Author: Johnson Okùnadé

  • Meet Alagba: King Soun of Ogbomoso’s Tortoise (Ijapa) that lived for 344 Years

    Meet Alagba: King Soun of Ogbomoso’s Tortoise (Ijapa) that lived for 344 Years

    When I was in primary school, I and my friends used to envy the King’s tortoise that had its own car, house, and servants, ate whatever it liked and enjoyed life to the fullest.

    I could remember one of my friends saying the king must do whatever the tortoise commands. The most gullible thought and fantasy we had about Alagba, King Soun’s tortoise was that it could talk.

    Mr Ajamu Oluwatoyin, the secretary to Oba (DR) Oladunni Oyewunmi, Soun of Ogbomosoland, hosted me inside his office in December 2017 at the Soun’s Palace, told me all about Alagba and answered all the questions I asked about the world’s oldest animal.

    The Genesis

    Kumoyede Ajao who was the third Soun of Ogbomosoland, dated back to the 16th century. Kumoyede was the son of Jogioro, a famous, strong and brave man who sought and brought respectability to the leadership of the Souns family. It was through Kumoyede that the Soun dynasty had become firmly established in Ogbomosoland.

    During the reign of Jogioro, it was believed that Kumoyede, a passionate and charismatic hunter was hunting in the bush one day. While hunting, instead of finding animals, he found a little tortoise under the leaves. He then decided to bring the tortoise to the palace.

    Kumaoyede Ajao, then a prince started taking care of the tortoise and people started calling the tortoise “Ijapa Kumoyede” (Kumoyede’s tortoise).

    When Kumoyede succeeded his father, Jogioro, they started calling the tortoise: “Ijapa Oba” (the king’s tortoise). After Oba Kumoyede Ajao died, his son who was the “Aare Ona-kakanfo” (the Yoruba nation generalissimo), Baale Toyeje Akanni succeeded him and inherited the tortoise.

    Since then, the tortoise was inherited by 18 Souns of Ogbomosoland until its death in 2019.

    Things To Know About Alagba 

    The tortoise was named Alagba which means “the elderly one” in Yoruba as a sign of respect because the tortoise was acclaimed to be the oldest in Ogbomosoland.

    On my visit to the Palace, the tortoise refused to show any sign that he noticed me when I called it “ijapa” which is the Yoruba name for tortoise.

    In fact, it was prepared to retreat back into its shell. But to my surprise, it stretched out its neck full of age, spots and thick rough warts, slowly opened its eyes and looked at me when I called it Alagba.

    Alagba used to eat food but preferred fruits more than food, especially pawpaw and bananas. The Tortoise used to drink water fortnightly and when it does, finishes a 25-litre bucket full of water. It also detested heat and plays a lot in the rainy season

    When talking to Alabi, one of those taking care of the tortoise, he said I can try carrying the tortoise and see what will happen. Curious to find out, I tried carrying the tortoise with all my strength but the tortoise wouldn’t even bulge. Alabi then told me that the tortoise weighed 100kg, “Alagba’s weight is equivalent to two bags of cement” Alabi said.

    No matter how heavy you are, Alagba will carry you on its back and move about, but Oba Oladunni Oyewumi who cares so much about the well-being of the Alagba stopped this.

    The king also respected Alagba, he used to pay him a visit whenever he was coming back from an outing or strolling around the palace.

    Whatever might have been anybody’s offence to the king, the Kabiyesi overlooks it if such a person had run to Alagba for protection. Alagba was the only being the king’s wives run to for refuge to avoid the king’s anger.

    Alleged Myths and Legends

    Like some items in African traditional palaces, Alagba has been alleged to exist for mystical and spiritual purposes like some items found in African traditional palaces.

    When speaking with Mr Ajamu Oluwatoyin about this in his office, he said Alagba is just a mere tortoise that God blessed with age, he continued by saying Alagba was never treated as sacred. “In fact, the tortoise eats food remnants from the palace.

    He further said that some people believe the tortoise is immortal. However, in 2008, the tortoise fell sick and suddenly developed a lump on the right side of its mouth.

    The king, HRM Late Oba Dr Oladunni Oyewumi was duly informed and he ordered that the tortoise be referred to the Veterinary hospital in Mokola, Ibadan for medical attention.

    They later called the king from the hospital that it was a sign of old age. The veterinary doctor said they had to carry out surgery on the tortoise but the king decided to avoid the operation and ordered that the tortoise returned to the palace where it recovered by itself.

    With this, he concluded by saying that it was proof that the tortoise is not immortal and it can die at any time.

    Some Other Alleged Myths Include:

    • It was a particular king who had become so old that turned himself into a tortoise during a festival in the palace.
    • Some claim that the tortoise can talk. Although it is generally known that the tortoise could hear what people say. This was evident in the way he responded when I called it Alagba.
    • Some people believe Alagba is a deity of longevity so they stay near Alagba to offer prayers of longevity.
    • Some people claim that the tortoise is a deity that is being worshipped. Mr Ajamu Oluwatoyin however, debunked this claim saying there was never a time Alagba was worshipped as a deity, the king only refers to it whenever there is a celebration in the palace in recognition of past Obas.
    • Some people used to buy bananas and eat them with the tortoise believing it was a blessing
    • Some people also claim that the tortoise has a lot of connection with every Soun that had ruled, rules, and will rule Ogbomoso land.
    • Finally, they believe that the tortoise must not die because if it does die, there will be consequences afterwards.
    Late Oba (DR) Oladunni Oyewunmi and Alagba

    Alagba: The Oldest Tortoise That Ever Lived on Earth

    Tortoises generally live longer than other animals and this is possible because of their link with the dinosaurs.

    Tortoises and turtles belong to the order Chelonians and they are the only living representatives of the order Chelonians which have a close link to the dinosaurs which are ancient animals that lived for very long – up to 400 years – and had enormous sizes.

    Most tortoises do not pass 100, some have been known to live well past that marker and have lived as long as 200 to 250 years.

    The ability of tortoises to live so long has a lot to do with how they are built and how they live because they are protected by a strong hard shell.

    Tortoises are good at avoiding predators and also live and move slowly, which means they use up less energy than lots of other creatures.

    If a tortoise is unable to find enough food, they can survive for a longer period more easily than animals who burn through their energy really quickly.

    Addwaitya, the giant tortoise, is reckoned to have been 255 when it died at an Indian zoo in 2006, making him the oldest animal in the world.

    The previous oldest tortoise was widely thought to be Harriet, a giant Galapagos land tortoise that died in 2005 at age 175 in Australia. Despite its old age, locals say it still has the energy to regularly mate with the three younger females.

    In March 2006, it was reported that an Aldabra tortoise at the Calcutta Zoo died and was estimated to be 250 years old.

    A Madagascar radiated tortoise was said to have lived in captivity for at least 188 years. Similarly, a 176-year-old giant tortoise from an Australian Zoo died in June 2006. Typically, the Galapagos tortoise lives 150 years. Other varieties regularly live to be 100.

    At the moment a Seychelles giant tortoise named Jonathan, whose age is about 184 years, is believed to be the oldest known living reptile on earth.

    Jonathan was photographed during the Boer War around 1900, and the tortoise’s life has spanned eight British monarchs from George IV to Elizabeth II and 50 prime ministers. It was taken on the South Atlantic island of St Helena, where Jonathan still lives today, along with five other tortoises David, Speedy, Emma, Fredricka and Myrtle, in a plantation.

    Meanwhile, people in Ogbomoso waited for representatives of the Guinness Book of Records to come and confirm Alagba’s age until it died.

    Alagba was seen to be the oldest living animal in the world, having gone through the history of other long-living animals.

    Some of the visitors at the palace who came to see Alagba advised that he should be taken to the museum to generate revenue for the government, as such kind of creature is rare to come by these days.

    Alagba, Dead!

    Alagba died on Thursday, 3rd of October, 2019 at the age of 344.

    Confirming the ugly incident, Private Secretary to Oba Oyewumi, Toyin Ajamu, stressed that the tortoise, which attracted people from all walks of life from Nigeria and abroad, will be greatly missed not only by the palace household but by everyone who came in contact with ALAGBA during her lifetime.

    He said:

    “Alagba had lived in the palace for centuries. The tortoise played host to many monarchs in Ogbomoso in the past”

    he continued by saying;

    “Alagba became popular because Oba Oladunni Oyewumi, Soun of Ogbomosho land, used his personal resources to cater for its well-being. The tortoise had two staff members of the palace, dedicated to her.

    They provided food, health support and other logistics, so as to make sure she gets the best treatment. Oftentimes, Kabiyesi shares great moments with Alagba.

    Daily, Alagba, had tourists visiting it from different parts of the world. The palace household, Ogbomoso community and stakeholders in the tourism sector are mourning Alagba’s passage”

    The palace secretary explained that plans are underway to preserve Alagba’s body for historical records.


    The BEST way to support us is by providing funding to enable us continue this good work:

    Bank: Guarantee Trust Bank (GTBank)
    Account Name: Johnson Okunade
    Naira Account: 0802091793
    Dollar Account: 0802091803
    Pounds Account: 0802091810
    Euro Account: 0802091827

    Business Email — hello@johnsonokunade.com

  • The History of Okin-Apa, Oyo State, Nigeria

    The History of Okin-Apa, Oyo State, Nigeria

    Okin-Apa is one of the most ancient, noble, and large kingdoms in the Surulere Local Government Area of Oyo State. The kingdom consists of about fourteen villages and a very wide expanse of land.

    According to “Iwe Itan Ogbomoso” by Professor N.D Oyerinde (pg 13-14), Soun Ogunlola, the first king of Ogbomoso land married the daughter of Alapa. It was the daughter of Alapa that gave birth to the prince that succeeded Soun Ogunlola.

    His Royal Majesty, Oba(Prof.) Akinola John Akintola, the Alapa of Okin-Apa is an energetic, humble, free, and approachable king, he graciously hosted Hannah Akanbi, Adigun Oluwaseyi, and me in his residence in Ogbomoso.

    He told us the history of Okin-Apa and answered all questions we asked him. We were excited when Kabiyesi decided to carry us along with him to the Okin-Apa kingdom so as to see for ourselves.

    THE ORIGIN

    The Alapas are direct descendants of Oduduwa in Ile-Ife. Obalufon, the first son of Olofin was in turn the son of Oduduwa. The time of Obalufon dates back to around the 11th century.

    Obalufon gave birth to Oganagbodo Akereyaso and like many of his peer princes left Ile-Ife to establish his own domain of authority within the Yoruba community.

    In a valedictory meeting, Obalufon had with his sons at Ita-Agemo, he bequeathed each prince a share of the royal heritage.

    Oganagbodo was given a bronze crown (Ade Ide), a staff of office (Opa opagun), and a cow tail with embroidered bead handle (Irukere); after which the prince departed and found his own territory.

    The princes who purportedly left Ile-Ife about the same time as Oganagbodo Akereyaso include the royalties who later assume the titles Akarigbo of Ijebu Remo (Ogun State), Osile of Oke-Ona (Ogun State), Deji of Akure (Ondo State), Olujumu of Ijumuland (Kogi State), Owa Obokun of Ijesa Land (Osun State), Orangun of Ila (Osun State), Elekole of Ikole Ekiti (Ekiti State).

    THE GREAT EXODUS

    Accompanied by Masa-Apayi Yogun, Oganagbodo Akereyaso left Ile-Ife, carrying the Obalufon shrine, ogbo, his pathfinder and inherited crown, irukere, akun and opa opagun. Oganagbodo Akereyaso, Masa Apayi Yogun, and their retinue made many stops.

    Some were for a brief period and others were for a considerably long period of time in places like Erimo, Igbajo, Iba, Ejigbo, among others. While on this journey, Oganagbodo Akereyaso had many sons.

    Some of his sons who survived the hurdles of his travels with him were Awurela, Olubowa, Oyedun, and Akesin.

    The title Alapa, was derived from ‘Apa’ the distinct stool Oganagbodo Akereyaso used as his seat of the throne during the sojourn. The subjects of Oganagbodo Akereyaso were calling him “oni pa”, later shortened to Alapa which means “the owner of ‘apa’ throne”.

    Consequent to the frequent deaths of members of the entourage, Oganagbodo Akereyaso settled temporarily in Odo-Owa. It was at Odo-Owa that the Ifa Oracle was consulted.

    The Ifa Oracle decreed that the descendants of Obalufon would be known in different corners of Yoruba Land. The Ifa Oracle then decreed that sons of Oganagbodo Akereyaso went in separate ways.

    Today, the children of Alapa can be found in several towns some of which include: His Royal Majesty Oba J.S. Tejumola Iranloye (Alapa of Agbonda of Eku-Apa Land), His Royal Majesty Oba John Adegboyega Adeyemi (Alapa of Omido), His Royal Majesty Oba Samuel Oladoye Idowu (The Akesin of Ora-Igomina), His Royal Majesty Oba Oyekan Ajose Adekanmbi JP. (Alapa of Egun Awori-Apa, Apa Kingdom, Lagos State), Onigosun of Igosun, etc.

    SETTLING DOWN AND WHY THE KINGDOM WAS NAMED OKIN (PEACOCK)

    Each of the sons of Oganagbodo Akereyaso assumed the title of their father Alapa in any domain they found themselves. 

    Alapa Olubowa together with his own family and subjects after settling down temporarily around the southern part of the river Niger at a place he named Apa consulted Ifa Oracle.

    The oracle decreed that they should settle down on any virgin land they found the “Okin” birds, (Peacock birds). The virgin land was thereafter named “Okin” after the Peacock birds. Another virgin land in the same area was named “Igbo-Apa” that is, Apa Forest. 

    When Alapa Olubowa settled down and established his authority over the areas surrounding Igbo-Apa and Okin, he called them Alapa and. After His death, his three sons: Makudeola, Okeola, and Ojo Kilanko, and other Baales around his domain agreed to move to a place which is called till date Ogbomoso.

    They agreed to stand together with the then inhabitants of Ogbomoso and fight the Fulani invasion in the land and the other kingdoms surrounding it, of which Okin-Apa was among. Meanwhile, a reasonable number of people were left behind to hold the fort.

    On getting to Ogbomoso, a section of the group, headed by Ojo Kinlanko settled at the present Alapa’s Compound at Isale-Ora, another section of the group under the leadership of Okeola settled at the present Alapa’s compound at Saja area while the last group headed by Makudeola – the most senior of them, settled at the present Alapa’s compound at Oke Taraa.

    After the wars, some people returned to their homesteads while many stayed in Ogbomoso because of the fear of subsequent wars. It is pertinent to mention here that the Alapa royal family still up to today rules as Oba in their homestead, Okin, and have their royal title as Alapa of Okin-Apa.

    Makudeola, being the eldest of the Alapa’s three sons was the first Alapa that reigned. After his death, Okeola ruled and subsequently, Ojo Kinlanko became Alapa.

    Since then, the Alapa throne has been in rotational succession order among the three royal houses. In the history of Okin-Apa, there have been moments when the Alapa is being succeeded directly by his son.

    ALAPA OF OKIN-APA AND SOUN OF OGBOMOSO

    Soun Ogunlola was the first king in Ogbomoso. The Alaafin of Oyo of that time made him the king of Ogbomoso after killing Elemoso, a villain that was terrorizing Oyo-Ile at that time.

    The name Ogbomoso, that is “Ogbori Elemoso” means he who carries Elemoso’s head, was named after Soun Ogunlola conquered Elemoso. At the time Soun Ogunlola came back to Ogbomoso, a wild animal was disturbing the people of Okin-Apa.

    Alapa sent for Soun Ogunlola as he was known to be a very powerful man. Lorun-ngbekun, the wife of Soun Ogunlola went to Okin-Apa with her husband.

    Soun Ogunlola killed the wild animal, and Alapa was very excited, he asked Soun Ogunlola to ask for anything as compensation for slaying the wild animal.

    Lorun-ngbekun answered that if Alapa wants to see them in Okin-Apa often, he should betroth his daughter to her husband. Alapa gave his daughter’s hand in marriage to Soun Ogunlola.

    Unfortunately for Lorun-ngbekun, none of her sons survived, it was Jogioro the first son of Alapa’s daughter that succeeded Soun Ogunlola.

    Whenever there is a new king, he must drop a sacrificial animal for sacrifice in Igbo Okin (Okin Forest). This was a culture for them at that time.

    Also, another strong cultural belief for them was to bury the dead with yards of cloth (a-ku-fi-aso-sin). It was believed that the dead will need clothes when they get to their afterlife. The number of clothes sent by friends and family was a display of splendour and how important the dead person was.

    Because Alapa’s grandchild, Jogioro became the king of Ogbomoso, Alapa was buried with more than enough yards of cloth sent from different corners of Yoruba land.

    This made the Alapa title very popular and nobler. Kings are also greeted with the panegyric (Oriki) of their mother. Soun (Kings) of Ogbomoso bear the Panegyric of “Okin” up till this day.

    ALAPA FAMILY AND SNAKES


    Alapa was a very powerful man. He had two different pots of concoction, whenever he wanted to hunt, he’ll immerse himself in one of the pots of concoction, and transform into a big python. It was in form of this big python that he would go hunting in the forest.

    One day, his smallest wife broke the pots of concoction and when Alapa came back, there was no way of transforming back to his human form. The wife regretted her action to the extent that she committed suicide. It then became a taboo for the descendants of Alapa to kill or eat snakes as snake symbolized their patriarch. This belief still holds today.

    As His Royal Majesty, Oba Professor Akinola John Akintola was telling us this when Hannah Akanbi asked what will happen if any descendant of Alapa eat a snake. Kabiyesi replied that such a descendant will never ascend to the throne even if he is the next rightful heir.

    Other repercussions include premature death, extinction of the person’s lineage, sickness, skin transformation to that of a snake, chickenpox, and smallpox.

    He further said that all the above repercussions happened in history up till recently.

    Snakes do not bite the descendants of Alapa, in fact, they usually find snakes in their abode from time to time. They believe in it as a good omen, as Alapa himself is the one paying them a visit.

    TRADITIONAL SOVEREIGNTY OF ALAPA OVER HIS DOMAIN

    Alapa is one of the prominent crowned Oba in Surulere Local government.

    Oba Alapa is duly recognized by the Oyo State Government and was upgraded to a part II Oba via the Oyo state government Gazette No 24, Vol 26, Page 79 of 16th July 2001.

    The certificate of recognition and staff of office were presented to the Late Alapa – His Royal Highness Oba David Akinola Akintola by Governor Lamidi Adesina at Okin on May 2003.

    All Alapa royal family land is under the authority of the reigning Alapa but Alapa cannot dispose of any land without the full consent of the family elders from the three royal families and no family member can tamper with the family property without Alapa’s consent or authority.

    After the demise of the reigning Alapa, the selection of a new Alapa will go to the next ruling house section. If that session fails or cannot produce any candidate, a subsequent selection will be called upon in that particular house. If all the session in that house cannot produce a candidate, then the next house should be invited.

    Traditionally, the under-listed villages and their Baales are under the prescribed authority of Alapa. The said villages (since time immemorial) recognize Alapa as their overlord.

    The villages are:

    • Jagilegbo Village
    •  Alaagun Village
    •  Itawo Village
    •  Igbo-Okin Village
    •  Akatapa Village
    •  Ajakore Village
    •  Agboroode Village
    •   Iyalode Village
    • Onipaanu Village
    • Temidire Village
    • Igboole Village
    • Abule Alaso Village
    •  Olodo Village
    •  Igbo-Apa Village

    Most of these villagers plant perennial trees like Cocoa, Palm trees, cashew, and kola nut trees, etc.

    OKIN-APA KINGDOM AS OF TODAY

    A prince can directly succeed his father and become an Alapa, this has happened before in the history of Alapa; His Royal Highness, Oba Onaduntan was installed as Alapa, and he ruled Okin-Apa for three years after which his first son prince Oderinlo succeeded him directly. 

    His Royal Highness, Oba Oderinlo ruled Okin-Apa for fifty-two years. There is no law stating that it must be a rotational succession among the three royal families. The most eligible prince from a royal family can be selected as the Alapa.

    His Royal Highness, Oba Professor Akinola John Akintola was installed as Fagbodun Olumomi (III), after his late dad His Royal Highness, Akinola John Akintola was installed as Fagbodun Olumomi (III), in the year 2015.

    The chieftaincy of Okin-Apa currently has no declaration, Oba Professor Akinola John Akintola is working on it with the ministry of local government and chieftaincy affairs, Oyo State.

    His Royal Highness
    Oba Professor Akinola John Akintola
    Fagbodun Olumomi (III)
    Alapa of Okin-Apa

    The New Alapa Palace

    Civil Defense Office

    Transformer for electricity

    Mast
    Clean Water Supply
     Shopping Complex
     Market Stalls (It wasn’t a Market day)
     Well Equipped Health Centre
     Police Station(Under Construction)
     Mosque (Under Construction)

    The motto of Okin High School as designed by Oba (Prof) Akinola John Akintola

    While interviewing the king in his residence in Ogbomoso, Hannah Akanbi asked why he as a learned Professor of Entomology concurs with being a traditional Ruler.

    Oba (Prof) Akinola John Akintola replied that it is a call to serve and a call to service, he said even before he became a king, it has been his hobby to help the less privileged.

    He said there is no word that can really explain to us his reasons for accepting to become a traditional ruler. He said we will understand better when we get to Okin-Apa. When we got to Okin-Apa, these are some of the new developments facilitated by the Kabiyesi in 2017.

    • A new modern-day Palace
    • Network Mast: Kabiyesi told us how much he detested the way his people were climbing trees just to make a phone call which made him facilitate the Network mast erected in Okin
    • Electricity: Kabiyesi facilitated electricity and paid the bills for months till the villagers adapted to the new development and started paying their own bills.
    • Okin High School: Kabiyesi built a secondary school for the kingdom of Okin-Apa. The school is already functioning well and has been approved by the Government. He said he already transfer the school to the government to continue managing it.
    •   A central Mosque for the Muslims
    • Stalls for traders on market days
    • Shopping malls – “Alapa Royal Family Shopping Complex”
    • Clean Water supply: As he drove past the villages, we saw the boreholes he drilled for the villagers in their villages
    • Civil Defense Office
    •  A Police Station (Under Construction)
    • Well-Equipped Health Centre
    • Recreation: DSTV, Big Generator, and two big Plasma televisions for the youths to watch Football Match, other sports, news, and other events across the world.
    • International School for the Physically Challenged (The only one in West Africa). Kabiyesi allocated hectares of land for the construction of this school. We saw pictures of himself, Dangote’s MD, South African Minister of Social Development, and others. The school is still under construction
    • Okin University: Initial Approval has already been granted by NUC. The school is still under construction..

    Read also: AN INTERVIEW WITH OBA PROFESSOR AKINOLA JOHN AKINTOLA

    Written By Johnson Okunade

     


    The BEST way to support us is by providing funding to enable us continue this good work:

    Bank: Guarantee Trust Bank (GTBank)
    Account Name: Johnson Okunade
    Naira Account: 0802091793
    Dollar Account: 0802091803
    Pounds Account: 0802091810
    Euro Account: 0802091827

    Business Email — hello@johnsonokunade.com

  • AN INTERVIEW WITH HRM OBA PROFESSOR AKINOLA JOHN AKINTOLA

    AN INTERVIEW WITH HRM OBA PROFESSOR AKINOLA JOHN AKINTOLA

    His Royal Majesty, Oba(Prof.) Akinola John Akintola, the Alapa of Okin-Apa is an energetic, humble, free and approachable king, he graciously hosted Adigun Oluwaseyi, Hannah Akanbi and Okunade Johnson Ade in his residence in Ogbomoso, Hannah Akanbi did a great job in interviewing the Professor of Entomology and at the same king of Okin-Apa kingdom

    Can we meet you, sir?

    My name is Oba Professor Akinola John Akintola, Fagbodun Olumomi(III), Alapa of Okin-Apa.

    Please can you tell us your academic background?

    I did my first degree in University of Ilorin, I studied Botany. I did my masters in University of Ilorin also, I studied crop production, and specialized in Entomology (study of insects). For my Ph.D., I did Zoology and specialized in Entomology too. Then I traveled to India for TWAS (Third World Academy of Science) fellowship, I did molecular studies there. And to the glory of God, I’ve risen to the position of a professor since 2013 in Ladoke Akintola University of Technology(LAUTECH) Ogbomoso.

    Since when have you been lecturing?

    I’ve been a lecturer since 1990, that is about 27 years ago.
    Do you still Lecture?
    Yes

    How do you balance being a professor in a university with ruling Okin-Apa kingdom?

    I have passion for academics, I’ve been lecturing since 1990. In fact, I have a personal lab, I collected grant to equip my personal lab, I have masters and Ph.D. students in my lab. For me to balance ruling Okin-Apa with lecturing, I restricted myself to higher classes only. When going to class, I don’t put on ostentatious beads. The goal is to impact lives so as a lecturer and as a king, I maximize my time and do my responsibilities in both fields. Although it takes extra effort, I balance both.

    Do you still study hard and perform researches like before?

    Yes! It’s in my blood, I love academics. In fact, I have research I’m working on so I still read, I still write articles for publication. I’m currently supervising final year students that are writing their projects

    With what name does your student address you?

    They call me Kabiyesi

    How do you relate with your students?

    The relationship is very cordial. I’m very free and open to my students. I make my class very lively so that the students won’t be afraid. When there is fear, the level of comprehension will be low. So I make sure my class is full of fun.
    What challenges do you face as a professor and king?
    I can’t dress anyhow since I have to promote culture as a traditional ruler, I’m now very busy and I don’t really have time to go out and have fun with my friends like before becoming a king.
    Before becoming a king, have you ever served as a leader before?
    Yes!  I’ve served as head of department, I’ve served as Dean of student affairs, I’ve served as ASUU chairman in LAUTECH and presently I’m the director of SIWES.

    Why did a learned professor like you agree to be a traditional ruler?

    It is a call to serve and a call to service. The people trust me, that is why I was invited to come and rule. The fact that I’m a professor shouldn’t stop me from contributing to the development of my community. You will see the best answer to this question when we get to Okin.
    His Royal Highness
    Oba Professor Akinola John Akintola
    Fagbodun Olumomi (III)
    Alapa of Okin-Apa

    Have you ever been into politics?
    No

    Do you have interest in politics?
    No, I don’t

    Why don’t you have interest in politics?
    (smiles) Instead of using my money to campaign I prefer helping people directly and God has been assisting me even before I became a king. Maybe it’s my temperament, I just don’t just like politics. Even if I like politics, I can’t be a politician now, a king concurs with whoever is in power.

    Kabiyesi is there any ancestral event or festival in Okin-Apa?
    Yes, we have a masquerade in our family “Egun Ori Tira” the masquerade sits on air.

    Do you join them during the worship of the masquerade?
    Yes! Normally I’m a Christian, but it is expected of me to participate in any religions festivities that is happening in my kingdom. I might not be the one doing it directly but anything I approve as a king; I’m also doing it. There is nothing wrong in joining them during these events, they are my people, that is the way it has been before I was given birth to, I have to honour traditions as a traditional ruler. If the clerics come to my palace for prayers, I have to appreciate and tolerate them, I can’t chase them away, it is expected of me to join them. A king embraces every religion

    What can you tell us about the controversial Okin University that everyone is talking about?

    Okin University is a reality. I was part of the pioneer committee. Engineer Mufutau Salawu is the promoter of the university, one of the motives behind Okin University is that Engineer Mufutau Salawu Wants Okin-Apa to appear on world map. Engineer Mufutau Salawu, myself, Professor Ojediran who is currently the vice chancellor of Bells University, Professor Ibijuwa, et al are into this together and we all went to NUC for the initial approval. So it’s true and I can tell you that Okin University is a reality. The university will stretch across about 300 hectares of land in Okin-Apa. Apart from Okin University, I allocated hectares of land for the construction of International school for the physically challenged, the one of its kind in the whole of West Africa.

    What will you like to tell young people that look up to you?

    There are lots of opportunities for this generation, unfortunately they are not maximizing it. When we were in the university, we had to travel to other universities across the nation when we wanted to write our project. But now, internet makes everything easy. But instead of students to face their book, it is Facebook they are facing. Anybody can make it in life, you just have to be consistently hardworking.

    Read Also: THE HISTORY OF OKIN-APA BY HRM OBA PROFESSOR AKINOLA AKINTOLA


    The BEST way to support us is by providing funding to enable us continue this good work:

    Bank: Guarantee Trust Bank (GTBank)
    Account Name: Johnson Okunade
    Naira Account: 0802091793
    Dollar Account: 0802091803
    Pounds Account: 0802091810
    Euro Account: 0802091827

    Business Email — hello@johnsonokunade.com

  • A RECIPE FOR CRISPY FRIED CHICKEN – BY DOSUNMU LYDIA O.

    Welcome to My Woven Words and today on the food menu, we are going to be learning how to prepare crispy fried chicken. For those of you that knew about the trade fair that took place in Bowen University, Organized by Mass Communication students on 27th November, 2017, and you were opportune to taste crispy fried chicken by Dammy’s treat and since the, you’ve been wondering how I came about the great taste, here is the little secret

    Ingredients:

    • Chicken: Fryer chicken, gives a better taste
    • Butter milk: Mixture of vinegar and milk
    • Flour: For coating
    • Seasoning: Maggi, salt, chilli pepper, curry and thyme(is not compulsory),
    • Onions,
    • Soy Sauce: For taste and brownie
    • Cornflakes: for coating
    • Vegetable oil: For frying

    Method

    You can decide to boil your chicken and you may not, especially when using fryer chicken because it’s very soft.

    • If you want to boil: Boil the chicken for a little while with very little seasoning and if not, just rinse and set aside.
    • Prepare your butter milk and soak the chicken with it.
    • Leave it for 30 mins, so that the butter milk would reflect in the taste even after frying
    • Then season the flour with maggi, salt, pepper and add little soy sauce.
    • Drain your chicken, the dip in flour, pass it through beaten eggs
    • coat it with cornflakes.
    • Then fry on a low heat, till its golden brown
    • After frying, drain the oil using tissue or sievette on a tray.

    Trust me, you would crave for more. Give your family a treat with this great recipe and have a blissful weekend.

    Also Read Recipe for Spagetti Meat Sauce by me: https://www.johnsonokunade.com/2017/06/how-to-prepare-spaghetti-with-meat-sauce.html

    Thanks for visiting My Woven Words

    By Dosunmu Lydia Oluwadamiloju.


    About Me
    I’m a student of Bowen University in the department of mass communication. I’m slim but love to eat. That’s why i get so excited and fascinated in knowing more about foods, cake, pastries, drinks and anything that goes to the mouth. 


    Contact Me
    My IG page is @cmojisola_. 

     
  • THE DISOBEDIENT DAUGHTER WHO MARRIED A SKULL

    EFFIONG Edem was a
    native of Cobham Town. He had a very fine daughter, whose name was Afiong. All
    the young men in the country wanted to marry her on account of her beauty; but
    she refused all offers of marriage in spite of repeated entreaties from her
    parents, as she was very vain, and said she would only marry the best-looking
    man in the country, who would have to be young and strong, and capable of
    loving her properly. Most of the men her parents wanted her to marry, although
    they were rich, were old men and ugly, so the girl continued to disobey her
    parents, at which they were very much grieved. The skull who lived in the
    spirit land heard of the beauty of this Calabar virgin, and thought he would
    like to possess her; so he went about amongst his friends and borrowed
    different parts of the body from them, all of the best. From one he got a good
    head, another lent him a body, a third gave him strong arms, and a fourth lent
    him a fine pair of legs. At last he was complete, and was a very perfect
    specimen of manhood.
    He then left the spirit
    land and went to Cobham market, where he saw Afiong, and admired her very much.
    About this time Afiong
    heard that a very fine man had been seen in the market, who was better-looking
    than any of the natives. She therefore went to the market at once, and directly
    she saw the Skull in his borrowed beauty, she fell in love with him, and
    invited him to her house. The Skull was delighted, and went home with her, and
    on his arrival was introduced by the girl to her parents, and immediately asked
    their consent to marry their daughter. At first they refused, as they did not
    wish her to marry a stranger, but at last they agreed.
    He lived with Afiong for
    two days in her parents’ house, and then said he wished to take his wife back
    to his country, which was far off. To this the girl readily agreed, as he was
    such a fine man, but her parents tried to persuade her not to go. However,
    being very headstrong, she made up her mind to go, and they started off
    together. After they had been gone a few days the father consulted his Ju Ju
    man, who by casting lots very soon discovered that his daughter’s husband
    belonged to the spirit land, and that she would surely be killed. They
    therefore all mourned her as dead.
    After walking for
    several days, Afiong and the Skull crossed the border between the spirit land
    and the human country. Directly they set foot in the spirit land, first of all
    one man came to the Skull and demanded his legs, then another his head, and the
    next his body, and so on, until in a few minutes the skull was left by itself
    in all its natural ugliness. At this the girl was very frightened, and wanted
    to return home, but the skull would not allow this, and ordered her to go with
    him. When they arrived at the skull’s house they found his mother, who was a
    very old woman quite incapable of doing any work, who could only creep about.
    Afiong tried her best to help her, and cooked her food, and brought water and
    firewood for the old woman. The old creature was very grateful for these
    attentions, and soon became quite fond of Afiong.
    One day the old woman
    told Afiong that she was very sorry for her, but all the people in the spirit
    land were cannibals, and when they heard there was a human being in their
    country, they would come down and kill her and eat her. The skull’s mother then
    hid Afiong, and as she had looked after her so well, she promised she would
    send her back to her country as soon as possible, providing that she promised
    for the future to obey her parents. This Afiong readily consented to do. Then
    the old woman sent for the spider, who was a very clever hairdresser, and made
    him dress Afiong’s hair in the latest fashion. She also presented her with
    anklets and other things on account of her kindness. She then made a Ju Ju and
    called the winds to come and convey Afiong to her home. At first a violent
    tornado came, with thunder, lightning and rain, but the skull’s mother sent him
    away as unsuitable. The next wind to come was a gentle breeze, so she told the
    breeze to carry Afiong to her mother’s house, and said good-bye to her. Very
    soon afterwards the breeze deposited Afiong outside her home, and left her
    there.
    When the parents saw
    their daughter they were very glad, as they had for some months given her up as
    lost. The father spread soft animals’ skins on the ground from where his
    daughter was standing all the way to the house, so that her feet should not be
    soiled. Afiong then walked to the house and her father called all the young
    girls who belonged to Afiong’s company to come and dance, and the feasting and
    dancing was kept up for eight days and nights. When the rejoicing was over, the
    father reported what had happened to the head chief of the town. The chief then
    passed a law that parents should never allow their daughters to marry strangers
    who came from a far country. Then the father told his daughter to marry a friend
    of his, and she willingly consented, and lived with him for many years, and had
    many children.

  • THE LEGEND, HISTORIES AND MYSTERIES OF DALA HILL(THE PRIDE OF KANO)

    The history of the Dala community and Kano cannot be told without including the significance and importance of the magnificent Dala hill also known as ‘Dutsen Dala’ in Hausa language. The mystery-filled Dala hill majestically stands 534 meters high and covers a land mass of 289,892 metres in the Dala Local Government Area of Kano city, Kano State. The hill has a beautiful outlook that gives tourists an irresistible urge to climb to the top. At the base of the hill, there are potsherds and remains of dyeing pits and graves which are evidences that some early settlers have inhabited the place long ago. These early settlers were craftsmen who took to mining and iron works of different kinds due to excessive iron ore found on the hill.

    A legend has it that Dala hill was named after a hunter whose name was Dala and the whole area around the hill was a jungle where he hunted wild animals. After sometime, Dala the hunter decided to settle around the hill and thus founded the Dala community which today has so many inhabitants.

    Dala hill is believed to be the first settlement of Kano people and the source of the name ‘Kano’. Even at the end of the 15th century, Kano was originally known as Dala. There was a time it was very difficult climbing the Dala hill (also Dalla hill) but as modernity sets in, a stairway was constructed to the top of the hill and if counted, they are nine hundred and ninety nine (999) steps in total. A very deep and mysterious well called “Rijiyar kare kukan ka” (the well where you will cry out your tears without help) is believed to be quietly and calmly siting at the top of the hill. The people believe that this well is so deep that if a stone is thrown inside, it will take the stone about twenty five minutes to touch the waters. The people never fetch from the well for the fear of falling and drowning.
    Dala hill in Kano
    Another legend put it in place that there once existed a priest and goddess named Barbushe and Tsumburbura. The latter was said to have protected the people around the hill from their enemies and it was Barbushe that served as an intermediary between the people and the goddess. The natives of Dala hold the belief that only them can climb the hill at anytime of the day unlike visitors who can’t climb after 8pm. According to the natives, no visitor can climb the hill after 8pm without repercussions. Recent archaeological findings claimed that there were possibilities that a hilltop shrine which (might) belong to the mythical priest and goddess once existed on the hill. A huge pot which was excavated at the top of the hill furthermore justified this claim while it is believed that many more are still buried beneath.
    Dala hill stairway
    The Dala hill is indeed the pride of the Dala people and the whole of Kano. Its historical, social and economical importance cannot be overlooked. The hill along with the groundnut pyramids and dyeing pits is a major tourist attraction in Kano city. It is preserved and protected under the Kano History and Culture Bureau.
    Source: old naija
  • Rwandan Genocide That Shocked The Whole World In 1994

    It is fair to say that many young people first became aware of the Rwandan genocide from the movie ‘Hotel Rwanda.’ The film was a heroic depiction of one man going against the wishes of his tribe to save a handful of people.
    By the end of the Rwandan genocide that started from the first week of April 1994, almost a million people had lost their lives. Most of them belonging to the Tutsi minority tribe of Rwanda.
    It was three months of a bloody orgy of death. It left the few keen watchers of the events in Rwanda at the time reeling in shock.
    They never expected it to happen so fast, so brutally and so efficiently. And the world hardly took any notice of it until after the events.
    For the rest of the world, those bloody three months were not as important as the election in South Africa. The election would end years of Apartheid rule in the country. Nelson Mandela was poised to become president
    For football fans, nothing was as important as the summer World Cup in 1994. While countries were busy cheering their footballers between June and July of that year, one of the biggest crimes in modern history was in full swing.
    And in Nigeria, citizens were more bothered about the transition to civil rule. It was the year Moshood Abiola declared himself president. He was arrested and locked. He died in detention four years later.
    How could the world have stood by and allowed brothers, neighbors, friends, colleagues, and kinsmen to butcher each other? Those three months in Rwanda is still a blight on the conscience of the world.

    How it all started.

    It was all down to politics. Just like most of the biggest crisis the world had faced were all down to politics.
    Some would trace the Rwandan genocide to the colonial masters Belgium. Though Belgium had already granted independence to Rwanda since 1962, they left a legacy that led to series of events leading to civil war in 1990.
    There are two major ethnic groups in Rwanda. The Hutu majority and the Tutsi minority. The Belgians pursued a policy of favoring the minority Tutsi over the Hutus.
    After independence, the Hutus, after prolong ethnic violence succeeded in imposing a Hutu, General Juvenal Habyarimana, as Military president in 1973.
    The cost of that action was in the many Tutsis who lost their high government jobs. Many still had to flee the country into exile.
    Many of the Tutsi exiles banded together to form the Rwandan Patriotic Front (RPF), a rebel group. The RPF launched a war against the government from their base in Uganda in 1990.
    After two years of bloody conflict, a ceasefire was signed between the government and the RPF led by Paul Kagame, the current President of Rwanda. The agreement though did not go down well with Hutu extremists who saw it as giving too much power to the Tutsis.

    The start of the campaign

    The extremist Hutus and their supporters in government started a campaign of hate against the Tutsis. The propaganda included the dire things that would happen to the Hutus if the Tutsis were allowed influence in the country again.
    The propaganda and hate speech against the Tutsis were very very intense.
    Even state run television and radio stations got into the act. Hutus were told to prepare for the day they would have to kill Tutsis if they wanted to survive as a race.
    When a plane carrying President Juvenal was shot down over Kigali (capital of Rwanda) airport, the Hutus were already primed to start what eventually became the Rwandan genocide.

    The Genocide

    Led by the government-sponsored militias, Interahamwe and Impuzamugambi, Hutus all over the country started killing Tutsis, moderate Hutus and other minorities in the country.
    Every non-Hutu was a target.
    Anybody who was seen as tainted with Tutsi blood either through marriage or genealogy was killed. A Hutu man married to a Tutsi woman risked losing his life. All children from that marriage were also killed.
    And many of such families existed since there was a lot of intermarriage between the two tribes.
    One of the biggest victims of the Rwandan genocide was the moderate Hutu Prime Minister, Agathe Unwilingiyimana. Her 10 Belgian bodyguards were also killed.
    The killings lasted non-stop for 3 months as the militias combed every part of the country for people to kill.

    The Aftermath

    After the killings started, RPF led by Paul Kagame resumed its armed conflict. So while RPF was waging a war, civilians were busy killing themselves.
    The Rwandan genocide came to an end only after the RPF had gained control of most of the country including the capital Kigali. Paul Kagame implemented most of the terms of the ceasefire signed months earlier by establishing a coalition government.
    However, because of the fear of reprisals from Tutsis, another set of refugees was created as a result of the victory of the RPF.
    Over two million Hutus fled the country to neighboring countries causing a serious humanitarian crisis. Simply put, many died due to lack of food, clean water and attacks from armed militias.
    By the time the world decided to respond to the crisis through the United Nations, the Rwandan genocide was already over. It was too little too late.
    Twenty-three years later, Rwanda has not fully recovered from the events of that summer. Reconciliation is slow. This is understandable as the quest for vengeance is very high.
    Perhaps, sometimes in the future, a generation would see the Rwandan genocide as a bold lesson that charismatic ethnic champions should never be allowed to thrive.
    Source: Growth
  • Ibini Ukpabi- The Long Juju of Arochukwu And A Passage of No Return

    During the olden days in Igbo land, Ibini Ukpabi, a deity popularly called the ‘Long Juju‘, was used to settle disputes in the community and punish perpetrators of crimes. The Long Juju shrine served as a supreme court for the people of Arochukwu kingdom in modern day Abia State. The decision of the oracle was final and no one either through status or wealth could reverse its judgement.

    Anyone accused of a crime crime walked into a tunnel (the tunnel of disappearance) at the shrine to receive his/her judgement, and if the accused person is found guilty, he/she would never be seen again. Offenders were killed beside a flowing river called the ‘Red river‘. When the river turns red, the families of the offenders believed they have been killed by the Long Juju deity.

    Ibini UkpabiPic. credit- Abia State Tourism and Culture

    However, during the 15th century when European rule and slave trade started in Africa, West African slave traders used the long juju shrine of Arochukwu to get slaves for themselves which they later sold off to Europe. The offenders, after walking into the tunnel, were stripped naked at a place known as the ‘Hill of Rags‘ and clandestinely sold into slavery instead of being killed.
    It was said that Ibini Ukpabi got the name ‘Long Juju’ when a British explorer walked the long tunnel and got tired then exclaimed, “This juju is long; it is a long juju“. During the British military expedition to Arochukwu in 1901 and 1902, the Long Juju shrine was invaded and destroyed. But the shrine still has a faded picture of what it used to be like in the past. It was after this punitive expedition that historical and brave figures like Mary Slessor came to Arochukwu to spread Christianity and stop the killing of twins.

    Mary SlessorMary Slessor

    Today, the Long Juju shrine of Arochukwu served as a religious and tourism site. It has become an important tourist attraction in Abia State, Nigeria because of the role it played in the history of Nigeria and West Africa.

    Source: Old Naija 

  • African Cultures And Rituals That Involve Chopping Off Fingers

    African Cultures And Rituals That Involve Chopping Off Fingers

    Forget the ring, meet a tribe who cut fingers to engage their spouse

    Showing commitment to the one you love can be done in many harmless ways; like wearing a wedding ring. The Khoikhoi tribe of South Africa have an unusual way of doing this. They cut off the fingers of engaged couples as a sign of their eternal commitment.

    Here, love is not conveyed in words and flowers—but in knives and blood! So, to tell if a person is taken, you do not have to stalk their Facebook profile or ask lots of indirect questions. You just count their stubs of fingers.

    If one spouse dies, the other can remarry, but the living spouse must chop off another finger to release the dead spouse’s spiritual bonds. Understandably, divorce is rare among the Khoikhoi—who would want to have a finger chopped?

    Strange ritual to cure bed-wetting

    South African Xhosa tribe engage in ingqithi, a ritual sacrifice of the little finger to appease the wrath of ancestors. The Xhosa believe this sacrifice is necessary to prevent bed-wetting and ensure good health.

    Before the surgery, traditional healers bind and blindfold the child before chopping off his pinkie or middle finger, after which the bleeding is stopped with dirt from a molehill and the wound is rubbed with fresh cow dung.

    Weird antidote for avoiding infant mortality

    The Ashanti tribe of Ghana believe in a ghost world that parallels the physical world. According to them, when a baby is born, it is impossible to tell if it is a human or a ghost. If the baby survives eight days, it is probably a human.

    If it dies, then it is definitely a wandering ghost, sent from the spirit world by a ghost mother to terrorise the living. The dead baby’s fingers are cut off, the body is disfigured, and the corpse is buried at the village dump site.

    The family of the baby pretends to be very happy about the death to dissuade the ghost mother from sending more ghost children. So, to keep the spirit at bay, parents chop a finger from the hand of each subsequent child. These fingers are buried in the grave of the first infant “so the spirit can eat the delicious baby fingers” and not hunger for the rest of the children.

    Embarrassing act done to men who die without children

    In some parts of West Africa, if a man dies without bearing children, tribesmen cut off one of his pinkies and shove it into his rectum. His spirit will supposedly be so embarrassed by this disembodied finger suppository that it reincarnates as a fertile woman when it returns from the spirit world!

    This ensures that the tribe will have sufficient child-bearing women to sustain future generations. Presumably, it also provides an incentive for men to do their best to procreate while alive. Who wants their pinkies to be shoved into the rear orifice upon death?

    Girls contribute fingers to protect the family from death

    The Dugum Dani tribe of New Guinea sacrifice the fingers of young girls when family members die. They believe that ghosts of dead warriors will terrorise the town if they are not given a sufficient number of little girl fingers.

    So, every girl in the tribe is supposed to contribute a finger. Some older Dani women have only their thumbs remaining after giving out all their fingers! Prior to amputation, the Dani take a rock and smack a girl’s ulnar nerve as hard as they can to make the finger numb. When it numbs, they chop it off with a stone adze.

    Blood from the eyes cures bad vision, blindness

    The Shambaa are an indigenous group in north-eastern Tanzania. In the past, Shambaa mothers with vision-impaired children chopped off one of the afflicted child’s fingers and dripped the blood from the severed member into the child’s eyes.

    The administration of blood to the eye was thought to improve vision and cure a multitude of sight problems. They also believed that this supposedly cured blindness. 

  • A FESTIVAL WHERE VILLAGERS DIG OUT THE CORPSE OF THEIR LOVED ONES, DRESS AND PARADE THEM


    It is an annual festival peculiar to the village of Torajan in the highlands of South Sulawesi in Indonesia.
    The harvest ritual involves exhuming corpses of their loved ones before parading them around the village.
    The people in the village are said to have a very close relationship with the dead, and sometimes they keep mummified bodies in their homes for weeks or even years before burying them.
    Before the ceremony, the tribesmen exhumed the corpses and pampered them with new haircuts, new clothes, and even cigarettes before reuniting them with their living relations.
    According to National Geographic, the festival is a time of celebration for the Torajan people, but nobody knows precisely when or how the culture started, as the tribe only developed a written language sometime in the early 1900s.
    However, recent carbon dating on wooden coffin fragments shows the practice dates back to 800AD, and likely even further than that.
    More photos below:
    Source: Hanging With May

Sorry, cannot copy or rightclick.