which means (if you are strong-willed[obstinate, stubborn,pigheaded] to doing evil, the death of Gaa is a lesson to eventuality of life. Alafin Abiọdun A progressive, humble, and people oriented Alaafin; the last prominent Alaafin of Ọyọ-Ile, before it was destroyed by Afonja-led–Fulani soldiers. Alaafin Abiodun and Arẹ Ọyalabi led war against Baṣọrun Gaa, after Gaa killed Agbọnyin- the only child of Alaafin Abiọdun. Alafin Aolẹ The last Alaafin in Ọyọ-Ile. He engaged in supremacy battle with Afọnja, although he committed suicide before Ọyọ was destroyed by the rampaging Fulani warriors, but he left a mark. A mark that altered political dynamics of Yoruba land for the rest of 19th century. Afọnja Ilọrin Afọnja was the Arẹ-Ọna-Kankan-Fo of old Ọyọ Empire, he refused to carry the orders of Alaafin, when told to wage war against Iwere-Ile; a Yoruba town in modern day (Kwara) an unresolved rivalry ensued between Alaafin Aole and Afọnja. Afọnja led Fulani warriors against Ọyọ around 1826/27, and the kingdom was destroyed. Unfortunately, his Fulani supporters turned against him, and later killed on the orders of Alimi. Ilọrin lost its independence, its relevance in Yoruba history and became Fulani controlled Yoruba town till today. Bishop Samuel Ajayi Crowther One of the many outcomes of Afọnja’s war against Ọyọ was, it opened several military attacks on Yoruba without strong resistance. One of such attacks was on Oṣoogun, a village very close to Ọyọ-Alaafin. Ajayi was captured by the Fulani soldiers, sold, moved to, but set free in Freetown, Sierra-Leone. He became a Christian, studied languages and translated Bible into Yoruba, wrote several books, and carried Christian evangelism to nooks and crannies of Yoruba land and beyond. Became first African Bishop. Kurunmi of Ijaye One of the power blocs in Yoruba after the fall of Ọyọ was Ijaye, under Arẹ-Ọna-Kankan-Fo Kurunmi. He became Ijaye leader, a town known for its military prowess, Kurunmi engaged in several intra-tribal wars in Yoruba land, especially with Ibadan. In one of these wars with Ibadan, Baṣọrun Ogunmọla led Ibadan forces against Kurunmi. Kurunmi with his army was defeated after losing his children in the war; there after, he committed suicide. Ibadan became the political force in Yoruba land. Ijaye was destroyed, and refugees form Ijaye relocated to other Yoruba towns and Ijaye went out of political significance in Yoruba land. Seriki Ṣodẹkẹ Ẹgba military leader after Lamodi, he led Ẹgba from Ibadan to Oko-Adagba to meet other Ẹgba, after Ijẹbu/Ifẹ and Owu war. Owu recorded so much casualty and because of hostility to Owu, several Ẹgba relocated to Abẹokuta near Olumọ Rock. The Rock that provided shield for the Ẹgba during the internecine/dark era in the history of Yoruba. Baṣọrun Latosisa A very prominent Ibadan leader in the fourth quarter of 19th century, he waged several wars on behalf of Ibadan and won. More important, he ridded Ibadan of Ẹfunṣetan Aniwura’s nightmares. Ẹfunṣetan Aniwura A very powerful Ibadan women leader ‘Iyalode’; extremely rich in landed property, slaves, and other valuables. She had only a daughter, whom she lost to childbirth complications. When Efunsetan realized she would never be a mother again, Ẹfunṣetan became a terror. She killed people (especially her slaves) at will, and became a lord to herself. It was Baṣọrun Latosisa that liberated Ibadan people from her nightmares. Madan Efunroye Tinubu She was Ẹgba woman of note who combined activism with business. She started trading business in Badagry and later moved to Lagos on the invitation of King Akintoye. Madam Tinubu became very wealthy from Tobacco and salt business; more important, a very powerful figure in both Oba Akintoye’s and Dosunmu’s court. She became a fiery nationalist, who condemned British annexation and its policy on Lagos. Unfortunately, Colonial government in Lagos, responded by deporting Tinubu to Abeokuta, her native home. She continued with her business at home, but this time, added a new line of trade: gun-powder and bullets . She became supplier of arms and ammunition to Egba during Egba-Dahomey war. Madam Tinubu was installed the first Iyalode Ile-Egba in 1864, and died in 1887. Ogedengbe Agbogungboro He was Ijeṣa military commander, who formed alliance with Ekiti Parapọ under Fabunmi of (Oke-Imesi) to challenge Ibadan hegemony. He was loved and respected by Ijeṣa/Ekiti soldiers. He died in the second decade of 20th century. A cenotaph is built in his honor in Ilesa. J.J. Oludọtun Ransome-Kuti Clergyman, educationist; father of modern education in Yoruba land, and perhaps, Nigeria. Principal of Abeokuta Boys’ School; Nigeria Union of Teachers leader. Married Funmilayọ Ransome-Kuti had three sons and a daughter. Funmilayọ Ransome-Kuti She was Ẹgba woman of note, wife of Oludọtun Ransome-Kuti, an activist who fought against women taxation. The Lioness of Lisabi gave Nigeria women voice, made them to be heard, gave them mission and set hope before them. Above all, she gave the society human right activists, who carried the enlightenment torch to all the nooks and cranies of Nigeria. She was the first Nigeria woman to drive automobile, mother of: Olikoye Ransome-Kuti, Fẹla Anikulapo-Kuti, Bekololari Ransome-Kuti; she died in 1976. Herbert Macaulay A grandson of Bishop Samuel Crowther, he studied town planning in England, joined hands with other Nigerians to establish the first political party in Nigeria, the National Council of Nigeria and Cameroun (NCNC). He died in 1946 in one of his campaign tours Dr. Akinola Maja A Lagosian, nationalist. Ọmọjọla Agbebi He belonged to the early 20th century nationalist, a fire-zeal nationalist who changed his English names to local names to reflect the realities of the era.