Ripples on So Far So Memorable

Ripples

So Far So Memorable

[Egba History in Focus]

Ripples on

So Far So Memorable

[Egba History in Focus]

Oba Dr. Adedapo Adewale Tejuoso (JP) El M.A; M.B.Ch. B; B.A.O.

(T.C.D.) D.T.M & D.P.’H; DJ.'H; F.M.C.G.P; F.W.A.C.P.

Karunwi III Osile Oke-Ona, Egba

Pumark Nigeria Limited (Educational Publishers)

First Published May, 1991

ISBN 978-2049-04-2

Published by Pumark Nigeria Limited (Educational Publishers)

15, Ogunsefunmi Street, Off Abeokuta Street, Anifowose,

P.O. Box 4152, Ikeja.

Dedication

This book is dedicated to all Obas in Egba territory, past, present and future - the Alakes, Osiles, Aguras, Olowus and O lobar as — for the historic sacrifices in the supreme interest of peace, stability and orderly development of our beloved Egba fatherland.

I also dedicate the book to all believers in truth, equity and the

eradication of man’s inhumanity to man. Also, to the promoters of the

ideals which enhance the freedom of the individual.

Finally to my late father, Mr. Joseph Somoye Tejuoso, my mother, the

Iyalode of the Egbas, Chief Mrs. Bisoye Tejuoso, my late sister Rotayo

Tejuoso, the Oloris, all my children and grandchildren and the Ayokun -

Karunwi — Tejuoso Families. And lastly, but not the least, all my true friends and the entire Oke-Ona, Egba Community.

Acknowledgements

My Publisher and I are very grateful to all those whose efforts in many ways have made the publication of this book a reality. We are particularly grateful to Professor Ayo Banjo, Vice Chancellor, University of Ibadan, without whose kind permission all the research efforts in this book would not have been possible.

We acknowledge and appreciate the contributions of Messrs Kehinde

Okusanya and Ola Agbekorede, the librarians and other members of staff of the Kenneth Dike Memorial Library and the Institute of African Studies,

University of Ibadan and the History Department of the same Institution to the publication of this book.

We also want to extend our gratitude to the staff of the National

Archives, Ibadan and the National Library, Ake, Abeokuta, Mr. Isichel and

Mrs. Umebe Onyejekwe for their invaluable assistance.

Out sincere thanks also go to those who submitted all the memoranda and responses to them. For their kind permission in making use of their daily Newspapers and Magazines, in form of clippings, we are grateful to

The Village News, Concord Press, Daily Times, The Champion The

Tribune, Nationswealth, Lagos Weekend, The Punch, The Sketch,

Guardian Express, TSM Magazine, Prime People, etc.

I want to express my personal gratitude to my secretariat staff — Mr.

Seind J. Ogunsheye, Miss Atim Etim and Miss Funmi Olayemi for

7 painstakingly typing and proof-reading the manuscripts of this book.

I’ll seize this opportunity to extend brotherly gratitude to their Royal

Highnesses, Kabiyesi Alayeluwa Oba Oyebade Lipede, Alake of

Egbaland, Oba Halidu Laloko, Sobekun II, Agura of Gbagura, Oba

Samuel Adetoun, Omala oflmala, Oba Michael Fatona, Elewo of Ilewo,

Onijale of Ijale and all members of the Egba Chieftaincy Council without whom the publication of this book would never have been made possible.

Thank votuand God bless.

Oba Adedapo Tejuoso

Karunwi III, psije Oke Ona Egba.

May, 1991

Contents Page

1. Dedication ...... vii

2. Acknowledgement ...... viii

3. Preface ...... 1

4. A Bird’s Eye View ...... 13

5. Down Egba historical lane ...... 32

6. The genesis of it all: (The full text of Osile’s earlier letter to Oba Lipede, A lake Egbaland) 34

7. An introductory note to all reactions ... 37

8. Reactions (positive and negative) vis-a-vis my rejoinders

(i) Chief Dr. M.A. Majekodunmi’s (Otun Egba) coronation speech, memo and my rejoinder ...... 39

(ii) Chief Toye Coker’s (Apena Egba) memo and my rejoinder 45

(iii) Chief Lateef Adegbite’s (Seriki Egba) memo and my rejoinder ...... 69

(vi) Chief T.O.S. Benson’s (Sobaloju Egba) memo and my rejoinder ...... 79

(v) Putting the records straight by Chief Yombo Akoni

(Sakotun, Oke-Ona) ...... 86

(vi) Chief Oshunrinde’s and Lekan Ogundimu’s reactions 97

(vii) Chief A. Rotimi’s (Oluwo Egba) memo and my rejoinder 107

(viii) Olori Yetunde Gbadebo’s letter and my reply 113

(ix) Chief S. O. Akinremi’s (Ogboye Egba) memo and my rejoinder ...... 121

(x) Chief Amos Sanyaolu’s (Balogun Egba) memo and my rejoinder ...... 129

(xi) Chief (Dr.) Yinka Otolorin’s (Aro Egba) memo and my rejoinder ...... 133

(xii) Chief D. A. Adeyinka’s (Odofin Egba) memo and my rejoinder.

(xiii) Chief S. B. Sobande’s (Osi Egba) memo and my rejoinder

(xiv) Chiefs. I. Lasile’s(Baala Egbajmemo and my rejoinder 14

(xv) Mr. Oladipo Ye mi tan’s views and my rejoinder 145

(xvi) Chief Sogbein’s (Bada Egba) memo and my rejoinder 156

(xvii) Chief Doja Adewolu’s (Akinlagun Oke-Ona, Egba) memo and my rejoinder ...... 159;

(xviii) Gbagura Council of Chiefs’ letter and my rejoinder 155

(xix) Oke-Ona Council of Chiefs’ letter and my rejoinder 168

(xx) Professor Saburi Biobaku’s (Baapitan Egba) report and my rejoinder ...... 175

(xxi) Oba Oyebade Lipede’s (Alake of Egbaland) speech and my rejoinder ...... 186

9. The re-constituted Ogun State Council of Chiefs 207

10...... Land/boundarymatters...... 215

11.Oke-Ona Egba Community Development Bank 231

12.Oke-Ona Egba Dynasty Fund and Scholarship Scheme 240

13. Oke-Ona Egba Population Policy and Family Life Clinic/

Education ...... 254

14. Death threats — on my life and others 265

15. Diary of events of my 2nd Year in office ...... 274

16. Appendix A: Extracts from Council meeting minutes on my book:

So Far So Memorable ......

17. Appendix B: Paper clippings (extracts), functional speeches, letters of appreciations, congratulations, etc. etc 320

Preface

People have asked me why I wrote the book So Far, So Memorable in the vein in which I did. My first reaction to their enquiry is — ‘"What is wrong with the book?” It is a book which details out my experience during my first year on the throne of my forefathers and the age-long observations of my subjects on the goings-on in Egba. These observations border on some anomalies/injustices pervading the entire Egba set-up.

My reactions (contrary to my critics) do not signify any war song or call to arms. It is to make the Egba society more wholesome and devoid of bad feelings. Erroneously, they query (what they term) my “feeble** grasp of the politics of our dear Egba forgetting that the Osile is a continuum.

The Osile never dies. I, as the Osile, personify all the Osiles of old, even those from our days at the Orile (Egba forests) and the Oloko of the Old

Oko in Oyo province. I am a reincanation of the Osiles who have not ceased to fight against the double-standards, deceit and gross disrespect for our age-long ancestral crowns which is older than any other Egba

Crown. Whilst the past Osiles got persecuted, conspired against (and in some cases paid the supreme price — death), they succeeded (given their limitations and the forces against them) to highlight these unacceptable relegation and disrespect.

It is very difficult for an outsider to understand my grouse with the system. A seat on the Egba Chieftaincy Council might be helpful in the

12 proper approximation of my disgust with the present situation. I was remote from the day-to-day activities of the Egba Chieftaincy Council

(ECC) whilst I was Bantun Egba and therefore not particularly exposed to the politics and structure of the Council. But now that I leave amongst the people, I know much belter.

A look through my autobiography The Ultimate Honour should give

readers an idea of the person I am. I am brutally frank, almost to a fault. If

I could go to the length which I demonstrated in The Ultimate Honour to

write so frankly about myself and my domestic affairs why would I not

even go miles further in the supreme interest of my people who actually

mean a lot more to me?

My Insignia/Coat of Arms speaks volumes about my character. My

Motto; “He touches nothing that he does not adorn” reflects in totality my

attitude to life. Anything worth doing at all, must be approached with a

singleness of purpose for the better. Why then should my feelings and

strong beliefs in a change for better in the Egba structure be a surprise to

anybody?

I have been a crusader for equality of persons’ rights from my student

days at the Abeokuta Grammar School. By around 1976, my views and

feel- j ings were sharpened by happenings in the Badminton world. It

should be remembered that I have travelled all over the world on behalf of

Nigeria and ] completely at my own expense attending annually the

General Meeting of the International Badminton Federation (IBF) — where we had to contend | with the issue of Apartheid in South Africa and

South Africa’s continued i membership of the world body. For most of these years, I was always in the forefront of this discussion. A look at my autobiography The Ultimate Honour (from page 69 onwards) especially my Speech at the 1987 A.G.M. in Beijin (China) would give further insight into my total abhorence of inequality and unnecessary oppression of man by man or any form of discrimination. I enjoy being a freedom fighter, fighting for the freedom of people I have never met and never hope to meet at all at my own expense.

One of the happiest moments of my life was the day I personally met

Nelson and Winnie Mandela on Obasanjo Farms, Ota some time last year

(1990). It was a day I would never forget. Nelson Mandela has always

been my hero. I even had the opportunity of presenting my book — The

Ultimate Honour — one each to his wife and himself.

What obtains in Abeokuta today is comparable to what is going on in

South Africa. Why must the people referred to as the light of the black race

or “sunshine within the tropics” (apologies to S. Tucker) behave as if we

are still in the pre-1914 Egba? Nigeria has spent a fortune fighting for

equality of races in South Africa, why should the same practice or

something akin to it be condoned in Nigeria?

It is observable in Abeokuta that the Egba Alake people (both in theory

14 and in practice) see themselves as First Class Citizens whilst they look upon the others — Oke-Ona, Gbagura and Owu as Second or Third or

Fourth Class Citizens. Why should this be so at this point of Egba development, especially this modern day of Fundamental Human Rights and Justice for all?

I have a vision of Egbaland where freedom and equality of persons subsist. An Egba where merit and ability would take the pride of place. I have the impression that those who want to perpetuate these destabilising practices mistakingly see my call as selfish and laden with unjustifiable ambition. Some even went ahead to say that I want to be the Alake! That reflects a tinge of ignorance. I do not hail from Ake therefore I can never be Alake neither can anybody from Ake ever aspire to the throne of Osile

Oke-Ona, Egba. Never! All these accusations are puerile distractions, they do not address the main or fundamental issues stated in my book and for which I am prepared to go to any length. Why should Egba Alake dominate and or rule the rest of the Egbas — Oke-Ona, Gbagura and

Owu in perpetuity? This is what 1 want us to discuss at a round table conference if possible for the next eight years or so. This long span of time would convince us whether a change is desirable or not. In this fashion, we would all be self-evidently convinced that our final agreement is satisfactory to all and sundry (if of course it is discussed fairly).

As for the detractors, thought is FREE! But I want to assure all and

15 sundry that my vision and mission are so sacred (in the estimation of the so- called minorities) that NOTHING would get me off the rail. I am surprised that some commentators have not taken the pains to read my book, yet they want to run commentaries on it. How come? We are all familiar with the well- known adage “Half knowledge is dangerous, drink deep or taste not at all.” Lest one becomes a prey of this well-known saying: “Of all the words of tongue and pen, the wisest are these: Never argue with a fool. People might not notice the difference.”

The Egbas arrived in Abeokuta in 1830 (the Egba Alakes, Oke-Ona and Gbagura) after Tejuoso, an Oke-Ona Egba man in consultation with

Ifa foresaw that prosperity would be their lot in Abeokuta. They came as equal partners in quest for a better life and peace. They settled around the

Olumo rock in places now known as Iporo-Sodeke, Ikija and Ikereku. It should be noted that none of these early settlers saw any stratification in their midst, there was no MASTER no SLAVE, they were equal partners united in spirit and propelled by the same motive-security and freedom from persecution. Ake of today was not even part of what we knew as

Abeokuta in those days. The words of Sodeke around 1845 point to this fact;

“Ko gun nut ja Ilewo,

Ko gun ma ja Ibara,

Ki won ma le am Ake seyin odi,”

“Aseyinwa, aseyinbo,

Ogun ja Ilewo,

Ogun ja Ibara

Won le ara Ake da seyin odi.

This in English means:

They should not wage war against Ilewo,

They should not wage war against Ibara,

Ake people should not be driven out of town.

In the long run,

The Egbas waged war against llewo.

The Egbas waged war against Ibara.

Ake people were chased out from the fenced out of Abeokuta.

(Lead out of their original township to the outskirt we now know as Ake).

In this said war of survival, the Egbas fought as equal partners and one body, there was no discrimination of any kind. They shared the burdens of war. Why for God’s sake can’t the blessings be shared equally? Why for instance should Egba Alake annex Ibara, Ilewo, Isaga and other “stranger elements to its fold to swell its rank and with this turn around to claim primacy, preponderance and precedence?

The title of Balogun Egba is today zoned to Egba Alake. Right from the

17 early days, the exclusivity of the title to Egba Alake (Igbein) had been challenged by war leaders from other townships even in Egba Alake and sections. Take the actions of Apati (Kemta) and Anobi (Ika in Gbagura) for example. At the demise of Sodeke (he was an Iporo Ake man) in 1845, they decided to “purchase” superior war titles from Ibadan and Ijaye.

These were the titles of Basorun (Apati) and Are-Ona Kakanfo (Anobi) to give them an edge over whoever emerged the Balogun since their newly-acquired titles are now extinct in Abeokuta for reasons not quite known but certainly to give prominence to the Balogun. It should be remembered that at one time Alii Deleke was Balogun Egba (he hailed from Ilugun in Oke-Ona, Egba) until his death.

In the early 1870 s, the very powerful Ogundipe Alatise from Ikija Oke-

Ona, Egba refused to take the title of Otun Egba (which is zoned to Oke-

Ona) because he rightly believed that he more than deserved the Balogun

Egba title — since he was more or less the ruler of Abeokuta, But because

he was not an Egba Alake son, he could not be Balogun. In an army,

people get to the top by promotion unless there is a coup. Sodeke in his

days became Balogun from Seriki in succession to Lamodi of Igbein the

war leader who died in 1829. He was ably assisted by war Generals from

the other three sections — Lunloye (Balogun Ilugun, Oke-Ona who was in

charge of the Oke- Ona battalion), Oluwole Agbo, (Balogun Ojo and

commander-in-chief of the Gbagura battalion) and Lara, the son of the

Olowu who eventually brought the Owu people to Abeokuta. Why if one may ask, do we zone PERMANENTLY this position of Balogun Egba to

Egba Alake and not take it among all the sections, by promotion? This surely is the democratic way of doing things.

The important chieftaincy titles in Abeokuta today are grouped as follows:

(1) Ogbonis — Headed by Ohiwo Egba

(2) Ologuns — Headed by Balogun Egba

(3) Oloroguns — Headed by Jaguna Egba

(4) Parakoyis — Headed by Olori Parakoyi Egba

(5) Ifa Ogboni Chiefs — Headed by Oluwo Ifa Egba

(6) Ifa Ologun Chiefs — Headed by Balogun Ifa Egba

(7) Erelus — Headed by lyalode (Olori Erelu) Egba

All the headships of these seven groupings are zoned permanently to

Egba Alake i.e. Oluwo, Balogun, Jagunna, Olori Parakoyi, Oluwo Ifa,

Balogun Ifa and Iyalode. My natural mother who is now Iyalode Egba and who had been judged competent and capable, could have been dropped at the last stage of her consideration for the title had her own mother not hailed from Kemta township in Egba Alake! The number two chieftaincy titles (Otun) are zoned to Oke-Ona i.e. Lisa, Otun, Lukotun etc. The number three (3) chieftaincy titles — Odofin, Osi, Lukosi etc. are zoned to

Gbagura whilst the number four positions (Ekerin) — Bala.Ekerin etc. are

19 zoned to Owu. Why should Egba Alake take all the number one positions?

Does this reflect equity and egalitarianism? The answer of course is No.

This situation is like a father of four dying intestate but leaving four houses each in Victoria Island, Suruiere, Mushin and Ajegunle in Lagos for the children to inherit. A fair eldest brother will ask each child to take one each from each area. What has happened in this case is that the eldest brother

(Egba Alake) has taken all the four houses in Victoria Island (the choicest area) and has left his three younger brothers to take from the rest less fortunate areas of Mushin, Suruiere and Ajegunlc respectively. This is not fair to all concerned.

Egba General Chieftaincy Titiles are conferred on recipients at the Ake

Palace. The Obas of the “lesser” three Egba sections are hardly ever

involved in the selection of these recipients (in fact they will be lucky to

even gel informed). An example presents itself in the case of Otunba

T.O.S. Benson. I understand he was made the Sobaloju of Egbaland by

the Alake on the 19th May, 1990.1 only got to know about this from a letter

which Otunba Benson wrote to me himself and which I received on

Saturday 30th J une 1990. In this letter, he clearly reveals that he is only

the Sobaloju of the Alake (the Alakc’s eyes and ears, his contact lens) and

NOT that of the Osile Oke-Ona Egba or the other Egba Obas for that

matter as if to say only Egba Alake constitutes Egbaland!

Another example was the conferment of the title of Jaguna Egba on

Chief Sobo Sowemimo on Saturday 20th January 1990.1 first heard about this in Lagos on Friday 12th January 1990 at Chief Razaq Okoya’s 50th

Birthday Anniversary party. The part of it which was most embarrassing was that I was informed by Lagosians in the presence of Jaguna Sobo

Sowemimo himself, Justice Sowemimo and Justice Desalu amongst others. I was even made to understand that the invitation for the Iwuye

Ceremony had been on the Notice Board of the Yoruba Tennis Club,

Onikan, Lagos for at least three weeks before then. And here was I, the

Osile Oke-Ona Egba and second in command (at least in theory) in

Abeokuta only hearing about the goings-on in my domain, Abeokuta, in

Lagos! Such is the vexatious happening one has to contend with at

Abeokuta at least until now. And to further expatiate the issue, any time we go to the Ake Palace for these Egba Council General Title installation ceremonies, the Dramatis Personae are the Alake, on the stage and in the arena as Masters of Ceremonies are:

(a) Chief Toye Coker — Apena Egba (Egba Alake)

(b) Chief Babajide Sorunke — Amona Egba (Egba Alake)

All the other three sections are not represented, they constitute at best the glorious audience or spectators. Is this set-up in the best interest of all the sections? Should this situation not be reviewed and or corrected? Doe's it uphold the principles behind our Egba symbol of Four Equal Arms holding

21 one another? The most annoying part of it is that sometimes the other

Egba Obas are called to stand up and come round from their seats only to put their horsetails (Irukere) on the new Chief being blessed by the Alake.

Could the Masters of Ceremonies not have brought these new Chiefs to each Oba where he is seated? Let us learn to give honour to whom honour is due.

I have been misquoted or quoted out of context. Some have said

(mischievously and out of malice and or ignorance) that I want to become the Alake and others have said that I want the positionof the Alake rotated.

The truth of the matter will be found on page vii of my book So Far, So

Memorable where I said and I quote:

“The Egba United Board of Management (EUBM) candidate for the stool

of Alake, Oyekan was rejected on account of his unpopularity and that

of his father before him. In answer to this development, the EUBM

proposed a three-tier federalists structure (a government and

constitution which took into account the existence of the four sections

(Egba Alake, Okc-Ona, Gbagura and Own) each headed by a crowned

Oba with an overall 5th Gba in charge of the Egba Federation (and

called OBA ON1LE which possibly would come in rotation from the four

sections) as one of the solutions to the constitutional problems of

Abeokuta (Egba).’*

These as you can see are just not new ideas. The suggestion was

22 made as far back as around 1869 when G.W. Johnson under the auspices of the EUBM first muted the idea. This idea may not be without its own merit. My observation on the present set-up is the anomaly of one person holding both the headship of one out of four sections and at the same time holding the headship of the four sections put together. It sounds to me like

President Babangida being the Head of State of Nigeria and at the same time, the Governor of his home State — Niger State. This would surely be anomalous, confusing and unjust if it is allowed to happen. It would have been better for instance if Egba Alake had its own Oba (call him Alake or any name you so desire), whilst an Oba of Egbaland is selected (from candidates drawn from all the component sections) without saddling him with the additional responsibility and distraction of headship of any of the sections, he would be the overall boss. It may be better to call him OBA

ONILE as suggested in 1869 by G.W. Johnson or Elegba of Egba or any other suitable name. The problem with this present set-up is that there is no clear cut demarcation between the governance of Egba Alake and

Egba as a whole. The Ake Palace seems to be the seat of government of

Egba Alake section and that of the whole of Egba— this is quite unfair.

The Egba Alakes, for example, use the Alake's Palace, which belongs entirely and exclusively to all the four sections of Egbaland, to confer their chieftaincy titles and also as their customary or traditional courts, charge fees and levy fines but all these incomes are never spread round all the

23 sections and neither do they pay rents. Is it fair to all concerned?

Last year, Oba Oyebade Lipede went overseas on his annual leave (21

May — 29 June 1990). On his departure, a few Egba Alake Chiefs were

appointed as Regents to hold fort for the Alake whilst he was away. This,

at its best are Regents acting for the Alake as the head of the Egba Alake

section. It is to be assumed that these Regents’ authority did not extend to

other sections of Egba and it must be pointed out that a vacuum was

thereby created as nobody was to stand in for the Alake in his overall

headship of Egba i.e. as Alake of Egbaland. This is confirmed by the fact

that the two regular monthly meetings of the Egba Chieftaincy/Traditional

Councils had to be cancelled. What would have happened if the Alake had

to stay abroad for six (6) months or more, would the vacuum have

continued?

Egba Chieftaincy Council

This Council meets on the second Friday of every month. Membership is drawn from all the Egba Obas and the recognised Egba High Chiefs.

There are 31 members presently in the Council. It is pertinent to stress that this body is no longer legally recognised by the Government. It has been superceded by the Egba Traditional Council. It is presumed to have outlived its usefulness since Abeokuta lost its independence in 1914 and the subsequent abrogation of the Native Authority system. The Egba

Chieftaincy Council arrogates (or so it appears) to the High Chiefs precedence over the sectional Obas (the Alake sometimes inclusive).

This is probably responsible for the embarrassing situation which arises when some Egba-Alake Chiefs claim to represent the Alake when another

Egba Oba, sectional or not, is around at the same function. Or how else can one explain a whole Osile (a crowned head) writing about what he perceives can bring progress to Abeokuta and a Chief — Apena Coker — deciding that the Osile’s letter be ignored and it was so ignored by the

Alake and the Chiefs involved? As if to add insult upon injury, this same

Apena Coker decided to adopt the usual Egba Alake tactics and policy of divide and rule by using this same private letter of mine (the Osile) to attempt to blackmail me amongst my people — the Oke-Ona people. This was why I decided to deprivatise my letter of 31st January 1990 and make substantial part of it public, if only to save my neck, name and reputation and thus stop the blackmail. For the avoidance of doubt, the full text of the said letter of the 31st January 1990 is published in this book.

I am reliably informed that some High Chiefs like Chief Toye Coker,

Sobo Sowemimo and Idinni Sowemimo who invited Otunba T.O.S.

Benson to interfere in a strictly Egba affair on the pages of newspapers. It will be interesting to see what the Egba Chieftaincy Council wants to do to

Otunba Benson for showing signs of disrespect to an Egba Oba (Osile), in the full glare of the public or are we to assume that he is free to insult other

Egba Obas apart from the Alake or better still is he a Chief of Egbaland or only that of Egba Alake? It is the Osile today that has been insulted publicly so to say. I hope it will not be the Alake tomorrow if this type of action is allowed to go unchallenged.

Egba Traditional Council

This body meets on the third Friday of every month at 10.00 a.m. It consist of all the Egba Obas including the Olota. It includes twelve Obas altogether i.e. Alake, Osile, Agura, Olowu, Olubara, Omala, Olofin of

Isheri, Olota, Elewo, Onijale of Ijale, Oniro of Iro, Onisaga of Isaga plus the Chairmen of each of the four Egba Local Government Councils

(Abeoknta, Odeda, Obafemi-Owode, Ifo). It is this Council that has the legal hacking of the Government. This body rightly recognises and gives pride of place to the Obas as is done in other parts of Nigeria.

Now the question is, why was the Alake advised to cancel the two

regular monthly meetings of June 1990? Could it be because there was

no competent Oba in the Council to deputise for him or just why? Please

note that in the days of old, Chiefs of Egba Alake origin formed

themselves into a Regency Council whenever the Alake was on leave.

History has it that when Alake Gbadebo I (1898-1920) visited England in

1914, Alii Seriki (an Ijeun-Egba- Alake man) was appointed Regent

despite the fact that there were sectional Obas (Osile Suberu Adedamola

I for example) who could have held fort for him. It should however be

26 remembered that one of the offences of Osile Suberu Adedamola I (as listed by the Egba Alakes) was his appointment as Regent of Egbaland by the European Resident of Abeokuta at the demise of Alake Gbadebo I in

May 1920. He (the Osile) of course later paid very dearly for this — banishment to exile in Ilorin and subsequent deposition. Is this fair?

The Inquisition

Friday the 13th July 1990 was a day never to be forgotten in my life; in the history of the Egba Chieftaincy Council and indeed Egba. It was the day of the GREAT INQUISITION — a day set aside to examine in detail my book: So Far So Memorable. The day had been fixed, the caucus (or the

Egba Alake section) had met and the “Kangaroo Court” was to sit. The charges had been framed, the Prosecutor (Chief Toye Coker) appointed, the Judge was seated, the Jury (the 20 Egba Alake Councillors) was poised for action, the Spectators (the 11 non-Egba Alake Councillors) were kept in suspense. The judgement had been concluded (guilty of course). The atmosphere was rife and fully charged (the Alake’s Palace).

Such was the situation (Court) in which I, Oba Dr. Adedapo Adewale

Tejuoso, Karunwi III, Osile Oke-Ona Egba unexpectedly found myself on that red -letter-day.

The Court (Council Meeting) was already in session, the Judge was

seated and surrounded by the hawks. The Prosecutor (Chief Toye Coker)

27 was called upon to read the charges. He did not waste time in retrieving from his inner pocket the prepared “trumped-up” charges against the heretic who had not been hitherto privileged to be served with the

“summons”. It was visibly reminiscent of the trial of Nelson Mandela in the early 60s in South Africa. A debate ensued, the die was cast. The accused

(Osile) was called upon to defend himself (because “Jesus Christ was called upon to defend himself* — so said Apena Coker). His main offence was reducing to writing his experiences, observations and suggestions informed by his one year experience on the throne as the Osile Oke-Ona

Egba and the submissions of his people. This he did through his book So

Far,; So Memorable. More importantly for an assumed second-class citizen (so to say) to have the audacity to query a long-established system and the masters.

In my remarks before the court, I declared that the composition of the

Council formed one of the major complaints in my book and that I least expected a fair hearing or trial or judgement, given the setting — be it legal or not. The excited prosecutor had temporarily withdrawn his charges following my insistence on him doing so or face public hearing. The whole episode reminds me of the antics of the old Egba United Government

Council where some members (especially the so-called Advisers and

Council Officials) were in the habit of pouring insults and expletives on sectional Obas.

Another date was then fixed (Friday the 27th July 1990 at 10 a.m.) at the same venue. This was to be a special session devoted to a single purpose - why the Osile had the effrontery to write his memoir. Every member of the Council had been called upon to attend promptly with his memorandum/comments or charges on that day to this special session of

“the court.” “Why this approach?” was the immediate question that came to my mind. My first thought thereafter was the story of King Pharaoh and

Moses in the book of Exodus in our Holy Bible. My prayer was for the story of the Egbas not to take this form in the end. In other words, that the Good

Lord may not so harden the minds of the people and thus prolong issues.

The second thought that flashed through my mind was the modern day story of our highly revered hero — Nelson Mandela and the atrocities committed against his person in his home country South Africa. He went through a “Kangaroo Court” and was sentenced to life imprisonment. It was obvious he (and the blacks) could not get justice from his country which was neck- deep in the practice of racial separation and discrimination. His people had to call on the rest of the world for help. The world came to their rescue and helped them in putting an end (or imminent end ) to this obnoxious policy. Mandela was freed after his incarceration for 27 years. His country has made a hero of him. South Africa now listens and it is making amends to the mistakes of the past. They could have effected the necessary changes 30 years ago but imagine the avoidable

29 loss of lives and properties as well as the trauma and the anxieties which their unwillingness to do the right things at the right time (equality of races) have led to. It has cost South Africa a great deal. In the end blacks in

South Africa (comparable to the Oke-Ona, Gbagura and Owu people) are now free from bondage or slavery.

The third and final straw that broke the camel’s back and frightened me

to the marrow was when the Apena Egba, Chief Toye Coker, speaking for

the Egba Alake people, said and I quote him “Let us hear what the Osile

has to say, afterall Jesus Christ was listened to before he was

condemned, that gave me the impression that Apena Coker must have

been convinced that Jesus Christ was given a fair trial indeed. That

indeed was very sad and disheartening to say the least! I pray that Jesus

Christ may forgive him for this statement.

Like Nelson Mandela of South Africa, I am today calling upon the

people of Egba Alake to start thinking of freeing the Oke-Ona, Gbagura

and Own people of Egba from slavery, bondage, neo-colonialism and

oppression. The issue at stake has now gone beyond trying to probe why

the Osile wrote his book. The way forward is to start finding out, soonest,

what in fact has gone wrong with the Egba set-up. Why should the

minority sections of Egba be made to feel cheated? Are they in fact being

cheated and oppressed? Is the Egba Chieftaincy Council, that is heavily

weighted in favour of Egba Alake, the right set-up? Should the Alake and

Council not set up a fairly balanced, truly representative, broad-based and fearless committee to call for memoranda and submissions from all sections, consider them and make recommendations to all the Egba Obas or Alake and Council? Could this not be called a Constitutional Review

Committee or any other suitable name for that matter? Do we in fact really want a discussion and possible change? Are too many people benefitting from the present arrangement and would in fact do everything possible to prevent a discussion, how much less a change in the present system? Do we all really love this Egbaland of ours and would do everything possible to sustain its peace, harmony, continued progress and unity as we tend to profess? Is Apena Coker too heavily loaded with unnecessary powers in

Egbaland to the extent that nothing moves without him? Is Apena Coker in fact more powerful than the Obas? Is it true that by our actions and policies we are in fact frustrating some Egba Obas even to the point of death? The Lisabi Day Celebrations of November 1989 frustrated the late

Olubara Simeon Odunjo (May his soul rest in perfect peace) a great deal by its arrangements. (He discussed this with me then). He died very shortly after this (within one month of the celebrations). What can we do to avert such frustrations in the future?

It is a well-known fact that nobody gives you your right until you

demand for it. Today, the non-Egba Alake Egbas know their rights. Egba

Alake should not wait for a forceful demand before yielding grounds. The

31 well- known Yoruba adage which says “Ti owo omode ko bai ti te eku ida,

Kii here iku ti O pa baba oun”, has probably now caught up with us. “O dabi eni wipe owo omode ti te eku ida. Iku ti o pa baba re ni o wa ye ki a tete so fun ki oro na ma ba di ariwo.” Put simply the underdogs or the oppressed, so to say, now know their rights and they are demanding for that which RIGHTLY belongs to them. No more, no less. A wise man would give them their rights promptly so they can forever remain trusted friends and this wise man would be vindicated by posterity. A word is sufficient for the wise.

Long live Oke-Ona Egba, Long Live Egbaland

Dr. Adewale Adedapo Tejuoso (JP)

Karunwi III Osile Oke Ona Egba.

A Bird’s Eye View

The quest for the even development of Oke-Ona Egba (and indeed Eg- baland) has copiously been uppermost in the mind of Kabiyesi Oba

Adedapo Adewale Tejuoso Karunwi III since his installation as the Osile

Oke-Ona Egba in May 1989. To get the full grasp of the work-load ahead,

Kabiyesi sought and got the reactions of his subjects as to what developmental strides he should pursue. In the course of these sessions their hopes, aspirations and fears became manifest. It was therefore the totality of their vision that Kabiyesi Osile reflects in his book So Far, So

Memorable.

Since the publication of the book, a lot of dust has been raised from so many quarters. This should not pose any surprise. The central thrust of So

Far, So Memorable is an examination of what we all know today as the

EGBA NATION especially its administration and governance since 1898.

It is also a candid perception of the status quo of all sections which calls for a re-think. Whilst the book reflects the thinking of the Osile and his subjects, it also attempts to point to those things which should and could promote genuine fraternity amongst the group and thus produce a wholesome community devoid of bad blood and inclement feelings.

Reactions to So Far, So Memorable as should be expected are varied.

To the die-hard and unbending beneficiaries of the status-quo, the views expressed therein are trash, an impudent challenge to a duly constituted

33 authority, a destabilising omen, an attempt to rock the boat of Egba unity and generate centrifugal forces that could tear Egbas apart and therefore only fit for the dustbin of history. But to some other people, it is a candid appraisal of the state of the Egba nation. It is also an honest and unabridged reflection of the feelings of the Osile and his subjects at

Oke-Ona. Indeed, if the truth must fearlessly be told, it falls in line with the thinking of the Gbagura and Owu people who are age-long victims too of the policies, principles and practices complained of in the publication these people the so- called “minorities” of Egba have so far identified themselves with the views expressed therein and the vision which the book seeks to promote.

This book, So far, So Memorable Revisited, a necessary follow-up to

So Far, So Memorable reproduces the reactions of members of the Egba

Chieftaincy Council (ECC) through the memoranda and comments

submitted on the issues highlighted in So Far, So Memorable. Also

included in the book are the submissions/contributions of the Oke-Ona

Egba Council of Chiefs, Gbagura Council of Chiefs, Professor Saburi

Biobaku, Mr. Lekan Ogundimu, Chief Doja Adewolu, Chief Oluyombo

Akoni, Mr. Oladipo Yemitan, Chief Tunde Osunrinde, Otunba T.O.S.

Benson’s observations, views of representatives of the Owu community,

etc. and of course the replies of the Secretariat of Oba Dr. Adedapo

Adewale Tejuoso, Karunwi III to each of the memoranda/letters.

The contributions that are contained in the following chapters rely, as it were, very much on history to advance to advantage their varied positions. As it is to be rightly expected, some positions stand out head above others and arguments for or against are marshalled in such a way as to give readers and or the public (it should be a matter of public interest) a true picture of their feelings and what informed them even if it means their having to read between the lines. There is, however, a peculiar phenomenon — though not unexpected, in the positions and directions of contributors. All the Egba Alake members of the Egba

Chieftaincy Council (ECC) except Chief (Dr.) Yinka Otolorin, Aro Egba, believe in the sustenance of the status-quo (See memoranda of Chiefs

Adura Rotimi (late Oluwo), Sodolamu Sanyaolu (Balogun, Lateef

Adegbite (Seriki) Toye Coker (Apena Sogbein (Bada) and Akinremi

(Ogboye) whilst contributors from non-Egba Alake sections have sympathy with and would even want to champion and be at the vanguard of the vews expressed by the Osile (see comments of Chief S. Sobande

(Osi Egba) - Gbagura; S. Lasile (Baala) — Owu; Adeyinka (Odofin) -

Gbagura; the Gbagura Council of Chiefs; Oke-Ona Egba Council of

Chiefs, Chief Doja Adewolu (Owu); Yombo Akoni — Oke Ona; Mr. Lekan

Ogun- dimu - Egba Alake, etc.

The most important issues raised in the memoranda can be identified as J follows:-

1. The question of the supremacy and pre-eminence of the Egba Alake section over other sections in Egba and that of Alake over all Egba Obas.

2. The Chairmanship of the Egba Chieftaincy Council — should it be ' rotated or restricted to the Alake as it is being presently done?

3. The issue of a Regency Council in the event of the Alake’s annual leave or demise.

4. The defection of some Oke-Ona Egba towns to Egba Alake.

5. The sharing of benefits and burdens among the four sections of Egba.

6. The number of constituent townships in each section.

7. The Orile-Oko Affair.

Without an iota of doubt, the issue which stands out and easily the

most ; controversial is the question of the supremacy of the Alake over

other sec- j tional Obas in Egba. One of the contributors to the argument,

Otunba T.O.S.

Benson, Sobaloju Egba, chose strong language to put forward his case

albeit demonstrating in the process his seeming lack of grasp of Egba

history and politics (in spite of his being the eyes and ears nay the “contact

lens” of the Alake). Chief Oluyombo Akoni’s scholarly response to Otunba

Benson’s sweeping swipe at the canvas of Egba history is presented in

the succeeding chapter. It would make interesting reading. Chief Tunde

Osunrinde's response was earlier on published in the Lagos Weekend.

Otunba Benson is not a lone ranger in his misconceptions and deliberate distortion of Egba history to promote and perpetuate an unjust cause. By informed references and superior arguments, the issue of the supremacy of the Alake over other sectional Obas right from the Orile

(Egba forests) is seriously put to question. History tells us that the Egbas came to Abeokuta in 1830. We also know through the same source that the last Alake that reigned in the Egba Forest was Okikilu about ten to twenty years before the War of Dispersal (Owu War from 1821). This war led to the foundation of Ibadan, and Abeokuta amongst other towns in

Yorubaland. The first Alake was installed in Abeokuta in 1854 with the selection of Sagbua Okukenu (1854 — 1862). The observations of a

European traveller R.F. Burton buttresses the view that the Alake couldn’t have maintained the position of major domo over and above other Obas in

Egba. (See Abeokuta and the Cameroun Mountains, 1863 Vol. 1, pp

276-277and Phillips E. Journal of African History Vol. X, No. 1) It is asserted by these writers (travellers) that the Alake did not even have any appreciable control over his subjects at Ake (especially the Ologuns) not to talk of extending his influence beyond his township.

“The Alake had so little power that he had to call for aid from the Consul in

Lagos when the Ologun decided to raid the territory of the Fon instead of helping Mewu, an ally of Egba.”

One can even say without fear of contradiction that the installation of

Sagbua Okukenu in 1854 as the first Alake in Abeokuta (which is beyond this present write-up) is a direct consequence of the power tussle between the Ogbonis, the Missionaries, the Saros and the Ologuns, with the

Ogbonis, the Missionaries and the Saros willy-nilly having the upper hand and definitely not as a mark of the Sagbua’s acceptance of the weight of his authority in Abeokuta. This is further validated by the fact that the

Owus did not select Pawu until 1855 and Karunwi for the Oke-Ona people very many years later (1897). So over which Oba(s) was the Alake exercising his suzerainty?

In providing rejoinders to the writing of Otunba T.O.S. Benson and the memoranda of Chiefs Lateef Adegbite, Sanyaolu, Sogbeyin and other

Egba Alake members of the Egba Chieftaincy Council, most of the issues deemed controversial and as raised in So Far, So Memorable are addressed and when applicable, reasons for the Osile’s line of thought are provided and explained. It must be pointed out that a complete departure from the decorous language is established in the disrespectful, abusive, mischievous and inquisitorial memorandum of Chief Toye Coker, the

Apena Egba who is also the Bajiki Ago-Odo (a township in Oke Ona Egba where the Osile is the prescribed authority which makes Chief Coker a subject). The Apena’s submission, quite unfortunately, personalises a strictly community or policy issue. For how else can one explain his submissions which totally lack objectivity and is patently biased. The most

38 interesting is his sweeping condemnation of all the past Osiles in

Abeokuta (1897-1988) — referring to them as “the architects of their misfortunes!”

It is rather unfortunate that the Apena based his historical inaccuracies

on History of Abeokuta by A.K. Ajisafe (1879-1940) whose books are in

two editions, 1916 and 1924.

I must quickly advise the Apena Egba at least for the future that over- reliance on a particular author to arrive at conclusions (especially in matters of profound historical significance) is fraught with danger. If he is very aware of the man Ajayi Kolawole Ajisafe he would probably have recognised that there are two distinct periods in his writing career. One, before 1921 when he left the EUG in an unfortunate circumstance, convicted of embezzlement and sentenced to a year in prison though he maintained that he had been unjustly framed through the machinations of

Adegboyega Edun. And secondly, his writing in Abeokuta Centenary and its Celebrations (Ife-Olu Press, 1921) which was a downright critique of the reign and politics of Ademola II as well as some officials of the EUG.

The point here is were he to re-write his History of Abeokuta in 1933, he definitely would not have written as he did in 1916.

The Apena avers that Osiles in Abeokuta were architects of their fortunes or otherwise and whatever befell them were caused by their misdemeanours, inadequacies and idiosyncracies — “They were not

39 persecuted by anybody.

.. ” But the following questions need to be answered:

Is it true that the problem of the Osile Sanyaolu Adebare I (1900-1902) was the handiwork of the Oke-Ona people?

What was the relationship or link between his suspension, misery and subsequent death and the charges he preferred against W. A. Allen, the

EUG’s Superintendent for Native Affairs?

Has the Apena ever heard of some land matters involving the Osile, the spirit of the Railway Jurisdiction Agreement (1899) one Ladipo and some members of the EUG Council?

I wonder whether the Apena is aware that it was not the Oke-Ona people who moved the motion for the dismissal of the Osile Sanyaolu

Adebare, but C. B. Moore the almighty first Treasurer of the EUG for an undisclosed misconduct. (See EUG Council to Railway Commissioner

Sept. 23,1901, Egba Archives Correspondence 1900-1914).

Is the Apena aware that Osile Sanyaolu later pleaded with the Alake and the Council to assist him (through Rev. F. N. Welborn the Wesleyan

Minister at Ogbe, Abeokuta, Dec. 4,1902) as he was on the verge of starvation but his pleas were ignored? What was the reaction of the

Council? I suppose the Apena would want us to assume that it was the

Oke-Ona people who were in the majority in the Council so they were able to direct the affairs of the EUG to their advantage! (Of course you know

40 that is wrong). We must not forget that it was the era of Sole Native

Authority.

As far as the Egba-Alake members of the Council were concerned at

that time, the responsibilities and privileges of the office of the Minister of

Justice made it imperative that an Egba-Alake man must fill that position

given the largesse and fringes supposedly attached to the post. This office

was (inadvertently?) zoned to Oke-Ona at the inauguration of the Council

in 1898 to Karunwi I. Was this one of the many reasons why Osile Karunwi

1 (1897- 1899) was not given the breathing space to perform his functions

effectively through all kinds of antics, evil machinations, intrigues,

contrived and trumped-up charges until he eventually met his untimely

death (1899) having earlier been accused and arraigned for acting without

reference to council in judicial matters? Yet he was Minister of Justice for

Egbaland and the Judiciary was considered autonomous!

This brings one to the unfortunate circumstances of the persecution,

suspension, eventual banishment and deposition of Osile Suberu

Adedamola I (1918-1932). This, by all standards, represents a classic

case of man’s inhumanity to man. Could his “offence have stemmed from

the “mistake” of Mr. Dann, the Resident, Abeokuta Province who

appointed him (the Osile) as Regent of Abeokuta at the demise of the

Alake, Oba Gbadebo I in 1920 an act considered abominable by the Egba

Alake people bearing in mind that the “Regency is strictly confined to

Ake,” and audacity of “removing the seat of the National Council from Ake to his Palace at Oko?” (See Folarin Adebesin: A Short Historical Review of the Egbas from 1829 to 1930, Abeokuta 1931, page 85).

Osile Adedamola I must surely have been a pest to be destroyed at all cost. He was accused of every imaginable atrocity — insubordination to the Alake, creating dissent and bad blood among members of the EUO; using medicinal ring to shake hands with the Alake and adultery; and that he had the effrontery and audacity to request for extra allowances for the renovation and upkeep of his Palace basing his request on the premise that the Alake enjoyed such a privilege. He even had the guts to demand from the Council the upward review of his salary from £480 per annum to an appreciable sum. Is it true that he invited to himself the wrath of the powers that be at Ake for refusing to abide by and championing the disobedience of the Alake Ademola IPs instruction that the sectional Obas should sit on mats but not chairs and remove their crowns when they come for meetings or any business for that matter at Ake? (A.K. Ajisafe —

Abeokuta Centenary and Its Celebrations Ife-Olu Press 1931, Pg. 13).

Does the Apena know at all that Osile Adedamola I was also suspected to be responsible for the orchestrated accusation of USURY and money-lending preferred against the Alakc Ademola II and his friend

Folarin Adebesin (1876-1942)?

Was it not this same Osile who was suspended from Council for 3 years in February 1925 — during which period, he was not to be; addressed as Kabiyesi, was not to use his crown or ornamented umbrella and was not to be followed about/around by a retinue of people? Such were his historic plights and, of course, sacrifices.

I want to note that Osiles referred to by the Apena (1897-1988) were definitely mortals and because of this, they had all the attributes including the strengths and weaknesses of human beings. No man is perfect. But objective and unbiased historical evidences point to the fact that they suffered avoidable travails, persecutions and deprivations, all, of which were informed and influenced more by the exigencies of that period and political considerations. A research into the lives and times of the past

Osile’s from an objective point of view would definitely show a better picture of the past Osiles than that painted by the Egba Alake people and the Apena. This of course, differs from his perception of the person of

Osile Adedamola II who played ball with the Egba-Alakes and was saved the trauma of suspension and deposition (Remember the Apena’s reference to the 1975 disturbances in Orile-Oko).

One begins to wonder whether the Apena has truly taken the trouble to examine the achievements if any of past Alakes. For instance, how can one explain his credit to Alake Sokalu for his role in the signing of the

Treaty of Friendship and Commerce — not Commerce Society as

43 erroneously written by the Apena (January 18,1893) — when in actual fact, he was merely asked to append his signature at the very last moment? It might even interest the Apena to note that the exclusivity of the signatories to the Treaty from the Egba Alake section alone did not escape the attention of observers in Lagos and Abeokuta (See the Lagos

Standard — (Sept. & Oct. 1895) who reasoned that the non-Egba Alake sections of Egba who were not represented might in future refuse to recognise its validity.

Throughout his memorandum, the Apena viewed as dangerous and

uncalled for any attempt by anybody to protest the suffocation of the other

3 sections by the Egba-Alake. He forgets that right from the birth of the

EUG (1898), there had been opposition to the composition, framework

and power locus of the Council. There was resentment and protest even

among Council members against the over concentration of power in the

hands of the Alake especially the dominant roles played by his personal

advisers — P.P. Martins and W.A. Allen.

In 1899, the Olowu had cause to complain that he was never consulted

in matters of government expenditure though he was formally responsible

for Finance. And in 1900, he accused the Alake in the presence of the

Lagos Governor of having usurped all powers of the Egba Government

(Lagos Weekly Record, 22 Dec. 1900).

From the foregoing, it would be realised that it is not the wish of the

Osile Tejuoso to play mischief or “create trouble where there is none” as the Apena Coker would want people to believe. There are very many, in fact too many fundamental issues waiting to be addressed to further cement the unity and friendship amongst the people of Egba irrespective of their section(s).

A crown no matter how small (if indeed there is a small crown) is really very different from a cap.

The above statement of fact succintly summarises the feelings of traditionalists in the present unacceptable relationship between Egba sectional Obas (minus the Alake to some extent) on the one hand and

Egba General Title Chiefs on the other. The scenario for this observation was set a long while ago. Our contention should be read in conjuctionwith the reply given to Chief (Dr.) Lateef Adegbite’s memorandum. It is the practice in Egba today for General Title Chiefs to claim the right (or is it privilege) not to prostrate to the Sectional Obas except the Alake — a privilege not extended to township or sectional Chiefs. This should really not be so. We should borrow a leaf from our brothers in the Northern part of the country. They have profound respect and regard for their traditional institutions. It is quite true that we are living in modem times but yet we must come to terms with the fact that tradition is sacred. It is downright naive, disrespectful ridiculous and unacceptable for some so-called

General Title Chiefs or is it High Chiefs to want to claim equality with

45 crowned heads — Obas — it is an abomination — awon ar’oba fin. The conferment of an Egba General Chieftaincy Title rightly extends some privileges to the incumbent but definitely not precedence over and above the Sectional Oba. This arrant disregard for traditional authority must not only be discouraged but must be condemned in its entirety.

It is a thing of joy that the Alake and many well-meaning Egbas do not support these enemies of tradition and culture. The Osile’s insistence that henceforth the conferment of an Egba General Chieftaincy Title on anybody must have the blessing of ALL the Obas in Egba is to once and for all make those preferred, realise that they must extend courtesies and respect to the Sectional Obas just as they are enjoined to extend to the

Alake at all times.

The contribution of Mr. Oladipo Yemitan is well-received and

appreciated. We never knew he is a member of the Egba Chieftaincy

Council or is he not? Our reactions to his submissions could be found in

replies to other contributors. It is however regretable that Mr. Yemitan

relied too much on Ajisafe’s History of Abokuta in his postulations on the

past Osiles. One sincerely hopes that his forthcoming epics on Lunloye of

Dugun (Oke-Ona) would do justice to the man’s contributions and all that

he stood for in Egba History. I want to also assume that he would lay his

hands, on Sir Frederick Lugard’s Paliamentary report on the disturbances

in Abeokuta Province (1918) to guide him aright for an unbiased and

46 objective study of the Adubi War. The good Lord would surely assist him.

We suspect strongly that his memorandum/comment on So Far, So

Memorable is informed by a motive other than respect for facts. He probably requires an official recognition and acceptance from official quarters and to achieve this he must colour his views as we have read in his memorandum. Facts need not be distorted in order to gain recognition.

He should thoroughly go over the History of the Yonibas by Rev. Samuel

Johnson to know, appreciate and hopefully report the true position, and status and importance of the Osile in Yoruba History.

He probably does not realise that the Osile of Oke-Ona Egba was the former Oloko of Oko of the Old Oyo Kingdom where the great Oba

Oranyan, the progenitor of the Yoruba race, one of the seven grandchildren of Oduduwa and the greatest Yoruba Oba in known Yoruba history reigned for several years. Some even say that Oranyan died in

Oko. Oranyan the Iasi grandson of Oduduwa reigned during his life time as Alafin in Ile-Ife, Oyo and Oko, the three most important towns in the

Yoruba Kingdom. This puts the Osile, the nearest Oba to Oduduwa in Egbaland or even Ogun Stale today according to Johnson's book.

In the succeeding pages the Osile traced the genesis of this book. The

Alake and the Council's Secretariat despite the Osile’s objections, requested that members should reduce their comments on the issues

47 raised by the Osile in his book So Far, So Memorable to writing and these should be passed to the Osile himself for his comments. It is because the

Osile believes that the issues addressed would be viewed objectively by the public that he has decided to go public with the memoranda and his replies/observations. Posterity will forever cherish this.

The heat generated by So Far, So Memorable has brought to the focus

the statesmanship in the Osile. Profits from the sales of the controversial

book have been creatively utilised in consonance with the Motto of the

Osile “He touches nothing that he does not adorn.” The profits from the

sale of this book would also fulfil the same objective of awarding

scholarship/grants to deserving students of tertiary institutions from any

part of the country. Presently, 32 scholarships have altogether been

awarded from over ISO applications. More would be awarded this year

(1991) by God’s grace.

The dynamism for which, Oba Dr. Adedapo Adewale Tejuoso is easily

identified with will continue unabated. It would be recalled that no sooner

was he crowned in 1989 than he stopped the Oke-Ona Council of Chiefs

from the practice of sharing the entire proceeds coming to the community

especially money. Hitherto all monies coming to the community were

completely shared leaving nothing for the rainy day. Today Oke-Ona,

Egba community can boast of a fixed deposit account in excess of

N100,000.00 (One hundred thousand Naira). This is apart from its

48 substantial credit balance in a savings account and a current account.

The love for the Osile and all he stands for continues to manifest itself

daily. He obviously surrounds himself with development-oriented

go-getters. For, instance how else can one explain the gestures of two of

his chiefs — Chief S. A. Jimoh, Laderin Oke-Ona Egba who donated to

the community a befitting pavilion built at a cost of N56,000.00 (Fifty-six

thousand naira) and Chief Wayne Chao who gave the community

N35,000.00 (Thirty-five thousand naira) for the purchase of a vehicle to

ease the operations of the Palace Secretariat and the Council of Chiefs?

The Oke-Ona Egba community has started to enjoy the benevolence of

some non-governmental agencies. This is a direct result of international

conferences attended by the Osile in Abuja in August and September

1990. It is a thing of joy that Country Representatives of the United

Nations Fund for Population Activities (UNFPA) Dr. and Mrs. Alphonse

McDonald and UNICEF Representatives Mr. and Mrs. Tuluhungwa have

paid visits to the Osile and his community to have on the spot assessment

of the needs of the people. It is gratifying to note that the UNFPA donated

a cash sum of Ten ' thousand naira (N10,000) and equipment worth Two

hundred thousand naira (N200, 000) to Oke-Ona Egba to launch its

population policy (first of its kind in any community in Nigeria) and also

open its Family Health Life Education Centre/Clinic. UNICEF has also

donated the sum of Fifty thousand naira (N50,000) to the Women’s

Association of Oke-Ona Egba for Agricultural projects. This was to mark

Osile Tejuoso’s 53rd Birthday Anniversary (19/2/91).

The launching and opening which took place on Saturday (16/2/91)

was very well attended and it was very successful. Amongst the very

special quests were the wife of the Ogun State Military Governor Chief

Mrs. Mojiradc Joseph, the Deputy Governor, Chief M. Adeolu Balogun,

Dr. Kuteyi who represented the Minister for Health, Prof. Olikoye

Ransome-Kuti and the newly sworn-inCommissioner for Health in Ogun

State — Dr. M. A. Amosu. On that same occasion, the following very

important dignitaries bagged Chieftaincy titiles:

1. Chief Alhaji M. Adeolu Balogun — Deputy Governor of Ogun State -

Bajipe Oke-Ona Egba.

2. Chief Mrs. Alhaja Sidikat Olayinka Balogun — Erelu Bajipe Oke-Ona

Egba.

3. Navy Captain Chief Oladeinde Joseph — Military Governor of Ogun ;

State — Fiwajoye Oke-Ona Egba.

4. Chief Mrs. Mojirade Joseph — Erelu Fiwajoye Oke-Ona Egba.

5. Prof. Chief Olikoye Ransome-Kuti — Federal Minister of Health - I

Agbeji Oke-Ona, Egba.

6. Chief Mrs. Ransome-Kuti — Erelu Agbeji Oke-Ona, Egba.

The memorandum of appeal recently submitted to the newly reconstituted

Ogun State Boundary Adjustment Commission headed by the Deputy

Governor — Alhaji M. Adeolu Balogun — is also recorded in this book. By the grace of God, we shall succeed and praise God’s Holy Name. (Amen).

The return of Orile Oko to its rightful place in Obafemi/Owode Local

Government continues to engage the attention of the Osile. There is a firm assurance from the Ogun State Government that before long, it would be sorted out. In the interim, the parcel of land at Sapon belonging to the

Ago-Oko community but taken over by the Abeokuta Local Government and I leased to Mobil Nigeria Limited (and on which a petrol-filling station was erected) has been returned to the community vide a letter from the

Abeokuta Local Government dated November 2,1990 through the instrumentation of the Osile Oke-Ona, Egba. And by the special Grace of

God, Oke-Ona will soon open the gates of her Community Bank to the public.

This very book serves the purpose of refuting some aspects of "official"

Egba history; and given the profundity of the issues it calls to question, it

becomes an important reference in the understanding of the politics and

administration of Egba. Though some contributors seek to demonstrate

(to themselves in practical terms) the limits of the Osile’s justifiable vision,

history would vindicate the just. One commends the Osile for his courage

and the singular ability to master his fears — fears of misunderstanding,

persecution and prosecution. For the avoidance of doubt, the full text of

the Osile’s letter to the Alake on the 31st January 1990 and copied to

51 some Egba High Chiefs is published in this book.

One sincerely hopes that this book would clear some doubts as to the

true intentions of the Osile. It should probably, for once, lay to rest the evil

machinations of some mischievous beneficiaries of the status quo. More

importantly, one hopes that the Alake and Council will appreciate the fact

that policy and ideological matter cannot be solved by memoranda

directed towards an individual. It can only be solved by facing the issues

raised squarely and tackling them one by one. May God grant the Alake

the strength and courage to fearlessly take the bull by the horn and

resolve all matters which will eventually phase out all signs of oppression

(or aparthied) in Egbaland and restore true brotherliness, love, unity

everlasting peace and tranquility. (Amen).

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Kaninwi HI Osile Oke Ona Egba.

Dr. Dapo Tejuoso congratulating his eldest daughter Miss Titilola-Oluwa

Olayinka Tejuoso on her graduation day at the University of Maryland

U.S.A Baltinore in B.Sc. Economics in June 1981. She later became a

Certified Public Accountant (C.P.A.) in August, 1985.

Dr. Adedapo Tejuoso congratulating Dr. Olanrewaju Adeyemi Tejuoso

(his second child) on the occasion of his graduation from the University of

Lagos with M.B., B.S. -1986

The Osile congratulates one of his children, Prince Adewole Ladele

Tejuoso on the occasion of his graduation as a Lawyer from the Nigeria

Law School, Lagos - 13th December, 1990.

Photograph taken on the occasion of the 75th birthday anniversary thanksgiving service of the Alake Egba, Oba Oyebade Lipede St. Peters

Agura Gbagura Oba AJidu Laloko and 3rd left is the Osile Oke Ona Egba

Oba Dr A. A. Tejuoso

Mrs. Asagba (fomcrly Miss Grace Edwards) was the Nigerian Ladies

Badminton Champion for at least 10 years while Oba Tejuoso was the

Chairman of the Amateur Badminton Association (ABAN). Here the Oba was the Chairman of her wedding ceremony at Sunilere on 15th

December 1990.

Chief presenting a gift to the Osile on behalf of the Goodwill Society of St;

James African Church Cathedral, Idi-Ape, Abeokula. It was on the

occasion of the society’s 1 anniversary. On the left is Chief Odeyemi...

Oct.1990.

Balogun Woro Oke-Ona Egba receiving his instrument of office from the

Osile Oke-Oaa Egba on the occasion of the 1990 Lisabi Day Celebrations

- Nov. 1990.

The Osile Oke-Ona Egba blessing Balogun Woro Oke-Ona Egba (1990)

& !ya Woro Oke- Ona Egba, also in the photograph from left are: Iya Oba,

Chief Mrs. Btsoye l ejuoso. a friend of the Iya Oba, Chief J.Oyapidan-

OluwoOdo, Chief Arowokoko, Balogun llugun, Chief

S. Okewale Apena Oke-Ona, on the extreme right is Chief Olufeia

Majckodunmi - Sapon Palace, Oke-Ona Egba... Nov. 1990.

Down Egba Historical Lane:

(Relevant Yoruba and Egba Historical points of interest)

1. That the vast majority of Yorubas rightly or wrongly accept the book -

The History of the Yonibas by Rev. Samuel Johnson - as the “bible” of

Yoruba History.

2. That Oduduwa, according to the said book and known history, was the

father of the Yorubas.

3. That Oduduwa had a son named OKANBI

4. That Okanbi had seven children and therefore Oduduwa had these

seven grandchildren.

5. (a) That the first child of Okanbi was a Princess and she gave birth to a

son who later became Olowu of Owu. This Olowu finally migrated to Own

in Abeokuta.

(b) That Okanbi’s second child was also a Princess and she was the

mother of the Alaketu (NOT ALAKE) of Ketu (NOT AKE).

(d) That the fourth child, a Prince, became the Orangun of Ila.

(f) That the sixth child, a Prince, became the lupopo of Popo..

(g) That the seventh child, a Prince and last born, by name Oranyan, was

the progenitor of the Yorubas.

Oranyan, though the last born, but being born, so to say, on the throne i.e. after his father had become a King and being the bravest, was selected to succeed his father and he was placed on the throne as “the

Alafin or Lord of the Royal Palace at Ile-Ife.”

6. That Oranyan, the grandson of Oduduwa, did not only reign in lle-Ife,

but also reigned in Oyo and Oko towns during his life time.

7. That not only did Oranyan reign in Oko town for many years but also

died in Oko. (Though tradition says understandably that he died at lie*

Ife since an Oba never dies outside his throne, (see pages 12 & 144 of

The History of the Yorubas by Rev. Samuel Johnson).

8. That according to the above facts, the three most important towns in

Yorubaland and Yoruba History MUST be Ile-Ife, Oyo and Oko since

Oranyan, the progenitor of the Yoruba race lived and reigned in these

three towns of the old Oyo empire during his life time

9. That the Oko people with the Oloko of Oko left Oko of the old Oyo

empire during the inter-tribal wars and migrated through Ibadan to Ijebu,

then to Orile-Oko and finally settled at Oke-Ona in Abeokuta in 1830.

10. That the Oloko of Oko now reigns over nine townships rather than

Oko township alone. He is therefore now known as Osilc Okc-Ona, Egba.

11. That this said Otoko of Oko has a very close link to Oduduwa having

derived his crown and power direct from the source—Oranyan — who

first reigned in Oko and who was a grandson of Oduduwa who also

reigned in lle-Ife and Oyo.

12. The Obas in Abeokuta.

i. That the Oloko of Oko (now Osile Oke-Ona, Egba) was a grandson of

Oduduwa.

ii. That the Olowu of Owu (Abeokuta) was a great grandson of Oduduwa.

iii. That the Alake was only remotely related to Oduduwa and I con* firm

this by quoting as follows from page 9, paragraph 5 of the book — The

History of the Yombus by the Rev. Samuel Johnson:

“The Alake and the Owa of llesa are said to be NEARLY related to the

Alafin; the former was said to be of the same mother with one of the

earliest Alafins. This woman was called Ejo who afterwards took up her

abode with her youngest son until her death; hence the common saying

“Ejo ku si Ake” meaning Ejo died at Ake.

iv. That research continues to enable us place the Agura in his right

historical perspective.

13. Thai the present set-up in Abeokuta is NOT historically correct and

needs looking into by a lair minded broad based committee of Egba

sons.

14. That there was never a time in history when Egba Alake went into

war with or conquered Oke-Ona people in war to warrant any

unnecessary subjection or oppression.

15. That, on the contrary, it was the Oke-Ona people who succeeded in

driv- ing the Egba Alake people out of town to the outskirts of town to a

place now known today as Ake in Abeokuta. (Remember Sodeke’s

famous last words).

From the Secretariat of His Majesty

Oba Dr. Adedapo Adewale Tejuoso JP

Karunwi HI

Osilc Oke Ona Egba

Genesis of it all (The full text of Osile’s letter to Kabiyesi Alaiyeluwa

Oba Oyebade Lipede, Alake of Egbaland) 31st January 1990

Kabiyesi Alaiyeluwa Oba Oyebade Lipede JP The Alake of Egbaland

Kabiyesi,

Letter of Congratulations on the 92nd Anniversary of an historic event -

The Coming Together of the Obas in Abeokuta

I write to congratulate you very heartily on today's historic anniversary. It is exactly ninety-two (92) years today (to be precise 31st January, 1898) when the then Governor MacCullum of Nigeria, defiled a taboo, and brought the then four (4) Obas in Abeokuta face to face for the first time at a meeting. It was there and then that he opened their veils (beaded

64 crowns) and took their photographs as a group. Present at that historic occasion were, the then:

1. Alake — Oba Sokalu

2. Osile — Oba Karunwi I (my maternal great grand-father)

3. Agura — Oba Olubunmi and

4. Olowu — Oba Adepegba

Prior to that day, the Obas could cot and had not been fully involved in

the administrative or political affairs of Egbaland as a whole. Since then,

they have been expected to be fully involved in the Governance of

Egbaland. It is gratifying to note that the people of Egba Alake, Egba

Oke-Ona, Egba Gbagura and Egba Owu have lived together for those

ninety-two (92) years in peace and harmony whether seemingly or not.

This, no doubt, must have been a marriage of convenience with sacrifices made in varying degrees by the four (4) different sections constituting Eg- baland.

I am inspired to write today, this historic day, to remind all of us that we should try to re-think and discuss the pros and cons of our marriage of convenience and if need be, review and or restructure our systems and conventions. It is always better and beneficial to jaw-jaw at all times. This is food for thought and possible consideration. We should ponder on this for at most the next eight (8) years or so. That is when we should be celebrating the centenary of this historic event.

Nigeria was once under the colonial rule. When it pleased God

Almighty to grant Nigeria her independence, she was lucky to have been handed down a democratic government where every Nigerian has equal right. Thank God the Egbas are very much part of this democracy. This we should find ways and means to further strengthen amongst us so that the sacrifices of our forefathers would not have been in vain. I wonder how we would feel in Nigeria today if the Northerners (Hausas), who are presumed to have the largest population and land size are given the exclusive right to dominate and rule the South (Yorubas and Ibos) forever? Nigeria as we know it today, would have definitely become the abode of a marriage of inconvenience. We the Southerners would never have accepted to be treated as second-class citizens in our own country.

Nigeria would have been sitting on a time bomb. (God forbid).

Thank God, we, the Egbas should at least be more experienced and astitute in the art of Governance. But we must not continue to assume that all is well. I know it is not, having listened to some people from the three

(3) minority sections of Egbaland in my short sojourn here in Abeokuta.

Even if it is, talking about it and introducing necessary innovations and reforms can only make it better not worse. The time to start that is now.

Our next hundred years together in marriage, starting from, the 31st

January, 1998 must be a more blissful and tolerable one for all. It is then and only then that posterity will consider us justifiably as “The

Progressives”.

If we go by reason of history, the whole world, including USA, USSR,

Great Britain and the rest of Europe, would still be under the “Roman

Empire” today. But is this the case? Certainly not. It is a changing world and the wind of change is bound to be universal. It is the only reason why the rest of the humane world is today employing every means to fight

Apartheid in South Africa. They are beginning to succeed.

I have the inspiration today to write these few lines. Why? I do not know.

I am, however sure it can only be for the good of Egbaland. I know my views may not be looked upon with favour by some. But at least, my conscience will be clear henceforth. I always prefer to stand for the truth even at the risk of persecution I strongly believe we are in a modern world.

We must all endeavour to move with time and also stand by the truth and fairness. That will eventually build better friendships and be beneficial to all concerned at all times. We must avoid being stagnant, much longer, lest we give room to attrition. We must act. And the time to act is now.

I am sure there are quite a number of things that we need to discuss or review and or adjust if we decide to take the bull by the horn. For example:

Chieftaincy recipients are to be decided. At what stage should the other 1

Obas know about it ?

2. What should be the involvement of the Oba of a section in chosing an

indigene of that section for an Egba Chieftaincy title.

3. Should there not be a long term planning of the year’s calandar of events for the whole of Egba so as to avoid clashes with the year’s calendar of I events for the individual sections of Egbaland?

4. How easy is it for any township in Abeokuta or Egbaland, for that matter, to shift from one section of Egba to the other? What are the rules?

What, for example, is the current situation with Idere, Imala, Ido fin and I

Efon which are supposed to be townships of Oke-Ona, Egba but now appear to be taking a stand of Unilateral Declaration of Independence I

(UDI)?

5. A lot more may arise at the Conference table from other people who I would wish to speak up with all sincerity for the good and progress of our dear Egbaland. We only need to be called upon.

Hoping I have made some sense, but more importantly, I wish you and all of us many happy returns of the day. Thank you Kabiyesi and God bless.

Osile Oke-Ona, Egba. cc: (1) Kabiyesi Alaiyeluwa Oba Laloko II, Agura of Gbagura (Gbagura) I

(2) General Olusegun Obasanjo (Owu)

(3) Chief Aduramo Rotimi — Oluwo Egba (Egba Alake)

(4) Chief Akitoye Tejuoso — Lisa Egba (Oke-Ona)

(5) Chief D. A. Adeyinka - Odofin Egba (Gbagura)

(6) Chief A. Sanyaolu - Balogun Egba (Egba Alake)

(7) Chief (Dr.) Koye Majekodunmi - Otun Egba (Oke-Ona)

(8) Chief S. B. Sobande — Osi Egba (Gbagura)

(9) Chief Toye Coker - Apena Egba (Egba Alake)

(10) Chief Lasile — Baala Egba (Owu) — He was copied about 2 weeks

later.

1. What should be the involvement of the Obas when important Egba j

An introductory note to all reactions (positive and negative) on my book:

So Far, So Memorable to members of the Egba Chieftaincy Council

The Chairman, Egba Chieftaincy Council, Kabiyesi Alaiyeluwa Oba

Oyebade Lipede, Brother Obas, Distinguished members of the Egba

Chieftaincy Council (ECC) and other contributors to this book.

I want to place on record my profound appreciation and that of the Okc-

Ona Egba Council of Chiefs for the rare maturity, and sense of history with which you have all responded to the issues and policy or ideological matters raised in my book So Far, So Memorable As it is expected, the book, a refutation of “official” Egba history, has generated a lot of reactions especially from those who believe in the continued brotherly

69 love and affection which permeates the whole of Egbaland and those who are hell-bent on maintaining the status quo, even if it is to the disadvantage of others. I have aggregated all views and varied reactions, advanced to assist the public in forming their personal opinions.

In absolute compliance with your directive (the Egba Chieftaincy

Council) and your definite expectation, I present here the responses of my

Secretariat to the memorandum of each member of the council together

with the submitted memorandum from each of you. Everything is put

together in this bound form for easy perusal, avoidance of doubts or

distortions and most importantly for prosterity to judge.

}\ In view of the historical importance of the contending view points, the

public is invited through this medium to weigh objectively the issues raised

and form their opinions. Readers of this book, who believe in the good

cause and the philantrophic work of the sponsors of the book, the Oke

Ona Egba Dynasty, Fund — a trust foundation — can send donations of at

least N50.00 to:

c/o Osile’s Palace 4, Ago-Oko Street,

P.M.B. 2005, Sapon, Abeokuta.

This will enable them offset the cost of production and to continue the

work of charity that the profits on this text is meant for. Nothing is too small

and nothing too great. May God bless you all (Amen).

We should always remember to include in our daily prayers the following:

Lighten our darkness we beseech thee O Lord.

Long live Oke-Ona Egba. Long live Egbaland devoid of the oppressor or the oppressed.

May your shadows never grow less (Amen).

Yours,

Oba Tejuoso (JP)

Karunwi III | Osile Oke-Ona Egba.

Welcome Address by Chief Dr. MA Majekod unmi, the Otun Egba at the Coronation Ceremony of Oba (Dr.)

Adedapo Adewale Tejuoso, Karunwi 111, Osile Oke-Ona Egba on

Saturday 20th May 1989 at Sapon, Abeokuta.

The Military Governor of Ogun State Members of the Armed Forces

Ruling Council Ministers of the Federal Executive Council Members of the

Ogun State Executive Council Your Royal Highnesses My Lords (Spiritual

& Temporal)

Distinguished Chiefs Distinguished Ladies & Gentlemen

It gives me great pleasure to welcome all you distinguished people who have come from different parts of Nigeria to witness this historic ceremony of the installation of Osile of Oke-Ona. The significance of the ceremony we are about to witness is deeply rooted in the history and tradition of the

Yoruba people. The Egbas constitute a distinct but significant group of the

Yoruba tribe and live in the heartland of the ancient Yoruba empire. In the turbulent days of inter-tribal warfare, which was the root cause of the fall and disintegration of the Great Yoruba Empire, the Egbas had to flee their homestead and settle in this place called Abeokuta where the Olumo

Rock formed a convenient natural fortress. The rock which was the abode of three hunters, was named Olumo by the Egbas meaning OLUFIMO.

Compared with present day Abeokuta the area of the original settlement was very small indeed e.g. the Ake people occupied part of the present day Ikereku; the area where this ceremony is being performed i.e. the whole of Oke-Ona section of Abeokuta, particularly townships like Ikija,

Ikereku and Odo constituted practically the original settlement, which has now extended to occupy the whole town of Abeokuta as we know it today.

We owe our knowledge of this early settlement to The History of Abeokuta by Ajisafe.

Many of you would ask — what is Oke-Ona? There was a river called

Ona just south of Ibadan. To get to the place now called Abeokuta, it was

72 necessary to cross the Ona river. During the year 1830 a section of the

Egbas came across the river to perform a ceremony in connection with their ancestral worship. Maye who was the Balogun of Ibadan allowed them to pass through Ibadan territory to cross the Ona river and according to Yoruba usage, when a person crosses the river — we would say — O gun Oke odo. j The Egbas decided to stay on in Oke-Ona. Lamodi the then Balogun Egba | arranged to job his men, who led by Sodeke, then

Seriki Egba had earlier crossed the river. Before the crossing, a fight broke out between Lamodi’s ! army and Ibadan.

Lamodi who was leadbg the Egbas to cross the Ona river remained

behind to ensure the safety of the other Egbas who had not yet crossed.

When he had settled his men into their canoes his son shouted to him just

as his boat left the shore that he had been captured by the Ibadan people.

He turned back and rescued his son, but on his way back to job the canoe

he was shot b the back and was mortally wounded.

When he arrived the other side of the river he handed over the

command of the Egba army to Sodeke. Sodeke decided to send for a

sample of the soil near Olumo rock; this was exambed by the Ifa priests

who on consulting the oracle pronounced that the place would bring good

fortune and prosperity to the Egbas. The oracle predicted that Abeokuta

would be visited by white men described by Ifa as — Omo tuntun afatese

ringindin — from across the seas. They will bring gifts which will make the

Egbas pre-eminent amongst their tribesmen. This prediction came true 15 years later, when in 1845 a white missionary, the Rev. Townsend visited

Abeokuta by way of Abadagiri which at that time had come under the rule of the Egbas. The missionaries brought the Bible, established churches and schools. They made it possible for some of the Egbas who had been sold into slavery and later re-settled in Sierra Leone to come back home.

The Egbas have from time immemorial adopted a Federal form of government. Each section was ruled by an Oba or crowned head, and no

Oba was surbodinate to another Oba. The Ifa oracle had earlier directed that the Alake was to be regarded as First Amongst Equals, that is Primus

Inter Pares; and this injunction has been observed till this day. Indeed, the

Yoruba custom forbids an Oba to see another Oba in public, just as an

Oba is not expected to see a dead body or attend a funeral ceremony.

As I have said earlier, Lamodi (Balogun Egba) handed the leadership of the Egbas to Sodeke (Seriki Egba) another war leader; the war chiefs have always been powerful in Egba politics and they have a big say in the installation of the Obas. The Egbas fought so many wars since their settlement in Abeokuta. They were attacked by Dahomey no less than 16 times. They were attacked, and they also attacked Ibadan, Ijebu, Ibarapa and other neighbours, some of which they annexed to form a cordon sanitaire around Abeokuta. During this unsettled period, Abeokuta was ruled by powerful war chiefs.

The first Alake in Abeokuta, Oba Okukenu, was not installed until 1854 twenty-four years after the settlement. The first Olowu-Oba Pewu was installed a year later. It took 67 years after their arrival in Abeokuta, before the Oke-Ona people decided to install an Oba, and that was in 1897 when

Karunwi the First became the first Osile of Oke-Ona. Karunwi the Second was the 3rd Osile of Oke-Ona having succeeded Oba Sanyaolu. Karunwi the Second was a converted Christian before he ascended the throne and thus became the first Christian king in Yorubaland.

Today, we are about to install another Karunwi who will be the first

graduate and the first medical practitioner to be crowned in Egbaland. We

commend the youngman's courage and patriotism for assuming the

heavy responsibilities that go with the office of Osile. We pray that God

may grant him good health, long life and wisdom to perform his Royal

duties for the advancement not only of Oke-Ona but of Egbaland and of

Nigeria.

It is not inappropriate in a representative gathering of Obas, Chiefs and

Leaders of thoughts like this, to make an appeal for unity, for friendliness, and humility before God and man and for total dedication to progress throughout the length and breadth of our land and of Nigeria. In spite of the ancient inter-tribal wars, and slave-hunting, we can no longer escape the reality that each one of us is his brother’s keeper. Let us resolve to keep this constantly in mind.

Once again I welcome you all to this ceremony.

Chief (Dr.) M.A. Majekodunmi,

The Otun Egba,

20th May, 1989.

Memorandum submitted by Chief Dr. Adekoye Majekodunmi, Otun Egba

With regard to the subject matter of this special Council Meeting convened specially to discuss the points made in a publication by His

Royal Highness, Oba Tejuoso Karunwi m, I should state right away, that I have already been accused by five eminent Nigerians, two of them highly placed Egbas, and the remaining three equally highly placed Nigerians with special interest in Egbaland. It has been said that the Osile’s publication was due to the fact that I did not advise him. I wish to state categorically, that I did not know about this publication until a friend sent me a copy of the Village News and later a copy of the publication So Far

So Memorable written by the Osile.

As soon as I read the two publications, I sent a message to the Iyalode,

the Osile’s mother and she came to see me immediately. She was very

concerned about the controversy the publication has caused. I later

invited the Osile who also came to see me at my house at No. 3,

Kingsway, Ikoyi. We discussed at length, and I advised him that, what is important is not so much what one says, it is often the way it is said and the circumstances under which it is said. I advised him that the Alake was not happy about the publication, and that he should make it a point to meet His Royal Highness, Oba Lipede I at the airport on his arrival home from the United Kingdom. He accepted my advice, but he left me in no doubt, that he felt very strongly about the points he has made in his publication.

When he and I later met at a function at the Abeokuta Club on

Saturday, the 23rd June, he informed me that, although he had every intention of meeting His Royal Highness, Oba Alake as I advised, he could not do so because he thought that the Alake was due to arrive on the night of Saturday, the 23rd but he learnt that morning that the Alake had, in fact, arrived the previous night, Friday the 22nd and that he, the Osile had already visited him.

The publication now being discussed is unfortunate and contains significant inaccuracies. For example, no one reading the book So Far So

Memorable will gather that I was present at the Osile’s Coronation, whereas, not only was I present at the ceremony, I also gave the

Welcome Address to all who came to join us at the ceremony.

I have already advised the Osile that the door of my house is open to

him any time, both day and night, and I would be happy to advise him and

77 give im the benefit of my experience, should this be required. I also informed him that, as a child, 1 used to open the door for the late Oba

Alake Ademola II at night when he called at our house at Iltereku to consult with my father, the then Otun Egba, and the two of them remained dose friend* until the end of their days.

That said, I would advise the Council to handle this matter with great delicacy; it may well be that the Osile is under pressure to make the points he has made. If this is the case, my advice is that he should discuss with the Alake, who has always treated him as his son. And if he is not satisfied, he should seek the advice of the Elders who could join him in approaching the Alake. But, certainly, whatever complaints he has should never be made the subject of a press controversy.

I would like to urge on the Council that we cannot afford any acrimony in Egbaland anymore; our Fathers have handed over to us a united Egba

Nation with the motto “United We Stand, Divided We Fall.” Inspite of any provocation that the Osile’s publication might have caused, it is the duty of the Elders to view the issue with maturity and not to allow any more publicity to be given to this incident. We already have too many areas of discord in Yorubaland and I am sure the Osile will not like to go down in our history as one who, by spoken or written word, has introduced discord into Egbaland. Pwould, therefore, urge members to exercise the utmost restraint and magnanimity in our utterances during our discussion of this

78 issue today.

M. A. Majekodunmi 26th July, 1990.

Post Script: Chief (Dr.) Majekodunmi’s Welcome Address at the

Coronation Ceremony of Oba Dr. Adedapo Adewale Tejuoso as the 8th

Osile Oke- Ona, Egba, Karunwi III on 20th May, 1989 has also been published on the next page of this book.

Rejoinder to the Memorandum submitted by Chief Dr. Adekoye

Majekodunmi, Otun Egba

This rejoinder is best read in conjunction with the welcome address delivered by the same Chief Dr. Adekoye Majekodunmi at the coronation ceremony of the Osile, Oba Dr. A.A. Tejuoso on 20th May, 1989. One would then rightly see that the Otun Egba believed he had said enough in that welcome address and a word should be sufficient for the wise.

Of course, he is a true Oke-Ona Egba son as we were reliably informed that he fully supported the contents of the memorandum submitted by the

Oke-Ona Egba Chieftaincy Council. He could have in fact signed the memorandum himself but for the fact that he is not an Oke-Ona Egba

Chief. Hopefully he would soon be. Afterall, Justice Lambo who has been an Egba Chief for quite sometime has only just recently (1990) become the Balogun of Igbore. Chief Dr. Lateef Adegbite who has, for quite a long

79 time, been an Egba Chief — Seriki Egba — has just recently (1990) been installed a Chief of Oba (one of the 45 townships in Egba Alake).

The most striking sentence in his memorandum was where he said “He accepted my (Otun Egba) advice, but he (Osile) left me in no doubt that he

(Osile) felt very strongly about the points he has made in his publication.”

This sentence, no doubt, is worth its weight in Gold. This is what the

Alake, Apena and the Council should face squarely and resolve. What is required from the Alake and Council is for them to set up an Egba

Constitutional Review Committee that will not only review the constitution but also, judiciously look into all the anomalies and complaints from all the four sections of Egbaland. A stitch in time saves nine. This is all the Osile is asking for. No more no less.

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi III Osile Oke Ona Egba

Comments by Chief Toye Coker on So Far, So Memorable

On Sunday 20th May 1990 the Village News, a paper which is not usually on the News-stand unless perhaps sponsored for a specific occasion or ceremony, came out with a bold headline thus —

“First Coronation Anniversary bombshell Oba Dapo Tcjuoso challenges Egba leadership.” It went on to amplify the headline by posing the following questions —

(1) Why is the Leadership of Egba Traditional Council restricted to Egba

Ake alone?

(2) Why should Egba Ake rule Egba Oke-Ona forever?

It went on —

“The traditional ruler of Egba Ake automatically becomes the Chairman

of the Traditional Council made up of the four sections in Abeokuta.”

“ObaTejuoso frowned at the existing situation whereby 21 of the 31

members of the Traditional Council are drawn from Egba Ake. This docs

not augur well for peace and progress of Egbaland.”

Sometime later, a publication appeared in Lagos Weekend where Oba

Adedapo Tejuoso confirmed what was published in the Village News with

a subtle rider that “he was not attacking the person of the present Alake

who he regarded as his father.”

In my view this is the first time that a reigning Oba in Egbaland has

publicly attacked the Administration of Egbaland. We have hitherto been

used to Egba citizens writing history about the tradition, custom and art of

governance in Egbaland. It is however unfortunate that the criticism of

Osile coincided with his first year on the throne and at a time when the

Egbas have not only come to regard themselves as one indivisible entity

but has been living and developing Abeokuta together in peace. When I

was accosted by the reporter of the Lagos Weekend during the solemn

ceremony of the burial of our respected Governor Olabisi Onabanjo, I

81 stated that the Egbas need not react to Osile’s unguided, ill-conceived and ill-motivated outburst. I am of the opinion that the forum and timing of his publication was not in the best interest of Egbas. I therefore made my comments in that light.

On the 20th June 19901 received a copy of the controversial book from

the Osile with a note suggesting that he could have been misunderstood

or misrepresented by the wide oral and written comments that are being

made on his avoidable publication.

I have read the book and I am satisfied that Osile has not been misunderstood or misrepresented by the comments so far made by the people on the book.

First the book raises some important Egba traditional and customary issues which showed his ignorance of Egba history written and unwritten or that he is being mischievous trying to create trouble where there is none. I therefore summarise them as follows with short comments on their inaccuracies or otherwise —

1. The book is dedicated to some past Osiles especially the Karunwis who were persecuted, suffered deprivations, indignities tribulations and met their untimely death in the cause of the Unity and Progress of Egbaland.

Comments — Since the entire attack in the book and newspapers are directed against Egba Alake, the insinuation is suggestive that Egba

Alake people or the past Alakes committed the atrocities against the

Osiles. It is therefore pertinent to state bits of events in the respective reigns of the past Osiles to show inter alia that whatever befell them were not caused by Egba Alake people or the past and present Alakes. History of Abeokuta by Ajisafe refers as follows:- i. Oba Karunwi I 1897-1899 (2 years) ii. Oba Sanyaolu Adebare I 1900-1902 (2 years) hi. Oba Sokunbi Karunwi II 1904-1918 (14 years) iv. Oba Suberu Adedamola I 1918-1932 (14 years) v. Oba Idowu Adedotun 1932-1934 (2 years) vi. Oba Emmanuel Sobayo Adebare II 1934—1944 (10 years) vii. Alimi Adedamola II 1951-1988 (37 years) viii. Oba Adedapo Tejuoso, Karunwi III 1989 to date.

First Osile in Abeokuta, Oba Karunwi I. In 1897, Karunwi of Oko was made Osile (i.e. the King Oke Ona section). He was the first King of this section in Abeokuta. The reason why this throne was so late in creation or resuscitation in Abeokuta was because every Osile used to meet with a tragic or ignominious death. Every Osile was usually stoned to death, hence the capital of Egba Oke Ona, the seat of the Osile is called Oko

(casting or pelting stone). But for the advice of Sir Ladapo Ademola then agent of Egba United Government in Lagos, and instruction of Sir Henry

Mac Cullum then Governor of Lagos, that all vacancies must be filled in the re-organisaion of the Egba Government, the title of Osile would have been absolutely abolished On the 31st January, 1889, by the influence of

Sir Henry Mac Cullum, the Alake, the Osile, the Agura and the Olowu first met together at the Alake’s Palace and shook one another's hands.

Formation of a National Council to be held weekly at the Alake's Palace and to include the Alake as President, the sectional Obas and the representatives of the different Egba townships followed. ii. Second Osile in Abeokuta. On the 2nd January, 1899, Oba Karunwi 1,

O&ile of Egba Oke Ona died, and was succeeded by Oba Sanyaolu

Adebare I in the following year. (1900)

Early in 1901, there was a quarrel between the Osile, Sanyaolu

Adebare I and the Egba Moslems, who in a rage recited a certain passage

from the Quoran called “Taba-Ti-Ada” (Sura Masadi or Tabat) held

amongst the Muslims to have the occult force of bringing evil upon the

person in respect of whom it is pronounced. But the Osile Sanyaolu

Adebare I thereby styled himself Osile Taba-Ti-Ada in contempt of the

prediction of the Egba Muslims (for they prophesised his downfall).

Consequently, the Osile Sanyaolu Adebare I was rejected by the Egba

Oke Ona people and he was thereby dismissed from the National Council.

In 1902, Osile Sanyaolu Adebare I died and as he had embraced

Christianity before his death, his burial was arranged by the Revd.

Wellborn, Superintendent of the Wesleyan Abeokuta Circuit, to which denomination, the rejected Osile (deceased) belonged. iii. Accession of Prince David Sokunbi Karunwi II, The 3rd Osile of Egba

Oke- Ona. In February, 1904, Prince David Sokunbi, Son of Osile Karunwi

I, The first Osile Egba Oke Ona in Abeokuta was made the Osile of Oke

Ona in succession to Osile Sanyaolu Adebare I who died in 1902. Osile

David Sokunbi Karunwi II, being the first educated and baptized Oba, was crowned on Easter Monday (4th April, 1904) by Bishop Oluwole.

European Head of Police: Suspension of Osile David Sokunbi Karunwi II.

Early in 1910, the Egba United Government employed a European Officer as Head of Police and Inspector of Prisons. This European Officer, by virtue of his post as Head of Police, was doing the work of the “Crown

Prosecutor” in the Native Court. This year (1910) there was a serious charge of gross misconduct against the Osile by the Oke Ona people, which led to his suspension from the National Council on the 4th August,

1910 till he was reinstated in 1912. During his suspension, his Palace

(Osile Palace) was burnt on 23th January, 1911. He was arogant, stubborn and hardly listened to reason. He arrogated to himself spiritual powers and his motto was “Pontan, Orudo, Tatan Ofoja, jeun tan ofowo

Ibaje pe Omo pe aiye ku Oba Jetan.” He was killed in 1918 at Oba during

Adubi uprising, iv. Election of a New Osile 1918: Osile David Sokunbi

Karunwi II havingbeen killed at Oba as stated above, it became necessary

85 to appoint a successor. Prince Suberu Adcdamola I, popularly known and nicknamed TWO THOUSAND was elected and installed the 4th Osile of

Egba Oke Ona in Abeokuta. He was a trader prior to his election and professionally a barber.

Several charges of maladministration were brought up against him by

the Egba Oke Ona people during his 14 years reign and he was finally

sent to exile at llorin in 1932 to avoid another civil war in Abeokuta. One of

the most serious offences of which Oba Suberu Ademola was said to be

guilty was the trial of his brother by ordeal, that is to say, the swearing of

his brother under the ordeal of ABIRONGU Fetish of OKO Township. He

made his case worse when he, as an enlightened Oba, and a Minister of

Justice paid no heed to all the various pleas and warnings given to him by

several influential people in authority against the commission of the

offence. The Oluwo Oko the head of all the Ogbonis in Oko township, the

Chiefs of Oke-Ona, Honourable J.B. Majekodunmi the Otun Egba and

even Oba Ademola II could not persuade him to desist from the

commission of the offence. As stated above the resident sent him in exile

to avoid civil war.

v. In 1932, the 5th Osile of Egba Oke Ona, Yesufu Idowu Adedotun was

appointed but the entire Egba Oke Ona people rejected him and he later

died in 1934.

vi. In 1934, Prince Emmanuel Sobayo Adebare II was appointed and

86 installed the 6th Osile of Egba Oke Ona. During his ten-year reign, charges of adultery against the wives of prominent Egba Oke Ona Chiefs were laid before him. He was finally rejected by the Egba Oke Ona people in 1944 but refused to quit the Palace. The Egba Oke Ona Chiefs dragged him to court to eject him from the Oke Ona Palace. The Egba Native

Authority Council decided, amidst thick opposition from Egba Oke Ona representatives, to pay him a £120: Os Od. (One hundred and twenty pounds) subsistence allowance per annum. In the end, Osile Adebare II was ejected from the Oke Ona Palace by the court order. vii. Consequently, Prince Alimi Adedamola II was elected and installed as the 7th Osile of Egba Oke Ona in 1951. Osile Adedamola II had the longest reign as Osile in Abeokuta. During his 37 years’ reign, he comported himself fairly well among the Egba Oke Ona Chiefs and he always accorded due respect to the Alake of Egbaland and the other sectional Obas. This behaviour saved him from being arrested and charged for incitement for murder during the trouble at Orile Oko in 1975.

He died peacefully in Oko Palace in 1988, being the first Osile of Egba

Oke Ona to die in the Palace.

In conclusion, from the foregoing it is clear that each of the seven Osiles in

Abeokuta from 1897—1988 was the architect of his own fortune.

Whatever happened to the past seven Osiles of Egba Oke Ona in

Abeokuta was caused by themselves and they bore the consequences.

They were not at all persecuted by anybody or brought to untimely death by the Egba Alake people or the past Alakes.

2. Another allegation was that the leadership of Egba Traditional

Council is restricted to Egba Alake.

Comments: One does not know the Traditional Council referred to as “the present Traditional Council is composed of Obas within Egba Division and the four Chairmen of their Local Governments and covered by Ogu/i State legal Notice No. 43 of1980. It is sufficient to say that Alake has been the

Head of Egbaland since when we were at Egba Forest up till today. Alake was installed in 1854 and reigned over Egbaland even though Olowu came into existence in 1855, Agura 1870 and Osile 1897. Alake was recognised at all material times as the Head of Egbaland by all authorities from the 18th Century till date. He performed the following among other duties:

(a) He signed treaties between Colonial Government and Egbaland for the Egba Administration particularly Commerce Society in 1893.

(b) He was President of Egba National Council and Egba U nited

Government of which the Osile was a Minister.

Kingdom.

(e) During the Civilian Government from 1954 he became the President

88 of the Divisional Council and a member of Chiefs Council in Western

Region.

(f) He was one of the 5 prominent Obas in Yorubaland before the advent of the British and after.

(g) He is presently one of the Chairmen of Ogun State Council of Chiefs the others being former members of the Western State Council of Chiefs.

(h) From history, all the Egba Alake townships surrendered their crowns to the Alake who is a direct descendant of Oduduwa.

(i) From time immemorial he has been the consenting authority to sectional Obas.

Customs and traditions observed from time immemorial cannot be disturbed unless one wants to create instability, disorder and disintegration of the people or established, tested norms.

3. Why should Egba Alake rule Oke-Ona for ever?

Comments: No Oba in Yorubaland rules but reigns. No Alake has ever ruled Oke-Ona. All theOsiles have and exercise their traditional powers on

Egba Oke Ona undisturbed. It will be educating to know in what way the

Alake has ruled Oke-Ona.

4. Oba Tejuoso frowned at the existing situation whereby 21 of the 31 members of the traditional Council are drawn from Egba Ake.

Comments: As stated above the Traditional Council ccnsists of all the

Obas in Egbaland and four Local Government Chairmen. They are not up

89 to 20 in all. Perhaps the Osile has in mind the Chieftaincy Council. This is regulated by Ogun State Legal Notice No. WN52 of 1966. The membership consists of 21 Chiefs of which Egba Alake is 11 and the other are 10. The Obas are Alake, Osile, Agura, Olowu, Olubara, Elewo,

Onisaga, Oniro, Olofin, Qrnala and Onijale Papa. Where is the 21/31 ratio?

5. How does one explain for instance Egba Alake’s share of 20 (or 64%) when Oke-Ona, Gbagura take respectively 4 (or 12%) and Owu 3 (or

11%) of the 31 members of the Egba Traditional Council the governing body of the whole Egba comprising 4 sections?

Comments: There is a mix up between Egba Traditional Council and

Chieftaincy Council. It is suffice to say that the ratio is not correct. See my comments in 4 above.

6. The Osile daubs as “against equity and uneven distribution of wealth in

Egbaland” the practice of sharing anything that comes into Egba equally into two with Egba Alake taking one that is, 50% while the other three sections share the remaining.

Comments: The Osile appears to be confused. What are the things that

Egba share? Which body shares them? It will be equitable if assets and

90 liability are shared in the same way. That is by the way. The Egba Alake consists presently of 45 important townships while the rest of the sections are 28. Oke Ona 8 Gbagura 17 and Owu 3. It is Egba Alake rather than the other sections that is being cheated.

Conclusion

The most formidable feeling one is bound to have in reading Osile’s book is the personal prejudices and hate which he has nursed very bitterly in mind against the Alake and Egba Alake people. He has been so overwhelmed with it that they have totally annihilated almost all that is good and reasonable in him.

He considered the reign of Gbadebo Alake as a disaster in spite of the difficulties of the time and the fact that Egbaland was ruled by a Council of

State of which Osile was a Minister. He was told that the Egba Alake people snatched some townships which had been with Oke-Ona for some years without finding out what had been happening in Egbaland and whether the Egba Alake people knew anything about such movement. He took the taboo removed by Governor MacCullum which the Yoruba Obas regarded that if they saw each other they would die as a meeting of equals between the

Alake and the sectional Obas. He wrote in his book the unfortunate happenings to the past Osiles as if their misfortunes were caused by Egba

Alake people He chose the medium of the media to ventilate his personal feelings on sensitive traditional matters instead of using the Traditional

Councils set up for such issues. He asserted arrogantly that he did not discuss the issues raised in his publications with the Oke Ona Chiefs and anyone for that matter before publication. He calls for a forum as if their was none in existence. He called all the Obas who visited President

Babangida “Scycophants" which includes the present Alake. See pages

108 and 109 of the book.

Whatever may be the motive of Oba Adedapo Tejuoso in throwing his

bombshell within the first year of his reign cannot be in the best interest of

Unity, Peace, and Progress of Egbaland and it is most unfortunate that it

came from such an enlightened and highly educated person.

Compiled by:

Chief Toye Coker, Apena Egba.

Rejoinder to the memorandum submitted by Chief Toye Coker,

Apena Egba

Reading through the Apena’s memorandum, one cannot but come to the conclusion that this is an issue of “MALICE AFORE THOUGHT” on the part of Apena. He must amongst other things:

1. hate Osile’s guts;

2. probably cannot imagine anybody challenging his ‘seeming authority*

so fearlessly;

3. find it difficult to face the truth, swallow the bitter pill and make amends;

4. be consciously biased and possibly aggrieved. He therefore prefers to

distract attention and or digress from the main points of the issue, if

only as a temporary means of escape;

5. want progress or rather deeming progress* for Egba as a whole only if

Egba Alake continues to dominate the other Egba sections and the

Apena*s bread continues to be heavily buttered on both sides;

6. like to relegate others to the background by usurping their powers — a

result of his wish for continued dominance;

7. like to intimidate, insinuate and instigate. In fact, he assumes a lot,

forgetting the fact that quite frequently, assumption kills;

8. be largely depending on articles in Newspaper publications (for which

the Osile cannot be held responsible) and NOT the Osile’s book So

Far, So Memorable;

9. assume that the Village News publication of Sunday the 20th of May

1990 was sponsored by the Osile. It was NOT.

From the foregoing, and from his memorandum it is pertinent to conclude that the Apena had been extremely rude to the Osile and without mincing words, if we were in a civilized society, the Apena would at least have been made to give a written apology to the Osile. It is very unusual and very rude for a son — the Apena, Egba — to use the following

93 language in describing his father — the Osile Oke-Ona, Egba:

“I stated that the Egbas need not react to Osile*s unguided, ill-conceived and ill-motivated outburst.’*

He also went further to say, and erroneously too, that: “Firstly, the book

raises some important Egba traditional and customary issues which

showed his ignorance of Egba history written and unwritten or that he is

being mischievous trying to create TROUBLE where there is none.”

Apena, who now claims, insinuatingly, to be the custodian of our history,,

written and unwritten then went straight ahead to copy, verbatim., several

pages of a history book.

It is even more regrettable when one remembers the fact that Apena

Egba is also the Bajiki Ago-Odo, in Oke-Ona, Egba. He ought to have known and acted better. It is true that the publication of the. relevant portions of the Osile’s book could have been avoided if only the Apena had not arrogated to himself the powers that would not normally belong to him in the hierarchy of things in Egbaland. These are some of the problems in Egba that the O&iie is asking to be discussed and corrected where necessary.

Since the Osile was only writing down his observations, he does not need anyone to tell him what to and what not to observe. It is the truth which the Osile has observed that is being considered bitter. It is now hurting those who hate the truth. And by the way, is it proper for a chief

(Apena) to advise the Alake and other chiefs not to reply an Oba’s

(Osile’s) letter? Does that augur well for peace and stability? Is this not the highest insult that a chief can give any Oba? It is the Osile today. Who knows; it may be the Alake tomorrow?

Having said all these, the Apena should note that every comment in the

Osile’s book (the dedication inclusive) was based on the facts of history as recorded by our forefathers. The Apena is free to draw his conclusions and or insinuations but all we can say to him (Apena) here — like the biblical saying is — “Thou Sayest.”

What on earth is the inference the Apena wishes to draw from the facts of history he quoted (or rather copied) extensively on the previous Osiles? It is true that we read in the books that in the Orile days, well before 1830, when Abeokuta was founded, it was usual for the then Osiles to be stoned to death. This has not happened since we Egbas, (that is, the real Egba

Alakes and not the Saros Oke-Ona, Gbagura and Owu) founded and moved to Abeokuta together in 1830. Does the Apena now want this stoning episode revived? If only wishes were horses beggars will ride,

God will certainly NOT grant this wish of the Apena.

Our emphasis still remains on one fact and that fact, we shall continue

to constantly bring to your notice. That the Oke-Ona people came here

with other Egbas to found this Abeokuta town not as slaves, but as

brothers and partners i^progress. Why then should they remain or be

95 regarded as Second Class Citizens for so long? Even the black slaves in those days of the United States of America (USA) now vie to become the

President or No. 1 citizen of their country (U.S.A.), how much less the

Oke-Ona people who have never been slaves and will NOT now become slaves. It should always be remembered that, but for God and Tejuoso, the then Oke-Ona bom and bred Ifa Chief Priest, Abeokuta would never have been founded.

The Apena wrote extensively on each of the past Osiles, hopefully to

buttress his points. We would not delve into the details of all these now. In

the meantime, we shall only comment on the previous Osiles as follows:

Oba Karunwi I — First Osile in Abeokuta — (1897-1899)

At the inception of the Egba United Government on the 31st January

1898, Oba Karunwi 1 was the second in command in Egbaland and was

made the first Minister of Justice in Egbaland. He was hardly ever given a

free hand to exercise his powers.

It however, became very clear later in the minutes of the meetings of

the Egba Chieftaincy Council of that era around the turn of the 19th

Century that the Egba Alake people from the word go, in 1898 did not hide

their feelings and determination to ensure that such a high and very

important post of the Minister of Justice of the Egba United Government

was not vested in an Oke-Ona citizen or any other Egba son for that

matter, but an Egba Alake citizen. This position of the Minister of Justice

96 which in 1898 was reserved for Oke-Ona Egba was then wrested and or usurped by the Egba Alake people and vested in the then Apena Itoku — an Egba Alake citizen in December 1901. An extract from the Egba United

Government (EUG) Council’s Meeting of the 4th of December 1901 reads thus: “That there are four divisions that constitute the Egba United

Government and the difficulty of appointing the Minister of Justice at the present time is great. That the Egba Alake being the leading section would not tolerate any man from the other sections to occupy that most important post and it is not easy Co find a man even from the Egba Alake

(section) who is competent to fill the post at present.” What other evidence of unnecessary, undeserved and unjustified forced dominance by the

Egba Alakes do we need?

Oba Alimi Adedamola II — The 7th Osile Oke-Ona Egba in Abeokuta -

(1951-1988)

It is very obvious here that the Apena must be a very dangerous schemer.

I am not surprised that you have such glowing tributes to pay to Oba

Adedamola n. Your insinuation here is that unless an Osile is subservent to you he is NOT likely to reign for too long, least of all, die peacefully in his palace. This is where you have made a mistake. Only God determines that. I am glad you raised the issue of his (Oba Adedamola’s arrest in connection with the riot) was it Orile Oko or Bakatari? — an incident you had always used to your advantage as occasions arose. You never even

97 for some minutes during his life time allowed the then Kabiyesi

Adedamola II to forget the foot that but for you and the Alake (sometimes perhaps forgetting God) he (Adedamoia II) would have had to face criminal charges (all be it for what he did not do). You frequently and successfully used this as an instrument of blackmail during his lifetime. A good example of your use of this (possibly sponsored instrument of blackmail) is shown by the story related below as narrated.

During the days of the late Governor Olabisi Onabanjo in Ogun Stale,

(1979 — 1983) he (Onabanjo) decided to elevate some Obas in the four divisions of Ogun State — Egba, Ijebu, Egbado and Remo to a First Class

Status. He (Governor) therefore requested the Alake, Awujale etc. to make recommendations. The Awujale has since successfully made his own recommendations. When you (Apena) first saw this Governor's letter of request (not from the Alake) your first reaction was reported to be that the Aiakc would not dare carry out the request if he wanted to remain on the throne of his forefathers in Abeokuta (just as you successfully 'fought the battle’ of the Jaguna Egba this year). Your words or wishes seem to always prevail in Egbaland. True enough, the report went further, when this matter came to be discussed at the Egba Traditional/Chiefs Council

Meeting, the late Osile Oba Alimi Adedamoia II having been reminded by you of how he owed his continued reign (and probably life) to the Alake and yourself, and he, of course, still vividly remembering the tribulations

98 and deprivations his late father (Oba Suberu Adedamoia I) and predecessor in office, suffered in the hands of the Chieftaincy Council and the then Alake, refused to join issues with anyone at that Council Meeting.

This was even when the issue bothered on improving his (Oba

Adedamoia II) own living conditions, position and status. What a great misrepresentation of justice and blackmail. He probably expected blood to be flowing through your veins. Could he have been wrong? Needless to remind you of the fury of the Agura, Olota amongst others on that issue at the occasion. How long must you. continue to deprive other Egbas i.e. non-Egba Alakes of their legitimate rights? Do you have to wait until they, carry placards or arms before you act justly? To borrow your own language, “this is an AVOIDABLE war of nerves." You need to act positively and selflessly. And the time is now.

To the rest of the Apena’s memorandum: It is obvious the Osile was

talking about the composition of the Egba Chieftaincy Council. He

(Apena) continues to be mischievous and in fact, contentious when he

says and 1 quote: “It is sufficient to say that Alake has been the head of

Egbaland since when we were at Egba Forest up till today. True

Historians will tell the Apena SI that there had never been a consenus on

this issue of supremacy in the Egba Forest days. Otherwise how do you

explain the fact that Lisabi and NOT any Alake is Egba's hero today? You

must be familiar with the Yoruba adage which says “Kabiyesi Oba Alase

Igbakeji Orisa” which refers to every Oba without exception. This means every Oba is second only to God. Unless we are saying that the Alake of

Egbaland is God, then the Alake must only be primus inter pares (first among equals) since every Oba in Yorubaland is second only to God. The anomally in Apena's claims in history can also be found in his memorandum when he says: “Alake was recognised at all material times as the head of Egbaland by all authorities from the 18th Century till date."

Bearing in mind that the 18th Century began in the year 1700, the only examples that the Apena could quote were from contemporary or modern history. The earliest of the examples he quoted being 1854 (one I hundred and fifty four (154) years after the 18th Century began). One thing that should be obvious to him (Apena) from the example he quoted, was that our Colonial Masters wanted, by all means, to take over our land (Egba).

They found an easy prey and more convenient ally in the then Alake. They

I achieved their goals and we lost our independence to them in 1914.

Lest 1 forget, if the Alake had been the head of Egbaland since the

Egba Forest days (before 1830) as claimed by the Apena, why then had the Alake I been persistently referred to as the ALAKE OF AKE up till 1920 when the Alake Oba Sir Oladapo Ademola II changed the title to ALAKE

OF I ABEOKUTA from around 1920? Or has the Apena forgotten so soon that it was the present Alake- Oba Oyebade Lipede — that finally changed the title to Alake of Egbaland when he came on the throne in 1972?

100

Another paragraph of his memorandum also needs to be authenticated. For example, can the Apena tell us when Oduduwa came to Yorubaland? Was it before Christ or after the death of Christ? Can he remember or name any eye witness who narrated this story? Domination by reason of history is I archaic and could be contentious, pretentious and dangerous. It is time to I change our orientation. Merit and ability should be our guide to success.

A Don, Professor Adewale Atanda of the Department of History of the I

University of Ibadan in his speech at the Chief Joseph Folahan Odunjo I

Memorial Lecture on 3rd May, 1990, declared that:

ODUDUWA WAS NOT THE FATHER OF THE YORUBAS BUT JUST

ONE OF THE LEADERS.

His reason being that the history of the Yorubas transcends the period of I

Oduduwa and he could not therefore have been the father of the people I before him.

It is pertinent to note that Professor Atanda was a former

Commissioner for Local Government and Chieftaincy Affairs in Oyo State and a member of the Presidential Panel on Nigerian History since independence. He noted in his lecture that the fact that Oduduwa had to wrest power from Obataia during his time was a pointer to the fact that

Oduduwa was first among his equals. He noted that the Yorubas originated from within Nigeria around the Niger and the Benue Rivers. The

101

Yorubas emerged as a linguistic group between 2,000 and 1,000 B.C. coinciding with the Stone Age. Professor Atanda suggested that

Historians should be more concerned about groups of people instead of individuals while tracing the origin of the Yorubas. Instead of popular and popularised heroes in the history of Yorubas, we should be more concerned about groups of people.

We Egbas can truly and readily borrow a leaf from this advice. The

Olufi of Gbongan Oba (Dr.) Solomon Babayemi at this same occasion

said that most of the accounts of the origin of Yorubas might not be

authentic because there were no scientific ways of finding out. Oba (Dr.)

Solomon Babayemi is an authority in history. He was at the Institute of

African Studies, University of Ibadan before he ascended the throne of his

forefathers.

Professor Atanda stated earlier on that the Yorubas emerged as a

linguistic group between 2,000 and 1,000 B.C. coinciding with the Stone

Age. The Guardian of 17th November 1990 in tracing the history of lie

Oluji stated that the first Oba Jegun of Ue-Oluji (Oba Orele) was installed

in the year 1573. This Oba Orele was said to be the Kehinde of a set of

twins born to Oduduwa the legendary progenitor of the Yoruba race. This

therefore puts the existence of Oduduwa to around late 13th and early

14th Century. This appears to confirm Professor Atanda’s assertion that

Oduduwa could not have been the father of the Yorubas that have existed

102 since at least 1,000 B.C.

With reference to paragraph 2(i) of the said memorandum, I assume,

the Apena is learned and should know the meaning of the phrase “from

time immemorial” which means from ancient times even back to the days

before Christ. He must also realise that there are four sections in

Abeokuta and therefore there are also four sectional Obas. He should

also know that the issue of Consenting Authority is a contemporary

(modern) history. He went further to confuse himself when he said

“Customs and Traditions observed from time immemorial cannot be

disturbed unless one wants to create instability, disorder and

disintegration of the people or established tested norms.” If we believe

and accept this sweeping statement, then the world should go back to the

period of the Roman Empire or even the British Empire. The Apena knows

fully well that that would be retrogressive. What we want is Progress. Or

would Apena want it established that since General Olusegun Obasanjo,

an Owu man, was the first Egba (Yoruba) Head of State in Nigeria, then

only Owu people from Egba must henceforth aspire to be Heads of State

in Nigeria? (Surely Dr. LateefAdegbite will not agree to that).

I am sure Apena’s answer will also be No. But his answer would certainly

be Yes if General Obasanjo were an Egba Alake son.

Once again the Apena has gooffed when he says “No. Oba in

Yorubaland rules but reigns.” I hasten to say that every Oba in Yorubaland

103 rules and reigns because in the first place, he is nominated by a RULING

HOUSE and NOT a Reigning House. On his appointment, he becomes a

TRADITIONAL RULER and not a traditional reigner. I presume what the

Apena had in mind was his practice hitherto. He believes that the Alake should reign and he the Apena should rule or better still, all Obas should reign and Chiefs should rule. In other words, all Obas should be toothless bulldogs. Better still, the tail should wag the head. How fair?

The Osile insists that 20 out of the 31 members of the Egba Chieftaincy

Council are from Egba Alake. Maybe when the Sarumi Egba is eventually

appointed and installed, he may not come from Egba Alake. But who are

we to assume that the next Sarumi Egba will not be an Egba Alake

citizen? Afterall, the first Iyalode Egba (Madam Tinubu) was from Owu

and Gbagura. Today, any Iyalode Egba MUST come from Egba Alake,

Why? Thanks to domination by a section (Egba Alake). By the way, why

must the next OluwoEgba come from Egba Alake? Why can we not look

for the best man in Egbaland irrespective of his section of origin to

become the next Oluwo? This is my own idea and a reasonable idea of

Justice and Fairplay. I This hegemony and parochialism in Egbaland must

stop. And the time is NOW. Let merit and ability be the order of the day.

In paragraph 5, the Apena is right. You should therefore please take all

I references to Egba Traditional Council to read Egba Chieftaincy Council.

I The ratio may not be quite correct (they were only meant to be

104 approxima I tions), bearing in mind the short time the Osile had to put these facts I together after the Apena's provocative actions of instigations and persecu tion and persecution — definitely the message is very clear.

It actually ought I to sink in. What is now left to be done is action, correction and REPARATION on the part of the perpetrators of this injustice and oppression.

I am particularly happy that, at last, the Apena Egba has finally agreed

I with the Osile that there are 45 townships in Egba Alake and NOT 143

—.29 I = 114 townships as everybody in Egba Alake (including Otunba

T.O.S. I Benson — their protege) seemed to have been quoting freely.

This is a step forward in the right direction and thank God for that.

Comments on other issues raised In Apena’s Memorandum (A) As far as our history goes and what still subsists, there are ONLY 4 sections in

Egba. Any section can divide itself into any number of groups as she wishes. That is the section's internal affairs which does not concern any other section. What we are saying here is that there are 4 sections in Egba

(or Abeokuta) — Egba Alake, Oke-Ona, Gbagura and Owu. This is the accepted norm. You can say they are the four wives of Egba (or

Abeokuta) if you like. You can go further to say the No. 1 wife, Egba Alake has 45 children, the No. 2 wife — Oke-Ona has 8 children (now 9 going to

12), the No. 3 wife — Gbagura has 17 children and the No. 4 wife — Owu

105 has 4 children. But the number of children in each case is irrelevant. We

Egbas are polygamous by nature, by inheritance and by tradition. We have developed our own system of doing things. In the process, our fore-fathers had and still have a tradition of sharing their properties in the family. They are usually shared amongst the wives and not the children — hence the term “Idi Igi.” It therefore follows that the assets and liabilities in

Egbaland should always be shared into four equal parts for each of the sections and NOT into two (for Egba Alake to take one) as is presently being done.

By the way what was the relevance of the Alake of Abeokuta — Oba Sir

Oladapo Ademola II — bringing the Olubara of Ibara to Abeokuta from

Orile Ibara in 1952? Was it to create further confusion in the Egba set up?

What was the point having 4 sections and five Obas when in fact the set up is not that each of the 4 sections has its own Oba with an overall 5th

Oba? That would have been more meaningful. I however make bold to say that what we need now is an Oba for Egba Alake section (which of you like may be represented by) and then, an overall Oba for Egba who will have no sectional bias or sectional leaning or base. This will stop

(hopefully) the perpetrated dominance of the other Egbas by Egba Alake.

The entire Egba contributed to build the Alake of Egbaland’s Palace

with the Oke-Ona, Gbagura and Owu contributing the largest share.

Surprisingly enough the Egba Alakes who contributed the least amount of

106 money are the people utilising the Alake Egba’s Palace almost exclusively without paying any rent or royalties to the other Egba. (Oke-Ona, Gbagura and Owu), apart from the strain of contributing to build the Alake Egba’s

Palace, still struggled to build their own Palaces individully. It is about time that the Egba Alake people also contributed money to build their own

Alake of Egba Alake’s Palace separately where the Alake will then be able to perform his functions as Alake of Egba Alake and stop usurping and utilising the rights and privileges of other Egba sections freely. This is what true leadership is all about. Unless it is leadership by mouth only.

(B) I now refer to page 6 of Apena’s Memorandum: How could Osile

Tejuoso (according to Apena) have nursed very bitterly in his mind personal prejudices and hate against the Alake and Egba Alake? We say this can definitely not be so because:

(a) The Apena must be confusing the words prejudice and ‘hate’ with the

more appropriate words; the bitter truth.

(b) It was the Alake that installed Dr. Tejuoso (before he became Osile) as

the BANTUN Egba in January 1987 and we know he was and he is still

grateful to the Alake for that deserved honour.

IyalodeEgba — is from Kemta in Egba Alake thus making Dr. Dapo

Tejuoso (NOT OSILE) himself a bonafide Egba Alake citizen.

The problem with the Apena is that he intentionally does not want to draw

107 a line between personal issues and personal benefits on the one hand and I ideological or policy matters on the other. It’s about time he (Apena) forgets about self. Apena! Think not of what Egbaland can do for you but of what you can do for Egbaland. Oba Tejuoso is only asking that Justice and Equity be brought to play in Egbaland. Do not ask for his arm and leg in return.

1 now easily identify the Voice of Jacob, having earlier on recognised the hand of Esau in Olori Yetunde Gbadebo’s letter (or is it a memorandum on

So Far So Memorable?) This is the typical Egba Alake divide and rule tactics.

The circle is now complete and the Apena (Jacob) must have got the I appropriate response from the Osile through Olori Yetunde Gbadebo

(Esau) by now. Suffice it to say here that the Osile has no personal opinion I on Oba GbadeboJ — Alake’s reign. He only transmitted history as recorded I by those who were alive at the material time. Do not blame him for any of the historical short-comings.

(D) The Apena stepped on dangerous grounds when he went further to say I on page 6 paragraph 2 of his memorandum that “He considered the reign of Gbadebo I Alake as a disaster in spite of the difficulties of the time and the fact that Egbaland was ruled by a Council of State of which Osile was a fl Minister.” Minister indeed. But what can “a toothless bulldog” dp.

108 amongst several “wolves?” It’s true that the Osile was the then supposed

Minister of Justice. But did he ever have a free hand to exercise his rights justifiably (see H earlier text on him) as a bonafide citizen? How much less as a Minister? Is it not even the same thing or worse, that you are now doing to the present Osile (Tejuoso — Karunwi III) who has made some legitimate observations (as a bonafide citizen of Egbaland — be it First or

Second Class) of what is wrong with the council and town and you Apena

(et al) have asked that he Osile, be ignored, be treated as an Egba of no consequence and worse still be persecuted?

You are even now in the process of asking him to give up his life for

daring to speak up the truth in Egbaland as if his forefathers were brought

here to Abeokuta as slaves or returned slaves from the U.S. or Sierra

Leone. You must never forget the fact that his (Osile’s) forefathers were

very much involved in the laying of the foundation of this Abeokuta town.

Always remember Tejuoso of Oke-Ona the then High Chief Priest who

with other Ifa Priest and through God, divinely asked the Egbas to

proceed to Abeokuta and prosper. Where were the forefathers of the

Sierra Leoneans then? Why do they now want to rule the Egbas? Why are

the strangers attempting to relegate the bonafide Egba citizens to the

background? The arrival of the Sierra Leoneans in Egbaland since the

1840s has brewed nothing but problems right from the days of

“Reversible” Johnson. All this nonsense must stop now. We are all

109 partners and brothers in progress; NOT Masters and Slaves. There is still what is known and respected in the civilized worlds as ‘Fundamental

Human Rights” of all citizens. Let that also exist in Egbaland, the said cradle of civilization in Nigeria. Afterall, the symbol or emblem of Egbaland is FOUR EQUAL HANDS holding one another without a break in the chain. This was supposed to symbolise FOUR unified equal sections with nothing coming between them. Why then are the Egba Alakes trying to change this? In fact, at public Egba functions or gatherings, nothing should come between the four Obas sitting together side by side not even the Oloris or Obas from outside Egbaland or any Chief for that matter.

This is and always ought to be our symbol of unbreakable unity. The four

(4) Obas must always be seated at all Egba Public functions in such a way as to depict our symbol (four arms) of unity. The Osile, should always sit at the right hand side (Otun) of Alake while the Agura should always sit on his left (Osi).

(E) With regard to inter sectional township snatching i.e. lmala, Idofin,

Idere and Efon by Egba Alake from Oke-Ona Egba, I do not know what other evidence the Apena wants. There are evidences of Chief Razaq

Sanusi’s 4 Asiwaju Egba’s — letters to the Alake and the Abeokuta Local

Government in 1980/82 “triumphantly” (all be it temporarily) reporting these assumed take-overs (or is it buy-overs?) by Ibarapa and thus snatched to Egba Eku which is a Bonafide large portion of Egba Alake,

110

(this was even evidenced in Seriki Adegbite’s own Memorandum) as if he

(Sanusi) actually went to war and won a victory — for Egba Alake — What a false claim!

During the recent tour of the Egba villages (1990) by the Alake, Osile,

Agura and some Chiefs, Chief Sanusi again had the audacity to read from

his prepared speech to a very large crowd of Egbas — including the

Apena, the Alake, Osile, Agura and a host of other Egba High Chiefs —

that the townships of Imala, Idofin, Idere and Efon had been taken over by

Ibarapa thus bringing the Ibarapa townships under Egba Alake in

Abeokuta to 12 from 8 and the Egba Eku townships of Egba Alake to 26

from 22. Neither the Apena nor the Alake nor any high Chief present on

that occasion bothered to correct this false impression and claim. Rather,

he was encouraged. The Osile, of course immediately at that same

gathering wrote a note to Chief Sanusi on a scrap piece of paper (which

he did not return) asking him to correct the false impression or claim he

was trying to make. The Osile was virtually ignored again as usual when

he (the Osile) later raised this issue at the Egba Chieftaincy Council

Meeting. This sort of inter-sectional (from one section to the other)

township snatching has never occurred in Egbaland since our arrival here

in Abeokuta in 1830. It is indeed a very dangerous precedence being set

by Egba Alake, and this should never be encouraged by the Alake and the

Egbas including the Apena. It may boomerang unabatingly if encouraged.

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Intra-sectional (within one section) township snatching which in fact, should also be discouraged, might have occurred in Egba Alake townships. That is Egba Alake’s internal problem but I advise this should be abated forthwith by the Alake.

In any case, it is heart warming that Imala, on their own free-will and accord have returned to Oke-Ona Egba since around July 1990 and they themselves have personally confirmed this to the Alake and to some of the Chiefs including Chief Sanusi at a meeting held with them at Ake

Palace on Friday 9th November 1990. Idere, Idofin and Efon are also now actively planning to return to their rightful places in Oke-Ona. Thank God the Osile spoke up in time. The Osile has since conferred Imala,

OkeOnaEgba township chieftaincy titles on about 14 deserving sons of

Imala on 7th March, 1991 in the presence of the Omala of Imala.

(F) Where, Apena, did you find the word equal being applied to the relationship between the Alake, Osile, Agura and Olowu in the book — So

Far So Memorable? It’s either you are being mischievous or your gj|jb-consciou.s mind is telling you that the Obas should in fact be equal since you are aware of the Yoruba proverb which says “Oba ko ju Oba lo, ilu lokan le ju ilu lo.” (Meaning that all Kings are equal, though their domains may be bigger than the other. Or better still, you are aware of the historical fact that the Ossie and the Olowu have closer or more direct relation with Oduduwa than the Alake. The Osile being Oduduwa’s

112 grandson and the Olowu his great grandson, while the Alake is just related to one of the earliest Alafins. Sec Rev. Samuel Johnson’s book; The

History of the Yumbas page 9, paragraph 5. Any way, let us leave this to

Historians and Government to decide an appropriately. Some years ago, the Akarigbo could not be said to be equal to the Alake. When it pleased

God, the Government made the Akarigbo — who is historically a junior brother Oba to the Olowu, the Agura and the Osile a Paramount Ruler like the Alake. It will surely also please God one of these days to give us our own Awolowo who will put things right for us (Amen).

If only the Egbados will bury the hatchet, settle their differences and agree on one Royal leader amongst themselves, be it the Olu of Ilaro or the Alaiye of Aiyetoro or any of the Egbado Obas for that matter, then an

Egbado leading Oba will become the fourth Paramount Oba in Ogun

State. He will then become equal to the Alake. We all must still remember very vividly that in the good old Egba-Egbado days, no Egbado Oba could claim to be equal to the Olowu or Agura or the Osile how much less the

Alake. The time of the Egbados is virtually here, if only they play their cards right. If the Remos and the Egbados can thus triumph through the will of God and the assistance of Government, who says that the other

Egba Obas and townships will not triumph in due course by the good

Grace of God? Or is it a sin to be a non-Egba Alake citizen or Oba in

Abeokuta? The answer surely is No. In any case, Prudence will direct,

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Fortitude will support, Temperance will chasten Justice will guide and

Time will tell.

(G) By the way, Oba Oyebade Lipede, as a person, is like a father to Dr.

Adedapo Tejuoso BUT the Alake is NOT a father to the Osile. He is a brother Oba. This is only for record purposes and for posterity not to misinterprete or misrepresent this simple statement in the future. All Egba

Chiefs and people ought to give due and similar regard and respect to all

Egba Obas if indeed we want unity, peace and tranquility to reign supreme in Egbaland. This does not necessarily mean equality but respectability. The difference between a Crown (no matter how small) and a Cap or Hat is surely very clear. The popular Yoruba adage which says

“Ai koba nibere, ai koba ni noro. Eyin aroba fin, Idobale lankoba.” Meaning that only a rude person or chief will greet a king without prostrating fully is definitely a truism here and it does not differentiate between Obas, neither does it differentiate between Chiefs and non-Chiefs. We have a lot to learn from Northern Nigerians. No matter how highly placed, they have the greatest respect for their Emirs. Most of our High chiefs need to show better example and good ladership in this respect.

(H) The Egba Alakc tactics in the governance of other Egba sections for a very long time since we arrived here in Abeokuta in 1830 has been that of “divide and rule.” The Egba Alakes have always, through instigations used the people of the targeted Oba against him. Otherwise, how does

114 one interprete this next sentence in the Apena’s memorandum, and I quote:

“He asserted arrogantly that he did not discuss the issues raised in his publications with the Oke-Ona Chiefs and anyone for that matter before publication.”

The Apena was referring to the Osile here. Apart from this sentence

being downright rude, one cannot have a better example of the Egba

Alake’s — personified by the Apena’s — tactics of incitement with the

ultimate aim of dividing and ruling. Thank God our people these days are

more sensible, better educated, quite enlightened, progress seeking and

very much aware of their rights. The wool can no longer get easily pulled

over their eyes.

Lisabi is the hero of Egba Alake today (even though he was said to

have been killed by some Egba Alake people themselves). The hero of

Oke-Ona should rightly be Amosu. He was Lisabi’s deputy. When he

(Lisabi) planned to free his people from the bondage of the Alafin of Oyo

he did not consult anybody. He succeeded. He is today a hero. Osile

Tejuoso has today suggested to the Egba Alake people to create a forum

where the possibility of I granting freedom, equality and justice to the other

Egbas (Oke-Ona, Gbagura and Owu people) could be discussed after

160 years of slavery (so to say) or “Neo-Colonialism”. The Egba Alake

people find this odious. Instead, they are side-tracking issues, reading

115 meanings that do not exist into his (Osile’s) simple request or suggestion and trying to incite the Oke-Ona Egba people and other Egbas against him (the Osile). That he had not consulted them before writing. They should in fact know that the other Egbas would have been afraid for the life of the Osile in the hands of the Egba Alake people if he had consulted the Non-Egbas before writing the bitter truth which they (the Egba Alake people) now find bitter to swallow

Osile Tejuoso, like Lisabi, realised that he would have been prevented

from being bold enough to take the right action he took if he had consulted

his people. They would have been too afraid for his (Osile’s) life. In fact,

the Egba Alake people would have been the very first people to hear

about the meetings and or consultations and would have been the first to

trump up charges of incitement and or mutiny against the Osile. What the

Osile has done is simply to point out the obvious facts (nothing new) to

both sides for possible discussions, corrections and or amendments but

NOT incitement “What is good for the goose should be good for the

gander.” I am sure the Osik does not mind being wrongly prosecuted and

or persecuted if he can do for his Oke-Ona people and the other non-Egba

Alake Egbas what Lisabi did for the Egba Alakes and or the Egbas. He

already said in his book that he is prepared for prosecution on what he

wrote in his book , So Far So Memorable, but certainly NOT on what any

newspaper chose to publish. In any case, if Lisabi could achieve so much

116 for his people with the sword, why should Osile Tejuoso not achieve even more for his non-Egba Alake Egba people with his pen? Or have we forgotten that the Pen is still mightier than the Sword?”

(I) If I may quote the Osile, he said: “I had explained to the Egba

Chieftaincy Council Meeting, out of my own volition, what happened at the

Press Conference in question here. A journalist asked me if I had paid a solidarity visit to President Babangida (IBB) after the April 22,1990 attempted coup?

I explained to the journalist that I had never in my life visited IBB and my visiting him after the coup in my own estimation would amount to sychophancy. If the journalist then chose to publish what I said simply and innocently the way he liked and the Apena chose to embelish it further with his own phrase — “including the Alake” that is their own (i.e. the journalist and the Apena) business; not mine.” This only shows how the

Apena truly revels in fishing in troubled waters. You can see he also excels in the art of incitement (with the aim of dividing and ruling) which in fact he has perfected along with some other Egba Alake people.

(J) If the Apena calls the Egba Chieftaincy Council with a total of 31 members, (20 of which are from Egba Alake) a proper forum to dispense

Justice and Equity and right the wrongs of Egbaland, then he must be kidding himself and not us. A thorough change of attitude and composition would definitely be required from these members of the Egba Chieftaincy

117

Council if the. Council is to be the proper Forum the Apena is talking about which is an illegal body for that matter. It would be a very heavily biased

Forum in its present composition and stance. As usual, it will be the

Accuser, the Prosecutor, the Witness, the Judge and the Jury. Hence the

Osile’s personal letter to the Alake on the 31st of January 1990 (copied to

8 High Chiefs of Egbaland — including the Apena). The issues raised in this letter and subsequently in his book, could have been discussed privately if only.

(i) The Apena who is not an Oba (or is he?) had not wrongly advised Oba

Alake to treat the Oba Osile’s letter as thrash by ignoring it.

This amongst others raises the question. Who rules Egbaland? The Alake or Apena Toye Coker? The Obas or the Chiefs?

(ii) He had not commenced digging a grave around himself (and not the

Osile — used metaphorically). As a result, the Osile had no choice but to hurriedly make his plea public since he was sure of incitement and persecution from Egba Alake especially, from the Apena, if it remained a private and confidential affair at that stage. Even though made public, the persecution still continues but guard- ingly as they know the public is watching. If we cannot get justice at home privately, we have to call on the public to listen to us and help us before it is too late. Afterall, if South

African Blacks had not made their domestic (Apartheid) affairs public at

118 the right time, when they did, they would have been wiped out of the face of the earth by now. At least Nelson Mandela would would not have been alive today, freed from prison to eventually lead his people to the promised land.

My prayer is that you Apena and the other Egba Alakes should allow us to settle this problem peacefully, privately, justifiably, equitably and amicably by immediately appointing a non-partisan and unbiased broad based committee to look into issues now raised and yet to be raised. My advice is that “you should think less of what your town can do for you but what you can do for your town.” This is the best we can do in the interest of

Peace, Unity and continued I Progress of Egbaland. Of course, we also have to ensure it is NOT lopsided.

(K) Osile Tejuoso (you may not know it yet) is the greatest friend of the I people of Egba Alake. He has been bold enough to tell them the bitter truth. I Most other Egbas knew the facts. They were only waiting for someone to bell I the cat. The Osile’s prayer like that of his late grandfather is for the Egba I Alake people not to take his golden advice now. If they do, they will never I appreciate him (the Osile) as their great friend. If they do not take his advice I and act now they will continue to succeed only for a short while. When I something later goes wrong and they come face to face with the reality of any I disruption or uprising then, they would wish they had taken the Osile’s golden advice. The Osile

119 would then be better appreciated as a great friend of theirs. Please remember that the Osile’s mother is also an Egba Alake from Kemta. He is therefore only acting in good faith and as a bonafide citizen looking for the greater good of the greatest number of people.

(L) Oba Adedapo Tejuoso did NOT throw any bom&hclL Maybe the

Village News Newspaper did? In any case, we have neither seen nor heard the exploding sound of the bomb (if any). Apena should please detonate the bomb promptly if and when he detects it. We shall forever be grateful to him (Apena) for this kind gesture.

(M) Some people have said that the Osile was too much in a hurry to write his book — within one year on the throne. Why? Well his reasons are simple.

(i) A Yoruba adage says Ohun ti a ko ba nigba lotowo, ati talaka ni a ti n

ko. Meaning what you will not accept as a rich man, you must reject it

from when you are poor.

(ii) Those who say so are seeing Osile Tejuoso as an individual who came

on the throne only one year ago. They unfortunately fail to see him as

the Osile who has existed since 1897 and who has continuously made

the same complaint over the years from one generation to the other

and has suffered all sorts of indignity, deprivations, persecutions and

prosecutions — both instigated and otherwise. The Osile never dies.

He lives in perpetuity. To borrow the late Chief Awolowo’s words, you

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can say the Osile is a CONTINUUM.

(iii) If Osile Tejuoso fails to raise this issue now or within his first year in

office, people will surely brand Osile Tej uoso a coward who dared not

raise his voice or compain on policy matters before the Egba Alake

people during the reign of Oba Oyebade Lipede. I am sure the last

thing he (the Osile) would wish for on this universe is to be branded a

coward. You surely know that “Cowards die many times before their

death, the valiant never tastes of death but once. Of all the wonders

that I yet have heard, it seems to me most strange that men should

fear, seeing that death, a necessary end, will come when it will come”

(Shakespeare). In this case, death will only come in God’s own good

time. He (Osile) surely fears only He who can kill the body and the soul

and NOT he who can kill the body only. He is certainly not a coward

and thank God for that.

(N) I am particularly happy that you recognise and accept the Osile as an enlightened, highly educated person in your memorandum. Why then have you chosen to treat him like a fool and or an imbecile? Why did you seem to assume that he has no reasoning faculty of his own? Why did you think he should allow all his knowledge and education to go down the drain and get wasted by not putting down his thoughts on paper? Why did you advise that a literate Oba like himself should not write? You do this most of the tune probably for selfish ends. If our forefathers never wrote

121 nor put their thoughts on paper, that was because of their lack of education. Thank God, we are educated, let us show the benefit of our education by being forthright, progressive, fearless and impartial in our thoughts and actions. It is never difficult to put the truth on paper. The opposite (untruth) will need, a shameless person with guts to put on paper. Let the truth always prevail. God will surely continue to guide and guard us (Amen). Let your light so shine before men that they may see your good works and glorify your Father which is in Heaven. Long live

Oke-Ona, Long live Egbaland, (Amen).

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi HI Osile Oke Ona, Egba.

PostScript:

It is not surprising to note once again that in the olden days before the advent of civilization, every Oloko of Oko (now Osile Oke-Ona Egba) was stoned to death.

You will also remember that in those good old uncivilised days, for any

Oloko of Oko to enter into an Ogboni house (He Ogboni) or anybody’s house for that matter it was a custom devised by the Chiefs and the people that the Oloko (Osile) had to step on a man’s blood before going into any house and on a woman’s blood before coming out of the house.

And it is also a very well-known adage that "he who lives by the sword

122 must die by the sword." What then is the big deal about the ancient Olokos being stoned to death? Was it not just a fulfilment of that adage? Was it not nemesis that was catching up with the Olokos? The words of our elders are always words of wisdom.

Of course, in recent times, no Oloko of Oko or Osile Oke-Ona enters an

Ogboni house. The custom today is for an Osile to step on a duck’s

(Pepeye) blood before entering into anybody’s house for the first time.

Since he no longer steps on a human blood, he does not need to be

stoned to death. This is the law of Natural Justice and the result of

civilization which we must all strive to sustain.

From the Secretariat of His Majesty

Oba Dr. Adedapo Adewale Tejuoso JP

Karunwi III

Osile Oke-Ona, Egba.

Memorandum by Dr. Lateef Adegblte, Seriki Egba

Certain serious issues are being discussed at this Special Session of the

Egba Chieftaincy Council. They relate to a controversy sparked off by

Kabiyesi, the Osile of Oke Ona,Oba AdedapoTejuoso, Karunwi 111. The issues, in tbe main, are:

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1. Why should the Alake enjoy permanent precedence over all Egba Obas

such that he alone presides over Egba Chieftaincy Council, the highest

traditional organ of Egba Government as well as the Egba Trad it ional

Council, a statutory organ established by the State Government?

2. Why is Egba Alake accorded permanent ascendancy over the other

three

(3) Sections of Egbaland such that Egba Alake Section has more members on the Egba Chieftaincy Council than all the other three (3)

Sections combined? Why also should Egba Alake take fifty per cent (50%) out of anything meant for distribution?

3. Why should some Oke-Ona townships be allowed to switch allegiance

to Egba Alake?

I believe the Osile has voiced the above issues either to satisfy his curiosity or to pave the way for a debate that might perhaps lead to a modification of the existing arrangements.

In our discussion today, the first point that should engage our attention is the propriety or otherwise of Kabiyesi, the Osile, making a public issue of the points he had raised to the extent of including the same in a book entitled: So Far, So Memorable — A Review of One Year In Office of

Kabiyesi, the Osile. The book was launched with fanfare and the controversial issues contained therein did not escape the attention of the

Press. Rejoinders and Counter-rejoinders have followed, thus widening

124 the controversy. The impression has thus been created of a divided house in the Egba polity.

Kabiyesi, the Osile, probably did not know, but should know that it was not proper, and therefore untraditional for an Oba to torment controversy.

This Council should, however, take a somewhat lenient view of this unfortunate incident by giving Kabiyesi, the Osile, a benefit of doubt. In other words, we should assume that he meant well and has only chosen a wrong medium to express a view-point hoping that in the process he would secure an enlightenment or, at best, a change in the Egba socio-political order.

If the approach I here canvass is acceptable, then all we would need do is to restate the true historical facts and re-emphasise the fundamental constitutional principles of Egba Federal Kingdom.

1. Why the Alake Enjoys Permanent Precedence Over All Egba Obas:

The Alake, by law and custom of the Egbas, is the Paramount Ruler of

Egba Nation. The issue had been long settled. There were numexou

Kingdoms in Egbaland and when all, for reasons of security, decided to merge, they agreed that because of the superior claims of the Alakc to be j direct son of Oduduwa, or as some have held a grandson, his preeminence should be recognised. The Alake thus became the overall

King of Egba people. He held the position in the Egba Forest and when

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Egba people migrated to and settled in Abeokuta, a new Alake was appointed in 1854 following a military interregnum that lasted some 24 years. The Olowu of Own followed in 1.855; the Agura of Gbagura in 1870 and the Osile only in 1897 In historical and official documents including

Treaty texts, and Government instruments, the precedence of the Alake over all Egba Obas, Sectional and District, has been persistently declared and confirmed. The Egba peopk themselves have never been in doubt on this point.

Indeed, the Alake has no kingly peer in Egbaland; in all Yorubaland, his

peers are four, namely the Ooni, Alaafin, Oba of Benin and Awujale. It fol

lows that in Ogun State only the Awujale was his peer until a recent

addition of the Akarigbo by political action. Whatever doubt anyone may

be harbouring on this issue, the Military Governor of Ogun State, Navy

Captain M.A. Lawal has recently pronounced the last word on the matter

when he declared during the installation of the new Akarigbo of Remo,

Oba Sonariwo, in Sagamu on July 14,1990 that he as Governor would

only present a Staff of | Office to the Paramount Rulers in the State

namely the Alake, Awujale and Akarigbo. This is the latest official

statement on the undoubted pre-H eminence of the Alake of Egbaland.

The ranking of Egba Obas therefore is as follows:

a) The Alake of Egbaland;

b) The Sectional Obas; and

126 c) The District Obas.

The Alake may, of course, be said to be wearing two crowns: Alake of

Egba Alake, and Alake of Egbaland. This means he leads a Section as well as all the four Sections put together.

The paramountcy of the Alake is therefore uncontroverted; it is^a clear historical fact. He has no equal in Egbaland. He is the first of all and not primus inter pares.

2. Sharing Formula:

The query raised by Kabiyesi, the Osile, over the composition of Egba

Chieftaincy Council can be easily disposed of. Egba Alake is much bigger in territory and population than the other three Sections (Egba Meta) combined. Even so, the titles were shared in accordance with the Egba

Traditional Sharing Formula in the ratio of 3 to3. 3:1 with certain exceptions. Thus, for the Ologun, Egba Alake had Balogun, Seriki and

Ashipa title while Egba Meta had Otun, Osile and Ekerin titles. When the

Ogboni line waa brought into the Council, Egba Alake was allocated

Oluwo, Aro and Apena titles while Egba Meta had Lisa, Odofin and Baala.

The Olori Parakoyi title which was given to Egba Alake was an exceptional concession to the Egba business community.

When additional Ologun titles were created along with All-Egba Ogboni titles, Egba Alake was allocated Bada, Ogboye and Asiwaju while Egba

Meta had Akogun, Oganla and Sarurai. Another concession was made to

127

Ijaiye with the creation of Aare. U would be recalled that Ijaiye wanted to be accorded the status of a sub-section like Ibara whose Oba was allowed to wear a coronet and given a place in the Egba Chieftaincy Committee.

It would be seen from this submission that in the distribution of seats in

the Egba Chieftaincy Council, the Egbas have substantially adhered to

the Traditional Sharing Formula. The same principle governs the sharing

of benefits in Egbaland — i.e. in the ratio of 3 to 3, Egba Alake taking three

portions and Egba Meta, three portions.

Those who question this rational principle often overlook the fact that

not only benefits are shared according to this ratio, burdens follow the

same principle too. Therefore, when contributions are to be made, Egba

Alake puts in half while Egba Meta contributes the remaining half.

It should be remembered too that Egba Alake is made up of three parts

— Egba Aarin, Egba Eku and Egba Agbeyin.

3. Transfer Of Allegiance:

Kabiyesi, the Osile also raised the issue of certain Ibarapa

Communities who have shifted their allegiance from Egba Oke-Ona to

Egba Alake. Egba Chieftaincy Committee is already considering the

matter and Kabiyesi, the Alake has set up a Panel headed by him to listen

to both sides, the complaining Oke-Ona Community and the affected

Ibarapa townships. The outcome of this arbitration should be awaited. Of

course, this kind of movement is not strange in Egba Kingdom. Some

128 townships that are found in one Section today belonged to another

Section in the Egba Forest; similar changes have taken place too since

Egba settlement in Abeokuta.

Conclusion:

From the foregoing, it would have been clear that:

(i) The principles in issue are fundamental, striking at the root of Egba

Traditional Constitution. It is too late in the day now, for example, for anyone to question the Alake’s paramountcy. To do so would open the pandora box; some people would ask why should Oko alone produce the

Osile in Oke-Ona, Iddo the Agura in Gbagura, etc.

(ii) The composition of Egba Chieftaincy Council is based on an Egba

Traditional principle which is rational. It is not altogether fair to Egba

Alake, whose numerical strength demands a higher number of General

Title Chiefs on the Chieftaincy Council;

(iii) Benefits and burdens alike are shared according to the settled

Traditional Formula. Again, Egba Alake’s numerical strength (i.e.

population) qualifies it to a higher share than fifty percent (50%);

(iv) The issue of shifting allegiance by Ibarapa Communities should be

further discussed and resolved through the aegis of Kabiyesi, the

Alake.

129

Kabiyesi, the Osile, should accept the age-long rules governing Egba

Federation. All Egba people should endeavour to live in harmony, each group according due respect to the other. Disunity now would be detrimental to our cause within Ogun State and Nigeria in general.

Dr. Lateef Adegbite Seriki Egba Abeokuta 27th July 1990.

Rejoinder to the Memorandum submitted by Chief (Dr.) Lateef Adegbite,

Seriki Egba

A. Introdution

I am surprised that Chief Dr. Lateef Adegbite has been quite unexpectedly fair in his approach to the issue. I say this because I was reliably informed that he was one of those who sparked off these problems by believing and actually showing and acting in a way to make people believe that only the

Alake deserves to be respected by the Chiefs while the other Obas could be or should be treated shabbily and disrespectfully as if they were of no can- sequence. Otherwise, how does one explain an incident that happened not so long ago when Chief Dr. Lateef Adegbite, (Seriki Egba) met the Elewo of Ilewo, the Agura of Gbagura, the Osile of Oke-Ona, and

Alake Egba in that order during a procession. The Seriki stretched out his hand for a hand shake with the Elewo, Agura and Osile respectively but on getting to the Alake, prostrated fully for him. Was this to prove Egba

Alake’s superiority over the other three sections of Egbaland? One would have expected Chief Adegbite and other Chiefs to show good example for

130 others to follow. If we have a tradition, culture or custom that we cherish we must keep and respect it so that others may emulate us in keeping and cherishing same.

On the other hand, on Saturday 5th January 1991 at about 2.00 p.m.,

Chief Akin George, the Bobagbimo of Egbaland, prostrated fully in public

to the Ayangbunrin of Ikorodu, Lagos State and bluntly refused to shake

hands with the Oba because of the tremendous respect he has for our

culture. God bless you Sir, Chief Akin George for knowing and respecting

our tradition publicly despite your high position. May your shadow never

grow less. (Amen). Of course, Chief Dr. Lateef Adegbite was also a living

witness to an incident at the permanent site of the University of Agriculture

Abeokuta on 28th January 1991 when one of the very high chiefs of the

Emir of Katagun who is the Chancellor of UNAAB refused to shake the

outstretched hand of the Alake but rather greeted the Alake in the usual

Hausa highly cherished and respectful manner to which they are

accustomed.

A crown, no matter how small (if indeed there is a small crown) is really

very different from a cap or a hat. If we must continue to have sectional

Obas, all Chiefs must learn to respect their crowns and not set a bad

example for others to follow. Afterall, it is the crown on the Oba’s head and

tradition that one it respecting and not the personality under it. If we must

all rally round to carry our Alakc shoulder high, that does not mean we

131 should disrespect or relegate our other Obas to the background as if they were of no consequence. It is high time we got out of any illusion that an

Egba Chief is higher than or equal to an Oba of a section. Anyone perpetrating or subscrib ing to that idea is the greatest enemy of the unity of Egbaland and posterity will never forgive him.

The Seriki made a very wide but wrong statement in his memorandum when he said and I quote: “Because of the superior claims of the Alake to be a direct son of Oduduwa or as some have held a grandson, his preeminence should be recognised. The Alake thus became the overall king of Egba people.” I have to point out here that the Seriki Egba is confusing the Alake of Ake with the Alaketu of Ketu.

It was the Alaketu that was the grandson of Oduduwa and NOT the

Alake. Rev. Samuel Johnson’s History of the Yorubas page 9, paragraph

5 puts it correctly and I quote: “The Alake and the Owa of Ilesa are said to be nearly related to the Alafin. The former was said to be of the same mother with one of the earliest Alafins.”

On the other hand, Oranyan the grandson of Oduduwa was the first person to reign in Oko as the Alafin or Oloko of Oko, who is now known as the Osile of Oke-Ona Egba. The Osile, therefore, has a more direct link with Oduduwa.

The Osile has not chosen a wrong medium to express a view point.

Rather, it was the only option left for him to avoid being suffocated or

132 persecuted in his own bonafide fatherland.

The Osile does not need to be enlightened by anybody on the issue.

The injustice is rather glaring but the Egba Alakes would rather turn a

blind eye and pretend all is well when in fact it is not.

A change in the Egba Socio-political order. Yes, that indeed is a MUST

to ensure stability and progress. Starting off a controversy to effect a

sociopolitical change that would hopefully be led by Egba Alake is better

than waiting for bloodshed and/or a revolution to start from the other

sections The writing on the wall should be very clear by now to all and

sundry.

In any case we should avoid relying too heavily on any history that

cannot be authenticated. The unfortunate thing about the Seriki’s

memorandum is that he is relying mainly on comparatively recent Colonial

History to make his assertions of ancient claims.

The Seriki seems to be contradicting himself when he says

theAkarigbo was recently made a peer of the Alake by political action. If

you accept the fact that a political action can effect a change, why do you

think this should only be confined to Remo and not Egba? What makes

you think that Governor Lawal was the custodian of the “last word?” There

was a time, not too long ago when Nigeria had only 3 regions. Who would

have thought that by today Nigeria would have 21 states plus a Federal

Capital Tcrritory? No condition is permanent.

133

It is pertinent to note that you have also recognised the fact that the

Alakc is also a sectional Oba. People, especially the Egba Alakes tend to shy away from that fact. It is a fallacy to say that the Alake of Egbaland is not Primus inter Pares, but “first of all." You must have forgotten the well-known Yoniba adage which says “Oba ko ju Oba lo, ilu lokan le ju ilu lo,” meaning no king is greater than another king; it is only their towns or domain that may be bigger than the other. By the way if the Alake has been so powerful since the Egba forest days as you always tend to claim, why was Lisabi acclaimed to be the Egba hero and not an Alake? Do you not accept the popular adage which says “Kabiyesi Alaiyeluwa, Oba Alase

Igbakeji Orisa;” which means any Oba cannot be querried as he owns the land. His word is law and is second only to God? Unless you are saying that the Alake is God if not, then he must be Primus inter Pares (first among equals).

B. Sharing Formula

I wish the Seriki could remind us what burdens of Egbaland have been shared in the same ratio of 1:1 as the benefits? Is it in the contribution towards the building of Alake’s Palace or the St. Peter’s Church

Cathedral, Ake or even the recent Endowment Fund raised for the building of the Ibogun Campus of the Ogun State University? You surely know that when it comes to contributing money in Egbaland, the Egba

134

Alake people lag far behind the other Egbas.

I dare to submit that it is only the benefits that Egba Alake people never

forget to share into two equal halves; for them (Egba Alake) to take half

while the other three sections together take the remaining half. The

burdens or liabilities are never shared in that ratio. In fact quite often, the

Egba Alakes would hardly contribute one quarter,

C. Transfer of allegiance

Since our settlement in Abeokuta in 1830, no township in Egbaland has

ever transferred its allegiance from one section to the other. Thank

goodness, the timely intervention and warning from the Osile and

Oke-Ona people have prevented a dangerous precedence from rearing

its ugly bead. The lmalas are now back with their people in Oke-Ona,

Egba. The people of Idere, ldofin and Efon are making arrangements to

follow suit if Egba Alake permits.

D. Conclusion

(i) Who is afraid of opening the pandora box if that is the only way to get

Jus - tice in Egbaland? In fact, why don’t we even just have one Oba in

Egbaland (if we are not going to give due respect to all the Obas we have)

and choose him in rotation from all the existing ruling houses in the four

sections of Egbaland? Why can we not choose Chief Toye Coker or Chief

135

Toye Tejuoso to be the next Oluwo of Egbaland? Afterall, Chief Akitoye

Tejuoso a lawyer is next to Oluwo. His only offence or disqualification is that he hails from Oke-Ona and not from Egba Alake. Should that make him less qualified or less worthy?

Chief Toye Coker who is quite versed in our tradition and from Egba

Alake is quite an experienced Ogboni traditionalist. His only offence or

disqualification again is that he is not from Ijeun in Egba Alake. Therefore

by our custom we have to bring just any inexperienced chief from Ijeun to

come and boss both of them just because the chieftaincy tide of Oluwo

has been zoned to Ijeun. As a matter of fact this zoning system has been

violated on a number of occasions. For instance, the tide of Otun Iyalode

Egba which is normally zoned to Oke-Ona, was conferred on Chief Mrs.

Simbiat Abiola in 1982. She is from Gbagura. The tide of Osi Iyalode Egba

which is normally zoned to Gbagura was conferred on Chief Mrs. Titi

Ajanaku in 1990. She is from Oke-Ona (she should have been the Otun).

The heavens have not fallen since Egba Alake was not involved. Why can

we not try it on the tide of Oluwo Egba which is now vacant and see if the

heavens will fall? This zoning system surely needs to be reviewed to give

way to MERIT and ABILITY. This willl encourage hardwork since there is

the incentive of promotion.

One of the very bad effects of zoning is what is happening at Ikija

today. A lot of people may not know the real reason for the fight to finish

136 going on there now for the stool of the Balogun of Ikija. The present Otun of Egba, Chief Dr. Adekoye Majekodunmi is from Ikereku (May he live very long to enjoy the fruits of his labours) (Amen). People already know

(or assume) that after Chief Dr. Adekoye Majekodunmi, the next Otun

Egba should come from Ikija. Some people already believe that to become the next Otun Egba, the easiest way is to become the Balogun of

Ikija. Then it would just be a walk over. No need to struggle or work hard for it. They have forgotten that the title of Egba just like that of Otun

Oke-Ona Egba is zoned to Ikija township and NOT to any particular individual nor any particular chieftaincy title holder in Ikija. In the process, we have lost an innocent Balogun of Ikija (Chief Akinwunmi) through kidnapping and eventual murder! He was kidnapped at Ikija and probably murdered on the 24th July 1990. His decayed body was only found on the

7th August 1990 abandoned near a village called Mawuko in the Opeji area of Odeda Local Government. The Police has failed to do anything positive about this mysterious death up till now. Suspected murderers were either not arrested at all or they were arrested but released almost immediately only for them to start boasting in Ikija that they were released by an order from a very high official in the Police Force. Meaning they were above the law. This was even more surprising when we were told barely a month or so before this particular incident by a very high ranking

Police Officer in Abeokuta that no murder suspect is ever released on bail

137 until he is brought to the courts and prosecuted. We seem to have double standards. Wonders will never end. But one thing is very certain. A sinner will never go unpunished. Our dear God is a great God. Nemesis will surely catch up with the perpetrators of this heinous crime.

This is the sort of thing that zoning of chieftaincy titles in Egbaland breeds. The lazy or indolent ones tend to look for the easiest way to the top ^undeservedly. This surely is not good for our progress and development. Something needs to be done to discourage laziness and indolence; but encourage hardwork, merit and ability.

(ii) Why should the Seriki make a statement that cannot be proved scientifically? Who said that Egba Alake has a higher numerical strength than the other sections? Why has Egba Alake annexed almost all the late comers (or refugees) to Egbaland to itself and not shared them with the other sections? Has the Seriki forgotten that each Oke-Ona township in

Abeokuta is possibly about 3-5 times the size of Egba Alake townships put together in some instances?

Seriki, to thy own self be true. You are educated and apparently

modern in outlook than to make a statement as “Kabiyesi, the Osile,

should accept the age-long rules governing Egba Federation.” What is the

benefit of our education if we do not ask questions? A legal luminary like

you should know that constant review and/or change is the essence of

democracy, life and progress. Nigeria for instance has reviewed and/or

138 amended its constitution twice in the last fifteen years. Who then says that the constitution of the Egba Federation is not due for a review and/or change after 92 years of its existence? Only the non-progressives will say that.

Finally, I agree with you whole-heartedly that ‘‘Disunity at this point in time would be detrimental to our cause within Ogun State and in Nigeria in general.” Moreso, now that we are likely to have a Presidential candidate from Abeokuta who must not only be democratic in outlook but must be seen to be progressive. Or are we trying to say that if we are lucky to produce a successful Hgba Presidential candidate, there will be no constitutional review in Nigeria for the next 92 years? God forbid. We must continue to jaw jaw and not war war. That is the essence of life and democracy. With sacrifices from all sides (including Egba Alake) our unity in Egbaland is bound to be preserved for ever (Amen).

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi III Osile Oke Ona Egba.

Comments of Chief T. O. S. Benson, Sobaloju of Egbaland on So Far So

Memorable

So Far So Memorable, is the title of a book which reviews the first year in office of Oba Dr. Adedapo Adewale Tejuoso, Karanwi the third, the traditional ruler of Oke-Ona in Egbaland. It is a beautiful book, But, one

139 chapter of it is divisive in extreme, for the postulations and unsupported claims, it advanced.

The book seeks to derecognise the practice and principle of primus

inter pares, among the Obas of the four sections of Egbaland. It advances

a case for equality of treatment in state responsibilities and protocol

matters for the traditional rulers of Egba Alake, Oke-Ona, Gbagura, and

Owu. This as he sees it, is how it was in those halycon days of the Egba

United Federation. Thus, on such contentious ground, the book

advocates resource for inspiration, to an era that has long been over

taken by the tide of time. The open manner of canvassing for a more

prominent place in the canopy of traditional rulers so down grades

convention and normal practice. This makes the book offensive to

susceptibilities that the majority cherish, and leaves it short of finesse and

dignity.

Karunwi the third is disatisfied with the present set up in Egbaland, and

says it loud that what he sees as an “arrangement” which enables one

section of Egba to claim “perpetual dominance” over the three other

sections, is no longer acceptable. The postures of the ruler have created

serious ripples that threaten the solidarity of Egbaland. Indeed, tongues

are wagging and negative passions have been ignited. What the Oba has

done is explode fragmentation bombs to threaten the peace and unity of

the Egbas which, as he claimed, he seeks to promote.

140

I write in duty. As the Sobaloju of Egbaland, part of my function is that of contact lens for the Alake of Egbaland; who is recognised and acclaimed, as the Prince of Princes in his domain. In our experience here, and in other lands, of princes, peers and even kings, there is always first among equals. Egbaland is not different. George Orwell informs us of one reality in the Animal Kingdom. There is always one animal that is more equal than the rest.

In Ogun State, the paramountcy of the Alake of Egbaland, Awujale of

Ijcbuland, and the Akarigbo of Ijebu Remo is not in doubt. It would amount to misplaced expectation and misdirected energies with its dire ill consequences, to wish to up set the apple cart. There are tens of dozens of other Obas in the state, who are equally blue blood. But, they are content to wear their shoes according to their heritage sizes. That is, until this solo act by Karunwi the third. The state has adopted the principle of rotation for the chairmanship of its Council of Obas. And the chairmanship is confined at present only to the three paramount Obas.

As is widely believed, following the publication of So Far So

Memorable, the desire of Oba Tejuoso is to manoeuvre to be in a position to share the honour of occupying the rotating chair, when in future, it comes again, to the turn of the Alake. This is widely speculated to be the reason, and the real meaning of his call for equality of treatment for the

Obas of the four sections of Egbaland. In the event of the disaster of

141 placing the four Obas on equal footing as Oba Tejuoso’s advocacy of equality is understood to be demanding, speculation will turn into reality. It would mean that each of the three others could stake a claim on the Alake of Egbaland’s turn to chair the Ogun State Council of Obas. The very remote posiblity of that happening is welling up forment already.

The up grading or down grading of stools is a political action which, of course has to follow certain principles of governance and well defined organic considerations. There have been settled for generations in the case of Egbaland and elsewhere. In one year, Oba Tejuoso is still fresh on the stool. With his wealth he has better ends to engage his mind and money, for the benefit of the Oke-Ona people, than angling for greater heights and stature. He belongs in a local government. There are great challenges of social development waiting for a Messiah to deliver his people. I see the Oba as one. As a man of means, his ascension to the stool should augur well for development, in his fief. He should not use his endownments to fertilize the seeds of division as this book, about his twelve months in office is doing already.

I recall that in the days of Sole Native Authorities, there were only five paramount Obas who were Sole Native Administrators in all of Western

Nigeria. These were, the Ooni, Alaafin, Alake, Awujale and the Oba of

Benin. Then as now, there were hundreds of other traditional rulers. But each found his place and kept it. The time came however when some of

142 the lesser Obas began to dream of a wider girth; and began to acquired higher status symbol in the wearing of beaded crowns. Government had to cut them down to size by limiting by law, those Obas entitled to wear a beaded crown.

The Alake was among the few that were entitled, and still is. There is little history of Egbaland without the Alake at its apex.

Oba Tejuoso sees the “arrangement” in Egbaland in terms of

“minorities” which, in his vision, are Oke-Ona, Owu and Gbagura. These

sections he sees as being dominated by Egba Alake, the section of the

incumbent Alake of Egbaland. But, he failed to reveal any common

ground, or mandate, as the spokesman of the three sections. Or, to

establish evidence that they too are in the hunt for equality with the Alake,

which 1 view as totally wrong and misplaced. I was minded to address

these thoughts as a private letter to Oba Tejuoso. I decided to go to the

press because the memorable book, So Far, So Memorable has been

widely circulated. It has gone public and must be discussed in public.

There are certain facts of history which one should elaborate to guide

our reasoning and influence our actions. The Egba Alake were the first of

the four sections of Egbaland to come out of the forest and settle in

Abeokuta. The paramountcy of the Alake was established then and has

persisted without break or challenge, until now. It is difficult to find any

merit in the special claims put forward by the Osile of Egba Oke-Ona for

143 equality. These claims are based on the contributory historical struggle by all Egba for independence from the Ilari or intendants of the Alaafin.

When the Egba United Government was formed in 1898 the Alake became President. The Osile of Egba Oke-Ona, the Agura of Egba

Gbagura, and the Olowu of Egba Owu were all Ministers under the Alake of Egba Alake, in the Egba United Government.The Alake’s position as first among equals has never changed nor has his paramountcy in status of his stool, been diminished in any way, in the past one hundred and sixty years. In fact in 1920, Alake Ademola was made the Sole Native Authority over Abeokuta province. This supremacy in office and in stature, has survived the various changes in structure of local government administration, to this day.

In 1987, Oba Tejuoso was installed, as Bantun of Egbaland. His mother, Chief Bisoye Tejuoso, was elevated as the Iyalode of Egbaland.

Both mother and son were honoured with chieftaincy titles by the Alake of

Egbaland, Oba Oyebade Lipede. It appears that in just over one year in office as Oba, the yearning for greater stature, has so changed the Osile that he now wants to rank himself with the Alake he claims to respect, as

“My father*’. Although Egba Oke-Ona ranks second after Egba Alake among the four sections of Egbaland, it is made up of only eight out of the one hundred and forty three towns that make up Egbaland. Its size makes it pint size, among the giants.

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Yet, no one doubts that there are many illustrious sons and daughters from Oke-Ona, who have made their mark in many facets of life, for which we are all proud. However, heritage matters are matters of tradition and custom. We should, therefore, look before we leap lest we do damage to the House of Oduduwa.

The dangerous element in this stake for equality is that if the Osile pushes too far, he is likely to open an hornest’s nest that might have far reaching baneful consequences for the state, that will threaten the existing fabric of traditional unity. We should avoid creating an Oyo factor in Ogun state. Any struggle for equality of stools or eminence, without basis, as this one, will not only be disruptive of the order of traditional hierarchy but will also lend to a situation of disharmony and dispute; as in

Oyo State. Though, there is a valid basis for the Oyo State tussle, it has, nevertheless, sundered the state. Oba Tejuoso should go slow in his enterprise because only bitterness and dissen tion can result from it; and this will not do the Obas nor the people of Ogun State any good.

We, Yorubas, should be moving closer to each other instead of apart.

Divisions and fractionalisation won’t help our unity. Ijebu Remo and

Ikorodu used to be part of Ijebu Ode province. Politics rent us asunder. In the case of Ikorodu which was part and parcel of Ijebu Remo, the British

Raj tore us off from the Akarigbo, in 1894, to farm us out to the colony of

Lagos. We should be working hard to cement our heritage ties and

145 identities; instead of each group packing to create a fief for itself for the grandeur of office. Some Ijebu now trace their origins to Wadai in Sudan.

Others put it to Ife. My Ikorodu people are proud to have been part of

Remo and remember this association with nostalgia. The Remos should also be proud to have been part of Ijebu Ode. This is how it should be with

Yorubas. They should come together in large units instead of moving apart in mini-sized kingdoms. Kano State is a very good example worth of emulation, of a people cherishing their identity for cultural, political, economic and ethnic cohesion and progress.

Oba Tejuoso is bound to run into heavy storms with his ideas about reshaping “the structure and composition of Abeokuta and Egba. I see nothing lofty or noble in this purpose. Other sectional Obas, before the

Osile and incumbents who have been longer than him on the stool, have no quarrel with the political structures of “Abeokuta and Egbas.” To the

Osile, this.structure is bad and oppressive only to the extent that one of the four traditional rulers in Egbaland is Paramount, as a first class chief; and the others are second class chiefs. It should be that self concern entraps Oba Tejuoso in a self seeking search for equality. However, as a successful young ruler of just over fifty, the Oba should be mature enough from his experience is business life, to avoid actions that could pass him off as a spoiler or an unhelpful actor in the card house of traditional rulers of Oduduwaland. He

146 should always remember the Yoruba adage that “Oba ni anje aki je Agba.”

This is confirmed by the Biblical saying: “With the ancient in wisdom; and in length of days understanding” (Job 12:12).

Activities to mark the Oba’s first anniversary in office made, in one

respect, the kind of precedental incident which ruffles the other state

govern - ments. The oba conferred a whopping one hundred and twenty

six chieftaincy titles in one year of anniversary ceremonies. This must

have included new creations and some long extinct titles that has to be

exhumed, in a small community. In Lagos State, when an Oba planned to

confer eighteen chieftaincy titles in one year, government seized on the

opportunity to restrict the conferment of chietaincy titles to see in any year,

for Obas in the state.

Ondo has emulated Lagos state and Oyo may be following suit. Like

the State governors who appoint anyone they choose as their

Commissioners, Obas have the sole prerogative to appoint their chiefs,

the headache has been how to arrest the cheapening of the chieftaincy

instituttion by such mass action as the Osile of Egba Oke-Ona

demonstrated on the anniversary of his first year in office by appointing a

chief for virtually, every third day of his year in office. At this rate in ten

years, there will be more chiefs of Egba Oke- Ona, than commoners. The

Oba is a good listener. I do not think that he will grudge good advice.

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Otunba T. O. Shobowale Benson, CFR.

The Sobaloju of Egbaland Falomo, Ikoyi Lagos.

27th June, 1990

Otunba T. O. Shobowale Benson “Poroyc Chambers”

119, Broad Street, (3rd Floor) P.O. Box 1211,

Lagos, Nigeria.

17th July, 1990

My Ref: TOSB/ESI/17/90

HRH, Oba Dr. Adedapo Adewale Tejuoso, Karunwi III,

Osile of Egba Oke-Ona,

Egba Oke-Ona,

Abeokuta.

Kabiyesi,

I extend to you my sincere warm regards and due respects. I write on our encounter at Sagamu on the occasion of the investiture of His Royal

Highness, Oba Michael Sonariwo, the new Akarigbo, on July 14 at Ijokun.

You will recall that amidst the gathering of Royalty at the Oba’s Palace,

I was speaking with the Oragun of Ila, Oba William Ayeni, when I spotted you. I then moved over to you, to pay my compliments. This simple act of courtesy and respect, you turned into a bizarre drama.

Your response to my greetings was to call up your issue of perceived equality with the Alake of Egbaland. You addressed me as the Sobaloju of

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Ake. I retorted that I am Sobaloju of Egbaland. You said that did not include Oke-Ona. To which I replied that geographically, Egbaland includes Oke- Ona. You then replied: “That is your business with the

Alake.” To this I said; “No! You are the one with a problem .”

Obas who were close by were listening to our exchanges and watching the drama, with amazement and surprise. I had to walk away to avoid a possible explosion. As you know, during our exchanges, one Oba who sat by your right side remarked that all Obas are equal. To this I quickly retorted: “Not so. Some Obas are more equal than the others.”

I am astonished that you, by self subscription, maintained your stance of diminishing the limits of the Alake of Egbaland’s scope of traditional sovereignty. And more so, because you used the forum of a coronation ceremony to re-launch your views on what you believe the political structure of Egbaland should be in the hierarchy of traditional authorities.

To me, such attitude is untowered, in poor taste, and quite insensitive to practice or convention. I was disappointed, to say the least, because, as a green horn on the stool, your utterances on the occasion, tend to be a demonstration of immaturity.

The way you addressed me in the posture of a Roman Emperor, leads

me in all due respect, to remind you of just one truth. You arc 52.1 am 73.

In Ephesians Chapter Six, Verses One to Three, The Holy Book enjoins;

“Children, obey your parents in the Lord: for this is right. Honour thy

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father and mother; (which is the first commandment with promise;)

That it may be well with thee, and thou mayest live long on the earth.”

I am old enough to be your father. If you have scant regard for my

status in the Nigerian society, traditionally, professionally, and socially,

the facts are not lost to the country.

In our world, money is not everything. It should not affect, influence, direct, or control our actions and reflect in such a way that gold becomes our masters. In order to discourage repetition of experience such as I had on July 14, for upholding the satus of the Alake, I commit myself to deal,

Brevi Manu, should such situations arise in future.

As a concerned patriot on the globe beat on issues, I consider myself as one with both national and international constituency, in pursuits of every day life. Kabiyesi! The saying goes that if you want an enemy, make a Hungarian friend. Those who sing to you that your sovereign posturings on this matter are correct, are your real enemies.

Kabiyesi, I wish you all the best. God Bless and guide you.

Yours sincerely,

Otunba T.O. Shobowale Benson, C.F.R., S.A.N.

Sobaloju of Egbaland.

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Putting the Records Straight: A Rejoinder to the Comments of Otunba

T.O.S. Benson, Sobaloju of Egbaland on Osile’s Book: So Far, So

Memorable

My attention has been drawn to a rejoinder by Chief T.O.S. Benson, the

Sobaloju of Egbaland, to Oba Tejuoso’s recent book So Far, So

Memorable — a review of his first year in office as the 8th Osile Oke Ona,

Egba Kanin- wi m. In the said rejoinder the Sobaloju sees this book as an attempt to fuel the derecognition of the principle and practice of primus inter pares among the Obas of the four sections of Egba. He accuses him of canvassing for a more prominent place in the canopy of traditional rulers in Ogun State. Otunba Benson also sees the book as an instrument for fertilising the seeds of division in Abeokuta and Egba. Finally, he perceives him as playing the role of a self-appointed crusader for equal rights for the minority sections of Egba. This reaction is informed by the need to:

(a) debunk some of the arguments advanced by Otunba T.O.S. Benson.

(b) justify the need for a modification of the structure and operations of the

Egba Chieftaincy Council and

The Sobaloju Egba writes in duty, so he says, as one whose functions include playing the “contact lens” for the Alake of Egbaland (He must have assumed that Oke-Ona is NOT part of Egbaland). In his voyage through

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Egba history and armed with what he erroneously considers impeccable historical facts, he argues that the paramountcy of the Alake in Egbaland and indeed the existing structures were long established with the coming of the Egbas to Abeokuta from the Orile in 1830 and as such the call for a modification in the existing structure is irrelevant, misdirected, mischievous, arrogant, self-seeking and smacks of a wish to upset the apple cart. Otunba Benson also wrote that the primacy of the Alake in

Abeokuta (a recreation on contiguous sites of the many independent towns in the Egba homeland) is further advanced by his being the only

Oba allowed by law to wear a beaded crown in Egba. Both of these positions and submissions are patently untrue and represent abysmal ignorance of Abeokuta history and politics.

It is a historical fact that the Egba Alake, Oke-Ona and Gbagura were

the first set of the 4 sections to arrive here in Abeokuta from the Egba

forests (Orile) in 1830. Each section, had its own foundation legends. It is

however, to be noted that there was no Alake in Abeokuta or even in Orile

Ake after the killing of the last Alake Okikilu ten or twenty years before the

foundation of Abeokuta in 1830. This is contrary to what Otunba Benson

will want us to believe. The first Alake in Abeokuta (Sagbua Oku ken u

from 1854-1869) was installed in 1854. He was succeeded by the

following:

From the ascension of Alake Okukenu in 1854 to the death of Alake

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Osokalu in 1898, the Alakes had little or no relevance whatsoever in the politics of Abeokuta. They, like their counterparts in the other sections of

Abeokuta, (Agura from 1870; Pawu in Owu 1855 and Karunwi —

Oke-Ona in 1897) were in the shadows of the Ologuns or Oloroguns. This probably explains the observations of the European traveller Richard

Burton of the impotence of Alakes (and indeed other Obas in Abeokuta).

“They (the Egbas) were naturally unwilling to elect a King till necessity drove and they then did it with all manner of limitations. The Alake, I have said neither possesses the state nor the power of the pettiest Indian

Rajah. The King commands in his town, but nowhere else” (Abeokuta and the Cameroun Mountains 1863).

From the above, i.e., from the time of the settlement of the Egbas in

Abeokuta in 1830 till the inauguration of the Egba United Government

(EUG) in 1898, no Alake (or any Oba in Abeokuta for that matter) was

politically strong to lay claim to primacy in Ake (or Oko or Iddo) not to talk

of extending his sphere of influence to the other political sections of Egba.

Otunba T.O.S. Benson’s claim therefore that the paramountcy of the

Alake was established in Abeokuta by 1830 is far from the truth. The truth

of the matter is that the hegemony of the Ake in Abeokua started during

the reign of Oba Alake Gbadebo I (1898-1920) with the active support of

the British officials in Lagos (Sir Frederick Lugard’s Parliamentary Report

on Nigeria: Lagos Weekly Record — July 10, 1920) and was perfected

153 under the reign of Ademola II (1920-1963).

In a list prepared by the Ooni of Ife, Oba Olubuse I in 1903 (Native

Crowns — Journal of African Society 11:7,1903). The Alake, The Osile and the Agura and the Olowu were listed as having been acknowledged as full Obas with the right to wear a crown with beaded fringe — a distinction and honour which dates back to the Orile (Egba forests). This was also confirmed

Ademola I Oyekan

Osundare (Nlado Kemta) Oluwaji Sonekan Osokalu

(1885 - 1889) (1891 - 1898)

(1882 — 1885 — not crowned)

(1869 - 1877) (1879 - 1881) in the Lagos Colony Gazette Number 9 of 28th February 1903 page 166.

So it is a distortion of facts to infer that the honour of the beaded crown is denied the other Obas in Abeokuta (Osile Agura, Olowu) and as such their inferiority to the Alake is thus ascertained and established. This statement is malicious. The four eagles (sections) work together. This shows in their symbol of four equal hands joined together for progress.

The Egbas seeming acceptance of Ake as the capital and the Alake as the Paramount Oba in Abeokuta is only by forced custom. The question of the supremacy of the Alake vis-a-vis the three other Obas in Egba was a subject of a heated pamphlet controversy in the 1930s especially betwen

154 the celebrated Egba historian Ajayi Kolawole Ajisafe, a relative of C.B.

Moore, the first Treasurer of the Egba United Government (EUG) and

Ladipo Solanke, the founder of the West African Students Union as contained in:

(a) The Errors and Defeat of Ladipo Solanke — A.K. Ajisafe — 1931;

(b) The Egba Yoruba Constitutional Law and its Historical Development —

Ladipo Solanke — 1931;

1931;

(d) Abeokuta and the Centenary Celebrations — 1931.

The points advanced in these pamphlets and the issues addressed are

beyond the scope of this present piece. But contrary to the separate

assertions by Samuel Johnson and Ladipo Solanke, the Alake till 1898,

did not emerge as a supremo in Abeokuta. Indeed the Alake never

reigned as the Alake of Egbaland in the Egba forest but as Alake of Ake.

How could he when infact, the Osile and the Sectional Olowu are

definitely more closely related to Oduduwa than the Alake? Read:-

Samuel Johnson’s Hisotry of the Yorubas.

It is necessary to point out that the elevation of the Alake from his

original position as the Alake of Ake to the Alake of Abeokuta in 1920 by

Oba Ademola II represented a major departure from what had obtained in

the Egba forest before 1830. For in the pre-nineteenth century, none of

155 the 3 paramount Obas (the Alake, the Osile, the Agura) in the Egba forest was able to lord himself over the other Obas. This power relationship did not involve the Olowu who was heading his own Kingdom (Owu) at that time. Available evidences show however that it was the British authorities led by Henry MacCullum — (Governor of Lagos from 1897) in their effort to pave way for the British exploitation of the Egbas politically and commercially through a single civil ruler (as different from military —

Olorogun) that influenced the catapultation of the Alake over and above all the 3 other senior

Sectional Obas in the city of Abeokuta in 1898. Or, how else does one explain the very popular Yoruba adage that refers to every Oba in

YorubaJand as “Kabiyesi Alaiyeluwa Oba Alase Igbakeji Orisa” meaning the King that is second only to God? Or is anybody suggesting that Orisa or God is the Alake? The answer must be No.

The need to evolve a constitution for the Egba state which would give institutional expression to the fragmentary character of the Egba socieity is not the brainchild of Oba Dr. Adedapo Adewale Tejuoso Karunwi If I. In

1871, the Egba Deputation and National Club led by its creator G.W.

Johnson posited that the distribution of power in Abeokuta needed review.

They therefore proposed a 3-tier Federalistic structure as one of the solutions to the antecedental constutitional problems of Abeokuta. It was

156 thought that the interest of Abeokuta would best be served by a government constitution which took into account the existence of the four sections each headed by a crowned Oba (Oba Alade) with an overall 5th

Oba — Oba Onile which would come (possibly) in rotation from the four sections.

The present call for a discussion on the possible modification in the existing structure of the Egba Chieftaincy Council is not informed by selfishness or over-ambition. It is the repetition of a view expressed by others over one hundred years ago and borne out of a desire for equity or justice, peace and brotherly love in Abeokuta. The office does not make the man. The man ing for a more prominent place in the canopy of traditional rulers is basc- less.The fact is that the Osile was swindled out of his rightful place in the Yoruba and Egba Hisotry. The office does not make the man. The man makes the office. Truth is bitter, but it must be said. Otunba T.O.S. Benson has never lived in Abeokuta and is not and can never be a member of the Egba Chieftaincy Council. I therefore wonder where he got his facts from to wit that other Obas before the Osile and incumbents who have been longer on the throne have no quarrel with the political structure of Abeokuta and Egba. This is very far from the truth.

And given that they are, is the Otunba the one to champion their cause from Ikorodu, or Lagos. Or is he just fronting for others in Egbaland? The

Egbas have been working together and they will continue to do this for the

157 progress of Egbaland.

It was Alake Ademola II who said “The Egbas migrated to this country

in the year 1830 from their original homes (Orile) in order to be free and

independent and to avoid being made slaves of” (Sept. 27,1920). There is

nothing wrong with setting aright the injustices of the past which could

have been by ommission or commission.

In the preface to So Far, So Memorable Oba Tejuoso appeals to readers to sympathise with his position, eschew bias and approach the issues raised in the book with understanding because the views expressed represent his observations in his one year sojourn in Abeokuta.

The main thrust of So Far, So Memorable as he repeatedly said is to draw the attention of those in a position to effect change to the potentially explosive political arrangement in Abeokuta and to create a standing

Egba Elders forum which would continuously discuss and iron out any issue that might affect Egba unity. He continues and says; “Of what use is it when we pretend that all is well, when in actual fact the contrary is the case?” The issues he is referring to are so fundamental that should they be ignored today as usual, they would surely represent themselves in the future. This is what Otunba T.O.S. Benson sees through his “contact lens” as the promotion of dissent and division. A “cracked” contact lens which he seems to have, will obviously reflect nothing but refractions. My guess

158 is that Chief T.O.S. Benson himself has not read or finished reading the book in question.

It is only proper to reiterate, yet again, the substance of his request for a continuous discussion by a neutral and broad based committee for about eight years for a possible structural adjustment in the Egba

Chieftaincy Council.

“In the EUG Council inaugurated by Governor MacCullum in January

1898, apart from the 4 sectional Obas, other members of the Council were from the Egba-Alake section only. The composition did not reflect nor approximate the structure and realities of Abeokuta politics because the significance of the other 3 sections as constituent parts of Egba was not acknowledged” (Lagos Weekly Record — 28 May, 18 June, June 1898).

The stage was therefore set from inception, for the dominance of one section to the disadvantage of the rest. For example Oke-Ona did not have a township representative on the Council until 1903 (Odofin Ildja),

Gbagura 1908 (Balogun Ido) and Owu 1911 (Akogun Owu). The reality of it was that the Council was hardly representative of the 4 sections of

Egba. It has been so for the past 92 years. And today according to Oba

Tejuoso’s So Far, So Memorable out of a council of 31; 20 Councillors are from Egba Alake, 4 each from Oke-Ona and Gbagura respectively and 3 from Owu. Isn’t it time the council takes another look at its membership composition and make some adjustments?

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From the fair knowledge I have of Abeokuta, the Alake assumes

exclusive preserve over who becomes an Egba General Title Chief

without reference to the other three Obas. This is to say that the 3 Obas

have nothing to do with the selection process. Prom the time he becomes

a General Title Chiefs his allegiance (so to say) shifts to Ake in view of the

erroneous belief the New Title Holder is instilled with that the title so

conferred foists on the incumbent an authority which transcends his

township and section. This is yet another issue asking to be addressed.

Shouldn’t the other Obas have a say in who amongst their subjects is

nominated for this honour; if indeed a united and peaceful Egbaland is

envisaged?

The Sobaloju of Egbaland an honorary Chieftaincy Title was presumably conferred on Otunba Benson. Otherwise he will not parade himself as one. But curiously enough, it would be surprising if the Osile, one of the Obas in Egbaland knows anything about his installation. If he does not, then, is such an arrangement in order? Does this augur well for peace and harmony? Does this title then make him Lord and Master over the other Egba Obas apart from the Alake? Is it proper to confer an

ALL-Egba Chieftaincy Title on someone without the knowledge and blessing of ALL the Obas in Egba? Even if it is legal, is it expedient for peace and harmony?

It is the practice in Abeokuta to zone permanently some important ALL-

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Egba Chieftaincy Titles to the constituent sections. But quite honestly, the

Egba Alake section has an unfairly large share of the choice titles to itself

(in fact all the Egba Top or No. 1 titles i.e. the first seven titles as shown below:

(1) Oluwo Egba

(2) Balogun Egba

(3) Iyalode Egba

(4) Olori Parakoyi Egba

(5) Jagunna Egba

(6) Balogun Egba Christians

(7) Balogun of Egba Muslims

(8) Seriki Egba

(9) Apena Egba

(10) AsipaEgba

(11) Oluwo Ifa Egba

(12) Balogun Ifa Egba

The question is — can’t these and other ALL-Egba titles be shared

more equitably or be rotated among the 4 sections? Even the criteria for

approval of conferment are not consistent and therefore need review. For

example, the Iyalode Egba title is now zoned permanently to Egba Alake.

Does it mean that the title of Iyalode would lapse if a worthy candidate

does not emerge from Egba Alake? It should be noted that the first Iyalode

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Egba (Madam Tinubu) hailed from Owu, Chief Mrs. Bisoye Tejuoso is the current Iyalode Egba since January 1982. She is also the natural mother of the present Osile Oke-Ona Egba (Oba Dr. Adedapo Adewale Tejuoso).

But for the fact that Chief Mrs. Bisoye Tejuoso’s mother was from Kemta in Egba Alake, she could have been dropped at the final stage. The question is, could the absence in her of an Egba Alake blood have made her less competent?

The Four (4) Sectional Obas are the paramount Oba’s of their

respective sections which we all agree make up what we know as Egba

today. The Alake is the paramount chief of Egba Alake and Egbaland. He

is also the President of the Egba Chieftaincy Council. Next to him in rank

and stature is the Osile, then the Agura and finally the Olowu. Why is it not

possible for the Osile, who is next in rank, or any of the other Obas to

stand in for the Alake when he is on leave/vacation? Are they deemed to

be incompetent or unintelligent enough or why?

The circumstances which informed the Regency of Alii Seriki Egba in

1903 (when the Alake Gbadebo with his entourage visited England) does

not exist in our time. Does the constitution of an ALL-Egba Alake section

only Regency council NOT negate the spirit and concept of the oneness of

the Egbas? Does it not give one the impression that one section willy-nilly

wishes to lord it over the other 3 sections in perpetuity?

The most controversial of the constitutional problem of Abeokuta says

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T.O.S. Benson, is the permanent Presidency of the Egba Traditional

Council by the Alake. Otunba T.O.S. Benson has carved insinuations for

“Oba Tejuoso’s call” (at least by his own interpretation) for its rotation and, to buttress his point, he invoked religiously the principle of primus inter pares. His assumption is misleading since it is based on his misconception that the issue of the President of the Council was eternally resolved in 1830 when the Egbas settled in Abeokuta. He either forgot or does not know that:

(1) The first Alake only came on the throne in Abeokuta in 1854,24 years after the settlement of the Egbas in Abeokuta.

(2) The Council he referred to only came into existence in the guise of the

Egba United Government (E.U.G.) from the 31st of January 1898 — 68 years after Abeokuta was founded.

If the Ogun State Government in its wisdom thinks it fit to rotate the chair of the Ogun State Council of Obas between the Alake, the Awujale and lately the Akarigbo of the recently carved out Remo from Ijebu

Province, what crime if any is committed if (assuming it is even true), one suggests same for the Egba Traditional or Chieftaincy Council, if it would serve as a guarantee for everlasting peace? In any case, is this something new? Has Chief T.O.S. Benson forgotten so soon that only a few years ago, the Olubara of Ibara in Abeokuta, as opposed to the Alake of Egba, was selected by the Ogun State Government of the then Governor

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Onabanjo to represent the entire Egbaland at the Federal Council of Obas in Lagos? Why did T.O.S, Benson not speak up then? Otunba Benson wonders why Oba Tejuoso should champion a cause for equity and rotation of the chair of the Egba Traditional Council when Oke-Ona consists of 8 townships in a metropolis of 143 Egba towns. The Sobaloju of Egbaland demonstrates yet again his lack of grasp of the Egba condition. Township system in Abeokuta is more of a political concept than a geographical expression. He should know that Egba is different from Abeokuta. He must be referring to the 143 or so Egba hamlets or vil • lages or townships at the Egba Oriles before our arrival here at Abeokuta in 1830. If he is talking about Abeokuta, then, let him turn to page 17

Column 2 of Abeokuta Intelligence Report by Major J.H. Blair Ed. whose

Foreward was written on the 25th of J anuary 1980 by our respected

Kabiyesi Alaiyeluwa Oba Oyebade Lipede, Alake of Egbaland himself.

And I quote:

(i) “Egba Alake, under the Alake consisting of 45 townships recog nised today as separate entities. They include in addition to Egba Alake townships proper, 9 Ibarapa townships, one Ijaiye, a few Eg- bado and other “stranger’’ townships which took refuge in Abeokuta at various times.

(ii) Oke-Ona, under the Osile consisting of 7 townships.

(iii) Gbagura (Egba Agura) under the Agura, consisting of 17 townships.

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(iv) Owu under the Olowu, consisting of 4 townships.”

The above shows that there are only 73 townships in Abeokuta. If there are more, T.O.S. Benson should list all the 143 townships by name to prove his point.

NOTE — What Major Blair has however failed to mention here are as follows:

(a) That each Oke-Ona township, is at least the size of about 3 to 5 Egba

Alake townships put together in land size and population. It is a

well-known fact that some Egba Alake townships are made up of only

about 3-5 houses.

(b) That the population of each township or each section of Abeokuta is

not stated. T.O.S. Benson needs to ascertain this.

township — Iberekodo — includes Idere, Idofin, Imala and Efon. Funny

enough, Egba Alake is now trying to annex this Oke-Ona township or a

substantial part of it to itself (Egba Alake). This is a very dangerous

precedence which has NEVER happened in the 160 years’ history of

the settlement of the Egbas here in Abeokuta. Oke-Ona has 8

townships (now 9) in Abeokuta but has well over 146 townships or

villages or hamlets in the whole of Egba territory.

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(d) Why did Egba Alake amongst all the four sections, unilaterally choose

to annex to itself all the Saros, the Egbados, the Ibarapas and other

'strangers’ who came much later to take refuge in Abeokuta? Should

these townships not have been equitably shared by all the four

sections in Abeokuta?

i It is 160 years since the Egbas arrived in Abeokuta. Does Otunba

Benson mean that the realities of that period still subsist today? The

answer is surely in the negative. In this day and age, the need to face

realities and to respond to the challenges of the moment is imperative.

There is nowhere in Egba history books where one is informed of the fact

that Egba Alake attained its primacy in Abeokuta through conquest, by

going to war with any of the other 3 Egba sections. Even if that is the case,

and it is definitely not, the realities of the moment must generate some

modifications. The fact that some events were tailored to follow and reflect

a set pattern does not preclude changes here and there. Even the children

of the slaves of those days are now aspiring to be Presidents of the United

States of America. The Irish have also at one time or the other become the

President of the United States of America e.g. John F. Kennedy.

Must we, as enlightened people, sanctuarise injustice? We live in

dynamic and changing times and we should give vent in words and deeds

in that direction. We must resist the temptation to get rustic or archaic.

What would have happened if Nigeria took the stance that since Dr.

166

Nnamdi Azikiwe was the first President of this Federation of Nigeria, then an Ibo man must for ever be the President of the Federation of Nigeria?

It is quite true that political developments in Nigeria have presented

their own challenges and postures. We must however continue to

champion those courses which promote unity, brotherly love and equity.

This is what this book So Far; So Memorable is calling for and NOT any

diversionary tactics which seek to perpetrate injustice.

Many years of co-existence have cemented the bond among the

Egbas irrespective of the section from which they hail. The call for a

discussion on possible modification of the existing structure would only

assist to further weld the Egbas together as one large family contrary to

the alarmist views canvassed by Otunba T.O.S. Benson. There is

probably no Egba man today who is not related by blood to all or almost all

the sections of Abeokuta.

The Alake Gbadebo 1 was related to the Owu section through his

mother. The Alake Ademola IPs mother, Adeyombo Okodabi was the

daughter of Princess Ibiyeye of Ildja in the Orile Oke-Ona Province. The

present Agura (Oba Laloko) and Osile Oba Tejuoso are both related to

Egba Alake by blood. The Egbas are therefore ONE. The spirit of give and

take will further cement that unity. This is all the book So Far, So

Memorable is seeking.

How does a community on the threshold of social and industrial

167 development realise its developmental objectives? This is a challenge to any community leader anywhere. It is obvious he cannot go it alone. He needs to fall back on his person, his standing in the society, his connections, his personal qualities, to achieve anything in this great task.

He has to attract men of influence and means to assist.

The visionary in Chief Benson came into play when he said and I quote from his comment: “There are great challenges of social development waiting for a Messiah to deliver his people. I see the Oba as one. As a man of means his ascension to the stool should augur well for the* development of his fief.” Oba Dr. Adedapo Adewale Tejuosos has proved the prophesy of Otunba Benson absolutely right in some of the Oba’s continued achievements. He must therefore have a sense of belonging

(and not feel oppressed to feel sufficiently committed to help in the development of the community). All these considerations possibly informed the decision of the Osile and the Oke-Ona Egba Council of

Chiefs when they decided to point out these anomalies, injustices and also award honorary chieftaincy titles to deserving men and women in the course of the First Coronation Anniversary of the Osile. The chieftaincy titles so far conferred were nowhere near even half the number 126 flaunted by Otunba T.O.S. Benson. One continues to wonder where the

Otunba got his wrong facts and figures from. It is only prudent to weight words on available facts rather than cheap distortions and mischievous

168 sensationalism. The Osile and his Council of Chiefs have no apology to

Otunba T.O.S. Benson. Honours have been bestowed on those considered worthy of them. The Iwuyes and First Anniversary Coronation ceremonies were quite impressive and dignifying. Glory be to God.

Finally, the Sobaloju of Egbaland had distorted too many images, too many facts, with his ‘cracked’ or is it myopic contact lens including the history and politics of the Egbas. He should look elsewhere. In Egba, we do not talk in vacuo. Remember this saying;

“the story is our guide without it, we are blind.”

This is just to correct the false impression given by Otunba T.O.S. Benson and others for future readers and posterity.

Compiled by: Chief Oluyombo Akoni — Akigbotun Egba,

Bagbile Itesi, Olu Aro Iyin Ekiti,

Otun Babasale Iperu, Sakotun Imo and Sakotun Oke-Ona, Egba.

So Far, So Memorable: Oshunrinde throws challenge

A Chief of Oke-Ona in Abeokuta, Chief Tunde Oshunrinde, has called upon Chief T.O.S. Benson, to make public, all relevant portions of Oba

Tcjuoso’s book, where he aspires to be Chairman of Ogun Council of

Obas or claims equality with the Alake, Oba Oyebade Lipede. Aare

Onakakanfo of Ikija and Aare Mayegun of Egbaland, Chief Tunde

Oshunrinde who threw the challenge also asked Otunba Benson to prove his assertion that Oba Tejuoso conferred a whopping one hundred and

169 twenty six (126) chieftaincy titles during his recent first coronation anniversary in Abeokuta.

Chief Oshunrinde was reacting to a rejoinder written by Otunba

Benson in respect of So Far, So Memorable — a book written by the Osile early this year. The Aare Mayegun said it has become necessary for him to challenge the rejoinder “in view of the irregularities, misrepresentations and very serious allegations contained and which I have personally observed.” Said Chief Oshunrinde: “I have read the book: So Far, So

Memorable over and over again. I have also digested the rejoinder of

Chief Benson. I was not able to see many points that were raised in the rejoinder of TOS Benson in relation to the book.”

He went further “for example I see nothing to suggest that the Osile is challenging the authorities of the Alake. I did not see the portion where

Oba Tejuoso was manoeuvring or aspiring to be Chairman of Ogun

Council of Obas.” I am one of the new Chiefs honoured by the Osile during his first year coronation anniversary. 1 have the figure of the new chiefs — honorary and traditional and I know the figure is nowhere near what Chief

Benson had published. “Above all, I cannot see how the Osile is ranking himself with the Alake and how Osile is trying to bring Oyo State chieftaincy factor to Ogun State as claimed by Otunba Benson”, he said.

He declared: “Chief Benson raised all those points and many others in his widely-circulated rejoinder. He owes everyone of us particularly, the

170 people of Egbaland, the responsibility of ensuring that all the points are contained in the book.” If it happens that the points raised are not contained in the book, Chief Benson should tender an unreserved apology to Oba Tejuoso, people of Egbaland and millions of readers in

Nigeria and outside the country.” Chief Oshunrinde said. It was the contention of Chief Oshunrinde that the entire matter was purely internal affairs of the Egba people, which will be resolved amicably in the end.

He argued: “Chief Benson is an outsider in this matter. And if an

outsider will dabble into such a sensitive matter, I expect such a person to

have his facts correct. I also expect such an outsider to play the role of a

peacemaker.” The rejoinder widely publicised by Chief Benson had not

helped the matter. Rather, it had inflamed the issue almost beyond

control,” Chief Oshunrinde regretted. For example, he said, many people

in highly placed circles had been confused by the allegations and

accusations made in the rejoinder. He went ahead: “I want to advise Chief

Benson to steer clear of the matter and try as much as possible not to

create bad blood among the good people of Egbaland. He should not

incite our people against themselves.”

He told Chief Benson: “I want you to read your rejoinder again and

again. I want you to determine in your mind whether it is fair for you to

address a traditional ruler the way you did to Oba Tejuoso in your

rejoinder.” Chief Oshunrinde said Chief Benson had persistently flogged

171 the point that he wants the Yoruba race to unite and work together like people with a common goal and destiny. Chief Oshunrinde queried: “If

Oba Dapo Tejuoso is putting a traditional case before the people of

Egbaland why can’t Chief Benson allow the people of Egbaland to sort things out in the traditional way?” He remarked “the Alake of Egbaland,

Oba Oyebade Lipede, who is our paramount ruler has always been alive to his responsibilities and Oba Lipede has always proved that he is capable of handling affairs in his domain.”

Chief Oshunrinde observed further that “as a former federal minister,

senior citizen and Senior Advocate of Nigeria (SAN), people expect Chief

Benson to play roles that can unite the people and that which will “portray

him as leading by example.” He said that people were getting fed up with

the decision of Chief Benson to take to press war on every issue at the

slightest opportunity. The Osile of Oke-Ona, Egba, Oba Adedapo

Adewale Tejuoso a medical doctor and businessman had written the

book: So Far, So Memorable, as part of the activities that marked his first

year in office.

In the book, the Osile regretted that scholars and historians have been focussing on Egba Alake as if the history of Abeokuta or Egba is that of

Egba Alake alone. The truth of the matter Oba Tejuoso had contended, was that all the four sections of Abeokuta, Egba Alake, Egba Oke-Ona,

Egba Gbagura and Egba Owu, contributed to the formation of Egba

172

Federation by resisting persistent and violent incursions of outside invaders. The Osile demanded a restructuring which according to him would give the three other sections — Oke-Ona, Gbagura and Owu — their pride of place of Egbaland.

But the people of Egba Alake have refused to react to the points raised by the Osile.

Chief Tunde Osunrinde

Culled from Lagos Weekend Friday, July 27, 1990

My dear Kabiyesi,

14 ih July, 1991

Re — So Far So Memorable: Chief T.O.S. Benson’s Lagos Weekend

Publication

I am writing to you as a friend, son of the soil and as the editorial adviser of your book, So Far So Memorable, that deals with your first year on the throne of your forebears. It is a pity that Chief T.O.S. Benson — a man of great social standing — should lend his name to an article in the Lagos

Weekend. I wonder if he has read the book; I also wonder if he read it with

SOBALOJU eyes only. Maybe you should endeavour to send him a copy

173 or two. What vested interest he has in Egba issue beats my imagination.

His motive if not mischievous smacks of self-agrandisement, (for a man who seemingly does not need publicity) But what does he need publicity for?

Chief T.O.S. Benson also has a fellow traveller in Chief Toye Coker who was quoted by the same paper as referring to an OB A as “our son.”

For those who know and uphold the Yoruba tradition, no matter how highly placed a person can be, it is not proper to refer to an Oba as a ‘son’

— when in truth the Oba is regarded as the ‘father’ of all in his domain and only second in command to Orisa (deity). It is more than strange that Chief

Toye Coker, who as APENA, has sworn to uphold our cultural heritage of

OBASHIP should now debase it. A man who knows or should know all about Royalty and protocol: Onigba lo npe gba e ni karagba, ka to ba fi kole. (O se bi owe). His action shows a wanton disregard for duly constituted authority. Maybe he was misquoted

When shall we as a people (Egba) wake up to our natural inclination of doing good? When shall we muster enough courage to hands up and speak up for TRUTH! We cannot afford to remain rooted in the past we must endeavour to enrich our culture with fresh ideas and new blood. If you don’t rock the boat, it might get stuck in the muddy water. On page viii of So Far So Memorable — the visionary in Oba Dr. Adedapo Adewale

Tejuoso (Karunwi III) states, “I wish to note that some biased or better still

174 affected critics may knowingly read meanings into the forthright personal view of mine which is the result of my studies and findings in the last one year. The major purpose of these critics would be to distract attention of the people from the real truth of the issue at stake. But surely, the intellectual should be able to see the issue as a policy matter which demands urgent attention and correction. When something is wrong, let us straighten it out.” Karunwi III Osile Oke-Ona Egba means well for the welfare of the people. The Oba is not the type of a man to turn a blind eye to injustice and unfairplay. He does not believe in leaving a burning candle on the thatched roof of the house and go to bed.

What has been aired in the book, So Far So Memorable, cannot be

described as new in the annals of Egba history. What makes this trend

new is that it is an Oba that is asking for redress for his people, while in the

good old days, it would be the people asking for a redress against an Oba

oppressing his people. How thoughtful of this Oba!

Reference: History ofAbeokuta - by A.K. AJISAFE: Inhabitants Protection

Association (IPA) was formed in September 1903. The objects of this

Association were, and I quote;

1. “To strongly protest against every kind of enormity practised in the

administration of the Egba United Government.

2. To energetically plead the course of suffering humanity, whether in

respect to injuries done to individual person or to their properties.

175

3. To defend the rights of the people, and to endeavour to see firmly

established liberty and freedom due to every class.”

I am happy to say that IPA according to A.K. A JISAFE recorded positive result then, and I hope this second re-awakening will have salutary effect on all and sundry. No one can halt the wheel of progress.

We cannot and should not continue to live in the past that was bad. A past, coated in dark habits of deceit, superstition, cruelty, mistrust, mischief, oppression, greed, avarice, nepotism and ignorance. I say, let us be bold with caution, optimism and be prudent to tread the path of justice — these four cardinal principles and LISABI demonstrated them — a selfless service to the fatherland.

What the Book says:

Karunwi III, recalled with sincerity the 1898 Treaty of the four Oba with

Governor MacCullum (see History ofAbeokuta by A.K. Ajisafe chapter 63) in a letter addressed to the Alake of Egbaland and other important Egba chiefs etc. etc. — to remind them of that treaty of 92 years ago; and enjoined them to come up with a proposal for the progress of Egbaland before the centenary celebration of the celebrated letter of treaty descends on us in eight years time.

Quoting from the book (page 26) in his letter, the Oba writes “I am

inspired to write today, this historic day, to remind all of us that we should

try to re-think and discuss the pros and cons of our marriage of

176 convenience and if need be review and or restructure our systems and conventions. It is always better and beneficial to jaw-jaw at all times. We should ponder on this for at most the next eight (8) years or so, that is, until we should be celebrating the centenary of this historic event.”

In the letter, the OSILE Karunwi HI also stated his sincere BELIEF, that is, to stand by the TRUTH, even at the risk of being temporarily misunderstood. When concluding his letter, he writes; “I strongly believe we are in a modern world and we must all endeavour to improve with time and also stand by the truth and fairness that will eventually build better friendship and be beneficial at all times to all concerned. We must avoid being stagnant much longer, lest we give room to attrition.”

The stage is now set for specific action.

1. The Oba called attention to the imbalance of representation in the

Council of Chiefs (Preface ix) as presently constituted.

2. He touched on the sharing formula” amongst the FOUR kingdoms

EGBA ALAKE, EGBA OKE-ONA, EGBA GBAGURA & EGBA OWU.

3. The greater part of the book was devoted to actual happenings to the

OBA, during the one year on the throne and Ipebi (pages 1-33). ii. Karunwi Ill’s portion on Obaship and Government re-stated that the

community in which the Oba resides should pay the Oba (traditional

ruler) Page 33 and NOT the Government. iii. Pages 25- 27 — of note, here the Oba quoted his inspired letter of Mac-

177

Cullum era (which I had quoted in part above). The letter, was

described by the Oba as a “quest for lasting peace.”

The Osile Karunwi m, painstakingly gave an eye witness account of how a simple matter could have easily degenerated into a reed problem

— but for timely intervention (check it out on page 29 — the Ifo incidence).

Let us still the mind for a moment! What has the Council of Chiefs in

Egbedand been able to do as a body in resolving the Owu Obaship? 1 wonder if such important issue is discussed at the meeting. Or is it that the

Owu people do not need a happy ending to their quest for leadership? The

Ifo incidence would not have happened if there had been an Olowu in attendance as part of the Kabiyesi Alayeluwa Oba Lipede’s entourage.

4. Karunwi III, dealt with historical facts of the roles played by the Egbas

during the formative years, reflecting that each kingdom contributed to

the growth of Egba (pages 29-32).

5. Pages 55-56 are devoted to interviews, photographs, newspapers and

magazine clippings.

6. On page 7 the Osile recalls the fatherly intervention of Oba Alayeluwa

Lipede I Alake of Egbaland in settling disputes between two factions in

Oke-Ona Egba while he was still in Ipebi. Fatherly love you might call it.

7. Pages 67-109 were devoted to speeches he made at various outings,

socials, religious gatherings and Rotary functions of note was his

comment on page 85 “Orthodox churches Vs Spiritualist churches" and

178

his comment on “The Lord’s Prayer — is it a blessing or a curse?”

especially where it says, “And forgive us our trespasses as we forgive

them that trespass against us.” How many of us actually forgive those

that trespass against us? All we are saying is that God should

reciprocate only our act of forgiveness which we know we do not carry

out all the time. Is that not a curse? The clergy should endeavour to

henceforth make it more like a blessing than a curse on us.”

Just by the Way on T.O.S. Benson’s inaccuracies What the learned chief said that were absolutely incorrect:

(1) Townships in Abokuta Egba) according to Sobaloju — 143 but

according to J.H. Blair — Intelligence Report of1980, there are 45

townships in Egba Alake, 8 townships-in Oke-Ona 17 township-in

Gbagura 4 townships-in Owu 74 townships-in all and the forward to the

book was written by Kabiyesi Oba Lipede I Alake of Egbaland himself.

According to another authority Chief E. B. Sorunke (Amona Egba) in his book written in 1986 claimed that there are 49 townships in Egba

Alake, (this includes the three townships of Idere, Imala, Efon and Idofin which normally, history says, should be part of Oke-Ona).

Oke-Ona — 8 townships

Gbagura — 17 townships

Owu — 4 townships totalling 78 townships in Abeokuta."

(2) Chieftaincy title honours to mark the first anniversary of the Osile —

179

T.O.S. Benson quoted the figure of 126 persons — this is very far from

the truth; the figure being much less than half of this besides, no

mention of this is even made in the book.

Reflection:

Kabiyesi, no doubt your admirers, friends, families and subjects would

have reacted to the comments in the dailies. Some no doubt will advise;

some will in normal circumstance act on their own free will and accord;

some will do that which to them seem to be in vogue and possibly dance

to the gallery. Such, Kabiyesi is the nature of man. As for your goodself,

“Obe ki nmi niku agba.”

Just let me remind you of Alfred the Great’s last words, which may seem very important right now to the issue at hand. “Comfort the poor protect and shelter the weak and with all thy might right that which is wrong. Then shall the Lord love thee, and God Himself shall be thy great reward.”

Warmest regards as always.

Olalekan Ogundimu

Re: Chief T.O.S. Benson Oke-Ona Egba Council of Chiefs Afin Osile

Ago-Oko Abeokuta

Through the Secretary,

To Egba Council of Chiefs,

Ake,

180

Phone 230832

Secretary’s Desk

P.O. Box 2394,

Sapon Abeokuta,

Ogun State.

Our Ref: ... Your Ref:

Dear Sir,

At a meeting of the Oke-Ona Traditional Chiefs’ Council held at Osile’s

Palace, Ago Oko, on the 14th August, 1990, certain utterances credited to

Chief T.O.S. Benson, the Sobaloju of Egbaland, in the Lagos Weekend

Newspaper publications of Friday the 6th and 27th July 1990 respectively, were brought to the notice of members.

Containing so many historical inaccuracies, and being mostly of little

significance, we would have dismissed the contents of the 6th of July

publication as being irrelevant. But the contents of the publication of

Friday the 27th July, in the same Newspaper, were however something

else. Chief Benson had written, inter alia “The way you addressed me in

the posture of a Roman Emperor leads me in all due respect to remind

you of just one truth. You are 52,1 am 73. In Ephesians Chapter 6, verses

1 to 3, the Holy Book enjoins ‘Children obey your parents in the Lord, for

181 this is right. Honour thy father and mother (which is the first commandment with promise) that it may be well with thee and thou mayest live long on the Earth. I am old enough to be your father. If you have scant regard for my status in the Nigerian Society, the facts are not lost to the country.”

To put it mildly, we consider this paragraph highly insulting, unforgivably rude, and made out to ridicule His Royal Highness Oha Tejuoso, and by inference all Oke Ona indigenes, all Egbas, and above all, including our reverted Kabiyesi, Oba Lipede I, Alake of Egbaland.

Chief T.O.S. Benson admits being an honorary traditional chief of thin

Egbaland. He must therefore appreciate that every OBA in Egbaland is de

facto his Royal Father, by traditional right.

His (Chief Benson’s) flagrant breach of cultural respect, cannot, and

must not be tolerated. Certainly not in Egbaland.

We therefore respectfully, and unanimously implore the Egba Council

of Chiefs to bring Chief Benson to the line of rectitude.

We request that he be made to tender an unreserved apology in writing

to His Royal Highness Oba Tejuoso, the Osile Oke Ona Egba, with

immediate effect.

The Egba Council of Chiefs, we trust, will take the appropriate

necessary measures to prevent Chief Benson and others of his like from

insulting our Obas.

182

We are:

Comments by Chief A, Rotimi, Oluwo Egba on Osiie’s book

1. On why the leadership of Egba Traditional Council is restricted to Egba

Ake alone. I have these comments to make. It is true that there are five

Obas in Abeokuta. However the leadership of Egba Ake of which the

Alake has been the head, had been in existence before the time Governor

MacCullum brought the four sectional Obas face to face and the Alake was made the President while other Obas were made Ministers under him. This is still in existence and so it will continue to be.

183

2. The Osile in his book, spoke of the way and manner assets are distributed in Egbaland. Osile should realise that in Abeokuta, Egba Alake is in majority. In Egba Alake, one township is about 3 or 4 times greater than Oke-Ona put together. Even, the remaining sections Owu, Gbagura,

Oke-Ona put together is about 1/5 the size and population of Egba Alake.

This entitles the Egba Alake to get more than half of what ever is shared from time to time.

3(a) Regarding Chieftaincy titles distribution, 1 have to remind the Osile of

Oke-Ona that the Chieftaincy titles were distributed according to parts played by every section in Egbaland during the inter-tribal wars i.e. Lisabi was a warrrior, he came from Igbein, that is why Balogun Egba comes from that township.

Agbo came from Gbagura as warrior and therefore Osi Egba went to

Gbagura. The same applied to Oke-Ona and Owu where they have Otun

Egba and Ekerin Egba.

(b) Regarding the question of membership of Regency Council, Osile is not very clear on this. Eveiy Oba in Abeokuta has his Regents and King

Makers, so does Alake. These Regents act during the demise of the Oba or on his absence from the throne when on leave. Therefore, one should not tamper with the order.

(c) Oba Dapo Tejuoso — Karunwi III, mentioned that his predecessors were persecuted and suffered indignities. From whose hands did these

184 happen? These things he mentioned happened from the hands of Egba

Oke-Ona people. 1 want him (Osile) to go and read the History of

Oke-Ona very well.

4. The Osile said in his book that the leadership system in Egba or

Abeokuta need to be restructured. He should be more explicit on this.

Does he want the Osile to be the Alake or Agura or to rotate the Alake of

Egbaland throne? Since we settled in Abeokuta in 1830 every Oba has got his title from homestead before the amalgamation came, Alake became the head of the sectional Obas, whom he invited to settle with him on his land.

5. In the book you would notice that Osile quoted wordings of a small note sent by Adeyinka to the Alake advising the Alake to visit a group of people congregating in Ifo Council Hall after finishing with the people attending the reception at Ifo Motor Park. This should not happen from an Oba of his grade.

6. To start all the confusion and misunderstanding, the Osile started addressing and calling his section Okc-Ona Egba and not Egba Okc-Ona as his ancestors met it and left it.

185

Aduramo Rotimi The Oluwo of Egbaland,

26, Sokenu Road,

Abeokuta.

Rejoinder to the Memorandum submitted by Late Chief Aduramo Rotimi

Oluwo Egba. God forbid me to speak evil of the dead. May his soul rest in perfect peace, Amen.

For record purposes and for posterity however, I am compelled to react to the contents of his memorandum as follows:

1. The mere fact that the other Egba Obas were one time Ministers under

Alake does not and should not preclude other Obas from becoming the

head of the Egbas one day. Afterall, Alhaji Shehu Shagari was once a

Minister of State before be became the Head of State in Nigeria. “No

condition is (or should be) permanent," to quote our highly respected

Elder Statesman Chief Nnamdi Azikwc.

2. I challenge the Egba Alake people to prove scientifically that they are in

the majority. Ago-Oko alone in Oke-Ona is about 5 townships of Egba

Alake put together. Do not forget that when the Egbas first came to

Abeokuta in 1830 they settled in an area spanning from lporo Sodeke

Ikija through Ikereku area around the Olumo rock. In fact the Ake

people settled in Ikereku, an Oke-Ona township. Or have we forgotten

so soon, the famous last words of Sodeke before he died in 1845?

186

“Kogiin maja Ilewo Koguii ma ja Ibara Ki a ma le ara Ake sehtit Odi. ”

“Aseyinwa Aseyinbo,

Ogun ja Ilewo, Ogun ja Ibara,

Ale ara Ake da seyin odi."

May be we have also forgotten that it was the Oke-Ona with its powerful army under the leadership of Ogundipe Alatise that drove the

Ake people to the outskirts of the town outside Abeokuta to where is now known today as Ake. Could a slave have driven his master out of his master’s house? No. We must have been equal partners.

I wish the Oluwo Egba were alive to prove his wrong assertion that

“Owu, Gbagura and Oke-Ona put together is about 1/5, the size and population of Egba Alake. What a sweeping statement? If he is right, why then does Egba Alake not split all gifts into Abeokuta into 5 and take 4 of them while the other 3 sections share the remaining one?

It will be accessary for somebody to explain why Egba AJake, Okc-Ona,

Gbagura and Gwu founded Abeokuta together in 1830 but when other visitors or friends or settlers like the Sierra Leoneans, the Egbados the

Ijaiyes and be Ibarapa people arrived Abeokuta — the ‘big' brother, so to say, — annexed ail of them to Egfea A lake alone instead of sharing them out amongst ail four brothers: Egba Alike, Oke Ona, Gbagnra and Om?

3 Chieftaincy Distribution: In any army in the world today, leadership

187 comes by promotion or by coup. Sodekt (Ipceo Ake) led the Egba army to

Abeokuta. His second in command was Ltmioye of Oke-Ona while Agbo of Gbagnra w as the third in command. One would have thought that when

Sodeke died, Lunloyc would have succeeded him as the next leader of he

Egba Army. Why was it not done? Both Usabi and Lamodf (from Igbein) never came to Abeokma and none of them was a Balognn Egba in

Abeokuta Why then should Balogun Egba Chieftaincy title be permanently zoned to Igbein? After all Alii Deieke from Dugun in Oke- Ona was also at one time a Balogun Egba in Abeokuta.

Even if one buys the argument that Li&abi (an Igbein man) was a war

leader in the Egba Orile days and as such the Balogun Egba Chieftaincy

title is permanently zoned to igbem, why then is the title of lyalode Egba

not permanently zoned to Qwu or Gbagura to honour the memory of the

first lyalode Egba — Madam Tinubu — who hailed from both Gbagura and

Own by marriage and by birth respectively? Why was the title of Balogun

Ifa Egba not zoned to Oke Ona is memory of Chief Priest Tcjuoso of Okc

Ona who through Cod, divined our collective settlement in Abeokuta. One

would have though! that what is good for the goose should be good for the

gander. Why is Che Chieftaincy title of fyalode now convtnientfy but

unjustifiably zoned to Egba Alake?

Regency Council: With due respect, it is probably the Ohtwo that confuses

issue. We should be able to draw a clear line between the A lake of Egba

188

A lake and (he AJake of Egbnlmd if one Oba should continue to wear the two caps at the same time There should, therefore, be a distinct and different Regency Council for the Alake of Egba AJakc just like there is a

Regency Council for each of Okc-Ona, Chagura and Own. Above all there must be a separate Regency Conned for the Alake of Egbalaad taking cognisance of all the four bonafide section of Egbaland (Egba Alake,

Oke-Ona, Gbagura and owu). The difference must be quite clear.

We are saying the same thing in paragraph (d) under chieftaincy distribution. It is the Egba Alake people who usually instigate or even blackmail the Oke-Ona people against their Osile just like the Apena Egba

(Coker) is doing now after Osile Tejuoso’s private letter to the Alake and other high Chiefs. This is the strategy which the Egba Alake people have perfected over the years — the strategy of DIVIDE AND RULE.

4. The Oluwo must have been confused here. The Osile is NOT from

Egba Alake. He can therefore never become the Alake. Similarly the

Alake is not from Oke-Ona and he can therefore never become the

Osile. But Abeokuta or Egba belongs to all of us — Egba Alake,

Oke-Ona, Gbagura and Owu. We all have equal right to swim or sink in

it together. In fact, we shall all swim rather than sink in it together. No

one will check out for the other. We all came to settle in Abeokuta

together as equal partners.

5. An Oba always acts on behalf of and in the interest of his people. He

189

should never allow himself to do or say anything that he will later deny

in the public. You probably do not quite understand what the Owu

people are fighting for. Not so long ago, and I believe this still subsists,

the Osile was put in charge of the Obafemi Owode Egba Local

Government area, the Agura in charge of the Odeda Egba Local

Government area and the Olowu in charge of the Ifo Egba Local

Government area. What the Owu people are probably saying and

fighting for is that if the Alake continues to hold on to the Abeokuta

Local Government area, then the Osile should be allowed to hold on to

the Obafemi Owode Local Government area, the Agura on to the

Odeda Local Government area and Olowu the Ifo Local Government

area. This will definitely reduce the tension in Egbaland and ensure

peaceful co-existence.

6. Lastly, we want to mention that the Osile is forward looking and not

backward looking. He is progressive and not retrogressive. Oke-Ona,

Egba is more meaningful and sensible than Egba Oke-Ona, which is a

device of Egba Alake to relegate the other sections to the background.

It is easy to see through your tricks. Remember the Osile’s Motto:

“Ohun a koni tunsc, a koni fowokan.”

Yours sincerely

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

190

JP Karun wi III Osile Oke Ona Egba.

Olori Yetunde Gbadebo

(Justice of the Peace)

Mooge of Egbaland

Omidiji Estate, Abeokuta-Ibadan Road, Obantoko, Abeokuta.

Tel: 039-230496

P.O. Box 1122

Sapon, Abeokuta Nigeria.

16th July, 1990.

Alaiyeluwa Oba Adedapo Adewale Tejuoso, JP Karunwi III,

The Osile of Oke-Ona,

Abeokuta

Kabiyesi Oba Tejuoso,

“So Far So Memorable”

I protest your writings on Alayeluwa Oba GBADEBO I (1898-1920) as contained in your book So Far So Memorable published by Pumark

Nigeria Limited, Lagos in May 1990 to commemorate your first year on the throne as the Osile of Oke-One. Congratulations Kabiyesi.

I protest your manner of referring to Oba Gbadebo I as just “Gbadebo

I.” I will not tolerate anybody addressing the Osile of Oke-Ona in a disrespectful manner as just “Karunwi III” without the proper respect and

191 paraphernalia attached.

I protest your manner of reference to Alaiyeluwa Oba Gbadebo I's engagement in the “Lagos Canoe Traffic” before his installation for its derogatory insinuation. Oba Gbadebo I was not ashamed of being a

“Canoe Driver” because he believed in the DIGNITY OF LABOUR, (as all right thinking people should) and was never ashamed to be so identified.

His children were and are not ashamed of their heritage. It is an accident of life that many of us find ourselves where we are in life. Maybe if my housegirl, gardener and those who carry out menial duties for me have the exposure and opportunities that I have in life, they might even be better people than I am. Seeing these people who are not so exposed as I am and who are proud of whatever they engage in and cany out such duties with absolute dedication and acknowledgement make me feel ever so humble and make me feel even inadequate in my contributions to the betterment of the less privileged in my society. Perhaps Kabiyesi should listen to and meditate on the words of St. Paul in I Corintians 12 verses

4—11. Even though it is essential to read the whole chapter for the depth of its message, I will like to refer in particular to certain portion “There are varieties of service, but the same Lord. There are many forms of work, but all of them, in all men, are the work of the same God. In each of us the

Spirit is manifested in one particular way, for some useful purpose... But all these gifts are the work of one and the same Spirit, distributing them

192 separately to each individual at will’*. The full grasp of this passage written by a very proud (but not arrogant) scholar who was also a TENT-MAKER shows in impeccable language, if one cares to admit, that one should not look down on people of lowly estate whatever heights one might have attained through the grace of God. We have to wake up to the realisation of the indisputable fact that the “Canoe Driver” being God’s valued creature is just as important to the Community through his calling as the medical doctor. The fact of history that the “Canoe Driver” and the “Ifa

Priest” rose to become Alaiyeluwa the Alake and the Osile through the choice of their people is a clear manifestation of God’s way of accepting the lowliest, consecrating it as a “chosen vessel” to himself. The Song of

Mary, the mother of our Lord Jesus in Luke I verses 46 - 55 as well as the story of King Kanute are two good examples that tell us in very vivid language that God does not discriminate! Oba Gbadebo I, a “Canoe

Driver” was all the same a Prince. The “Canoe Driver” who had a preferment over and above the heads of merchants etc. The Canoe Driver who became Oba Alake was invited to England by Queen Victoria in

1904. “God praises, what are men?”

I protest, Kabiyesi, your reference to the reign of Oba Gbadebo I being

“influenced by despotism, oppression and abuse of power.” The bitterness emitted from you through your pen is so thick and visible that it is not hidden from even the ignorant and uninformed. Your history book,

193 through written or remembered history only tells you of Oba Gbadebo Fs reign of “despotism, oppression and abuse of power” because according to you, it was Oba Gbadebo I who “perfected (with Alake Ademola II) the hegemony of Egba Alake at Abeokuta.” Does it therefore mean that there was nothing good in Oba Gbadebo Fs reign or in the man himself? I would have thought that no one is wholly good and no one is wholly bad. Is

Kabiyesi implying that Egba people were so unthinking and devoid of ethics and moral standard, in fact, FOOLS as to make the son of Oba

Gbadebo I, “a despot,” “oppressor” etc, (to borrow your expression) in the person of Oba Gbadebo II an Oba? You have told us on page vii of your memorable book under reference that Oyekan was rejected as an Alake because of his unpopularity and that of his father before him. Can it be then that the people of Egba were using double standard? Rejecting the son of one tyrant ruler in 1869 and accepting the son of a worse tyrant in

1963! It is not quite in consonance Kabiyesi. Maybe Oba Gbadebo I in his uncompromising way sent his ghost to plant his son on the throne of

Egbaland 43 years after his passing away. The man was capable of any atrocity! There has never been any goodness in him and so there was nothing good in his reign — TERRIBLE TERROR! And yet it was during the reign of Oba Gbadebo 1 that Abeokuta got Railway 1900. The negotiations actually started in 1898 and went Roads 1900 through to

1899 and was implemented from 1900 Light 1914 during OBA GBADEBO

194 reign.

Water 1914 October)

How do we reconcile the reign of terror (1898 to 1920) of this incredible

man with the developmental aspect of the period? Maybe he even

opposed these amenities but God enforced them on him for the good of all

of us! Excellent.

Kabiyesi, it is noteworthy that while Oba Gbadebo I, “the Lagos canoe

traffic man was engaging in his acts of “despotism oppression and abuse

of power*’, there was one man who knew how to be a true Oba by making

the supreme sacrifice. Page 28 of your book says “(It was here that Oba

David Sokunbi Karunwi II), the Osile Oke-Ona Egba laid down his life as a

sacrifice for the Egbas).’* This is indeed very significant!

Kabiyesi, Oba Gbadebo I has no Owu blood in him as recorded by you

on page 32 of your book. Ake, Ijeun and Igbein are all in Egba Alake

section of Egba. It was however not a crime for him if he did have Owu

blood.

Kabiyesi, Oba Adedapo Adewale Tejuoso J.P., Karunwi III the Osile

Oke-Ona Egba, who actually wrote the book So Far So Memorable?

There are certain and very many things in the book that are not in

consonance. Please read it over again.

Your “note” at the botom of page viii and top of page ix does not apply

195 to me as I do not fall into the category of “biased or better still affected critics who “may knowingly read meanings to this forthright personal views of mine which is the result of my studies and findings in the last one year.”

Rather what I have given you here is clear, uncoated facts and guidance.

I am not out “to distract attention of people from the real truth of the issue at stake." It is in fact the TRUTH that I am after in putting the records straight Intellectual? Maybe, Maybe not. It is not for me to call myself an intellectual because that will amount to self glorification which one should not indulge in.

Yes, Yes, Yes, Kabiyesi, I agree with you absolutely — “when

something is wrong let us straighten it" and it is precisely for that reason

that I have to speak out. Oba Gbadebo I, the Alake of Egbaland (1898 —

1920) was my father-in-law and therefore, my father. My husband is Oba

Gbadebo II (1963 — 1971). My son is a direct Prince of the House of

Lanin. I WILL NOT SACRIFICE MY SON’S HERITAGE OR HAVE IT

TAINTED FOR ANY REASON WHATSOEVER not EVEN FOR MY

RESPECTED AND BELOVED OBA OF OKE-ONA WHERE I COME

FROM AND HAVE MY ORIGIN. I am very proud of my Oke-Ona birth and

origin and will labour and sweat for her continued well being.

Kabiyesi, must you stir up the homest’s nest?

I remain, Alaiyeluwa Your Loyal Chief and Subject

Olori Yetunde Gbadebo, Justice of the Peace Lika Ago-Odo, Oke-Ona

196

Olori Erelu Ikija, Oke-Ona Olori Erelu Ilugun, Oke-Ona Olori Erelu

Oke-Ona, Mooge Egba.

Kabiyesi Alaiyeluwa

Oba Dr. Adedapo Adewale Tejuoso

Osile Oke Ona, Egba

Karunwi III

OAAT/59/07/84

18th July, 1990

Olori Yetunde Gbadebo

Justice of Peace

Lika Ago Odo Oke Ona Egba

Olori Erelu — Ikija — Oke Ona Egba

Olori Erelu — llugun Oke Ona Egba

Olori Erelu — Oke Ona Egba

Mooge Egba

My dear Olori & Olori Erelu Oke Ona Egba

Re: Your response to my latest book So Far So Memorable

I thank you very much for your letter of the 16th July 1990.1 appreciate it a

lot because you have proved to be one of those who at any given time

would speak out their minds regardless of whose ox is gored. Nobody is

197 infalliable this is why I have brought out several points on Egba in my book purely for discussions and possible corrections or amendments.

1. I apologise for referring to Oba Gbadebo I, as Gbadebo I.I am sure

you would also have noticed that this mistake of the head (if it is so) and

not of the heart was not limited to Oba Gbadebo I alone, there are

instances where some other Obas were similarly and inadvertently

referred to in the book without the proper respect and paraphernalia

attached (proper Yes, but respect No). I, however wonder if the

terminology, Alaiyeluwa, can be properly and correctly applied to an Oba

of blessed memory. This is debatable but we all surely agree that the hood

does not make the Monk.

2. (a) As for the third paragraph of your letter 1 find it very difficult to

see the basis of your protest for my writing in the book that Oba Gbadebo

I was a canoe driver. My reason being that I was not alive between 1898

and 1920 to know whether Oba Gbadebo I was a canoe driver or not. I

read it in history books and I made specific references to the history books

they were copied from. So what is my blame in this?

(b) The pertinent question now is, was Oba Gbadebo I a “Canoe Driver”

or not? If he was, I do not have to apologise for this. If he was then what is

all the fuss about? Just like you wrote that he believed in the dignity of

labour so you would find in my book that I also share the same belief. For

further understanding I enclose a copy of my earlier book an

198 autobiography titled The Ultimate Honour, I here refer you to page 3 of the book — second paragraph, line 5 where I said, “At this time my mother was a petty trader.” Further in line 7,1 said “She was dealing in various assortments of mer- chanidise ranging from onions, to beans and rice all of which she was routing down to the southern parts of the country.” I was here referring to my mother Chief (Mrs.) Bisoye Tejuoso the Iyalode of the

Hgbas. She is very proud of this background.

And on page 6 of the same book I also talked about myself in

paragraph 4 line 4 that 1 was made to “hawk her wares which include

matches, kolanuts, cigarettes etc.” I further said in paragraph 5 line 3 of

the same page that “after drawing water we would go to fetch firewood in

the bush along Idi- Aba.” Here 1 was referring to myself, Dapo Tejuoso.

Why should I be ashamed of all these. They were facts, were they not? I

am very proud of my humble background and would repeat it anywhere.

With all the foregoing explanations in mind, I hasten to say that line 4 of

the first paragraph on page 2 of your letter leaves much to be desired and

I quote “this passage written by a very proud (but not arrogant) scholar,

who was also a tent maker.” This is very much in bad taste especially

coming from the Olori Erelu, Oke Ona Egba.

Page 2 paragraph 2 of your letter cannot really be blamed on me because I stated quite clearly in the book my sources and references of information. There was no where in the book where 1 indicated that there

199 was nothing good in Oba Gbadebo I’s reign or in the man himself. May be it was not relevant for the purpose of my book to start singing the praises of Oba Gbadebo I. If you however wish me to do a research on this in addition to the good things you have stressed in your letter that Oba

Gbadebo did, and with which I fully agree I shall intensify my research.

The other paragraphs on other pages of your letter I do not wish to go into discussions on. That would be unnecessary. I have stated clearly in my book that I was writing my OWN PERSONAL observations of the history and the goings-on in this Egba Town of ours, within my first year in office. I am not expressing anybody else’s opinon. Who ever wishes to express similar opinions or observations of his or hers is surely free to write a book.

I find it difficult to understand why you would wish, according to you, to sacrifice Oke Ona Egba, your own town and origin for the sake of your son who is a direct Prince of the house of Larun and therefore a potential

Alake. You have asked a question in your final paragraph “Kabiyesi must you steer up the hornets’ nest?” I now ask you the same question in return.

(a) Must your town and origin of birth, Oke Ona Egba, continue to be in bondage (as they have been in the past 160 years) and its people treated as second class citizens in their own town,Abeokuta simply because (and

1 quote from your letter) “I will not sacrifice my son’s heritage or have it

200 tainted for any reason whatsover, not even my respected and beloved

Oba of Oke Ona where I come from and have my origin. I am proud of my

Oke Ona birth and origin and will labour and sweat for her continued well-being.”

(b) Were the people of Oke Ona, Egba ever captured by Egba Alake

people and brought to Abeokuta as slaves? My history books tell me No.

Why then do you think we should continue to be in bondage and remain

second class citizens in a town our forefathers helped very actively to

found and build?

Finally, my dear Olori Gbadebo, as a Deaconess of the Methodist

Church, 1 commend to you for your constant reading the Book of Esther of the Holy Bible especially its Chapter 8. You are a daughter of Oke Ona,

Egba and therefore a second class citizen of Egba. By God’s Grace you became the Olori of Oba Gbadebo II — a first class citizen of Egba. You produced a son, a Prince of Egba Alake and therefore a combined 1st and

2nd class citizen. Do you not now think that God had a purpose in making you an Olori (like Esther of the Bible) and gave you this son, a Prince, to remind you of the role of Mordecai? Should your thoughts not now be directed like Esther, with the assistance of your son, like Mordecai, to how you would lead your Oke Ona people out of this unwarranted and undeserved bondage or slavery to which they have been subjected for the past 160 years by the Egba Alake people?

201

You must remember that United we stand, Divided we Call. We should learn from our past mistakes. I do not hesitate to let you know that from time immemorial, the tactics adopted by the Egba Alake people against the other 3 sections of Egba has been that of “Divide and Rule.” Must you assist them in this policy?

Let us reflect on these things. I hope to hear from or see you soon for further discussions to enable us straighten out together whatever is wrong. I would very much like the Oke Ona people to regard and rememb forever like Esther of the Holy Bible.

Thank you and God bless.

Yours sincerely and in community service

Oba Adedapo Adewale Tejuoso (JP) Karunwi III

Osile Oke Ona Egba.

Memorandum submitted by Chief S. O. Akinremi Ogboye Egba

1.01 Preamble

In compliance with the decision that every member of the Egba

Chieftaincy Council should submit a memorandum on the issues raised by the Osile of Egba Oke Ona, in his recently published book, So Far, So

Memorable. I humbly comment as follows:-

2.02 Composition of Egba Traditional Council

202

The Osile highlighted in the Preface to his book (Page ix) that the uneven distribution of the Council members should be looked into having said that the composition of 31 members is as follows:-

(a) Egba Alake —20 Members (64%)

(b) Oke Ona —4 Members (12%)

(d) Owu —3 Members (11%)

The Osile owes his readers and Egbaland in particular, a duty of showing the number of townships in each section e.g.

(a) Egba Alake (Egba Eku, Egba Arin, Egba Agbeyin);

(b) Oke Ona;

(d) Owu

It will be recalled that he enumerated the eight townships in Oke Ona on page 7 of his book.

The percentages used on page ix should be amended as follows:-

(a) Egba Alake— 20 (64%)

(b) Oke Ona - 4(13%)

(d) Owu - 3(10%)

2.02 Communities in Iberekodo

The description of the four communities in Iberekodo, which according to

203 the Osile, had unilaterally shifted their allegiance to Egba Alake, as

“prodigal sons” should be avoided as much as possible in his future books page 19 of the book refers.

2.03 Perpetual Dominance by one section

On pages 25 to 27, the Osile emphasises the perpetual dominance of one section of Egba over the other three sections. He also compares the situation with the old Roman Empire. Honestly speaking, I don’t see any comparison between the set up in Egbaland and Roman Empire. In the same vein, I don't see how one can compare political administration with traditional administration. If one buys the argument of the Osile on perpetual dominance, one may then ask him to justify why Osile of Oke

Ona should come from only Ago-Oko when there are eight townships in

Oke-Ona. Not only that Ago- Oko produces the Osile, the Osile has to come from three ruling houses in Ago-Oko (page vii of Osile’s book So Far

So Memorable refers).

2.04 Lasting Peace and Unity in Egbaland

The Osile states on page 27 of his book under reference that his “call for a dialogue shows his deep love for continued peace and progress of our fatherland.” Press releases, press interviews and publications on the issues raised by him can only lead to disunity and lack of confidence in the generality of Egbas. I hope that he must have heard some of the remarks

204 of some Egbas and friends of Egbas in Lagos and elsewhere.

2.05 Mixed Grill

On pages 32 to 33 theOsile explains Why he adopted Oke-Ona, Egba instead of Egba Oke-Ona. He also advises against the use of words like

Ijeshaland, Ijebuland etc. which he describes as “Mixed grill”. He is entided to his opinion. However, there is no basis for comparing Surulere,

Lagos with Oke- Ona, Egba while Surulere is a section in Lagos City,

Oke-Ona is a section in Abeokuta. Egba is not a town or city but a word used to describe a sub-tribe.

Importantly, however, is the need for consistency. If the Osile is against

the use of Ijeshaland etc. as it is a mixed grill, why should he use

“Obaship” on page 33? Is this not a mixed grill? It is not my duty to edit the

Qsile’s book. My concern is the reaction of people to his book. As an Oba

in Egbaland, it will not be my pleasure to see him throwing stones at

others as he now occupies an exalted position surrounded by glasses.

There is no language in the world that completely ignores mixed grill.

There is Latin in English, Hebrew in Greek, etc.

3.01 Press'Releases

I wish to point out that in any decent society, club, profession, etc. there

are either written or unwritten operational guidelines. In the some vein, I

205 don’t think that a tided Chief or an Oba should extend a domestic issue to the press or make such a topic in a book. When Obas and Chiefs resort to press controversy, what do they want their subjects to say about this or what do they want them to do? Our forefathers have established a legacy of good name for us and it is the duty of all of us to guard ours jealously.

We should remind ourselves that when controversies exist among our subjects, we are the ones to setde same for them. We don’t expect vice-versa. If this is correct, what do we gain by resorting to press controversy? Is it to gain their support or to alert them that the house is cracking? In addition to the above points, we should remind ourselves that the present road of the nation does not justify controversy at our level. The

Federal Military Government is religiously committed to its transition programme and it has said it loud enough that it will not tolerate any diversionary issues. The Osile has pointed out in his book that traditional rulers should be more involved in local government affairs as some of their previous assignments had been withdrawn. With this call, he will definitely not agree that traditional rulers should be relegated. If this is so, we should endeavour to discuss our domestic issues in our midst. To attract outsiders may be counter-productive which will not be in the interest of anybody.

206

4.01 Conclusion

I seize the opportunity of this memorandum to thank our forefathers and most expecially the founding fathers of Egbaland and their successors for their sound administration which others have been emulating over the years. There was need to surrender the Egba independence in 1914 when Nigeria was born. No doubt, there cannot be another country within

Nigeria (Vatican City). Also, Egbaland has benefitted immensely from the country. No more intertribal wars. No more Dahomean wars against

Egbas. If there bad been such wars since 1914, it would be regarded as wars against Nigeria. Also, Nigeria has derived numerous benefits and advantages from Egbas. We need the nation as the nation needs us.

In conclusion I implore the entire chieftaincy council, to treat the issue as a domestic one and to remind ourselves that we cannot afford disunity among Egbas. We should not antagonise the Osile because of his actions. Also, I humbly implore the Osile that he should not forget the adage of Yoruba that says “Agba ki i soro bi ewe."

Goodluck and God bless.

Chief S. O. Akinremi,

Ogboye of Egbaland.

207

Rejoinder to the Memorandum submitted by Chiefs. O. Akinremi, Ogboye

Egba

It is a good thing that the Ogboye acknowledges the fact that he is only complying with the Alake and Egba Chieftaincy Council’s decision that every member of the Council should submit a memorandum on the issues raised in the Osile’s book So Far, So Memorable, He however forgot to mention that this was against Osile’s protests, caution and advice at that

Council Meeting that what was necessary was to let “Sleeping Dogs lie” and not to call for memoranda from members. More importandy was the need as suggested by the Osile to set up a fearless, just and broad based committee that would look into the issues raised in the book and other issues yet to be raised. He also forgot to mention that the Osile advised that since the Alake and the Council confirmed that the Osile was not on trial, then it was necessary that the Apena Egba withdrew his previously submitted typed, “trumped up” three- page charge from the secretariat of the Council which met on Friday 13th July 1990. (What a day, Friday the

13th).

The Osile of course, also insisted that if such charges or memoranda

were submitted and accepted by the Council, he (the Osile) would not only

submit his own responses to such memoranda to the Council, but would

also make it public. This was because the Osile was sure he would not get

a fair hearing or trial from the already biased Egba Chieftaincy Council

208 which was composed of 31 members, 20 of whom come from Egba Alake.

ONLY 11 of these are from the other 3 sections put together. Besides, the issue was already made public anyway. A public hearing would certainly be more tolerable and fairer than a private hearing under the threat of prosecution and persecution from the Egba Alakes — the perpetrators of the alleged injustice and oppression of man by man. It was therefore very surprising that the Egba Chieftaincy Council still chose to call for memoranda. It was also officially decided that these memoranda be directed to the Osile for his response or reaction to each of them. Thank

God, all these have now produced sufficient materials for this present book. Thanks to all the decision makers and the contributors to this book.

The poor children who benefit from the proceeds of the sale of the book shall forever remember and continue to pray for all of you. It has indeed turned out to be a blessing in disguise. It will certainly enable posterity to judge everyone of us aright by our own writings.

The Ogboye should have listed the number of towns in Egba Alake

since he said that the Osile had already listed the number of townships in

Oke Ona which was then 8 but is now 9 (Imala) and would soon grow to

12 by the good Grace of God.

One thing I would however like the Ogboye and other readers to note is

that there are only 45 townships in Egba Alike contrary to their general

209 belief that there are 114 townships — proof shown on other pages of this book. The percentages used were only approximations.

Furthermore, if the Ogboye does not see any comparison between the set up in Egbaland and the Roman Empire, then let us start from a very humble beginning to confirm that. What about taking an Oke-Ona son to become the next Oluwo Egba since the position is now vacant? The proper thing in a traditional administration is for people to move up if the next person in rank has not misbehaved. In other words once the stool of the Oluwo is vacant, then the Lisa should move up, then the Odofin etc.

Why do we not bring this recognition to play in Egbaland when we act uaily practise it in roost of the Egba townships? Why must the Osile come from Ago-Oko when in fact we have 8 townships in Oke-Ona? This is precisely the question the Osile is asking. This is why he is calling for a roundtable conference to iron these sort of issues and similar ones out in a debate of some sort. For instance, why must the person (Oba) ruling the whole of Egbaland come from Egba Alike alone when there are four sections to Egbaland? Why must the Ogboye come from Igbore when there are about 79 townships in Egbaland? Why must the Oluwo come from Kemta and Ijeun only when there could be many more competent candidates from Iporo or Ago-odo or Iddo or Apomu or any other township in Egbaland for that matter?

We were told that the Chieftaincy Title of Balogun Egba was zoned to

210

Igbein in order to honour the memory of Lamodi who could have been the first Balogun Egba to lead the Egbas to Abeokuta in 1830. He hailed from

Igbein. Good gesture, one is tempted to say, but we seem to have two sets of Rules in Egbaland. Funny enough, the Egba A lake people always switch from one rule to the other as it suits them. For instance, (a) Madam

Tinubu who hailed from Owu and Gbagura by birth and by marriage respetively was the first Iyalode Egba. Today the title of lyalodc Egba has been wrongly zoned to Egba Alake and NOT to Owu where it should rightly belong if we are to follow the same principle, (b) Tcjuoso an

Oke-Ona Egba son was the first Ifa Chief Priest who led the other Egba Ifa priests to Abeokula in 1830. In fact, but for his good and reliable vision or prophesy, the Eghas would not have come to Abeokuta. One would have therefore thought that either the Oluwo or Balogun Ifa of Egbaland would have been zoned to Oke-Ona Egba to honour the memory of the late Ifa

Chief Priest Tejuoso of Oke-Ona. Surprising enough, the title of Balogun

Ifa Egba was only recently conferred on an Egba Alake son — on

Saturday 19th January 1991. Such is the nature of the USURPATIONS going on in Egbaland. We need to have a rethink in Egbaland and put right these wrongs.

Precisely what the Osile is saying is th'at we should allow Hardwork,

Merit and Ability (a more progressive system) to take over from the present lazy system of zoning chieftaincy titles which does not present or

211 project the best people we have in Egbaland for the best positions. It is in fact doing our public image more harm than good. For instance, who would say that Dr. Chief Adekoye Majekodunmi, an Oke-Ona son, a renowned Gynaecologist and a one time Sole Administrator of the whole of the then Western Region of Nigeria would not do the public image of

Egbaland a great deal of good if he becomes the Oluwo of Egbaland?

Why must Otun Egba be the limit of his ambition in Egbaland? We definitely need such image makers at the top in Egbaland presently.

If we are open and fair with one another in Egbaland, press releases or publications need not worry us. If it is the only way that the underdog or the oppressed can get a redress or justice and avoid private prosecution and persecution, who said the process is not fair? Only the oppressor will want to perpetrate his atrocities by keeping away the press or avoiding public glare.

Fairness, equality and justice are the real answers to a lasting peace,

progress and unity of our fatherland (Egba).

Oke-Ona is NOT a section in Abeokuta, it transcends and cuts across the entire Egba territory even to Remoland (Orile-Oko). There are so many villages and homesteads of Oke-Ona Egba outside Abeokuta, for instance we have Orile Ilugun which is close to Ibadan, Alapako Oni village in the Obafemi Owode Local Government Area. If Egba is not a town or city, why then do you say Alake of Egbaland and NOT Alake of

212

Abeokuta as the Alake Oba Ademola II used to be called? How would you then explain the age long use of Egba province or Egba Division which is not confined to Abeokuta only. What would be the one word you would use to describe the entire Egba terriroty beyond and including Abeokuta without borrowing the English word land? I submit, it is lie Egba which simply and aptly put would be just Egba.

Sorry the Osile had to use the word “Obaship” to drive the meaning home to you and the English speaking people. Normally, the Osile would largely avoid this except when it is necessary to bring the full meaning home to his readers. It is best, the Osile would insist, to avoid riiixed grill as much as possible. We need to be very proud of our own language and heritage. Call it patronage if you like.

It needs be said that the Osile does not live in a glass house. The truth will always prevail. It is those who are afraid of the bitter truth, (which seems to hurt) that probably live in glass houses and should avoid throwing stones.

I agree with you that “when controversies exist among our subjects we are the ones to settle same for them” i.e. Obas and Chiefs. The Osile, you know, is quite good at this. But what happens when the Chiefs decide to take some Obas for a ride and one section decides to dominate and oppress three other sections in Egba for 160 years despite their passive but persistent resistance? Should they continue to suffer in silence and

213 not call the world to their rescue like South Africa rightly did? What about our trying to reverse the situation for just 20 years only? i.e. Egba Alake people to take the No. 4 or even No. 2 positions in the scheme of things in

Egbaland. We promise there would be a review immediately thereafter. I am sure you will say Egba Alake will not complain. If this is so, let us start right away by making an Oke-Ona or a Gbagura or Owu citizen the Oluwo

Egba — a number one post that is now vacant but is traditionally hitherto assigned to Kemta and Ijeun both in Egba Alake. Remember — just for 20 years in the first instance.

The Osile will definitely not want the Traditional Rulers to be relegated

not even by the Federal Government how much less a Chief of Egba or

any of the Egba sections. All Egba citizens are and should always be seen

as equal partners in progress.

We can only discuss our domestic issues at home if and when the

atmosphere is devoid of oppression and injustice. Let us therefore strive

to create that situation of Egalite, Liberte, Fratemite in Egbaland.

If there are no more inter-tribal wars in Nigeria and in Egba, why then do we need war Chiefs like you, Ogboye in the hierarchy of things in

Egba? Should the war chiefs (Ologuns and Oloroguns) not give way to the

Ogbonis headed by the Oluwo who are supposed to be the peace time

Chiefs, Lords and Masters? Let the War Chiefs headed by the Balogun (or is it Jaguna Egba) recede to the 'barracks’ or background for a while and

214 give peace a chance until there is war but God should forbid any war again. The Balogun Egba line (Ologun) should take a cue from the Jaguna

Egba line (Olorogun) who has now receded to the background and out of the Egba Chieftaincy Council.

It is a pity the Egba Chieftaincy Council has not taken note of your plea

to treat the book So Far So Memorable as a domestic issue but has gone

beyond that by asking all of you to submit memoranda which have been

passed to the Osile to react to or answer and submit to an already biased

Chieftaincy Council so that the Osile can be further prosecuted and

persecuted. The Osile would definitely live his Will and Testament (which

by God’s Grace will be far from being the final one) in the form of this book

to posterity to have the full facts and eventually judge him aright. At least,

in this book, the facts of the matter cannot be distorted as the Chieftaincy

Council Records maybe tailored, distorted, deleted, amended, abridged

and paraphrased just to suit a purpose.

I note the Yoruba adage of the Ogboye when he says “Agba ki soro bi ewe." The Osile would probably say “Eni ba foju di Oba, awowo awo.”

Good luck and God bless.

From The Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi III Osile Oke Ona Egba.

215

Memorandum from the Balogun of Egbaland Chief Amos O. Sanyaolu

I am submitting this memo to the Egba Chieftaincy Committee, in order to make my contribution to the unfortunate statement credited to the Osile of

Oke Ona, Oba Adedapo Tejuoso, Karunwi IH, that all traditional rulers in

Egbaland should be of equal status and his complaint that the Egba Alake section is in the majority in the make up of the Egba Chieftaincy

Committee.

It is quite unfortunate that an enlightened and educated ruler like Oba

Tejuoso should make such a statement and it is on record that no sectional Oba, in the history of Egbaland, has ever openly challenged the authority of the Alake of Egbaland. The Alake is the paramount ruler and the prescribed authority in Egbaland. He is also the Chairman of the Egba

Traditional Council and the Egba Chieftaincy Committee, to which all the sectional Obas, including the Osile of Oke Ona, belong. All the sectional

Obas therefore, by this arrangement, are directly under the authority of the paramount ruler, in the person of the Alake of Egbaland. This arrangement has been in existence for centuries, and has never been challenged by any of the sectional Obas in Egbaland.

The paramount Chief in Oke Ona is the Otun of Egbaland representing the Oke Ona people in the Egba Chieftaincy Committee. The present

Otun of Egbaland Dr. M. A. Majekodunmi is an illustrious son of Egbaland, an outstanding Statesman, and a seasoned administrator. Therefore, the

216

Osile is advised to always contact the Otun of Egbaland for advice on any matters concerning the history and tradition of the Egbas.

In order to further assert the supreme authority of the Alake of

Egbaland over the Sectional Obas and the Chiefs of Egbaland, I refer to

the speech made by the Governor of Ogun State, Navy Captain MA

Lawal, during the coronation of the Akarigbo of Remo, at which the Osile

himself was present: "I need hardly remind all of you on this occasion that

this is the first time that a state Governor either Military or Civilian is

opportuned to present an instrument of office to a paramount ruler in this

state since independence. The first was that of the Alake of Egbaland,

Oba Oyebade Lipede in 1972, which happened twelve years after the

coronation of the Awujale of Ijebuland, Oba S. K. Adetona in 1960.

We therefore hope that today’s coronation will be the last in this century. I

also declare that the Military Administration places the institution of

Obaship on a high pedestal, and we regard this age old institution as a

worthy heritage from our forefathers, which must be preserved, and

handed over from generation to generation.

It is obvious from the above that we have only three recognised

paramount rulers in Ogun State and the Alake of Egbaland is one of such

rulers. Therefore it is impossible for his authority to be challenged by any

sectional Oba in Egbaland.

However, I would like to conclude this matter, by referring to an age old

217

Egba proverb, which says “Ejo Ku si Ake**, in other words all controversy should end and be decided at Ake. The Osile is our son. I want to implore the members of the Chieftaincy Committee and the Alake of Egbaland to treat this issue as an opportunity for the people concerned to learn lessons and that such incident will never again happen in the history of

Egbaland. All sectional Obas should therefore cooperate with Kabiyesi, the Alake of Egbaland to work for the progress and Unity of Egbaland in general.

I would be failing in my duty as the Balogun of Egbaland, and the

Commander in Chief of the Egba Armed Forces if I fail to make this my

humble contribution to this unfortunate controversy.

We should therefore carry on the good legacy left behind by our

revered fathers, Lamodi and Sodeke, who brought us out of bondage in

Unity to our present settlement.

Long Live the Alake of Egbaland Long Live the Chieftaincy Committee.

Chief Amos O. Sanyaolu The Balogun of Egbaland.

Rejoinder to the memorandum submitted by Chief Amos O. Sanyaolu,

Balogun Egba

Two things are obvious in this memorandum.

(1) It appears Chief Sanyaolu has not read the book itself.

(2) He must just be echoing the Apena and others. He should therefore

218 read the reply to Apena’s memorandum.

He claims in his memorandum, insinuating that the Otun Egba's

position in Egba hierarchy is higher than that of the Osile. I presume this is

only an endeavour to baselessly boost his own ego by inference that the

position of the Balogun Egba must also be higher than that of the Alake in

the hierarchy of things in Egbaland. How downright ridiculous and

self-centred?

It's a good thing that the Agura, at the Emergency council Meeting of

27 July, 1990, was reported to have called the Balogun Egba to order by

asking him to refrain from making such volatile and ridiculous assertions

in the future.

Of course, the Otun Egba at the same meeting immediately

dissociated himself from Balogun Egba's inflammable and incorrect

statement and acknowledged the Osile as his Oba and leader. We learnt

that good sense then prevailed and the Balogun Egba retraced his steps,

swallowed his words and became repentant.

The only other point worth mentioning in this Memorandum is his

reference to “an age long Egba adage “Ejo ku si Ake” which he

erroneously took to mean “all controversy should end and be decided at

Ake."

All we need to do here is to refer him to page 4 paragraph 20 of the

Abeokuta Intelligence Report by Major J. H. Blair Ed. (the Foreword of

219 which was written by Kabiyesi Alaiyeluwa Oba Oyebade Lipedc, Alake of

Egbaland on the 26th January 1980). Therein he will find that Ejo

(Omonide) was the mother of one of the earliest Alafins and the Alake and she lived with the Alake and died in his house at Ake. This is also confirmed on page 9 of Johnson’s History of the Yorubas. So, Balogun

“Ejo (Omonide) ku si Ake simply means that Ejo, the mother of Alake, died at Ake. (She was also buried at Ake as the Balogun Egba ought to know).

This further confirms Osile’s claim that the Alake was only related to one of the earliest Alafins and NOT a grandson of Oduduwa as the Osile.

Finally, in a civilised country, Balogun Egba would be made to pay through his nose for daring to refer to an Oba (his traditional father) as

“Our son.” We only presume that we can still safely and rightly refer to

Abeokuta (Egba) as the cradle of civilisation in Nigeria. She would hopefully live up to that expectation at all times. Long live Oke-Ona, Long live Egbaland.

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwim Osile Oke Ona Egba.

Comments by Chief (Dr.) Yinka Otolorin, the Aro of Egbaland

Kabiyesi Oba Alake,

Kabiyesi Oba Oke-Ona,

Kabiyesi Oba Agura,

220

Other Kabiyesis present,

Members of the Egba Chieftaincy Council,

I regret very much that I have to be in the British Embassy early tomorrow morning, and as I may not be back in time for this important Council meeting, I have to put my thoughts down in writing briefly for the Council’s consideration.

I have read the salient points in the book — So Far So Memorable. I have also read commentaries in the mass media and listened to some personalities in and outside this ancient city. My prayer is that whatever controversial issues that may arise from this matter be settled amicably and satisfactorily.

On my part, I wish humbly to observe that, the arrival of Oba Dapo

Tejuoso Karunwi III, Osile Oke-Ona Egba in our midst was a thing of joy to us all, with great expectations that he will bring the weight of his wealth, ability, knowledge and public relations on the affairs of Egbaland as a whole, and to appropriately complement the efforts of the Alake of

Egbaland, Oba Oyebade Lipede whose deputy and right hand man he is traditionally. The publication of the book — So Far So Memorable though well-meant, according to him, tends to throw a spanner in the wheel of these expectations, particularly when it affords opportunity to some people to colour his submissions mischieviously.

Our fathers say “Bi ogiri ko ba la enu, Alangba ko ni ri ibi kowoo."

221

Nevertheless, I appeal to all of us to exercise patience and maturity and not allow the peace and friendship hitherto enjoyed by us to diminish.

The Council will listen to Oba Osile and hear precisely what he has in mind, and not what interpreters of his book think he has. Then, the Council will decide on each item, and settle it on the spot, or set up a committee from among ourselves to go into such items as cannot be settled immediately, and report back to a later sitting. Such issues as:

(1) Manner of distribution of assets.

(2) Manner of distribution of chieftaincy titles.

(3) Membership of Regency Council:

— (when the Alake is abroad on leave or otherwise)

— (when an Alake dies).

(4) Selection of a new Alake.

In my opinion, since the Alake is the overall boss of all Egbas, the

Regency Council must include at least one member of each section of

Egbaland.

(5) The Alake’s visit to his domain: Arrangement should be made to

include not only Egba Alake areas but other areas in Owu, Gbagura

and Oke- Ona. All other Obas should join the Alake for such visits too.

(6) Selection of a new Alake: Without prejudice to the rights of the Egba

Alake Kingmakers to select a new Alake, it is my considered opinion

that having regard to the overall responsibility of the would-be Alake for

222

the entire Egbaland, the other sections of Egbaland viz:- Egba Oke-

Ona, Egba Agura and Egba Owu, should be co-opted and consulted

for their views before a final selection is made and name submitted to

the Government of the State.

(7) Other matters which the Council may wish to include in the terms of

reference of such a committee.

If the Council so decides I’ll be willing to serve on such a committee.

Finally, on issues which must be settled ONLY by Council and NOT a committee (e.g)

(a) Chairmanship of Egba Chieftaincy Council.

(b) Rotation of Chairmanship.

In my humble opinion the status quo has served us creditably for 92 years howsoever “inconveniently”, we must be careful not to rock the boat or to stir the Homest’s nest creating a situation similar to the Ooni/Alaafin

Chairmanship tussle.

(a) I do not want the Chairmanship of the Alake touched or rotated in any

way.

(b) Even if we rotate the venue of the meeting among Ake, Oke-Ona,

Gbagura and Owu which will serve as a semblence of UNITY among

the four sections, I still feel the Alake should chair such meetings and

the Oba concerned will be the Chief Host.

223

Again, when we talk of Alake and the other Obas as PRIMUS INTER

PARES, we should consider that among Bishops there is the case of an

Archbishop. No one among the Bishops will want to take the Chair at any

Episcopal Conference wherever it is held. Ditto among the traditional rulers in the North, no Emir ever aspires to take a seat superior to the

Sultan of Sokoto — whether a Northern rulers’ meeting is holding in Bida,

Kano, or learn from these people and safeguard the unity and peace of

Borao. Let us our people.

Thank you.

Chief (Dr.) T.R.A. Otolorin ARO OF EGB ALAND

Comment by Chief D. A. Adeyinka, Odofln Egba

We have been operating what Kabiyesi, the Alake of Egbaland inherited in

1972. As chairman, the way and manner Kabiyesi has been conducting the affairs of the Council for the past 18 years is commendable. The points raised by the Osile Oke-Ona Egba, Oba Dr. Adedflpo Tejuoso, in his book

So Far So Memorable should not be thrown away with a wave of the hand going by the Apena’s remarks to the press at Ijpbu-Ode, when Alake was in England. It is obvious that the atmosphere is charged already.

We should approach the matter without bitterness. (See how O.I.C.

224 issue was handled by the A.F.R.C.). I humbly suggest the setting up of a panel made up of Chief S.O. Adebo, Chief Akin George, Prof. S.O.

Biobaku and Gen. Olusegun Obasanjo to examine the composition of the

General Titled Chiefs in the Egba Chieftaincy Council. For example, while

Egba Alake (Ag- beyin, Arin & Eku) has 11, Egba Oke-Ona, Egba

Gbagura and Egba Owu have three each — a majority of 2. The ideal figures should have been 12,4, 4,4.

Other areas to be examined include:

1. Constitution of the Egba Chieftaincy Council, if any.

2. 150th Anniversary Fund 1980 — No auditor’s report after ten years.

3. Stipend ior General Titled Chiefs, which is ridiculously low and nobody is doing anything about it (N57.00 a month).

4. Obas’ salary and maintenance of Palaces.

5. Declaration of Chieftaincy Titles - 18 townships in Egba Alake are left out completely. Why?

We are in a computerised world. Old order changeth yielding place to

new. Nigeria, since independence has amended her constitution twice

and also changed from parliamentary system of Government to

presidential and from multiparty system to two party system, NRC & SDP.

I do not see what is wrong in the Osile’s suggestion for improvement

between now and 1998.1 support his call for dialogue among the Obas,

for a better tomorrow.

225

Odofin Egba

The list of the 76 townships in Abeokuta (not 143)

See “lwe Kosemani Han Egba” by LA Ogunwolu pp. 10 & 11

EGBA ARIN EGBA AGBEYIN EGBAEKU

1. Ake 1. Igbein 1. Ikopa

2. Ijeun 2. Oba 2. Itoko

3. Kemta 3. Igbore 3. Itesi

4. Itoku 4. Imo 4. Kesi

5. Iporo 5. Itori 5. Erunwon

6. Ijayc 6. Ijemo

7. Ibara 7. Irowo

8. Ijeja 8. Taffin

9. Ilewo 9. Ijade

10. Isaga 10. Arawo

11. Erunbe 11. Iro

12. Hole 12. Agurogo

13. Ilogbo 13. Saganua

14. Ijcsa 14. Abaka

15. Jiga 15. Adawo

16. Igun Asafo 16. Emere

17. Ikanna 17. Obado

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18. Haro

19. Ikagbo

20. Aibo

21. Ibon

22. Ijoko

1 EGBA OKE-ONA EGBA GBAGURA EGBA OWU

1. Loko I 1. Iddo 1. Owu

2. Ikija I 2. Ojoo 2. Erunmu

3. Ikereku I 3. Owe 3. Apomu

4. Ilugun 4. Ibadan

5. Ilawo 5. Ika

6. Odo 6. Oje lie

7. Idomapa 7. Iwo

8. Iberekodo I 8. Ijaye

9. Idere 9. Ikereku Idan

10. Idofin 10. Ojesemi

11. Imala 11. Ojokodo

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12. Ofa

13. Oran

14. Ikeye

15. Ira

16. Idere

17. Ikereku-Iwere

SUMMARY: Egba Alake — 45

Egba Oke-Ona — 11

Egba Gbagura — 17

Egba Owu — 3

“Townships yet to be considered for General Chieftaincy Title

EGBA GENERAL CHIEFTANCY TITLES - GAZETTED BY THE

WESTERN REGION OF NIGERIA

EGBAALAKE

228

OO: — Add 410 20 such that Alike has 12

Oke-ona 4

229

Background to Egba Chieftaincy Titles

Table I

Title Age of title Declaration Representation (according to

Chieftaincy Declaration)

1. Oluwo Decl. 12 November, Egba Alake — Ijeun and

1958 Kcnita

2. Lisa Decl. 12 November, Egba-Oke-Onst — Odo,

1958 Ilawo, and Idomapa

3. Odofin Peel. 12 November, Gbagura

1958

4. Bala Dccl. 12 November, Egba Ovvu

1958

5. Aro Decl. 12 November, Egba Alakc — Ijemo, Kesi,

1958 Erunwon, Kcmla

6. Apena Decl. 12 November, Egba Alake — Iloku and Iporo

1958

Table H

Title- Yoruba Age. of Establishment Representation

Traditional of Title according to

Seniority . Chieftaincy Declaration

I. Balogun Long-standing Late 1820's: t. Visa, of Egba Alakc — Igbcin only

I toko

230

ii. Lamodi ofIgbcin

iii. Sodekc of

Iporo

iv. Alii Dclekc of

Ilugun in Okc-Ona

Resuscitated: 28th

March, 1922 Dccl: 12

November, 1958

2. Otun Long-standing C1830; Egba Okc-Ona — ilugun,

Balogun i. Lumloye of-ilugun ' Ikcreku and Ikija

ii. Agbunrin of Ilugun

iii. Adesumi

Resuscitated: 28th

March, 1922 Dccl.: 12

November,,1955

3. Osi Balogun Long-standing C.1830: The Agbo of Gbagura —

4. Ekerin Long-standing Gbagura Resuscitated: Owu, Ojoo,

5. Seriki Long-standing 1928/9 Deck: 12 Ibadan Ika, Oje

November, 1958 lie

Resuscitated: 1928/29 Egba Owu —

Decl.: 12 November, 1958 Balogun Owu

Late 1820's: only

231

i. Deboku of Ijemo Egba Alake —

ii. Denlu Ijeun, Oba,

iii. Sodeke of Iporo Kemta

Resuscitated: 28 March,

1922 Deck: 12 November,

1958

6. Ashipa Long-standing Late 1820’s: i. Jibode ii. Egba Alake —

Adebiyi Resuscitated: Itoku only

1928/9 Decl.: 12

November, 1958

7. Are Long-standing C.1845: Anoba of Ika, but Egba Alake —

extra- Constitutional title Ijaiye

at first; Resuscitated: 23

May, 1961 to replace

Olori Parakoyi Gazettee:

13 July, 1961

(WNLN.254,255 of 11

July, 1961)

8. Ashiwaju Long-standing Alake bestowed it 15 Ibarapa —

Aug., 1959 Gazettec: 12 Egba Aiake

Feb., 1962 (WNLN. 46 of (Arin) Irowo,

1962) Declaration: 14 Taffin, Adawo,

August, 1968 Iro, Saganun

and Abaka

232

Note: The above (Tables 1 & 2) are attached as Appendix to a copy of a lecture delivered, by Professor Saburi Biobaku (Baapilan Egba) to members of the Society of Friends at Abeokuta on Tuesday 25th

September, 1990. A copy of the lecture and the appendix (tables 1 & 2) were sent on request to me by Professor Biobaku viad a letter dated 2nd

December.

Rejoinder to the memorandum submitted by Chief D.A. Adeyinka, Odofin

Egba

The memorandum submitted by Chief D.A. Adeyinka is again the reaction of a man from an oppressed section (Gbagura) of EgbaJand. We must learn from him. It is obvious from the first paragraph of his memorandum that Apena Egba, Chief Toye Coker, normally dictates the climate or situation in Egbaland most of the time.

He has raised a number of quetions in his second and third

paragraphs. These are some of the issues to be resolved by the unbiased,

broad-based and fearless committee that the Osile is asking to be set up.

What, however, needs to be looked into immediately is the question he

has raised on the 150th Anniversary Celebrations fund of 1980. That there

is no Auditors* Report on the Funds for 10 years is unholy and very

unacceptable. The council requires some explanations soonest for the

sake of the good name of Egbaland and the interest of fairplay and justice.

233

Accountability must always be our watchword.

Paragraph four has done more than justice to the Osile’s request for a

Constitutional Review Forum or Committee. Does anyone need more or

better reasons to set up the Committee? The Odofin has even suggested

some names of the Panel or Committee members. I hope this would be

noted. But I bet, if the Osile is asked, he would have some more names to

suggest for the membership of the panel, that will reflect the view of all

sides effectively and evenly.

Thank you Odofin Egba for being so forthright. Posterity will surely

judge you aright. More grease to your elbows (Amen).

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi ITT Osiie Oke Ona Egba.

Memorandum submitted by Chief S. B. Sobande J.P. The Osi of Egbaland

I am sorry that I was unable to attend the meeting held last week or so,

and this was due to my health. But I am happy to be with you again today.

I understand that the publication of a Book titled So Far So Memorable

written by Oba Osile Karunwi III of Oke-Ona had created a lot of problems

during the meeting. I therefore immediately read the Book repeatedly so

that I can contribute my own views on this wise, and my views about it are

as follows:-

(a) I think that the Oba Osile has his right to express his own opinion that a

234

change is long over due for the betterment of the existence of the Egba

Traditional Committee/Egba Chieftaincy committee.

(b) That we should bear in mind that since the formation of Abeokuta there

have been many changes in our day to day running of the Government

affairs for the betterment of the people of the nation.

with others, Sodeke divided the Egbas into (4) groups as follows: -

(i) Ijeun for Kemta; Iporo; Itoku; Ijemo; Ifote; Ijoko and Ilogbo.

(ii) Itori Odo for Itori Oke; Igbein;IJrno; Igbore; Oba; Ijeja; Erunbe; Ikaana.

(iii) Oko for Oke Ona; Ikija; Ilawo; Idomapa; Ikereku and Odo.

(iv) Ikopa in Egba Eku for Itoko; Erunwon; Kesi; Emere Itesi; Owu and

Gbagura.

(e) For more details please read Iwe Itan Abeokuta 1st Edition July 1915

and Second Edition 1920, written by J. B. Ogunjinmi (Losi Prince of

Abeokuta).

(f) If Oba Karunwi’s letter addressed to Kabiyesi the Alake dated 31st

January 1990 (31/1/90) had been referred to the Chieftaincy

Committee for formal discussion, probably he would not have issued

out his Book in question today.

In conclusion my advice on this matter is that this house should take a careful way to settle this bitterness as a family affair to forestall any excalation of the matter.

235

S. B. Sobande Osi Egba.

Rejoinder to the memorandum submitted by Chief S. B. Sobande J. P.

The Osi of Egbaland

Again, one can easily see that the memorandum submitted by Chief

Sobande is from a citizen of an oppressed section (Gbagura) of Egbaland.

He is a 90 year old man. Anybody who thinks that he will not now be speaking the truth at his age must be kidding himself.

If only the Egba Alakes will read his memorandum thoroughly and between the lines, they will see the hand-writing on the wall. Please take a par dollar note of item (f) in his memorandum. This is the cause of all the problem today. Words of our elders are always words of wisdom.

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi III Osile Oke Ona Egba

Memorandum prepared by Chief S. I. Lasile, The Baala Egba

With regard to the subject matter of the book written by His Royal

Highness the Osile of Oke-Ona, Egba, Oba Dr. Adedapo Adewale

Tejuoso Karunwi III entitled — So Far, So Memorable. I still stand my ground that in view of our high respect for the Obas in Yorubaland, it is customarily and traditionally out of place for any Chief or an ordinary citizen to sit in judgement of an Oba. Since it is the Oba that was directly involved in this matter, and a high ranking Oba in Egbaland in person of

236 the Osile of Oke-Ona, Egba, the second in command to the Alake of

Egbaland within the hierarchy of Obas in Egba, the delicate and sensitive matter should be handled at Obas' level.

Referring to the issue at stake, what appears as the Central theme of the book is that we are in a changing world and we Egbas are very much progressive. That the 92 year-old composition of the Egba federation is nearing a century, and that between now and 8 years to come, a sort of central forum should be set up where all the four Egba sections will be fairly represented and where we will jaw-jaw to iron out any burning issue or issues before they can blow up and assume alarming proportions. We say in Yoruba that ‘Ogbon Odunni were emi” meaning (what looks like wisdom this year, may appear like foolishness next year). With such a central forum in existence, suggestions for improvement and/or progress will be tabled. If the whole issue is viewed in this perspective we shall avoid stagnation and new ideas will progressively develop year after year.

In view of the above-stated line of reasoning I agree with the author of the book — So Far, So Memorable in its entirety.

As regards the point on the fundamental of our Egba federation the author, Kabiyesi the Osile said in his letter to Kabiyesi the Alake of

Egbaland, Oba Oyebade Lipede I, page 2 the last line which continues on page 3 and I quote, “I have inspiration today to write these few lines. Why?

I do not know.

237

I am, however, sure it can only be for the good of Egbaland.”

Definitely the writer has an inspiration in which he was sure can only be

for the benefit of Egbaland. It is the good of Egbaland that we all seek to

get. Should there be the envisaged forum such good should be tabled for

discussion. I am sure such person like Kabiyesi, the Osile who is an

international figure with his wisdom and wealth ofexperie

of his Nation. In my own opinion we should lZ ^ °n/ythil* ofthe£0od fcrencc

table. This, Kabiyesi is my opinion, humbly yours, about this matter.

I am

Chiefs. T. Lasile Baaia Egba.

Rejoinder to the memorandum submitted by Chief S. I. Lasile, The Baala

Egba

It is obvious from the write-up that Chief Lasile must be from one of the c

pressed sections (Owu) of Egbaland.

The first paragraph of his memorandum tallies correctly with

Government's thinking of setting up the Egba Traditional Council — cor

posed only Obas with Chairmen of Local Government as Ex-Offico men

bers. The Ogun State Government's intention was for the Egba Tradition^

Council to supercede and take over the functions of the Egba Chieftaind

Council which is heavily lopsided.

Chief Lasile in every respect, sees eye-to-eye with the Osile and all wc can do is to congratulate him very heartily on his foresight and wisdom.

238

Let us learn from him.

From the Secretariat of His Majesty Oba Dr. Adedapo AdewaJe Tejuoso

JP Karunwi III Osile Oke Ona Egba.

Mr. Oladipo Yemitan’s views on Osile’s Book —

So Far, So Memorable

(a) Page 18 — Issue of Oke-Ona villages (33 in all) now in Remo Local

Government — All Egba people should rally round the Osile to recover

them.

(b) Page 19 — Issue of 4 Ibarapa towns whose residents are living in Egba

Oke-Ona land: The disagreement in the area should be looked into by

all Egba people.

is allowed to run its own home freely — to choose its own Oba, appoint

its own chiefs, etc. This is a firm base for peace and unity. It seems to

me that it is the rivalry and strive for power which the Osile is presently

advocating that is capable of threatening peace and unity amongst the

Egba people.

Para. — 3 of the same page — The taboo which MacCullum ‘defiled* was

a taboo which symbolized the ignorance of that era. And his bringing the 4

Obas together to meet — to put away their false beliefs and fears-had

resulted in a big blessing to the Egba community since that time.

239

(d) As for some past Osile’s suffering ignominy, he was correct. Ajisafe

confirms this on pages 149/150 of History of Abeokuta. But they were

not of Egba Alake’s making.

(e) Page 19 — Concerning his suggestion for a 'Standing Egba

Continuous Discussion Forum’, I feel his suggestion is worthy of

consideration. There was one before called ‘Egba National Council’

(see pages 150/151 of Ajisafe). And the Alake was Chairman

(President). I personally feel no harm would be done if the 4 Obas (now

5) could meet occasionally to discuss issues affecting the welfare of

Egbaland, with the Alake presiding. For instance, issue raised by Osile

in (a) and (b) above could be handled by the Council or ‘Forum’ that

could assuage the Osile’s feelings.But the Chairmanship should never

be rotated as is subtly being suggested. Apart from other reasons, the

chairmanship of the State’s Council of Oba rotates between the Alake,

the Awujale and the Akarigbo, and the State Government never

tolerates a change in that arrangement.

(f) Page 28 — The talks about the reign of Gbadebo 1.1 don’t think the

sins and indiscretions of Gbadebo 1 should be visited on future A lakes

or the Ake people.

(g) Sanyaolu Osile’s indiscretion brought him into headlog clash with the

Muslims and resulted in his rejection as Oba even by his own Egba Oke-

Ona people and his expulsion from the National Council (pp. 156/157 of

240

Ajisafe). It was never Egba Alake’s fault..

(h) Page 28 — Osile Karunwi III indeed was killed by tax agitators at the

outset of the 1918 trouble. But, firstly, it was not the Lagos troops

whom (Gbadebo invited who killed him. Secondly, Oba Gbadebo tried

his best to prevent the uprising (see page 201 of Ajisafe, for instance),

but he did far more as shall be seen in my forthcoming book titled: Adbi

War — a saga of Egba and British Administration. Whoever happened

to be unlucky to be the tax collector as Oba at that time would have

been killed: Karunwi merely happened to be the one posted there at

the time of the trouble.

(i) Page 28 — Talks of harrowing treatment — but the people also had

their own share of problems when they were persecuted for protecting

the exiled Oba Akintoye of Lagos in 1845. Their homes were burnt

down and they were forced out of their fkereku quarters to settle in their

present Ake location which was then at the outskirts of Abeokuta

township (see pages 89/90 of Ajisafe).

(j) The question of the headship of the 4 Obas in Egbaland (now 5) had

been settled in 1898 by Gov. MacCullum who knew it was the only way

to curb the excesses of the Ologun chiefs. The Alake was made the

head since then.

Mr. Oladipupo Yemitan

27, Raufu Williams Crescent,

241

Surulcre, Lagos.

Rejoinder to the Memorandum submitted by Mr. Oladipo Yemitan

Since Mr. Oladipo Yemitan has taken time to air his views on the book, he deserves to be congratulated and answered, though he is not a member of the Egba Chieftaincy Council.

His first and second paragraphs are all right.

His third paragraph portrays that he has probably not quite grasped the

import of the Osile’s message. The Osile’s real message is that lasting

peace and unity will be better achieved if justice, equality and fairplay are

extended to all.

Let that big blessing that happened to the Egba Community by bringing

together the four Obas in 1898 be extended equally to all citizens

irrespective of their sections. The big blessing thus far has been restricted

and retained only in Egba Alake.

Thank God that you have confirmed that the past Osiles suffered

ignominy. If you re-read Ajesafe’s book and then extend your researches

further into the archives, especially the Colonial Secretary’s Office

Records, it will be clear to you beyond any shadow of doubt that the Egba

Alake people were the ones who on most occasions instigated the

Ago-Oko and Oke-Ona people against the past Osiles in pursuance of

their (Egba Alakes’) DIVIDE AND RULE tactics. This was not limited to

242

Oke Ona Egba alone, the Owu people also have a catalogue of experiences.

For your information, both Chief Toye Coker — Apena Egba and Chief

Adeboye (Ntowa Egba) have tried the same tactics on a number of occasions in recent times with the Oke-Ona and Ago-Oko people respectively. They have so far failed and they will continue to fail in this respect by the Grace of God since Osile Tejuoso is pursuing a worthy and just cause. Osile is supported by all God fearing, fair-minded and reasonable people. Surely the truth cannot be hidden and it shall always prevail and triumph.

This is all the Osile is asking for. A free and fair broad based Forum or

Committee to jaw-jaw and not war-war. But no pre-conditions or conditionalities should be given to this Forum or Committee. The most dangerous thing in this world is to preempt anybody or to assume to know what any man or Government can or cannot do, both now and in the future.

Tha book tdb of rs-wgaisisisg today agatesI tomorrow —4 not ywfcer- day. Yesterday can only be our guide So, wbert baae tbe liot and tndisert- twm (according 10 ion) of Gbmiebo I bees nailed os blare Aiafecs and tht

Abe people is ibe boob?

Wb> iaatigiirrl tbe Mnbss aad tbe Obe-Oaa people ipisfl Dole Saajsob?

W« it sol Egba Aiabr? Was it KM ebo is pursuance of tbe tmud Divide aad

243

Rule pofccy or tactics of E|iM Alafcr? Wert tbe Egba Muslim* sot led by

Abie people?

Please mate wre tbai yam max tide AJubi War makes a balanced reading. I ae sere you bsow dl ibe aerodbes peepetmed epainfl Osilc

Kannwi B ena More tbe days of tbe Adebi War, Tkat is a subject for

—other dav.

Iltihe Obr-Oeo people or olber aoe-EgbaAiehe Egbes ie Abeoknu were

Btee§eaoo|b to force tbe Abe pocplc o« of Aeir fterefcn qeavters in tboae days, sky (bra ai tibia daiai of Abe Supremacy Should ihis not be reonaaaad? Tint appears to anas (Ml (be Abe people mere conqpeied *m

War'' by ibe Oke-On* ao

Raaiy, ]«a said Ibe <”A-»Lp of tbe 4 Obas (soar 5) in Egbaland bad bees settbaf ia MBS by Goacraor tiAaoCefimiu The Alaike was made ibe bead aiarr Aea. It saeads 10 me as jf pr are saying thai iht hrarirhip of

Nigeria naa andad a( oar ladepeadeace ia I960. Allup Tafawa BalcsKa fHaasa) aas ■ndr tbe frien MSaMcr, therefore. aa Hama nun mast aforays nde Miprrii. Is tbis wfcat yoa aKaa?

Frcan tbe Secretariat of Ha Mjpay Obo 0r, Adedapo Adewnk Tejaeao If

Karaan HI Qtalc Obr Oaa Egbn

Memorandum submitted by Chief Sogbein, Bada Egba

244

Kabiyesi,

The book, So Far, So Memorable written by Kabiyesi Osile makes an interesting reading as it is a product of intensive research and record keeping. However the first 33 pages of the book raised a few fundamental issues which, according to the author, arc due for settlement within the next 8 years.

The issues are:-

(i) The headship of Kabiyesi Alake aniong all Obas and people of Egba

as well as the practice of Egba Alake taking half or 50% share of anything

that comes to Egba.

(ii) The defection of Idsre, Imala, Idofin and Efon townships from Egba

Gke-Ona to Egba Alake, and

(in) The creation of Oke-Onaland.

On the first point 1 have this to say that right from Egba Forest, Ake has been the head of the townships existing then. Little wonder then, that after the war chiefs under whom Egbaland was for 24 hectic years, the missionary Henry Townsend counselled that we should have an Oba and our fathers in their infinite wisdom chose Oba Okukenu in 1854. Later, other Egba sections came and installed their own Qbas. It is to be noted that Egbas kmc jmu settled in Abeokuta by 1830 and were finding their feet. For in- ttmcc if one were to say that England which beheaded her

King Charles II oning to internal rupture is now so settled, young people

245 will wonder. We me inheritors of Egba United Government; Oba Alake has been the head md the arrangement has been working very well. To turn the apple cart now hlo invite chaos, confusion and schism.

As to the second leg of point one above, in Egba there are altogether

143 townships. Egba Oke-Ona has 8 townships, Egba Agura 13 and Egba

Owu Iff ai these added together are taken from 143, the rest is about five times the amount of townships of the other three sections. Therefore, it is

Egba Ake section that should complain about the distribution of amenities.

The defection of Imala, ldore, Idofin and Efon from Egba Oke-Ona to

Alake has been discussed in our monthly Egba Chieftaincy Council -

Suffice it to say that the Council has set up a committee to examine the matter and report. It is wise to await the report of the committee. Egba

Alafte is made up of three sections, viz: Egba Eku, Egba Ann and Egba

Agbeyin. Some townships have defected from Egba Efcu to Egba Aarin while others left for Egba Agbeyin. In these things, nobody raised a finger, all because they have not left Egbaland.

The third point is the creation of Oke-Onaland. Frankly speaking, I do not know how this is possible, maybe a new settlement will be created outside Abeokuta. Most of our townships are interspersed by others. For instance Egba Agura has most of her townships around Agura Palace yet in Saje Area there are enclaves of Ibadan, Ojoo and Oje townships. Thus it will be impossible to have Gbaguraland inside Abeokuta town. In the

246 same vein it will be impossible to have Oke-Onaland inside Abeokuta as many of Oke- Ona townships are interspersed by townships of other Egba

Sections. Examples of members of one township settling in the area of another township abound in Abeokuta.

Kabiyesi Osile is an internationally reputable Oba and would use his good offices in bringing good things to Abeokuta. A good example is the

World Bank sponsored City-Core Development project. Also Kabiyesi

Osile should use his position and experience with the International Rotary and Lion Clubs to bring in good projects to Egbaland. After all said and done, Oke-Ona is an integral part of Egbaland. Before Kabiyesi Osile ascended the throne of his fathers he was Ban tun of Egbaland.

Let all hands be on deck for the peace, progress and stability of

Egbaland.

Long live Egba Alake

Long live Egba Oke-Ona

Long live Egba Agura

Long live Egba Owu

Long live Egbaland.

Respectfully Submitted by Chief Sogbein, Bada Egba.

Rejoinder to the Memorandum submitted by Chief S. O. Sogbein (Bada

Egba)

(1) Your (Bada's) claim for the settlement of the Headship of Alake

247 among all Obas based on the selection of Oba Okukenu as the first Alake in Abeokuta in 1854 is challengeable and indeed unfounded.

You must have forgotten that Ogunbonaof Oke-Ona Egba was the person originally chosen to fill that post of the Alake. He was later replaced by Losi who died before he could get to Ipebi. That accounted for the chance selection of Oba Okukenu to be the first Alake of Ake in

Egbaland.

Afterall, the British and the “Army” ruled us in Egbaland for quite some time. Why did we turn the apple cart in favour of Egba Alake? Why can we not now turn it in favour of another section of Egbaland? What is good for the goose, must be good for the gander

(2) Abeokuta has only about 79 townships NOT 143 as you would want us to believe.

It is not impossible for one township to defect from Egba Eku to Egba

Arin or even Egba Agbeyin. They are all still within Egba Alake. It has, however, never happened in the history of the Egbas since we came to

Abeokuta in 1830 for one township to cross from any of the four sections to another, how much less for four townships — Imala, Idere, Idofin and

Efon — from Oke-Ona section to defect to Egba Alake section, all at a go.

This is a dangerous precedence which must not be encouraged if we indeed actually want Unity and Peace to reign in Egbaland.

In any case, thanks to the Osile’s timely warning and action and thanks

248 to the Oke-Ona Chiefs who promptly brought this to the notice of the

Osile. The Imalas are now back with Oke-Ona Egba as confirmed to the

Alake and some Chiefs in a meeting at Alake’s Palace on Friday the 9th

November, 1990. The people of Idere, Idofin and Efon will soon follow suit and return home to Oke-Ona, Egba where they normally belong.

(3) There is nowhere in Osile’s book where a suggestion for the creation of Oke-Ona land was mentioned. Please read again.

(4) Right now, the Osile is attracting a number of developmental programmes into Abeokuta You surely have heard of the launching of the

Population Policy and Health Education Scheme of Oke-Ona Egba by

UNFPA and UNICEF, not forgetting the Guinea Worm Prevention Pilot

Scheme sponsored by GLOBAL 2000. These are some of the developmental projects the Osile has attracted, and certainly by the Grace of God more will come in the

157 future but first, the score must be settled so that it would n u “Monkey dey work, baboon dey chop,” Fair is fair. 0t be a

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karun wi m, Osile Oke Ona Egba.

Comments and Observations By Chief Doja Adewolu

I feel I should write to make some impartial comments and observations

249 on the book, So Far So Memorable not only because of the heat it has generated, but because I believe posterity will justify the publication of the book at the material time it came out. I have read the book over and over again. I have also with a University don in the U. K. discussed the book page by page.

My first comment is that the book could not have come out at a better

time. It came out on your first coronation anniversary to show that you are

honest and believe in what you wrote. If you had waited for another

anniversary, and you have not wasted the one year in Ipebi, otherwise, if

you write later, people may ask, has he just seen all these? More

importantly, another wasted year must have been added to the bondage.

Kabiyesi, I do not expect apology from you for not consulting any of

your close friends before the publication. It is the way of great minds.

Kabiyesi, permit me to thank you for writing the book in the vein you

did. It is hoped that the signal you had given will be taken seriously. The

alternative to your book, may God forbid, could be inter-tribal war in

Egbaland. In the book, you highlighted how your predecessors, the Osiles

were maltreated. The Owu people have had worse experience!

Kabiyesi, you must have heard the song “Ema ran baba ni fo, ko ni lo".

“E ma fun baba lobi, ko nije”. The origin of the song you know too well. The

descendants of the Obas that were so treated are alive today) They have

not forgotten the harrowing experience and they will never forget. People

250 can assume but when the time comes for asking, they may adopt unpredictable methods.

The majority of people of my age in Owu have cause to share your

views and agree entirely that we should review our situation in Egbaland.

We hppe the Egba Council of Chiefs will see this not as confrontation but

as a way to reflect and review.

We in Owu are presently handicapped in that we have no Oba at the

moment, but I believe Chief Lasile, one of our surviving King-makers has

written.

We do share your views that Egbaland belong to all of us and we must

together plan whatever will make all of us happy and confortahle in

Egbaland. The symbol of Abeokuta Club clearly shows that the four

Sections of Egbaland must co-exist and we must see that we do maintain

the heritage of our ancestors.

Kabiyesi, many Owu sons and daughters have been denied what they

are legitimately qualified for in Egbaland and in Ogun State. Reason?

They are from Owu.

We in Owu do not believe and will not accept that traditonal titled chiefs

are equal and can claim to be higher than our Oba. We believe that our

Obas are next to God and we shall never allow titled chiefs to rank with

them.

251

The book has been written on your first coronation anniversay and should therefore be used as a starting point to examine and streamline our roles and relationship to one another in Egbaland.

Kabiyesi! Kabiyesi! Kabiyesi!!!

Yours Sincerely Chief ‘Doja Adewolu.

Rejoinder to the Memorandum submitted by Chief Doja Adewolu

His memorandum is surely the voice or reaction of a man from one of the oppressed sections (Owu) of Egbaland. He (like Chief Lasile, Baala Egba) has spoken on behalf of the Owu people. Though he is not a member of the Egba Chieftaincy Council, he has acted like a concerned citizen. I implore the Egba Alakes and the Council to look seriously into the issues raised in this memorandum. It could be life saving. We should not wait for another advent of “Ema ran Baba ni Ifo, ko nilo. Ema fun Baba lobi ko ni je.” The oppressed sections have made enough sacrifices of man, money and materials in the name and interest of the unity of Egbaland. It is now the turn of Egba Alake to sacrifice. Enough is Enough. Fairplay and justice is the only answer.

It is pertinent to note that the writer has also drawn the attention of

Abeokuta Club to this write-up. This Club should show the light and lead the way by ensuring that Merit and Ability are substituted for Sectionalism and Parochialism. The founding father(s) should take note and further

252 build on the solid foundation started by all the members. Quite a number of thorny issues have been raised in this short memorandum. Please take time to read, digest, decipher, discuss and possibly amend as necessary.

More grease to the elbows of the contributor. May your shadow never grow less. God bless you and your good people. (Amen).

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi III, Osile Oke Ona Egba.

Memoradum submitted by Gbagura Council of Chiefs, Agura Palace

Gbagura, Abeokuta

Thru: The Secretary,

Egba Chieftaincy Committee,

Ake, Abeokuta.

Kabiyesi,

The attention of Gbagura Council of Chiefs has been drawn to the disaffection exhibited by some Egba Alake General Title Chiefs on a letter purportedly written and addressed sometime ago to the Alake and the

General Title Chiefs of Egbaland, coupled with the one year anniversary publication by the Osile Oke-Ona, Egba titled So Far, So Memorable.

The heat generated by this disaffection, we understand, led to the adjournment at the last meeting of the Egba Chieftaincy Committee, to enable a full debate on the matter at their next meeting.

253

We have carefully and thoroughly studied the letter in question along with the contents of the book published and launched during Osile’s one year on the throne.

Our deductions are as follows:

1. That people do not think or behave alike.

2. That the perspective at which we look at matters are different.

3. That people are entitled to their opinions.

4. That it is not how far but how well.

5. That the position of Alake in Egbaland as the paramount head has not

been in doubt.

6. That it is not an offence to make one’s feelings known on matters

affecting the community in which he lives;

7. That the observations contained in the publication are subject to critical

examination and scrutiny, and

8. That the unity of the Egbas (i.e. the four sections) is uppermost in our

mind.

Having said all that, our decisions therefore, are as follows:

1. That the letter in question urges correction of some anomalies and/or

disaffection in fostering the envisaged unity among the Egbas.

2. That history has it that Abeokuta comprises 143 townships. While 29

are from Oke-Ona, Gbagura and Owu sections, there has been no

254

available record to show the 114 townships said to belong to Egba

Alake. This imaginary figure, no doubt, may be responsible for

allocation of seats in the Abeokuta Local Government whereby Ake

has 9 seats out of 20 seats, whereas 7 seats are allocated to the other

three sections put together We would like to know.

3. That the composition numerically of the Egba Chieftaincy Committee is

uneven, and not in accordance with the sharing pattern of the Egbas,

as we have been made to understand or laid down for us historically.

For example, Egba Alake has 11 General Title Chiefs as against 9 for

the other three sections put together (i.e. Oke-Ona, Gbagura and

Owu).

4. That it is unprogressive that an institution such as Egba Chieftaincy

Committee which has been jointly accepted by all and established a

long time now has not been considered worthy of having a deputy or

vice, as the case may be, for its chairman. This becomes imperative to

be considered now for many reasons. Apart from any urgent matter

which may call for an emergency meeting within the community, which

we do not pray for, and in such case when the Alake, who is the

permanent chairman, had to travel out of the country. There should be

no reason, whatsoever, why the regular monthly meeting should not

hold and be directed by such deputy or vice. Anything to the contrary

would amount to unnecessary dominance.

255

5. That it is disrespectful and abnormal for general title chiefs, no matter

how highly placed, to prepare charges against any traditional ruler.

6. That Oba Adedapo Tejuoso, Karunwi III, should rather have been

congratulated for his boldness in urging revival and being instrumental

to gearing up the awareness of well meaning sons and daughters of

Eg- baland with a view to fostering the unity of the Egbas, home and

abroad. The above are some of the views of the entire Gbagura Chiefs

and we firmly believe that members will be conscious enough during

the forthcoming meeting of the Egba Chieftaincy Committee to give the

contents of the said letter and the book a more open minded

consideration.

Long live Kabiyesi Alake, Osile, Agura and Olowu Long live members of the Egba Chieftaincy Committee Long live the Egbas

Long live Ogun State and the Federal Republic of Nigeria.

We are:

Gbagura Council of Chiefs

IDDO TOWNSHIP

Chief (prof.) S. BIOBAKU Balogun Itijo

Chief E. O.,

Oluwo

256

257

Chief D.A. Adeyinka Odofin of Egbaland

Chief Lamidi Toki, Baale Oke—Ogun

Rejoinder to the Memorandum submitted by the Gbagura Council of

Chiefs

I must congratulate the Gbagura Council of Chiefs very heartily for being frank, brave and forthright. In particular, I congratulate Kabiyesi

Alaiyeluwa, Oba Alase, Igba Keji Orisa Oba Halidu Laloko, Sobekun II,

258

Agura of Gbagura, Egba under whose able leadership this wonderfully frank write-up has been made possible. May your shadow never grow less.

There is no doubt that the Gbagura Council of Chiefs represents one of

the oppressed section of Egbaland looking eagerly for liberation and

justice. Their deductions and decisions from the Osile’s letter and

publication are absolutely correct and to the point. The vote of confidence

passed on the Osile is very well appreciated and gratefully accepted. It is

indeed an impetus to fight the good fight peacefully but steadfastly.

The Egba Council of Chiefs is advised to take each point in this

memorandum (and each point is very heavily loaded and pregnant with

meaning) and deliberate very seriously on it. Therein lies the salvation,

the unity, the lasting peace and tranquility of our dear Egbaland. The ball

is in your Court Egba Chieftaincy Council.

Long Live all you good people of Gbagura, Egba. We shall together

watch this Egba town of ours wax stronger and stronger for the good of

the greater number of us all (both the oppressor and the oppressed).

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi III Osile Oke Ona Egba.

259

Memorandum submitted by the Oke-Ona Council of Chiefs

The publication of the book So Far, So Memorable by Kabiyesi Alaiyeluwa

Oba Dr. Adedapo Tejuoso, Karunwi in, Osile Oke Ona Egba to mark his first Coronation Anniversary has generated variable and sometimes very severe criticisms from many quarters in the country.

In consideration of this, and on the disseminated rumour that the views

expressed by Oba Tejuoso in the Book were being tabled for

consideration by the highest cultural institution in Egbaland, we, the Oke

Ona Egba Chiefs have held several important meetings with a view to

making our collective views known to all and sundry. Panoramic opinions

have also been sought and received from the generality of Oke Ona Egba

indigenes.

A very critical appraisal of the Oba’s publication was made to gather all

the areas in the book liable to generate criticisms and also to establish all

other issues with a view to making necessary recommendations.

Having intensively studied and discussed all relevant items in the book,

the consensus of opinion of all Oke-Ona Egba Chiefs is as follows:-

1. The Oba merely wrote an account of his experiences, dialogues and

exchange of ideas with his subjects during his familiarisation tours of

his domain in his first year on the throne.The book simply articulates

the wishes and yearnings of the generality of the people visited by the

260

Oba.

2. The Oba realised how delicate the issues raised by his subjects on

which he wrote were, and how long — standing, hence criticisms from

some biased or better still affected people were anticipated. The critics

were mostly interested in distracting the attention of people from the

real truth of the issues at stake. He has, therefore, called the attention

of the intellectuals and cultural experts to see the issues as policy

matters which demand urgent attention and possible correction.

3. The Oba did not anticipate a radical change, hence he suggested the

appointment of a broad-based Committee which will work on the issues

for about 8 years, after which necessary reforms and innovations may

emerge. We consider this suggestion as being not only suitable but

also ideal.

4. The allegation of insubordination and disrespect to the Alake and the

alleged claim of equality to the Alake by Oba Osile, we consider to be

very serious, unfortunate and mischievous. It is calculated purely to stir

the anger of the Alake against Oba Osile. There is nowhere in the book

where the Osile made such an assertion. Rather, Oba Osile has on

several occasions expressed his acceptance of Oba Alake as his

“father" and he never acted or expressed any opinion to the contrary.

We therefore see the allegation as an evil machination of Oba Osile’s

critics. We concluded that it was a blatant misinterpretation by the

261

critics of a portion in the Oba’s book, pp 25, where the Oba writes, “The

unsatisfactory arrangement whereby one section of Egba unjustifiably

claims perpetual dominance over the other three sections is obviously

no longer acceptable in this modem day and age.. .all of which need to

be treated fairly and equally.” It is very dear here that reference was

made to “one section of Egba” and not to “Oba Alake.”

We would also wish to make the following submission on the salient portions of the book for serious consideration by the Egba Chieftaincy

Council.

(a) Composition of the Egba Chieftaincy Council

The composition of the Council was recorded in the book to be 31 (Thirty

One), out of which 20 members represent Egba Ake. Oke-Ona Egba and

Gbagura have 4 members each, while Owu has 3 members. The three other sections put together have 11 (Eleven) members as against 20 members for Egba Ake. However, some Egba traditionally involved Chiefs have given divergent figures — reference to two separate recent publications viz:

(a) Lisabi Day programme 1988, and

(b) Chief Sorunke’s History book on the Egbas confirmed the 31 members, with their names mentioned.

Since these publications have neither been publidy criticised nor denied,

262 we accept Oba Osile’s quotations in his book as being authentic.

(b) Uneven Distribution of Wealth in Egba

The age-long policy whereby anything that comes to Egbaland is usually shared equally into two with Egba Alake taking 50% while the other three sections (Oke-Ona, Gbagura and Owu) share the remaining 50% is a common knowledge. The argument put forward to support this practice is the belief that Egba Alake has a numerical preponderance over the other three sections. It is claimed that of the 143 townships assumed to be in

Egba, Egba Alake has 114 thereby implying that the other 3 sections have only 29. Our investigations on this subject, however, reveal a sharp contrast to the claim. (Major J.H. Blair’s Abeokuta Intelligence Report published in 1980, page 17 put the total number of townships in Egba

Alake at 45, whilst Chief E.B. Sorunke’s History book on the Egba put the number at 49 — this number indude

Tmaia Mere, Idofin and Efon which fonnerly were townships in Oke- Ona

Egba. These two publications therefore present almost identical figures.

The figure of 114 townships for Egba Alake thereby becomes highly questionable, if not false.

Our attention was also drawn to the portion in Oba Osile’s book which brought into focus the townships of Imala, Idofin, Idere and Efon which

263 because of a minor misunderstanding shifted their allegiance from Oke-

Ona Egba to Egba Alake, where they were welcomed without any reference to Oke-Ona Egba. No attempt was even made to resolve the misunderstandings. The Osile described the efforts he had been making to resolve the problem for the four communities and to eventually refer the matter to the Egba Chieftaincy Council with a view to discouraging Egba

Alake from enticing the said communities. We whole heartedly support

Oba Osile on this move.

(d) Appointment of Regents when Oba Alake goes on Annual Leave

It has been noticed for some years that when Oba Alake goes on annual leave, regents have usually been nominated from the ranks of Egba Ake

Chiefs. This obviously loses sight of the fact that the Alake is of two worlds:

(i) He is Alake and Paramount Ruler of Egbaland and

(ii) Oba of Egba Alake.

In his absence therefore, we submit that the Egba Ake Chiefs should only represent the Alake in performing the latter role. A royal Oba should be chosen ipso facto to oversee the functions of Egbaland generally. He should also preside over the Egba Chieftaincy Council in the absence of the Alake. In this wise, all General titled Chiefs must realise that all the

Sectional Obas in Egba are higher than them in status, and they should always be accorded the honour. The Institution of Obaship puts the

264 incumbent as “father” to all the subjects, including all the Chiefs — general or sectional. On no account should any Chief, sectional or general entertain the notion of equality with any of the sectional Obas.

In line with this submission, we recommend a correction to the present system whereby the candidates for Egba General Chieftaincy titles are not recommended or at least endorsed by the Sectional Council of Chiefs with the approval of the Sectional Obas. The procedure ought to take such forms. In the case of non-Egba-indigenes honorary chiefs, the candidates ought to be made to recognise all theSectional Obas and accept to accord them (The Sectional Obas) due respect and honour.

(e) In 1981, the Government of Ogun State called for recommendations of

deserved Obas to the status of “First Class Obas.” As a result, two

Obas were recommended and so elevated in Ijebuland, while none

received the honour in Egbaland for incomprehensible reasons. We

submit that the Obas elevated in Ijebuland were in no way worthier

than the sectional Egba Obas in Ogun State today, while Ijebu has

three First Class’ Obas, Egba has only one. The elevation of any other

Egba Sectional Oba to First Class status could not have diminished the

status of the Paramount Ruler, the Alake. Rather, it would have further

enhanced his status and prestige.

(|) The Annual Subvention from the Local Council to the Palaces

The disparity between the allocation in the year’s budget to Ake Palace

265 compared with that of the remaining-seyen (7) palaces in Egbaland was highlighted and considered to be glaringly unacceptable. While Ake alone had a share of N70,000 (seventy thousand Naira), the other seven palaces had to make do with a paltry sum of N20,000 (twenty thousand

Naira). This cannot be said to be equitable and fair. We therefore view this issue as being grossly unsatisfactory and one calls for a quick review especially in this era of economic depression.

(g) Annual Alake Coronation Anniversary

For too many years past, the principal officiating Chiefs (i.e. M.Cs) at the

Ceremonies have always been from Egba Alake. Since the event concerns the whole Egba community, we feel that all sections of Egbaland should be actively involved at all stages of the Anniversary, and should also be well represented in all the Committees chosen for the annual occasion.

(h) The Location of Social and Economic Facilities in Abeokuta

A panoramic survey of all social economic fatalities and infrastructures in

Abeokuta will reveal that practically all of them are sited in Egba Alake e.g.

(i) State Hospital, Ijaiye

(ii) State Hospital, Idi-Aba.

(iii) Oba Ademola Maternity Hospital, Ijemo

(iv) Sacred Heart Hospital, Itesi and Lantoro

(v) Post Office, lmo and Ibara

266

(vii) High Court (Isabo)

(viii) Police Headquarters (Ibara)

(ix) Major (tarred) roads

(x) Local Government Headquarters (Ake)

(xi) Centenary Hall (Ake) etc.

WHY?

We take this oppotunity to humbly remind you of a submission we had

earlier made in relation to the unwarranted interference of Chief T.O.S.

Benson in Egba affairs. We hope that our not having any feed-back or

acknowledgment after such a long period is not suggestive that the matter

is being treated with levity. We wish to reiterate our earlier stand as to how

very strongly we feel on the subject, and we still have implicit confidence

in your judgement.

In conclusion we would like to affirm:

(a) that the position of the Alake as the Paramount head in Egbaland is not

in doubt. May Oba Lipede continue to reign in peace and prosperity.

(b) that we are particularly proud of the Osile, Oba Tejuoso, Karunwi HI,

his intellectual capacity, wealth, social connections, international

experience and almost fanatical commitment to the welfare and unity of

Egbaland. We therefore unequivocally express our full confidence in

him.

267

enough to express his inner feelings for our consideration and

enlightenment;

(d) that we would implore that instead of castigating the Osile, the Chiefs’

Council should painstakingly and liberally analyse and discuss the

points enumerated in the book with a view to elevating the governance

of Egbaland to modem standards for the happiness and unity of ALL

Egbas.

We are.

268

Rejoinder to the memorandum submitted by the Oke-Ona Council of

Chiefs

I congratulate very heartily the Oke-Ona Council of Chiefs for coming out boldly and rightly to support the Osile who has boldly brought out, in his book, the obvious truth of the anomalies and oppressions going on in

269

Egba- iand. The Egba Alake’s policy of DIVIDE AND RULE has failed this time and by God’s Grace it will continue to fail for ever (Amen).

The memorandum of the Oke-Ona Egba Council of Chiefs (God bless them) clearly shows that they represent one of the oppressed sections of

Egbaland. The Egba Alake people and Egba Chieftaincy Council are advised to take up point by poult (like Gbagura’s memorandum) the issues raised here and study them religiously for decisions, action, progress, unity, lasting peace and tranquility of this our great Egba nation.

They should not make the mistake of treating both the memoranda from

Oke-Ona and Gbagura Councils of Chiefs as trash like they treated the

Osile’s letter to the Alake dated 31st January 1990 and copied to some

Egba High Chiefs. They should carefully ‘detonate’ these two memoranda plus those from the Owu people. Therein may lie the bombshell which

Chief Toys Coker — Apena Egba had earlier raised a false alarm on. The

Egba Alakes and the Egba Chieftaincy Council must have clearly seen the hand writing on the wall by now.

The key to the detonation is a very timely discussion and the setting up

of a broad based democratic committee for a Constitutional Review Now.

The time for action is today. Tomorrow may be too late. Take a fool’s

advice. A word should be sufficient for the wise.

Finally, I am, on behalf of the Osile eternally grateful to the Oke-Ona

Egba Council of Chiefs for the confidence reposed in Him (the Osile).

270

Nothing keeps the spirit and morale stronger fonder and more determined than the vote of confidence from his people. May we all live long enough to enjoy the fruits of our labours. May your shadows never grow less. We shall surely not die in bondage. Forward ever, backward never. The spirits of our forefathers are behind and supporting us.

God bless you all good people of Oke-Ona, Egba.

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi III Osile Oke Ona Egba.

Report by Professor Saburi Biobaku, Baapitan, Egba

I have studied the comments made on the Osile’s book: So Far So

Memorable by nine members of the Egba Chieftaincy Council

(Committee) including one since deceased and one historian as well as the Gbagura Council of Chiefs. I have also re-read So Far So Memorable.

A resume of the comments and some points from the book is submitted along with this Report as Appendix ‘A’.

There is the general concern that anything that can rock the boat of the

Egba Federation should be avoided. Although some granted the Osile the right to hold his own opinion, others were concerned that he should express his views on Egba constitutional matters in public rather than at the meetings of the Chieftaincy Council and to the press, whose reporters could easily distort them in their search for sensationalism. Some suggested resolving the matter at the level of the Obas; all are anxious

271 that it be resolved quickly as delay is usually dangerous.

Three principal matters reverberated throughout the comments. They

will now be dealt with as follows:

(i) The Paramountcy of the Alake: Although the Osile does not dispute

this, but rather refers to the Alake reverently as his “father” others see

the impossibility of separating the dancers from the dance if the role of

the Alake as the permanent Chairman of the Chieftaincy Council is

being challenged. They submit that the Alake’s paramountcy had been

acknowledged in the Egba Forest, confirmed in 1854 when Okukenu

was installed the Alake ofAbeokuta and has remained so as recently

affirmed by the Ogun State Military Governor who indicated the three

paramount rulers in the state as the Alake, the Awujale and the

Akarigbo who rotate the chairmanship of the State Council of Chiefs,

amongst themselves in that order. Concerning the Chieftaincy Cound]

its compostiion is as affirmed by the Government of the former Western

Region of Nigeria as in the Legal Notice No. 52 of 1966 and if it is this

that is confused with the Egba Traditional Council, that also has its

membership governed by the Legal Notice No. 43 of1980promulgated

by the Ogun State Government. The preponderance of Egba Alake

chiefs on the Chieftancy Council is historical and designed to accord

recognition to some of the major- refugees who settled in Abeokuta

from Sodeke’s time, and are generally counted along with the Egba

272

Alake. Any changes that may be desired would need to be discussed

and agreed upon by the Chieftaincy council first and then a means

must be found to effect same in the present anomalous constitutional

position of the Council itself! The suggestion of a Continuous Forum or

Conference for the discussion of Egba Affairs would appear to overlook

the fact that the Chieftaincy Council is just such a Forum. There is also

the consideration that far from being static the Egba National Council

has seen many changes, with the Alake as Sole Native Authority, then

Alake-in-Council to the present dispensation when four local

governments wholly elected, but with Obas as Nominal Presidents,

deal with the affairs of Egbaland. Another Forum without a

constitutional fiat would appear to be a superfluous reproduction of the

Abeokuta Local Government Council.

(ii) Hie Prime Position of Egba Alake: This has, in fact, been touched upon

in the fore-goings. The tradition has been long established that Egba

Alake comprised three sub-sections, Egba Eku, Egba Aarin and Egba

Agbeyin; hence the sharing pattern that the Egba Alake takes three

and each of the other three sections one which is generally reflected in

the compostiion of members of the Chieftaincy Council. It should also

be noted that if the Egba Alake takes the Lion shares of ‘goodies' it also

takes its share of burden or contributions in the same proportion.

(ill) The Defection of Certain Communities Previously in Egba Oke-Ona to

273

Egba Alake

This matter of the defection of Idere, Imala, Efon and Idofin established on

Oke-Ona land, though the people are of Ibarapa extraction, switching allegiance from Iberekodo in Oke-Ona to Egba Eku in Egba Alake is already before the Chieftaincy Council and the Alake has set up a

Committee to look into it; perhaps, the Report of that committee should have been awaited. Similarly, the question of Orile Oko being in the Remo

Local Government Council area, where an Osile elect must visit before his installation — is certainly a vital issue and the efforts of the Osile in this regard with various authorities including the Ogun State Military Governor definitely deserves a great All-Egba support.

Other Matters

A few other matters should be mentioned:

(a) The question of non-appointment of a deputy to the Alake as the

Chairman of the Chieftaincy Council: This has been the position since

the establishment of the Egba National Council in 1898. Perhaps, the

same consideration has always been brought in play, only a Regent (or

Regents) can act for the Alake and now the State Government

appoints Regents in the absence or demise of an Alake; these are

chiefs, not necessarily drawn from the Egba Alake members of the

Chieftaincy Council. It is inconceivable that such Regent (s) should

preside over a Council whose membership includes the Obas, hence

274

the wisdom of the Council being in recess during the absence of an

Alake.

(b) The history of Abeokuta written essentially as the history of Egba

Alake: This is the doing of the writers and perhaps of the source

materials available to them. Professional historians now writing Egba

History are treating it as the history of the Federation as a whole and

one of them (Mr. Yemitan) is already working on a piece which will

show Adegboyega Edun in a new light.

be shown that the only Oba to whom most of the invectives apply, in

fact, is Oba Karunwi II.The otherObas, save Adedamola □ (who

reigned for 37 years) lost their thrones owing to rejection by the

Oke-Ona people (unless it is being suggested that the Oke-Ona people

were teleguided by the Alake or the Egba Alake people).

(d) Oke-Ona Egba: There appears to be some misunderstanding here.

‘Egba’ is the name of the people (from Egbalugbo) not their present

habitat, ABEOKUTA. Hence the traditional usage of EGBA OKE- ONA

— the Egba-people of the Oke-Ona region — just as GBAGURA

means ‘Egba people under the Agura’. Secondly, it is important to

emphasise that calling for a review of well established tradition might

prove to be a boomerang. A suggestion that the Oba in the Chieftaincy

Council should rotate the Chairmanship with the Alake (the consenting

275

authority for their appointments) would raise the issue of whether or not

the District Obas should be involved. Moreover, agitators may attempt

to revive some previously abolished Obaships at the time of the

primary Federation in the Egba Forest vide the attempt td install an

Onitori during the reign of Gbadebo II or challenging the right of Oho

and Iddo as the only townships, respectively, from which the Osile and

the Agura are selected.

No doubt, the Osile meant well and his efforts to improve conditions in

Egba Oke-Ona in particular and Abeokuta generally should be commended There is the danger, however, in airing views publicly which are best considered first in the authorised conclave of chiefs in order to avoid distortion and misrepresentation which might throw doubts on the

Osile's genuine intention to strengthen the Unity and Progress of

Egbaland.

Rejoinder to the report submitted by Professor Saburi Biobaku, Baapitan

Egba

This report is indeed not expected because it was decided at the meeting of the Hgba Chieftaincy Council on Friday 13th July 1990 that all the memoranda submitted to the Egba Council of Chiefs on Osile’s book must be submitted directly to the Osile for his reactions. It was specifically decided that neither Professor Saburi Biobaku, a non-member of the

276

Egba Chieftaincy Council nor anybody outside the council was competent to write a report on or paraphrase these memoranda and as such they should not be handed over to him (Prof. Biobaku) for a report. It is therefore very surprising to the Osile to now have this report written by

Professor Biobaku against the decision of the Council. More so, when the report of Dr. Chief Otolorin, Aro Egba was withheld and not officially sent to the Osile since the Egba Alake people thought he was speaking too much of the truth as he saw it. And he is a bonafide member of the Egba

Chieftaincy Council. We are reliably informed that Chief Toye Coker,

Apena Egba, was responsible for this unilateral decision over and above the Council’s decision. It is very clear that the Alake himself could not have acted on his own against the decision of a council over which he presided. The question then arises, who rules or dictates the tune in

Egbaland? The Alake or the Apena? Is it right for the Apena to continue to be the ruler or decision maker of Egbaland for ever? A definite statement needs be issued on this by the Alake and the Council. The chief must stop usurping the rights of the Obas. For instance, it is only in Egba that chiefs and not Obas are made Chancellors of Universities. Unlike what happens in Lagos where Oba Oyekan and Oba Akran of Badagry are both

University Chancellors.

I share the general concern of people that we should avoid anything

that can rock the boat of the Egba Federation, but definitely not at the

277 expense of the oppressed people or sections of Egbaland who presently run the risk of being perpetually put in abeyance and their boat permanently rocked if they do not speak up and get the outside world to be aware of the “Apartheid" policy going on in Egbaland of Nigeria while we as Nigerians are busy vehemently condemning South Africa for its

Apartheid Policies.

Please note that Oba Oyebade Lipede is like a father to Dapo Tejuoso but the Alake is NOT a father to the Osile. He is a brother Oba. It was the modern history that gave paramountcy to the Alake after all the Osile is more closely related to Oduduwa than the Alake (see pages 9 and 12 of

Rev. S.

Johnson’s book: History of the Yorubas, but that is by no means permanent since the world has not ended yet. It was during our own life time and recently too that the Akarigbo of Remo who got his crown from

Ife, well after the Osile got his attained his own paramountcy.

What one would have expected from a writer of Professor Saburi

Biobaku’s calibre is the confirmation or denial (with proofs or evidences) that the paramountcy of the Alake had been acknowledged in the Egba

Forest days. It appears the Baapitan Egba has avoided making a categorical statement on this thorny issue. He is therefore not sure of any evidence to back up this claim. I therefore put it to you, Sir, that:

278

(a) This paramountcy was never acknowledged during the Egba Forest

Days. Otherwise why couldn’t the Alake defy the taboo and summon

the other Egba Obas to a face-to-face meeting before the British came

to do that on the 31st January 1898? — 43 years after the first Olowu of

Owu was installed in Abeokuta.

(b) The Alake (it was evident, from the history of Abeokuta from the 1830s

to the 1890s) had no grip or control even over the Chiefs of Egbaland in

those days, how much less the Obas.

Oba Alase Igbakeji Orisa” i.e. “A king that cannot be questioned, who

owns the earth and is second only to God.” If every Oba is believed to

be second only to God, is Alake that God? I submit he is not. It is the

one and only God that we all worship. The Alake must therefore be a

first amongst equals — Primus Inter Pares.

(d) We should not forget that it was only by chance that Okukenu (an Egba

Alake son) became the first Alake in Abeokuta. It was Ogunbonna (an

Oke-Ona son) that was almost to become the first Alake when Losi was

picked in his stead but he (Losi) died before getting to Ipebi.

What if Ogunbonna had become the first Alake, would it have been the lot

of his people — Oke-Ona Egba — to rule Egbaland today? Would that

have been accepted by the Egba Alake people forever without

complaining?

279

Osile (Oloko of Oko) is a grandson of Oduduwa.

(0 Thank God, you acknowledged the fact that the issue of paramountcy

needs to be constantly affirmed as recently done by Governor Lawal.

That, in itself, acknowledges your acceptance of the possibility of a

change at anytime since nothing in this world is permanent.

179

You stated that the preponderance of Egba Alake Chiefs on the

Chieftaincy Council is historical and is designed to accord recognition to some of the major refugees (including the Saros) who settled in Abeokuta from Sodeke’s time and are generally counted along with the Egba Alake.

This is precisely one of the injustices that the Osile is complaining about.

Why must the refugees be counted along with Egba Alake when they belong to all the Egbas? Why should the refugees now be placed in such positions as to be able to deride or override the bonaflde sons of the soil

(non-Egba Alake Egbas) who were very much involved in the founding of

Abeokuta in 1830?

How do you expect, Sir, a Chieftaincy Council with a preponderance of

Egba Alake (as correctly stated by you) to effect a change (that will no longer ensure the preponderance of Egba Alake) within that same Egba

Chieftaincy Council? Let’s face it Sir, and call a spade a spade. Only a neutral body or forum can effectively do this if we do not wish to deceive

280 ourselves.

It is a good thing you also recognise the anomaly in the constitutional set up of the Egba Chieftaincy Council itself. It has outlived its usefulness and something needs be done about this. It is not quite correct that the Egba

Chieftaincy Council has not been static. It has had some changes. Yes, but this is like putting a coat, shirt, trouser and a tie on an untrained dog and calling it MR. DOG. It is still a dog and is bound to bite you as and when necessary.

Please note that Obas are no longer Presidents of Local Governments (at least in practice). Hence the Government established the Egba Traditional

Council to substitute and supercede the Egba Chieftaincy Council which in fact is already a superfluous reproduction of the Abeokuta Local

Government. That is, if we are to buy your argument.

The Prime Position of Egba Alake

If, according to you, the prime position of Egba Alake has been long established, does that make it right? Must we perpetuate a wrong thing just because it has been long established? Should we not be bold enough to own up to our mistakes and amend them if and when they are discovered?

Moreover Sir, you know it is not true that the Egba Alakes take the Lion

share of the burdens of Egbaland like they take the “goodies”. This can

281 easily be proved by looking at the list of contributors or donors to the

Alake’s Palace new building Fund, the St. Peter’s Church Cathedral

Building Fund and the recent Fund Raising for the Ibogun Campus of the

Ogun State

University, just to mention a few. You will find the Egba Alike people want* ing in this respect.

With regard to the defection of certain communities to Egba

Alakepreviously in Oke-Ona to Egba i.e. Imala, Idofin, ldere and Efpn,

thank God the Oke-Ona Egba people and the Osile cried out loudly in

time. The Imala community is now back to its rightful place with Oke Ona

Egba. Fourteen people from Imala were even installed as chiefs by the

Osile Oke Ona Egba on Thursday 7th, March 1991.

Additionally, your statement that “The efforts of the Osile (with regard

to the question of Orile-Oko in diaspora) with the various authorities

including the Ogun State Military Governor definitely deserves a great

All-Egba support” is appreciated but sounds familiar already.

Nevertheless, some of the Osile's efforts and results are reproduced on

other pages of this book. Besides, the Osile, leading the Oko people, has

compiled and submitted a mcmorandum/petition to the newly

reconstituted Boundary Adjustment Commission on Tuesday 16th April

1991. We pray that we arc successful. (Amen).

282

Other Matters

Must we perpetrate a wrong thing even to the detriment of the oppressed sections and people simply because of its long existence?

The State Government only appoints Regents purely on the recommendations of the people. So far those appointed as Regents to the

Alakc stool are drawn from Egba Alake. This surely does not take cognisance of the fact that the Alake wears two caps viz; (a) as Alake of

Egba Alake and (b) as Alake of Egbaland. A distinct line has to be drawn between these two clear cut roles. Other brother Obas in Egbaland and not the Egba Alake Chiefs should be made to act as Regents for the Alake of Egbaland and deputise for him in his absence. This is in order not to create a vacuum in Egbaland which the Egba Alake people through their

Egba Alake regents usually take advantage of. I presume such an attitude is not based on the assumption that the other Egba Obas are so naive, so incapable and so unintelligent that they cannot reasonably and successfully act for the Alake in his absence. God forbid such assumptions if any. This does not augur well for fairness, justice, unity, peace and tranquility in Egbaland. A change is long overdue. After all, the

Olowu and the Osile are much closer to Oduduwa than the Akke. Okiwu being the nephew of Oranyan, the grandson of Oduduwa. Oranyan himsclt was the Alafin of Ile-lfe, Alafin of Ovo and Alafin of Oko Ago-Oko of

Oke-Ona in Abeokuta) in quick succession during his life time. This makes

283

Ile-Ife, Oyo and Oko the three most important towns in Yorubaland. Rev.

Samuel Johnson in his History of the Yorubas, page 9, paragraph 5, states and I quote: ‘The Alake and Owa of Ilesa are said to be nearly related to the Alafin; the later was said to be nearly related to the Alafin; the former was said to be the same mother with one of the earliest Alafins.

This woman was called Ejo who afterwards took up abode with her youngest son until her death: hence the common saying ‘Ejo ku si Ake Ejo died in Ake.’ The last paragraph of page 7 of the same book, also clearly reveals that the Alake was NOT one of the seven children of Okanbi (the son of Oduduwa) contrary to what some Egba Alake people will want us to believe.

Mr. Yemitan’s write-ups so far have not been completely faultless or

consistent. There is every evidence of his wishing to play to the gallery on

a number of occasions. God knows if or what he wants from Egba Alake.

This is why we are now trying to make materials available from the points

of view of the oppressed sections of Egbaland for future historians to

utilise and ensure they write a balanced authenticated history. At least we

are not in any way looking for undeserved favours from the Egba Alake

people. We are only demanding our right. What we want is that the truth

should prevail. We only hope history will not repeat itself in Mr. Yemitan’s

next book on Adeg- boyega Edun an “Egba Alake son.”

It is surprising that Professor Biobaku could make the statement that

284

“The dedication of So Far So Memorable is certainly theoretical as it can be shown that the only Oba to whom most of the invectives apply, in fact, is Oba Karunwi n.” The surprising aspect of this statement was that

Professor Biobaku though went ahead to insinuate the obvious conclusion yet he could not confirm what he knows to be a fact. One would not expect him to follow this statement up with such a statement as “Unless it is being suggested that the Oke-Ona people were teleguided by the Alake or the

Egba Alake people.” In fact, Professor Biobaku knows or ought to know that the stock in trade of Egba Alake in relation to other Egba sections is

“DIVIDE and RULE.” No doubt Professor Biobaku must have gone through the Colonial Secretary Office records of those good old days to be sufficiently convinced of these obvious facts and tactics. The Professor will remember that those were the good old dictatorial or Sole Native

Authority days. The Oke-Ona people were not only teleguided but were also intimidated, instigated and incited against their past Osiles by the

Egba Alake people just like Chief Toye Coker, Apena Egba, and Chief

Adeboye, Ntowa Egba have done and are still trying to do to the present

Osile, Oba Dr. Tejuoso. They have failed thus far and by the good Grace of God they (and their associates) will continue to fail in this regard. The

Egbas are now too enlightened for such treacherous acts to go undetected. The Oke-Ona Egba people are no longer so gullible. Thank

God for that. I hope the Egba Alakes who indulge in this act will yield and

285 make amends before nemesis catches up with them.

Oke-Ona, Egba

Egba indeed, according to you, is the name of the people and not their present habitat, Abeokuta. This is agreed. But 1 do hope that you also agree that Abeokuta is NOT the only habitat of the Egba people or even the people of Oke-Ona for that matter. Lam sure you know Sir, that the

Oke-Ona people exist not only in Abeokuta but also outside Abeokuta in territories belonging to the Egba people which one would call Egbaland in

English or in Yoruba, lie Egba or Egba for short and for want of a better single word unless of course, you have another single Yoruba word to aptly describe it. In fact, I am sure you have no better single Yoruba word to describe the Egba territories beyond Abeokuta otherwise Sir, you would not have referred to yourself as “BAAPITAN EGBA” in this report you submitted to the Egba Chieftaincy Council. Or do you even object to the word, Egba, in the Egba Chieftaincy Council? or in Egba province or in

Egba Division, all of which refer to the land occupied by the Egba people?

I am sure you must be aware of the fact that Oke-Ona people exist beyond

Abeokuta and Egba territory to Remo territory and even to Oyo State.

Some of our Oke-Ona townships have their Oriles or homesteads in Oyo

State.

There is therefore a need to differentiate our Oke-Ona people in Egba

286 territory (i.e. Oke-Ona, Egba) from the Oke-Ona people in Remo territory or even in Oyo State. I am sure that Professor Biobaku will agree with me that the only way to differentiate between the two or three Owode towns we have is to refer to them as (a) Owode Egbado (b) Owode Onirin, Lagos and

Egba, refers to the people and the territory they occupy (though not all

Egba people live in Egba territory e.g. those in Remo) at the same time.

Does the Professor need any further proofs? Unless, of course, on a

lighter note, we want to be like Field Marshall Idi-Amin who in his hey days

thought of changing the name of his country Uganda to IDI so that his

people will be called IDIOTS just as the people of Cyprus are called

Cypriots.

By the way, the concept of consenting authority is a relatively modem

evolution carried forward from the old Western Region of Nigeria which

was alien to our culture and tradition in the Egba Forest Days. This

concept needs to be reviewed urgently.

Hornest’s Nest or Pandora Box

The fear of opening the Pandora box has always been the bane of our

society. We are always too afraid to speak up and face the truth. We find it

difficult to discuss or tackle our problems. We do not want to stir the

287 hornet’s nest, even though we know that there lies the root of all our problems. Who docs not want to open a pandora box if that is the only way we can get a solution to our difficulties? What does it matter if we have only one Oba in the whole of the Egba territory (coming in rotation from each section) if that is the answer to our problems and key to the eradication of the two unacceptable social classes or strata in Egba territory — the oppressor and the opressed?

What does it matter if we have as many Obas as possible in Abeokuta and Egba territory if it is the wish of all of us and we are ready to accord them (all the Obas) equal recognition and respect? All these decisions can be reached by a fearless and broad-based Constitutional Review

Committee if and when duely set up by the Alake and Egba

Chieftaincy/Traditional Council. It is always better to jaw jaw than to war war.

Why must the rights of Oko and Iddo townships not be challenged if the

Ake people or the Egba Alake people show good leadership and commence or effect the changes right from the top since the other Egba sections, for now, look up to them? Why should the Ijemo people (the original owners or inhabitants of Abeokuta) (though it was not called

Abeokuta then) or even the Itori people not be given a fair hearing if they put across a good case to this Constitutional Review Committee? This indeed is the essence of democracy which is the real path to

288 righteousness and salvation for our great nation — Egbaland.

We are highly elated and very appreciative of your statement of fact which obviously must have come from the very bottom of your heart when you said in your report that “No doubt, the Osile meant well and his efforts to improve conditions in Egba Oke-Ona in particular and Abeokuta generally should be commended.” There can hardly be a better testimonial than this to the Osile on this issue. It is now left to you Sir, to put your bet or your money where your heart is. The ball is in your court.

Let us make our bed of roses together and lie on it together in the spirit of derivation based on contribution.

Public Pronouncements, Press Releases and Publications if the threat of persecution or prosecution, either directly or indirectly from the Egba

Alafce people can be averted in Egbaland, then we do not need to make our problems public. Nobody wants to be unnecessarily stampeded, oppressed or be made to cry wolf where there is none. Keeping records for the public and posterity, is however very essential without which our labours and actions or activities would have been in vain. There is no authorized legal conclave of chiefs but conclave of Obas and Local

Government Chairmen (traditional council).

The Osile is not bothered about those who may wish to throw doubts oa the genuine intentions of the Osile. He believes that the truth will always prevail. He knows that darkness disappears when light

289 triumphantly appears, never shall the twain meet. Let us start effecting these changes today right from the top in Egba Alake and down the line.

Let us start to evolve an Eg* baland that will be devoid of sectionalism and encourage a homogenous single entity that recognises the value and equal right of each individual values, hard work, merit and ability rather than indolence, romng and the exploitation of man by man. Let us replace oppression with a genuine donee for Fundamental Human Rights of each individual. Let us resolve to evolve the policy of Egalite, Liberie, Fratemite in Egbaland. Let us continue to progress and uphold our honour and unity.

Let the labours of our heroes past not be in vain. Let us serve Egbaland with heart and might. Let us bound ourselves together in one universal freedom and equality for all with Peace, Unity and Progress. Let us finally be fair to all concerned and in the process build goodwill, better friendship and greater achievement and advancement for our Egba Nation, and

Nigeria.

Thank you and God bless.

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karunwi in Osile Oke Ona, Egba.

Alien to our culture and tradition in the Egba Forest Days. This concept needs to be reviewed urgently.

290

Hornest’s Nest or Pandora Box

The fear of opening the Pandora box has always been the bane of our society. We are always too afraid to speak up and face the truth. We find it difficult to discuss or tackle our problems. We do not want to stir the hornet’s nest, even though we know that there lies the root of all our problems. Who does not want to open a pandora box if that is the only way we can get a solution to our difficulties? What does it matter if we have only one Oba in the whole of the Egba territory (coming in rotation from each section) if that is the answer to our problems and key to the eradication of the two unacceptable social classes or strata in Egba territory — the oppressor and the opressed?

What does it matter if we have as many Obas as possible in Abeokuta

and Egba territory if it is the wish of all of us and we are ready to accord

them (all the Obas) equal recognition and respect? All these decisions

can be reached by a fearless and broad-based Constitutional Review

Committee if and when duely set up by the Alake and Egba

Chieftaincy/Traditional Council. It is always better to jaw jaw than to war

war.

Why must the rights of Oko and Iddo townships not be challenged if the

291 original owners or inhabitants of Abeokuta) (though it was not called

Let us make our bed of roses together and lie on it together in the spirit of derivation based on contribution.

Public Pronouncements, Press Releases and Publications If the threat of persecution or prosecution, either directly or indirectly from the Egba

Alake people can be averted in Egbaland, then we do not need to make our problems public. Nobody wants to be unnecessarily stampeded, oppressed or be made to cry wolf where there is none. Keeping records for the public and posterity, is however very essential without which our labours and actions or activities would have been in vain. There is no

292 authorized legal conclave of chiefs but conclave of Obas and Local

Government Chairmen (traditional council).

The Osile is not bothered about those who may wish to throw doubts on the genuine intentions of the Osile. He believes that the truth will always prevail. He knows that darkness disappears when light triumphantly appears; never shall the twain meet. Let us start effecting these changes today right from the top in Egba Alake and down the line.

Let us start to evolve an Eg- baland that will be devoid of sectionalism and encourage a homogenous single entity that recognises the value and equal right of each individual, values, hard work, merit and ability rather than indolence, zoning and the exploitation of man by man. Let us replace oppression with a genuine desire for Fundamental Human Rights of each individual. Let us resolve to evolve the policy of Egalite, Liberie, Frate mite in Egbaland. Let us continue to progress and uphold our honour and unity.

Nigeria.

Thank you and God bless.

293

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale Tejuoso

JP Karun wi III Osile Oke Ona, Egba.

IBS

Speech by Kabiyesi Oba Oyebade Lipede, the Alake of Egbaland on

Osile’s Book - So Far, So Memorable

My Brother Obas,

My Chiefs:

You would recall that we requested members to send in their comments during our last discussion on the Osile’s book, So Far So memorable. We received nine memoranda from members of this Council, one from a his* torian, Mr. Oladipo Yemitan and one from the Gbagura Council of Chiefs.

I have had these comments studied and as they are bulky I do not propose to circulate them to members or call upon their authors on this

Council to speak on them. 1 think the time has come to lay this controversy to rest.

I have no doubt that the Osile means well for the Unity and progress of

Egbaland; he is entitled to his views. There is, however, another side to most of what he mentioned which are not new. 1 am sure that if the Osile and I meet from time to time to discuss traditional matters which are either not clear to him or on which he feels very strongly, the strong feelings expressed in his book would be avoided.

294

Secondly, I wish to make it clear that when the taboo of Obas not meeting face to face was broken in 1898 by Governor MacCullum of the

Lagos Colony and Protectorate, the Obas became Ministers and full members of the ensuing Egba National Council. From that time General

Titled Chiefs ceased to be the main representatives of the Oke-Ona,

Gbagura and Owu sections. Conversely, the general titled chiefs who are members of this Council have every right to speak at meetings with decorum and our accustomed reference when they refer to any of the

Obas.

Thirdly, I would suggest that any member who wishes to raise an important matter at a Council meeting should, as it is customary, approach me as Chairman and 1 would authorise the matter to be placed on our agenda. Perhaps, if we all have previous knowledge of a matter coming before this Council we shall be prepared to discuss it and so lessen the heat of discussion when a matter is apparently sprung upon us at a meeting.

Fourthly, in the matter of the communities who are said to have opted from Oke-Ona to Egba Eku, the Committee set up by the Council had met

186 under my chairmanship and the report of the meeting will be placed separately before the Council.

I propose the appointment of a Committee of this Council, with power

295 to co-opt other knowledgeable men from outside the Council and under the Chairmanship of the Otun Egba, to consult with the Osile and deliberate on how best to take up the issue of the incorporation of Orile

Oko in the Remo Local Government area with the Ogun State Governor and the State or Federal Boundary Adjustment Commission. This is a slur on all Egba indigenes and we should not leave it to the Osile to pursue it alone.

Finally, I appeal to all members to place the Unity of Egbaland first in all our deliberations and utterances. Traditional institutions are at the crossroads; let us by our acts sustain their dignity and prove their continued relevance to our modern Nigerian State by virtue of our constant touch with the grass-roots, to whom governments still remain essentially traditional.

In Unity lies our stength. Let us bear this in mind always; let us strive for the that will divide

The Alake of Egbaland. 14:12:90.

Comments on the report of the Alake of Egbaland Oba Oyebade Lipede

on the Memoranda submitted to the Egba Chieftaincy Council

Kabiyesi Alaiyeluwa

296

Oba Oyebade Lipede Alake li ilu Egba

Onto Erinjogunola Oba alase Igbakeji Orisa

Ki ade ko pe loti ki bata pelese

Ki ase ko si pe lenu

Ki odigba ileke ko pe lomn

Ki imkere ko di abere

Ki esin oba ki o je oko pe o, (Ase o).

KABIYESI

Nobody can and nobody should query your statement, report or judgement — that is tradition. Long may you reign. Certainly your report cannot be queried. It is however desirous to restrain the activities of Chief

Toye Coker, Apena Egba. He, with his clique, tends to arrogate to himself the title and activities of “Kabiyesi and the Ruler of Egbaland,” which in fact he is not. This I will resist actively and deligently by the grace of God on your behalf and on behalf of all the other Egba Obas for as long as I shall live.He himself has asserted it that the Oba reigns and he rules. I am sure you have probably observed this yourself, Kabiyesi, but your hands are probably tied. This is where-as your second in command, which has been in ‘theory" only — I intend to come in from now on and act as such as

“practically” with your co-operation.

My only prayer is that you may live long enough to be the Oba who will

make a worthwhile history and effect these long overdue changes (call it

297 revolution if you like) in Egbaland. I pray that you may go down in history as the most considerate and the most God-fearing Alake of Egbaland.

Please make Justice and Equity your watchwords.

Posterity will certainly judge you aright if you show this greatness of

mind. I know that the “wolves” or the beneficiaries of the current

oppressive system around you will certainly work very hard against your

progress in this respect. Our prayers will however sustain and guide you

to success. Kabiyesi please let prudence direct you, temperance chasten

you, fortitude support you and justice be the guide at all times of all your

actions.

By the good grace of God, you will achieve this greatness of mind and action. May your shadow never grow less (Amen). a and Egbaland. (Amen).

Oba Dr. Adedapo Adewale Tejuoso JP

Karunwi III

Osile Oke-Ona Egba.

298

Kabiyesi Oba Dr. Adedapo Adewale Tejuoso blessing the newly appointed Deputy Governor of Ogun State Alhaji Adeolu Balogun (left) and the State Chief Judge Mr. Justice Babatunde Delano (right) at a dinner party held in their honour in Abeokuta - 1990.

Chief Oluwole Adeosun in a close chat with the Osile Oke-Ona Egba at a dinner partyTn honour of the Deputy Governor, Ogun State, Alhaji Adeolu

Balogun and Mr. Justice Babatunde Delano, Ogun State Chief Judge.

299

The Osile Oke-Ona Egba presents chieftaincy certificate to the newly installed Oluwo Imala, Abeokuta at Sgpon Palace, Abeokuta. On the

Osile’s immediate right is Oba Samson Akin- lade, Omala Imala and to his left the Olori Tejuosos.

Newly-installed Imala, Abeokuta Chiefs pay their respects to the Osile at

300

Sapon Palace, Abeokuta. On the Osile’s immediate right is Oba

S.Akinlade, Omala, Imala whilst on his left is Olori Molara Tejuoso...Feb.

19th 1991.

A cross section of guests at the dinner party hosted by the Osile and

friends in honour of Alhaji Adeolu Balogun (2nd left) Deputy Governor

Ogun state and Mr. Justice Babatunde Delano (2nd right). First left is

Chief Oluyombo Akoni, Sakotun Oke-Ona Egba and Chief

Olatunde Abudu-Asiwaju Oke-Ona Egba (Gist right) -1990.

301

302

303

O&c, flanked by Chief & Chief (Mrs.) SA Jimoh shortly after their installation as Ota Chiefs. On the extreme right is Chief Doja Adewoiu -

20th Oct., 1990.

Newly-installed Oke-Ona Egba Chiefs in a group photograph. From left

304 are: Chief J. O. Sorctire, Chief Segun Adetiba and Chief A. T. Popoola.

Right behind the new Chiefs from left are AlhajlAdeolu Balogun, Deputy

Governor, Ogun State. TheOsile Oke-Ona Egba, Chief (Mrs.) Mojirade

Joseph, wife of the Ogun State Military Governor and Mr. Justice

Babatunde Delano Chief Judge - Ogun State...l6th Feb. 1991 ceremony as shares the joy

The Osile in a hilarious mood with Rot. Leke Taiwo (his Publisher) at the

later induction as President of the Rotary Club of lju 25th Aug. 1990. Rot.

Leke Taiwo’s wife also of the occasion with them.

305

The Osile Oke-Ona Egba receiving a birthday gift from Chief Kunte

Adesina president, Lagos Countiy Club, Ikeja on behalf of the dub. It was also at the occasion of the launching of the Oke-Ona Egba Population

Policy in Abeokuta...16th Feb. 1991

306

The Awujale Ijebu, Oba S. Adetona congratulates Mr. Justice Babatunde

Delano after the thanksgiving church service at St Peters Cathedral, Ake,

Abeokula to mark his preferment as the Chief Judge of Ogun Slate.

Second left is the Osile. Dr. (Mrs.) Ebun Delano next to the C. J. exchanges greetings with Bishop T. I Akimayo—1990.

307

308

Kabiycsi Oba Dr. Adedapo Adewale Tejuoso in a discussion with Mrs. Bisi

Oyedotun of Development Support Agency, Lagos on the occasion of the launching of the Okc-Ona Egba Population Policy and the opening of the

Family Life Education Counselling Centre. In the middle is Chief (Mrs.)

Mojirade Joseph, wife of the Ogun Stale Military Govemor....6th Feb.

1991.

309

The Osile Oke-Ona Egba in a lively discussion with Chief (Mrs.) Mojirade

Joseph, wife of the Ogun State Military Governor on the occasion of the launching of the Oke-Ona Egba Population Policy...16th Feb. 1991.

The Osilc Oke-Ona Egba in a-lete-a-lcic with Aihaji Adeolu Balogun,

Deputy Governor Ogun State at the launching of the Oke-Ona Egba

Population Policy. Sitting behind them from left are Olori Labisi Tejuoso,

Olori Yetunde Tejuoso and Olori Molara Tejuoso

Chief (Mrs.) Mojrrade Joseph, wife of the Ogun State Military Governor

paying the Osik courtesy. Watching from right arc Mr. Justice Babalunde

Delano and Aihaji Adeolu Balogun. Behind them from left are Olori

Yetunde Tejuoso, Olori Molara Tejuoso, Dr. Bamgbose, Chief I>oja

Adcwolu. It was at the launching of the Okc-Ona Egba Population Policy

on Feb. 16th, 1991

310

311

Students of Ikija High School, Abeokuta performing at the launching of the

Okc-Ona Egba Population Policy at Karunwi's Compound, Ago-Oko,

Abeokuta...Feb. 16th, 1991.

Students of Oke-Ona Grammar School performing the Kori-fertility dance at the launching of the Oke-Ona Egba Population Policy on Feb. 16th

312

1991.

The Ofile Oke-Ona Egba, Dr. Macdonald of UNFPA, Chief (Mrs) Titilayo

Ajanaku - all listening to a trader's observation at the Iberekodo market,

Abeokuta on 9th Jan. 1991.

A villager working on the native grater at Alako village, Oke-Ona Egba on

313 the occasion of the Osilc's, the Macdonalds’, and some Oke-Ona Egba

Chiefs visit to the village... 9th Jan. 1991

Dr. Alphonse Macdonald, countiy director of the UNFPA inspecting a native palm-oil mill at Alako village, an Oke-Ona village in

Obafemi/Owode Local Govemment..9th Jan. 1991.

Female residents of Alako village demonstrating one of the process of

producing palm- kernel oil to Dr. & Mrs. Macdonald. It was on the occasion

of the visit of the Osile, the Macdonald and some Oke-Ona Egba Chiefs to

the village on 9th Jan. 1991.

Kabiyesi Alaiyeluwa

Oba Dr. Adedapo Adewale Tejuoso

Karunwi III, Osile Oke Ona Egba

314

April 4, 1991

Navy Capt. O. O. Joseph Military Governor of Ogun State Governor’s

Office Oke-Mosan Abeokuta.

Your Excellency,

Re: The Re-constituted Ogun State Council of Chiefs

I must congratulate you very heartily sir for the recent re-constitution of the

Ogun State Council of Chiefs. More grease to your elbows. Please consider my following comments for the future. I hope you will find them useful.

1. I believe the name of the Council — Ogun State Council of Chiefs can be changed to actually reflect the composition of its real membership. All the 40 (forty) members of the Council are crowned Obas according to the list of all the members recorded on pages 10 and 11 of the commemorative brochure of the re-constitution ceremony of 28th March,

1991.

I suggest that a more appropriate name for the Council may be: The Ogun

State Council of Obas or The Ogun State Council of Traditional Rulers.

2. There are currently four (4) divisions in Ogun State — Egba, Ijebu,

Egbado and Remo. The Aworis are already asking for their division or local government area which may also become the 5th division sooner or

315 later.

3. The issue of paramountcy is currently tackled by appointing one paramount ruler from each division of the state.

4. There may be a need to consider one for each local government area in the future since Remo Local Government alone already has its own paramount ruler and some other local government areas in Ogun State have

5. We must not forget the fact that Traditional Rulership in Yorubaland or

Ogun State is based, at the moment, purely on history. On this basis, we should not completely ignore certain historical facts which are authenticated here by actual references to books or publications.

Some of the relevant facts of history, for example, are as follows:

6. In the Government Gazette No. 9 of the Colony of Lagos dated 28th

February, 1903. It was recorded that the then Oni of Ife left his domain for

the first time in history to visit Lagos where he addressed the Lagos

Council in the case of the Akarigbo of Sagamu/Elepe of Epe.

In the then Oni’s address to the Lagos Council on 24th February, 1903,

according to pages 166 and 167 of the said No. 9 Gazette, He (the Oni)

stated as follows: I quote:

(a) “All crowns were hereditory and that a man could not wear a crown

if his father before him had not put on a crown. The power vested in the

316

Oni of Ife was to confirm the title to the right. All crowns were hereditory.”

(b) The Oni stated further 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 first ruler of the territory for which the crown is assigned. His successors are not again called upon to pay the fee.”

(c) The Oni went further to state as follows in 1903 and I quote: “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 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); The

Alagura of Agura (Abeokuta).”

(d) This list is not arranged in any particular order because the Oni finally stated in 1903 and I quote: “The last ruler that paid for his crown to the Oni of Ife was the Akarigbo of Sagamu.”

This makes it clear that the Akarigbo was the most junior of the 21 listed crowned Obas as at 1903.

7. It is therefore important to note that of the 21 traditional rulers (listed here in paragraph [6c] above) whose crowns originated from Ile-lfe on or before 1903.

317

(a) FOUR (4) of them are from the Egba division of Ogun State viz: (i)

The Alake of Abeokuta (ii) The Olowu of Owu (Abeokuta) (iii) The Oloko of

Oko (Abeokuta) (now the Osile Oke-Ona Egba) and (iv) The Alagura of

Agura (Abeokuta).

(b) Only ONE (1) of them, the Awujale of Ode (Ijebu) is from the Ijebu

division of Ogun State.

the Remo division or Local Government area of Ogun State.

(d) Finally, none of these 21 crowned Obas came from the Egbado

division of Ogun State. The fourth paramount ruler for Ogun State, 1

presume, has already been earmarked for the Egbado division of the

State.

(e) Sooner than later, Awori division of Ogun state may also be created

with its own paramount ruler alloted. Yet no Oba from Awori was listed by

the Oni in 1903.

8. What then, one may ask, would be the lot of the other historically long

established Obas in Ogun State especially those in Egba division?

9. To be fair to all concerned, if we must continue only this divisional

recognition and the fourth Ogun State paramount ruler must come from

Egbado division, then this should be done soonest because the present

situation gives ONLY five-year (5) term to the Egbas while the Ijebus have

318 a ten-year (10) term.

10. If the problem with Egbado is to decide the Oba to choose between the Olu of Haro and the Alaye of Aiyetoro, 1 suggest that one should be appointed as the Chairman and the other as Vice-Chairman for a current session and the reverse should be the case when next another session comes to the turn of Egbado division.

11. In fact, it may be desirable for the Ogun State Council to always have a named vice-chairman who can act when the chairman is otherwise engaged.

12. The significance and importance of Oko (Ago-Oko, Oke-Ona, Egba) in Yoruba History.

(a) I have earlier stated that the Oloko of Oko (Abeokuta) listed by the

Oni of Ife in 1903 as one of the 21 traditional rulers whose crowns originated from He-Ife, is now the Osile Oke-Ona, Egba.

(b) Okanbi, was the son of Oduduwa. According to Rev. Samuel

Johnson’s the History of the Yorubas page 9 paragraph 1 and I quote:

“Okanbi’s last son. Oranyan himself being placed on the throne as the

Alafin or Lord of the Royal Palace of Ile-Ife.”

(c) Page 12 paragraph 2 of the same book, the History of the Yorubas written by the Rev. Samuel Johnson further states and 1 quote: “After the death of Okanbi, Oranyan having succeeded and assumed the command, emigrated to OKO where he reigned and where he died/’

319

(d) The Oko being mentioned here is the Oko from which the people of

Ago-Oko (now Oke-Ona Egba) migrated through Ibadan to ldoko in ljebu and then to Orile Oko in Oke-Ona (upper part of the Ona river) before they finally migrated to settle in Oke-Ona Egba, Abeokuta in 1830.

(e) From facts stated on pages 9, 12, 144, 149 and 150 of Rev. Samuel

Johnson's book, the History of the Yorubas, the THREE most important towns in Yorubaland must be ILE-IFE, OYO, and OKO since ORANYAN the famous and very powerful ruler and grandson of Oduduwa, at one time or the other reigned in each of these three Yoruba towns. The three towns therefore really deserve to be given the honour and pride of place in

Yoruba History and Yorubaland.

13. The Oko people whose traditional ruler is the Osile Oke-Ona Egba live in Ago-Oko, Oke-Ona Egba, Abeokuta. Up till today they still have their Orile or Homestead or roots in Orile Oko which is now inadvertently cut off in diaspora, with Remo division of Ogun State. The Oko (Egba) people own all the 33 villages in this Orile Oko still in Remo division. The true Orile Oko people are all Egbas. Their traditional, spiritual, customary and cultural head is the Osile Oke-Ona Egba, even though, the political head, due to artificial or political boundary problems, is still the Akarigbo of

Remo. Up till today, no Osile is considered completely installed or coronated, unless he has undergone some very rigorous rituals in

Orile-Oko.

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14. The question now arises, that if Orile-Oko, an Okoland inhabited by

Egba people is to remain in Remoland, then the natural traditional head of

Orile Oko, the Osile, should still be the customary and traditional ruler or prescribed authority for Orile Oko in Remo division. Of course, if this is so, then it follows that the Oloko of Oko (Osile Oke-Ona, Egba) (as already proved in the above stated history) being a senior brother Oba to the

Akarigbo of Remo (Ijebu), should represent or lead the Traditional Rulers in Remo division of Ogun State.

15. To avoid this seemingly unwieldy situation, the best approach is for the Ogun State Boundary Adjustment Commission to carve out Orile Oko from Remo Local Government now and return same to the

Obafemi/Owode Local Government area of Egba division.

16. This will then make it possible and easy for the Abeokuta

Local Government to extend its boundary into Obafemi/Owode Local

Government area. The present situation whereby the seat of the Ogun

Stale Government itself at Oke-Mosan near Abeokuta is NOT located in the Capital of the State itself (Abeokuta Local Government) but in

Obafemi/Owode Local Government area, will thus be corrected.

17. The state government should now start thinking seriously of what to do about traditionally and historically very senior Obas like the Olowu, the

Agura and the Osile all in Abeokuta who are just being superceded in the hierarchy of things in the Institution of traditional rulers in Ogun State.

321

There is no special or justifiable reason for this other than that of being adventurous in the past. For example, if the Osile had remained at

Orile-Oko and refused in 1830 to proceed to Abeokuta, he (the Osile) no doubt, as the most senior Oba, would have been the paramount ruler in

Remo Local Government area or division today. Or is it a sin to be adventurous? Our progenitor — Oranyan the grandson of Oduduwa — was very adventurous in his days by becoming the Alafin of Ile-Ife, Alafrn of Oyo, the Alafin of Oko all in quick succession during his life time. Yet he still enj oyed the pride of place in our hist ory today.

I therefore submit that OKO should be given as much recognition today as

OYO and ILE-IFE.

18. Mr. Governor Sir, I must say that at the Ogun State Council re-constitution ceremony held of recent, I felt, very seriously, that something was wrong.

I thought it was not quite right that, at a re-constitution ceremony of the council of traditional rulers of Ogun State, apart from the Military Governor and the Deputy Governor, only two traditional rulers sat on the high table which was capable of sitting about fifteen (IS) people. All other 11 (eleven or so) people sitting on the high table were either Commissioners or

Directors General. Even the Local Government Chairmen were placed on a higher pedestal before the other 37 (thirty seven) traditional rulers themselves. Yet they are deemed to be the fathers of all the people of

322

Ogun State.

This, to me, though absolutely correct by the Government Protocol

Order list prepared by the Civil Servants themselves, certainly looks rather odd, and leaves much to be desired. Traditional Rulers, in my opinion, should be more concerned now, with correcting such anomalies than anything else. I am sure, the government will listen and restore the dignity of the Obas (or fathers of the people) at least in terms of protocol.

19. This brings me to the recent correct directive by His Excellency,

President Babangida that Traditional Rulers just like himself, should keep away from Politics. According to him, we are both deemed to be the fathers of the nation. By that statement alone, one would have thought that in the hierarchy of things in Nigeria, the Protocol Order would be, The

President, The Vice-President, The Governors, The Deputy Governors before the Traditional Rulers and then others. But certainly this is far from being the case.

The nation needs to give the traditional rulers more protection and dignity, if, as the President has rightly said they should not take part in politics. Over the years, the hands of the traditional rulers have been figuratively tied for politicians to get to the seat of government only to push the traditional rulers down the ladder or sometimes further away from the

Government itself by rendering them more powerless just like toothless bulldogs.

323

I submit Sir with all sincerity of purpose, that something drastic needs be done to the Protocol Order of the Government with a view to the enhancement of the dignity of the Traditional Rulers. This of course is not to exclude their adequate commensurate remunerations. The traditional rulers definitely also need a more active and well defined role in government.

I certainly agree sincerely that it is right for traditional rulers to keep out of politics. Politicians, however, should always remember that they originally seized power from the traditional rulers. The meaning of government itself in Yoruba would easily and always remind us of this.

UOBA (Government) means the gathering of Kings.

Now that the Kings have been driven out of government or relegated to the background, the least that can be done is to give them the highest respect possible as fathers of the Nation at least in terms of protocol and financially. Thus, the government would be more than justified to continue to tie their hands, keep them out of politics, prevent them from becoming

President, Senators, etc. and thus exclude them so to say permanently from the highest seats of politics and government. Their Advisory role, of course should be retained and enhanced.

20. I, of course, still believe that there is a need for a Federal

House of Obas or its equivalent in Nigerian today. Nigerians are a special breed of people and they thus require a special breed of government. We

324 should try to be ourselves rather than be like others. Our government can develop better in our own style rather than in other people’s style. I am saying this now rather than later because I believe this Military

Government can give consideration to such thoughts and effect changes if found necessary. A stitch in time will save nine.

21. It is a pity that our constitution did not provide for two Viee

Presidents of Nigeria, this would have assisted in solving some of our problems in that if we had an Hausa President for instance, we would then have one Ibo Vice-President and one Yoruba Vice-President.

22. Sir, still talking rationally rather than historically, the

Commemorative Brochure of the Re-constitution Ceremomy of the Ogun

State Council of Chiefs of Thursday 28th March, 1991 shows on its page

12 the following as re-arranged:

325

OGUN STATE

Loca Govenment Land Area Division Population Headquarters Area (SQ. KM)

1. Egba 1. Abeokuta 781.16 595,127 Abeokuta

2. Ifo 1,118.67 194,717 Ifo

3. Obafemi/Owode 1,430.58 263389 Owode

4. Odeda 1,547.29 227,655 Odeda

Total 4,877.70 1,280,888

5.1/2 of Ado-Odo

Otta 442.52 111.828

Grand Total 5320.22 1392.716

2. Ijebu 1. Ijebu-East 1,985.25 113,965 Ogbere

2. Ijebu-North 969.02 269,673 ljebu'lgbo

3. Ijebu-Ode 902.45 428,593 Ijebu-Ode

4. Ogun Water-

Side 86032 112.082 Abiji

Grand Total 4,717.04 924,313

3. Egbado 1. Egbado-North 3,755.03 264,703 Aiyetoro

2. Egbado-South 1,161.57 234,787 Ilaro

Total 4,916.60 499,495

3.1/2 of Ado-

Odo/Otta 442.53 111,829

Grand Total 5,359.13 611,324

4. Remo 1. Remo 972.98 373,749 Sagamu

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23. From the above table, the following are arrived at:

OGUN STATE

Number of Local Division Population Land Area (SQ. KM) Government Area

1. Egba 5320.22 1392,716 41/2

2. Ijebu 4,717.04 924313 4

3. Egbado 5,359.13 611324 21/2

4. Remo 972.98 373,749 1

TOTAL 16,36937 3,302,102 12

From the above table, it becomes obvious that the Egba division of

Ogun State is four times of Remo division in every respect viz:

(a) Population, (b) Land size and (c) Number of Local Government

Areas.

24. The question then arises: Why should Egba division not have four (4)

paramount rulers to Remo divisions, one paramount ruler? That is, one for

each local government area. For the avoidance of doubt, what I mean is

that the Egba division should have 4 (four) paramount rulers, the Ijebu

division four, Egbado division 2 and Remo division only one paramount

ruler.

25. This suggested local government area basis of doing things rather

than the present divisional basis looks fairer, more reasonable and

327 equitable by historical facts earlie r stated.

26. Everything stated in this letter is food for thought. I sincerely hope and trust that reasonable action will follow sooner than later.

27. My honest intention here is to give you the benefit of my random thoughts on our great nation, Nigeria, and particularly, to plead the cause of justice and reasonable equity, not for Dr. Dapo Tejuoso as a person but ideologically and institutionally for the people and the future occupants of the Osile Oke-Ona Egba stool. The Osiles (or better still the Olok os) have been down trodden for too long a time. It’s about time somebody speaks on their behalf. Posterity will forever be kind to and bless you for any positive actions you may take in this direction.

28. Hoping that you will find my comments useful not only at the State level but also at the National level.

Thank you Sir, and God bless.

Yours in Community Service

Oba A dewale Tejuoso JP

Osile Oke Ona, Egba.

ML, F.WA.C.P. Land/Boundary Matters

July 10,1989

Navy Captain Muhammed Lawal fss psc

The Ogun State Military Governor

Governor’s Office

Ibara

Abeokuta

Ogun State.

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-Oko.

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

329

Authority over Orile-Oko is 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 Sagamu. 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 Sagamu and Orile-oko. There has never been any traditional

link/association between Orile-Oko and Sagamu. The Okos have

quarters and a whole township, Ago-Oko, in Abeokuta, but not a single

compound in Sagamu. This is because The Oko people do not belong

to Remo.

(b) In the unique history of Orile-Oko, every Bale has always been an

Egba. Even when the Baleship was keenly competed for, the

contestants had regularly emerged among the Egbas. We are not

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.

compounds in Abeokuta culturally bearing the names of their villages.

For example, Ajano compound in Ago-Oko at Abeokuta is the name of

330

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-Ifote, used to form part of

Obafemi Local Government. But since the creation of Ogun State,

these others, 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 with Obafemi

Local Government Area to Remo Authority is inadvertent and

CANNOT have our blessing. As I said in my Coronation Speech on the

20th of May 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 diaspora (the dispersion of the Jews among the

Gentiles).

It is therefore my fervent hope and prayer that the forthcoming creation of new local government will right this wrong and return Orile- Oko to its rightful place which is OBAFEMI/OWODE LOCAL GOVERNMENT in

331

EGBA DIVISION and NOT REMO LOCAL GOVERNMENT as it is presently mistakingly placed.”

Mr. Governor Sir, we have been forced by prevailing circumstances to forward this matter-of-fact petition to you for the sole purpose of seeking redress and finding lasting solutions to the set-up. We do fervently trust your smooth and just administraion to take appropriate action with favourable results for us soonest. We shall for ever be grateful to you and your Government.

May God ever be gracious unto you with abundant wisdom, peace and progress.

OAAT/36/11/116

November 20 1990

Captain Oladeinde O. Joseph The Ogun State Military Governor

Governor’s Office Oke Mosan Abeokuta.

My dear Mr. Governor Sir,

Petition to the Governor for the return of the Prescribed Authority of Orile

Oko from the Akarigbo of Remo to the Osile of Oke-Ona Egba as it used to be

I write on behalf of the Ago-Oko Community, and the Oke-Ona people.

This also has the blessing of all the Egbas. Once again, I wish, on behalf

332 of my people, to welcome you to your seat in Ogun State. May your tenure be full of remarkable, laudable and judicious achievements (Amen). We continue to pledge our unalloyed loyalty, support and cooperation with you during your tenure of office as the Military Governor of Ogun State.

May your administration continue to be peaceful, and witness many notable physical developments of not only Oke-Ona in particular but also

Egbaland and Ogun State in general.

I am on behalf of my people, still eager to know your response to my last letter to your predecessor in office dated the 10th July, 1989, copy enclosed for ease of reference. 1 also on behalf of the Ago-Oko

Community, the Oke- Ona Egba people and with the blessings of the

Egbas, and based on the facts already submitted, request in the interim, for the return of the prescribed authority over Orile-Oko Community from the Akarigbo of Remo to the Osile Oke-Ona, Egba. To this effect, I am solemnly calling on you, Mr. Governor Sir, to please use the magnanimity and grace of your exalted office to restore the prescribed aulhoritysbip of

Orile-Oko to the Osile Oke- Ona Egba to whom it formerly and rightfully belonged.

My people and 1, having realised that our original request for the boundary adjustment of Orile-Oko being a Federal subject may, unavoidably, lake a very long time to be considered by the Federal

Government, have decided, in the interest of expediency, to humbly send

333 in this interim request for the return of the prescribed authority to the rightful owner. Since the placement of prescribed authority of an Oba in the Slate is within the powers of the State

Military Governor while boundary adjustment is under the Federal

Government, we deem it a wise approach to separate the element of prescribed authority from that of boundary adjustment and to deal with each separately, hence this petition.

I would once again reiterate that the inadvertent injustice meted to the stool of the Osile Oke-Ona Egba and the Ago-Oko people of Oke-Ona

Egba by mistakingly and untraditionally placing the prescribed authority of

Orile- Oko under the Akarigbo of Remo is unparalleled considering other examples within the area of jurisdiction of the Akarigbo of Remo in Ogun

State and within other areas far in the North and East of Nigeria. For example, under the Akarigbo’s traditional area of jurisdiction, we have the traditional heads of Iperu, Ode-Remo, Ipara, Ishara as the respective prescribed authorities of these communities not to talk of the traditional head of Makun as the prescribed authority of Makun in Sagamu, the very seat of the Akarigbo.

I would like to intimate Mr. Governor that Local Government boundaries can be changed from time to time by politicians because these boundaries are man-made, but traditional groupings/boundaries cannot be chahged because they are divine and fundamental. This is why we

334 have examples of prescribed authorities stretching across Local

Government boundaries as opposed to Local Government boundaries stretching across traditional boundaries as in this strange and unorthodox example of the Akarigbo/Orile- Oko model.

I must intimate your excellency of the facts existing throughout the country that Traditional Jurisdiction has always cut across Local

Government Areas without disturbing the administrative machinery used in the ad- ministraton of each Local Government Area. Cases abound throughout the country in which Traditional Jurisdictional Authority of

Obas, Emirs and Obis, cut across Local Government Areas and not necessarily limited to the particular Local Government of their abode.

We have many points to support this petition that Orile-Oko community traditionally belongs to the Osile of Oke-Ona Egba. Some of the points are as follows:-

(a) The homestead of the Ago-Oko people in Oke-Ona, Abeokuta is this

Orile-Oko.

(b) Hitherto, the Osile Oke-Ona Egba cannot be enthroned unless certain

traditional rites are performed by and on him at Orile-Oko with the

Orile-Oko community.

their ancestral compounds (homes) in Abeokuta culturally bearing the

names of their villages. For example, Ajano compound in Ago-Oko,

335

Abeokuta is the name of the headquarters of Orile-Oko, that is Ajano

village.

(d) In paragraph 15 of Part in of Abiodun A. Odulana Report, dated 15th

September, 1971, the Commissioner of Inquiry concluded that the

Osile of Oke-Ona group of witnesses (Le. the Oko people of Egba

Oke-Ona) recounted in a systematic fashion the order of succession of

12 (twelve) previous Egba Obas (Osiles) at Orile-Oko from the time of

their settlement up to the time of their dispersal to Abeokuta around

1821 followed by the succession of 5 (five) Bales of Orile-Oko of Egba

descent from the time of the dispersal to Abeokuta up to the time of the

Inquiry in 1970.

(e) In paragraph 15-16 of part 111 of the Report, the Commissioner of

Inquiry Mr. Abiodun A. Odulana who is still alive and well and now

works at Gateway Bank, Abeokuta, also pointed out the importance of

the well established tradition of the Oko people whereby any Bale-elect

of Orile-Oko must first be conferred with a Chieftaincy title of Ago-Oko

in Abeokuta by the Osile of Oke-Ona Egba before such a person could

be appointed the Bale of Orile-Oko, also by the Osile Oke-Ona, Egba.

(f) That unlike the evidence from the Orile-Oko group of witnesses, there

was no credible evidence from the Remo group of witnesses to

substantiate that Remo people ever had any traditional or historical

claim to Orile-Oko community either in form of appointment of a Remo

336

Oba or Bale, or of the establishment of any traditional system or rites

over the community since its inception.

(g) In the unique history of Orile-Oko, every Bale has always been an

Egba. Even when the Baleship was keenly competed for, the

contestants have 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 respect them as such.

(h) Carrying the Odulana Commission of Inquiry Report to a logical

conclusion of a White paper and or an Edict or Law would have solved

this problem a long time ago. This, I am sure, the Governor can still do.

For these reasons, your sympathetic consideration of the case of the people of Orile-Oko and the surrounding villages now being erroneously made to hold allegiance to the Akarigbo of Remo rather than the Osilr of

Oke-Ona should be given further thought and consideration so that history and facts at everybody’s disposal may be well justified by government’s right and timely action.

Of course the normal Remo Local Government powers may continue to be exercised on Orile-Oko and the surrounding villages while the people of Orile-Oko will also continue to pledge their loyalty to Remo

Local Government as necessary. If eventually a neater arrangement is

337 made by the appropriate intra-State Boundary Commission or Committee by returning Orile-Oko and surrounding villages to the Obafemi/Owode

Local Government Area where Orile-Oko should rightly belong, a lasting solution should have been further found to this controversial problem.

Your Excellency, I wish to stress a point here that the people of

Oke-Ona and myself are not in anyway opposing the latest that must have been officially determined and recorded on the “Bale of Orile-Oko

Chieftaincy Declaration.” It is believed that Government chieftaincy machinery have the unquestionable right to determine and make appropriate declaration at anytime. Rather, it is the strange placement of traditional jurisdictional authority of Akarigbo over the people of Orile-Oko that my people and I are appealing against. This traditional jurisdictional authority should be rested in the Osile Oke-Ona Egba. History and all available facts have shown beyond any shadow of doubt the unbroken strong tie and link between the people of Oke-Ona in Abeokuta and people of Orile-Oko and the surrounding villages. We are culturally one.

Your usual sympathetic and wise consideration and your judicious and timely action will no doubt go a long way in putting right the previous inadvertent decision. While thanking you in advance, we wish you God’s guidance and blessings in all your future endeavours (Amen).

338

Karunwim Osile Oke Ona Egba.

OFFICE OF THE MILITARY GOVERNOR

SECRETARY TO THE MILITARY GOVERNMENT OGUN STATE OF

NIGERIA,

P.M.B. 2058, ABEOKUTA, OGUN STATE.

Our Ref: No. CHM.2/1/654

Date: 6th Dec., 1990

Alayeluwa Oba Dr. Adedapo Adewale Tejuoso,

Osile of Oke-Ona Egba,

Oke-Ona Palace,

P.M.B. 2005,

Sapon,

Abeokuta.

Kabiyesi,

Petition to the Governor for the Return of the Prescribed Authority of Orile

Oko from the Akarigbo of Remo to the Osile of Oke-Ona Egba as it used to be

The Military Governor, Captain O.O. Joseph (NN), has directed me to acknowledge with thanks the receipt of your letter No. OAAT/11/116 of

20th November, 1990, addressed to him in respect of the

339 above-mentioned subject.

I am pleased to inform Kabiyesi that the issue raised therein is receiving attention. Whilst the boundary dispute aspect of the matter is already receiving active consideration by the Boundary Adjustment

Commission. Kabiyesi will be intimated of further developments on the matter in due course.

I remain Kabiyesi,

DA. Osinibi,

Secretary to the Military Government

Ago Oko Council of Chiefs Egba Oke Ona, Ago Oko, Abeokuta c/o Osile of Oke-Ona’s Palace, Ago-Oko, Abeokuta.

April 61991

President

The Osile of Oke Ona P.O. Box 1235 Tel: 230018

The Chairman

Ogun State Boundary Adjustment Commission

Military Governor’s Office

Oke-Mosan

Abeokuta.

Orile-Oko Boundary Dispute:

340

Memorandum for the excision of Orile-Oko from Remo Local

Government and for its merger with Obafemi/Owode Local Government 1.

In response to the recent call for submission of memoranda on boundary disputes in Ogun State to the newly constituted Ogun State Boundary

Adjustment Commission, we the undersigned (a) HRH Oba Dr. Adedapo

Adewale Tejuoso, the Osile Oke-Ona Egba, Karunwi III, (b) The Ago-Oko

Council of Chiefs and (c) The Representatives of Orile-Oko Community here submit this memorandum with the blessings of all the Egbas, praying for the transfer of Orile-Oko Community from Remo Local Government to where it naturally belongs i.e., Obafemi/Owode Local Government.

Egba History and Background

2. In support of our claim to Orile-Oko, my people and I would like to delve into the history of Egba settlement in Abeokuta. Before the establishment of Abeokuta the Egbas as evidenced by history, were living in Egba forests lying around North and East of the present Abeokuta City after their dispersal from lle-Ife and Oko in the old Oyo Kingdom. They were then grouped into three sections and each section had its paramount traditional ruler or head. Alake is the traditional ruler for Ake section, Osiie for Oke-Ona and Agura for Gbagura — See Appendix “XBX”, Leadership

Profile Abeokuta 1985 pages 12,29 and 40, and Abeokuta Intelligence

Report by J.H. Blair, page 17, paragraphs 94 and 95.

3. However, as a result of inter-tribal conflicts and the slavery wars of the

341 early 19th Century, the Egbas left their forest states in 1821 to settle around Olumo Rock in a place now known as Abeokuta, capital of Ogun

State. Although they subsequently found progress and prosperity in their new settlement, they did not part with or surrender to any tribe their original forest settlements and lands in the Egba forests. Rather, they continued to derive their ancestral and spiritual powers for protection and blessing in their new found land. In addition to the spiritual and ritual importance of these original forest settlements, continuous occupation of the forest lands by the residual Egba people for their farming and rural industries persisted as usual with the title and customary rights over the lands vested in their respective traditional heads in Abeokuta. These old settlements known as “Oriles” (homesteads) flourish till this day. Thus we have Oriles such as Orile Ake, Orile-Oko, Orile Imo, Orile Kemta, Orile

Igbehin, Orile Ilugun and so on. Orlle-Oko: Culture, Location and

Composition

4. Orile-Oko is the “Orile” (homestead) of the Ago-Oko people in Egba

Oke-Ona with Osiie Oke-Ona Egba as the traditional Head and spiritual ruler of the Oke-Ona Egba people. Ago-Oko is the Chief town among the

NINE townships which makes up Oke-Ona Egba — See Appendix “X”

History of the Yorubas by Reverend Samuel Johnson, page 17, Appendix

“XC” Iwe Itan Abeokuta by A.K. Ajisafe, page 17 and Appendix “XBX”

Leadership Profile — Abeokuta 1985page 121.’ The title and customary

342 rights over Orile-Oko are vested in the traditional Head of Oke-Ona Egba people, the Osiie Oke-Ona Egba.

5. Apart from the economic significance of the Orile-Oko lands, Orile-Oko community as a whole has traditional, spiritual and cultural significance to

Oko people in particular and Oke-Ona and Egba people in general when an Osiie Elect is crowned, as it is the place where we have the shrines and where the rituals precedent to the crowning of an Oba are carried out — see Appendix “XBX” Leadership Profile — Abeokuta 1985, page 11.

6. Orile-Oko is lying and situated on the lands by the Western and Eastern banks of River Ona (from which the designation‘Oke-Ona’ was derived), stretching from Olofin and Fidiwo villages on the West bank of the river up to the extreme villages like Igbore and Semore far in the East across the river by a highway bridge known as Ona bridge. Orile-Oko is bounded on the West by Obafemi/Owode Local Government, on the North by an

Ibadan Local Government area on the East by Ijebu North Local

Government and on the South by Remo Local Government (after

Orile-Oko should have been excised).

7. It is painful to state that when the boundaries of Remo and

Obafemi/Owode Local Governments were being decided, Orile Oko became a victim in the hands of politicians like in A Tale of two Cities, because without bothering about the traditional, cultural and socio-political consequences or the subsequent degradation and

343 deprivation that might be suffered by the incumbent traditional head of the

Community, the Osile Oke-Ona Egba with his subjects in Ago-Oko and

Orile-Oko in particular and in Oke-Ona in general, they (the politicians) created a man-made dichotomy between the Orile-Oko community by placing the Western part of it in Obafemi/Owode Local Government and the Eastern part in Remo Local Government, thus sowing the seed of conflicts, unrest and confrontation in a land that was originally peaceful — see the area of Orile Oko which is in dispute delineated blue in the enclosed map of Remo Local Government, marked Appendix ‘H’.

8. While my people and myself have no agitation about the Western area of Orile-Oko now in Obafemi/Owode Local Government, comprising

Olofin, Aragba, Etina, Olugbo, Mosan, Oduro, Gbangbade, Ajongolo,

Oluwo-Ifote and Fidiwo, however, the merging of the Eastern area of

Orile-Oko with Remo Local Government has long been a thorn in our flesh as we see it as an unfair act by the politicians who have robbed “Peter to pay Paul”, thereby embarrassing not only the stool of the Osile Oke-Ona

Egba, the Oko and Oke-Ona people but also the entire Egba people.

9. My people and I are therefore petitioning against this glaring deprivation of birth-right and injustice meted out to us by the politicians.

We are making a loud call with the blessings of all the Egbas for the return of Orile-Oko now unfairly merged with Remo for whatever reasons the politicians might have adduced.

344

10. For record purposes, we depose that the Eastern part of Orile Oko comprises the following villages:- (a) those purely inhabited by Ago-Oko and Egba descendants (twenty-six (26) in number) — Ajano (the headquarters of the entire Orile-Oko Community), Oluwo, Alafon, Ekuku,

Kura Eboda, Atoba-tele, Ogunneye, Sasawo, Isa-Araromi, James,

Itoku-Oloruntedo, Into, Ogunsina, Gboyega, John, Gbagba,

Ogunmuyiwa, Deloku, Oba, Igbore, Akofa, Sofidipe, Semore, Kajola and

Egbekunle, and (b) those predominantly inhabited by Remo people

(seven (7) in numbers) — Balogun, Egundebi, Ososile, Sotayo, Silalu,

Ode and Ogunti. These Remo villages pay “Owo Ose” (land rent) to the

Osile annually through Oko Chiefs delegated by the Osile. This is another clear indication that Orile-Oko does not belong to the Remos.

11. We also produce evidence showing that the late Osile Oke-Ona

Egba, Oba Alimi Adedamola with his Chiefs (as plaintiffs) had obtained judgement in favour of himself and Ago-Oko people pertaining to declaration of title on Orile Oko lands against the ex-Olubadan of Ibadan

Oba Shittu Oyetunde and his Chiefs (as defendants). The judgement was delivered on 20th May, 1973 by Hon. Justice Olajide Olatawura in the

High Court Holden at Ibadan in suit No. 1/113/65 on the attached

Appendix “XJ” pages 57 and 58. Quote "This is a case in which I have to exercise my discretion in favour of the defendants. I hereby order that the

Ibadan farmers now on the land should continue to reap their economic

345 trees such as cocoa and kolanuls, palmfruits. They are not to make new farms without the consent of the plaintiffs who are the owners of the land in dispute.”

12. “In the final analysis, there will be judgement in favour of the plaintiffs for declaration of title to all that piece and parcel of land situate and lying at Orile-Oko, Oke-Ona Ibadan District (then) and as properly shown in plan No. GB 4417 and edged Blue and which is marked Exhibit

5A in this case."

13. “The claim for injunction is dismissed. There will be costs against the defendants jointly and severally for the sum of N800.00.”

14. Furthermore, my people and I would once again reiterate that the inadvertent injustice meted to the stool of the Osile Oke-Ona Egba by mistakingly and untraditionally grouping Eastern part of Orile-Oko with

Remo Local Government and subsequentlyby placing the prescribed authority of Orile-Oko under the Akarigbo of Remo is unparalled considering the fact that with the exception of Orile-Oko, all other Oriles in

Egbaland are grouped with Local Governments situate and lying within

Egbaland. And concerning the placing of the prescribed authority, the injustice is also unparalled considering other examples within the area of jurisdiction of the Akarigbo of Remo in Ogun State and within other areas far in the North and East of Nigeria. For example, under the Akarigbo's traditional areas of jurisdiction, we have the traditional heads of Iperu,

346

Ode-Remo, lpara, lshara as the respective prescribed authorities of these communities not to talk of the tradtional Head of Makun as the prescribed authority of Makun right inside Sagamu, the very seat of the Akarigbo!

15. We would like to intimate the Ogun State Boundary Adjustment commission that Local Government boundaries can be changed from time to time by politicians because these boundaries are man-made, but traditional groupings/boundaries cannot be changed because they are natural, divine and fundamental. This is why we have examples of prescribed authorities stretching across Local Government boundaries as opposed to stretching across traditional boundaries as in the strange and unorthodox example of the Akarigbo/Orile Oko model.

16. We must intimate this commission of the fact that it was the wrong grouping of Orile Oko with Remo Local Government that created the problem that subsequently, led to the more serious mistake of making the

Akarigbo to skip over a number of traditional heads within his traditional area of jurisdiction to take up the prescribed authority over a community not belonging to him and beyond his traditional area of jurisdiction-Once the error of the wrong grouping of the community is corrected, the corresponding problem of wrong placing of the prescribed authority will be automatically amended and the community now boiling with discontentment will be at peace.

17. At this juncture, we wish to outline some of the many points to support

347 this petition that Orile-Oko traditionally belongs to the Osile of Oke-Ona

Egba as follows:

(a) The homestead of the Ago-Oko people in Oko Abeokuta is the

ORILE-OKO.

(b) The shrines pertaining to the rituals precedent to the enthronement of an Osile elect are situated in Orile-Oko.

(c) An Osile Oke-Ona Egba elect cannot be enthroned unless certain traditional rites are performed by and on him at Orile-Oko with the Orile-

Oko community.

(d) Not less than twenty-six (26) out of the thirty-three (33) villages in

Orile-Oko have their ancestral compounds (homes) in Abeokuta culturally bearing the names of their villages. For example, Ajano compound in Ago-

Oko, Abeokuta.

(e) In paragraph IS of part III of Abiodun A. Odulana Report dated 15th

September, 1971 — see Appendix “CIX” the Commission of Enquiry concluded that the Osile of Oke-Ona group of witnesses (i.e. Oko people of Egba Oke-Ona) recounted in a systematic fashion the order of succession of twelve

(12) previous Egba Obas (Osiles) at Orile Oko id the Egba forests from the time of their settlement up to the time of their dispersal to Abeokuta around 1821 followed by the succession of five (5) Bales of Orile-Oko of

Egba descent from the time of the dispersal to Abeokuta up to the time of

348 the inquiry in 1971.

(f) In paragraph 15-16 of part III of the report, the Commissioner of

Enquiry Mr. Abiodun Odulana who is still alive and well and now works at

Gateway Bank, Abeokuta, also pointed out the importance of the well established tradition of the Oko people whereby any Bale-elect of

Orile-Oko must first be confered with a chieftaincy title of Ago-Oko in

Abeokuta by the Osile of Oke-Ona Egba before such a person could be appointed the Bale of Orile-Oko, also by the Osile of Oke-Ona Egba.

(g) Continuing with his conclusion, Mr. Abiodun A. Odulana concluded that unlike the evidence from the Orile-Oko group of witnesses, there was no credible evidence from the Remo group of witnesses to substantiate that Remo people ever had any traditional or historical claim to Orile-Oko community either in form of appointment of a Remo Oba or Bale, or of the establishment of any traditional system or rites over the community since its inception.

(h) He further concluded that in the unique history of Orile-Oko, every

Bale has always been an Egba. Even when the Baleship was keenly competed for, the contestants have regularly emerged among the Egbas.

18. At this juncture we postulate that this wrong merger couldn’t have been done by the early politicians genuinely for the purpose of efficient tax collection or for a claim that Sagamu is nearer to Orile-Oko than Owode as suggested by a school of thought, because Obafemi/Owode Local

349

Government is at par with Remo Local Government in status and functions, and Owode and Sagamu are equidistant from Orile Oko via the existing main roads or express road and both through the same River Ona bridge which is the only access and gateway to Orile-Oko.

19. We are, therefore, of the opinion that carrying the Odulana

Commission of Inquiry to a logical conclusion of a White paper or an Edict or Law would have solved this problem a long time ago. This we pray the

Ogun State Boundary Adjustment commission will recommend to the

Ogun State Government to transfer Orile-Oko to Obafemi/Owode Local

Government and to rescind the order giving the Akarigbo of Remo prescribed authority over a community that does not traditionally belong to him.

20. It is pertinent to intimate this Boundary Adjustment Commission of the fact that many petitions have been forwarded to the Authorities over this issues since almost two decades ago. Copies of them are forwarded herewith as follows:-

(a) ‘Petition for Boundary Adjustments’ (Area I) — dated 20th March,

1976, submitted by HRH Oba Oyebade Lipede I the AJalce of Egbaland marked “A”.

(b) ‘Petition on Orile-Oko as an Egbaland’ dated 2nd February, 1980, submitted by Orile-Oko Descendants Union marked “B”.

350

Ago-Oko Council of Chiefs, marked “C”.

(d) Memorandum of Orile-Oko Community as an Egbaland for Delimina- tion and merger of Orile-Oko with Obafemi/Owode Local Government — dated 31st January, 1989 submitted by Orile-Oko Community, marked

“D”.

(e) Memorandum on Orile-Oko Boundary Dispute dated 7th February,

1989 by Ago-Oko Council of Chiefs to the National Boundary Commission through Obafemi/Owode Local Government, Marked “E”.

(f) Petition for Return of Orile-Oko prescribed Authority dated 10th July,

1989 by HRH Oba Dr. Adedapo Adewale Tejuoso Osile Oke-Ona Egba,

Karunwi HI addressed to Navy Captain Muhammed Lawal, the Ogun

State Military Governor, Marked “F*.

(g) Petition for Return of Orile-Oko prescribed Authority dated 20th

November, 1990 by HRH Oba Dr. Adedapo Adewale Tejuoso Osile Oke-

Ona Egba, Karunwi III addressed to Navy Captain Oladeinde Joseph, the

Ogun State Military Governor — Marked “G”.

Petition Reference No. CHM.2/654 of 6th December, 1990, marked “Gl”.

21. We also forward herewith copies of relevant documents, books, maps, publications cited in this memorandum as follows:-

(a) Appendix “BX" — History of Abeokuta by A.ICAjisafe

(b) Appendix “CRX” — Abeokuta Intelligence Report by MajorJ.H. Blair.

351

Chieftaincy Declaration by A. A. Odulana.

(d) Appendix “X” — The History of the Yorubas by Rev. S. Johnson

(e) Appendix “XBX” — Leadership Profile — Abeokuta by A.K. Ajisafe

(f) Appendix “XC” — Iwe Itan Abeokuta by A.K. Ajisafe

(g) Appendix “XJ” — Judgement on Suit No. 1/113/65 at the Highcourt

Holden at Ibadan by the Hon. Justice Olajide Olatawura on 20th July,

1973.

(h) Appendix “H” — Map of Remo Local Government

We shall be very grateful for your attention and equitable consideration of and action on our memorandum. Thank you and God bless.

We are,

Yours faithfully

Oba Dr. Adedapo Adewalc Tejuoso Chief AldtoyeTejuoso

Chief M Olumide Popoola

Chief J.O.Soretire

Chief Mrs. Bisoye Tejuoso

Chief E.O.Adekanbi

Chief Ogunsola Sobande

352

Note that the above is signed by about ISO Orile-Oko and Ago-Oko indigenes. A few of the signatories are only shown because of limited space at our disposal.

Oba deplores state of Orile Oko

The Akarigbo of Remo Oba Michael Adeniyi Sonariwo has condemned the abandonment of borehole projects for some rural dwellers in his domain and described the action as very disappointing.

He said that good drinking water was one of the basic necessities of life and gave an assurance that efforts would be made to see that some essential requirements of life were provided for all rural dwellers in his domain.

Oba Sonariwo made the speech while replying to an address of welcome presented to him and his entourage during his royal visit to Orile

Oko community in Remo Local Government.

The Baale of Orile Oko, Babatunde Ayorinde, had in a welcome address read by Chief Kolawole Ijaduoye, the Asiwaju of Orile Oko, requested Oba Sonariwo to help see to some of the urgent problems of some basic requirements for the 33 communities at Orile Oko.

353

The communities pointed out in the address that it was disheartening that Orile Oko was the only area in Remo Local Government without electricity in addition to lack of some other development projects.

Oba Sonariwo also called on the people to encourage the spirit of self help and communal efforts in the provision of some basic social and development projects instead of waiting indefinitely for the government to provide them with all their requirements.

Culled from Daily Times, Tuesday May 7, 1991.

Post Script: Please note the discrimination against Orile Oko because they are NOT Ijebus but Egbas in Remo Local Government area.

Oke-Ona Egba Community Development Bank and land problems

10.07.89

Navy Captain Muhammed Lawal fss psc The Ogun State Military

Governor Governor’s Office Ibara, Abeokuta Ogun State, Nigeria.

Dear Sir,

The Palace of the Osile Oke-Ona Egba is situated at the Sapon area of

Ago- Oko as you know.

The pieces of Land on which Mobil Nigeria Ltd., Petrol Station and the

Central Bank (Now Gateway Bank) are built in Sapon area belong traditionally and customarily to the Ago-Oko people.

354

I am reliably informed that the lease agreement which Abeokuta Local

Government granted to Mobil Nigeria Ltd. expired in May 1989.1 am therefore now appealing to you through this medium to please use your good office to ensure that Abeokuta Local Government no longer leases this said piece of Land to anybody anymore. In fact, since the piece of land is no longer being used for public purposes, it should revert to its rightful owners — the Ago-Oko people — The said piece of Land used to form part of the Osile’s Palace which as you can see is now completely choked up.

With regard to the site occupied by the Central Bank (now Gateway

Bank) the least the Ago-Oko people of Oke-Ona can now expect from the

Federal or Ogun State Government or both would be adequate financial compensation for our piece of land if it cannot immediately revert to us.

Although this would be most welcome.

I shall be pleased (on behalf of the Ago-Oko people) to discuss this further with the Military Governor at any time. Please give me an appointment,

Sir.

I am sure you will protect our interest as we depend absolutely on you and God to bring us justice on this matter, Thanks.

355

Oba Dr. Adedapo Adewale Tejuoso

The Sole Administrator Absoluts Local Government Abookau

Dear Sir.

Re: falser premises of the Chile Oke-Ona, Egba Sapon, Abepkuta

I refer to my letter of the 10th of July. 1989 to the Ogun State Governor on the above subject. A copy of this is hereby enclosed to you. The letter is self explanatory.

I shall be very grateful to you, if you will please use your good offices to return the said pieces of land to as, the original owners, as soon as possible. Thanks far your cooperation at all times

Yours

Oba Adedapo Adewale Tejuoso

ABEOKUTA LOCAL GOVERNMENT

TELEGRAMS: A BLOG OFFICE OF THE CHAIRMAN

PJM.B. 2036 AKE-ABEOKUTA, OGUN STATE.

Our Ref No. ALG 33/1/91 Tel: 231269 2nd November, 1990

Kabiyesi Alaiyeluwa,

Oba Dr. Adedapo Adewale Tejuoso,

The Osile of Oke-Ona, Karunwi III,

356

Oke-Ona Palace,

P.M.B. 2005, Sapon,

Abeokuta.

Release of a piece of land at Sapon to Oke-Ona Community

In reply to your letter of 15th September, 1989,1 wish to inform you that the Abeokuta Local Government Caretaker Committee had at its council meeting held on 31st August, 1990 carefully considered your request on the above subject $nd had decided that the piece of land previously leased to Mobil Nigeria Limited and used as site for Petrol Filling Station at

Sapon, Abeokuta should revert to its original owners, the Oke-Ona

Community, Abeokuta, because the small piece of land is no longer of any use to Abeokuta Local Government.

2. To give effect to the Council decision, I hereby write you formally to release the land to Oke-Ona Community. The Abeokuta Local

Government is no longer interested in the land. However, I wish to advise that the Oke- Ona Community should take immediate possession of the land to prevent any misuse of the place by unwanted persons. Many thanks.

Oye O. Ositelu Chairman,

Abeokuta Local Government

357

OAAT/45/01/30

January 21, 1991

Mr. A. A. Odulana Chief of Administration Gateway Bank of Nig. limited

P.M.B. 2055,

Abeokuta.

Dear Mr. Odulana

Re: Ascertaining postion of land adjacent to Gateway Bank, Sapon

Abeokuta Thank you for your letter Ref. ADM/LP/Vol.1/29 dated 3rd

January, 1991.

You will agree with me that the land belongs originally from time immemorial to the Oke-Ona Egba community. It would therefore be most unfair and unjust for the original owners not to derive any benefit from such a lucrative transaction and a profitable business venture such as yours. This is all we are asking for and we believe we are entitled to a share of the profit in cash, kind and in perpetuity.

As for the adjacent piece of land occupied until recently, by Mobil Oil

Nigeria Limited by virture of a lease Agreement to them from the Abeokuta

Local Government, the ownership of that parcel of land has now reverted to Oke-Ona Egba community. We have our own plan to develop it to enhance the beauty and aesthetics of the surrounding and for the betterment, benefit and progress of our people in the Oke-Ona, Egba

Community. Please assist us to attain this laudable community project.

358

Finally, I agree with you that you should quickly arrange a meeting between your Bank, the State Government and the Oke-Ona Egba community soonest.

Thank you and God bless.

Karunwi IlI Osile Oke Ona Egba.

'Adewale Tejuoso JP cc: Managing Director - Gateway Bank Chairman — Gateway Bank

OAAT/36W07

June 41991

Alhaji S-A. Kaka

Commissioner for Lands & Housing

Oke-Dewo

Abeokuta.

Dear Sir,

Re: Notice of revocation of right of occupancy Sapon Abeokuta

I refer to your Notice of Revocation of Right of Occupancy (which was only brought to our notice on Friday, 31st of May 1991) in respect of a piece of land belonging to the Oke-Ona Egba community at Sapon, Abeokuta

359 dated 4th March 1991 purportedly for public use and in particular for the use of Gateway Bank of Nigeria Limited (specifically for building just a

CANTEEN for members of its staff).

It might interest you to know that the said piece of land is the property of the Oke-Ona Egba community in Abeokuta.

2. Oke-Ona Egba intends to locate its Community Bank at this site any

moment from now.

3. The land was leased by the Abeokuta Local Government to Mobil Oil

Nigeria Limited several years ago and the Lease expired only very

recently.

4. Mobil Oil Nigeria Limited later erected a Petrol Station on the piece of

land.

5. I will also add that the site on which the Abeokuta Office of the Gateway

Bank situates is also the property of the Oke-Ona Egba community. It

is occupied without any rent or compensation paid to the Oke-Ona

people to date.

6. When Mobil Oil vacated the land, it reverted to the Oke-Ona Egba

community as attested to by a letter from the Abeokuta Local

Government (Ref. No. ALG 33/1/91 of 2nd November 1991) which is

hereby attached.

7. It is therefore surprising that a Notice of Revocation of Right of

Occupancy is clamped on the community at a time when the piece of land

360 is about to be developed by the community in the supreme interest of the

Oke-Ona Egba community and its grassroot in preference to the Gateway

Bank who just wants to put up a Canteen for its staff when in fact they can add more FLOORS to their existing building.

236

8. I would appreciate your taking another look at the issue to that the Oke-

Ona Egba community is not denied its rightful property and its people deprived of an easy access to loan or funds at grassroot level through its own Community Bank.

I look forward to your early response. Thank you and God bless.

A copy of this letter is also forwarded to the Military Governor to expedite action from both ends urgently.

Karunwi III, Osile Oke Ona Egba

OAAT/36/06/08

June 41991

Navy Capt. Oladeinde O. Joseph Military Governor Ogun State.

Dear Sir,

Ref: The release of the piece of land that situates Mobil Petrol Station on

361 the premises of the Palace of the Osile Oke-Ona Egba, Sapon, Abeokuta

Roundabout

I enclose herewith on behalf of my community a copy of the letter I wrote to your predecessor in office, Navy Captain Mohammed Lawal on the 10th of July, 1989, to which I have not received a reply up till now. A copy of the same letter was also forwarded to the then Sole Administrator of

Abeokuta Local Government, Mr. O.O. Ositelu. The Sole Administrator later communicated to us, through a letter reference ALG.33/1/91 and dated 2nd November 1990 that the said piece of land was no longer required for public use and was therefore returned to the rightful owner in the Oke-Ona Egba community.

However, there seems to be a misunderstanding on this said property with Gateway Bank who has already taken a huge chunk of our said piece of land without paying us any rent or equity participation or any compensation whatsoever. I am hereby appealing to you Sir, on behalf of my Oke-Ona Egba community, to please prevail on Gateway Bank to release to us with immediate effect this small piece of land which the

Oke-Ona people wish to use very urgently for their Community Bank. This

Community Bank, would have been licenced by now but for this hinderance. We appeal to you very sincerely to do everything within your power to enable us commence this Community Bank in the next few days.

This no doubt is the sort of progress you expect in Ogun State and we

362 associate ourselves absolutely and very sincerely with all your laudable objectives. We have no doubt that you will prevail upon Gateway Bank not to use their commercial and political might to kill a small fly with a double barrel gun.

We also seize this opportunity to appeal to you to once and for all, look into the matter of Gateway Bank Limited (which is a profit-oriented commercial venture) making use of our said piece of land without paying us any rent or compensation whatsoever up till now. We are overdue for some annual rental payment or compensation or equity participation. 1 have no doubt sir, that you will arrive at a very judicious conclusion on this issue since we are aware of the fact that you are a God-fearing man. God will always guide and guard you in all your endeavours. (Amen).

Thank you and God bless.

Osile Oke Ona Egba

cc: Deputy Governor, Ogun State Commissioner for Lands & Housing

Osile’s Palace Sapon, Abeokuta, P.M.B. 2005,

Imo, Abeokuta.

April 11,1991

Oba Dr. Adedapo A. Tejuoso

363

Karunwi III

Osile Oke-Ona Egba

Kabiyesi,

Progress report on Oke-Ona Dynasty Fund and Scholarship scheme

Attached, please find the second Progress Report on the above subject matter.

Your kind perusal and approval shall be expected after the

Committee’s next meeting being proposed. Date and time shall be communicated after due consultation with all the members.

Chief Lekan Ogundimu Chief Doja Adewolu Chief Yombo Akoni

Oke-Ona Dynasty Fund and Scholarship Scheme

A total of 145 applications have been received to date. These came in

three groups of thirty-eight (38), forty-six (46) and sixty-one (61)

applications. A total of eighty-four (84) have been considered so far, while

sixty-one remain to be processed. All have been analysed and

recommended for grants or for rejection.

Altogether thirty-five (35) grants have been made from the eighty-four

364

(84) processed application. There were nineteen (19) in the first and sixteen (16) in the second batches. Out of the fifteen cheques issued in the first round awards, fourteen have been claimed and resolved. There remain ten cheques to be claimed from the two groups of awards so far, or the sum of five thousand Naira (N5,000.00) already committed, but not claimed. The sum of twelve thousand Naira (N12.000.00) has been successfully disbursed. One cheque is yet to be written from the 2nd batch.

Many of the first and second sets of applications were from secondary school candidates desirous of retaking their G.C.E. or WAS.CE. examinations. A few applications sought assistance to travel abroad, obtain passports or set up workshops, private businesses or purchase educational training equipments. Fresh applications however have come from more tertiary education candidates, after realising the main thrust of the scheme: The major objective of the scholarship scheme is to assist indigent students of higher learning who are essentially of Ogun State origin, Oke-Ona roots in particular and across the nation generally. Of the thirty-five (35) grants so far, only fifteen (15) or about half are of Ogun

State origin, while others are from across the country.

The latest recommendation for thirty-four (34) application will disburse seventeen thousand Naira (N17,000.00) out of a balance of twenty-one thousand, seven hundred and nineteen Naira (21,719.00). Last year’s

365 grantees will hence have an opportunity to renew their awards on presentation of positive promotion examination results.

As a non-governmental organisation, the scheme is mainly from the support of Oba (Dr.) Adedapo Adewale Tejuoso’s generosity. He has pledged 100% of his Salary as Osile of Oke-Ona, Egba. He has also pledged the profits from the proceeds of his books into the scheme. Other avenues are from philanthropists, international agencies, organisations and programmes which are yet to be realised.

Members of the Scholarship Committee are:-

1. Chief Yombo Akoni — Sakotun of Egba Christians (Chairman)

2. Dr. S.O. Jiboku — Executive Secretary

3. Chief (Dr.) A. Majekodunmi — Member

4. Chief Doja Adewolu H

5. Chief Lekan Ogundimu

The Committee was commissioned through a letter of request from the

Palace of His Royal Highness Oba Dr. A.A. Tejuoso JP Karunwi III, Osile

Oke-Ona Egba.

S/NO. APP. NO. NAME RES.PRIV. ADDRESS ADD. OF INSTITUTION.

366

STA. OF ORIGIN COURSE OF STUDY REMARK

APP. NO. NAME 76 Adebari Hakeem

RES. PRIV. ADDRESS ADD OF INSTITUTION STATE OF ORIGIN

COURSE OF STUDY REMARK

Do Chemistry Lab. University of Agric., Abeokuta

Lab Asst, at Federal UNAAB 1983-1967 Self employment scheme of doubtful Integrity.

Kodaolu O.S.

Dept of Food Sch. & Tech. University of Agric., Abeokuta.

Food See. and Tech Recomd.

14 80 Yesuf Bllikisu Salawu Ablola Comp. Sec. Sch. SS1

High Soh. Osiele

Abeokuta.

15 81 Adelekan ABEOCES Computer Computer course 1

Yemi Centre, P.M.B. 2072,

Abeokuta

16 83 Oluga 12. Fasanya St. Dept, of Modem English

Samson Igbobi Fadeyi, European Languages,

Lagos. University of Korin.

Olodude 74, Ipaja Rd., Scho. of Medical Lab. 17 84 Medical Lab. Tech. Oladipo Agege LUTH, Lagos.

85 Olonade do Olonade Univ. of Agric., Agric. Extension 18 Olalekan Samson 0. P.M.B. 2240, rural

367

Abeokuta.

19 86 0. 0. Adeleke do Mrs. E.O. Fed. Poly. Haro Sociology

Thomas 16A,

Lalubu St. Oke

llewo,

Abeokuta.

87 Sadiq Ismail 94, Fajuyi Road Dept, of Agric Tech. Food Sc. Tech.

20 Univ. of Agric.

Abeokuta.

0. Akeem 14, Ijomo London Tech. College

21 88 Aguda Rd. Ago Penywe Rd. London

Oko, Abeokuta. S.W.

Not Rec.

S/NO APP. NAME RES.PRIV. ADD. OF INSTITUTION ST COURSE OF REMA

. NO. ADDRESS A OF ORIGIN STUDY RK

89 Student Sankara Usman Danfodio Sokoto Financial

Union House, Usman Univ. Asst.

22 Usman Danfodio Univ.

Danfodio Sokoto

Sokoto

23 90 Oyekan 31AErunbe St. Not indicated Ogun Completion of "

John Abeokuta Sec. Sch.

24 91 A. Aklnyemi P.O. Box 412, Ogun State Buss. Admin Reco

368

Ibara Abeokuta University Dept of md

Social & Nig.

Studies

241. Bomo

David K. Way, Nig. Institute of Privatisation Not 25 92 Bendel Black son Ebute-Metta, Public Relation public relation Rec

Lagos.

93 S. L Dept, of Ogun Crop Reco

Adewale Production, Univ. Production md 26 of Agric P.M.B.

2240, Abeokuta

Dept of Sociology Jiboku 27 94 Faculty of Soc. Sc. Sociology Joseph 0. O.S.U., Ago-lwoye

Ogun State Coll, of

28 95 A. A. Kolipe Educ. P.M.B. Yor/SOS

2118, ijebu-Ode.

Dept of Marketing,

29 86 Lemo 0. Olanrewaju Ogun State Poly. Marketing

Abeokuta.

43,

Jamiu Majekodunmi Univ. of Nig. Dept Reco 30 97 Ogun Accountancy Ibrahim A. St. Iberekodo. of Accountancy md.

P.O. Box 845

369

Sec. Sch.

do 7 Adatan Rd. wants Tejuoso 31 98 Isale Ake, N350.00 for | Olawale Abeokuta. S.S.S.

Registration

do Postal Adedokun Statistics/Mat 32 99 Agency, llara O.A.U. lle-lfe Oyo Toyin hs Ijesa, Oyo State

MHli

246

S/NO APP. NO. NAME RES.PRIV, AOORESS ADD OF INSTITUTION, STA OF COURSE OF REMARK

'33 100 Agbaje Olusegun c/o Prince Ayodejl ORIGIN STUDY Not recomd

Adenubi Mayflower Want financial aid for

Hotels. 275, Agege patty trading

Motor Rd. Mu shin.

34 Febispla A. Taiwo P 0. Box 598. Sapon Ogun State Sch.of 102 Ogun Medical Lab. Tech Recomd. Abeokuta. Health Tech. Ilese

35 103 Fajobi Bunmi c/o Femi Kayode P.O University of Ibdan Agric. Forestry

Box 578. Sapon,

Abeokuta

36 104 University of llorin Durowaye IS Mech. Engineering P.M.B, 1515, Korin

37 105 5. Ajlleye St Off llaje G.C.E. (WAEC) form Oyetunji Adekunle Oyo Road. Barlga Lagos. desired Not Reed

36 107 Adeolu A A. Room 39, Block K1 Ogun Medicine Recomd.

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42 111 Sulaiman O 11, Awoniyi St. Qfl De Paul University Studies abroad not Not Rec.

LUTH Gate. Mushin. United State within the scope of

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46 115 Olaltan S. History Arts Not Rec.

Prelim University of llorin P.M.B. 1515, Faculty result of Art Dept of History needed

doubtful

47 Reece Almona Ministry of Social Dev. Oyo Civil Servant Motor

116 Youth & Sports P.M.B. Triangle

1062. Benin City. Not Rec.

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Policy Analysis Dept.

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P.O. Box 1382, Sapon Ogun Sc. Lab. Tech. Recomd. J.S.S. 1 UNAAB 49 118 Oduleye Tunjl Abeokuta Not. Rec. P.O. Box 984, Baptist 50 119 Paulina A. S Baptist Girts College Girts College Abeokuta. Idi-Aba Abeokuta.

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Ile-lfe.

P.O. Box 2819, Sapon Ogun Sec. Sch.

53 122 Olanrewaju O. Abeokuta, Opp. Govt.

Press Oke-llewo, Ab.

Minutes of the Inagugural meeting of the Share holders of the proposed

Oke-Ona Egba Community Development Bank of Nigeria Limited held on

Sunday 24th March, 1991 at Osile’s Palace* Sapon, Abeokuta

2. Opening

2.1 Oba Dr. Adedapo Adewale Tejuoso JP Osiie Oke-Ona Egba

declared the meeting open at 2.20 p.m. Dr. Akin Majekodunmi said the

opening prayer.

2.2 Chief Doja Adewolu was asked to act for the Secretaryto record the

minutes of the meeting. So he did.

2.3 After the prayer, Oba Dr. Adedapo Tejuoso highlighted the purpose

of the meeting. He elucidated on the initiative he had taken to start the

Community Bank at Oke-Ona Egba. He explained that following the

372 publication in the National Dailies, after consultation with his Chiefs and friends he wrote to seek information on how to start a Community Bank.

Kabiyesi explained that«he wrote to many Oke-Ona Egba Sons and

Daughters and well wishers of Oke-Ona who are Egbas. He explained that he had already received twenty replies with cheques in full payment of N12,500.00 for 5% of the equity shares. The total Share Capital of

N250,000.00 expected had therefore already been fully paid. He read out the names of those who had replied to his letter and sent their cheques; application forms and Tax Clearance Certificates. They are: Oba Dr.

Adedapo Tejuoso, Chief Mrs. Bisoye Tejuoso, Chief D.A. Majekodunmi,

Dr. Chief Akin Majekodunmi, Chief Doja Adewolu, Chief R.O. Smith, Chief

Olatunde Abudu, Prince S.M. Adesina, Chief Oluyombo Akoni, Chief

(Mrs.) M.A. Otegbola, Chief S.A. Alamutu, Mr. R.S. Adesoye, Chief

Aboyade Cole, Chief (Mrs.) Olabisi Akoni.

2.4 Kabiyesi explained that the last day for the returning of the completed form was Friday 29th March 1991. He explained that since that

Friday had been declared a Public Holiday the completed form must therefore be returned by Wednesday 27th March, 1991.

2.5 Kabiyesi highlighted all that was needed to be done and called on all present to participate fully in the delibration. Kabiyesi informed members that Chief A.A. Popoola in reply to his letter had also sent a cheque which still needs to be regularised. This however, has been

373 received with thanks and appropriate number of shares will be allocated to him in due course.

2.6 Kabiyesi also informed the meeting that he had been informed that

Chief OA. Lampejo had sent his form and cheque for N 12,500.00

249

2.7 The meeting decided to concern itself for the moment with only the 20 applications already received and at hand.

3. Articles of memorandum for the Community Bank

3.1 Kabiyesi informed the meeting of the recommended standard memorandum and Articles of Association which the Community Bank implementation Committee (C.B.I.C.) had sent directly and suggested that this be adopted in order to avoid any delays.

3.2 The meeting unanimously agreed to adopt the standard memorandum and Articles of Association prepared by the Community

Bank implementation Committee and that if the need to increase the share capital arises, in future, it should be done.

33 The meeting therefore adopted the Memorandum and Articles of

Association recommended by the Community Bank implementation

Committee.

4. Equipment and list of items to be provided

4.1 Kabiyesi informed the meeting that to ensure that the deadline was met and because of the specialised Banking work involved, Gateway

374

Bank Nigeria Ltd., in Abeokuta had been contacted and requested to act as consultant for the proposed Community Bank. They have kindly consented to act. They have also submitted a list of what had to be submitted to C.B.I.C. for the proposed Community Bank to take off.

These include: a. Cash flow projections. b. List of proposed members of Staff. c. Names and Addresses of Directors d. Hallogen/Mercury Lamps. e. Security Fire Proof Safe. f. The List of Share Holders g. Temporary Site/Permanent Site for the proposed Bank. h. Registered Office.

It was resolved that Gateway Bank and First Bank of Nigeria be used as our Bankers.

4.2 Kabiyesi called on Mrs. Duro j aiye who represented the Bank to give further information. She confirmed the list of what had to be produced. She confirmed that Gateway Bank Ltd., will be prepared to provide all equipments necessary for inspection for the proposed

375

Community Bank.

43 The use of part of their premises for temporary office was also considered.

5. Permanent site

5.1 The issue of the land at Sapon Roundabout on which the Mobil

Petrol Station was situated was discussed. Kabiyesi informed the meeting that this land which is adjacent to the Gateway Bank had already been released in writing to Oke-Ona Egba Community by the Abeokuta Local

Govoemment. In fact, the land on which Gateway Bank is situated should normally belong to Oke-Ona Bgba, despite the contrary claim by the

Gateway Bank through Mrs. Durojaiye.

5.2 The meeting was also informed that the Ago Oko Council of Chiefs had recently been collecting rent from the traders on the site. They had been requested to stop. The use of the building in Karunwi’s Compound for the proposed Bank Offices only as a last resort, if every thing else fails, was discussed and noted.

5.3 Kabiyesi Osile confirmed that useful consultation had taken place, with the Chairman of the Gateway Bank, Dr. Ona Soleye, the Managing

Director, Mr. Onalaja and their senior officials.

6. Appointment of Director

6.1 Kabiyesi, Osile highlighted the need and the importance of having the Board of Directors reasonably spread to the 9 Oke-Ona Egba

376 townships since it was their community. It was observed that there were no responses from some of the Oke-Ona Egba Townships e.g. non from ldomapa, Iberekodo, and Imala. It was noted that there were some applications from non indigenes of Oke-Ona Egba. It was therefore decided to group such applications together and a director should be appointed to represent this group. The non-Oke-Ona Egba but very good friends of Oke-Ona, Egba who applied include:

a. Prince Dr. Chief S.M.A. Adesina ) b. Chief ’Doja Adewolu ) Owu c. Prince Sanjo Adesina ) d. Alhaji Chief S A. Jimoh ) Gbagura e. Chief Aboyade-Cole ) Egba Alake

The following Directors were therefore appointed: -

1. Oba Dr. Adedapo Adewale Tejuoso JP — Chairman, Oke-Ona

2. Chief Oluyombo Akoni — Oko

3. Chief D. Akin Majekodunmi — Secretary, Ikereku

4. Chief Olatunde Abudu — Ilao

5. Prince Dr. Chief S.M.A. Adesina — Owu

6. Chief Mrs. Otegbola—Odo

7. Chief S.A. Alamutu — llugun

377

It was unanimously decided that Kabiyesi and these directors should go ahead to act and ensure the establishment of the Community

Development Bank using the consultancy services of the Gateway Bank and the First Bank of Nigeria, Abeokuta branch.

6.2 Kabiyesi stressed the need to understand the reason for appointing

Directors on the basis of this georgraphical spread and the importance of all Directors being easily accesible to meet at short notice. The matter was debated and resolved. The board decided to accept more contributions and not to return any money.

7. General comments

7.1 Kabiyesi Oba Osile on behalf of the Bank expressed appreciation to

Mr. Seinde Ogunseye who did a lot of running around for this scheme to get off the ground. He also thanked the staff of the Gateway Bank for all they have done for the successful take off of the Oke-Ona Community

Bank. Appreciation was recorded for the Chairman of the Gateway Bank

Nigeria Ltd., Dr. Ona Soleye and the Managing Director of the Bank, Mr.

Onalaja. Ona Osile thanked all his good friends and subjects that had cheerfully contributed N12,500.00 each to this scheme without any security. He thanked them for their confidence in him and prayed that they may never be disappointed (Amen).

378

7 2 Response

73 On behalf of the contributors and shareholders, Prince S.M. A. Adesina thanked Kabiyesi Osile for the open mind in welcoming other Egba

Community to this important scheme. He believed that this kind gesture should be encouraged for building a happy and united Community in Egba

Land.

8. Closing

8.1 In the absence of other matters, Chief Akoni said the dosing prayer and the meeting was adjourned sine die.

Attendance i. Oba Dr. Adedapo Tejuoso — ii. Chief (Dr.) Akin Majekodunmi — iii. Chief D. A. Majekodunmi — iv. Mr. Dayo Soremi — v. Chief Richard Olatunji Smith — vl Prince Dr. (Chief) S.M. Adesina — vii. Chief Oluyombo Akoni —

Osile Oke-Ona Egba - Chairman Osile’s Palace, Sapon, Abeokuta.

P.O. Box 4124, Abeokuta.

No. 100 Alatise St., Ikereku, Abeokuta.

Odeda Local Govt. Odeda. G.P.O. Box 4440, Ibadan.

P.O. Box 2852, Lagos.

No. 8, Jalopon Close, Surulere

379

Prince G. O. Adesina

. Chief ’Doja Adewolu

Lagos.

c/o Golden Insurance Co. Lid. 12th Floor, Nnamdi Azikiwe St., P.M.B.

1275, Marina, Lagos.

9/21, Oke Atta Housing Estate Abcokuta.

Acted as Secretary

CHIEF ’DOJA ADEWOLU Acting Secretary

Oke-Ona Egba, Population Policy and Family Life — Health Services

Project: Background Information

On his return from the Primary Health Care Workshop held in Abuja,

the Kabiyesi Osile of Oke-Ona, Egba,Oba Dr. Adedapo Adewale Tejuoso

saw the need to introduce into his kingdom Primary Health Clinic to

complement the efforts of government and also to meet the needs and

improve the health status of his subjects. To this end, he set about

launching Oke Ona Population Policy through the Oke-Ona Dynasty Fund

with influential Chiefs in the Kingdom forming the core of the organisation.

Oke Ona Egba spans an area comprising both urban and rural

380 communities. The estimated population is two hundred and fifty thousand

(250,000 both urban and rural). It is situated in Abeokuta, Odeda, Ifo,

Obafemi/Owode and Remo Local Government areas of Ogun State.

Approximately 70 to 80 per cent of the population live and work in the rural areas and agriculture is the principal occupation. The females are made up of various professional groups, e.g. gari processing group, tie and dye group, palm-oil and palm kernel extractors. The oil extracted from palm kernel is used in making soap and pomade etc.

Within the communities are located 30 primary schools, 8 secondary schools and a tertiary institution which is the permanent site of the

University of Agriculture, Abeokuta (UNNAB). Also, one government health institution, 7 private health institutions, and one Local Government maternity centre.

There are 3 main markets and about 4 or 5 smaller markets within the urban area of the community. The big markets are Adedotun, Sapon and

Iberekodo. The smaller markets are Ilugun, Ago Odo, Dawo etc.

There is in existence a very strong women organization comprising cross- section of professional groups both literate and illiterate.

PURPOSE: The purpose of this project is to bring health services nearer to the people and to further safeguard the health of mothers and children.

Over 25 percent of the children die before reaching the age of 5 years and about 5 to 10 percent of pregnant mothers die at child birth due to lack of

381 health facilities. Most of these women are delivered at home by traditional birth attendants who are unskilled and lack hygienic facilities.

In spite of the extensive Family Planning Propaganda and services available, there continues to be an increase in adolenscent pregnancies.

Some of these girls seek help for abortion from quacks and the result is loss of lives or in some cases septic abortion followed by sterility. With the proposed project, the above will be greatly reduced.

Objectives

1. To raise the level of awareness and encourage dialogue on family life

issues among adolescents, teachers and parents within the

community.

2. To strengthen the support for family planning among community leaders

and .other influentials in the community.

3. To improve the quality of life of all the citizens of the community by

making available quality family health services to the target population

of men and women of child bearing age.

Long Term Objectives: To establish Income Generating Programmes towards effective sustainability when UNFPA would cease funding. This we hope to accomplish by charging a token fee for drugs and other services, also, by selling family planning commodities at affordable prices to the community.

382

Overall Project Goal: To improve the overall quality of life of all the citizens of the community by increasing the acceptance rate for family planning services among men of reproductive age and encouraging sexual responsibility through family life education among adolescents in secondary and post- secondary schools.

Oke Ona Egba Dynasty Fund is a Trust Foundation set up by Oba Dr.

Adedapo Tejuoso, Karunwi III, Osile Oke Ona Egba.

Sources of Funding: UNFPA, UNICEF, Oke Ona Community, Oba Dr.

Tejuoso, etc.

Current Activities: Family Planning Clinics, Agricultural activities, tie and dye etc.

Population Support Group

1. Chief A.O. Oliyide — Balogun Oke Ona, Egba.

2. Chief D.A. Majekodunmi — Akogun Oke Ona Egba and the Genera)

Secretary of Oke Ona Egba Council of Chiefs.

3. Chief Popoola — Lisa Ago Oko.

4. Chief Oluyombo Akoni — Sakotun Oke-Ona, Egba.

5. Chief RA. Sowami — Agbakin Oke Ona Egba.

6. Chief (Mrs.) Alaba Lawson — Otun Iyalode Oke-Ona Egba and Primary

School Proprietress.

7. Chief (Mrs.) F.B. Marsha — Otun lya Abiye Oke Ona, Egba and

Proprietress of a Private Health Institution.

383

8. Chief J.B. Okanlawon — Jaguna Ikereku.

9. Chief (Mrs.) Titilayo AjanakiyOke Ona Egba and Osi lyalode Egba.

Potential Collaborating Organization

Many governmental and non-governmental organization are active in

Ogun State and have participated in previous Family Planning activities and campaigns, including Ministry of Information, Ministry of Education,

Planned Parenthood Federation of Nigeria, Christian Association of

Nigeria, Rotary and Inner Wheel, Lion and Lioness, Parents Teachers

Association and institutes of higher learning. Some of these institutions can be invited to collaborate on the project and to be active members of a project advisory committee.

Influential parents, teachers and principals in the community will also be used to facilitate communication between the adolescents and their parents with regard to family life education.

By Chief (Mrs.) Bola Masha. 19 tli January, 1991

Being text of a welcome address on the occasion of the official visit of

UNFPA Executives to Oke-Ona Egba at the Osile’s Sapon Palace — 19th

January, 1991 It gives me very great pleasure to welcome our August visitors from the United Nations Fund For Population Activities (UNFPA) and most especially our friend Dr. Alaphonse Macdonald who is visiting

384

Oke-Ona Egba for the third time in about 3 months. May I also seize this opportunity to wish everybody present here this morning a very happy and most fulfilling new year.

About six months ago, I had the singular privilege of meeting Dr.

Macdonald at the International Conference on Primary Health Care held in Abuja. The chance meeting provided me with the opportunity to intimate

Dr. Macdonald with some of the developmental problems facing this community. I am happy to note the enthusiastic response with which Dr.

Macdonald has approached our predicament so far.

As I have earlier on said, Dr. and Mrs. Macdonald were here on an official visit in September 1990 and since then I have noticed on his part a sympathy for the debilitating human and material conditions in this community — a gesture which must compel the appreciation and admiration of all. I thank you very warmly on behalf of the Oke-Ona Egba council of Chiefs and the entire Oke-Ona people both in Abeokuta and the thousands of our villages spread over 5 Local Government areas of Ogun

State. God in His infinite mercy would continue to abide with you (Amen).

Today’s meeting between executives of the UNFPA and a cross-section of the Oke-Ona community is very Unique. It serves as an avenue to further explore the areas of assistance and co-operation between both parties. It should therefore not surprise you to see in our midst market women, artisans, professional groups, community leaders

385 and our respected traditional title holders.

An essentially rural community in the throes of development is like the proverbial Oliver Twist, always asking for more — this is not because the community is insensate, unappreciative or insatiable but because it has a long long way to go in bringing improved standard of living and life to its people. I am quite sure that a drive into our rural areas today would definitely elicit sysmpathy and concern. There must be a change for the better and the time to start is now.

Our people are victims of tuberculosis, diphteria, guinea-worm, whopping cough and such other diseases which improved infrastructures and improved health care delivery services could nip in the bud. Whilst one realises the tremendous capital outlay of governments at all levels to ameliorate these conditions, governments should not be left alone to take the initiative in effecting improved health-care delivery and by extension the better life. This is why this community has deemed it fit to invite non-governmental agencies and international funders to assist in improving the quality of life of the people.

Essential drugs and Primary-Health Centres, boreholes, support for agriculture, encouragement of professional groups, family planning and health-care are some of the areas which organisation such as the UNFPA can readily come to our aid. We shall continue to count on your support.

Finally, distinguished guests from the United Nations Fund For

386

Population Activities (UNFPA) ladies and gentlemen, I cannot end this short address without acknowledging the support of Mrs. Bisi Oyedotun and her development support agency for their contribution in making today a reality. I also want to appeal to Dr. Macdonald and the UNFPA to continue to identify with us in our determination to improve the quality of life of the men, women and children in Oke-Ona Egba.

Welcome address delivered on the occasion of the formal opening of the

Oke-Ona Egba Family Life Education Counselling Centre/Clinic and the

launching of the Population Policy of Oke-Ona, Egba Community

It gives me immense joy and I consider it a rare honour and privilege to

welcome you tnis morning to what we consider in this community a giant

step in the direction of grassroot development — the formal launching of

the Population Policy of Oke-Ona, Egba and the opening of its first Family

Life Education Counselling Centre/Clinic. This is an Iwuye ceremony with

a difference.

You will recall that the Federal Government through the Federal

Ministry of Health launched a national population policy in 1988. Since

387 then it has been launched at state and local govenment levels all over the country. The Oke-Ona, Egba Community is following these examples by the launching of today with substantial assistance and funding from the

United Nations Fund For Population Activities (UNFPA). The advantages of effecting a population policy need no emphasis. It is a necessary prerequisite for community mobilisation and development in view of its all-embracing content. It is equally a cardinal pedestal from which the objectives of bealth-for-all-by- the-year 2000 can be achieved. This indeed is the first community effort in this direction in Nigeria.

In July 1989,1 started series of familiarisation visits to townships in

Oke- Ona, Egba with a view to meeting my subjects and sounding their opinions on what we should collectively do in the area of community development. I was impressed by their enthusiasm and readiness to embrace development in all its ramifications. I was also encouraged by their preparedness to make substantial sacrifices in order to create a better tomorrow for our children and wards. I perceived a demonstrated zeal to make our community a much better place to live and work in. We identified the neglect of agriculture, inadequacy of primary health-care delivery, potable water, essential drugs, medical equipment , health personnel, illiteracy, infective diseases and a pitiable condition of family life and living. There were reports of the ravages of guinea-worm, tuberculosis, diphteria, whooping-cough and such other avoidable

388 ailments in our Oke-Ona, Egba villages be it at Alako and Orile Ijugun in

Odeda Local Government, Ogunsolu in Ifo Local Government, Obente and Fidiwo in Obafemi Owode Local Government, Abule Ikereku in

Abeokuta Local Government and Isan Orile-Oko in Remo Local

Government areas of Ogun State.

I got to know that some children trek between six to seven kilometres daily to attend ill-staffed, dilapidated and ill-equipped village schools.

Women and mothers go about their domestic chores and perform their historic roles of motherhood in pitiable conditions which shorten their life-spans. In some villages, our mothers trek between two to three kilometres daily to fetch water from dirty ponds and disease infested streams. Such are the terrible and unhygienic conditions in which our people live! What should we then do?

I am grateful to God that in my short sojourn on the throne of Oke-Ona,

Egba, I have been meaningfully involved in the organisation of the provision of some roads and pipe-borne water to some areas. The

Lafenwa-Iberekodo- Opeji road rehabilitation will commence any time from now. Thanks to Governor Captain Joseph who has listened to our pleas.

In August and September 1990, respectively, I attended two

International Health-Related Conferences in Abuja, Federal Capital

Territory (FCT), Nigeria. Let me publicly acknowledge with thanks the

389 opportunity given me by Professor Olikoye Ransome-Kuti, our very able and amiable Federal Minister of Health to attend the conferences. Thank you Sir.

These conferences examined in details the problems of primary health care delivery and the issue of safe motherhood especially in our rural communities. Delegates to both conferences realised that governments

(at any level for that matter) should not be left exclusively to improve the living conditions of our people especially those at the grassroots. The reason(s) for this is obvious. Governments have so many other competing demands for their limited resources and as such their efforts have to be complemented by corporate bodies, public-spirited individuals, development/community-based associations and other non-govemmental organisations and agencies.

The conferences also recognised that the current economic crisis through which Nigeria is passing has helped to underscore forcefully that no nation can develop without deliberately undertaking the development of its rural areas. Such development or transformation is however, possible only when the rural population in their various communities are organised and mobilised to vigourously engage and participate in activities directed at their own development as well as the development of the nation. These developmental strides would only be possible if the people enjoy good health and improved living conditions. We are very

390 proud in this community of the substantial support of Dr. Alphonse

Macdonald and United Nations Population

Fund (UNFPA) and Mr. Reveille Tuluhungwa and the United Nations

Children Fund (UNICEF). They have identified positively with our developmental problems and we hope and pray that they amongst others would continue to assist and sympathise with our aspirations in the mobilisation and development of our rural population with adequate basic infrastructures. My experience as a rotarian district governor and a medical doctor has been fully brought to play here. Glory be to God

Almighty.

I will like to also seize this opportunity to appeal once again to individuals, corporate bodies, societies, international funders, organisations and the government at all levels to come to our aid in this community to lift the fortunes and standard of life of our people. Our people need small-scale and cottage industries, support for agricultural projects, improved agricultural methods, good schools, primary health centres, essential drugs-all those things that would improve their quality of life. Our special appeal goes to UNICEF to assist us in securing machinery to process gari, soyabeans, palm-oil, and so on which are our staple food.

We are committed in Oke-Ona Egba to the pursuit of a vigorous programme not only of expanding and improving rural infrastructural

391 facilities but also of organising and mobilising our people for greater productive effort. In a few weeks time, our Oke-Ona community would open the gate of its Community Bank in Oke-Ona, Egba in consonance with our philosophy of laying solid structures for the overall mobilisation of our resources and economic transformation of our community. An agricultural project with funding and support of the United Nations

Children Fund would also take off very soon to boost food production, provide employment opportunities and thereby stimulate a brighter tomorrow for our Oke-Ona people.

The family life education counselling centre/clinic which would be declared open very shortly today, I sincerely believe would go a long way in improving the health-habits of our people. In no distant future the clinic would be replicated in our villages in Abeokuta, Odeda, Obafemi/Owodt,

Ifo and Remo Local Government areas of Ogun State in such a way that its impact would be felt throughout the length and breadth of Oke-Ona,

Egba. We intend to make our clinics training centres for traditional birth attendants and village health workers who in turn would train others.

These clinics would also serve as centres for the Expanded Programme on Immunisation campaign in the supreme interest of our children and the community. It would in due course act as adult literacy centres.

Furthermore, in order to show our concern for rural development and improvement of humanity at large, the Oke-Ona, Egba Dynasty, with your

392 support, would in due course spearhead the involvement of traditional rulers in the management of primary health care delivery in the rural areas. May the good Lord assist us, Amen.

Finally, may I seize this opportunity, once again, to express our profound gratitudes to UNFPA for its donation of the sum of N10,000.00 for the launching of this our Oke-Ona Egba population policy and also for the supply of equipments worth about N200,000.00 for the take-off of the family life education counselling centre/clinic. Our gratitude also goes to

UNICEF for the donation of N50,000.00 to our Oke-Ona, Egba Women

Association to assist in its agricultural programmes of improved and balanced nutrition.

Distinguished guests, ladies and gentlemen during the launching of our community’s population policy and the official opening of Oke-Ona Egba family life education counselling centre/clinic, I shall confer chieftaincy titles on some eminent and deserving people. This is one of the activities planned to commemorate my 53rd Birthday Anniversary celebrations.

Please join us to see the ceremonies through. I thank you very warmly for honouring our invitation especially the United Nations Fund for Population

Activities and the United Nations Children Fund for all they have done to make this event a reality. I wish all of you God’s travelling mercies and protection on your way back home.

393

Saturday, 16th February, 1991

Address delivered by the wife of the Ogun State Military Governor, Mrs.

Mojirade Joseph on the occasion of the

Launching of the National Population Policy and the opening ceremony of the Family Life Education Counselling/ Clinic, on Saturday 16th February,

1991

Representative of the Hon. Minister of Health, The State Commissioner for health, Chairman, Ogun State Commission for Women, Your Royal

Highnesses, My Lords Spiritual and Temporal, Distinguished Guests,

Ladies and Gentlemen.

First and foremost I wish to congratulate the Kabiyesi, Oba Adedapo

Tejuoso, the Osile of Oke-Ona on this memorable occasion of his 53rd

Birthday which is being commemorated by the Family Life Education

Coun- selling/Clinic. I say happy birthday to you Kabiyesi. I wish you long life, prosperity and many more years of useful service to the nation.

'Ekowa je pe o, Ade ape Ion bata a pelese, Irukere a di Abere o (Ase).

2. The National Population Policy which is being launched today in

394

Oke- Ona Egba in compliance with the Federal Government’s directive through the Federal Ministry of Health aims at the following:

(a) Improving the standard of living and the quality of life of the people of

this nation, through the promotion of Good Health and prevention of

premature death among high risk groups of mothers and children.

(b) Achievement of lower population growth through reduction of birth

rates, fertility regulation methods compatible with the attainment of

economic and social emancipation of the nation.

3. The establishment of a family life Education Counselling/Clinic is

therefore most appropriate to the realisation of these objectives, it is also

eloquent testimony of the support of Oba Tejuoso and the UNFPA (United

Nations Fund for Population Activities) for Government programmes. The

centre will no doubt provide the most needed education of family living,

family planning and planned parent hood in the face of embarrasing

population explosion which has almost frustrated the structural

adjustment programme. Statistics have it that Nigeria is the most

populous nation in Africa and among the ten most populous nations in the

world.

4. The guidance and counselling unit will help in no small measure to

avert the increasing wave of population pressures on the family, early

marriage and the attendant problems, sexual abuse, early and unwanted

pregnancies resulting in premature deaths which has plagued our society

395 for long. I urge the public at large to avail themselves of the unique opportunity provided by the establishment of this clinic. The success of the clinic will depend largely on the patronage and full utilisation by our people. The centre affords you the opportunity of discussing your marital and emotional problems with experts who will not only render adequate advice but whom you can keep in confidence. This is a haven where you can share your burdens and get the desired relief.

5. The stablity of the home through planned parenthood and child care is an integral part of the better life programme and the Ogun State

Commission for women which was recently inaugurated by His

Excellency, Captain Oladeinde O. Joseph (NN). I therefore enjoin the citizens of this state to embrace this laudable venture brought about by the present military administration and to support other similar government programmes such as the EPI, safe motherhood and planned parenthood all aimed at health for all by the year 2,000.

6. I must also acknowledge the International support being given by

UNFPA, UNICEF, WHO and others towards achieving the same objective. One of the greatest problems facing this nation is lack of accurate figure on the human population which has militated against proper planning and execution of many government development programme. We therefore owe it as our collective responsibility to ensure the success of the forth-coming head count.

396

7. Distinguished Ladies and Gentlemen, it is now my pleasure to launch the National Population Policy here in Oke-Ona to the Glory of

God, and commit it to the benefit of mankind in general and Ogun State in particular.

I also have the honour of declaring open this Family Counselling/Clinic.

May it serve the purpose for which it has been set up — Amen.

8. Thank you and God bless.

Mrs. Mojirade Joseph 16th February, 1991

Death Threats:

Letter from the underworld

Dr. Dapo Tejuoso Pay N17,000.00 or We kill you.

We have received instruction to kill you unless you pay us N17,000.00

(Seventeen thousand Naira) only.

The police won't help you and involving them will really make our boss angry and you or your family won’t like our boss when he gets angry.

Upon receiving this letter, get the money together immediately and put it in a khaki envelope big enough to contain it.

We shall get in touch with you for delivery instructions.

Good news

Pay up and your life is yours.

Bad news

397

Try something funny and you will join the first of those who refused to carry out our letter.

Remember this name Mr, Ripper.

Post Script: Received on 18th June, 1990.

From: The Entire Akinwunmi Family 36, Alatise Street, Ikija,

Abeokuta, Ogun State.

31st July, 1990

To: His Royal Highness Oba Adedapo Tejuoso The Osile of Oke-Ona,

Abeokuta, Ogun State.

Kabiyesi,

Re: The kidnapping of Chief Jimoh C. Akinwunmi We the entire members of Akinwunmi family hereby bring to your notice that our father

— Chief Jimoh O. Akinwunmi, the Balogun of Ikija has been missing since

Tuesday — 24th of July, 1990.

He left the house on the fateful day after morning prayers for Chief

Arowokoko’s house (Balogun of Uugun). According to eye-witness, he got to Adedotun and was on the middle culvert waiting to cross to the other side when an Ogun State Taxi Cab with Registration number LA1415 MH and LA 1416 MH which later came out to be fake stopped by his side and two of the occupants rushed down and shot him before he was bundled into a waiting Cab. The driver sped off amidst the shouts of the on-lookers

398 that they should stop. They only shouted back that they should meet them at hospital. Ever since, all hospitals, both public and private have been visited without any trace of him.

The family is calling on your highness to use your good office to investigate the matter at this hour of our terrible sadness which his disappearance has put us for the past one week.

Yours sincerely,

For: Akinwunmi Family cc: Alake of Egbaland

" The Commissioner of Police, Ogun State ” Ikija Council of Traditional

Chiefs " Oke-Ona Council of Traditional Chiefs

OAAT/54/08/80

16th August, 1990

The Commissioner of Police Abeokuta

Dear Sir,

Please find enclosed a copy of an anonymous threatening letter to my life which I received on the 18th of June 1990.1 had hitherto discounternanced this in the belief that only God can kill me.

Today, the brother of the late Chief Jimoh O Akinwumi (Balogun of

Ikija) visited me at my palace. Chief J.O. Akinwunmi was said to have been kidnapped and killed on the 24th of July 1990 at Abeokuta. His corpse was found and buried only on Friday the 7th of August, 1990.

399

It will be recalled that I installed Chief J.O. Akinwunmi as the bonafide

Balogun of Ikija, Oke-Ona, Egba in December 1989. The case is still in court.

It has just dawned on me that there may be a connection between the people who kidnapped and killed the late Chief J.O. Akinwumi and the writers of this enclosed threatening letter to my life.

I guess it may be of help to you in your search for the perpetrators of this heinous crime. May God Almighty assist you in all your endeavours.

Thank you and God bless.

Osile Oke Ona Egba. cc: i. The Family of Chief J.O. Akinwunmi ii. Ikija Council of Chiefs iii. Oke-Ona Egba Council of Chiefs iv. Chief Toye Coker

400

17th August, 1990

Oba Alaiyeluwa Dr. Dapo Tejuoso,

Karunwi III,

Osile Oke-Ona,

Abeokuta.

Kabiyesi,

I acknoweldge the receipt of your letter dated 16th August, 1990.

I am very sad that there are some people in this city that are prepared to take the life of an Oba for no just cause. I agree with the contents of your letter to the Police who I hope will not take the matter lightly.

It is not unlikely that those people who are dissatisfied with your appointment of the deceased are behind the criminal act of killing an innocent man. At one time the car of Chief Soyoye was stolen and they went to the Police making false allegations against innocent people of Ikija to cover up what they had planned to do.

I am sorry I could not call to see you as I am on my way out to overseas for the next three weeks.

I wish you Gods guidance and protection.

Yours sincerely,

401

Alhaji R. O. Akinwunmi, 57, Alatishe Street,

Ikija, Abeokuta,

Ogun State.

31st August, 1990

The Commissioner of Police, Ogun State,

Abeokuta.

Sir,

Threat to my life following the murder of my brother — Chief J.O.

Akinwunmi

This is to inform you that Chief Badru Shodunke (Alias Onward Bar) is threatening my life following the death of my brother — Chief J.O.

Akinwunmi.

His grudge was based on the role which he claimed that 1 played during the period that my late brother was kidnapped, most especially the letter which he alleged that I signed on behalf of the family.

Yours sincerely,

402

Alhaji R. O. Akinwunmi cc: Dr. Adedapo Adewale Tejuoso JP Karunwi III — Osile Oke-Ona Egba.

Ikija Council of Chiefs Oke-Ona Egba Council of Chiefs Chief Toye Coker

30th August, 1990

The Commissioner of Police, State Headquarters,

Nigeria Police,

Eleweran, Abeokuta.

Dear Sir,

PETITION

On Friday the 23rd of August, 1990, I received a telephone call in my

residence from a person who refused to give his name. He said:

“Is that Lampejo? Listen carefully.

You are next in line. We have been paid.

Ask your Balogun. You are their rich Lawyer.

Expect us anywhere, anytime.”

From the above I suspect that the call is in connection with the

Chieftaincy Tussle in Ikija Township of Abeokuta in which I am one of the

403 leading lawyers representing (1) The Late Jimoh Akinwunmi the Balogun of Ikija (2) Ikija Traditional Council of Chiefs and (3) Oba Adedapo

Tejuoso. The Plaintiffs in that case are Harold Sodipo, Samusideen

Ayorinde, Tijani Sodunke, Olu Fajorin and E.O. Ogunbona.

As my house in Abeokuta is in the isolated area of Asero Estate, I will

be pleased if you can give me police protection during my fortnight visits to

Abeokuta. I am always in Abeokuta every fortnight from Thursday to

Sunday.

Needless to say that I am prepared to pay necessary fees for such

services if chargeable.

Thank you in advance for your co-operation and assistance in this

matter. Yours faithfully,

Lawpaja

September 14,1990

The A.I.G.

N.P.F. Zonal HQ Abara, Abeokuta.

Dear Sir,

Assasination threat on HRH Oba Tejuoso,

Osile Oke Ona Egba

At the meeting of the Oke Ona Traditional Chiefs Council held on

Thursday the 30th of August 1990, a copy of an anonymous letter,

404 threatening the life of His Royal Highness Oba Adedapo Tejuoso, Karunwi

III, Osile Oke Ona Egba, was brought to the notice of members.

We were also informed that the Commissioner of Police, Ogun State, had been duly notified in writing by His Royal Highness in a letter dated

16th of August 1990.

What has been of the greatest concern to us however was the fact that some suspects arrested in connection with the murder of Chief Jimoh O.

Akinwun- mi, late Balogun of Ikija, Abeokuta, had been released by the

Police at Eleweran. This case we believe is related to the assasination threat.

To our knowledge and experience, it is unheard of for a murder suspect to be released on bail by the Police. We therefore suspect foul play.

In the knowledge of your celebrated honesty and probity in the line of duty, we are praying you most fervently to please help us to obtain justice and fair play in the executions of two projects:

(a) the investigation of the anonymous letter threatening the life of His

Royal Highness so as to bring the culprits to book, and

(b) an investigation into why the murder suspects were so dubiously released on bail by the Police at Eleweran.

We want peace and tranquility to reign in Egbaland, and particularly in

Oke-Ona, hence our humble supplications.

Yours faithfully

405

D. Akin Majekodunmi cc: State Security Service, Ibara Abeokuta.

Secretary General,

Oke Ona Egba Council of Chiefs, Abeokuta

Oke-Ona Egba Christian Chiefs Council

The Secretary,

Oke-Ona Egba Christian, Chiefs Council,

39, Sodipe Street, Ago-Oko, Abeokuta.

5th October, 1990

Kabiyesi Alayeluwa,

Oba Dr. Adedapo Adewale Tejuoso,

Osile Oke-Ona Egba,

Karunwi III.

We, the Christian Chiefs Council of Oke Ona Egba, refer to your Royal

Highness’s letter Ref. No. OAAT/S4/09/18 of 19th September, 1990 which we received and deliberated upon during our general meeting held on

30th September 1990 at Ilawo, Oke Ona Egba, Abeokuta.

We are through this medium expressing our abhorence and

406 unreserved outright condemnation of the uncooperative elements of a section of Egba whose stock in trade is rancour and who feel, that in spite of the fact that every available traditional and legal evidence at our disposal run contrary to their machinations and wishes, they can browbeat every well meaning lover of peace and concord in Oke Ona Egba including your goodself, our progressive, enlightened and forward-looking

King to have their ways at all costs. Such hoodlums are condemned in no uncertain terms.

We are also to convery to you, Kabiyesi, our commendation of the steps your Royal Highness has taken so far. All the well calculated steps are well informed and we the Christian Chiefs Council of Oke Ona Egba identified ourselves with them.

We have also been duly informed that the Oke Ona Egba Council of

Traditional Chiefs had, in response to your Highness's letter to them, gone a step further to report the threat of the hoodlums to your precious life and their attempt to extort a ransome fee of Seventeen Thousand Naira

(N17,000.00) from your Highness to the Assistant Inspector General of

Police in charge of Zone.2.

We associate ourselves with all the noble steps taken and we pledge our full solidarity as your informed subjects with you in all your progressive moves to make Oke Ona Egba better than you met it.

407

We pray today and always that the almighty God who has ordained and blessed the institution of Kingship as the Captain of a people’s ship may give you His Divine directive and guide you through the turbulent waters which at one time or the other is the lot of Captains of ships to encounter.

You have got a faithful, co-operative, loyal and hardworking crew and patient and trusting passengers on board in the majority of your subjects in Oke Ona Egba, you will always have successful voyages.

We wish you a long and successful reign over us. “It will be so’

(General Secretary)

Oke Ona Egba Christian Chiefs Council

Diary of Events

SUNDAY MARCH 4,1990: Courtesy visit of the President of Abeokuta

Chamber of Commerce and Industries to the Osile.

FRIDAY MARCH 30,1990: Visit of Oke-Ona Christians Chiefs to Kabiyesi.

THURSDAY APRIL 12,1990: Ramadan Seasonal Prayer & Songs — visit by Alasalatu Oluwatosin Abeokuta branch.

Osile attended the official opening ceremonies of Gateway Bank, Sapon,

Abeokuta.

FRIDAY APRIL 13,1990: Osile attended Council of Obas meeting at Ake

Palace.

SATURDAY APRIL 14,1990: Osile at the wedding ceremony between

408

Jimi & Fola (S .A. Otegbola & S.O.B. Soyebo families).

THURSDAY APRIL 19, 1990: Rotary International President Hugh Archer

1989/90) & Wife visited the Osile at the Sapon Palace; Abeokuta in company of R.I. Director and Ann John Majiyagbe, District Governor John

Adepoju, other R.I. Officers and Past Presidents.

Luncheon follows at Dr. Ibikunle’s Abeokuta G.R.A. residence.

MONDAY APRIL 23, 1990: Osile as Special Guest of Honour at Egba

Anglican Diocesan Synod Ikereku, Abeokuta.

FRIDAY APRIL 27,1990: Gift of airconditions to the Sapon Palace by Ago-

Oko indigenes — Chief Odeyemi, Soretire, Sofolarin and Dr. Aremu Lesi.

SATURDAY APRIL 28TH1990: Osile attended Alaye Ode’s Coronation

Ceremony & Installation at Ode Remo and Iwuye Ceremony of Chief

Chris Okunowo at Ijebu-Ode

Osile visited Oba Adeniyi Sonariwo — Akarigbo kemo at Ipebi, Sagamu.

TUESDAY MAY 1,1990: Osile attended 50th birthday celebration of Chief

Olufemi Majekodunmi in Lagos.

WEDNESDAY MAY 2, 1990: Osile attended die opening ceremony of

Rotary District 911 District Conference at the Federal Palace Hotel, Lagos as a Special Guest.

MONDAY MAY 14,1990: Osile attended luncheon/reception for Nelson and Winnie Mandela at Obasanjo Farms, Ota, Ogun State and presented a copy each of his — The Ultmate Honour to Nelson & Winnie Mandela.

409

MONDAY JUNE 11, 1990: Osile attended reception in honour of Arc

(Chief) Femi Majekodunmi.

SATURDAY JUNE 16,1990: Osile attended the 85th birthday ceremony of

Olori Agba Wulemotu Ajibabi Adetona the mother of Oba Sikiru Adetona, the Awujale of Ijebuland and Prince Adesupo Adetona at Ijebu-Ode.

FRIDAY JUNE 22,1990: Osile and the Royal Circle hosted Arc (Chief)

Femi Majekodunmi to a dinner party at Osile’s Palace Sapon, Abeokuta.

The Osile was earlier in Lagos to attend his mother’s (Iyalode Egba) 74th birthday luncheon.

MONDAY JUNE 25,1990: Visit of a delegation of the Church of Nigeria

Anglican Communion led by Chief A. Mbanefo.

THURSDAY JUNE 28,1990: Kabiyesi Osile featured in a video-documentary “Great people of our Time” & a Radio personality programme “Lives of Eminent Men” both recorded at Sapon Palace,

Abeokuta. (Jitog Films & FRCN Ibadan).

SATURDAY JULY 14, 1990: Osile attended coronation of Oba Micheal

Adeniyi Sonariwo the Akarigbo of Remo at Sagamu.

MONDAY JULY 16,1990: Osile attended the International Workshop on

Community Psychiatric Nursing Organised by the Faculty of Mental

Health & Psychiatric Nursing West Africa as Chairman of the Opening

Ceremony of the Workshop — Aro, Abeokuta.

SATURDAY JULY 21,1990: Osile paid familiarisation visit to Iberekodo.

410

TUESDAY JULY 24,1990: Balogun Akinwunmi of Ikija Kidnapped.

FRIDAY JULY 27,1990: Visit of Abeokuta Students Union, Lagos State

University to the Osile.

SATURDAY JULY 28,1990: Osile attended launching of appeal fund by the Church of Nigeria Anglican Communion — NILA, Victoria Island,

Lagos.

Osile as special guest of honour — Guiness Arts Exhibition — Unity through Art, National Arts Museum, Onikan Lagos.

Dinner — The Lagoon Victoria Island, Lagos.

TUESDAY AUGUST 7,1990: Chief J. Akinwunmi (Balogun of Ikija) fairly decomposed body was found in a bush near Mawuko Village Close to

Opeji Village after a tip from an anonymous letter in which the writer described himself as a “Good Samaritan.”

SATURDAY AUGUST 11,1990: Osile attended the Rotary Club of Akc

Induction of the President Rot. P.V. Ramakrishman at Ogun State Hotel

Abeokuta as a special guest of honour.

Osile attended the opening ceremony of 1990 Baptist Convention at ldi-

Aba, Abeokuta.

THURSDAY AUGUST 16, 1990: Gateway Bank’s Managing Director visited Osile.

SATURDAY AUGUST 18,1990: Osile attended the marriage ceremony of

Chief Kunle Adesina’s daughter — Lagos Country Club, Ikeja.

411

SUNDAY AUGUST 19,1990: Osile left Lagos in Company of the Federal

Health Minister Prof. ’Koye Ransome-Kuti; for the International

Conference on Primary Health Care to Abuja, FTC accompanied by Olori

Labisi, Chief and Mrs. Akoni and Seinde Ogunseye.

MONDAY AUGUST 20, 1990: Kabiyesi & Chief Akoni hosted birthday party for Chief (Mrs.) B. Akoni at Nicon-Noga Hilton Hotel, Abuja.

WEDNESDAY AUGUST 22, 1990: Osile and entourage left Abuja for

Lagos.

SATURDAY AUGUST 25,1990: Osile attended Installation of Rot. Leke

Taiwo as President Rotary Club of lju — Airport Hotel, Ikeja.

TUESDAY AUGUST 28, 1990: Osile attended Seminar/Workshop on

Universal Child Immunisation — Durbar Hotel, Lagos under the auspices of NAWOJ/National Association of Women Journalist.

Osile visited Chief Yombo Akoni’s Toki Productions factory complex,

Matori, Lagos.

THURSDAY AUGUST 30,1990: Courtesy visit by the Amateur Badminton

Association of Nigeria and presentation of an appreciation plaque to the

Osile by the current Chairman, Dr. Femi Ashley-Dejo.

TUESDAY SEPTEMBER 4, 1990: Kabiyesi attended the swearing ceremony of Mr. Justice Delano as Chief Judge of Ogun State and Chief

M. Adeolu Balogun (an Oke-Ona Egba son) as the Deputy Governor of

Ogun State.

412

FRIDAY SEPTEMBER 7,1990: Kabiyesi attended 50th Birthday ceremony of Chief Olusegun Osunkeye and Olori Molara Tejuosos’s birthday. MONDAY SEPTEMBER 10,1990: Kabiyesi left Lagos for Abuja for International Conference on Safe Motherhood by the Society of

Obstetrics and Gyneacologist of Nigeria.

SATURDAY SEPTEMBER 15,1990: Kabiyesi attended the Installation &

Coronation of Oba Adesola Oni-Olu of Imasayi, Ogun State.

TUESDAY SEPTEMBER 18, 1990: Kabiyesi attended 1990 Business

Luncheon/Seminar of NACCIMA Ogun State — Ogun State Hotel,

Abeokuta.

Visit of Professor Adebayo Adedeji to the Osile.

THURSDAY SEPTEMBER 20,1990: Visit of NDE Project Director of

Ogun State.

Visit of the Management of Gateway Bank — Abeokuta.

SATURDAY SEPTEMBER 22,1990: Visit of HRH Oba M.A. Sonariwo

Erinjugbo II Akarigbo of Remo at Sapon Palace.

MONDAY SEPTEMBER 24,1990: Osile as Chairman UCH1990

Graduation Class of Medical, Dental, Pharmacy Students at UCH, Ibadan.

TUESDAY SEPTEMBER 25,1990: Osile (as Patron) attended the

Launching of State Chapter — Diabetic Association of Nigeria, Ogun

State Branch at the Ogun State Hotel, Abeokuta.

413

THURSDAY SEPTEMBER 27,1990: Osile attended Sanyaolu memorial

Lecture, UNAAB Abeokuta as Chairman.

Osile attended the launching of the Int. Literary Year 1990 and the

Commemoration of the Int. Literary Day by the Military Governor of Ogun

State at the Centenary Hall Ake, Abeokuta with Oba Funso Adeolu —

Sataloye II, Alaiye Ode of Ode-Remo.

FRIDAY SEPTEMBER 28, 1990: Courtesy Visit - Rockland Club,

Abeokuta.

SUNDAY SEPTEMBER 30, 1990: Osile Attended the 50th Birthday &

House warming ceremony of Chief (Mrs.) Oluremi Soretire at the Housing

Corporation Estate, Ibara.

THURSDAY OCTOBER 4,1990: District Governor of Rotary District 911

Rot. R.A. Balogun and his Rotary ANN visited the Osile.

SATURDAY OCT. 6,1990: Osile as Chairman at Miss Adeboye's

Marriage Ceremony at Akin-Olugbade Social Centre, Abeokuta and St.

Peter’s Church Cathedral, Ake, Abeokuta.

FRIDAY OCTOBER 12,1990: Osile attended Nigerian Institute of Public

Relations NIPR 1st Ogun State Merit Award Nite — Ogun State Hotel,

Abeokuta.

SATURDAY OCTOBER 13, 1990: Visit of Oba Dokun Oni, Oowa Oye

Imesi, Ondo State to the Osile.

SUNDAY OCTOBER 14, 1990: Osile attended the 10th Anniversary of

414

Goodwill Society Cathedral St. James African Church Idi-Ape, Abeokuta.

Courtesy call by Indian High Commissioner H.R.K. J. Ragunnath to the

Osile at Housing Estate, Ibara Abeokuta.

TUESDAY OCTOBER 16, 1990: Osile attended the commissioning of

Rotary Club of Ake project — OPIC Roundabout Old Governor’s Office

Ibara Housing Estate, AbeokOta.

SATURDAY OCTOBER 27, 1990: Osile attended the Buffet Luncheon of

Chief Toye Laose Leo’s Group of Co. Ltd at Abeokuta Club, Kobape

Road, Abeokuta.

Osile attended the 1990 Annual Dinner of Nigerian Medical Association of

Ogun State Branch at Ogun State Hotel, Abeokuta.

FRIDAY NOVEMBER 2, 1990: Osile as Chairman for the Cultural Night of the 1990 Lisabi Day Celebrations at Ake Palace.

SATURDAY NOVEMBER 3,1990: Osile attended the Maranatha

International Musical Festival at Unilag Cultural Centre Akoka, Lagos after attending the Grand finale of the Lisabi Day celebration.

WEDNESDAY NOVEMBER 7,1990: Osile attended the launching of the

National Association of Nigeria Women in Business (NANWIB) Oyo State

Chapter at Lafia Hotel, Ibadan.

SATURDAY NOVEMBER 10, 1990: Osile attended Wedding ceremony of

Olusegim Awolowo Junior at Ijebu-Ode at the Anglican Church and the reception at the Gateway Hotel, Ijebu-Ode with the toast proposed by

415

Prince Dr. Lanre Tejuoso.

TUESDAY NOVEMBER 13, 1990: Osile attended dinner (Royal Nite)

Rotary Club of Ake, Abeokuta.

FRIDAY NOVEMBER 16, 1990: Osile attended the 1990 NUJ Award

Nite/Dinner at Ogun State Hotel Banquet Hall.

TUESDAY NOVEMBER 20,1990: Osile held a meeting with the Muslim

Chiefs of Ikija at Sapon Palace, Abeokuta.

SATURDAY NOVEMBER 24, 1990: Osile attended the Installation of

Chief (Mrs) Ogunbanke as Iya Ijo, Igbore Anglican Church, Abeokuta.

THURSDAY NOVEMBER 29TH, 1990: Osile attended Symposium on

German Unification at Staff Dev. Centre, Abeokuta.

THURSDAY DECEMBER 6, 1990: Osile attended the Quarterly Lunchon for Business Executives Courtesy of Guild of medical Directors, Victoria

Island, Lagos.

Osile attended book launch of Prof. Odebunmi at the Institute of

International Affairs, Lagos.

SATURDAY DECEMBER 15, 1990: Osile attended Chief Ojolowo’s

Chieftaincy & House warming ceremony at Ota, Ogun State.

Osile attended wedding ceremony of Miss Grace Edwards (former

Nigerian Badminton female champion) in Surulere, Lagos.

SATURDAY DECEMBER 22,1990: Osile attended the 5th Guiness All-

Nigeria Junior (Open) Tennis Championship at Abeokuta Sports Club,

416

Abeokuta. Osile also attended the 50th birthday celebration of Prof.

Nurudeen Adedipe, Vice-Chancellor UNNAB and the 21st birthday celebration of the daughter.

Osile attended wedding ceremony of Kabiyesi Alaye Ode's daughter at

Ode- Remo. Osile hosted the Christmas party of Abok 56 Club at his

Housing Estate, Ibara.

Mr. Niyi Yussuf s House Warming ceremony — Abeokuia.

THURSDAY DECEMBER 27,1990: The Erelu of Oke-Ona Egba visited

Kabiyesi at the Sapon Palace. Oke Ona Council of Chiefs meeting, and all the Chiefs and Township Chiefs were treated to a Christmas party by the

Osile.

SATURDAY JANUARY 5,1991: Kabiyesi attends the engagement

Wedding Ceremony of Chief Rasaq Okoya’s daughter in Lagos.

WENESDAY JANUARY 9, 1991: Visit of Dr. Alphonse Macdonald -

Country Director UNFPA to the Osile at Sapon Palace, Abeokuta.

Visit of UNFP Executives to the Osile at Sapon Palace with Oke-Ona

Chiefs, market women and representative of the Development Support

Agency - Mrs. Bisi Oyedotun.

FRIDAY JANUARY 11,1991: Osile attends the Egba Chieftaincy Council meeting at Alake’s Palace, Ake, Abeokuta.

417

SATURDAY JANUARY 12,1991: Osile attends the Wedding Ceremony of

Chief Rasaq Okoya’s daughter Biola — in Lagos.

SUNDAY JANUARY 13,1991: Kabiyesi hosts Club 38 members in Lagos.

Inauguration of the club for those bom in 1938 and are professionals.

FRIDAY JANUARY 18, 1991: Osile attends Egba Traditional Council meeting at Ake Palace Oba Adeniyi O. Fashade VII Owa of Igbajo pays courtesy visit to the Osile at Abeokuta — Housing Estate.

MONDAY JANUARY 28,1991: Osile attends University of Agriculture,

Abeokuta’s 1st Convocation ceremony and turning of the sod at the permanent site in Abeokuta.

WEDNESDAY FEBRUARY 6,1991: The Nigerian Medical Association,

Ogun State Branch visit the Osile at the Palace.

FRIDAY FEBRUARY 8,1991: The President of the Institute of Chartered

Accountants of Nigeria Mr. Oni with his entourage visits the Osile at

Abeokuta.

TUESDAY FEBRUARY 12,1991: The Council of Egba Olorogun Chiefs visits the Osile at Sapon Palace, Abeokuta.

THURSDAY FEBRUARY 14,1991: The Osile installed 14 Chiefs

(including the Oluwo) of Imala Township at Abeokuta. They came for

Royal Blessing at the Sapon Palace and the Omala of Imala was also present.

FRIDAY FEBRUARY 15,1991: Oloje-Oko performance at Sapon Palace

418 for the Osile led by Chief M A. Amolegbe, Odofin Oko.

SATURDAY FEBRUARY 16,1991: Launching of the Oke-Ona Population

Policy and the Family Life Education Counselling Centre/Clinic at Ago-

Oko, Abeokuta.

TUESDAY FEBRUARY 19, 1991: The 53rd Birthday Celebration of

Kabiyesi Osile Oke-Ona Egba at the Sapon Palace, Abeokuta, with communion service at 11.00 a.m. also at the Sapon Palace.

WEDNESDAY, FEBRUARY 20,1991: Osile attends the Nigerian Medical

Association’s Annual Chairman’s Cocktail Party at the Conference Centre of Neuro-Psychiatric Hospital, Aro, Abeokuta.

FRIDAY FEBRUARY 22,1991: Courtesy visit of the German Ambassador to the Osile at Ibara Housing Estate, Abeokuta on his way to the Rotary

Club of Abeokuta/Ake’s World Understanding and Peace Day Lecture at the Auditorium of the University of Agriculture, Abeokuta.

SATURDAY FEBRUARY 23,1991: Osile attends the 1st year Coronation

Anniversary of Alaye Ode-Remo Oba Funsho Adeolu Sataloye II at Ode-

Remo. Also the ABOK 56 Club meeting at Engnr. Kuforiji’s House at

Ibadan.

WEDNESDAY FEBRUARY 27,1991: Osile attends as Chairman, the 20th

Annual Education Conference of the Insurance Institute of Nigeria at the

Eko L’Meridien Hotel, Lagos.

SATURDAY MARCH 2,1991: Osile attends Alhaji L.A. Badaru daughter’s

419

Nikai Ceremony at Alhaji Badaru’s House at Idi-Aba, Abeokuta.

THURSDAY MARCH 7,1991: Kabiyesi performs the conferment of chieftaincy titles on 14 indigenes of Imala Township at the Osile’s Palace,

Sapon. THURSDAY MARCH 14,1991: The Chairman, Secretary and other Executives of Abeokuta Local Government visit the Osile at his

Palace, Abeokuta.

MONDAY MARCH 18,1991: Presentation of Materials for the Guinea-

Worm Eradication Programme at the Osile Palace, Sapon, Abeokuta by the Osile and Prof. Oladele Kale- — the Co-ordinator for Nigeria of the

Global 2000 International programme.

MONDAY MARCH 25,1991: Students of Ifako International School visit the Osile at Sapon Palace, Abeokuta (about 200 happy children).

TUESDAY MARCH 26, 1991: Osile attends the opening ceremny of a

Workshop organised by the Nigerian Association of Colleges of Medicine

— Ogere, Ogun State as Royal father of the day. Prof. Olukoye Ransome-

Kuti — Minister of Health and Prof. Babs Fafunwa, Minister for Education were also present.

WEDNESDAY MARCH 27, 1991: Osile attends the Launching of Oba

Olufi of Gbogan’s Book at the Nigerian Institute of International Affairs,

Lagos.

THURSDAY MARCH 28,1991: Osile attends the Reconstitution of the

Ogun State Council of Chiefs — Gateway Hotels, Abeokuta.

420

SUNDAY MARCH 31,1991: Osile attends the Wedding Ceremony of

Chief S. Alamutu’s daughter — Lagos.

MONDAY APRIL 1,1991: Osile attends the Wedding Ceremony of Chief

Sam Alamutu’s daughter in Lagos.

SATURDAY APRIL 6,1991: Osile attends the 85th Birthday Anniversary of Oba A.O. Odebunmi Olowu Own, Ijebu.

MONDAY APRIL 8, 1991: Rotary Club of Abeokuta members visit the

Osile.

TUESDAY APRIL 9,1991: (1) Chairman at British Airways Conference at

Victoria Island, Lagos (2) Mrs. Tandoh’s 50th Birthday Celebrations.

FRIDAY APRIL 12,1991: Osile attends Egba Chieftaincy Council meeting at Alake’s Palace, Ake, Abeokuta.

SATURDAY APRIL13,1991: Osile attends engagement ceremony of

Chief Molade Okoya-Thomas daughter — at his Kofo Abayomi Victoria

Island residence in Lagos.

FRIDAY APRIL 2Q, 1991: Osile attends Egba Traditional Council Meeting at Alake’s Palace, Ake. Osile pays a courtesy visit to the Military Governor of Ogun State — Navy Captain Oladeinde O. Joseph in his office.

SATURDAY APRIL 20, 1991: Osile attends the Wedding Ceremony of

Chief Tunde Abudu’s son at the Museum Kitchen Onikan, Lagos —

Lawyer Wale Abudu was the Bridegroom. Osile attends the wedding ceremony of Chief Molade Okoya-Thomas’ daughter at Lagos, Eko Hotel

421 and Lagos Lawn Tennis Club.

TUESDAY APRIL 23, 1991: Osile travels to London with Olori Molara,

Yetunde, Labisi and Prince Gabriel Sanjo Adesina as the guest of the

British Airways as a result of the World wide promotion conference draw of the British Airways which the Osile chaired on Tuesday 9th April 1991.

SUNDAY MAY 5,1991: Kabiyesi returns to Nigeria from London at midnight.

TUESDAY MAY 9,1991: Kabiyesi attends the Nigerian Red Cross Society

Fund raising Luncheon at the Banquet Hall of the day. Gov. Raji Rasaki of

Lagos State, Shehu Musa (Makama Nupe); Chief W.S.O. Ajayi of

Financial Merchant Bank were also present

SATURDAY MAY 11, 199: Kabiyesi attends Eniola Ayodeji’s Wedding

Ceremony at Lagos as chairman. She did her Youth Corpse Service at the

Palace of the Osile 1989/90 Sendee Year.

THURSDAY MAY 16,1991: The Second Coronation Anniversary

Celebrations of Kabiyesi Osile, Karunwi III kicks off.

FRIDAY MAY 17,1991: Osile attended the Central Mosque Abcokuta at

12.30 p.m. Alake, Omala & Deputy Governor present. Play of Madam

Tinubu — 1st Iyalode Egba at the Ogun State Hotel.

SATURDAY MAY 18,1991: (1) Chief* Mrs. Kunle Adesina, Chief Mrs.

Marsha, Chief & Chief Mrs Adikwu conferred with chieftaincy titles at Ago-

Oko at 10.00 a.m. (2) Laying of the foundation stone and first turning of

422 the sod by the Osile of St. John's Church, Olorunsogo, Idiaba Abeokuta at

4.00 p.m.

SUNDAY MAY 19, 1991: 10.00 a.m. Thanksgiving Service at St. Jame’s

African Church, Idi-Ape Abeokuta. Present amongst others were the

Governor of Ogun State — Navy Captain Oladeinde Joseph, Deputy

Governor of Ogun State and his wife, Chief and Chief Mrs. M. Adeolu

Balogun., Agura of Gbagura, Elewo of Ilewo, Alayc of Aiyetoro, Onijale of

Ijale, Olu of Ikeja. MONDAY MAY 20,1991:2nd anniversary. Traditional

Rites and Homage by Chiefs, Families, School Children, etc.

TUESDAY 28TH MAY, 1991: Book launching, Oduduwa Hall, University of Ife. Elements of Biochemistry by Oba Prof. Folayan, the Akesin of Ora,

Oyo State.

A courtesy visit on Olufi of Gbongan Oba Dr. S.O. Babayemi. Also called on ChiefAkintoye Tejuoso at Ibadan. The entourage included Osile, Alaye

Ode Remo, Chief Oliyide (Balogun Oke-Ona), Chief A. Majekodunmi

(Akogun Oke-Ona) Chief R. Smith (Akogun Oke-Ona) Chief R. Sowami

(Agbakin, Oke-Ona) Chief A. Okewale (Apena Oke-Ona) Mr. Seinde

Ogunseye (Press Secretary), etc.

FRIDAY MAY 31ST1991: Osile attended the launching of the Ogun State

Multi-purpose Women Resource Centre for Better Life for Rural Women

Abeokuta Branch at the Gateway Hotel, Abeokuta. Also attended an emergency meeting of the proposed share-holders of the Oke-Ona Egba

423

Community Development Bank at the Sapon Palace, Abeokuta. The death of the Uncle of the Osile, Chief Emmanuel Akintoye Tejuoso, who until his death was the Otun Balaje of Ago-Oko, Oluwo Oke-Ona Egba,

Baba Oba Oke- Ona Egba and Lisa of the Egbas, was announced.

SATURDAY JUNE 1ST, 1991: Osile attended the 80th Birthday celebration service of Chief Mrs. Reginah Abimbola Adebo (Nee

Majekodunmi) at St. Peter’s Church, Ake, Abcokuta. A break-fast was hosted for guests at their GRA Residence, Abeokuta.

SUNDAY JUNE 2ND, 1991: Osile attended the 50th Birthday ceremony of

Alhaji Adesupo Adetona at his Victoria Island Residence, Lagos,

WEDNESDAY JUNE 5TH. 1991: Osile led a delegation ofOke-On*. Egba

Chiefs to the Military Governor of Ogtin State, Navy Captain Oladeinde

Joseph in respect of the land of the Oke-Qna Community with the

Gateway Bank, Sapon, Abeokuta,

THURSDAY 6TH JUNE, 1991: World Association of Students in

Economics, Management and Allied Sciences (AIESEC) University of

Ibadan Chapter made a courtesy call on the Osile at the Sapon Palace.

Al&ye Ode later joined the group,

424

The Osile Oke-Ona Egba exchanges pleasantres with Chief Akanni

Dokunmu (left) and Chief Doja Adewolu (middle). On the right is Oba

Funso Adeolu Sataloye 11, Alaye Ode- Remo. On Chief Adewolu’s right is

Prince (Dr.) LanreTejuoso. Photograph taken at Asero Stadium during a novelty football match in commemoration of the Osile’s 53rd birthday anniversary celebration 16th Feb. 1991.

425

The Osile Oke-Ona Egba at a novelty football match played in his honour at Asero Stadium Abeokutaaspartof activities marking his 53rd birthday anniversary. On Osile's left is Oba Funso Adeolu Alaye Ode-Remoand on his right is ChiefAkanni Dokunmu. The Osile is being introduced to players

& officials before the commencement of the match.. 16th Feb. 1991

284

426

Here in a group photograph with brother Obas are Oba Dr. Adedapo

Adewalc Tejuoso Karunwi III; Osile Oke-Ona, Egba, Oba Adeniyi

Sonariwo - Erinjugbo II, Akarigbo of Remo

427

The Osile Oke-Ona Egba exchanges warm greetings with Oba Adedoja

Oni, On Ooyc Imesi, Ondo State on the occasion of the Owa's courtesy call on the Osile - Sapon Palace, Abeokuta (1990).

428

Chief (Dr.) S.M.Adesina wishing the Osile Oke-Ona Egba and AJaye

Ode-Remo good health and long life. Others in the photograph (from left) are Chiefs Olumide Popoola, Doja Adewolu, Yombo Akoni, and Chiefs. A.

Jimoh, on the occasion of the Osile’s 53rd birthday anniversaty party on

19th Feb. 1991.

The Osile Oke-Ona Egba and Oba Funso Adcolu Sataloye II in a chat with

Chief Tunde Osunrinde on the occasion of a party hosted by Chief (Mrs)

S.A. Jimoh at the Gateway Hotel, Abeokuta to mark the conferment of chieftaincy titleson them bythe osile on 20th Oct. 1990.

429

The Osile after his investiture as a Patron of the Palm-wine drinkers club,

Federal College of Education, Osiele, Abeokuta. From left are: Mr,

Sunday Ad cola, Oba Funso Adeolu Salaloye II, Chief Oluyombo Akoni and Chief Doja Adewolu.. Feb. 19th 1991.

The Osile exchanges pleasantries with brother Obas on the occasion of the Osilcs 53rd birthday anniversary - Sapon Palace, Abeokula. From left are: Oba Oloyede, Onijale, ljate Papa, Oba Funso Adeolu Sataloye 11,

Alayc Ode-Remo Oba M. A Fatona, Etewo Ilewo and Oba Akinlade,

Omala, 1 mala...Feb. 19th 1991.

430

The Osile Oke-Ona Egba culling his 53rd birthday anniversary cake.

Watching with interest are Oba M. A. Fatona-Elewo Ilewo, Oba Oloyede,

Onijale, Ijale-Papa (left of the Osile). In front are Princess Titi Adebiyi (1st right) the Oloris & Prince Kayode Tejuoso - all relish the happy occassion at the Sapon Palace, Abeokuta...l9th Feb. 1991.

431

The Osile Oke-Ona Egba and Oba Funso Adeolu Sataloyc II, Alaye Ode

Remo toast to the good health and long life of some of the Osile’s older children. From right are Mr. Kayodc Tejuoso, Dr. Lanre Tejuoso & Mrs. Titi

Adebiyi, - behind them is Prince Wole Tejuoso. Watching with glee are

Prince (Dr.) S. M. Adesina, Chief Doja Adewolu & Chief Oluyombo

Akoni-Sapon, Abeokuta on 19lh Feb. 1991.

432

Photograph taken on the occasion of the visit of the Akarigbo Remo Oba

Adeniyi Sonariwo to tile Osile Okc-Ona Egba, Abeokuta, The Osile and the Akarigbo (3rd & 4th left respectively) are flanked by Brother Obas from

Remo.

Oba Oyebade Lipede shares a joke with the Osile Oke-Ona Ggba. Also in

433 the picture is Oba AJidu Laloko, Agura Gbagura at the Sapon palace on the occasion of Osile's 53rd birthday anniversary luncheon, Sapon palace, Abeokuta - 19th Feb. 1990.

The Osile Oke-Ona Egba, the AlayeOde-Remoand another brother Oba at a reception in honourof Chief (Dr.) Finnih who was installed a chief of

Ode-Remo as part of activities marking the 1st coronation anniversary of

Oba Funso Adeolu Sataloye 11, Ode-Remo, Ogun State...28th Feb.

1991.

434

Kabiyesi Oba A.A. Tejuoso Karunwi III in a lively discussion with (from left)

Oba Funso Adeolu, Sataloye II and Oba Michael Adeniyi Sonariwo,

Akarigbo Remo. It was on the occasion of the Akarigbo’s visit to the Osile at Sapon Palace, Abeokuta -1990.

435

Kabiyesi Oba AA. Tejuoso Karunwi III and the Oloris at the 15th

Anniversary celebration of Goodwill Society of St. James African Church

Cathedral, Idi-Ape Abeokuta. Directly behind the Osile is Chief Ben

Fatoki... October 1990.

The Osile Oke-Ona Egba, Dr. & Mrs. Alphonsus Macdonald on a visit to

Okc-Ona Grammar School, Abeokuta. Others in the photograph are from

(right) Mrs. Bisi Oyedotun. Project Co-ordinator, Oke-Ona Egba Family

Life Education Counselling Centre and (extreme left) Chief D. Akin

Majekodunmi.

Chief Mis. BisoyeTejuoso (Iyalode Egba and Yeye Oba Osile) receiving her Certificate of Award for Excellence from the Militaiy Governor of Ogun

State, Navy Captain Oladeinde Joseph on Friday 3rd May, 1991 at

Gateway Hotel, Abeokuta.

436

Chief Mrs. Bisoye Tejuoso (lyalode Egba) being congratulated by the

Deputy Governor and his wife shortly before the receipt of her Certificate of Award of Excellence from the Militaiy Governor.

437

The Osile and the congregation listening to the thanksgiving sermon of his

(Osile’s) 2nd Coronation Anniversary at St. James Church, Idi-Apc,

Abeokuia.

Osile Clanked (left) by the Military Governor of Ogun State, Navy Captain

Oladeinde Joseph and (right) the Deputy Governor Chief Adeolu Balogun

and others offering thanksgiving on the occasion of the Osile’s 2nd

Coronation Anniversary at St. James African Church, ldi-Ape, Abeokuta.

438

Osile in the midst of well-wishers after the thanksgiving service held at St.

James African Church Idi-Ape, Abeokuta on the occasion of the Osile’s

2nd Coronation Anniversary.

Osile in a group photograph after the Jumat Service held at the Central

Mosque, Kobiti, Abeokuta. From left are Chief Akinremi (Ogboye Egba),

Chief Laleef Adegbite (Seriki Egba), Oba Lipede (Alake), Osile, Omala of

Imala, Chief Mrs. Bisoye Tejuoso (lyalode Egba) and Chief E. B. Sorunke

(Amona Egba).

The Osile and Oba Oyebade Lipede in a joyous mood at the Central

Mosque, Abeokuta on the occasion of his 2nd Coronation Anniversary on

Friday, 18th May, 1991.

439

The Osile is being flanked (left) by the Deputy Governor AlhajiAdeolu

Balogun and (right) by A.I.G. Femi Osoba on the Osile’s 2nd Coronation

Anniversary Day on Saturday 19th May, 1991.

The Osile and Chief Oluyombo Akoni at the wedding ceremony of (Rtd.

Major-General) Adeyinka Adebayo’s daughter.

440

The Osile unvailingtheFoundationSloneofSt. John's African Church,

Idi-Aba, Abeokuta on his (Osile’s) 2nd Coronation Anniversaty Day,

Saturday 19th May, 1991.

441

Above is the Foundation Stone of St. John's African Church, The

Official laying theFoundation Stone of the new St. John’s African Church,

Olorunsogo, Idi-Aba, Abeoku ta laid by the Osileon bis 2nd Coronation

Oloiunsogo, ldi Aba, Abeokuta on Saturday 19th May, 1991. Anniversary on Saturday 19th May, 1991.

Appendix A:

Extracts from the minutes of the Egba Chieftaincy Council Meetings held at the Alake’s Palace on the book:

So Far, So Memorable.

The following are the extracts from the minutes of the various Egba

442

Chieftaincy Council Meetings held mainly to discuss various reactions — positive and negative — on the publication of my book — So Far So

Memorable —

A review of my one year in office.

1. Extract from the minute of 13 July, 1990

Kabiyesi, Alake of Egbaland informed members that Osile’s Book — So

Far So Memorable, which was launched in commemoration of his first year coronation anniversary, had caused a lot of misunderstanding and ill-feelings. He stated that although he was on annual leave at the heat of the controversy, he had found time to go through the comments credited to the Osile of Oke-Ona in an edition of the Village News and the Lagos

Weekend.

He said that on his arrival to the country from annual leave, some pressmen came to ask for his comments in respect of Oba Osile’s purported salvo, and he replied that it was not a matter for the press, adding that he believed that the matter could best be settled at the meeting of the Egba Chieftaincy Council, hence his bringing the matter up for discussion at the day’s meeting, adding that the unity of the various sections of Egbaland should be the primary responsibility of all and sundry.

Various contributions were made by members and after a lengthy discussion, it was unanimously resolved:

443

(i) That Friday 27th July, 1990, be set aside for discussion on the issue, and that any member who had any contribution to make on the day should do so either in writing or verbally.

(ii) That the meeting should commence at 10.00 a.m. prompt with as many

members of the Chieftaincy Council as possible, in attendance.

The Osile however, made it known there and then that he did not expect any justice on this matter from the biased Egba Chieftaincy

Council. He promised to reply to whatever memoranda received by him, he also asserted that he would make such memoranda and replies public, before he is persecuted at and by the council

Adjournment:

On a motion by the Balogun, Egba seconded by the Otun Egba the meeting adjourned at 5.40 p.m. with the grace by the Alake of Egbaland.

S. M. Ogunbona Secretary

Egba Chieftaincy Council Present:

1. Oba Oyebade Lipede I

2. Oba A. A. Tejuoso

3. Oba A. Laloko Sobekun II

4. Oba MA Fatona

5. Chief A. O. Sanyaolu

6. Chief M. A. Majekodunmi

444

7. Chief L. A. Adegbite

8. Chief S. O. Sogbein

9. Chief S. O. Akinremi

10. Chief Aduramo Rotimi

11. Chief E. A. Tejuoso

12. Chief D. A. Adeyinka

13. Chief S.LLasile

14. Chief T.R.A. Otolorin

15. Chief Toye Coker

16. Chief Adefolu Koleoso Absent:

1. The Olowu of Owu

2. The Olubara of Ibara

3. Oba Isola Taiwo

4. Oba S. A. Akinlade II

5. Oba Onisaga of Isaga

6. Oba Oniro of Iro

7. Oba S. A. Oloyede

8. Chief R. O. Sanusi

9. Chief Harold Sodipo

10. Chief W. F. Amusan

11. The Ekerin Egba

445

12. The Asipa Egba

13. The Sarumi Egba

Oba Oyebade Lipede Alake of Egbaland,

Egba Chieftaincy Council

— The Alake of Egbaland

— The Osile of Oke-Ona

— The Agura of Gbagura

— The Elewo of Ilewo

— Balogun Egba

— Otun Egba

— Seriki Egba

— Bada Egba

— Ogboye Egba

— Oluwo Egba

— Lisa Egba

— Odofm Egba

— Baala Egba

— Aro Egba

— Apena Egba

— Oloriparakoyi Egba

— Vacant

446

— The Olofin of Isheri

— The Omala of Imala

— Vacant

— The Onijale of Ijale

— Asiwaju Egba

— Akogun Egba

— Oganla Egba

— Vacant

Vacant

4 The Are Egba Apology „ . .

Chief S. B. Sobande

Osile Oke Ona Egba

Extracts from the minute of 27th July, 1990

Delibrations on So Far So Memorable

The AJake of Egbaland informed members that since the last meeting, a lot of things had cropped up in respect of issues raised in the publication under reference, and reactions were still being published in some of the

447 newspapers. He reminded members about the decision taken at the meeting of 13th July where any interested member was asked to prepare a memorandum or to make verbal contributions as deemed necessary.

He stated that the Osile would be asked to explain what led to the write-up initially, and those that were present with their memoranda would have to submit them to the Osile in due course to enable him react to the contents.

Responding, the Osile expressed the belief that he was in the midst of elders rather than in a Court of Law. He felt it would not be appropriate for him to explain why he had to write his book, adding that he had written all he had to say in the book, and that he would rather expect reactions from members on the views expressed therein. The Alake of Egbaland then called on members to contribute to the statements made by the Osile.

At this juncture, the Bada informed members that he had a write-up on the book and that, if permitted, he would read same to the hearing of members. The Osile then expressed the opinion that it would be better to reply to all the write-ups or memoranda, probably at a later date after which he would have gone through all of them. The Seriki-Egba suggested that those who had prepared memoranda on the issue should summarise them to avoid unnecessary repetition and time wastage.

The Apena, Chief Toye Coker on his part, was of the view that the

Alake of Egbaland should gather all the comments and make a summary of all the important points. He further stated that the points so summarised

448 could be highlighted at the next meeting, and that having listened to the comments, the Osile would be in a better position to comment on whether the contents of his book were partially correct or a travesty of history.

In a nutshell, it was his contention that all the comments should be collated while a summary of the comments should be made out for debate at the next meeting. He advised the Council to be extremely cautious in handling the issue. He reiterated that the Osile made some publications in the newspapers which the Council felt was wrong, knowing fully well that the Osile was aware of the existence of a Chieftaincy Council where such traditional matters could be tabled for discussion. The Apena informed members that the Osile did not consult anybody, including his Chiefs in

Oke-Ona, that he wanted to write such a book, otherwise, he contended, the Osile would have benefitted from their wealth of experience. He was of the opinion that there should have been a clear demarcation between the traditional post being occupied by the Osile and his personal capacity, noting that there now existed a controversy which was being inflamed by the Osile.

The Seriki, Dr. Lateef Adegbite in his contribution, reminded members that the purpose of the special session was to discuss the issues generated by the Osile’s book. He advised that all the memoranda be submitted together, not necessarily in summary, and that the Osile might have to go through in his spare time and inform members as to when he

449 would be ready to respond to the comments contained in the memoranda.

He advised that the earlier the controversy was nipped in the bud, the better, adding, however, that members should be allowed to summarise what they had in mind within a few minutes so that the Osile might have a gist of the memoranda.

The Oluwo, Chief Aduramo Rotimi on his part, suggested that all other traditional rulers present should be able to make their own comments on the issue at stake.

Reacting to the Oluwo’s suggestion, the Baala reminded members that in Yorubaland, the traditional rulers were accorded great respect and treated with reverence. He expressed the opinion that since a traditional ruler was the architect of the raging controversy, the matter should be left for all the traditional rulers in the Chieftaincy Council to settle without any of the chiefs in attendance. Kabiyesi Agura Oba Laloko Sobekun II rose to support the. Baala,Chief Lasile to prevent the matter from escalating beyond the present situation. He went further to urge his brother Obas to allow the matter to be settled by Sir Adetokunbo Ademola.

The Ogboye Egba Chief Akinremi, expressed his belief that the Egba

Chieftaincy Council was the highest body responsible for settling that type of dispute. He was of the opinion that the matter as it stood, was not beyond the Chieftaincy Council to handle noting that such disputes had been settled at the floor of the house by our fore-fathers.

450

The Chief Adeyinka, suggested that all memoranda should be submitted to a Committee of the traditional rulers who are members of the

Chieftaincy Council. He noted that the Alake had been a member' of the

Chieftaincy Council since August, 1972 and that the way and manner he had been conducting the affairs of the Council was commendable. He observed that tension was already rising on the issue and appealed to members to approach the matter with care devoid of bitterness.

Reacting to a portion of the memo purportedly presented by the

Balogun Egba Chief Amos Sanyaolu, the Otun Dr. Chief Adekoye

Majekodunmi, rose to disabuse the mind of members of the Chieftaincy

Council that the post of Otun-Egba was superior to that of the Osile. He went further to observe that there was no community without its grievances, and was emphatic that the matter at stake could not be settled by the traditional rulers only, but by the entire members of the Egba

Chieftaincy Council. He stated that even though he was not consulted before writing the book, the Osile meant no harm about what he wrote in the publications. He appealed to members to settle the matter once and for all, adding that he had talked to the Osile about that write-up in the newspapers. At that stage, the Balogun rose to correct the impression that the Otun was superior to the Osile. He stated that what he meant in the memo was that the Otun-Egba was the representative of the Oke-Ona people in the Chieftaincy Council, and that the Osile ought to have

451 consulted him before writing such a book.

The Oluwo-Egba Chief E.B. Sobande, at that juncture, prayed the

Alake to decide on the suggestions of the Apena and that of Kabiyesi

Agura, insisting, however, that the Obas should make their opinion known on the issue. In his own contribution, the Osi-Egba wanted the matter to be discussed once and for all. He observed that it was God’s infinite mercy that had prevented the publication of the book from degenerating into another thing entirely, even among the populace making up

Egbaland. He appealed that Kabiyesi Osile’s book should not be allowed to divide the Egba Chieftaincy Council and suggested that Kabiyesi, Alake of Egbaland should invite the Osile to enlighten him, as it was a delicate issue.

The Seriki-Egba reiterated his earlier call that the issue should be discussed to an appreciable extent at the day’s meeting instead of staying at the meeting to waste time, and that if the Osile asked for more time to reply to the issues raised in the various memoranda, it would be a different thing entirely. He stated that it was not ideal for the matter to be settled among the Obas alone, adding that at the last meeting, the idea of settling the dispute by a Committee of the Chieftaincy Council was thrown out since the Osile had claimed that all he had to say were contained in his book. He observed that the issues raised bothered on history and that people should be allowed to say their minds briefly, and submit whatever

452 memoranda they might have prepared on the issue to the Secretariat for compilation while copies should be made available to the Osile for his perusal, assimilation and reaction. The Osi-Egba however, disagreed with that suggestion.

The Apena Egba, contributing, expressed his earlier conviction that if the Osile had to say anything on the issues raised in his book, it ought not have been in the newspapers or even in the book by way of publication, as there was an appropriate avenue for redressing whatever grievances he might have had. He reiterated that all comments should be submitted to the Alake, who after summarising them, should forward same to the Osile for his comments.

He believed that would be a short cut to settling the dispute.

Speaking about a letter written by the Osile to the Alake, the Apena stated that the letter was copied to about eight chiefs who were not supposed to reply as the letters were not intended originally for them — the letters were merely copied to them for information. In any case, he stated further that the Alake was advised by him not to reply the letter because of its contents. Thereafter, he went on, the Osile had since met the Alake to discuss the issues raised therein, and the matter was taken as being settled while the other issues raised were settled at the meeting of the Chieftaincy Council, adding that it was because those matters were again made subject of newspaper publications that prompted the day’s

453 meeting of the Council members.

Making his contributions, the Asiwaju-Egba Chief Sanusi,emphasised the need for the day’s meeting to be fully documented. He expressed the need for the Osile to hold regular consultations with the Alake on matters that were not clear to him instead of writing letters or making newspaper publications. He stated that history could not be changed, and advocated for the settlement of the issues raised by a Committee of the whole house.

Thereafter, the Alake directed as follows:-

(i) That copies of all memoranda should be submitted to the secretariat.

(ii) Copies of such memo should be given to the Osile for his perusal and reaction thereto.

The Alake of Egbaland stressed the need for the matter to be settled at the day’s meeting. He appealed to the Osile of Oke-Ona not to take the matter to the press any longer. He observed that the Osile had not been coming nearer to the Alake for necessary advice, pointing out that there were five traditional rulers within Abeokuta City, yet each and everyone of them had been living in peace. He noted that the matter would not have been agravated to that dimension, were it not for the publication of the book, adding that press publications would not solve matters. Kabiyesi,

Alake of Egbaland, further stated that he was not against the matter being settled by a committee of the traditional rulers alone, but that whoever

454 said anything in secret should be prepared to say it in the open.

The Osile, on his part, expressed happiness at what he had heard at

the day’s meeting. He said that many people had been responsible for his

not being too close to the Alake. He stated that if things were not going on

well, it was necessary for one another to be informed. He expressed his

concern that he could write a letter to the Alake which, according to him,

Apena advised the Alake not to reply, adding that the Apena had been

making a report of him (the Osile) to the people of Oke-Ona. He also said

that he did not take kindly to the Apena calling him (the Osile) his son in a

newspaper publication. He then advised that the Apena and the Balogun

be called to order especially in respect of the memo submitted by the

Baiogun. Reacting, the Apena accepted to receive whatever blame,

provided the matter would be settled once and for all, and in the interest of

peace and unity in Egbaland.

Making his contributions, Sir Adetokunbo Ademola said that he was

invited to the meeting by the Alake of Egbaland and that when he heard

that Osile’s issues were to be discussed, he accepted the invitation.

He informed members that there was no town in Nigeria that knew its

history more than the Egbas and wondered why the Egbas should

constitute itself a laughing stock. He observed that those who had talked

with the Osile stated that he still maintained his stand on the issues raised.

He then advised that copies of the memoranda submitted by members be

455 circulated among other members for their perusal, while those who did not write should be asked to say their minds at a later date. He expressed the candid opinion that the matter could not be fully settled at the day’s meeting and emphasised that views of other Obas should be heard on the issue, adding that having seen all the comments, the Council could meet at a later date to let everyone comment fully, after which a final decision would be taken and the matter be put to rest. He implored the Otun-Egba to further talk to the Osile on the issue at stake.

At this point, Kabiyesi Alake of Egbaland called on the Otun-Egba to move a vote of thanks for Sir Adetokunbo Ademola for finding time to be present at the Council’s deliberation despite his numerous pre-occupation. Having done that much, the Otun-Egba also thanked the

Alake of Egbaland for his maturity and the Osile of Oke-Ona Egba for the amicable settlement. Adjournment:

The meeting adjourned at 5.40 p.m. after the grace was offered by

Kabiyesi, the Alake of Egbaland.

(S. A.M. Ogunbona) Secretary

Egba Chieftaincy Council

Present:

456

1. Oba Oyebade Lipede I

2. Oba A. A. Tejuoso

3. Oba A. Laloko Sobekun II

4. Oba S. A. Akinlade II

5. Oba M. A. Fatona

6. Oba S. A. Oloyede

7. Chief A. O. Sanyaolu

8. Chief M. A. Majekodunmi

9. Chief S. B. Sobande

10. Chief L. A. Adegbite

11. Chief S. O. Sogbein

12. Chief R. O. Sanusi

13. Chief S. O. Akinremi

14. Chief Aduramo Rotimi

15. Chief E. A. Tejuoso

16. Chief D. A. Adeyinka

17. Chief S. I. Lasile

18. Chief T.R.A. Otolorin

19. Chief Toye Coker

20. Chief Adefolu Koleoso

457

Absent:

1. The Olowu of Owu

2. The Olubara of Ibara

3. ObalsolaTaiwo

4. The Onisaga of Isaga

5. The Oniro of Iro

6. Chief Harold Sodipo

7. Chief W. F. Amusan

8. The Ekerin Egba

9. The Asipa Egba

10. The Sarumi Egba

11. The Are Egba

In Attendance:

(Oba Oyebade Lipede) Alake of Egbaland Chairman

Egba Chieftaincy Council

The Alake of Egbaland The Osile of Oke-Ona The Agura of Gbagura The

Oniala of Imala The Elewo of Ilewo The Onijale of Ijale Balogun Egba

Otun Egba Osi Egba Seriki Egba Bada Egba Asiwaju Egba Ogboye Egba

Oluwo Egba

458

— Lisa Egba

— Odofin Egba

— Baala Egba

— Aro Egba

— Apena Egba

— Oloriparakoyi Egba

— Vacant

— The Olofih of lseri

— Vacant

— Akogun Egba

— Oganla Egba

— Vacant

Sir Adetokunbo Ademola Mr. S. M. Ogunbona

Rtd. Chief Justice of the Federation.

Principal Assistant Secretary, Abeokuta Local Government

459

Re-Egba Chieftaincy Council Meeting: Corrections to the minutes of the meeting of 27th July, 1990 by Oba Dr. Adedapo TefUoso (Osile)

1. Page 2, parag. 3.3 Line 6 — Should be Apena and not Scriki Egba.

2. Page 3, parag. 3.5 — Osile did NOT make any publication in the

Newspapers. The Newspapers only reported what they thought they

heard.

3. Page 4 Parag. 3.10 — It was the Agura who drew attention of the

council to the rubbish written by the Balogun Egba in his memo,

insinuating that the Otun’s position was superior to that of Osile and

therefore by inference, the Balogun’s post must be superior to that of

Alake.

4. Page 5 — Parag. 3.11 — Last line. Discuss NOT enlighten.

5. Page 5 — Parag. 3.12 — Line 10 — All he had to say for the moment.

6. Page 5 — Parag 3.13 Line 6 — At this point, the Osi Egba challenged

the Apena why he did not respond to O&ile’s letter sent to him on this

issue. That could have prevented the publication of the book

7. Page 6 — Parag. 3.14, Line 5 — The Osile met with the Alake to

explain the circumstances that led to his having to write the letter

instead of discussing it verbally. The issues raised in the letter by the

Osile were never discussed nor settled while with the Alake.

8. Page 6 — Parag. 3.15 — The Asiwaju has a misconception here. Here

we are talking about issues that are perfecdy clear to the Osile and on

460

which he thinks there is a need for redress.

9. a Page 7 — Parag. 3.18 — Line (1) that he (as Osile) could write a

letter to the Alake and the Apena could successfully advise the Alake

and other chiefs not to reply.

He also objected to the way the Apena had been secretly instigating some

Egba people especially some Oke-Ona people against him in pursuance of his or their usual policy of divide and rule tactics. b.Line 6 — That an Oba is the father of Apena or Balogun and NOT his

son unless the Apena or the Balogun is trying to tell us he is also

wearing a crown that we do not know about. c. The Osile further stated that but for the actions of the Apena — Chief

Toye Coker — the matter would not have escalated to the scale at

which it is today d. The Osile further stated that if the Apena did not reply to the O&iie's

letter to the Alake copied to him (Apena), why does he now think it

important to discuss Osile’s book, when the complementary copy sent

to him was marked purely for information.

The Osile also said that the letter he wrote to the Alake on the 31st of

January 1990 was only copied to eight high chiefs of Egbaland so it could only be discussed at such a high level and not be made a public issue. It is a pity that contrary to his (Osile’s) wishes, it is now a public issue due to

461 the ill advice and subsequent divide and rule actions of the Apena of

Oba Dr. Adedapo Adewale Tejuoso

Karunwi III Osile Oke Ona Egba

Matters arising from the minutes of the Egba Chieftaincy Council of 27

July, 1990

1. If any observer should be present next time at the Egba Chieftaincy

Council, I suggest that it should be representative of the Egba sections e.g. Sir Adetokunbo Ademola, Gen. Obasanjo, Chief S.O. Adebo etc.

2. Page 3, parag. 3,5, from line 9 — Osile was only writing down his

observations. He does not need any one to tell him what to and what

not to observe. The Osile is not inflaming anything. It is the truth that is

bitter and hard to swallow that is now hurting those who hate the truth.

3. Pages 6-13,14 — Lines 2 & 3 — Is it proper for a Chief like the Apena

to advise the Alake and other Chiefs not to reply an Oba’s (Osile’s)

letter? Does that augur well for peace and stability? Is this not the

highest insult that a Chief can give any Oba? It is the Osile today. Who

knows, it may be the Alake tomorrow.

4.Oba Oyebade Lipede as a person is like a father to Oba Dr. Adedapo

Tejuoso BUT the Alake is NOT a father to the Osile. He is a brother

462

Oba. This is only for record purposes and for posterity not to

misinterprete this simple statement...

5.All Egba Chiefs and people must give due and similar respects to all

Egba Obas if indeed we want peace tranquility and unity to reign

supreme in Egbaland.

6.Osile Tejuoso is the greatest friend of the people of Egba Alake. He has

been bold enough to tell them the bitter truth. Most other Egbas know

the facts. They are only waiting for who will bell the cat. The Osile’s

prayer like that of his late grandfather is for the Egba Alake people not

to take his golden advice now, because if they do, they will never

appreciate him (the Osile). If they do not take his advice and act now

they will continue to succeed only for a short while. When something

later goes wrong and they come face-to-face with reality of any

disruption — then, they would wish they had taken the Osile’s advice.

The Osile would then be better appreciated. Please remember that the

Osile’s mother is also Egba Alake from Kemta.

7.Lisabi is the hero of Egba Alake today even though he was said to have

been killed by some of them. When he planned to free his people from

the bondage of the Alafin of Oyo, he did not consult anybody. He

succeeded. He is today a hero.

The Osile Tejuoso has today suggested to the Egba Alake people to create a forum where the possibility of granting freedomjustice and

463 equality to the other Egbas (Oke-Ona, Gbagura and Owu people) after

160 years of slavery could be discussed. The Egba Alake people find this odious. Instead, they are side-tracking issues, reading meanings that do not exist into his (Osile’s) simple request and trying to incite the Oke- Ona people and other Egbas against him (the Osile) that he had not consulted them before writing. They should in fact know that the other Egbas would have been afraid for the life of the Osile in the hands of the Egba Alake people if he had consulted the non-Egba Alake before writing the bitter truth which they (Egba Alake) now find bitter to swallow. Osile Tejuoso, like Lisabi, realised that he would have been prevented from being bold enough to take the right action if he had consutted. In fact, the Egba Alake people would have been the first people to hear about the meetings and bring up charges of incitement and or mutiny against the Osile. What the

Osile has done is simply to point out the obvious facts to both sides for possible discussions, corrections and or amendments but NOT incitement.

What is good for the goose should be good for the gander. I do not mind being prosecuted if I can do for my Oke-Ona people and the other non-

Egba-Alake Egbas what Lisabi did for the Egba Alakes and or the Egbas.

What Lisabi did for the Egbas with his sword, Osile Tejuoso is now trying to do with his pen, who says, the pen is not mightier than the sword?

8. The Ago-Oko people stopped throwing stones against their Obas right

464 from the ORILE-OKO days. They have not thrown stones against any

Osile since they came to Abeokuta in 1830. Now Apena Toye Coker —

“Kabiyesi” — wants to start to throw stones against them again. If only

“wishes were horses” the Apena would wish to revive this all over again.

God certainly would not grant him this heinous wish or power.

Oba Dr Adedapo Adewale Tejuoso,

Karunwi III, Osile Oke-Ona Egba 14/9/90.

Extracts from the minutes of the Egba Chieftaincy Council of 14th

September, 1990

The minutes of the meeting had been previously circulated to members.

They were taken as read.

The Osile of Oke-Ona opined that there were gross inaccuracies in the minutes. He therefore sought for the following correction in the minutes.

1. That the statement made on page 2, Paragraph 33. line 6 was made by

the Apena and not Seriki Egba as recorded.

2. On page 3, paragraph 3.S. That it was not correct to say that the Osile

made publication in the newspapers rather, it was the newspapers

which reported what they heard.

3. On page 4, paragraph 3.10 line 14 the statement credited to the

Balogun Egba was made by the Agura of Gbagura.

465

4. On page 5, paragraph 3.11 last line, the appropriate word should be

‘discuss’ and not enlighten.

5. On page 5, paragraph 3.12, line 10 the statement.. .“all he had to say

for the moment.”

6. Page 5, paragraph 3.13 line 6, should include “the Osi Egba asked why

the Apena did not respond to the letter of the Osile sent to him on the

issue as that could have prevented the publication of the book — So

Far, So Memorable.

7. On page 6, paragraph 3.14, line 8-14, the statement contained therein

should have been “the Osile met with the Alake to explain the

circumstances that led to his having to write the letter instead of

discussing it verbally. The issues raised in the letter by the Osile were

never discussed nor settled while with the Alake.”

8. On page 6, paragraph 3.15. That the Asiwaju bad a misconception

about the issue as his statement indicated that there were matters that

were not clear to the Osile but in actual fact, the issues being talked

about were perfectly clear to the Osile there is only a need for redress.

9. On page 7, paragraph 3.18. That the Osile expressed the concern that

he (Osile) could write a letter to the Alake and the Apena could

successfully advise the Alake not to reply. He also expressed concern

on what he called the move of the Apena to instigate people against the

Osile.

466

He objected to the Apena referring to him, Osile as his son as recorded in the minutes with observation that the issue could not have escalated if not for the actions of the Apena, Chief Toye Coker. He wondered why the

Apena who did not see any reason why the Osile’s letter should be replied now wants the Osile’s book discussed.

The Apena Egba observed that it could not have been proper to carry some of the amendments requested for by the Osile in view of the fact that the statement, although might not be correct in the opinion of the Osile, but were actually made by the respective Chiefs mentioned in the minutes. He sought for the deferment of the minutes so that those affected could be present to defend and confirm their statement.

The Elewo of Ilewo, Oba Michael Fatona appealed to members of the

Committee to es'chcw bitterness and rancour. He appealed for calm and sanity. He specifically appealed to the Osile of Oke-Ona to overlook what he claimed anybody might have said or done against him in the interest of

Egbaland.

After some discussion, the Committee resolved that the appropriate method to resolve the issue was to have heart-to-heart discussion on the issue with open minds. The Council felt that such discussion could not appropriately take place with the officials in attendance. In view of that, the officials had to leave the meeting and on their return were told of the resolution of the Committee that copies of Memoranda submitted by the

467

Chiefs should be made available to the Osile of Oke-Ona.

Closing

Having finished with the business of the day, the committee adjourned the meeting. The closing prayer was said by Oba Oyebade Lipede at 6.05 p.m.

Present

1. Oba Oyebade Lipede I — The Alake of Egbaland

2. Oba A. A. Tejuoso, Karunwi in — The Osile of Oke-Ona

3. Oba M. A. Fatona — The Elewo of Ilewo

4. Chief A. 0. Sanyaolu — Balogun Egba

5. Chief S. 0. Akinremi — Ogboye Egba

6. Chief A. A. Oyalowo — AroEgba

7. Chief D. A. Adeyinka — Odofin Egba

8. Chief S. I. Lasile — Baale Egba

9. Chief T.RA. Otolorin — AroEgba

10. Chief Toye Coker — Apena Egba

Absent

1. Oba A. Laloko Sobekun II — The Agura of Gbagura

468

2. The Olowu of Owu

3. The Olubara of Ibara

4 Oba S. A. AJtinlade II

5. Oba Isola Taiwo

6. The Onisaga of Isaga

7. The Oniro of lro

8. Oba S. A. Oloyede

9. Chief R. O. Sanusi

10. Chief S. O. Sobande

11. Chief S.O. Sogbein

12. Chief Harold Sodipo

13. Chief W. F. Amusan

14. The Ekerin Egba

15. The Asipa Egba

16. The Sarumi Egba

17. The Oluwo Egba

18. Chief Adefalu Koleoso

Vacant

— The Onijale of Ijale

— The Asiwaju Egba

— Osi Egba

469

— Bada Egba

— Akogun Egba

— Oganla Egba

— Vacant

— Oloriparakoyi Egba

TheOlofinoffceri Vacant

Extracts from the minutes of the meeting of the Egba Chieftaincy Council of 9 November, 1990

Letter from Egba Oke-Ona Council of Chiefs:

The Alake of Egbaland Oba Oyebade Lipede told the committee that he had not been able to discuss the issue of the letter of the Egba Oke-Ona

Traditional Council with the Osile of Oke-Ona.

The Otun of Egba Chief M. A. Majekodunmi expressed surprise that the issue between the Osile of Oke-Ona Oba AA. Tejuoso and Chief T.O.S.

Benson was mentioned again at the Council's meeting. He expressed the view that the issue should have been amicably settled between Oba

Tejuoso and Chief T.O.S. Benson, had the Osile agreed on the intervention of the Alake. Chief Majekodunmi wanted to know whether the

470

Osile was aware of the letter the Egba Oke-Ona Traditional Council wrote to the Egba Traditional Council. He advised the Osile to show leadership to those who mislead him. He prefered an amicable solution to the issue and called on the Osile to consult with the Alake on the issue.

Oba Tejuoso told the Committee that he was not aware of the letter before it was sent to the Council. Oba Tejuoso told the Council that he could not agree to a peaceful settlement by the Alake as suggested because he did not report the matter to the Council. He told the Committee that the first day the issue of his book was mentioned, Chief Coker listed some charges against him but the charges were later withdrawn by him. He recalled that the Chiefs had prepared memoranda against him on the issue that according to him did not solve the problem and had gone further to compound the problem and made solution difficult to obtain.

The Alake of Egbaland praised the efforts of the Otun Egba. He promised that he would do all within his power to solve the crisis. He wished that the

Otun Egba could call the Chiefs in Oke-Ona to talk to them so that peaceful solution could be found to the problem. The Alake wished that respect could be accorded to Obas and Chiefs with respect to their problems. He wished that nothing could be done to distract from the position of the Obas. The Alake said that it was difficult for anybody to

471 believe that the Osile was not aware of the letter written by the Oke-Ona

Council of Chiefs. He advised the Osile to call on him if there was anything bordering him. He said that he had always held Obas in high esteem and promised that nothing would be done by him to show disrespect to any

Oba. He said that all hands must he on deck to ensure absolute peace in

Egbaland

Present:

1. Oba Oyebade Lipede I — The Alake of Egbaland

2. Oba A. A. Tejuoso — The Osile of Oke-Ona

3. Oba A. A. Laloko Sobekun II — The Agura of Gbagura

4. Chief M. A. Majekodunmi - Otun Egba

5. Chief S. O. Akinremi — Ogboye Egba

6. Chief D. A. Adeyinka — Odofin Egba

7. Chief S. T. Lasile — Baala Egba

8. Chief Toye Coker — Apena Egba

9. Chief Adefolu Koleoso — Olori Parakoyi

10.Chief S. 0. Sogbein — Bada Egba

472

Absent:

1. Oba M. A. Fatona — Elewo of Uewo

2. The Olowu of Owu — Vacant

3. The Olubara of Ibara — Vacant

4. Oba S. A. Akinlade II — The Omola of Imala

5. Oba Isola Taiwo — The Olofin of Iseri

6. The Onisaga of Isaga — Vacant

7. The Oniro of Iro — Vacant

8. Oba S. A. Oloyede — The Onijale of Ijale

9. Chief R. A. Sanusi — Asiwaju Egba

10. Chief Harold Sodipo 1L Chief W. F. Amusan

12. Chief T.R.A. Otolorin

13. The Ekerin Egba

14. The Asipa Egba

15. The Sarumi Egba

16. The Oluwo Egba

17 Akogun Egba

18 Oganla Egba

19 AroEgba

Vacant

473

Appendix B

Oba Dapo Tejuoso Challenges Egba Leadership

Based on his personal appraisal of the traditional institutions during the first year of his ascension to the throne, Oba Adedapo Adewale Tejuoso has picked holes with certain aspects of its operations in Egbaland.

In the detailed analysis of his findings as contained in a book-the second within the past one year, the Osile of Oke-Ona Egba raised certain posers over the leadership structure within the Egba Traditional Council. The 144 page book titled: So Far, So Memorable — One Year in Office, is to be launched at the coronation anniversary ceremony in Abeokuta, today.

One of the posers raised in the publication reads thus: “Why is the leadership of the Egba Traditional Council restricted to Egba Ake alone?”

Under the existing system, the traditonal ruler of Egba Ake automatically becomes the Chairman of the council made up of the four sections in

Abeokuta.

The other three sections of Abeokuta are Egba Oke-Ona, Gbagura and

Egba Owu. Reflecting on the situation which has remained in practice since Egba kingdom came into being in 1914, the Osile of Egba Oke-Ona declared during a “chat” with Village News at his palace in Abeokuta.

474

“There is need to restructure the leadership system in Abeokuta and

Egbaland as a whole.” Obviously displeased with the classification and categorisation of Egba traditional rulers, Oba Tejuoso raisedanotber poser: “Why should Egba Ake rule Egba Oke-Ona for ever?”

Oba Tejuoso also frowned at the existing situation whereby 21 of the 31 members of the Egba Traditional Council are drawn from Egba — Ake.

According to him, such a development does not augur well for peace and progress in Egbaland. To rectify the situation, therefore, Oba Tejuoso has suggested that all traditional rulers in Abeokuta should be graded on the same level. Similarly, he said, the chairmanship of the Egba Traditional

Council should be rotated among the affected four sectional obas of

Alake, Osile, Agura and Olowu. Oba Tejuoso, who is fast becoming an acclaimed writer, made the leadership issue the main focus of his new book in order to spearhead such a desired crusade. Said he: “Somebody must definitely start the struggle, somewhere, somehow.”

But Oba Karunwi in pointed out that his observation was not directed at any individual but the system, itselfj adding “my major concern is for unity, peace and progress in Egbaland, Ogun State and the entire nation.”

Meanwhile, Oba Tejuoso has stressed the need to accord traditional rulers specific advisory role in the governance of the country, most especially during the on-going transitional period.

475

This, he said, was necessary considering the fact that traditional rulers are very crucial for the grass-root political system being envisaged for the country. Calling for an improved salary structure for traditional rulers, Oba

Tejuoso whose salaries are being paid to the coffers of the Oke-Ona

Dynasty Fund — a trust fund for charity — described the pittance which he said was being paid to them as salaries, as a ridicule of traditional institution.

Culled from the Village News of May 1990 - Help develop Egba plea

A special message despatched from the palace of the Osile of Oke-Ona to all Egba sons and daughters, yesterday, urging them to come home and develop the ancient town of Abeokuta. In the message channelled through the Village News Oba Adedapo Tejuoso Karunmi IQ stated thus:

“There is need for all; Egbas to work assiduously for the socio-economic development of Abeokuta.”

Oba Tejuoso also forwarded a similar message to Oke-Ona sons and daughters saying: “You must all rise up to the challenge of developing this community in an atmosphere of unity, peace and brotherliness. The traditional ruler did not leave out Nigerians from his special message in commemoration of his first coronation anniversary celebrations. He told them as follows: “The transitional period is a challenge to all Nigerians to ensure that our attempt at fashioning out a compensation by the Railway

476

Authorities in 1903, to the indigenes of the town during which all the nine families mentioned above benefited.

On the population of the Ifo Local Government, they claimed that the

‘Total’ population of Owu elements is just about one-sixth of the Egbas

(Oke- Ona, Gbagura and Ake) with reference to the population census of

Nigeria extract from Ogun State (Revised edition) and prepared by the

Ministry of Economic Planning, Ogun State. Still on the Ifo Baaleship, the leaders recalled’ that as at 1966 it was the turn of Gbagura community to present a candidate for the stool pointing out that this was not possible due to the very old age and acute illness of the chief who was to be presented at that time.

The 13 Ifo community leaders who are signatories to the petition maintained that “Ifo is NOT an extension of Owu community at Abeokuta and therefore, its Baale cannot be an appendage of the Olowu of Owu,

Abeokuta,” adding “the Owu Kingdom collapsed in 1821 and has never reared its head anywhere again.” They therefore called on the state government to allow the people of Ifo to have their Baale without further delay.

Culled from the Village News of May 1990

Launches educational foundation

A royal weight has been put behind fresh efforts being made, nationwide, to boost the development of education, generally in the country. It came in

477 form of a foundation floated in Abeokuta yesterday at the eve of the first coronation anniversary of Oba AdedapoTejuoso, Karunwi III, as the Osile of Oke- Ona Egba. Known as “Oke-Ona Dynasty Fund,” “it will be enjoyed by at least 20 indigent students of Ogun State origin and tenable in tertiary, institutions in the country.” The award will be a yearly event.

Village News learnt that proceeds accruing from the sales of Oba

Tejuoso’s first book — The Ultimate Honour — will form the bulk source of funding the award. A three-man committee to administer the fund has,

Chief Oluyon- bo Akoni as chairman. The other members are: Dr. Akin

Majekodunmi, Messrs Lekan Ogundimu, Doja Adewolu and Dr. Simeon

O. Jiboku — Provost of Ogun State College of Education, who is also serving as secretary to the committee.

The establishment of the foundation, according to the press secretary to Oba Tejuoso, Mr. Seinde Ogunseye, followed series of requests received from indigent students of Oke-Ona, origin and the country in general. Disciplines for which the award is meant include, engineering, medicine, pharmacy and food technology, among others.

Culled from The Village News of May 1990. Oba Tejuoso flies a kite!

Will Egba Alake rule the three other sections of Abeokuta for ever? This is a poser raised by the Osile of Oke-Ona Egba. Abeokuta, Oba Adedapo

Adewale Tejuoso in a book So far, so memorable he wrote recently. The

478 book was launched as part of activities marking his first coronation anniversary that ended last Sunday in Abeokuta with a church service.

The four sections that made up Abeokuta and Egbaland are Egba Alake,

Egba Oke-Ona, Egba Owu and Egba Gbagura.

The Alake of Egbaland who is from Egba Alake is the paramount ruler for the entire Egbaland, while other Obas are regarded as sectional Obas.

Under the existing system, Alake is the automatic chairman of Egba

Traditional Council. In the 144-page book, Oba Tejuoso observed “it is pertinent to mention at this point that in all literatures dealing with the history of the Egba Federation before the settlement of the four sections in

Abeokuta in 1830 and after, focus has been largely centred on the history of Egba Alake as if to say that the history of Abeokuta is synonymous with the history of Egba Alake section alone.”

He went further: “the impression one falsely gets from this is that the other three sections existed nominally or perhaps did not contribute their rightful quota to the growth and development of what is known as

Abeokuta today.” Oba Tejuoso said “the truth of the matter is that the process of forming the Egba Federation was far from easy but was certainly a joint action.” “For example, the Oke-Ona, Gbagura, and the

Owu like the Egba Alake section played very significant and commendable roles in the struggle of the Egbas to free themselves from the tyranny of the llari or intendants of the Alaafin of Oyo” he stated.

479

Oba Tejuoso went ahead: “the heroism and valiant disposition of Lisabi

Agbongbo Akala acclaimed as the saviour of the Egbas is very well known.” His success in converting the co-operative association into a nascent military organisation which played significant role in the successful repulsion of the Alafin after the massacre of the Ilaris, the Oba stated “was such a success on account of the support received by Lisabi from the sections throughout the Egba forest.” Oba Tejuoso went further:

“for example, in Gbagura, it was Akila of Ido whilst in Oke-Ona, it was

Amosu. The latter two have been very much played down or demoted so to say.” “It is also worth mentioning that even after the 1830 settlement in

Abeokuta, the Oke-Ona, Gbagura and the Owus continued to make their presence felt in very many ways through the Ogbonis and Ologun Chiefs,

Oba Tejuoso contended.

The Osile cited examples of other contributions made by departed sons of Gbagura, Owu and Oke-Ona. He said ‘suffice it to say that one sincerely hopes that scholars, students of Egba history will henceforth examine extensively and in the process do justice to the valuable contributions of other sections of Egba Federation bearing in mind that there are four virile sections to Egba.” In an interview with the Lagos

Weekend, on Monday, Oba Tejuoso said he stood solidly by what he had written and published. He dismissed as baseless and unfounded an impression being formed in certain quarters that he was challenging the

480 authority of the Alake, Oba Oyebade Lipede. He declared “Oba Oyebade

Lipede is my father and I respect him a lot.” Oba Tejuoso said “I am only challenging the structure and composition of Abeokuta and Egba.” “If

Egba Ake has ruled us for over 160 years, I think the Alake should review the existing structure, composition and constitution.” Oba Tejuoso remarked.

Culled from Lagos Weekend Friday, June 1,1990 Egbas react to Oba

Tejuoso's kite

There have been melees of reactions to Oba Adedapo Tejuoso’s kite on

Egba leadership. In a public opinion conducted by the Village News across the nation, the Egbas of different origins, particuarly from the four sections that constitute the kingdom, have recommended a dialogue among the four sectional obas in Egbaland to iron out any existing or imagined difference. They cautioned, however, that the matter should not be swept underground as if it were a non-issue. Following the Village

News special publication on Oba Tejuoso’s first anniversary as Osile

Oke-Ona, Egba and the partial review of his commemorative book So Far,

So Memorable out of which he was interpretatively reported to have challenged Egba leadership, the Village News offices in Akinale and

Lagos have been bombarded with correspondents of all sorts.

Our publisher has been particularly inundated with querries,

481 explanations and sometime “lectures” on Egba history by many concerned and interested Egba ciizens, a development which has prompted this public opinion on the i$sue. Some basic facts revealed by the poll include the high level of awareness by various classes of all

Egbas on the history of Egba and the dynasty set-up. It is also revealing that Oba Tejuoso may have been the apostle of equity in the rulership of

Egba, either him nor his Oke-Ona subjects are alone in the crusade.

Other remaining sections of Egba, particularly the Owu and Gbagura, would supporfapy mpve, any day, that would enhance the status of their

Obas and wards in the management of Egba polity, so confirms the survey. Besides, letters that were received from various traditional and social clubs of Egba origin from far and near including Kano, Bauchi, Jos,

Kaduna, Lagos, Ibadan and Abeokuta, our survey team talked with individuals and village heads in 116 villages and community settlements.

Twenty-five villages represent each of the four principal sections in Egba settlement viz: Ake, Oke- Ona, Gbagura and Owu, while the remaining 16 were scattered within other Egba neighbours who are not recognised in the management conflict.

An average of twenty persons made up of 12 men and eight children whose ages range from 25 to 70 years were sampled in every village.

Although 580 senior citizens i.e. those in the 50-70 age bracket, who constitute about 25 per cent of our chosen universe would seem

482 withdrawn on the issue of equality among the Obas in Egba, they agreed that all sectional Obas who had imported their crowns from their origins into Egbaland pre the Egba independence were entitled to whatever status accorded any Oba in Nigeria. They argued, however, that having the same status notwithstanding, one of the Obas must be the leader and in the case of Egba, there has always been one — a vote for status quo, it would seem.

Majority of the respondents in this group did not understand the ratio by which either positions or other relevant largees are shared within the

Obas but they suggested such sharing to be based in accordance with size or population of each section. Out of the 928 respondent; whose ages fall between 30 - 49 and out of which 619 had formal education, 70 per cent did not see the rationale for domination by any section in Egba, hundred years after civilization in the kingdom. These people, however, do not support any external inteference in the matter but would want the

Obas themselves, who they described as “our mature fathers” to call themselves to a round table and resolve the difference. Meanwhile, a group of Egba young elites has fired, back at Chief T.O.S. Benson not to dabble into the internal affairs of the Egbas as the various parties concerned are capable of solving the issue without him.

483

Culled from the Village News Vol. 4 No. 63 1990 - Oba Tejuoso,

T.O.S. Benson meet at Svar front

Osile Oke-Ona, Egba, Oba Adedapo Tejuoso and Otunba Theophilus

Benson used the occasion of the installation of the new Akarigbo of Ijebu-

Remo to trade royal abuse. The royal war was not very visible to outsiders when it took place at Methodist Girls School play ground, Sagamu, but

Chief T.O.S. Benson, revealed all in a letter he wrote to the Osile last week. Copies of the letter were sent to the Alake of Egbaland, Oba

Oyebade Lipede, former Chief Justice of the Federation, Sir Adetokunbo

Ademola and Dr. M.A. Majekodunmi.

The letter with reference number TOSB/ESI/1/17/90 was dated July

17.

It said: “Kabiyesi, I extend to you my sincere warm regards and due respects.

I write on our encounter at Sagamu on the occasion of the investiture of his Royal Highness, Oba Michael Sonariwo, the new Akarigbo, on July 14 at Ijokun. You will recall that amidst the gathering of Royalty at the Oba’s

Palace, I was speaking with theOrangun of Da, Oba William Ayeni, when I spotted you. I then moved over to you, to pay my compliments. This simple act of courtesy and respect, you turned into bizarre drama.

Your response to my greetings was to call up your issue of perceived equality with the Alake of Egbaland. You addressed me as the “Sobaloju

484 of Ake.” I retorted that I am Sobaloju of Egbaland. You said that did not include Oke-Ona. To which 1 replied that geographically, Egbaland includes Oke-Ona. You then replied: “That is your business with the

Alake.” To this I said; “No, You are the one with problem.” Obas who were close by were listening to our exchanges and watching the drama with amazement and surprise. I had to walk away to avoid a possible explosion. As you know, during our exchange, one Oba who sat by your right side remarked that all Obas are equal. To this I quickly retorted * ‘Not so. Some Obas are more equal than the others.” I am astonished that you, by self-subscription, maintained your stance of diminishing the limits of the Alake of Egbaland’s scope of traditional sovereignity. And more so, because you used the forum of a coronation ceremony to re-launch your views on what you believe the political structure of Egbaland should be in the hierarchy of traditional authorities. To me such attitude is untowered, in poor taste, and quite insensitive to practice or convention. I was disappointed, to say the least, because, as a green horn on the stool, your utterances on the occasion, tend to be a demonstration of immaturity.

The way you addressed me in the posture of a Roman Emperor, leads me in all due respect, to remind you of just one truth. You are 52.1 am 73.

In Ephesians Chapter six, verses one to three, The Holy Book enjoins:

“Children, obey your parents in the Lord: for this is right. Honour thy father and mother (which is the first commandment with promise;) That it may be

485 well with thee, and thou mayest live long on the earth.” I am old enough to be your father. If you have scant regard for my status in the Nigerian society, traditionally, professionally, and socially, the facts are not lost to the country.

In our world, money is not everything. It should not affect, influence , direct or control our actions and reflect in such a way that gold becomes our masters. In order to discourage repetition of experience such as I had on July 14, for upholding the status of the Alake, I commit myself to deal,

Brevi Manu, should such situations arise in future. As a concerned patriot on the globe beat on issues, I consider myself as one with both national and international constituency, in pursuits of everyday life. Kabiyesi, The saying goes that if you want an enemy, make a Hungarian friend. Those who sing to you that your sovereign posturings on this matter are correct, are your real enemies. Kabiyesi, I wish you all the best. God Bless and guide you — Yours sincerely.

Culled from Lagos Weekend Friday, July 27, 1990 -

Oba Karunwi refuses to cross sword with T.O.S. Benson

The Osile of Oke-Ona Egba, Oba Adedapo Adewale Tejuoso has refused to join issues with Chief TOS Benson in respect of his controversial book

So Far So Memorable, but his aides are flexing muscles.

Our reporter had on Tuesday gone to Abeokuta to know if the Osile would speak on the points raised by Chief Benson.

486

His female secretary, said she had firm instructions from Oba Tejuoso not to allow the press on the issue. The secretary however said, she could speak on behalf of the Oba. She said all the Oke-Ona people wanted is dialogue, peace, unity, and a change from the old ways in Egbaland.

“Otunba TOS Benson, is a respectable Senior Citizen. But I am not convinced he had read the book otherwise, his rejoinder would not have contained certain things which the book did not say.”

The Senior Citizen TOS Benson, who is also an honorary Chief of

Egba Alake goofed when he said the Osile conferred, 130 honorary chieftaincy titles during his one year coronation anniversary. Any way,

Oba Karunwi 111 will not join issues with the honorary chief of Egbaland, legal luminary (SAN) and Otunba of Ikorodu, she emphasised.

We gathered that the initial reaction of Oba Tejuoso was to join issues with Chief Benson when he first read the rejoinder in some newspapers.

Reliable sources however hinted that the Oba was under severe pressure from relatives, friends and close associates not to say a word, over the widely publicised rejoinder and hence, he shelved the idea. The Osile, a medical doctor and businessman who ascended the throne a little over a year ago had written and launched the book So Far So Memorable as part of activities that marked his first year in office.

In the 109 page book, the Osile regretted that scholars and historians had been potraying the history of Abeokuta as if the history of Abeokuta or

487

Egba is that of Egba Alake alone. He cited instances of roles played by other sections and concluded that Egba Oke-Ona, Egba Gbagura and'Egba Owu should also be given their pride of place in recognition of their contributions to the formation of Egba Federation. But the people of

Egba Alake ignored the book and made open their decision not to join issues with Oba Tejuoso. The Lagos Weekend met the Apena of

Egbaland, ChiefToye Coker in ljebu- Ode during burial ceremonies of

Chief Bisi Onabanjo of blessed memory and asked him if he had any reactions on the book.

Chief Toye Coker made the point very clear that the Alake of Egbaland,

Oba Oyebale Lipede and the entire people of Egba Alake would not say a word on the book. The Apena told the Lagos Weekend “Oba Tejuoso is our son. It is unfortunate that he had to do that at a time when the entire people of Egbaland are speaking with one voice.” The people of

Egbaland, Chief Coker indicated, would not encourage anything that could divert their attention from the current quest for progress, development and unity. But Chief Benson came up with a strongly worded rejoinder imputting that Oba Tejuoso was getting too ambitious.

Chief Benson warned the Oba against bringing Oyo factor into Ogun

State and declared “in Ogun State, the paramountcy of the Alake of

Egbaland, Awujale of Ijebuland and the Akarigbo of Remo is not in doubt.”

488

Part of what Oba Tejuoso wrote in his book said “In his quest for unity and lasting peace in all its ramifications, the Osile since coming into office, had not failed to express the dissatisfaction of his people and indeed the minority sections in Egba with the present set up of the Egbas as our forefathers did. The unsatisfactory arrangement whereby one section of

Egba unjustifiably claims perpetual dominance over the three other sections is obviously no longer acceptable in this modern day and age.”

He has suggested the formation of a forum or a truly representative committee of devoted and dedicated Egbas that will fearlessly and judiciously restructure, acceptably, the very foundation and infrastructure of the Egba community over the next few years.

There are four sections in Egba — Egba Alake, Oke-Ona, Gbagura and Owu — all of which need to be treated fairly and equally. He has on occasions said or written thus to some Egbas who are in top positions in

Egba heirar- chy and are therefore capable of effecting this overdue review and or change. He believes they will soon act, if only, for the sake of the great love they have or ought to have for the continued peace and unity of this great Egba town of ours which used to be an independent country with its Own Egba United Government

She lost her independece due to mismanagement and lack of peace and unity amongst the Egbas. We must not allow history to repeat itself. It is therefore time not only to jaw-jaw but also to act positively. “It is exactly

489

92 years today to be precise January 31,1898 when the then Governor

Mac- Cullum of Nigeria, defiled a taboo, and brought the then four Obas in

Abeokuta face to face for the first time to a meeting. It was there, and then that he opened their veils beaded crowns and took their photographs as a group. Present at that historic occasion were, the then Alake, Oba Sokalu,

Osile, Oba Karunwi 1, (my maternal great grandfather) Agura, Oba

Olubunmi and Olowu, Oba Adepegba. Prior to that day, the Obas could not and had not been fully involved in the administrative or political affairs of Egba as a whole, they delegated their powers to their chiefs because of this taboo.

Since then, they have been expected to get fully involved in the governance of Egba. It is gratifying to note that the peoples of Egba Alake,

Egba Oke- Ona, Egba Gbagura and Egba Owu have lived together for those ninety-two years in peace and harmony whether seemingly or not.

This, no doubt, must have been marriage of convenience with sacrifices in varying degrees by the four different sections constituting Egba.” “I am inspired to write today, this historic day, to remind all of us that we should try to re-think and discuss the pros and cons of our marriage of convenience if need be, review and or restructure our systems and conventions. It is always better and beneficial to jaw-jaw at all times. This is food for thought and possible consideration. We should ponder on this for at most the next eight years or so, that is, until we should be

490 celebrating the centenary of this historic event.”

“Nigeria was once under the colonial rule. When it pleased God

Almighty to grant Nigeria its independence, she was lucky to have been handed down a democratic government where every Nigerian has equal right. Thank God the Egbas are very much part of this democracy. This we should find ways and means to further strenghten amongst us so that the sacrifices of our fore-fathers would not have been in vain.” “I wonder how we would have felt in Nigeria today if the Northerners, Hausas, who are presumed to have the largest population and land size are given the exclusive right to dominate and rule the South, (Yorubas and Ibos), forever?”

“Nigeria as we know it today, would have definitely become the abode of “a marriage of inconvenience.” “We the Southerners would never have accepted to be treated as second-class citizens in our own country.

Nigeria would have been sitting on a time bomb, so to say and God forbid.” “Thank God we Egbas should at least be more experienced and astute in the art of governance. But we must not continue to assume that all is well. I know it is not, having listened to some people from the three minority sections of Egba in my short sojourn here in Abeokuta.” Even if it is, talking about it and introducing necessary innovations and reforms can only make it better not worse. The time to start is now. Our next hundred years together in marriage, starting from the January 31,1998 must be a

491 more blissful and tolerable one for all. It is then and only then that posterity will consider us justifiably as “The Progressives.”

If we go by reason of history, the whole world, including US, USSR, Great

Britain and the rest of Europe, would still be under the “Roman Empire” today. But is this the case? Certainly not. It is a changing world and the wind of change is bound to be universal. It is the only reason why the rest of the humane world is today employing every means to fight aparthied in

South Africa. They are beginning to succeed. I have the inspiration today to write these few lines. Why? I do not know. I am, however, sure it can only be for the good of the Egbas. I know my views may not be looked upon with favour by some. But at least, my conscience will be clear henceforth. I always prefer to stand for the truth even at the risk of persecution. I strongly believe we are in a modern world and we must all endeavour to improve with time and also stand by the truth and fairness that will eventually build better friendships and be beneficial at all times to all concerned. We must avoid being stagnant, much longer, less we give room to attrition.

“I am sure there are quite a number of things that we need to discuss or review and or adjust if we decide to take the bull by the horn. We must act, and the time to act is now.” With the above quoted statements, could there be any better evidence of Osile’s desire and quest for a truly lasting peace and unity? The Osile’s call for a dialogue shows his deep love for the

492 continued peace and progress of his fatherland and portrays his understanding of the antecedental problems of the Egba Federation.”

Culled from Lagos Weekend Friday, July 13,1990

I’m happy I didn’t make the same mistake - Oba Tejuoso

Participants and guests at the Nigeria Association of Women Journalists,

NAWOJ (Lagos chapter) and UNICEF seminar/workshop on Universal

Child Immunisation which was held recently at Durbar Hotel, Lagos must have learnt not only what immunisation is, but also what it takes to write a good speech, courtesy of the chairman of the day, Oba Adedapo Adewale

Tejuoso. Not that the Oba, who was the first guest to arrive, actually taught them how to write a good speech, he only gave examples of two speeches: One that put the reader in trouble and the other that was never read.

Asked to deliver his opening address as chairman, the Osile clad in flowing white Agbada that sparkled, decided to inject some humour by telling the audience how typing mistakes got a friend of his into trouble.

Hear him: “My friend was to deliver a speech whose paper was titled ‘The final eradication of women diseases from the face of the earth.’ In the draft, this headline was written in two lines but the typist missed a line and typed ‘the final eradication of women,’ which he read at the occasion.”

One can guess what type of reaction the Osile’s friend got on that fateful day. Even the Osile himself had to remark that “I’m happy I didn’t make

493 the same mistake.”

Oba Tejuoso wasn’t through yet. He would go further down the humour lane a la Bisi Olatilo’s style: “I was thinking of doing what Bisi Olatilo told us last week in Abuja (during the seminar on Primary Health Care). Bisi said “there was this semi illeterate rich man who was to declare a bridge open when suddenly the wind blew off the speech.” This rich, man then said “Gentlemen, with the speech on the river, I declare this bridge open.”

I wouldn’t do that, I’ve read my speech.”

This Oba is a doctor first and foremost who delights in answering the clarion call of any health related matter. Little wonder that when he was approached by NAWOJ the Oba had “no alternative than to accede to the request even though I had to cancel some other engagements!” The doctor Oba whose speech enumerated the importance of non-governmental organisations in promoting health issues enjoined all present that “once we can all join hands together to give the primary health care scheme our whole hearted support, we are sowing seeds for a healthy policy in the future.”

The Osile’s clarion call was echoed by Mr. Mike Oyedele UNICEF

Information and Public Affairs Officer in these words. “Today, the world is overwhelmed with several futuristic statements of intention: Education for all by the year 2,000, Housing for all by the year 2,000, Health for all by the year 2,000, to mention just a few. However, unless we all, especially the

494 privileged members of the society, do something drastic today to reverse the current trends in child-deaths, Pm afraid that when the 2,000 actually comes there will not be enough manpower resources to make our lovely dreams come true!” To realise the ‘lovely dreams* Colonel Fred Chijuka,

Director Army Public Relation Corp and Dr. Dora Chizea were amongst those present to join NAWOJ in it campaign of 80% child immunization by the end of year 1990.

Culled from The Punch, Friday September?, 1990

Don’t involve states in PHC scheme — Oba Tejuoso

A Royal voice has been added to calls for the exclusion of state governments from the implementation of the Primary Health Care (PHC).

The Osile Oke- OnaEgba, Oba Adedapo Tejuoso, told newsmen in Abuja that the involvement of state governments may mar the attainment of government health programme. The Oba, who is attending the on-going international conference on Primary Health Care said state governments should not have been involved in the programme and described their involvement as a negation of Federal Government’s laudable idea of dealing directly with Local Governments.

He referred to the period when the Federal Government was financing

Local Governments through the states, saying “development at grassroots level was slow or non-existent as compared to rapid changes taking place now that funds are channelled directly to them.” Oba Tejuoso

495 declared that dealing with Local Governments directly would assure the people maximum benefit from Federal Government’s massive financial support for the PHC programme. Ogun State Commissioner for Health,

Dr. O.A. Adewuni had earlier stated that the states were facing logistic problems in the handling over both personnel and infrastructures to Local

Governments for PHC implementation.

Oba Tejuoso praised the PHC programme, predicting that when fully entrenched, 90 per cent of the country’s population would feel its impact.

He assured that traditional rulers would be happy to participate in any capacity if called upon. The Monarch expressed satisfaction with the performances of the Health Minister, Prof. Olikoye Ransomc-Kuti under whom the Oba did his housemanship as a young doctor on the PHC which he described as a resounding success. Oba Tejuoso disclosed that he may soon set up an integrated practice where traditional and orthodox doctors would work side by side and thereby learn from each other and urged government to get involved in such ventures to facilitate research into traditional healing methods.

Culled from National Concord, Thursday August 23,1990 - Osile

‘queried’ over quest for change

For daring to call for changes in the age-long constitution and membership of the Egba Council of Chiefs to be evenly spread among the

496 four sections of the town, the Osile of Oke-Ona Egba in Ogun State, Oba

Adedapo Tejuoso has been ‘'queried” by the council. Oba Tejuoso, who disclosed this in Abeokuta yesterday while answering questions from newsmen in Abeokuta on preparations for his 53 birthday anniversary said he was summoned to a meeting of the council where all members of the council issued him a memorandum each demanding for reasons why he should make such a call.

In his book So Far So Memorable, an account of his one-year on the throne, published last year, Oba Tejuoso described the composition of the council made up of 31 members as unfair. According to him, 20 members are from Egba Alake alone while the remaining 11 were shared by three sections of Oke-Ona, Gbagura and Owu. He has also said that this was unfair as it made other sectional people second class citizens in their land.

The Osile said yesterday that he was still busy trying to answer the numerous memoranda submitted to him by the members of his council.

According to him, people tend to side-track issues a lot, saying rather than answer the question raised, they leave that and query why the question should be raised at all.

He said they expected all to respond like slaves to their master’s voice, adding that, this should not be, as “we are all brothers and sisters.” He pointed out, however, that if he saw any historical fact which contradicted his opinion he would withdraw his call. He said he has no power other than

497 to suggested changes, saying, only the Alake, Ake people and the council could effect changes based on correct investigations in order to effect corrective measures that would be fair, adding, “the time for change is now.”

Culled from the Nigerian Tribune, Friday 15 February 1991 Post

Script:

This reminds me of a famous Nigerian who was interviewed by a

Journalist not so long ago in Britain. The interview went thus:

Journalist: Are you a Nigeria?

Nigerian: What can I do for you?

Journalist: I understand the Nigerians are fond of answering questions with questions is it true?

Nigerian: Who said that?

Governor bags Fiwajoye Oke Ona, Egba title

The Ogun State Governor, Navy Captain Oladeinde Joseph on Saturday bagged the second chieftaincy title within three days. The Governor was honoured in absentia with the title of Fiwajoye Oke-Ona Egba by the Osile of Oke-Ona Egba, Oba Dr. Adedapo Adewale Tejuoso, while marking his

53rd birthday. The United Muslim Council of Nigeria, Ogun State chapter, last Thursday conferred on Governor Joseph, the title of Aare Atunesinse

498 of Ogun State for his ingenuity in handling religious matters in the state.

Navy Captain Joseph, according to Oba Tejuoso, was honoured by the people of Oke-Ona for his quiet disposition and the gentle manner he has been steering the ship of the state. Also honoured at the occasion was the deputy Governor, Alhaji Adeolu Balogun who bagged the title of Bajipe

Oke-Ona Egba. The wives of both the Governor and his deputy, Mrs.

Mojirade Joseph and Alhaja Yinka Balogun were also honoured with the title of Erelu Fiwajoye and Erelu Bajipe, respectively.

The minister of health, Professor Olikoye Ransomc-Kuti, who was said to have come from Oke-Ona in Abeokuta, also bagged the title of Agbeji

Oke- Ona Egba while his wife received the title of Erelu Agbeji Oke-Ona

Egba. Others who were honoured by Oba Tejuoso at the occasion included Chief J.O. Soretire and Chief Segun Adetiba who were conferred with the titles of Jaguna Parakoyi Oke-Ona Egba and Seriki Gbobaniyi

Oke-Ona Egba, respectively.

In his welcome address, Oba Tejuoso appealed to individuals, corporate bodies, societies, international organisations and the government to come to the aid of Oke-Ona community by providing infrastructural facilities, small- scale industries and agricultural projects in

Oke-Ona to lift its fortune and improve the standard of life of the people.

Oba Tejuoso also disclosed that in a few weeks time, the Oke-Ona community would open its community bank.

499

Culled from Daily Sketch of Monday, February 18,1991 - Balogun warns on population explosion

The Ogun State Deputy Governor, Alhaji Adeolu Balogun has warned that if the present uncontrolled population growth continues, it will be very difficult, if not impossible, to achieve the laudable aims and objectives of our development plans. Alhaji Balogun made the remark on Saturday in

Abeokuta at the launching of the National Population Policy of Oke-Ona

Bgba Community and the formal opening of the Oke-Ona Egba Family

Life Education Counselling Centre Clinic.

According to the deputy Governor, the growth rate of the Nigerian population should be a subject of great concern to all Nigerians. He recalled that the first census in Nigeria in 1921 put the country’s population at 17.8 million, adding that by 1931 the population rose slightly to 19.8 million. He continued that by 1963 the population sharply rose to

S5.6 million while “Estimates and projections today indicate that the population of the country has reached approximately 100 million.”

Alhaji Balogun said that with this unprecedented growth rate of about

3.3 per cent, the present population could be expected to double within the next two decades. “The implication of this seemingly astronomical increase in population on our socio-economic life, particularly the provision of adequate food, educational services, health services, housing, roads, water, electricity, as well as employment opportunities,

500 are very frightening,” he warned.

The deputy Governor praised the Egba Oke-Ona dynasty for launching the National Population Policy which he said was designed to achieve, among other things, a lower population growth rate through the reduction of birth rate by voluntary fertility regulation methods that are compatiable with the economic and social growth of the nation. In her address, the wife of the state Governor, Mrs. Mojirade Joseph noted that ‘Nigeria, according to statistical data, was the most populous nation in Africa and among the ten most populous nations in the world.’ Mrs. Joseph then pointed out that the Family Life Education counselling Centre clinic would help in no small measure to avert the increasing wave of population pressure on the family, early marriage and the attendant problems, sexual abuse, early and unwanted pregnancies resulting in premature death which had plagued our socieity for long. She added that the centre would no doubt provide the most needed education on family living, family planning and planned parenthood in the face of an embarrasing population explosion which has almost frustrated the Structural Adjustment Programme (SAP) of the government.

In his address, the United Nations Fund for Population Activities

(UNFPA) zonal programme officer, Mrs. C.O. Agbede disclosed that the

UNFPA has assisted Oke-Ona Bgba dynasty by financing the launching of the population policy in the Oke Ona Egba community to the tune of

501

N10,000. She added that her organisation has donated audio-visual equipment and teaching aids, plus medical equipment valued at about

N200.000 for the Family Life Education Clinic in the community. The launching of the population policy and the opening of the Family Life

Centrc/Clinic, were part of the activities to mark the 53rd birthday of the

Osile Oke-Ona Egba, Oba Adedapo Adewale Tejuoso.

Culled from Daily Sketch of Monday, February 18, 1991.

Oke-Ona people live in fear — Osile

The Osile of Oke-Ona Egba in Ogun State, Oba Adedapo Tejuoso at the weekend said many people in the town now live in fear following the inability of the police to apprehend the killers of a high chief in the town,

Chief R.A. Aldnwunmi, (he Balogun of Ikija after more than eight months.

Speaking with newsmen as part of his 53rd birthday anniversary, Oba

Tejuoso said “everybody in Oke-Ona Egba is afraid and prayerful that it will not be their turn to be picked up in the street and killed like a chicken."

In the morning of last July 24, Chief Akinwumi was allegedly knocked

down by a taxi driver along Ago-Ika Lafenwa Road who immediately

picked up the chief and took him away. Despite intermitent

announcements on radio, the body was not found until August 7 in a bush

near Opeji village life - less. Oba Tejuoso said since it happened, and the

matter reported to the police suprisingly the police had not come up with

anything till now.

502

Berating the police for inaction on the case, he said police action should have been better than this. According to him, some people were arrested, and expressed surprise that they were released “contrary to our expectations and belief that anybody arrested on a murder charge could not be released until the contary had been proved in the court,” he said.

Culled from Nigerian Tribune Monday 18Febmary 1991 - When Ake

Palace bubbles for Lipede’s anniversary

Oba Mofolorunsho Oyebade Lipede, the Aiake of Egbaland rarely betrays his emotions. His usual expressionless facial posture is becoming somehow legendary. But on August 4, Oba Lipede was a rare bundle of royal ebulience, responding mirthfully to his subjects’ meetings. The septuagenarian Royal father had every cause to be happy. It was the eve of his 18th anniversary on the throne of his forefathers. Expectedly, preparations for the anniversary were low-keyed, at least from the Alake’s angle. But judging by the turnout of guests who trooped into the wide expanse of the Ake Palace as early as 6 a.m. that Saturday, the Egbas did not consider their ruler’s anniversary a small event. They thronged the palace in droves, dressed in their “Sunday best” for the affair, despite the fact the number, 18, does not rank among those normally favoured for jubilees.

For something to wear, Oba Lipede chose a sea-blue lace material with

503 gold patches. The “Agbada" marched the simplicity of this former customs official turned king. He had a crownlike cap as headgear and a simple sabotlike pair of velvet shoes to match. Although the Ake Palace has a large foreground large enough to pass for a football pitch, Lipede chose the inner court of the palace for the ceremony. In all, there are three stretches of buildings whose different architectural designs bear testimony to popular desings of the periods experienced by the more than two centuries-old Ake Palace. At the fore-front is the “Independence

Building” which shared the same architectural designs and colour with the

1830 Century Hall opposite the Ake Palace. Behind the “Independence

Building” are two others, a bungalow and a storey-building, probably built with local bricks, and linked by a narrow passage.

The bungalow houses the traditonal images and Idols worshipped by the Egbas before their convertion into Christianity. Indeed, the European who carried out the religious conversions built a church, probably the oldest in Nigeria, not quite 30 metres away from the Ake Palace gate. To mark the day, Oba Lipede conferred honorary chieftaincy titles on six prominent Egba sons and daughters. Chief Titilayo Ajanaku, the former

Abeokuta Local Council chairman, former national secretary of the defunct People’s Front and at present a hot contender for the Ogun State gubernatorial ticket on the platform of the Social Democratic Party (SDP), was arguably the most visible of the lot. She bagged the Osi Iyalode of

504

Egbaland title. Others whose names appeared on the honours list are

Chief Ade Oyalowo who bagged the Are of Egbaland title. Chief Bello

Bajomo of the Union Bank (Lupooa of Egbaland); Mrs. Shoyombo (Seriki

Ija Alate) and Chief A.O. Sobowale (Eruku of Egbaland).

There was a spiritual bent to the solemn routine associated with the conferment of the titles as each candidate stepped forward on being invited by Chief Toye Coker (SAN) the Apena of Egba who doubled on the occasion as the master of ceremony. As each candidate responded to the call, the Apena asked his local ‘Oluwos’ to consult the oracles in a divination with kolanut. Significantly, the gods endorsed the candidature of all the six new chiefs as the number of kola parts that were upturned, balanced those that kissed the ground as it were.

The candidates were then presented to the Alake who reminded them of the duties associated with their respective titles. Most important of these duties is that the title holder should pay regular homage to the royal father. Indeed, the candidates each paid a public courtesy to the Alakc as a sign of their acceptance of the titles. While the eve of the anniversary date served a traditional spectacle the event itself was marked with a solemn Christian service at the Akc Church Chapel. Among worshippers at the church service, conducted in Yoruba, were Mr. David Osinibi, the

Secretary to the Qgun State Government who represented the Governor,

Navy Captain Mohammed Lawal; octogcnerians Sir Mobolaji

505

Bank-Anthony; Sir Adetokunbo Ademola; Commissioners in the Ogun

Slate Executive Council and very eminent Egba chiefs. Chief and Mrs.

Simeon Adebo were also present, sitting close to Olori Bimpe Lipede, who obviously had an enjoyable occasion

The Reverend Canon S.F. Daramola preached the homily at the service while the lesson was picked from the book of Saint Matthew,

Chapter S, ver - ses 1 to 12. Essentially, Rev. Daramola extolled the virtues of Oba Lipede, especially his deep belief in the Almighty which he recommended to the congregation. If anything, the celebration of Oba

Lipede's 18th ycar on the throne, bridged the gap between the Alake and other Egba Obas, a gap which outsiders believed was widened by a recent publication by the Osile ol Okc Ona Egba, Oba Adedapo Tejuoso.

It is remarkable that Oba Tejuoso, along with the Agura of Gbadura, Oba

Alidu Laloko, the Ekwo of llewo, Oba Michael Fatona and the Onijalr of

Ijale-Papa, Oba Samuel Oioyede. sat with the Alake all through the anniversary which started with a juroal service on August 3 and ended with a luncheon on Sunday afternoon

Culled from Guardian 'Express, Friday, August ‘94

NSC Blows N12m on Foreign Trips (Training Takes Back Seat)

Pattern of expenditure by the 25 associations under the National Sports

Commission (NSC) shows an awkward trend a committee set up to determine j total expenditure on sports had revealed in its report.

506

The six man committee set up in June by the Sports Minister Air

Commodore Anthony Ikazoboh (rtd) found that about N3 million was spent on training of athletes, coaches and staff of the NSC as against over

N12 million I spent on foreign trips in the last three years.

While expenditure on foreign trips took as much as 33.90 percent of the total expenditure, training which is the primary responsibility represent 62 percent of the expenditure. This means that just over N3.5 million was spent on training coaches, members of staff as well as athletes. Besides the foreign j technical advisers who are on contract, the commission has just 17 coaches nation wide to cater for all the 25 sports. The bulk of the expenditure on | foreign trips amounting to N6,343,183 was incured in

1988, while that of last I year was N3,788,404. Over N1.5 million was spent in 1987.

The committee comprising Mr. S.C. Mba (Chairman), Mr. Alex Onyen- j wenwa of the Athletics Association, Mr. J.A. Banjo of NFA, J.O. Laniyan an NSC accountant, Salihu Abubakar and A.K. Iwajomo as secretary, observed ] that the NSC handled the building and maintenance of facilities for all the j associations.

As a result no association has built its own facility. In all a total of

N2,686,408 was spent during the three years on maintenance. This represents j 4.90 percent of total expenditure. Only the Badminton association spent j money on materials in the period under review.

507

The association in 1987 bought materials worth N21,717. In the following j year, it spent N536 on materials. But on administration the commission spent { N95,520 as against N22,253 on sporting materials.

The trend of expenditure which tilts largely in favour of foreign trips, and j administration tends to confirm the large staff strength, claimed by the direc- , tor general.

The director-general at the commission, Malam Babayo Shehu, who is on course at the National Institute of Strategic Studies, had recommended a reduction in the staff strength.

Mallam Shehu in a memorandum revealed that the NSC has 1,170 staff of this number about 40 percent is unproductive he remarked.

He recommended that if the NSC was to achieve its objective in the shortest possible time, reorganisation was a must.

Mallam Shehu asked that 354 personnel be laid off. Most of them at the

National Stadium complex. The sector to be most affected is the

Engineering Department where 100 people are recommended for retrenchment.

Mallam Shehu gave educational qualification. Performance, account- ablity, discipline and old age as criteria in arriving at the figure of those whose services may not be required by the commission.

508

Culled from Sunday Concord September 16,1990.

Oba Dr. Adedapo Adewale Tejuoso, Karunwi IQ, Osile Oke-Ona Egba

OAAT/54/09/17 September 171990

Air Commodore Tony Ikazoboh Minister of Sports Kofo Abayomi Street

Ikoyi, Lagos.

Dear Sir,

I refer to the enclosed photocopy of the article I read in the Sunday

Concord newspaper of yesterday. These findings of the 6-man Committee set up in June by your Sports Ministry seem to justify the stand that 1 had always taken about the National Sports Commission as an unnecessary institution for the Management of Sports in this country. My stand had always been that each Association should be given full autonomy so that more of the subventions from the Federal Ministry or Government would go directly into Sports development rather than administration which is what obtains as at now. 1 had previously sent you a copy of my autobiography titled The Ultimate Honour'which I hope you received. Just in case you did not receive it 1 enclose herewith two more copies of the book-one for you personally and the other officially for the Ministry. I humbly refer you to pages 69-86 which actually deal with my sporting life but more particularly to page 86 which deals with my recommendation for sports in this country. I also seize this opportunity to express my appreciation to you and your 6-man committee who in the report stated as

509 follows. “Only the Badminton Association spent money on materials in the period worth N21,717.00. In the following year it spent N536 on materials.” This was the period when I was still the chairman of Amateur

Badminton Association of Nigeria. Hence my interest in the newspaper comments under reference.

I also seize this opportunity to congratulate you very heartily on the bold step you have taken thus far since you became the Minister of Sports for this country. Of course, I had no doubt whatsoever in my mind, right from the onset, that you would take these steps. This is because you have also gone through the mill of being the chairman of one of the Sports

Associations in this country. Experience is always the best teacher. You are quite aware of the workings and intricacies of the Sports Commission.

If the system is not changed now then it may never change again, such opportunities only occur once in a while. I have no doubt whatsoever, that you are quite aware of the fact that the answer to our sporting problems in this country is full autonomy for each sporting association.

I pray that God may guide you in the right direction in all your deliberations and decisions. I wish you the very best of luck. Thank you and God bless.

Yours very sincerely

Oba Dr. Adedapo Adewale Tejuoso JP

Karunwim

Osile Oke-Ona, Egba.

510 cc: Chairman Amateur Badminton Assocation of Nigeria.

Secretary Amateur Badminton Association of Nigeria.

Federal Ministry of Youth and Sports

Office of the Hon. Minister 3, Force Road, Onikan, Lagos

REf. No. OMYSUWRlS

Date: 6th December 1990

Oba Dr. Adedapo Adewale Tejuoso

Oke-Ona Palace

P.M.B. 2005

Sapon - Abeokuta

Ogun State.

Kabiyesi,

PM.B. No. 12519 Telegrams FMYS Telephone 632630

Acknowledgement

I wish to acknowledge receipt of Kabiyesi’s letter of 17th September, 1990 starting with a profound apology for the inadvertent delay, I should like to thank you also for the two additional copies of the auto-biography you sent to enable me align your long-standing views on our sporting development with the current initiative modestly put into place by this Ministry.

2. May I seize this opportunity to express my sincere appreciation of His

Highness, single-minded dedication to the enhancement of standards in our • sports administration. It would also remain a matter of great joy to me

511 if' Kabiyesi would always make available to the appropriate quarters, as occasion demands, his objective and wise counsel for the glory of our fatherland.

Yours faithfully

A.O. Ikazoboh

Air Commodore (Rtd)

Minister of Youth & Sports

An address delivered by Kabiyesi Alaiyeluwa Oba Dr. Adedapo Adewale

Tejuoso JP, Karunwi III, Osile Oke Ona Egba at the laying of the foundation stone ceremony of St. John’s African Church, Olorunsogo,

Idi-Aba, Abeokuta on Saturday, 18th May, 1991.

My Lord, the Bishop of the African Church, Abeokuta Division,

Ogun State, Nigeria — Bishop Ola Olu Akiode,

Third Iyalode Egba and Iyajo of the African Church,

Idi-Ape — Chief (Mrs.) Bisoye Tejuoso,

Yeye Oba Olu of Ikeja, Lagos State and the Osile Oke-Ona-Egba,

The Balogun of Egba Christians Chief E.K. Odeyemi,

Egba and Oke-Ona Egba Chiefs (here present),

Other Ministers of Religion and my Lords Temporal,

My worthy members of St. James’ African Church, Idi-Ape, Abeokuta,

Distinguished Ladies and Gentlemen.

512

This is indeed another epoch-making occasion, since my ascension to the throne of my forefathers in Oke-Ona Egbaland barely two years ago. 1 am therefore greatly delighted to have been called upon, in commemoration of my second coronation anniversary as Osile Oke-Ona Egba, to perform the laying of the foundation stone and turning’of the first sod of the N5 million ultra-modern buildingof St. John’s African Church, Olorunsogo,

Idi-Aba, Abeokuta.

It is also of interest to note that this is the' first time I will have the opportunity of speaking together to both the living and the dead at the same time A- this being the site of a burial ground. History has it that St.

James’ African Church, Idi-Ape, Ago-Oko, Abeokuta — the parent body to this new church (St. John’s African Church, Idi-Aba, Abeokuta) was founded in the year 1917 after successful inflitrations and destabilising attempts by the detractors. Contributive to this gesture were Daddy Chief

Ben O. Soretire, son to the Oluwo Odo, Pd Oluwo Agbeka who land-granted Idi-Ape site in Ago-Oko for our church centre, Daddy Moses

Tejuoso, my paternal grandfather, Daddy Siwoku, Daddy Edun, father of

Daddy Abraham Joboku, to mention a few. Thus also, St. James’ African

Church, Idi-Ape, Ago-Oko Abeokuta came to being on July 17,1917 with the laying of the foundation stone and turning of the first sod performed by

His Royal Highness Oba Alaiyeluwa David Sokunbi, Karunwi II, amidst great fanfare and rejoicing of a huge crowd and well wishers. On a happy

513 note, I am happy to state that today’s occasion, by the will of Almighty

God, history has again repeated itself — in the sense that the foundation stone of the parent church (Idi-Ape) was laid by my maternal granduncle

— Oba Karimwi II, whilst by mere coincidence and the will of God, the laying of the foundation stone of a new church being given toGod by the parent church (Idi-Ape) i.e St. John’s African Church,

Idi- Aba, Abeokuta is about to be performed by me as rhe Osilc Oke-Ona

Egba, Karim wi in. Glory be to God on high and in the depths be praised.

At this juncture, I will enjoin all and sundry and more importantly the top officials of the African Church, Nigeria to close ranks and ensure more speedy expansion of the church to nooks and corners of Nigeria. Ogun

Stale and Abeokuta Division of the Church in particular. 1 do not for any reason, believe in our living on the past glories of our forefathers without further meaningful advancements. I therefore challenge the African

Church, Nigeria to march ahead in making better, the untiring efforts of our fore-fathers and heroes of the church.

I seize this opportunity to welcome Chief E.K. Odeyemi after a brief illness and thank him for the offer of Babasale of Egba Christians. We look forward to a speedy final arrangements to make thelwuye ceremonies possible for our dear son, Chief Oluyombo Akoni.

Distinguished Guests, Ladies and Gentlemen, I will not take more of your time, other than to appeal to all present here at this august occasion

514 to contribute generously towards this laudable project which, 1 fervently believe the Lord will surely reward you, more abundantly.

May I now invite you all to accompany me to perform the laying of the foundation stone of St. John’s African Church, Olorunsogo, ldi-Aba,

Abeokuta to the glory of God and promotion and expansion of the African

Church, Nigeria and worldwide.

Listening carefully. God bless you all

Oba AdewaleTejuoso JP

Osile Oke-Ona, Egba.

Being a short address delivered at the launching of the Ogun State

Chapter of the Diabetic Association of Nigeria

It is indeed a great pleasure and honour for me to be present here with you today on the occasion of the launching of the Ogun State Chapter of the Diabetic Assocation of Nigeria, an affiliate of the International Diabetic

Federation.

A short while ago, the Executive members of the association sought audience with me to intimate me with the existence of the association in

Ogun State and preparations for its formal launching. They also requested that I should be the grand patron of the association. They were probably

515 informed by the fact that I am a medical doctor and would obviously be sympathetic to their cause. After careful consideration of the aims and objectives of the association, I had no alternative but to accede to their request. I want to publicly declare my total identification with all the good things the association stands for.

I am reliably informed that the Diabetic Association of Nigeria was inaugurated in August 1982, in Benin City and as at today the good work of the association has spread to Oyo, Kwara, Kaduna, Lagos, Imo and

Anambra States. The replication of state branches is a veritable proof of the relevance of the association to our socieity. I am also told that the association is nonprofit, service-oriented and humanitarian in outlook — with the primary objective of bringing relief and succour to those afflicted by diabetes mellitus.

Diabetes as you are probably aware is a disease associated with inadequate production of insulin by the pancreas and ordinarily characterised by excessive urinary secretion containing an abnormal quantity of sugar. It induces emaciation of the body with excessive hunger and thirst, numbness and prickly pains in the limbs. This killer-disease has constituted itself into a scourge and menace across the country. One is elated therefore that an association which seeks to fight this societal dread has finally been put together in this state.

The management of diabetics includes early diagnosis, health and

516 dietary education, administration of blood-sugar lowering tablets, insulin injection, coupled with regular monitoring of blood and sugar levels. It is to articulate the proper management of this deadly disease that the Diabetic

Association of Nigeria is now being launched in Ogun State.

The aims and objectives of the association being launched today are among others, to create and maintain public awareness and enlightenment about

348 the disease; create a forum for regular screening for the disease and to establish diabetic centres in the various zones and towns of the state.

I now call on all of you here present and through you to other people wherever they may be in the state to rally round this association so that in the not-too-distant future, its impact would be felt throughout the length and breadth of Ogun State. My appeal also goes to governmental agencies, nongovernmental organisations and public-spirited individuals to assist the association in realising its lofty aims and objectives.

Finally, Mr. Chairman, distinguished guests, ladies and gentlemen, 1 want to congratulate the executive and pioneering members of this most-essential association for their initiative and commitment to a noble and life-sustaining cause. The well-being of sodeity which they have dedded to champion is a worthy cause worth supporting. I pray that the

Diabetic Assodation of Nigeria, Ogun State branch would wax stronger

517 and stronger to the greater glory of God and service to humanity at large.

Thank you and stay bless.

Oba Adedapo Adewale Tejuoso Karunwi Ill, OsileOke-Ona Egba.

25-9-90

Speech delivered by his Royal Majesty Oba Dr. Adedapo

Adewale Tejuoso JP, Karunwi III, Osile Oke-Ona Egba at the fund raising luncheon ceremony of the Red Cross Society’s 30th Birthday Celebration

— held at Eko Le Meriden Hotel, Victoria Island on Thursday 9th May,

1991

The Chairman Sir, Your Excellency, the Military Governor of Lagos State,

Col. Raji Rasaki, Hon. Ministers, President of the Red Cross Society,

Distinguished Ladies and Gentlemen.

It is an honour, a great honour indeed to be amongst this galaxy of distinguished and highly reverred ladies and gentlemen, in my capacity as the Royal father of the day.

The Red Cross world over, as an organization, thrives on the promotion of peace and world understanding. They constantly seek to bring relief and succor to people in distress either due to war, civil unrest, displacement due to unexpected environmental disasters such as

Earthquakes, Storm, Cyclones, Tonnado etc. Red Cross or the

RedCrescent, is always at hand to help. It is no doubt the reason why our founding fathers embraced the idea to set up the Nigerian Red Cross

518

Society. We are happy to note that our great country — Nigeria has been part of this International Organization for the past thirty years.

My interest in the Red Cross of course can easily be traced to its similarity in so many ways with the Rotary International Organization of which I am a Past District Governor, District 911. Whenever the story of the Red Cross Society is told, like with Rotary, it shows Heroism,

Friendliness and caring for the depressed, downtrodden, grief striken people, especially when help is urgently needed. It cuts across all the barriers of ethnicity, race, colour, creed or religion. It prides and thrives on service above self.

Bangladesh, Iraq, to mention but a few, are very fresh in our memories.

As we lunch here today, Red Cross Society is launching or giving a helping hand to some distressed people somewhere in some parts of the world.

I salute their courage and concern for the survival of the human race.

One thing I also notice about the organization i% that, it brings people together from diverse background for a common purpose — SERVICE

TO HUMANITY.

I congratulate most warmly the National President of the Board of the

Nigerian Red Cross Society, Alhaji Shehu A. Musa C.F.R. (Makaman

Nupe) and the other members of the Nigerian Red Cross Society for their untiring efforts in promoting this very highly respected organization to tins

519 lofty height.

The Chairman for today’s occasion, Otunba W.O.O. Ajayi is a distinguished and well-known Banker, Industrialist, Publisher and

Philanthropist, ffe will in due course on behalf of the Red Cross Society, demand of you a pound of flesh without a single drop of blood, by asking for cash — ‘Kudi’,

‘Ego’, ‘Owo’ — whichever you prefer. I enjoin you to cooperate with him and donate generously. Money is the oil that helps to lubricate the movement of the wheel of progress. It is the substance or lubricant that helps the organiza- ; don to perform its duties of selfless service so well the world over.

You all of course know that as an Oba, I only live on a stipend. But then

I will like to assure you Mr. Chairman sir, that from my widow’s mite, I shall donate generously — but not all I have, like the widow. I still need to have lunch tomorrow. In passing, I will like to share this thought with you. In the

Middle East, both the Sea of Galilee and the Dead Sea receive their water from the mountains of Lebanon. The Sea of Galilee is full of life and animals.

The water in it is fresh and constantly flowing into RiveT Jordan. The Sea of Galilee therefore, receives and also gives thus allowing it to be a source of abundance. The Dead Sea, however, is true to its name. While it receives water from the mountain streams, it has no outlet for giving forth

520 water.

The water that flows into it slowly evaporates, leaving salt and other minerals to collect and solidify. Few things, if any can live in it. This brings it home vividly to us that, even in the natural realm, there must be both receiving and giving. The Dead Sea is almost lifeless because it receives and it never gives.

It is also equally true that the hand that gives always remains at the lop and the one that receives remainsbelow.We do not wish to remain at the bottom. God forbid! The moral to that observation is clear. As we give, so we receive says an old adage. America as a nation gives generously that is why it is a great country and why its people prosper a lot. May we always remain at the top (Amen). That means donate generously today.

I am happy to note that Nigeria has also been developing in this direction through her well endowed citizens. She has cultivated the

‘givingculture. Our greatness as a nation is thus assured just as the night is sure to follow the day. As for me, I only give on just two occasions of the year. And that is both Day and Night only.

Distinguished Ladies and Gentlemen, let us give cheerfully and generously for God loves a cheerful giver. But do not be like the little boy who on going to church, his father gave him NS to donate if he enjoyed the sermon and alto Nl.00 to donate if he did not enjoy the sermon. On getting hack home he told his father he donated N1.00 only. His father then

521 asked, did you not enjoy the sermon? I did, said the child. Why then did you not donate the N5.00? The child said the sermon for that Sunday was

“God loves the cheerful giver” and he (the child) knew he would not remain cheerful if he gave the N5.00 and since he still wanted God to love him, he only gave N1.00 so he could remain cheerful and continue to enjoy the love of God.

Please give all you have got and even more. God will continue to bless you abundantly. He will surely always lighten our darkness as cheerful givers (Amen).

Thank you all.

Oba Adedapo Adewale Tejuoso

Karunwi III

Osile Oke-Ona, Egba.

Text of speech delivered at the 7th Graduation Ceremony of the

School of Psychiatric Nursing Aro, Abeokuta.

The Honourable Minister of Health, Professor Olikoye Ransome-Kuti, The

Chairman & Members of the Psychiatric Hospital Management Board,

The Chairman of the Nursing & Midwifery Council of Nigeria, Chief (Mrs,)

R.O. Ofenwa JP, The Provost and Medical Director, Members of

522

Academic Staff of the School of Psychiatric Nursing, Distinguished

Guests, Ladies and Gentlemen.

It gives me immense joy and I consider it a rare honour and privilege to be present here in your midst to do honour to the May and November

1990 graduating set of the School of Psychiatric Nursing, Aro, Abeokuta. I am also grateful to the organisers of this event for giving me the unique opportunity to attend this important and symbolic ceremony in this great and renowned centre of psychiatric excellence.

The School of Psychiatric Nursing has come a long way since July

1955 when the first set of 27 students commenced psychiatric training course here in Aro. Since then I am told the school has trained psychiatric nurses from all the states of the federation of Nigeria and some African countries — Zambia, Botswana, Cameroon and Sierra-leone to reflect its status as a world- health organisation collaboration centre for research and training in mental health.

Today is obviously a memorable day in the lives of the graduating students who are just stepping out into the profession of psychiatry. I wish them all the best. However, I must advise them that success in life is predicated on hardwork, good company, one's approach to issues, humility coupled with an abiding pursuit of truth and honesty at all times.

Let me say that it is not enough to demonstrate fidelity to the profession alone; you must equally refrain from unethical conducts. Through these

523 you would command the respect and love of everyone either within or outside the profession. You must be seen to have an abiding faith and commitment to the progress and development of the society in which you find yourself.

Nurses represent the largest singular profession in the health sector and they are very close to the patients. Their positive contributions to patients’ care can quicken recovery and their negative contributions can worsen the condition of patients.

You will agree with me that our dear country today badly needs the services of skilled and dedicated health professionals like you to carry the responsibility of sustaining good mental health of our fellow citizens. My dear graduands, you have a unique role to play in solving some of the variety of problems plagueing this great nation of ours.

One of the essential elements of primary health care to which our country has subscribed, is the need for hospitals and those who work in them to help people and see to their development. Most of our people live in the rural areas where they suffer from low economic and social productivity and die as a result of the vicious circle of poverty and disease incorporating lack of water, poor nutrition and sanitation, communicable diseases, little access to health care, high infant mortality and low life expectancy. These are some of the problems that should be urgently redressed and one means of doing this is through community participation

524 in health care delivery.

Without most of you here present being prepared to work in our rural communities, the Primary Health Care (P.H.C.) Programme and indeed the Health-For-AIl-By-The-Year 2,000 is not likely to succeed. I therefore enjoin you to brace up to this historic and all-important challenge. I base my contention on the fact that most of you graduands have undergone the general nursing course before coming to the school of psychiatric nursing.

The present harsh economic situation portends very challenging realities.

It continues to breed all kinds of social problems which you in your vantage positions are speciallly trained to address. I know we can always count on you.

Finally, distinguished guests, ladies and gentlemen, I want to congratulate the graduands of today and to wish them God’s guidance and protection in all their future undertaking. I also want to thank the organisers of this ceremony once again for their kind invitation to me and the privilege they have given me to be present here today.

Osile Oke-Ona, Egba.

6-3-91

An address delivered at the friendly football match between Lisabi

Professional Football Club of Abeokuta and First Bank Football Club of

525

Lagos at the Asero Sports Stadium, Abeokuta on 16th February, 1991

The Chairman, the Football Club, Chief Akanni Dokunmu,

Kabiyesi,

Special Guests,

Chiefs,

Gentlemen of the Press,

Distinguished Ladies and Gentlemen,

It is my pleasure to welcome you once again to this important football match which has been organised as part of the ceremonies to mark my

53rd Birthday Anniversary. This no doubt is an honour by our new club and I cherish the respect accorded me by the entire members of the

Executive Committee as well as the players of the club.

I have been following the progress of the Lisabi Football Club since its inception and I have no doubt that the Club shall be able to provide the desired weekly entertainment for thousands of citizens of Abeokuta in particular and Ogun State in general. It is certain that the existence of this club shall enhance the glory of Egbaland and improve the

Socio-Economic life of the people. Sports, particularly football is a silent but very effective medium of publicity for any area. Most states in the

Federation and in fact many Nations in the world have gained global fame through their performance in football. It is my belief that the Lisabi

Professional Football Club shall give Ogun State a global fame through its

526 performance.

However, I wish to remind all sons and daughters as well as all friends and well-wishers of Egbaland that a good dish requires appreciable amount of money. To some extent, the performance of any team depends on availability of funds and good management. While I am convinced that the “Egba Warriors” has a team of good administrators, 1 am made to understand that the club still requires a lot of money to be on a good footing. A sports revolution is now overdue. Days are gone when we have to depend on government for all our requirements. The Lisabi football club is a club of die people and everybody has to contribute towards its development. It requires a prohibitive sum of money to nurture a team after its birth as consideration has to be given for the recruitment of good players, provision of suitable transport, provision of board and lodging for players and officials, purchase of suitable equipment, camping of players and officials, arrangement of trial matches, payment of guarantee fees, salaries and allowances to players, purchase of drugs and dressings, payment of fines when necessary and provision of other facilities. I have given this club my royal blessing and support, but I cannot do it alone. On behalf of the club therefore, I am appealing to all of us to rally round and give our support, both moral and financial, to this club which I am sure will do a lot to add more to the fame of Egbaland.

On this note, I wish the Lisabi Professional Football Club a successful

527 season and I thank all those who have come to grace this occasion with their presence. Please accept this token contribution of N5,000.00 from me to the club

Osile Oke-Ona, Egba. 16-2-91

Augustine Nmu c/olemudia Boy’s School P.O. Box 2494 Isheri-Agege.

Lagos State.

February 17th, 1991.

Oba Dr. Dapo Tejuoso Karunwi 111

Osile Oke-Ona Egba, Abeokuta. Ogun State.

Kabiyesi,

Letter of Admiration

I hereby prostrate respectively before you my king and honourably say.

KABIYESI O, ADE A PE LORI, BATA APE LESE, ASE APE LENU (ASE).

My dearest and most loving king, I will say to you today that I am the happiest boy alive to wish you, OBA DR. DAPO TEJUOSO, the best In your clocking 53 years on earth.

Kabiyesi, 1 am very proud of you personally, spiritually and emotionally and will loudly say it to you that I have been dying and longing to meet you in my life. Daddy, you won my heart so much that I had to travel all the way

528 from Lagos to present you my own portion of gift which is the card 1 am sending Please accept it Daddy, for if 1 were a rich man 1 could have presented you with best gift you deserve. Though I have nothing in life, I still find it very necessary to give you my card.

Daddy, after watching you on a programme on OGTV Television in the

"Personality Interview” you granted “10 A.M. SPLASH,” you prayed that may the Almighty God let you live 53 years more on earth. I said not 53 years more Daddy, but you are going to live 106 years more on earth. Yes

Daddy it is our wish, and it is going to be so.

Kabiyesi, would you let me meet you personally to fulfil my dream is life

Kabiyesi you are my best king ever living in Nigeria today. I am really very very proud of you and how I had the wish to be one of your “sons.”

May success be yours, children, your oloris, your kinsmen, your kingdom and especially to your most loving cherished mother.

May God bless, protect and guide you all in Jesus’ name. (Amen).

Happy birthday to you my dearest king.

Yours loving son Augustine Nmai Ikeja-Lagos.

UNIVERSITY OF AGRICULTURE ABEOKUTA, NIGERIA OFFICE

OF THE VICE-CHANCELLOR P.M.B. 2240, ABEOKUTA OGUN

STATE, NIGERIA.

Vice-Chancellor

529

PROF. N.O. ADEDIPE Tel: (039) 230768,200170-177

Ref: UNAAB/VC/272 Telex: 24676 UNAAB NG

February 18, 1991

Kabiyesi Alaiyeluwa

Oba Dr. Adedapo Adewale Tejuoso JP

The Osile Oke-Ona Egba

Karunwi III Sapon, Abeokuta.

Our Dear Kabiyesi,

FIFTY-THIRD BIRTHDAY ANNIVERSARY On behalf of Council,

Senate, Staff and Students of the U niversity of Agriculture, Abeokuta

(UNAAB), it is my distinct pleasure to congratulate the Kabiyesi on the occasion of his 53rd Birthday Anniversary.

We are deeply impressed by the achievements which it has pleased

God to have the Kabiyesi record in his private life, as well as the series of concrete successes since his ascension to the throne of his forefathers.

We are, for our part, most grateful for your keen interest in the development of UNAAB.

May the Almighty God continue to grant the Kabiyesi, the good health, strength, courage, wisdom and divine guidance for a long and successful reign. The attached greeting card and the gift is only a token of our love for

Kabiyesi.

God Bless the Osile and Oke Ona Egba.

530

Yours sincerely,

N..O. Adedipe Vice-Chancellor

UNIVERSITY OF AGRICULTURE ABEOKUTA, NIGERIA OFFICE OF

THE VICE-CHANCELLOR P.M.B. 2240, ABEOKUTA OGUN STATE,

NIGERIA.

Vice-Chancellor: Tel: (039) 230 768, 200 170 177

PROF.N.O. ADEDIPE

Ref: UNAAB/VC/272

Telex: 24676 UNAAB NG

February 18, 1991

Kabiyesi Alaiyeluwa Oba Dr. Adedapo Adewale Tejuoso JP The Osile

Oke Ona Egbtykarunwi in Sapon, Abeokuta.

Our Dear Kabiyesi,

Letter of invitation to Oke-Ona Family Life Educa- tion/Counselling Clinic

This is to acknowledge receipt of the Kabiyesi’s letter (Ref.

OAAT/55/02/78) of February 7, which was received here on February 12,

1991, while I was away.

As soon as I returned, after abortive attempts at visiting and telephoning the Kabiyesi on the eve of the event, that is on Friday,

February 15,1991,1 was able to confirm, through our Public Relations

Officer, my acceptance of the Kabiyesi’s kind invitation extended to me to

531 the opening of the Family Life Education/Counselling Clinic. May I now formally congratulate the Kabiyesi for this uniquely progressive project. It is a clear testimony of the Kabiyesi’s well known professionality backed by

Royal philantrophy. Kabiyesi, Congratulations, too, on your 53rd Birthday

Anniversary, which is being addressed under separate cover.

God bless the Osile and Oke Ona Egba.

Yours sincerely,

N. O. Adedipe Vice-Chancellor

Telex: 24661

TeU 231038

OFFICE OF THE MILITARY GOVERNOR

Ogun State of Nigeria P.M.B. 2058, Abeokuta, Ogun State.

Your Ref. No.....

Our Ref. No. GHS.28/Vol.llV476

Oba Dr. Adedapo Adewale Tejuoso JP,

Karunwi III,

Osile Oke-Ona Hgba,

Osile’s Palace,

Abeokuta.

532

Kabiyesi,

2nd Coronation Anniversary: Congratulatory Message This is to acknowledge with thanks the receipt of Kabiyesi’s invitation card accompanied with the programme of events lined up to mark your second

Coronation Ceremony.

2. On behalf of the people and Government of Ogun State, I wish to express most hearty congratulations to you on the memorable occasion of the second anniversary of your ascension to the throne of yom forefathers as the Osile of Oke-Ona Egba.

3. I am very pleased to note that your reign has been peaceful and characterised by memorable events which have fostered in an unprecedented way the togetherness of the people of Oke-Ona in particular and the Egba people in general.

4. I would also like to place on record that the State Government acknowledges and appreciates your unalloyed co-operation, affection and support as evidenced by your personal attendance at State functions.

5. It is my fervent prayer that God in His infinite mercies may continue to shower His blessings on Kabiyesi and grant you good health, happiness, continued domestic joy and many more years of happy and usef'd reign over your Subjects.

533

Yours sincerely,

T. Joseph (NN)

EKO CLUB

EKO/SEC/43/Vol.l

Eko Club Close,

Off Bode Thomas Street,

P.O. Box2187, Surulere, Lagos. Tel: 849114,849082

15th February, 1991

His Royal Highness,

Alaiyeluwa Oba Dr. Adedapo Tejuoso, Karunwi III,

Osile Oke-Ona, Egba,

Abeokuta.

Your Royal Highness,

The President and the entire members of Eko Club wish to congratulate

Your Highness on the occasion of your birthday as you clock 53 on

Tuesday, 19 February, 1991. We wish you Happy Birthday and many more prosperous years both as the Osile Oke-Ona, Egba, and in the service to your people, Nigerians and humanity in general. You are indeed a pride to royalty and an inspiration to many younger men.

534

The President and the entire members take this opportunity to express our profound gratitude and appreciation to your Royal Highness and members of your entourage for the honour done to the Club by your Royal presence at our 1990 Christmas Party/Selected members’ Night Dance, on Friday, 28 December, 1990.

Your presence gave us joy and made the day a memorable one in the social history of the Club. We sincerely thank you and wish you all the best now and in the future with the blessings and guidance of God.

Once more we wish you Happy Birthday and many more prosperous years. BLESSINGS

Appreciation and Birthday Greetings

Yours sincerely,

Horn Folami General Secretary

Telgrams VOTE NEC Tel: 039-230225,23020S, 230533

Private Mail Bag No. 2099 Telex: 31911

NATIONAL ELECTORAL COMMISSION Ogun State Secretariat

Oke-Ilewo, Abeokuta

Your Ref. NO ...... 15th May, 1991

Our Ref. No. NEC/OG/198/19

Oba Adedapo Tejuoso,

The Osile of Oke-Ona,

535

Osile’s Palace,

Abeokuta.

Your Royal Majesty,

Letter of Congratulation

My wife and my humble self wish to join millions of your Majesty's well wishers to heartily congratulate you on your Second Coronation

Anniversary.

We are among those who strongly believe that Egba Oke-Ona in particular and Egbaland as a whole will witness tremendous development during your reign. Much, has happened ever since you ascended the throne of your forefathers to convince us that we have seen nothing yet. 1 will however enumerate them at the appropriate time.

While wishing you many more years on the throne of your forefathers, we pray to Almighty God to continue to give you the wisdom to steer the ship until your pet dream of all round development is achieved in

Egbaland. Kabiyesi Alase Ekeji Orisa.

Administrative Secretary

536

Arc. Kayode Adebayo B Arch, M.N.I A.

Postal Address:

17th May, 1991

P.O.Box 5923, Surulere, Lagos. Tel: Home: 524895 Office: 822282

Kabiyesi Oba Adedapo Tejuoso Oke-Ona Palace Sapon - Abeokuta.

Dear Kabiyesi,

Congratulations on the second anniversary of your coronation as the

Osile — Oke-Ona Egba. So it is two years, the historic events that led to your being crowned on 20th May 1989, particularly your journey from

Lagos to Abeokuta still remains so fresh in my mind.

Kabiyesi, for some of us who have followed events closely since you ascended the throne can say without any contradiction that it has been very, eventful, and successful two years reign.

From where does one start the cataloque of events in the last two years? Is it with the issues you have raised in your domain which has raised some dust or the recognition of your domain which you have brought forth to the larger society that Oke-Ona is an autonomous entity in

Egba.

You have no doubt raised the level of debate in your domain which will of course make any Oke-Ona son or daughter feel proud.

Kabiyesi, I wish to say, to me, you have been a pattern for immitation.

Kabiyesi, what has endeared you to me particularly is your sense of

537 humility. You relate to every man on the level even at your exhaul ted position and not on material things the man is endowed with. You are loving and charitable.

These qualities have been no doubt your strength on the throne.

Kabiyesi, I congrrtulate you once more and wish the Great Architect of the universe continue to guide and guard you. That he may continue to endow you with wisdon to rule over your domain.

Extend my warmest greetings to your Oloris and their loving children.

Yours sincerely,

BANKE OSIJO ENTERPRISES

Plot 1 Pipe Line Mosan lpaja c/o P.O. Box 2866, Ikeja Lagos. Tel: (01)

822588

17 May 1991

Kabiyesi Alayeluwa

Oba Dr. Adedapo Adewale Tejuoso

Karunwi III

Osile Oke-Ona, Egba.

Dear Kabiyesi

538

I write to congratulate you on the memorable occasion of youi 2nd

Coronation Anniversary. Your reign so far has demonstrated in no small measure your love, affection and devotion to the cause of your people at

Oke-Ona Egba.

You have also charted a dynamic path which promises to bring development and a forward march to Oke-Ona in particular and Egba in general.

I join millions of your admirers in wishing you good health, long life and manifold blessings. May your reign continue to be peaceful eventful and beneficial to humanity.

Kabiyesi, ki ade pe lori, ki bata pe lese ki Irukere Oba di abere, Amin.

Yours very sincerely

Adebanke Aderemi O Obikanye (Mrs)

P.O. Box X68,

Ilaro

23rd February, 1999

Dearest Kabiyesi,

Letter of Appreciation

I am seizing this opportunity to join thousands of well wishers in

congratulating you on your fifty three (53) years birthday. May Almighty

539

God in his wonderful mercy grant you more life on earth and give you the utmost knowledge of ruling the people of your domain and Ogun state in particular and Nigeria in general by making everlasting peace to reign during your time.

Kabiyesi, I am also taking this medium to show my sincere appreciation for your fatherly and kind assistance. Without doubt, you have proved beyond my expectation and I will for life have you in my memory as a special mentor to my life. I forwarded an appeal letter to you in which I requested for your financial assistance. Without ever having met me, the letter was considered and 1 was awarded five hundred naira (N500.00) scholarship, you have proved great. You are the only one that even replied among those I sent such a letter. By this I owe you a big thank you till the last day of my life.

Kabiyesi, I want to inquire if you can allow me to come in person to your palace to give my physical thanks which I owe you. Although you may not value this request but it would be appreciated if you can permit me to do so. You have made the whole of my life happy and I do not think it improper if 1 do not give the word “Thank you” to a worthy Kabiyesi.

However, please, have this little card in advance from me.

Once again, I am praying for everlasting mutual co-operation among you and your subjects so that peace and stability can reign in your domain many years ahead.

540

Bye, Kabiyesi and God bless the whole of your fqjnily.

Yours faithfully,

Akindele Akin John.

Nigeria Institution of Surveyors Oguo State Branch, Abeokuta.

Our Ref: NISOGI/VOLIV/217 Postal Address:

To the Surveyor General, Your Ref: Min. of Works & Housing,

Survey Division, Abeokuta.

8th October, 1990

His Royal Highness,

Oba Dr. Adedapo Adewale Tejuoso,

Karunwi The 3rd,

Osile of Oke-Ona, Egba,

Osile’s Palace,

Abeokuta.

Sanyaolu Memorial Lecture 1990

The entire members of the Ogun State Branch of the Nigerian Institution of Surveyors hereby express their sincere and heartfelt gratitutde to your

Royal Highness for your moral and financial support towards the success of the above lecture.

Your sense of humour has, apart from showing your type of leadership,

541 served as an impetus in making the lecture a huge succcess. Your speech punctuated with well tailored jokes has been the talk of the town.

To be factual, you have added in no small way to our image. We are quite appreciative of your kind gesture.

Please find herewith enclosed a copy of the paper delivered by Hon.

Justice T. Akinola Aguda.

Thanks for your fullest co-operation and God bless.

(Banji Akinhanmi) MN1S Secretary.

OFFICE OF THE MILITARY GOVERNOR

Telgram: SECMILGOY Telephone: 200100

Department of Local Government and Chieftaincy Affairs Chieftaincy

Division Abeokuta, Ogun State of Nigeria

Our Ref. No. 10/121/T1/4 Date: 13th March, 1991

Osile of Oke-Ona,

Osile’s Palace,

Sapon,

Abeokuta.

Invitation to a meeting

We believe you are aware of the dispute over the Chairmanship of Oyo

State Council of Chiefs. We also believe you are aware of the serious differences that have lately developed, in the Institution of Yoruba

Obaship, and the need in the interest of peace, stability, order and good

542

Government, to urgently arrest the explosive situation before it gets further out of hands.

2. Consequently, I have been mandated by the Ogun State Council of

Chiefs and endorsed by the Ogun State Government, to invite you to attend an emergency meeting of leading Yoruba Obas and some eminent

Yoruba elders of which you are recognised as one, scheduled for 11.00 a.m. at the State House of Assembly, Abeokuta, Ogun State, on Saturday

16th March, 1991.

3. The purpose of the meeting is to bring about rapidly, a peaceful resolution to the latest on-going conflicts within the highly respected

Yoruba Traditional Institution.

4. We hope you will make it a national duty to attend.

Thank you.

’Wale Sunmola for: President,

Ogun State Council of Chiefs

AKEDE ORUNMILA INTERNATIONAL c/o Owootomo Oluwo ESQ

101, Apapa Road,

Ebute-Metta (West),

Lagos State

Tel: 01-844859, 834005

543

Your Royal Highness,

Oba Adedapo Tejuoso,

The Osile of Oke-Ona,

Oke-Ona, Abeokuta.

Kabiyesi,

Re: Publication — Obas begin talks on Ooni-Alafin dispute tomorrow —

Guardian Friday March, 15,1991

We thank your Royal Highness for the worrisome exposition you made over your concern for proper documentation of history of the Yoruba race

(Ref. Guardian publication above) stemming from the unfortunate

Ooni-Alaafin dispute and particularly, touching on the following fundamental crucial questions raised to resolve:

1. When in fact did Oduduwa exists?

2. Did he actually found the area now called Yorubaland or did he meet people in the place?

3. How were “historical facts” on the origin of the Yoruba passed on to the authors who documented them in book form?

4. Can the “facts” be depended upon?

Your Royal Highness, we, as an Organisation of young men and women researching into cultural and spiritual history of our Yoruba race, wish to identify ourselves with the fundamental crucial questions credited to you in the said publication as we are convinced, by pieces of evidence

544 at our disposal, that the history of Yorqba race has been severely battered by a great many historians of our time. And there is the urgent need to straighten this out now for the sake of posterity. We ask, “Where lies the place of the ever “unwritten composite book of supreme pronouncement”

— IFA — that gives the Yoruba race its culture and knowledge of its existence on eat ih?”

As a generation breed of youngmen and women in quest of truthful enlightenment on the history of our race, we strongly appeal to your Royal

Highness and hope that you invite us to grace the occasion with our presence when “another conference - of authority on Yoruba race history”

(as flic Guardian puts it to your credit)” - will be summoned after the rulers meeting to put records straight”.

Kabiyesi, we also remain humble to honour your invitation for a pre-physical call on you at the palace should you consider it agreeable.

Yours faithfully,

(WOHED SCRIBE).

Block 4 Room 175 Fajuyi Hall,

Obafemi Awolowo University, Qe-Ife, Nigeria.

7th March, 1991

545

His Royal Highness, Kabiyesi,

Oba Dr. Adedapo Adewale Tejuoso,

Osile Oke Ona

Abeokuta.

Dear Kabiyesi,

Warmest Appreciation

Kabiyesi, permit me with due respect, humility and from the very depth of my heart to say no space and amount of time would permit me, even if not during the period of examination — to express deeply the indelible financial assistance rendered towards the successful completion of my studies, which was originally bleak due to serious financial predicament or hardship I have been facing since my entrance into this citadel of intellectuaUism — Obafemi Awolowo University Ile-lfe, Nigeria.

I never dreamt of it that I, Oluwasogo Adebayo would earn a certain huge sum of money from one of the Nigeria’s patriot and philantropist. I never heard from anywhere that a day shall come before I finish my studies that a certain huge sum of money would be addressed to me by such a great personality and rare gem like your Excellency, who by one way or the other, without having any personal consultation but acting on my request for assistance, before awarding to me this great priority, privilege and rare opportunity, which the history of this country shall have a time to acknowledge. Also, my relatives would have undoubting reasons

546 to eulogise thy name, for without this kind of miraculous, marvellous, wonderful and ever- remembering aid, I wonder the magnitude and the extent of suffering and the level of tolerance 1 would have gone through.

Kabiyesi sir, with profound gratitude, pleasure and mind of

(appreciation, I strongly, without mincing a word and without the slightest equivocation, wish to heartily and in the name of Almighty God inform your

Excellency of how much your philantrophy has transformed my life. My begging life has been transformed from grass to grace.

Even Sir, as I am writing this letter, I am still thinking of the point: how it is possible for a person like myself from poor and needy family background to forward a letter to your Excellency and receive a favourable and conducive response. This brings to me a very bright hope in my unalterable destiny, that once this could be possible, my God is in control of my life. And concerning my seeking employment and other future struggles to become a great man in life, in God still lies my hope.

Recounting all what I have witnessed and seen before this vis-a-vis this unprecedented and miraculous philantrophic financial gesture that came at the most needed period of my life, thinking of my helplessness, and my family's lack of financial resources and the fact that each of them has his or her individual problems, I therefore strongly appreciate your help,

Kabiyesi.

547

That I could be given this sum of money is incredible, and that I could receive the utmost backing and strong commitment of Kabiyesi, such a high personality, a prominent Rotarian of international reputation and embodiment of wisdom, is historic and memorable.

I am praying that Almighty God should please, in his favour grant me a very fine place to do my Youth Service. 1 am praying ahead since I neither have mother nor father who could assist in securing an early employment to provide a helper for me who would assist on this. I also pray that

Almighty God, grant me opportunity from any deserved source that could assist me in developing my intellectual ability further. It is my sheer determination and ambition to succeed in whatever profession I may find myself in life.

This day, Oba Adedapo Tejuoso, Kabiyesi, your Royal majesty, with gratitude to your Excellency, I heartily give my thanks to you Sir for this kind of financial assistance you have done for me. I promise to continue being deligent and hardworking towards the liberation of myself totally from the shackles of ignorance and poverty. This day, I am happy and I give thanks to Almighty God.

I hereby, while conveying my thanks, wish to inform your Excellency that I shall come to Abeokuta any time after my examination in march — that would be in April — to show my appreciation of your love, Sir. In future undertakings, Sir, I sincerely beg your Majesty not to forget my names and

548 address at Obafemi Awolowo University. I will not forget your help Sir, and my autobiography will be totally incomplete without your contribution.

Thanks and God’s Blessing.

Yours faithfully Adebayo Festus

Sigma Chief Scribe University of Ibadan P.O.Box 9631 Ibadan, Nigeria.

7th March, 1991

His Royal Highness,

Oba Dr. Adedapo Adewale Tejuoso,

Karunwi III,

The Osile Oke-Ona Egba,

Royal Palace,

Oke-Ona, Abeokuta.

Your Highness,

Honorary Membership of Sigma Club

The executive council and the entire members of Sigma Club, University of Ibadan send you warm greetings and good regards.

Sigma Club is a socio-philanthropic students’ organisation founded in

1950, and is reputed to be the oldest surviving and most prestigious students' club in West Africa. Currently, the membership is made up of 60 male undergraduates from various disciplines and ethnic groups who are dedicated to the promotion of gainful and well ordered interaction

549 amongst students. Over the past 40 years, the club has indubitably metamorphosed and matured into a distinguished institution and has now become an household name throughout informed circles in Nigeria.

Our activities have now projected into an international phenomenon, our excellence and strive for perfection is palpable in all ramifications of human endeavour. Our ideals and aspirations are expressed and summarised in our well relished motto: “FOR ALL THAT IS PURE.”

Sigma club is an epitome of an ideal institution. The club breeds and nurtures a fraternal group of gentlemen. Integrity is one of our watchwords, purity our tenet and since 1950, over seven hundred (700) distinguished undergraduates of the University of Ibadan have had the honour of passing through the Club and have made their mark in the

Society. Among these are University Professors, Company Chief executives, successful industrialists, top Government officials and other renowned professionals. While the majority of old Sigmites are Nigerians, there are some from Ghana,

Cameroons, Sierra-Leone and Guyana. Such eminent personalities include amongst others:-

1. Ambassador Leslie Harriman — former Nigerian Permanent

representative at the United Nations (A founding member).

2. Professor Eugene Odunjo — Professor and Head of Department of

550

Morbid Anatomy, University of Lagos (A founding member).

3. Chief Banjo Solaru - Legal Practitioner, Lagos (A founding member).

4. Professor Vincent Aimakhu — First Vice-Chancellor, Bendel State

University.

5. Mr. Jim Nwobodo — former Governor of Anambra State.

6. Mr. Vincent Aniagoh — Deputy Governor of Anambra State.

7. Mr. John Edozien — Deputy Governor of Bendel State.

8. Dr. Ajie Ukpabi Azika — former Administrator of East Central State.

9. Major General Olufemi Olutoye (Rtd) — A Retired General Nigerian

Army.

10. Brigadier Oluwole Rotimi — former Governor of Western State.

11. Dr. Frank Eke — former Deputy Governor of Rivers State.

12. Professor Babatunde Osotimehin — Provost, College of Medicine, UJ.

13. Professor S. J. Cookey — Vice-Chancellor, University of Port -

Harcout.

14. Professor Mohammed Idris — Vice-Chancellor, University of

Maiduguri.

15. Chief Bayo Akinola — Chairman, Atobi Metals.

16. Dr. Yemi Ogunbiyi — Managing Director, Daily Times of Nigeria Ltd.

17. Mr. Lolomari — former Chairman, N.N.P.C.

18. Chief Dr. Emmanuel Nsan — former Minister of Health.

19. Mr. Tunji Ajayi — Chief Accountant, Concord Nigeria Ltd.

551

20. Mr. Sina Adedipe — Editor, Sunday Concord.

As part of our aims and objectives which revolves around traditions, the club each year organises social and philanthropic activities. On the social scene, the club is reputed to be the organisers of ‘HAVANA’ acclaimed

West Africa’s greatest and most popular musical carnival and has brought notable local and international musicians into limelight. The proceeds from this carnival traditionally go into charity.

Our philanthropic activities cut across relief scholarships to undergraduate and postgraduate students of the University, donations to

University health centre, halls of residence, Nigerian Olympic fund,

Common Wealth Fund, Sickle Cell club, numerous Cheshire homes, rehabilitation centres all over the country, just to mention a few. The club also organises the famous Sigma guest luncheon when distinguished personalities are honoured with the revered Honorary membership of

Sigma Club.

It has become traditional for the club to initiate into its roll of honour, outstanding personalities and distinguished scholars within and outside the university community. Men of eminence and respectability, that display the sterling qualities cherished by the club and projects the club’s ideology. This tradition is routed in the unfeigned belief that, apart from the leading of their motherland striving to make the country a conducive place with positive orientation, these Honorary Sigmites would be fountains of

552 inspiration to the current Sigmites who aspire to be detribalistic, incorruptible, disciplined and impeccable breed of gentlemen.

As a numerical elucidation and purpose of information, the club over the past forty years has admitted into her high roll of honour twenty-seven

(27) such distinguished personalities and rare gems by all standard.

These include amongst others:

1. Professor Adeoye Lambo — former Deputy Director, WHO, Geneva.

2. His Highness Alhaji Ado Bayero — Emir of Kano.

3. Dr. Alex Ekwueme — Former Vice-President of the Federal Republic of Nigeria.

4. Chief Simeon Adebo - An elder statesman and former Chairman of

Nigerian University Commission.

5. Chief (Dr.) M.A. Majekodunmi — former Federal Minister of Health and former Administrator of Western Region. Proprietor, St. Nicholas

Hospital, Lagos.

6. Professor Ayo Banjo — Vice-Chancellor, University of Ibadan.

7. Chief (Dr.) Michael Omolayole - Chairman, Chemical & Allied

Products Nigeria Limited.

8. Dr. Pius Okigbo — A renowned economist & Chairman, Skoup & Co.

Ltd.

9. Chief (Dr.) Michael Ibru — Chairman, Ibru Organization.

10. Dr. Akinola Aguda - A renowned jurist & former Director, Nigeria

553

Institute of Advance Legal Studies Lagos.

11. Prof. J.F. Ade Ajayi — Former Vice-Chancellor of University of

Lagos and Nigerian National Merit Award recipient

12. Alhaji Abdul-Rahman Okennc- former Pro-Chancellor, University of

Ibadan.

13. Chief I.O. Akinkugbe — Chairman, Vitalink.

14. Dr. Abel Ubeku — former Managing Director, Guiness Nigeria Ltd.

15. Professor Tekena Tamuna — former Vice-Chancellor of University of

Ibadan.

To us, an honorary Sigmite is a quintessential Sigmite, the exemplar of

Sigma ideals — an epitome of a perfect gentleman, a vessel of ALL THAT

IS PURE, a man of vision and accomplishment, an impeccable character of honour and intellect, a man of unquestionable pragmatism, unfeigned integrity and sagacity, a patriot and a philanthropist.

Sir, the Sigma executive council and the entire members of our great club have prudently observed that you possess and live by all these attributes.

I have the unique and singular honour and privilege sir, of formally informing you, through this medium that the club has unanimously chosen

YOU to be an HONORARY SIGMITE for the Sigma year 1990/91.1 shall be very grateful if you indicate your acceptance by communicating us soonest.

554

The swearing-in ceremony which will be in form of a Luncheon slated for May 11,1991. Relevant details shall be communicated to you in due course. We look forward to having you in our fold.

Yours faithfully

Adeduntan, Adesola K.

Sigma Chief

N.B. Please for further enquiry about the dub, contact Professor Vincent

Aimakhu, who is a Loyal Sigmite.

TELEX: 24661

TELEPHONE: 231508

OFFICE OF THE MILITARY GOVERNOR

Ogun State of Nigeria P.M.B. 2058,

Abeokuta, Ogun State.

Your Ref No......

Our Ref No 0GSL0.17/V0L.IX/666 Date: 18, February, 1991

Oba Dr. Adedapo Adewale Tejuoso Karunwi III Osile of Oke-Ona,

Abeokuta.

Kabiyesi,

Birthday Congratulation

I have received with great delight the news of your forth-coming 53rd

Birthday Anniversary which you are celebrating on Tuesday, 19th

555

February, 1991.

2. Understandably, one cannot but give praise to the Almighty God for sparing your life to witness yet, another major milestone. Most especially when one considers your exalted position as one of the royal fathers in

Abeokuta and indeed Ogun State.

3. At this juncture, it is most appropriate for me to thank the Kabiyesi for honouring me with the title of Afiwajoye of Egba Oke-Ona. This honour, 1 believe is a testimony of the warm and excellent relation existing between our Traditional Fathers and the Ogun State

Government. I am therefore, receiving this title not for myself but for the honour and glory of the people of Ogun State. I am also using the opportunity to congratulate Kabiyesi on your continuous effort towards improving the living conditions of the Egbas in general and the Egba

Oke-Ona in particular. I am particularly referring to the health fund raising activities you single-headedly organised on Saturday 16th February,

1991.

4.1 wish to seize this opportunity to congratulate Kabiyesi on the occasion of your birthday and also on your achievements so far since you ascended the throne of your forefathers and to thank you for your immense and impressive contributions to the sustained development of

Egba Oke-Ona, Ogun State and indeed Nigeria.

556

5. It is my prayer that God will continue to give you the strength and wissdom to carry on with the ardous task as the Traditional Father of your people. May your reign be long. Wishing you a happy and memorable

Birthday Celebration.

Ki Ade pe lori, Id Bata pe lese. fours sincerely,

Capt. T. Joseph (NN)

Federal Ministry of Health Honourable Minister of Health’s Office Federal

Secretariat, Ikoyi Lagos.

PMJB. No. 12525 Ref. No. ORK/2/XXIII/

Telegrams: PERMHEALTH

Telephone: 684405 2nd April, 1991

Oba Dr. Adedapo A. Tejuoso JP Karunwi III,

Osile Oke Ona Egba,

Oke-Ona Palace,

PM.B. 2005,

Sapon, Abeokuta.

Kabiyesi,

557

I thank you for your letter Ref. OAAT/03/39 of 28th February in which you announced the conferment of Chieftaincy Titles on me and my wife. This gesture is most appreciated and I pray that we prove worthy of it.

I will like you to note, however, that as long as I occupy my present position, I am not permitted to accept a Chieftaincy Title. However, as soon as I leave this office, 1 will be available for conferment.

With my very best wishes.

Prof. O. Ransome-Kuti Minister of Health

Chief Michael Olawale-Cole COLENSON HOLDINGS LTD.

217/219, Ikorodu Road, Obanikoro, Lagos State. P.M.B. 21640, Ikeja. Tel:

831319,849876,824550, 825160,960351

Let me congratulate you on behalf of myself and my family on this

occasion of your birthday celebration.

You are one person I always respect, admire, cherish and love for you are a good paragon of a gentleman who will not put his hands on what he will not excel.

As Kabiyesi, you have proved beyond any doubt that you HAVE A

GOOD HEAD TO WEAR A CROWN. It is my honest and fervent prayer that the great Architect of the universe may grant you a long span of life on the throne to enable all concerned benefit from your wealth of knowledge

558 and wisdom.

It is also my prayer that the Lord may continue to guide and guard you and grant you the depth of the wisdom of King Solomon.

I wish you many happy and fruitful returns of this day.

Cordially and fraternally,

19th February, 1991

Kabiyesi,

Congratulations

MICHAEL

Gateway Hotels Nigeria Limited

IBRAHIM BABANGIDA BOULEVARD, P.O. BOX 30,

IBARA - ABEOKUTA, OGUN STATE. TEL: 039)200130-5

19th February, 1991

His Royal Highness,

Oba Dr. Adedapo Adewale Tejuoso, The Osile of Oke-Ona Egba,

Osile’s Palace,

Abeokuta.

Kabiyesi,

559

CONGRATULATIONS

Please accept our Hearty Congratulations on the occasion of your 53rd

Birthday, which comes up today, Tuesday, 19th February, 1991.

We appreciate your progressive and peaceful reign and your peculiar style of blending colour and dignity into royalty. We wish you many happy returns with long life and more prosperity.

Once again Kabiyesi, on behalf of the management and entire staff of all hotels under the Gateway Hotels Nigeria Limited we wish you many more useful, successful and God-blessed years ahead.

Major Dapo Sunmola (rtd)

Managing Director/Chief Executive

381

February 19,1991

Box 2491,

Sapon, Abeokuta.

Your Royal Highness,

Rotarian Dr. Oba Adedapo Adewale Tejuoso Karunwi III,

Osile-Ona Egba.

Kabiyesi,

Permit me to register with sincere pleasure, my humble opinion about your highness even before you became an Oba. I emulated you in the field of dedication in anything you handle. You don’t touch anything you

560 would not beautify.

Your sense of humour embelished with anecdotes keeps one in suspence when you talk or give lecture. Your uprightness is beyond expression since my close contact with you in the way THE FOUR WAY

TEST is practised.

Your humility was demonstrated on an occasion at the Cathedral

Church of St. Peter Ake, Abeokuta. You drew my cloth during the church serice to discuss certain things OBA of your calibre Kabiyesi, Please keep it up.

Your generous contribution of time and talent made you to my perception the best, Past R.I. District Governor I have ever seen in

Nigeria.

Kabiyesi I humbly request you to grant me, paying your Highness a visit or visits once or twice a month just to tap from your fountain of experience of life, irrespective of your age, creed or position. I have subscribed to the believe that, the age of Metucela has nothing to do with wisdom.

I just like your ways of life, your personal disposition, and straight forwardness.

On behalf of my family and I pray fervently for you on your 53rd

Birthday Anniversary holding 19 th February, 1991. God in His infinite mercy will grant you the wisdom of Solomon to deal and cope favourably

561 with your assignments on the throne.

May the GAOTU be your adequate Supporter SMIB.

Rotarian Chief Funso Akanbi Akinbode, Odofin Ijako.

Hon. Justice Abdel Fatayi Kuti JUDGE

Judge's Chamber High Court of Justice Federal Capital Territory Abuja -

Nigeria.

Ref. No ...... Date: 28th Dec, 1989

My Dear Kabiyesi,

Oba Alayeluwa, Igba Ekeji Orlsha, Mojubu O, Id eml Ola ogun o Amin.

It is my pleasure to wish your Majesty a Happy New Year and well celebrated Christmas. I had been travelling for a while being on short vacation and trying to write had not been easy after my last letter to your

Royal Highness. Be as it may, let me congratulate your Majesty once more for the literary prowess depicted in a scholarly work of a biography

(others say autobiography) which ever side of the fence one is, it was an academic tourdeforct of a kind, serious literary work incisive and in depth.

In short, the book The Ultimate Honour is the very epitome of a very useful

562 life. Right now 1 have handed over the copy your Majesty sent me to the

Rt. Hon. Major General Nasko psc. fss. mni. I was with him only last night

27th December 1989 and as an author myself I was ready to rub minds for others opinion. The book is

It is with deep insight and humility that I offer to write a biography of your majesty, but not until about ten years. I shall where possible amend where the autobiography goes astray. There is a lot of modesty in the work, but the biography would centre on an eventful reign of peace and prosperous rule of Oke-Ona Egba economic euphoria, the virtues of polygamy, palace politics and intrigues, Chieftaincy as an added instrument of national development, phase of customary law in terms of chieftain autocracy and- possibly — I do not wish to offend the gods —

The role of Ogboni for Egba national cohesion and many more. I do enclose my working literary schedule for your Majesty’s perusal.

For your Majesty’s literary effort I donate my widow's mite of N1,000

(one thousand naira) for the book - The Ultimate Honour. My sole rationale is Telephone:

Chambers — 09-5231463 Residence — 09-5231678 that your Majesty has been doing all the giving all your life, let someone give your Royal

Highness something for a change, however little or insignificant. Your

Majesty has indeed changed my entire life. I shall cite two instances.

563

I was with the Hon. Minister like I said yesterday to give a cheque

(certified cheque of course) for my December 1989 salary, which I pledged to the Namibia Solidarity Fund. There was an argument that I have done too much having given initially the sum of N500 when the fund was launched and having complied with the 10% (ten percent) deduction of salalry contemporaneously. I thought otherwise, so I gave him The

Ultimate Honour to read about the work of one of the greatest Nigerians alive who is a “Pillar of Sports”, Governor of Rotary International,

President of his own Rotary Club, which of course he must be before his bid for Governorship. A scholar of a rare type in Industrial Medicine, a humanist and unrepentant socialite (who ascended his ancestral throne only to become virtually a recluse save for his literary gift to communicate and influence society through chronicles and historical perspectives) now a traditionalist with meteoric rise in the hierarchy of traditional chieftaincy and free masonry. What a collosus!

‘‘Handsome is that Handsome made, positive thinking (which is well illustrated in The Ultimate Honour) is inherent. It cannot be acquired nor emulated, if emulated it is haphazard.”

Nigeria has abundance of human resources but this system is completely attenuated or misapplied. I was on a brief visit to Benin on a sort of anthropological survey. I was to relate “Idun” meaning ward in

Benin Edo language to Idunmota, Idungaran Idunsagbe, Idunmagbo,

564

Iduntafa — all in the Isale Eko ancestral homestead. The word “Eko” in

Edo means a resting place, preferably in the farm, Upper Igun Street could be anywhere in Isale Eko, so are the Geothic. All this will come up in

Elias — A Man of His Time in a chapter ‘Benin owns Lagos’ etc.

I continued with my odyssey and nostalgia. The second occasion came into place when The Ultimate Honour changed my entire life in terms of humility and service for which the distinguished author was well known, came to the fore when I drove eight hours to a remote place in the North for the Wikan ceremony of my boss’s son. I did all expected of me, and checked into a Hotel when I discovered that all the Government Rest

Houses were booked. My orderly and my other friend each to a room. An emissary later came offering me a people’s palace to myself. I politely declined so that I can stay with my ordelry and friend to the utter amazement of my hosts.

These are lessons learnt from The Ultimate Honour, it will make waves because it is Human, humane and down to earth frank (brutally so). Let me end by the usual prayer; KiAdepe loti, ki Bata pe lese| Kabiyesi Oba

Dr. Adedapo Adtwale Tejuoso, KarunwiIII, Osile Oke-Ona Egba. Oba

AlaiyeluwaIgbakejl Orisa, Aiye mo jab a. Regards to the Family and

Happy New Year.

Yours truly,

Hon. Justice Abdel Fatayi Kuti.

565

Chersterfield Management Services

235. Kirikiri Road, P.M.B. 1271, Apapa - Lagos Nigeria. Tel: (01) 871662

Ref: CEO/AA/CF7/270 22nd April, 1991

Dr. AA. Tcjuoso

Teju Industrial Clinics & Hospitals,

PJd.B. 21191,

Lagos.

Dear Dr. Tejuoso,

Notification of Honorary Doctorate Degree award from Lexington

University — British West Indies

Lexington University Award Committee has nominated you for the award of honorary doctorate degree for your well-known contributions to human development among many other sterling qualities.

A Convocation/Award Ceremony is fixed for Saturday 6th July 1991 at the Nigerian Institute of International Affairs, Victoria Island, Lagos by

1030 a.m. for which you will formally be received by the University.

All awardees are expected to be attired in Academic Gowns and Hoods which will be imported from New York soonest by the University.

So kindly Jet us have your current C. V. and two passport photographs

which the University will need for its official use soonest.

Despatch of mail to us

We encourage all those awardees outside Lagos to despatch their

566 payments through COURIER for prompt delivery to us so as to beat the dosing date of June 21st, 1991.

The University brochure and letter of Award will be despatched to you after June 21st 1991.

History of Lexington University

Lexington University is an off-shore University, recently established in

Providenciales (Turks and Caicos Islands) in the British West Indies but for strategic reasons it’s being operated through directorates in New York,

Liverpool, Japan and Switzerland. The University was established to cater for the interest of mature students worldwide.

Main directorate of the University is in New York, though it is not an

American University by any reckoning.

Kindly let us have your letter of acceptance soonest to enable us start processing your award materials.

We must add here that we are the clearing house for Lexington

University for the whole of Africa so all matters should be referred to us.

Finally, our telephone is currently out of order so the inconvenience of not reaching us direct by phone now is regretted but we hope that NITEL will get things corrected soon.

Please accept our congratulations and we look forward to your prompt response to this letter.

With best wishes.

567 for: Chesterfield Managment Services

Leon Goldstein

Regional Director (Award Programme)

NJ3.1. Awardees are allowed to bring along only two invitees to the Award

Ceremony.

Invitation cards and ceremonial gowns are available for collection as from

July 3rd, 1991. Awardees outside Lagos could collect their gowns at the

venue of the cremony.

N.B.2, We must however stress here that this offer is not compulsory but

optional.

568

Prince Dr, Lanre Tejuoto (left) at a cock-tail party in London exchanging pleatantriet with Princess Alexandra and family during his recent visit

(May 1991) to UK based Richmond Fellowship —an International Care

Charitable Organisation.

569

Prince Dr. Lanre Tejuoso presenting an autographed copy of an autobiography of his father (Osile) — The Ultimate Honour — to Princess

Alexandra and Mrs Elly James (OBE), the retiring chairperson of the

Richmond Fellowship.

570