Ojo Olannipa “Aburumaku” after the death of Baale Odunaro in 1865 became the 14th Baale (king) of Ogbomoso and at the same time the 11th Aare Onakakanfo (Generalissimo or Field Marshal) of Yorubaland.
Thus, Ojo Aburumaku became the third Aare Ona Kakanfo produced by Ogbomoso in Yoruba history. According to Ayo Adelowo, of the 15 Aare Onakakanfos to date, 7 are of Ogbomoso extraction. Of the old and new Oyo Empire which produced 12 Aare Ona Kakanfo (6) hailed from Ogbomoso.
Nicknamed “Aburumaku” because of his wickedness and stubbornness which he exhibited from the youth. He was commonly referred to as Ojo Aburumaku in his time.
Ojo Aburumaku’s father, Toyeje Akanni nicknamed “Alebiosu” meaning one who shines like the moon is an important and significant figure because his ascension to the throne of Ogbomoso had far-reaching results and effects not only on the course of Ogbomoso history but indeed on Oyo empire as a whole.
Toyeje Akanni (1808-1831) also doubled as the 9th Baale (king) of Ogbomoso and 7th Aare OnaKakanfo (Generalissimo) of Yorubaland. He was Otun (Deputy) Aare Kakanfo to Afonja before becoming Baale of Ogbomoso.
He succeeded Afonja of Ilorin at a point when the peace and order that reigned during the kingship of Alaafin Abiodun was no more. Toyeje Akanni was exceptionally brave; he took part in war campaigns and tried all his best to bring back order to Old Oyo Empire (Oyo-Ile).
Read: HOW AFONJA (YORUBAS) LOST THE ILORIN THRONE TO FULANI
On the other hand, Ojo Olannipa (Aburumaku) was not like his father, Toyeje Akanni (Alebiosu). In the words of Professor Oyerinde N.D., Ojo Aburumaku was determined and desperate, for instance, to get rich rightly or wrongly.
In another instance, Chief Oyebisi Okewuyi also mentioned how Ojo Olannipa Aburumaku used contact and connection to become Aare Ona Kakanfo of Yorubaland from Alaafin Adelu without going to any war or having any reputation that qualifies him for the post.
As the Aare Ona Kakanfo of Yorubaland, Ojo Aburumaku had no war to fight. Just to fight his enemies, Ojo Olannipa “Aburumaku” fomented a civil war in his native Ogbomoso which he then had a good sport of putting down with severity.
As an Oba and Aare, Ojo Olannipa Aburumaku’s greatest achievement was that in the 1860s, following Ibadan’s pattern of Warlord, he instituted the title of Balogun and added it to the kingmakers.
According to Professor N.D. Oyerinde in his book, Ìwé Ìtàn Ògbómòsó [A History of Ogbomoso]. Ojo Aburumaku installed Odufopo as the first Balogun of Ogbomoso, Ayoola Ajibowoje became the first Otun Balogun, Ilori became Osi and Popoola was made Bada.
In his days, Ojo Aburumaku did as he likes with nobody to question his actions. After all, he was Aare Onakakanfo (Generalissimo of Field Marshall) of Yorubaland, the Supreme Head of the Ikoyi Esos; the 70 military commanders who make the Yoruba warrior caste.
In his days, Ojo Aburumaku was eulogized in the following manner:
Èsó Ìkòyí won kìí gbofà léyìn
Iwájú ni wòn fií gbota
Àgbà Ìkòyí tó gbójó ikú tórèé gbálú
Ìkòyí Èsó, arógun yò
The military commanders doesn’t use there back to receive shot arrows
They face bullets with open chests
Veteran military commander that celebrates expected deaths
The Military Commander that jubilates when he sees war
Ojo Aburumaku died in September 1869. Among the children he left behind include Otunla, Itabiyi, Folarin, Oyeleke and Oyekan.
By the time of Aare Aburu’s death, his son Otunla unilaterally on his own usurped the throne.
He was removed from power after six months on the throne and so afterwards the leadership of Aare passed to Latosisa of Ibadan who fought for it from Alaafin.
REFERENCES
Ogbomoso In The Early Times, Modern Era And In Today’s Contemporary World – Written By Chief Oyebisi Okewuyi (JP)
Ogbomoso, The Journey So Far – Written By Ayo Adelowo
Ìwé Ìtàn Ògbómòsó [A History of Ogbomoso] – Written By Professor N.D Oyerinde
Click now to get this eBook
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Sikiru Adepoju is a percussionist and recording artist from Nigeria, primarily in the genres of traditional African music and world music. He plays a variety of instruments and styles.
A master of the talking drum, Adepoju comes from a musical family from Eruwa in western Nigeria.
Born November 10, 1950(age 69), He and his brothers Saminu and Lasisi were taught drumming very early by their father, Chief Ayanleke Adepoju.
His great-great-grandfather down to his father all carried the name, ‘Ayan’ which is a Yoruba identifier for drummers by trade and heritage. He said, “I was born into a family of drummers. I am not an ‘Ayantojubo’ (a drummer by accident), I am Ayandoke (an original drummer).”
To him, it is heritage and providence, “When you’re born into a family of drummers, you don’t really need to learn it. It’s assumed that it’s a part of you. Anywhere the drum sounds, you can pick it up. I can’t remember my dad teaching me how to drum.”
Through the family’s history, their drum of choice is the ‘Talking drum.’ Yoruba people call it, ‘gangan.’ However, Adepoju corrected the use of ‘gangan’ as the Yorùbá word for talking drum. He says, “Older people used to play gangan because it’s longer than the normal talking drum. All gangan are talking drums, but not all talking drums are gangan. The smaller drum is called, kanango.”
Burna Boy is not the first or even the second Nigerian to be nominated in that category. Over the years, Sikiru Adepoju, Femi Kuti, Seun Kuti, King Sunny Ade, Chimamanda Adichie-Ngozi and Babatunde Olatunji have been nominated for Grammy Awards. Sikiru Adepoju was part of Mickey Hart’s group Planet Drum, whose title album won the Grammy Award for Best Contemporary World Music Album in 1991, the first year there was a Grammy in that category. Sikiru Adepoju won it again for an album titled Global Drum Project at the 2009 Grammy Awards alongside Mickey Hart, Giovanni Hidalgo and Zakir Hussein.
When Sikiru Adepoju was growing up, he had the knowledge of drumming. However, he never wanted to be a drummer because he hated the struggles his father and grandfather went through because of drumming – especially the terrible treatment they got.
He said, “I had a gift, but for a long time, I ran away from it. However, I discovered that nothing I did succeeded and I always found myself back at drumming either for leisure or quick cash. It made me realize that in life, we’re all just messing with what we think we know. But destiny is a funny thing, isn’t it?”
Despite his earnest desires, Adepoju never really had a formal education because his mother died early. So in 1974 and as he was running away from drumming, he moved to Lagos and tried to be a shoemaker in Olateju, Mushin. Nonetheless, word somehow got out that he could drum and people would come to beg his boss for his services.
While in Lagos, he was also living with his brother, Rashidi who was also a drummer with Wale Olateju. “I used to go to Itire and there I met Mr. Saka AKA Ori Kan Body who played with Kollington Ayinla. There, I went out with them and I met a band that wanted me to play for them – this was before I started training to be a shoemaker.”
But in 1975, his boss from whom he was learning shoemaking took on a gig as a driver at the airport shortly after Murtala Muhammed died. Slowly, the man took more interest in that and it became his life.
Thus, young Sikiru had to find his own path – drumming beckoned. “Around Agege, I met Sunny Edan who doubted me at first, but eventually gave me a chance to start drumming in 1976.”
In 1976 and Adepoju’s shoemaker boss started making money as a cab driver at the Lagos airport and he began disappearing more. Young Sikiru then took the natural path of music that beckoned. However, he still wasn’t making money.
Around this time, he also started hanging out and pulling all-nighters with his fellow musicianships and instrumentalists at Mayflower, Mushin. There, he met Yomi Israel and Ade Olusayo – both bands.
But around this time, he also became a creative nomad – Ade Olusayo was the third band he joined in 1976. He would change band association as quickly as an MTV Award show host would change clothes. He was looking for a band that would be a home – a band that pays.
Most of the bands he was playing with were doing it for the fun of it – no money was being made. “The idea was to make money from whatever we were ‘sprayed’ by attendees at the hotels we would play at, but Lagosians have always been crazy. They would enjoy our music throughout the ‘jump’ and won’t even spray us a dime (laughs),” he said.
He was with Yomi Israel and Ade Olusayo till 1977. Then, he joined Professor Adelowo. There, he learned how big human heart could be after what he’d seen at Mayflower, Mushin.
“Ashamu bought an entire set of instruments for Professor Adelowo because he believed in his talent – I’d never seen anything like it. There, I also spent one year,” he said.
At this time, he had left his brother, Rashidi’s place for another person’s place. He calls himself, ‘A child of joy,’ with whom a lot of people wanted to be associated.
Then, in 1978, he upped and joined Iya Caroline (A band) in Shomolu, Bariga. In 1979, he had his first child with his partner at the time. It made him hungrier to make more money.
While he was working with Iya Caroline and he was making some money, they had a recording session at a studio in Ikeja, Lagos. There, he met with Biodun, the lead guitarist for Sir Shina Peters in the early days. Biodun was also a close friend of Sir Shina Peters’.
“Around this time, Sir Shina had just split from Adewale – they used to be Shina Adewale as a band. Aboderin had also just bought Sir Shina instruments to work with. Biodun then told me that Shina was looking for a talking drum player. Thus, I became part of the maiden members of Shina Peters’ band. However, it wasn’t really a band for about a year – we were just practicing.
“But at the same time, I was also playing with Yemi Kuti – not a Fela affiliate. Yemi Kuti was a protégé to Commander (Ebenezer Obey) who played juju like Commander. If Commander had clashing shows, Yemi Kuti or YK Ajao would be tasked with playing at the other show. When Shina Peters was ready, I went back to Shina Peters. This went on between 1980 and 1982 – when I joined Commander Ebenezer Obey and Inter-Reformers,” he says.
He left Sir Shina Peters and his band because arguments had started creeping in over money-related issues.The final stroke in that drama was on the way back from a performance in Badagry. Band members wanted Biodun to vacate his position as Band captain.
“I was still young at the time, the issue of Biodun had been brewing before the performance in Badagry. When an argument ensued, Shina pushed my fellow talking drum player in the chest. I was behind Shina who was wearing an Agbada. I followed him and turned the agbada on his face before pushing him to the ground (laughs). That band ended after that,” he said.
After the Shina Peters debacle and considering that he never wanted to be a drummer, he decided to ‘hang his stick.’ With the hiatus, the frustration reached boiling point. In 1982, he became a tout as an independent contractor with the body that is now known as the National Union of Road Transport Workers. He was in charge of ticketing, identity and other permits.
There, he was making a lot of money – N150-a-day in 1982 Nigerian currency which was a lot of money. For context, his rent was just N20 per month at the time. That invigorated his appetite to never play drums again, but destiny had different plans for him.
Around this time, Sir Shina Peters was also trying to get his band back together – he called a meeting which Adepoju attended. It happened at a place called Ariya. But on getting back home, he got a letter from Simon – band captain for Commander Ebenezer Obey and the Inter-Reformers.
Simon had taken his brother to audition for the Inter-Reformers, but his brother failed.
“I was still a tout when I joined Inter-Reformers by pure fortuity. Simon was the band captain for Inter-Reformers and a certain Baba Akilapa was playing back-up drums for Simon. When Baba Akilapa was about to travel to Mecca, I lived on the same street with Simon in Ilasa. After Akilapa travelled, Simon sent me a letter and I joined Inter-Reformers,” he said.
Despite the good news, he was in a dilemma. Before he got home that day to Simon’s letter, he had agreed to join Shina Peters once again and a show was set for Ariya.
In the end, the offer from Commander Obey proved too big to turn down. On the same day that Shina Peters had a show slated for Ariya, Commander Obey and the Inter-Reformers were billed to headline a show in Abeokuta – their host was the Alake of Egbaland. Thus, Sikiru Adepoju chose the bigger gig.
Shina Peters found out that Sikiru had joined Inter-Reformers when both acts were billed to perform at a show. A surprised Shina Peters saw Adepoju playing with Commander Obey.
The Inter-Reformers band and their leader, Commander Ebenezer Obey were a huge deal in Nigeria at the time. In fact, word has it that even though Fela Kuti and King Sunny Ade were cream of the crop to western observers in the 80s, Commander Obey and Inter-Reformers were a cheaper option. Thus, they got a lot of gigs.
With Commander Obey, every Monday morning, members of the band used to get paid at a place called Miliki. Despite those plans, payment was never certain. Whenever payment was disbursed, you would have to make do with whatever you found in your envelope. Nonetheless, the love for drumming kept Sikiru going – that love even made him quit the street life.
With Commander Obey, he traveled to the USA and different parts of Europe in 1983 and 1984. Despite issues with payment and lack of recognition, his gratitude to Commander Obey is recognizable in his tone. He appreciates Commander Obey for giving him a chance in his band from the first day.
In 1985, Adepoju left the Inter-Reformers. The problem had started after they returned from their European Tour in late 1984. Commander Obey set another tour for 1985, but Adepoju had made up his mind that he was not going. A month after leaving Inter-Reformers in 1985, he joined America-based Orlando Julius Ekemode.
Narrating how it happened, Adepoju said, “It was very funny. Rasaki who plays for King Sunny Ade played drums on Orlando Julius’ album in 1985. But as they were about to go shoot a video in Osogbo, Osun State, Rasaki who was moonlighting refused to go for the video shoot because he didn’t want King Sunny Ade to see him.
“Thus, I was called for the video shoot. After the shoot, Orlando Julius asked if I would follow him to the US. I told him that if he would pay me, I would have no problems. I got a contract some weeks later. My fee was $250-a-week for three months. However, I never planned to stay in America.”
For the first time in his career, Sikiru Adepoju had a long-term commitment to a band – but that was for an important reason. He took the job majorly because he wanted to buy a machine that could cut aluminum – at the time, there were very few of those in Nigeria; three in Lagos.
Despite his well-planned itinerary, things didn’t go as planned. Instead of working for three months, Orlando Julius and his band only played three shows before issues arose over personnel and organization.
“Orlando Julius wanted to help Legion De Sisters by bringing them to the US. Channel P Records was distributing for Legion De Sisters at the time in America, but Legion De Sisters had never traveled. Julius knew that Legion De Sisters were gaining some fame in the states and he wanted to help them capitalize on it.
“He also planned to use them as opening acts on his tour dates while they gain notoriety on their own. But then, Legion De Sisters thought Julius was going to use them and they asked for down payment before they leave Nigeria. Julius, who couldn’t pay them was left frustrated and Legion De Sisters was already on show promotion materials. Somehow, they fought and cursed each other,” Adepoju said.
When Sikiru Adepoju, Orlando Julius Ekemode got to New York on October 2, 1985, they were stranded. They were billed to take a road trip to Toronto, Canada for their first show on the tour.
However, show promoters were not picking calls and the bus driver had to be paid. “Things went sour till someone rescued and borrowed money for us to perform two other shows in California,” Adepoju said.
After then, they were idle for about a month until someone rallied round and got them an apartment in California. Their good samaritan whom Adepoju cannot remember then assumed a role as their manager. After then, this manager sought to extend their initial three month visa to one year. Then, the shows began rushing in.
For the rest of the 80’s, he played with Orlando Julius before predominantly white crowds. The genre of music was afrobeat and according to Adepoju, “The genre of music aided love from white crowds. It was afrobeat that didn’t involve the homage and complications of juju.”
Interestingly, there was also subtle rivalry between Orlando Julius and Fela. However, because they were playing on different continents – Julius in America and Fela in Africa and Europe – the rivalry was never really pronounced.
He worked with Orlando Julius from 1985 till 1992. He only departed from Orlando Julius Ekemode because Orlando Julius moved from California to Tennessee. “Since then, I never left the US and I never lived in Nigeria again,” Adepoju says.
At the time, Pa Babatunde Michael Olatunji was a Morehouse-educated Nigerian drummer who left the shores of Nigeria at the age of 23 in 1950. He is known for Broadway shows and composing for Hollywood productions, Raisin The Sun and Spike Lee’s She’s Gotta Have It. As a close friend to John Coltrane, a song on Coltrane’s eponymous 1962 album, ‘Tunji’ is dedicated to Babatunde Olatunji. He also notably worked with Stevie Wonder and Quincy Jones.
By the 80s, Pa Olatunji was a mainstay of American niche music of the African brand. Intermittently, Adepoju worked with him during his long stint with Ekemode. Adepoju has credits on Pa Olatunji’s 1986 album, Dance To The Beat of My Drum.
He became an integral part of Olatunji’s Drums of Passion, and through Olatunji met Grateful Dead drummer Mickey Hart. Since then he has frequently been a guest percussionist during Hart and Bill Kreutzmann’s “Rhythm Devils” segments of Grateful Dead concerts, and played talking drum with Mickey Hart’s group Bembe Orisha, which toured in 2001.
He has been a part of most of Mickey Hart’s projects since they first met, including the albums (and associated tours) Mickey Hart’s Mystery Box, At the Edge, and Supralingua, and was a Grammy Award contributor to Mickey Hart’s Planet Drum and Global Drum Project albums.
“I was determined to make it after I saw the immense opportunity before me. For some reason, God had plans for me and I wanted to make it work. I also knew was versatility could for me in a market that was continually opening up to African percussion and melodies. That was my mission then and now. I just want to be part of history and I have not done badly (laughs),” he said.
While with Hart, Adepoju has learned to play konga, djembe and shakers. In 1993, Adepoju also financed The Honeymakers who were a result of Commander Obey’s depleted Inter-reformers band.
Mickey Hart was the only one named as owner of Planet Drum in 1994. Instead of getting nine gongs, they got one gong and eight certificates. On it, Adepoju says, “It was what it was and we sought to correct that when were were recording Global Drum Project in 2006 and we did.”
Mickey Hart and Sikiru Adepoju
Sikiru is a member of the Mickey Hart Band, has recorded on their CD Mysterium Tremendum, and is featured on vocals on the song “Who Stole the Show?”.
He has collaborated with Muruga Booker and Olatunji on the CD Cosmic Rhythm Vibrations (recently remastered and re-issued by Chesky Records as Circle of Drums).
He plays with Muruga Booker and Badal Roy as part of the Global Village Ceremonial Band, and appeared with them at the Starwood Festival in 2003, which led to the creation of the SpiritDrum Festival (a tribute to [Babatunde Olatunji, which also featured Jim Donovan of Rusted Root, Perry Robinson, Richie “Shakin’” Nagan, Jeff Rosenbaum and Halim El-Dabh).
He has recorded albums with artists as varied as Carlos Santana, Airto Moreira, Bola Abimbola, The String Cheese Incident, Stevie Wonder, Zakir Hussain, Chief Ebenezer Obey, the Inter-Reformers Band, and the Nigerian All-Stars.
In 2003, Adepoju formed his own band, Afrika Heartbeat with his father and brothers . Together, they released the album, Ijinle Ilu – Yoruba for ‘genuine drumbeats.’ Then in 2009, he formed Sikiru Adepoju and Heart beat with Douglas Serrant, Peter Fujii, Deen Badarou, Deszon Claiborne and DJ Deegan Mack Adams.
On making his own music at different time, he said, “It was just fun and taking advantage of the moment. It was never really about making money, but to mark the moment and I did it. But there was a conundrum, I flew my dad and brothers to the US to record our album, but I still couldn’t abandon my primary work for other people because I had to make money.”
At the same event he and Serrant joined a re-launch of the Rainforest Band as a tribute to Merl Saunders, the site of their last performance, featuring his son Tony Saunders, Michael Hinton, and other members of the Rainforest Band and other Saunders’ projects.
Adepoju’s current project is entitled “Limbo Rhythm Project”. It features Sikiru Adepoju, Giovanni Hidalgo, Zakir Hussain, Ian “Inx” Herman, Femi Ojetunde, Peter Fujii, Sola Babatola. and Douglas “Val” Serrant.
Sikiru Adepoju was part of Mickey Hart’s group Planet Drum, whose title album won the Grammy Award for Best Contemporary World Music Album in 1991, the first year there was a Grammy in that category.
He was also part of Mickey Hart’s latest group Global Drum Project, whose title album won the Grammy Award for Best Contemporary World Music Album at the 51st annual Grammy Awards in Los Angeles 8 February 2009
“The Grammy is a platform for me and now, I want to use it for a project. The project will be titled Ajaja by Riddim Doctor – which consists of me, Saminu Adepoju, Giovanni Hidalgo, Peter Fujii, Ian Herman, Femi Ojetunde, Val Serrant and Richard Nagan,” he said.
Sikiru’s 2019 Grammy Gong
The album will drop in March 2020 and its first single drops in January 2020. In finality, Sikiru Adepoju just hopes the guys behind bands get some form of recognition across the world. He feels members of a band don’t get celebrated enough.
Sikiru Adepoju seemed upbeat about everything. Of course he is, he came from nothing to win a Grammy.
OTHER NIGERIAN GRAMMY AWARD WINNERS
Olusegun Olumide Adeola Samuel (Seal)
Olusegun Olumide Adeola Samuel (Seal)
Born Henry Olusegun Adeola Samuel in 1963, he is better known by his professional name Seal. He is a British-Nigerian musician, singer and songwriter best known for his 1994 hit song, “Kiss from a Rose.” He has 14 Grammy nominations to his name and has won four. His song, “Kiss From A Rose” earned him three Grammy awards in 1996 and in 2011 he nabbed his fourth “Imagine”. He is one of the Nigerians who holds the highest numbers of Grammy awards.
Helen Folasade Adu (Sade Adu)
Helen Folasade Adu (Sade Adu)
Born in Ibadan as Helen Folasade Adu in 1959 but professionally known as Sade Adu, the singer, songwriter cum actress grew up in Essex, England. She is known as the lead singer of her eponymous band. Her first Grammy was for “Best New Artist” then another followed in 1994 with “No Ordinary Love” for Best R&B Performance by a Duo or Group With Vocals. She earned her third Grammy in 2002 with “Lovers Rock” in the Best Pop Vocal Album and bagged her fourth in 2011 with “Soldier of Love” for Best R&B Performance by a Duo or Group With Vocals.
Lekan Babalola
Lekan Babalola
Born in 1960, Lekan Babalola is a Nigerian jazz percussionist and musician who started playing the conga at an early age. He has seven albums to his name and two Grammy awards. He began his professional career after joining a band called Samba Samba Band and later New York City-based Art Blakey’s Jazz Messengers band, where he perfected playing the Bongo drums and performing jazz music. In 2006, he became Nigeria’s Grammy Award winner for his work on Ali Farka Touré‘s In the Heart of the Moon which he was credited in three tracks. He also won a second Grammy in 2009 for his work on Cassandra Wilson‘s 2008 album titled Loverly.
Hakeem Seriki (Chamillionaire)
Hakeem Seriki (Chamillionaire)
Born Hakeem Seriki but professionally known as Chamillionaire, he is a rapper, entrepreneur, and investor. Chamillionaire was born to a Muslim Nigerian father and an African-American Christian mother in Washington D.C. and moved to Houston, Texas at the age of four. He clinched a Grammy in 2007 for his song, “Riddin’ under the Best Rap Performance by a Duo or Group category. He received a total of four nominations that year.
Kevin Olusola
Kevin Olusola
Kevin Olusola (born October 5, 1988) is an American musician, beatboxer, cellist, rapper, record producer, singer, and songwriter. Olusola was born in Owensboro, Kentucky, to Nigerian-born Oluwole Olusola, a psychiatrist, and Grenadian-born Curline Paul, a nurse. Olusola is best known as the beatboxer of the vocal band Pentatonix.
He is a member of three-time Grammy award winner Pentatonix‘s band and got married to his heartthrob, Leigh Weissman recently.
Kevin Olusola and his wife Leigh Weissman on their wedding day
Kevin Olusola dressed up for Nigerian wedding, with his friends all wearing the Yoruba cap and he putting on the ‘dog-eared cap’ (Abetíajá)
The ladies all spruced up Nigerian style.
For his wedding, Kelvin Olusola organized a Yorùbá styled wedding.
Honourable mentions of Nigerians artists who have received Grammy nods include King Sunny Ade who is the first to ever receive a nomination in 1983. Femi Kuti has four nominations to his name, Seun Kuti, Babatunde Olatunji and Nigerian writer, Chimamanda Adichie-Ngozi also has a nomination thanks to her feature on Beyonce’s 2015 album
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
Nigerian Stewed Beans (Èwà Rírò) is a Nigerian Beans recipe made with Honey or Black Eyed Beans. Stewed Beans is quite similar to the popular Beans Pottage, the main difference being the addition of fresh pepper.
Today, on Woven Recipe we are supplying you with the knowledge you need to be able to prepare Nigerian Stewed Beans.
Stewed Beans (Èwà Rírò)
Now let’s get started!
You’ll need the following ingredients to prepare Nigerian Stewed Beans (Èwà Rírò)
INGREDIENTS FOR NIGERIAN STEWED BEANS
3 Cups Honey Beans
3 Cooking Spoons Palm Oil
2 Red Bell Pepper (Tatashe)
2 Tomatoes or 1/2 Can Plum Tomatoes
1/2 Cup Washed and Shredded Smoked Fish or Shawa
1 -2 Tablespoons Cayenne Pepper ( Ata gungun)
2-3 Tablespoons Crayfish Powder
2 Onions
3 Cloves Garlic
1 Maggi Crayfish
Salt to Taste
Now since we have the ingredients listed above, let’s prepare our delicious Nigerian Stewed Beans (Èwà Rírò)!
PREPARATION OF NIGERIAN STEWED BEANS
Pick, then boil the beans on high heat with 1 chopped Onion, the Garlic Cloves and Salt to Taste. Boil till the beans become soft…
Blend the Bell Peppers, Tomatoes and half of an onion until smooth, then set aside…
While the Beans is boiling, place a saucepan on low to medium heat. Add the Palm oil. When the oil heats up, add 1/2 Chopped Onion and sauté till the Onions begin to caramelise, this should take 6-7 minutes.
Now, add half of the Crayfish powder, continue to sauté for a further 2 minutes…
Then add the Shawa or Smoked fish, Sauté for 2 minutes…
Then add the blended Pepper…
Now, add the Cayenne Pepper, the rest of the Crayfish and Maggi Crayfish..
Then, continue to fry for 10 minutes. Remember to stir every now and then to prevent burning..
After 10 minutes, transfer the Stew into the Beans…
Reduce the heat to low, stir and combine. Taste for seasoning and adjust if necessary. Now, leave to simmer for 3 minutes. Your Nigerian Stewed Beans is ready…
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Support us on our quest with Your donations by clicking the donate button below
Balogun Abubakar Karara, The Balogun of Ilorin and one of the most powerful warriors of his time stationed his army close to Offa after the Kiriji treaty.
Many of the Yoruba warlords suspected he intended to invade and sack the city because they broke ties from Ilorin to pledge alliance to Ibadan after the latter rose to be a dominant force in the region.
Ogedemgbe Agbogun Gboro and the Balogun of Ibadan were both worried that if they disbanded their army and left for home (Ibadan), Karaka would invade and destroy the city.
Ogedemgbe was mostly worried because some of his boys were under the command of Karara in an arrangement put in place during the coalition fight against Ibadan.
Ogedemgbe sent messengers to Karara that if he dispersed the army and released his boys along with the Ekiti Soldiers under his command, he would also release Ilorin soldiers under his command at Oke Imesi.
Karara responded that he did not care if his boys perished and would not care if the Ekiti soldiers under his command perished (Karara was a brutish cold blooded short fused general).
Ogedemgbe tried to get the British involved but they could care less about Offa. Their major interest was the more important cities close to the coasts.
The Balogun of Ibadan sent word to Karara that they were happy to surrender all tributary rights of Offa to Ilorin but wanted assurance that Karaka would not destroy the city.
Karara responded that he would not and asked all the armies to disband. He said Ibadan should disband first and go back home. They refused, knowing fully well that Karara could not be trusted.
They insisted that Karara should withdraw and go back home first just as his father Ali (previous Balogun gambari) did during the Otun campaign between him and Jegede Ogboriefon.
The Balogun of Ibadan sent messangers to the emir at Ilorin to plead on behalf of Offa. The Emir reminded them that Offa used to be a vassal state of his father and he had no intention of destroying his father’s legacy but that Ibadan warriors must disband and go home first.
The negotiations went on for many months and Ibadan warriors grew frustrated, so they decided to declare war to force the Ilorin army disband and go home. The senior chiefs were however reluctant to engage Ilorin, Knowing fully well that Ogedemgbe would once again be forced to react in an attempt to protect his boys still in Karara’s camp.
In the midst of these tensions, the people of Offa rose against their king, threatened to turn their back on him and pledge allegiance to Ilorin. The newly installed Olofa was Prince Adegboye.
They claimed the ancient custom at Offa was for a regent to rule before a new king was installed and that it was wrong for Adegboye to take the throne immediately after the death of his father. The Ibadan warlords got very upset, reminded them that the priority should be on how to defeat Ilorin; the enemy on their door step and not royal rumbles.
Ibadan wanted Adegboye on the throne because he was well connected and had a private militia. This would be of great help in defending the city.
The people insisted that they would not accept him without due process and some started pledging alliance to Ilorin.
This act of treachery greatly upset Ibadan, they saw no reason why they would risk their lives against the enemy while the people they were trying to protect went behind their backs to pledge alliance with them. (Ęni tí à ń’to rí ę gbàwę…tó ń’jǫ sán)
They recalled their army and asked Olofa Adegboye to relocate his capital from the scene of the combat to another location further in the heart of Yorubaland with the people loyal to him.
In the cover of darkness, he took his favorite wives and children and left the city for good and relocated to a new Town between Osogbo and Ede. The new Settlement he founded is Offa-Tedo. A settlement that exists even till date
The following morning, when the people in the other camp saw that the Olofa had left the city, the danced for joy and sang as they made their way to Karara’s camp. He asked them why they came to his camp dancing and they told he Ibadan solders have gone and that the king, Adegboye has also disappeared.
Then he told them to go back to the city, that he would visit them in the morning.
The next day, he rode to Offa and placed garrisons at the boarders of the city, then he summoned all the chiefs and elders to be brought to him.
When they were assembled, he told them that they commited an unforgivable offense. That if they truly declared for him, they should have secretly worked with him to let his troops enter when Ibadan soldiers were around.
As he spoke, the chiefs and elders prostrated before him. While the lay flat on the ground, he ordered his soldiers to slit their throats. That was the day Karara invaded and sacked the city of Offa.
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Ooni Adegunle was the 42nd Ooni of ife. He reigned at a time when nobility of the Yoruba kingdoms rebelled against the monarchy and ruled for 10 years. His most important legacy was the founding of a refugee city in Ile Ife for the migrants of Oyo that fled from Mohammedan invasion. The city was called Modakeke.
Migrants from the sacked cities of Oyo were led by the Asirawo of Irawo whose city was among the many cities destroyed by the Mohammedans. They arrived Ife at the time of Ooni Akinmoyero. Their arrival caused some tensions between them and the natives. They looked at them with suspicion.
The Ooni forced them into a life of servitude. They were required to fetch woods and do series of manual labors for the natives of Ife in exchange for the right to live among them. He had their leader Asirawo executed to ensure the people did not have a leader they could unite under to resist.
Their fate in the hands of natives of Ife remained till the reign of Ooni Adegunle. He was said to know the secrets of farming and his crops were know to yield high returns…. This was why his praise singers acknowledge him as ‘abewe ila gbagada gbagada.’ ( one whose farm grows okras with big leaves). He gave them a settlement by the boarders of Ife and appointed one of them by the name Wingbolu to be chief of the new city.
The new chief took the title of Ogunsuwa ( Ogun has shown us favor). From then on, the Baales of Modakeke were known as Ogunsua ( Wingbolu still has a compound in Modakeke till today).
After the founding of the new city, all natives of Oyo left Ife and settled in the new city. More migrants escaping the Mohamedans from Ilorin also ran to the new haven, by the late 1800’s, the city had grown into a population of 60,000.
The natives of Ife took offence against Ooni Adegule for giving the people of Oyo autonomy. The nobles rose against him in an uprising with an intention to disgrace him from the throne.
The new settlement provided him with needed able bodied men to resist the uprising. The king overpowered the coup plotters and ordered them to be executed. He was killed by food poisoning. At the time of his death, he had become so infamous because of his support for the Oyo migrants that he was refused a royal burial.
Shortly after the death of the Ooni of Ife and benefactor of Oyo migrants, the people laid a siege on Modakeke. By this time, the refugees had organized themselves and it was much easier to resist the people of Ife.
They defeated the natives and captured 12,000 of them. the historical duty of Oyo has always been to protect Ile Ife. It was a sacrilege to cause any harm to the holy city. They released all the captives with a strong warning to leave them in peace.
Few weeks after, a high ranking noble of Ife by the name Ogunmakin launched another invasion on Modakeke. He got reinforcement from Oke Igbo and many Ife Towns. Once again, they were defeated and this time Modakeke sacked the kingdom of Ife. This time around, they sold the captives to the Ijebu slave merchants. They took their women and forced them to be their wives. Those that were not captured fled into neighouring city states of Ikoya and Oke Igbo. They remained in exile for many years until Bashorun Ogunmola of Ibadan negotiated a peace treaty with Modakeke that allowed them to come back home during the reign of Ooni Kumbusu.
The feud between Ife and Modakeke lasted till last decade.
Pottery, one of the oldest and most widespread of the decorative arts, consisting of objects made of clay and hardened with heat.
The objects made are commonly useful ones, such as decorated vessels for holding anything you like or even plates and bowls from which food can be served.
The founder and CEO of Cherry Pottery, Olugbade Racheal Adekemi is exceptionally gifted. Her unique designs and creativity is like no other. Johnson Okunade from My Woven Words had the privilege of interviewing this sublimely gifted potter.
Take your time to go through the interview and the pictures of her remarkable creativity after which you can drop your opinion in the comment box.
Please, can you introduce yourself?
My name is Olugbade Rachael Adekemi, Was born in the 1990s in Ogbomoso, Oyo state.
Are you also a student or a full time potter?
Asides being potter, I did my national diploma at the polytechnic of Ibadan after which I proceeded to the Ibarapa polytechnic, eruwa for my HND.
What course did you study?
I studied fine art (ceramic). It was after my OND I went for my industrial training (where learnt this work fully) at Atamora pottery
Why did you study this course?
I love it, since I was in secondary school
How were you able to balance studies with being a potter?
I did a lot of planning and time management. With this, I was able to balance being a potter with being a student.
When and how did you start this work of pottery? How did you discover yourself?
After studying myself, I realized that am always happy whenever am playing with clay. This gave me direction and I eventually discovered it’s something I love doing.
Were you ever under the tutelage of a potter?
Yes, the person is Ibukunoluwa Ayoola; The master potter of Atamora Pottery in Ikire.
How would you rate yourself on improvements, are you getting better at being a potter?
Yes, I believe so.
If not being a potter, what profession would you have delved in?
I would have gone into fashion designing.
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Below is a Gallery of Cherry Potter and her pottery
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Have you been able to monetize this pottery profession?
Yes of course. I’ve been able to monetize it very well.
As a graduate, can you rely on the money you make from pottery for survival?
Yes, There is money in pottery.
What is your biggest achievement as a potter?
Am so happy am into pottery it’s a unique work, I have gained a lot. Seeing what others can’t see, meeting alots of great people and many other benefits that comes with this profession gives me a sense of fulfilment.
Do you have any regrets for delving into this profession?
No
What has been your source of strength and motivation?
God has been my strength and motivator.
What is your saddest experience as a potter?
As a potter, I’m usually sad after making a big and beautiful pot and it got cracks after firing.
What advice do you have for potters and people looking up to you?
To be patient and endure. Also, to focus on whatever they are doing.
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The Story Of Jacob Odulate And How He Invented The Famous Alabukun Powder In 1918
For over nine decades, Alabukun Powder has maintained its stand as one of the most popular patent medicines commonly found in Nigerian homes, workplaces, pharmacies and street shops.
Its cheap price and quick effectiveness keep it from falling off the stall since 1918 when its formula was discovered by a brilliant and hardworking Nigerian pharmacist, Jacob Shogboyega Odulate popularly called ‘Blessed Jacob’.
This reminds one of another Nigerian product, St. Louis Sugar, which has also become a household name over decades of its existence.
Both Alabukun Powder and St. Louis Sugar have another thing in common besides being around for long, they are barely advertised in the media, yet they firmly held their ground in their respective markets.
Jacob Shogboyega Odulate was born in 1884 to the polygamous family of Pa Odulate in Ikorodu, Lagos.
Jacob Odulate stopped schooling at the young age of 12 and moved to Abeokuta, Ogun state, at the age of 14 in search of greener pastures.
According to an account by his eldest surviving daughter, Stella O. Odesanya, Jacob travelled from Ikorodu, his hometown, to Abeokuta on foot within a period of three months.
OldNaija gathered that it was in Abeokuta that Jacob met a renowned pharmacist, Doctor Sapara, and volunteered to become his apprentice.
Jacob Odulate worked with Dr. Sapara for years before he established his own drug manufacturing company which he named Alabukun.
While struggling to make a name for himself and his company, Jacob met a young pretty lady named Sekunmade whom he later married.
It was an unforgettable day in the year 1918, four years after Nigeria was birthed from the amalgamation of the northern and southern protectorates, Jacob Odulate sat at his laboratory desk after tons of researches and developed a formula for a drug he called Alabukun Powder.
Jacob Odulate’s formula was a combination of both native and foreign medicines which gave him a result so excellent than he had expected.
A packet of Alabukun contain “760 mg of acetylsalicylic acid and 60 mg of caffeine making a total of 820 mg.” It is used to treat many medical conditions which include “migraine, toothache, sore throat, prevention of blood clots, neuralgias, myocardial infarction, transluminal angioplasty and ischaemic attacks.”
However, the powder drug is not to be used without a doctor’s prescription and like every other drug, Alabukun Powder has its side effects some of which are swelling due to fluid accumulation, asthma, vomiting, nausea and vertigo.
Alabukun Powder made a big wave as soon as it hit the market in 1918, an era characterized by colonialism which was then in many ways unfavourable to the natives of Nigeria.
Alabukun Powder was exported to nearby countries such as Benin Republic, Togo, Cameroon and Ghana as its demand kept soaring higher.
Till today, Alabukun Powder is exported far away to Brazil, Cuba and some countries in Europe as well.
Jacob’s drug manufacturing company has its headquarters located in Sapon, Abeokuta, Ogun State.
Other products of Alabukun brand are Alabukun Mentholine and an annual journal called Alabukun Almanac which was widely distributed in Abeokuta and its environs between 1920 and 1950.
Alabukun Powder wasn’t advertised in the media due its popularity at the time it made its debut in the market and mainly because of its composition.
Nevertheless, Alabukun Powder remains one of the oldest and widely used patent medicines in Nigeria and neighboring countries
Jacob Shogboyega Odulate alias Blessed Jacob died in 1962 at Creek Hospital, Onikan, Lagos and was survived by wife and children.
Source: OldNaija
References:
“The happy life of a pioneer” by Chief (Mrs) Stella O. Odesanya, MFR – Nigerian Tribune Newspaper
“The life and times of Jacob odulate” – News Headlines
Kunnu, a non-alcoholic beverage produced from tigernuts and spices (ginger, cloves, red and black pepper) the method of preparation of the drink is described below.
Tigernut milk is also known as “Kunnu” in the Northern part of Nigeria, “Offio” by Yorubas and referred to as “horchata de chufa” in Spain.
Unlike milk made from almonds or other nuts, tiger nut milk is rich in unsaturated fat, as well as minerals and vitamins C and E. Tigernuts are a traditional food of Africa and Spain. The milk is naturally sweet, creamy with a rich and nutty flavour.
Unlike milk made from almonds or other nuts, tiger nut milk is rich in unsaturated fat, as well as minerals and vitamins C and E.
Tigernut milk or kunnu aya can be made simply by soaking the tubers in water, blending and straining; however, the addition of spices like cardamom and cinnamon, dates, alligator pepper as well as a sweetener is lovely.
Ingredients:
7 cups Tigernuts
3 cups dry Dates
1 whole Coconut
3 teaspoons Vanilla Essence
Directions:
Wash Tigernuts to completely remove all dirt. Washing will require a lot of scrubbing. The washing will require several change of water.
Wash and deseed the dates. Break and carve out the coconut flesh.
Grind Tigernut, dates and coconut with 3 60 cl bottles of water.
Sieve first with the larger hole sieve, then sieve again with a smaller hole sieve, lastly if you want the milk very fine , pass it through a muslin cloth.
You can add pieces of chopped dates and roasted coconut flakes to the drink.
Chill the drink and use as needed.
Why Tigernuts Are Good for You
Kunnu are a rich source of nourishment, and remain a significant source of food for both the poor and the wealthy throughout northwest Africa. They’re rich in minerals like calcium, iron, magnesium, potassium and phosphorus, as well as vitamins C and E.
They’re a good source of oleic acid (a monounsaturated fat also found in olive oil, avocado and pork fat), and which is associated with increased HDL (good) cholesterol levels.
Tigernuts, also a member of the nutsedge family, are also traditionally used in folk medicine along with ginger and mints to treat upset stomachs, digestive issues and irritable bowels.
They are also a good source of prebiotics (that is food for the good beneficial bacteria in your gut!) like inulin and resistant starch.
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Omoluabi (Omolúàbí) is a philosophical and cultural concept that’s native to the Yorùbá people. It’s used to describe a person of good and virtuous nature, it’s an indication that the individual is well mannered and cultured.
The omoluabi concept signifies courage, hard work, humility and respect. An omoluabi is a person of honour who believes in hard work, respects the rights of others, and gives to the community in deeds and in action. Above all, an omoluabi is a person of integrity.
The Yoruba descent is one that is not only rich in cultures, but the race is very meticulous about persons and their backgrounds. Hence, whenever anyone does anything in their society, most often, the comments made, good or bad, are passed on to the parents or the family descent of such people. It is discreetly believed, like the Biblical injunction. “no good tree will bring forth a bad fruit and no bad tree will bring forth a good fruit”, that whatever one does is a product and function of who borne them. After all, an Apple doesn’t fall far from its tree!
The Omoluabi concept is an adjectival Yoruba phrase, which has the words – “Omo + tí + Olú-ìwà + bí” as its components. Literally translated and taken separately, omomeans ‘child’, tí means ‘that or which’, Olú-ìwà means the chief or master of Ìwà (character), bí means ‘born’. When combined, Omoluabi translates as “the baby begotten by the chief of ìwà (character)”. Such a child is thought of as a paragon of excellence in character.
Prof Oluwole insisted that Omoluabi is: “Omo tí ó ní ìwà bi, Omo tí a kó, tí ó si gba èkó” which translates thus: “a person who behaves like a child that was properly nurtured and who behaves accordingly”
Some also argue that Omoluabimeans: “omo + tí + Olú(wa)+ bí”, literally meaning: “a child borne by God”.
An omoluabi demonstrates and exhibits the inherent virtue and value of Ìwàpèlé. Ìwàpèlé is ultimately the basis of moral conduct in Yorùbá culture and a core defining attribute of an omoluabi.
According to Deacon Àkànbí of Ògbómòsó, a scholar of YorùbáEducation; “In Yorubaland, a person referred to as Omoluabi must have the following features (àmúye): Òrò síso (Spoken Word), Ìteríba (Respect), Inú rere (Good will, Having a good mind towards others), Òtító (truth), Ìwà (Character, Habit), Akínkanjú (Bravery), Isé síse (Dedication to Hardworking)”.
Òrò síso(Spoken word): The Yorùbá accord great respect for intelligent and expert use of language. The ability to use words smartly is believed to be one of the attributes of Omoluabi. In Yorubaland, the way you address people determines their response, hence the Yorùbá adage, “Òrò tútù obì ní mú jáde lápò, Òrò burúkú idà ní yo” (softly spoken words brings forth great and desired rewards, whilst harsh words provokes men and make issues worst).
Ìteríba (Respect): An Omoluabiis not selective in who to respect. He respects everyone that comes his way whether rich or poor, old or small without any discrimination. An Omoluabi is not a proud person, he’s humble and respects everyone that comes his way. This attribute is also manifested in greeting people, one of the benchmarks of a proper Yorùbá man.
Inú rere (Good will, Having a good mind towards others):In Yorubaland, the law of karma is paramount, what you reap you’ll sow. The adage: “Àsesílè ni àbòwábá, kò sí àsegbé, àsepamó ló wà” (there is nothing you do that doesn’t have consequences) is a reality. An Omoluabi is expected to be someone that understands this and put this into consideration in all his deeds.
Òtító (Truth): This has to do with integrity. A supposed Omoluabi is trustworthy and can be relied on to do the right thing whether he’s being monitored or not. Omoluabi is not self-centred, but puts the interest of others into consideration. He’s straightforward and truthful in all he does.
Ìwà (Character, Habit): let’s not forget that Omoluabi (Omo tí olú ìwà bí) translates as “the baby begotten by the chief of iwa (character)”. A Yorùbá adage says:“Èéfín nìwà rírú níí rú” (Bad habit puffs like smoke). Someone’s habit cannot be hidden, so for someone to be regarded to as Omoluabi, he must have good habits.
Akínkanjú (Bravery): An Omoluabi is patriotic and fearless. He’s bold and not timid especially when it comes to doing the right thing. An Omoluabi cannot be easily bribed or seen oppressing people. He doesn’t look the other way when he sees people being oppressed.
Isé síse (Hardwork): One imperative of Yorubas in the pursuit of commerce is that any such pursuit must be legitimate with norms of the society. It is on this note that an Omoluabi sweat and labour as necessary. Omoluabi doesn’t encourage cheating and unlaboured wealth. He works very hard to be wealthy. An Omolúàbí’swatchword is: “Isé ni Òògùn Ìsé”(Hardwork is the medicine (solution to) poverty.
Because of these gargantuan expectations, it is always hard to see somebody come out to call himself/herself, Omoluabi. And before a society would pronounce somebody as Omoluabi, such would have proven themselves beyond every reasonable doubts in diverse ways to many people.
An individual can be termed an “Omoluabi” irrespective of the religion the person adheres to. Consequently, some of the characteristics and traits of an omoluabi are considered virtues in many religions, for example, humility, truth and honesty.
Pa Odekanyin Adebiyi and I
Pa Odékanyin Adébìyí of Òyó town, a culture enthusiast and historian who also served Nigeria at the federal level in different capacities with the likes of Obafemi Awolowo, and Prof Wande Abimbola said:
When they call you “Omoluabi” in Yorubaland, it means
To a christian, you are a saint.
To a Muslim, you are Wali Allah.
To Hindus, you are a “Sadhu”.
To a Buddhist, you are enlightened.
To a Confucianist, you are a gentleman.
In Judaism, such a person is a “Tzadik”
In Sikhism, you are a “Brahmgiani”
In conclusion, “Omoluabi” is more or less a rare title reserved only for those perceived to be totally above board in almost all ramifications. Other versions or variations of Omoluabi exist, such as “Olú-omo”, “Bíbííre” and so forth.
Mention should be made that the closest to Omoluabi among all its synonyms is Bíbííre. Literally, Bibiire means somebody with a noble birth; not necessarily from a rich or popular background, but the connotations, like Omoluabi, is somebody that is above board.
Six Hundred Yorùbá Proverbs: An all-embracing Potpie by ‘Sayò Àlàgbé – (Pg 76)
Omoluabi: Re-thinking the concept of virtue in Yoruba culture and moral system by Olusola Victor Olanipekun (Pg 3, 7 & 11)
Aje: An early Yorùbá deity with no second fiddle (scripts of the Letter published in the Nigerian Tribune on Thursday, 2 May, 2019 Pg 9.) by Oba (Dr.) Lamidi Olayiwola Adeyemi III, JP. CFR, LLD, SAP, D.LLTS, DPA. The Alaafin of Oyo
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Dr Abu Bakr Ibiyinka Olorun-Nimbe was born on 20th September 1908 the first child and only son of Alhaji Abdu Rahman Lawal (Olorun-Nimbe) in the Ita Obadina/ Ita Pashi ( Obadina/Pashi Square) area of Oko Faji District of Lagos Island.
His father Abdu Rahman ” Olorun-Nimbe” was a wealthy textile merchant/importer with trading links to Manchester, England whose own father before him, Lawal Amolese was also a renowned popular trader and Muslim leader in the same Ita Pashi area.
In spite of his noble birth, however, this great son of Lagos and Nigerian nationalist lived his entire life serving the common people of Nigeria.
He had his primary education at both the Government Muslim School in Aroloya and Tinubu Methodist School in Lagos. His secondary education was at CMS Grammar School and Kings College Lagos where he finished in 1928.
After a brief working spell, he proceeded to Scotland as a private student to study Medicine at the University of Glasgow with his tuition fully paid by his Father.
He qualified as a physician and Surgeon in 1937. The following year he entered the University of London to specialize in Tropical medicine.
On the completion of his studies, he returned to Lagos and joined the medical department of the Colonial Service where he like his Nigerian peers suffered racial discrimination.
They were paid lower salaries than their less-qualified European counterparts. Consequently, he resigned his appointment in 1941 and set up his own surgery at his residence on Kakawa Street in the same building that would house the Daily Times many years later.
He would later open the Alafia Clinic at Turton Street in the Lafiaji District. He was greatly appreciated by the people for both his expertise as a surgeon and his generosity and kindness.
He soon became a personal physician to Herbert Macaulay with whom he grew very close and who ultimately influenced him to become involved in politics.
Dr. Olorun-Nimbe’s initial foray into politics was his nomination to the Lagos Town Council in 1943. He thereafter joined Herbert Macaulay’s Nigerian National Democratic Party (NNDP).
In 1945, he was elected to the Legislative Council of Nigeria as the first of the 3 members representing Lagos and was reelected in 1947. All the while he kept his seat on the Lagos Town Council after winning elections as an NNDP candidate.
In June 1947, Ibiyinka Olorun-Nimbe served as a Member of the 7-man NCNC delegation that went to London to lodge a formal protest with the Colonial Secretary to demand revision of the new Richards Constitution that divided Nigeria into 3 regions.
The delegation, led by Dr. Nnamdi Azikiwe had Dr. Ibiyinka Olorun-Nimbe, Prince Adeleke Adedoyin, Mallam Bukar Dipcharima, Chief Nyong Essien, Mr. P.M. Kale and Mrs. Funmilayo Ransome-Kuti (Fela’s mother) as members.
Dr. Nimbe as he was fondly called by the Lagos market women was a grassroots politician in spite of his noble birth and felt very much at home with everyone. He helped to organize the Lagos Market women who at the time was led by the influential Madam Alimotu Pelewura, into a strong political and economic force.
He achieved a lot for the market women who in turn always backed him massively returning him with the highest votes in all elections he contested.
His political career peaked in 1950 when he was elected as the First Lord Mayor of Lagos at the age of 42.
He contested the election on the platform of the NCNC/NNDP coalition locally known as Demo against the formidable and ascendant Area Council/Action Group combination.
Dr Nimbe led the victorious 18 Demo councillors against only 6 for the AG. This achievement was no mean feat considering that his opponent in this election was no less than the recently crowned Oba Adele II of Lagos. Once again the market women delivered.
Dr. Olorun-Nimbe would shortly after gradually withdraw from politics and following the 1966 coup withdraw from public life until his death in 1973.
He was survived by 5 daughters, 2 wives and his 3 sisters.
His statue stands in front of the Lagos City Hall as a permanent and dignified tribute from the people of Lagos to its unassuming illustrious son.
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