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IN SEARCH OF JUSTICE(EVENTS IN EGBA HISTORY)
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IN SEARCH OF JUSTICE
(EVENTS IN EGBA HISTORY)
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To Mark the 10th Year Coronation
Of
Kabiyesi Alaiyeluwa Oba Adewale Adedapo Tejuoso
M.A., M.B; CH.B; B.A.O.; D.T.M. & H.; D.P.H.; F.M.C.G.P.; F.W.A.C.P
Patron of Rotary
Recipient of Rotary International “SERVICE ABOVE SELF" Award
Patron of the African Church of Nigeria
(Oranmiyan) Karunwi III
Osile Oke-Ona Egba
By
Chief Lekan Ogundimu
Akingbotun Oke-Ona Egba
District Governor Plus 1996-97
R.I. District 9110
Nigeria
His Royal Majesty Oba Dr. Adedapo Adewale Tejuoso (JP)
All rights reserved. No part of this publication may be reproduced or
transmitted, in any form or by any means, without the prior permission of
the publishers, Kabiyesi Oba Dr. Adedapo Adewale Tejuoso and the
Author.
First Published 1999
ISBN: 978-34838-8-9
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TABLE OF CONTENTS
Prologue ix
Kabiyesi's Profile xiii
Chapter 1 An Overview - It Is True 1
Chapter 2 Egba Roots Traced 11
Chapter 3 Life Demands Service, Courage & Sacrifice .. 37
Chapter 4 Upgrading of Obas in Ogun State 45
Chapter 5 Land Matters 57
Chapter 6 The Alake Lays Claim to Egbaland173
Chapter 7 For Record Purposes 189
Chapter 8 Conference of Egbado Obas 209
Chapter 9 Gathering of the Storm 219
Chapter 10 Upgrading of the Three Obas to Paramount
Status 313
Chapter 11 The Alake Versus the Others 325
Chapter 12 Oke-Ona, Gbagura, Owu Cry Out Foul 353
Chapter 13 The Peace Makers . 367
Chapter 14 Can We Learn From Others? 405
Chapter 15 Oke-Ona Egba Chieftaincy Affairs 417
Chapter 16 Fate Takes A Hand 523
Chapter 17 The Report of 10 Years' Coronation Events... 531
Chapter 18 The 10th Year Coronation Anniversary
Fallout 543
Chapter 19 Oba Dr. Tejuoso's Suggested Solution to
Egba Problem
Chapter 20 Epilogue 623
Chapter 21 About The Author 627
Chapter 22 A Twist In the Tale 629
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Chief Mrs. Bisoye TejuosoYeye Oba Oke-Ona Egba
The 3rd lyalode ofEgbaland
(1916-1996)
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Dedication
Happy are the memories of the righteous.
This book is dedicated to God and the sweet memory of our amiable
Mama, Chief (Mrs.) Esther Bisoye Tejuoso, lya Ijo of St. James' African
Church, Idiape, Abeokuta.
Yeye Oba Oke-Ona Egba; The 3rd Iyalode of Egbaland
The First Woman Industrialist in Nigeria
"God blesses those who mourn, for they will be comforted"
Iyalode Bisoye Tejuoso was born on 22nd June 1916 to the Royal Family
of Oba Karunwi Oke-Ona Egba in Abeokuta. She was a trained teacher
who distinguished herself in Trading, Entrepreneurship, Agriculture,
Housing and Commerce; she was the first woman industrialist in Nigeria.
She was a business woman of great repute, hard working, enterprising
and reputed to have the "MIDAS TOUCH".
She was recognised for her contribution to the economic development of
Nigeria and was awarded the order of the Niger (OON) in 1982, also the
Nigeria - American Chamber of Commerce gave her an outstanding
achievement award.
Chief (Mrs.) Esther Bisoye Tejuoso was simply a very likeable person, a
philanthropist; who contributed significantly to the development of
education, promotion of Christianity and of helping the poor and the
needy. She was a Paul Harris Fellow of Rotary International.
The kindhearted woman, a devoted mother and Christian, was brutally
murdered by mindless assassins a few months after her 80th birthday
celebration on 19th September 1996 at her.residence. Chief (Mrs.) Esther
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Bisoye Tejuoso left a legacy of hard work, good deeds, a reputation of
honesty and above all a good name, a well visioned son who reigns on
the throne of Oke-Ona Egba, many grand children outstandingly good
natured and productive. The legacy continues.
Sincerely,
Chief Lekan Ogundimu
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PrologueIn Search of Justice
Why this book is written?
Definitely not for sensationalism nor to usurp other people's rights, but to
state unequivocally what history has left behind.
It is written to make information available to those who ordinarily would
not have had access to such information and more importantly to let
posterity have access to the truth. To allow the unbiased reader reach his
or her own conclusions about the issues raised, and this is the essential
reason I have had recourse into Kabiyesi's Archives to record each
incident as it occurred in history without prejudice.
It is written to salute the courage, the determination, the doggedness
and the stick-to-itiveness ("stickete") posture of His Majesty Oba Dr.
Adedapo Adewale Tejuoso, Osile Oke-Ona, Egba-Karunwi III, when he
wrote his famous letter of the 31st of January, 1990. With the words "I am
inspired today to write.
I believe, he was truly inspired, and he had written it with candor,
scholarship and statesmanship befitting his status as modem day
Monarch. He raised an HONEST issue, but alas others saw it as stirring
the hornets' nest. In fact, Kabiyesi gave an eight years grace for the matter
of Egba Federation to be discussed, debated and resolved.
This book is written and catalogued with details in order to state facts
and not fictions.
It happens that history is repeating itself. The problem with Egba
Federation ran into trouble when Governor McCullum of Lagos forged an
administrative alliance between the FOUR Obas in Abeokuta in 1898 at
the close of the 19th century. And whereas in 1903, the Oba Alaiyeluwa
Olubuse I, was on the throne at lie- Ife, and it was his pleasant duty to
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confirm to Governor MacGregor of Lagos the list of the twenty-one (21)
High Chiefs (Obas) who were entitled to wear beaded crowns
in Yoruba land, needless to repeat that the FOUR Abeokuta Obas were
included in this list of Paramount Obas in Yoruba land as at 1903.
History, as I ventured to say, may be repeating itself. Alaiyeluwa Arole
Oodua Olubuse II is seated on the throne at Ile-Ife, what has he to add to
what his grandfather made available to posterity?
It behoves us to ask the question why are we left with only One
Paramount Oba. We should cry out that we have been shortchanged;
especially when the Obas who were non-existent in 1903 in history are
now upgraded to the status of FIRST CLASS Obas. Should we honestly
adopt the posture of the "Ostrich and bury our heads in the sand just to
wish away a glaring injustice? OR to use the current parlance "SIDDON
LOOK" made famous by Chief Bola Ige (SAN) Former Governor of Oyo
State. We have been robbed!!!
Late Chief Bisi Onabanjo did not turn a blind eye to the issue; he raised
it in 1982 asking for three nominations for FIRST CLASS OBAS in the four
divisions of Ogun State. The idea was killed. The affected sections of
Egbaland raised some protest but it was too late. The dastardly act had
been done! What is strange and baffling is that all Military Governors and
Administrators after Chief Bisi Onabanjo never ever replied in writing to
this issue of Paramountcy or for that matter any issue raised by the "OGO
Obas" and communities. (Oke-Ona, Gbagura and Owu.)
How can one honestly categorise their SILENCE? It would go away
syndrome! No.
This book- "In Search of Justice" - is chronicled so that the new
generations of Egbas could know and appreciate the injustice that has
been perpetrated against them by their ancestors. Their fathers' crowns
were subdued, their lands were raped and their honest endeavours
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tainted as confrontational. "How long shall a man cry, before you can hear
his cry; the answer my friend in blowing in the wind".
The peace seeking Egba Emergency Committee headed by the elder
statesman Baapitan Egbaland Chief Biobaku's report even shot over the
bar. The committee did not bother to look for the truth about Paramountcy,
whether the three sectional Obas had a good case or not; instead of a
restitution to their rightful places in history they were being offered a
recommendation for a plate of porridge" - when in actual fact, they do not
even depend on their salaries from the State for sustenance. In fact Oba
Dr. Adedapo Adewale Tejuoso's entire stipend for the past ten years has
been going directly into the accounts of the Oke-Ona Egba Dynasty Fund
for scholarships to all deserving Nigerian students' that apply, for
educational assistance, Hundreds of Nigerians have benefited from this
scheme over these ten years.
At the close of this century this charade may play itself out and a new
dawn 21st century shall surely bring its abundant blessings of freedom
and justice, to the oppressed and downtrodden. The Psalmist has this
comforting words to say to the battle weary Israelites (in his 126th Psalm)
thus:
1. "When the Lord brought us back to Jerusalem, it was like a dream!
2. How we laughed, how we sang for joy!
Then the other nations said about us "The Lord did great things for them".
3. Indeed he did great things for us How happy we were!
4. Lord make us prosperous again Just as the rain brings water Back to
dry riverbeds
5. Let those who wept as they planted their crops gather the harvest with
Joy!
6. Those who wept as they went Out carrying the seed
Will come back singing for Joy,
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As they bring in the harvest" TEV SO LET IT BE LORD"
Kabiyesi Alaiyeluwa
OOa Dr. Adadapo Adewale Tejuoso
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KABIYESI'S PROFILE
KABIYESI ALAIYELUWA OBA DR. ADEDAPO ADEWALE TEIUOSO.
ORANMIYAN. KARUNWI III. OSILE OKE-ONA EG BA - AN
INTERNATIONAL PERSONALITY - BEING THE TEXT OF SPEECH
DELIVERED ON THE 10TH ANNIVERSARY OF HIS MAJESTY'S
ASCENSION TO THE THRONE - 20TH MAY 1999 BY PPG LEKAN
OGUNPIMU RI9110. LAGOS. NIGERIA
The Speech I am about to deliver today about our friend, mentor and
father, His majesty Oba Dr. Adedapo Adewale Tejuoso, Oranmiyan,
Karunwi HI, Osile Oke-Ona Egba is expressed in these distinct
statements.
ONE:Sir Winston Churchill Once said and I quote "Courage
is the first of human qualities because it is the quality which guarantees all
the others".
TWO: "Tisn't life that matters! It’s the courage you bring to It" - Hugh
Walpole
THREE: "Service to others is the expression of love in action"
FOUR: Scholarship: Quoting from Voice of courage (Chief Obafemi
Awolowo). Every searcher after truth must have industry, honesty,
tolerance and inflexibility'in the cause of what he knows to be true". In
Chief Awolowo's opinion all these arecardinalattributes of scholarship.
Chief Obafemi Awolowo further advised the searcher "...Diligently to
search for truth, the insight to discover it, the courage to proclaim it to a
hostile audience and the tolerance not only to be charitable to those who
disagree violently with them, but also to acknowledge the truth in
whatever quarters it may be found."
Concluding he asserted, "In the world of scholarship, there is not mutual
and self destructive animosity such as you find in ordinary life".
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As we put our search light on our Dear Kabiyesi!
Oba Dr. Adedapo Tejuoso, as an International personality, we shall
discover that two words will constantly be mentioned, COURAGE AND
SERVICE, because he demonstrated COURAGE in the face of
intimidation in International Sports and gave SERVICE a distinction
through his "Selfless. Service" in Rotary.
Those who are scripturally inclined will know that the Almighty Father
has a way of preparing his chosen ones for great tasks ahead of them. To
liberate Israelites of old, He allowed Moses to be brought up in Egyptian
Palace so as to understand and appreciate the norms, culture and the
mind of the Royal Father of Egypt. To liberate the world through the might
of his word, Jesus Christ was born in the manger so as to have a common
touch of the lowly people he had come to redeem. In our time in order to
have capacity to lead his people to their promised land Dr. Nelson
Mandela spent twenty-seven years of his life behind bar to emerge as His
Excellency the President of free, unshackled, unapartheid South Africa.
Yes, one would expect me to say this and right here in our own home an
ex-head of state retired General and member of World Eminent Persons'
Group was like his friend Dr. Nelson Mandela clamped down in gaol. He
came out by divine intervention as Chief Olusegun Aremu Obasanjo to the
waiting arms of destiny to lead all his people from poverty, degradation to
a higher level of existence. The Lord had done all these to show his
greatness and surely they are marvellous in our eyes.
To what preparatory school has Papa God sent Alaiyeluwa Oba Dr.
Adedapo Tejuoso, apart from Mrs. F. Kuti's class in order to enter
Abeokuta Grammar School? He sent him to Rotary International via a club
called Rotary Club of Ikeja through Alhaji Adeyemi Adeniran in 1973,
February 19th and inducted by the club President Chief Anofi Guobadia.
He grew in knowledge and wisdom and he rose to the top as a District
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Governor in 1986-87. His records are legendary, (to be touched upon
later). Here he learnt the true meaning of SERVICE ABOVE SELF.
And Masonry beckoned to him also on the 15th of September 1973,
true to his spirit of adventure and successful living he went through the
dizzy height of Masonry to the 32nd degree out of the possible 33 degrees
before he resigned his membership when he found Jesus Christ as it were
on the way to SALVATION. (HALLELUYAH).
I do not wish to forget his involvement in sporting activities especially
badminton at the national level from 1970 which culminated in Kabiyesi
receiving an international award for meritorious service from International
Badminton Federation (IBF) in 1990. And for many years Teju Industries
Limited was synonymous with Badminton for the company nurtured the
game from birth to maturity. Badminton gave Kabiyesi the exposure he
needed and he demonstrated courage in the face of naked aggression
and wanton oppression a.k.a. Apartheid at International level.
Distinguished ladies and gentlemen it should be clear to us that every
Moses has his Red Sea to cross, every Joseph his Dungeon cell to dwell
in: While every Christ, His cross to bear before his promised destiny is
reached. When life has a great promise for us it sometimes begins by
hurting us. Kabiyesi was no exception. In the middle of his service year as
chairman of ABAN, it got to a stage he had to resign on principle.
Kabiyesi's International connection started at Trinity College, (TCD)
Dublin in the Republic of Ireland, where he made friends on a global level
- Africans, Irish, English, Scots, Malays, Asians Palestinians, Arabs,
Americans, West Indians etc.
You may wonder how this could be possible for a medical student.
Apart from meeting his friends at the Four Pees at St Stephen's Green on
Friday nights, Dr. Tejuoso as the then president of the Nigeria Students
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Union in the UK and Ireland (Eire Branch), had the opportunity of
hob-nobing with Ambassadors, Ministers from different countries when
invited to cocktails and dinners. It was not unusual then to see Kabiyesi in
black bow tie, large cigar in one hand while sipping rare cognac and Irish
mist.
INTERNATIONAL ACTIVITIES THROUGH BADMINTON Kabiyesi Oba
Dr. Adedapo Adewale Tejuoso and Late Mr. Isaac Odunlami were the
pioneers of Badminton in Nigeria in 1970. While Mr. Odunlami was the
first chairman of the association in Lagos State, where it all started in
Nigeria, Kabiyesi was the association's first Vice Chairman. Kabiyesi soon
became the national chairman. During his tenure as chairman of Amateur
Badminton Association of Nigeria (ABAN) Nigeria, applied and became
member of the International Badminton Federation (IBF) in 1976. By now
to expel South Africa from the Association, had become a real issue in the
minds of Africans and their allies for the South Africa's Aparthied Policy.
MALMO SWEDEN DECLARATION The motion had just been defeated
that South Africa Badminton Union (SABU) be expelled from the
International body. After the announcement was made, Kabiyesi Tejuoso
got up and made his Malmo declaration and I quote Since the motion to
expel South Africa has now been defeated, it means she will remain at the
meeting with us, we have only waited thus far to see her expelled. But now
that she is not expelled, we as Nigerians do not have the mandate to sit at
the same meeting with racist South Africa, consequently we are
withdrawing from further participation at this meeting". The two
representatives from Nigeria Mr. Patrick Okpomo and Dr. Tejuoso then
walked out of the meeting.
The incident reminds me of an elephant and his friend a flea which
seated perched on the elephant's ear always accompanying him
wherever he went. One day they went through a jungle bridge that was
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rather rickety and unstable. After successfully crossing over the bridge the
flea whispered into the elephant’s ear. "We shook that bridge friend, didn't
we?"
No sooner than the Nigerian delegates left the meeting another African
from Tanzania Mr. W.W. Kente also walked out in solidarity and African
Badminton Federation was born (ABF) - with Nigeria, Tanzania and
Kenya as founding fathers. It took courage, for a man to stand for his right.
Kabiyesi has that courage.
By 1981, Kabiyesi had been elected, the first African ever, to the world
governing body of International Badminton Federation (IBF). In one of his
fearless speeches, Kabiyesi Oba Dr. Tejuoso as a delegate from Nigeria
addressed the Annual General Meeting of (IBF) in Beijing, China on
Tuesday 19th May 1987 demanding that Apartheid South Africa be
thrown out of IBF. Sincerely the Speech was an act of courage, patriotism
and conviction that good will triumph over evil. Just let me quote from his
speech this short portion, "We should realise by now that racial issues are
as deadly as the atomic bomb".
"But how else can we make a deaf nation listen ? IBF must not he
caught hob nobbing with the South African Badminton Union on doom's
day". "Apartheid South Africa has made self centred sadists of most of us.
We are indifferent to the sufferings of others in their own fatherland. We
are all becoming like stray dogs, toothless bulldogs for that matter. Deaf
but barking, unyielding and ready to be blown up with South Africa come
1999" end of quote.
His major contribution could be described as the restructuring of the
IBF in taking into consideration African sports development and its serious
concern about aparthied in South Africa. Needless to say apartheid
collapsed in South Africa, our dear Kabiyesi met face to face with Dr.
Nelson Mandela and his wife when they visited Nigeria to say a big thank
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you to General Olusegun Obasanjo Rtd. and family.
Kabiyesi donated a continental (AFRICA) cup known as Dr. Tejuoso's
cup for the Junior Team event, always won by Nigeria.
His Majesty Oba Dr. Adedapo Adewale Tejuoso's service to others of
"SERVICE ABOVE SELF". This very streak in him showed up glowingly
during his years in Masonry and Rotary. In Masonry his acts recorded in
his book "The Ultimate Honour" that he was invited with his wife Lara to
Scotland and spent sometime with the Most Worshipful Grand Master
Mason of the Scottish Constitution J.M. Marcus Humphrey of Dinet and
his family at their home - a 2, 500 Acre Estate - close to the Balmoral
Castle. Not every Mason has such opportunity; Kabiyesi must have
deserved it. He gave freely to worthy causes without making a show of it,
as it is customary with Masons.
In Rotary, he demonstrated total commitment to the ideal of service
and that's how he earned his motto "Ohun Ako ni Tunse, Akoni fowokan" -
he touches nothing that he does not adorn "Nihil Quod Tetigit Non
Omavit".
Before I give the list of his achievements in Rotary, let me share this
true story with you. Kabiyesi had to be in Lagos for the installation of
another Rotary President at his club in Ikeja. He could not get a flight out
of Gatwick Airport, so he made a frantic effort to get to Heathrow where he
was lucky to have a flight to Lagos. He was even prepared to travel on the
popular sector. He just told me, he must be in Lagos at all cost and he
was. I discovered the friendship in Rotary through him. There we were at
Victoria Station seeing Kabiyesi off. While we were checking in his
suitcases a white-man just said hello to him in a most familiar way, "hello
my fellow Rotarian he said, what"s your line of business etc; and before I
could blink, they were exchanging cards. They both wore the badges of
service in the lapel buttons - signifying true friendship and service (Rotary
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pins) and that's a crucial factor in Rotary, development of acquaintance as
an opportunity for service.
Rotary brings hope was the theme for 1986 - 87 when Kabiyesi served
as the District Governor of RID 911 newly created then (Lagos & Ogun
States).
His achievements Internationally - included a three legged group study
exchange from USA and our district 911, youth exchange with USA,
CANADA and AUSTRALIA; encouraged $506,000 to be contributed by
fellow Rotarians and friends towards Paul Harris fellows, the largest ever
in Nigeria. The target was exceeded.
During his year in office, awareness to Polio Plus Eradication
Programme was being pursued. The first Rotary donated cup was won by
Ogun State Government under the auspices of the then Federal Minister
of Health, Prof. Olikoye Ransome Kuti. Kabiyesi had the very pleasant
task of presenting the highly coveted cup to the representative of Ogun
State, his own home state.
The membership in clubs grew from 2,200 plus to over 3,300 Rotarians
within the year (1986 - 87) . For this hard-work he won many awards, the
Rotary Foundation citation for meritorious service 1986-87, Presidential
Citation Rotary Brings Hope 1986-87. "Patron of Rotary" 1996-97, an
award specifically reserved for Royalty and Heads of States. He also won
the prestigious award - "Service Above Self" - 1997-98. Only a very limited
number of Rotarians worldwide are recognised with this award on annual
basis. The award recognises outstanding efforts in the promotion of
Rotary International (R.L) objectives and constitutes Rotary's highest
honour for a Rotarian.
In conclusion, it can be said that Kabiyesi Alaiyeluwa Oba Dr. Adedapo
Adewale Tejuoso, Oranmiyan, Karunwi III, Osile Oke-Ona Egba has truly
stretched the hands of friendship over great lands in building bridges of
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International understanding, goodwill and peace through his profession,
business and service to others. Truly an International personality. Love is
the doorway through which man passes from selfishness to selfless
service. We pray that your life Kabiyesi may be a benediction to all whom
you meet. We thank God for your most wonderful exemplary life. Ka 'de pe
lori, Ki bata pe lese Kabiyesi; Kabiyesi; Kabiyesi.
By
Chief Lekan Ogundimu PDG + RID 91101996 - 97
AS YOU READ THROUGH THIS BOOK:
PLEASE REMEMBER AND PRAY FERVENTLY FOR, THE
OPPRESSED, THE DOWN-TRODDEN AND THE NEEDY AMONGST
US BY SENDING YOUR GENEROUS DONATIONS FOR THE AWARD
OF SCHOLARSHIPS AND OTHER NECESSITIES OF LIFE FOR THE
ABOVE-MENTIONED PEOPLE IS TOO BIG BUT DONATIONS IN
EXCESS OF N2,000.00 SHALL BE VERY WELL APPRECIATED GOD
BLESS YOU ALL. (AMEN).
PLEASE WRITE YOUR CHEQUES IN THE NAME OF OKE-ONA
EGBA DYNASTY FUND ADDRESS: NILE'S PALACE, SAPON,
AGO-OKO, P.M.B. 2005, SAPON, ABEOKUTA.
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Chapter 1AN OVERVIEW - IT IS TRUE
It is true that there are rumblings, disquiet, dissatisfaction amongst the
Egbas, especially within the Abeokuta capital- between people who are
supposed to know or ought to know all about Egbaland and other regions
in Nigeria and the world at large. People who walk in corridors of power in
Egbaland - and beyond. The dissatisfaction referred to unfortunately
surrounds the 'heads' of Egbaland - their Obas. The Alaiyeluwa, the
Kabiyesi the Igba Keji Orisa - whose words are words of wisdom, whose
words or actions cannot be disobeyed for they speak for the 'gods' of the
ancestors, and in a way for the Lord Almighty. The Chiefs surrounding
them albeit have their secret agendas, which could not be the Kabiyesis'
wishes; yet they stamp every unholy action with stamps of authority - why
should this be? It is true that Egbas have FOUR autonomous kingdoms
(Egba Alake, Egba Oke-Ona, Egba Gbagura and Owu).
It is true that these distinct groups have a common heritage by being
Yoruba and by implication descedants of ODUDUW A with the ancestral
home in De-Ife.
It is true that while in their original homesteads called ORILE, they were
engaged in inter tribal wars with other Yoruba sub ethnic groups and other
non-Yoruba speaking group, e.g. Dahomey for survived.
It is true, they decided to split from Maye war in Ibadan and migrated in
about 1830 to a place already divinely blessed for them as predicted by
the Chief Priest of Ifa Oracle - TEJUOSO an Oke-Ona man. The group
was led by Lamodi (an Igbein Egba man), who was mortally wounded in
war while saving the lives of others. A.K. AJISAFE recorded that Sodeke
led the Egbas to its promised "Carman" which they named OLUMO, and
because of its rocky landscape ABEOKUTA.
22
It is true, that each set of people (FOUR distinct groups) was ruled by the
Warlords, the Ogbonis, until the Oba of a particular area was chosen and
installed. And it is true that no set was subservient to the other.
It is true that the first set of Obas to be installed in Abeokuta were:
The Alake in 1854 The Osile in 1897 The Agura in 1870 The Olowu in
1855.
It is true that settlement in Abeokuta still caused a lot of more wars of
various magnitude especially with Dahomey; internal wars and wars with
neighbours all these wars are well articulated in the history of Abeokuta by
A.K. Ajisafe,
It is true that in 1898 Governor McCullum from Lagos brought the
FOUR Obas in Abeokuta together for a meeting, for the first time removed
their face shrouds to look at each other - The ALAKE, the OSILE, the
AGURA and the OLOWU. It is true that another custom was broken for
hitherto it was a taboo for an Oba to meet another Oba face to face.
It is true that in 1903 there were (22) Twenty-Two Obas in Yoruba land
with beaded crowns as authenticated by Ooni of Ife Oba Olubuse I in the
presence of Governor MacGregor at the Government house in Lagos on
28th February 1903.
It is true that the list contained the names of the FOUR Obas in
Abeokuta. The Alake, the Oloko (Osile), the Agura and the Olowu.
It is true that there existed an Administration and Government in
Egbaland amongst the Obas known as Egba United Government (EUG)
with the symbol of FOUR Hands holding one another.
It is true that the Egba United Government was a Sovereign
Independent State outside of Nigeria, before it was amalgamated with a
larger Nigeria in 1914 thus losing its independence under Lord Ludgard's
administration.
It is true that Christianity first found its footing in Egbaland in 1843 - 45. It
23
is equally true that the first newspaper in Nigeria started right here in
Abeokuta as lwe Iroyin, (a bilingual paper) in 1859.
It is true that within the Federation of Nigeria and amongst the Yoruba
race, the 'Egbas' have produced quite a number of outstanding men and
women in all the spheres of human endeavours.
It is true that the Egbas have contributed greatly and largely to the
development of other people's wealth, culture etc. more than their own.
It is true that this book is written to correct misinformation been peddled
about by highly respected Chiefs and individuals in the society thereby
causing disaffection. These people who know they can only be relevant
when things are chaotic; need to create scapegoats for their own
shortcomings, they need litigations in courts to be heard of in newspapers.
It is true that this book will be addressing people whose hearts are
hardened - that's just great. It is true, perchance their children or children's
children would understand and make good what is bad.
It is true that this write up has been backed with facts so as to cut down
areas of disagreement. Let me just quote from History of Abeokuta what
A.K. Ajisafe in Yoruba "Eniti Oba fe ire ilu, ti Oba si nso otito eyiti o mo pe
yio ba iwa buruku awon alase ilu wi ko le ri idijoko. O dabi enipe Ilu Egba lo
ko oloto ju gbogbo ilu aiye yoku lo."
In English I venture to translate thus:-
"He who seeks the welfare of his country (Community) and speaks the
truth that he knows will curb the excesses of the leaders in
government/politics cannot be at ease. It is like Egbaland is totally against
any truthful person more than any other place in the world".
It is true, that I felt very sad when I met Kabiyesi at his residence late at
night collating data on lands belonging to Oke- Ona Egba ceded to
Remoland. It dawned on me, that he took service to the community very
seriously, this was a time he should be in bed, but he was there with the
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Oloris putting page upon page for forward transmission to Abuja.
It is true that 33 villages at Orile Oko have been merged with Remo
division of Ogun State even though these villages have their history
deeply rooted in Oke-Ona Egba. 10 other villages of Orile-Oko at the
Government Reservation are also now annexed to Oyo State. It is true
that Kabiyesi Oba Tejuoso Karunwi III had appealed to all arms of
Government up to Federal level for restitution but his request has been
met with deafening SILENCE. How long!. It is true that Kabiyesi Oba
Tejuoso believes this is a community treasure trove that should not be
thrown away.
He has appealed to The Federal Government, to the State
Government, also Boundary Adjustment Commission. He had made
copious references to ODULANA commission of enquiry.
It is true that Kabiyesi Alake Oba Dr. Oyebade Lipede has reigned for
many years and may his reign continue to be blessed with peace,
tranquility and prosperity.
It is true that the other Obas treat his person with respect for his age -
but the hard fact of life is that they are brother Obas. In fact that's how they
address each other.
It is true that the institution of Oba is quite distinct, it should not be
confused with biological age. An Oba represents a tradition that traces
back to Oduduwa - I would not be surprised if it is traced to SOLOMON
and Sheba. What is however certain is that it can be traced back to Noah
and Adam.
It is true that Alake should be a Paramount ruler.
What is not true, is that he should be the only one, the other three Obas
were there at the establishment of a place called Abeokuta Egbaland -
1830 and even before then they were all co-founders and joint inheritors
of this glorious land.
25
It is true that the Ogun State Government of His Excellency late Chief
Bisi Onabanjo wanted a change to increase paramount rulers in
Egbaland, hence his letter through the Secretary to the Government, to
The Four Divisions of Ogun State in 1982.
It is true, that the people who acted the spoilers were people who
should know better in Egbaland. It is true, that the good people of
Oke-Ona, Gbagura and Owu protested, that their plea for actualization of
the Government policy be implemented, but met a wall of SILENCE.
It is true that the Oke-Qna, Gbagura and Own (OGO) Obas are fighting
for their historical rights (of births and status) and not for stipends; even
one gives away his salaries to fund Oke- Ona Egba Dynasty Foundation
an educational endowment.
It is true that they have been protesting for a long time, to all successive
Governments in Ogun State but they met a wall of SILENCE. It would
seem to have become, (God forbid) a case of opportunity once lost, could
hardly be regained.
It is true that the "OGO" Obas of Oke-Ona, Gbagura and Owu believe
in their just cause.
It is true that each of the four Obas was assigned areas of jurisdiction
with consenting authority in 1952.
It is true that most of these rights have been usurped. It is true that the
Osile Oke-Ona Egba Oba Dr. Adedapo Adewale Tejuoso has been
appealing to all sons and daughters of Egbaland for equitable treatment of
all the four traditional rulers who co-founded Abeokuta.
Let us also ponder on some of these true sayings of old:-
MY COUNTRY II
"God grant that not only Love of liberty But a thorough knowledge Of the
rights of man May pervade all nations Of the earth, so that A philosopher
may set His foot anywhere On its surface, and say
26
"this is my country" - Benjamin Franklin
DEAR LORD AND FATHER OF MANKIND 1 "Dear Lord and Father
of mankind!
Forgive our foolish ways!
Reclothe us in our rightful mind,
In purer lives thy service find,
In deeper reverence, praise In simple trust like them who heard,
Beside the Syrian sea,
The gracious calling of the Lord,
Let us like them, without a word.
Rise up and "Follow Thee,
O Sabbath rest by Galilee!
O calm of hills above.
Where Jesus knelt to share with Thee Silence of eternity Interpreted by
love!
With that deep hush subduing all Our words and works that drawn The
tender whisper of Thy call As noiseless let Thy blessing fall As fell manna
down Drop Thy still dews of quietness, till all our strivings cease;
Take from our souls the strain and stress And let our ordered lives confess
The beauty of Thy peace Breathe through the hearts of our desire Thy
coolness and Thy balm;
Let sense be dumb, let flash retire;
Speak through the earthquake, wind and fire,
O still small voice of calm" - John Greenleaf Whitter
It is true that Egbas have a rich heritage, norms and customs which
have stood the test of time. But should that custom be rooted in injustice
and should we still condone it?
It is true, and that was not far away, it would still be in our recollection
27
when the town cryer would go through Abeokuta to announce "the
Kabiyesi had asked me to tell you, if your goat goes astray, seek it and
find it; but if your child or ward is missing, do NOT seek him". At the end of
it, the town cryer would ask from the crowd that had surrounded him by
the sound of his 'gong' Have I said well, the children would answer "you
have spoken well", others would answer "you have not spoken well". That
was a custom of child kidnapping some forty to fifty years ago! It was a
custom all right, could anyone dare send anyone out to now make such
foolish statement? Times are changing. Times have changed. Times will
continue to change. We cannot pretend otherwise.
It is true that H.T. Hamblin wrote "Some people cannot think abstractly,
and cannot think of God as the one Pervading Spirit, but they can think of
God, and Love personified in Jesus Christ. They can train themselves to
think of Jesus being present with them.
They can reserve a chair for him as the unseen guest.
They can talk to Him; tell Him all their sorrows; share with Him all their
joys; confide in Him all their hopes and aspirations. In course of time, the
presence of Jesus becomes a reality that it is the most real part of their
lives".
If the Almighty Father could change His mind to reveal Himself to us in
the form of His begotten Son Jesus Christ. What is so big in a man made
rule instituted less than two hundred years ago that it cannot be changed?
I have started at the very top to let us know how insignificant we all are
in the scheme of this world.
It is true that a country called United Kingdom - our very own Colonial
masters; after many centuries of ruling the world - the Empire whose sun
never sets decided to grant various countries under their aegis freedom
and independence, after the United Kingdom had settled down after the
second world war. Harold Macmillan acknowledged the wind of change
28
that was blowing through their colonies - needing a change. Why did
Britain decide to have a change of mind and not to hold on to their ancient
relics? He knew change was the only name given to Progress. It was
inevitable. So my dear traditionalists, what is so important in our history
that could not give room for development?
Can you imagine what four Paramount rulers would achieve instead of
one? One Pastor was demonstrating the power of prayer, he said when
you pray alone with holy anger you raise 1000 watts of energy, but when
two or three pray together they raise over 5000 mega watts of power. The
synergy is enormous. "A gbajo ozvo ni a fi nso ya" Unity is strength.
It is true that Nigeria as a country was contrived in 1914 over an
evening tea party by Lord Ludgard - River Niger ah! Why not Nigeria, of
course it became Nigeria. Traditionalists, believe me, that name one day
would change; and besides politically aware groups had been clamouring
for change-in nearly every aspect of the management and governance of
this country, and the change is afoot and God willing, it would manifest in
our life time.
Lest I forget, United Kingdom had of recent turned the search light on
itself, all they now think of is devolution and sharing of power amongst the
Nations that make up that noble country (England - Scotland- Wales -
Northern Ireland) change is inevitable. It would come, when it would
come, all we need do is to prepare.
What is so important about our culture that we are so antagonistically
blinded by self ego, and ego trip - where a Chief wants to behave like an
Oba, a Bale like Orisa, of course Oba like god. And Mr. average the Lord
of all the surveys. Is the adage true "that Egba has no leader as everyone
behaves like a king" Egba o lori gbogbo won se bi Oba?
What is so supreme about our culture that we fail to rally round each
Nation within our four sided nation to do what is right? Is it to Egbaland's
29
benefit, if we were to lose 40 villages to our neighbours?
It is true that the anatomy of a problem contains the following elements
thus:
(1)Something should be happening that is not happening
(2)All problems can be described using the same format.
To thoroughly describe a problem we must determine its nature, location,
time - frame, size and pattern.
(3)Each problem has boundaries and limits, these must be isolated before
a problem can be solved.
(4)The problem has its own distinctive elements, which provide the major
clues for solving problems.
(5)And final common element to all problems is that the cause of any
problem is related to a CHANGE.
• It is true, that your typical Egba man, with all his learning is prepared to
sacrifice all for a worthy cause, even to a total stranger rather than lift a
finger to help his own brother.
• It is easy for this rare breed to talk about world affairs, raise issues to
help an unknown soul in Zungeru rather than help his neighbour.
• It is true that this behavioural attitude is part of his history; while a
section was at war the others were known to have looked the other
way.
• "It is true we live in the present, we dream of the future,
But we learn eternal truths
From the past" - Madame Chiang Kai-Shek
• It is true that a lot of information, has been included in this book (court
cases, Gazette, letters etc.) to show that the matters discussed -
Paramountcy in Egbaland, Chieftaincy affairs and other matters are
real and not just fictions. That the Obas and the sections involved are
not just crying wolf in vain. Paramountcy in this context means true
30
Emancipation of the Oba and his people, especially from modem day
slavery.
• It is true that they have protested, and crying Out Loud as can be
demonstrated by signed letters, petitions and decided court cases.
• Finally, it is true that the FACTS contained in this book are to prove that
Abeokuta is entitled to FOUR Paramount Rulers NOT ONE.
• It is true that "TIME IS
Too SLOW for those who wait Too SWIFT for those who fear Too LONG
for those who GRIEVE
Too SHORT for those who REJOICE BUT for those who love Life is
Eternity" - Henry Van Dyke
AS A.K. AJISAFE prophetically warned in his book, the history of
Abeokuta.
"BI AIYE BA TI OWO ENI BAJE AMOPE AIMO WA HU WA NI"
31
Chapter 2EGBA ROOTS TRACEDLike Alice in wonderland - where shall I begin my story? Right at the very
beginning is the correct place to start a story, answered the Queen.
The Egbas like the other Yoruba clans had been engaged in many
hostilities and wars, alliances were formed and broken, depending on
whose side the bread was buttered, the alliances would hold. The
dispersal of old Oyo, due to Ibadan wars, Egbas versus Ijebu wars, Ijaye,
Owu et al so goes the story.
The remnants of the warriors decided to have a rest and say good-bye
to arms struggling. So a divination of Ifa oracle was called for. The Chief
diviner being the Head Ifa Chief Priest Tejuoso (an Oke-Ona Egba man)
foretold through the Ifa oracle of a prosperous nation still a-head of them,
to be inhabited with a promise of civilisation coming through some men of
different skin. His prediction was proved to be true from 1842 onwards,
the warriors and their families settled in Abeokuta under the Olumo Rock
on the 5th of August, 1830.
The Olumo Rock
The Centenary Hall at Ake built in 1930 bears testimony to this. The Ifa
Chief Priest Tejuoso, was right again, the white men came calling in 1842
with bibles in their hands. Sodeke the leader of the combined Egba people
welcomed the strangers warmly. It was said that he asked Townsend to sit
32
on his lap while he patted him on the head. So Christianity came into
Nigeria via Abeokuta. St. Peter's Church Ake and St. Jude's Church, Ikija,
Oke-Ona Egba, were some of the earliest churches built in Abeokuta.
St. Jude's Church Ikija, Oke-Ona, Abeokuta
Egba Roots TracedIn the meantime, the four groups in Abeokuta settled down in their
various domains. It was easy in those days to locate one's clan by the
tribal marks on the face, dialectic tonation, and the fact that it was just a
small community round the Olumo Rock then. Owu settled their Obaship
tussle in 1855, Gbagura followed suit in 1870 and Oke-Qna also crowned
their Oba Karunwi I in 1897. The Egba Alakes enthroned Oba Okukenu on
Ake throne in 1854.
Egbas were having incessant attacks of wars from her neighbour - the
Dahomey people of Benin Republic. The grouse of their King Ghezo was
that the Egba had white men serving them. The missionary work of
Christianity had taken root; and Abeokuta controlled Isheri entry point to
33
the West and Ebute-Metta up to Iddo now part of Lagos. The European
government in Lagos protectorate needed outlet for trade and
communication, road network and transportation, so Abeokuta
government was enticed into friendship.
A landmark occurred in 1898, as has been mentioned earlier Governor
McCullum from Lagos representing Her Majesty's (Queen Victoria's)
government in the United Kingdom proposed that the four ruling Obas
should meet; mark you, for the first time and to unveil their beaded
shrouds. A pact was formed of Egba United Government pn-one hand
amongst themselves and on the other hand the Queen of England,
Ireland, Wales, India etc. They had to discuss with McCullum through the
interpreters.
The emblem of the Egba United Government (EUG) symbolizing thefour (4) sections in unity - four equal hands
The educated freed returnees from Sierra Leone, U.S.A,, England,
West Indies, Liberia who found their ways home settled in Abeokuta and
became agitators for various reforms. Publishing of a monthly periodical
called "Iwe Iroyin" both in English and Yoruba was started in 1859 by Rev.
Townsend. The first of its kind in what is now known as Nigeria.
Beaded Crowned Obas
34
In 1903, a list was presented of Yoruba Obas entitled to wear
beaded crown by the Oni of Ife - Olubuse I at a meeting of the Central
Native Council held at Government House, Lagos with His Excellency the
Governor Sir William MacGregor presiding.
------------------
Egba Roots TracedConnection with the obsequies of his late brother, Prince Oyekan. His
Excellency also told the Oni that he had received a telegram from the
Alake of Abeokuta who requested to be advised of the time the Oni was
leaving Lagos for Ife. The Alake expressed a desire to arrange to meet the
Oni outside the walls of Abeokuta in order to pay him his respects.
Some of the Ife descendants residing at Lagos accompanied the Oni of
Ife to Government House. His Excellency thanked them for having come
with the Oni, and told them they were quite right in coming. His Excellency
also said that he expected the Ife people at Lagos to look after the Oni his
friend, for, besides this title to their consideration, the Oni was their Chief,
and they were duty bound to treat him with the honour and respect due to
his high and dignified position.
After the Governor had satisfied himself that the Oni's wants were duly
supplied and his comforts properly studied. His Excellency told the Great
Chief that he would no longer detain him as he no doubt wanted sufficient
time to rest himself before the meeting of Council in the evening.
The Oni and his followers then withdrew.
A meeting of the Central Native Council was held at Government
House, commencing at 7.30p.m. His Excellency the Governor Sir William
35
MacGregor, M.D., K.C.M.G., C.B., presided. Besides the members there
were also present, by special invitation, the Oni of Ife, the Akarigbo of
Shagamu and the Elepe of Epe.
The Oni wearing his crown sat on the right hand of the Governor and
had his back turned to the Members of Council.
The minutes of the last meeting were read and confirmed.
The Governor opened the Council by observing that it was a special
sitting convened for the special purpose of dealing with the crown case of
the Elepe of Epe. But before introducing this question, His Excellency
informed the Council that he had heard with great sorrow that the town of
Ogbomosho was burnt, and that 60 persons including the Lemomu
perished in the conitagration. The Governor had sent a telegram to the
Bale to express his sorrow, and also £100 for distribution amongst the
people in their distress. Tomorrow His Excellency again hoped to send to
ask how the people fared.
The Governor now addressed Council on the great question of the
crown of the Elepe. His Excellency said that, for the purpose of obtaining
trust worthy information, he had asked his friend the Oni of Ife to be
present at the meeting of Council and instruct the members on the great
question that was before them. There was no Chief in Yoruba who did not
know who the Oni was. The greatest Chiefs including the Alafin of Oyo,
traced their descent from Ife. On account of its antiquity, the house of Ife
was the most ancient in Yoruba until the present day. It remained the only
place where the highest distinctions were conferred on the Great Chiefs or
Yoruba. The greatest authority on questions connected with the wearing
of crowns is therefore centered on the Oni of Ife. The Governor
considered that the Oni had done His Excellency and the Council a great
honour in coming to enlighten them on this question. His Excellency
regretted that Prince Eleko was unable to be present as he was engaged
36
in celebrating the obsequies of the late Prince Oyekan. But, however,
Prince Eleko had chosen Chief Obanikoro to be his representative at the
meeting. The importance of the question to be discussed did not lie in the
special case of the wearing of the crown by the Elepe of Epe, but rather in
the general principle involved .
First:- The dignity, position and authority of the Great Chiefs would be
affected if the wearing of crowns became common. If any man was
allowed to assume a crown when he thought fit to do so, the distinction
between the rulers and the common people would cease to exist.
Therefore, with the view to protecting authority, the right to wearing a
crown must be jealously guarded.
Secondly, It would be a serious thing not to allow a Chief to wear a
crown if he was entitled to do so by birth and position. If a man had a right
by birth or position, it would be a serious thing to interfere with it. This
would be an unjustifiable encroachment on rights and privileges. The two
important points to be regarded in the consideration of the case before
Council were to safeguard the body of Chiefs by preventing a man who
was not entitled to wearing a crown from doing so, and to preserve the
right of an individual to wearing a crown, if he was entitled to do so. His
excellency continued by saying that he did not know if the Elepe was
entitled to wear a crown. The Elepe had said that he was so entitled, and
the Akarigbo on the other hand had denied that the Elepe had this right. If
the Elepe was entitled to wear a crown, he should be allowed to wear it. If
he was not entitled, he should not be permitted to wear the crown. The
Elepe had however assumed this right and had been wearing a crown
before the Akarigbo challenged the right and objected to the wearing of a
crown by the Elepe. His Excellency therefore asked the Akarigbo to state
to the Oni and the council his ground for objecting to the wearing of a
crown by the Elepe.
37
The Akarigbo requested to be allowed to ask the Oni whether he was
not his son.
The Elepe asserted that he also was the son of the Oni.
The Ooni said (to the Interpreter): Thank the Governor thrice for me. A
man should speak only what he knows to be true. Only the Akarigbo and
the Awujale have the right to wear crowns in Ijebu. Even if the Akarigbo is
a chicken, he is the head of his government and is entitled to wear a
crown. Both the Akarigbo and the Awujale had their crowns originally from
Ife. I had only been a few days Oni before the present Akarigbo was
installed. Besides the Akarigbo and Awujale I do not know of the rights of
any one else in Ijebu to wear a crown. No one on the face of the earth has
power to give the Elepe of Epe a crown unless the Oni of Ife. Even the
Alake of Abeokuta has not this power - The Alake of Abeokuta and the
Alafin of Oyo had their crowns originally from the Oni of Ife. The following
are the rulers to whom crowns have been given by the Oni of Ife: The
Alake of Abeokuta; the Olowu of Owu (Abeokuta); the Alafin of Oyo; the
Oba of Ado; the Oshemoye of Ondo; the Awujale of Ode (Ijebu); the Alara
of Ara; the Ajero of Ijero; the Orogun of Ila; the Owa of Ilesha; the Alaye of
Efon; the Olojude of Ekiti; the Olosi of Osi; the Ore of Otun; the Akarigbo
of Remo (Ijebu); the Alaketu of Etu; the Elekole of Ikole; the Olowo of
Owo; the Ewi of Ado; the Oloko of Oko (Abeokuta); the Alagura of Agura
(Abeokuta).
In answer to a question from the Governor, the Oni said that he had
never before heard of an Elepe assuming the right to wear a crown. The
Oni also explained that if a crown had at any time been assigned to an
Elepe, that Elepe would have paid the necessary fee. But there was no
evidence in Ife that an Elepe had at any time paid this fee. The Oni further
explained that on occasion of original assignment of a crown, a fee of £50
at least was paid to the Oni of Ife. This fee was demanded only from the
38
first ruler of the territory for which the crown is assigned. His successors
are not again called upon to pay the fee. But each new ruler on
succeeding to his father is required to announce his assumption of the
crown to Ife, and at the same time to send presents and offerings for an
auspicious reign. Some great rulers - for example, the Alafin of Oyo - on
succeeding to the crown pay over again the fee due to the Oni of Ife. The
Oni, also stated that some rulers sent him annual presents, and he
showed the Council the horse-tailed staff which was sent to him by the
Alafin of Oyo. THE LAST RULER THAT PAID FOR FHS CROWN TO
THE ONI OF IFE WAS THE AKARIGBO OF SHAGAMU.
THE RULERS TO WHOM CROWNS HAVE BEEN GIVEN BY THE ONIOF IFE1. THE ALAKE OF ABEOKUTA
2. THE OLOWU OF OWU (ABEOKUTA)
3. THE ALAFIN OF OYO
4. THE OBA OF ADO
5. THE OSHEMOYE OF ONDO
6. THE AWUJALE OF ODE (IJEBU)
7. THE ALARA OF ARA
8. THE AJERO OF IJERO
9. THE OROGUN OF ILA
10.THE OWA OF ILESHA
11.THE ALAYE OF EFON
12.THE OLOJUDE OF EKITI
13.THE OLOSI OF OSI
14.THEOREOFOTUN
15.THE AKARIGBO OF REMO (IJEBU)
16.THE ALAKETU OF ETU
39
17.THE ELEKOLE OF IKOLE
18.THE OLOWO OF OWO
19.THE EWI OF ADO
20.THE OLOKO OF OKO (ABEOKUTA)
21.THE ALAGURA OF AGUR A (ABEOKUTA)
Besides the members, the Oni of Ife, the Akarigbo of Shagamu and the
Elepe of Epe were present by special invitation. The meeting in part had to
do with the Elepe of Epe wearing beaded crown. Quoting "The importance
of the question to be discussed did not lie in the special case of the
wearing of the crown by the Elepe of Epe, but rather in the general
principle involved.
First:- The dignity, position and authority of the Great Chiefs would be
affected if the wearing of crowns became common. If any man was
allowed to assume a crown when he thought it fit to do so, the distinction
between the rulers and the common people would cease to exist.
Therefore, with the view to protecting authority, the right to wearing a
crown must be jealously guarded.
Secondly:- It would be a serious thing not to allow a Chief to wear a
crown if he was entitled to do so by birth and position. If a man had a right
by birth or position, it would be a serious thing to interfere with it. This
would be an unjustifiable encroachment on rights and privileges."
The two principles involved can he summed up thus:
(1)To safeguard the body of Chiefs that they and they only who are
entitled to wearing same and to prevent those who are not entitled from
wearing same.
(2)And to preserve the right of an individual to wearing a crown if he was
entitled to do so by birth and position.
I have quoted extensively from the Government Gazette of February 28,
40
1903, Page 166; - for our salutary education. The principles laid down
concerned the Dignity, the Position, Authority of the Great Chiefs that is
Obas in capital letters Paramount rulers; also the wearing of the exalted
crown had to do with BIRTH and POSITION. To which Voruba adage says
"Bibi re O se fowo ra." And who are these eminently qualified, dignified,
highly respected, revered Obas being referred to above. Let us go through
the list of all those Paramount Obas who received their crowns originally
from THE ONI OF IFE BY 1903 AS PRESENTED BY THE ONI -
OLUBUSE I. THE ALAKE OF ABEOKUTA; THE OLOWU OF OWU
ABEOKUTA; THE ALAFIN OF OYO; THE OBA OF ADO;
THEOSHEMOYEOF ONDO; THE AWUJALE OF ODE (IJEBU); THE
ALARA OF ARA; THE AJERO OF IJEP THE OROGUN OF ILA; THE
OWA OF ILESHA; THE ALA OF EFON; THE OLOJUDE OF EKITI; THE
OLOSI OF OSI; THE ORO OF OTUN; THE AKARIGBO OF REMO
(IJEBU); THE ALAKETU OF KETU; THE ELEKOLE OF IKOLE; THE
OLOWO OF OWO; THE EWI OF ADO; THE OLOKO OF OKO
(ABEOKUTA) THE ALAGURA OF GBAGURA (ABEOKUTA) (21).
TWENTY-ONE IN ALL. THE OLOKO OF OKO (ABEOKUTA) IS THE
SAME AS THE OSILE OKE- ONA EGBA. ONE MORE THING, IT WAS
FURTHER STATED IN THE 1903 GAZETTE THAT THE LAST RULER
THAT PAID FOR HIS CROWN OF (£50) FIFTY POUNDS TO THE ONI
OF IFE WAS THE AKARIGBO OF SHAGAMU THAT STATEMENT
SHOWED VERY CLEARLY THAT THE LIST WAS DEFINITELY NOT IN
ORDER OF SENIORITY. So, in 1903, there were only twenty-two Great
Chiefs a.k.a. Paramount rulers or first class Obas in Yoruba land of all
these 22 great Obas, only 3 of them (Osile, Agura and Olowu) are today
NOT paramount rulers. What is their offence, we may ask? Is this fair to all
concerned? Is this not overdue for correction? And when these three
elightened and progressive Obas Osile Oke-Ona Egba, Agura of
41
Gbagura, Olowu of Owu Abeokuta cried FOUL, once again, some
"educated” individuals tried to gag them. You can now judge for your self.
Where is Justice? Where is fairplay? Only God can help and He will, very
soon, by His own Grace (Amen).
AMALGAMATION OF EGBA UNITED GOVERNMENTBy 1914, the British showed their true friendship with our grand and
great grandparents by merging our sovereign land with the rest of a
country called Nigeria thus ended our independence. This period
coincided with the First World War which was mainly an European and
British affair but our men lost their lives too. Local wars took place in Egba
and coincidentally about the same time. The Ijemo massacre in 1914 and
the Adubi war of 1918 in which the then Osile, Oba Karunwi II - David
Sokunbi Karunwi lost his life, defending the course of Egbaland.
In 1982, it took another nearly thirty years of conspiracy of silence
before the paramountcy issue reared its head again and this was during
the civilian administration in Ogun State of His Excellency Chief Bisi
Onabanjo whose government Permanent Secretary wrote asking the four
divisions (Egba, Ijebu, Remo, Egbado) for Obas to be recommended to
First Class status. The power that be in Abeokuta turned the offer down.
The margnalised sections (Oke-Ona, Gbagura, Owu) protested
strongly in writing.
PRE-INDEPENDENCE 1952 AND BEYONDThe Western region Government was quite purposeful in preparing the
people for Independence and Egbas were part of this. The four sectional
Obas in the land were made Presidents of various local government
areas; under the Western Region Local Government Law 1952.
Egba-Ozvode District Council
42
• The area of authority of the council shall be the area of jurisdiction of
the Owode, Mokoloki, Of a da, Iro and Oba native courts, excluding the
Aiyedere and Eleiyele village areas.
• The President of the Council shall be the Osile of Oke-Ona and a
Chairman of the Council shall be elected in accordance with paragraph
13 of this Instrument.
• Egba Odeda District Council, ceded to Agura of Gbagura as the
President while Egba-Ifo District Council zoned to Olowu of Owu as the
President.
B453
W.R.L.N. 170 of 1955
The Western Region Local Government Law, 1952 (No. 1 of1953)
INSTRUMENT ESTABLISHING THE EGBA-OWODE DISTRICT
COUNCIL
1. In exercise of the powers conferred upon the Regional authority by
section 3 of the western Region Local government law, 1952
(hereinafter called "the Law"), a District Council entitled the
Egba-Owode District Council (hereinafter called "the Council" shall be
established upon the 6th day of October, 1955.
2. The common seal of the Council shall be the following device:
Provided that a rubber stamp bearing the words "Egba-Owode District
Council may be used until such time as a seal be procured.
3. The areas of authority of the Council shall be the area of jurisdiction of
the Owode, Mokoloki, Offada; Iro and Oba native Courts, excluding the
Aiyedere and Eleiyele village areas.
4. The President of the Councils shall be the Osile of Oke-Ona and a
Chairman of the Council shall be elected in accordance with paragraph
13 of this Instrument
43
5. The Council shall consist of sixty-one members, namely, the President
and sixty elected members.
6. The quorum shall be twenty-one members.
7. The persons who are entitled to elect the elected members (hereinafter
called the voters") shall be those persons whose names appear on the
current register of voters for the wards set out in paragraph 8 of this
Instrument.
8. Each of the sixty elected members of the Council shall be elected by
the registered voters on one of the following wards in accordance with
the table set out below:-
WardNo. Ward Centre
1. . ................... ...... Owode I
2. ..... .. . ......................Owode II
3. ............................ Owode III
4. > ...... .... . .............. Oba
5 ...... . .. ................ ..Sogbanmu
8.
7.
6.
Adigbe Isa Laderin Ijeun Ade
3437
W.R.L.N. 166 of 1955
The Western Region Local Government Law, 1952 (No. 1 of1953)
INSTRUMENT ESTABLISHING THE EGBA-OPEPA DISTRICT
COUNCIL
44
1. In exercise of the powers conferred upon the Regional authority by
section 3 of the Western Region Local Government Law, 1952
(hereinafter called "the Law"), a District Council entitled the
Egba-Odeda District Council (hereinafter called "the Council" shall be
established upon the 6th day of October, 1955.
2. The common seal of the Council shall be the following device:
Provided that a rubber stamp bearing the words "Egba-Odeda District
Council may be used until such time as a seal be procured.
3. The area of authority of the Council shall be the area of jurisdiction of
the Dugun, Oshiele, Opeji; Alabata Native Courts.
4. The President of the Councils shall be the Agura of Gbagura and a
Chairman of the Council shall be elected in accordance with paragraph
13 of this Instrument
5. The Council shall consist of sixty-five members, namely, the President
and fifty nine elected members.
6. The quorum shall be twenty members.
7. The persons who are entitled to elect the elected members (hereinafter
called "the voters") shall be those persons whose names appear on the
current register of voters for the wards set out in paragraph 8 of this
Instruments.
IN 1966I had all along stated that we had FOUR equal hands, holding on jointly,
helping one another in the spirit of one for all, all for one. I am sure, I am
right. At least before the current four traditional rulers came to their
respective thrones, evidences at hand showed that co-operation was in
existence. Could the current stalemate be found at the door steps of
overzealous chiefs and advisers who are self centred, selfish enough to
want to hold on to power by misinforming the ones they pledged to help
45
and support and be loyal to the fatherland? Like A.K. AJISAFE rightly
observed at the close of his history of Abeokuta "Bi aiye ha ti owo eni ha
je, A mo pe aimo wa hu wa ni." "If the world comes to ruins because of us,
we should know it is because we lack good character."
In 1966, there were four thrones in the four sections of the land, when
the Supreme Commander of the Armed Forces and Head of the National
Military Government of the Republic of Nigeria - Major General J.T.U
Aguiyi Ironsi visited Abeokuta on the 14th July 1966. The then Obas were
Oba Gbadebo II the Alake of Abeokuta, Oba Adedamola II, The Osile of
Oke- Ona, Oba Adeosun II the Agura of Gbagura, Oba Gbadela II the
Olowu of Owu and a fifth one also signed the welcome address presented
to him - the 5th Oba Lalubu II the Olubara of Ibara (an Oba under the
Alake in the Egba Alake section).
"We are," they said. That's on behalf of the people for the people by
their loved leaders. "Agbajo owo la fi nso aiya."
ADDRESS OF WELCOME PRESENTED TO HIS EXCELLENCYMAJOR GENERAL J.T.U AGUIYI IRONSI, THE SUPREMECOMMANDER OF THE ARMED FORCES AND HEAD OF THENATIONAL MILITARY GOVERNMENT OF THE REPUBLIC OFNIGERIA ON THE OCCASION OF HIS VISIT TO ABEOKUTA ON THE14TH DAY OF JULY, 1966.We, the undersigned, on behalf of ourselves and the Egbas at home and
abroad, do welcome Your Excellency and The Supreme Commander of
the Nigerian Armed Forces to this ancient and historic city of Abeokuta.
Your historic visit affords us the greatest opportunity for expressing our
sincere thanks to you and your able Lieutenants for all that your
government had done and hopes to do in the heavy task of national
reconstruction work.
46
Your government which assumed control on the fateful day of 15th
January, 1966, was faced with acute problems of social disorganisation,
economic depression, administrative confusion, tribalism, and public
scandal that almost sank the reputation of this great country of Africa.
You were therefore compelled to determine priorities, since you cannot do
everything at once; nor can you postpone everything. In your race against
time, and under the pressure of the eager expectations of the fifty-five
million populace, you must adopt and have adopted orderly and far
seeking plans and a courageous method of determining and defending
your decisions.
Thus we deeply appreciate the stem measures you had taken to restore
peace and social security in the country. The setting up of economic
planning committees and boards to arrest the economic depressions is a
measure in the right direction.
The appointments of tribunals to purge the country of bribery and
corruption and encourage honesty in public offices are welcome
measures.
The setting up of Commissions for the reorientation of the Administrative
machinery and the review of the Constitution for a workable and
acceptable substitute is a measure designed to achieve unity, effective
and economic administration for the Republic.
Above all, the Judicial Service Commission is a timely commission to
foster Law and order as well as Social control and security.
Your periodical reporting and informing the citizens at large is more than
welcome for ignorance on the part of the citizens may breed indifference
or misunderstanding concerning the laudable policies and plans of your
government. Moreover, the national reconstruction cannot be a
governmental affair only. Success is only possible if it is supported by the
47
enthusiastic collaboration of the whole population.
Your Excellency, this is not an occasion to ask for this or that amenity.
Most of our needs are already known to your able Lieutenant His
Excellency the Military Governor for the Western Group of Provinces who,
we are confident will inform you at the appropriate time of our request for
the establishment of more industries, institutes of higher learning,
provision of social and welfare services and particularly, automatic
telephone service which is essential for quick communication.
Once more, in your ardous task of safe-guarding the dignity and worth of
every citizens of Nigeria, promoting social progress and better standards
of life, and of ensuring respect for human rights and fundamentals
freedoms for all without distinction as to tribe, sex, language or religion in
a truly united
Nigeria, and of preserving traditional institutions, we wish you God's
guidance and wisdom, while we assure you of our unflinching support.
We wish you and your entourage safe return to your different
headquarters.
We are,
The Olubara of lbara
Do you also notice, they were all "second" and without any "doctorate"
degrees after their names.
What has gone wrong? Are things falling apart, that the centre cannot
hold?
The Olori of Ottu.
"Words of our elders are indeed words of wisdom; such came from the
elder Statesman Chief Dr. M.A. Majekodunmi to Kabiyesi Alake that the
48
Alake should co-operate with the other three sectional Obas to have a
definite and meaningful role to play in the affairs of Egbaland.
His Majesty's (Alake's) reply was swift and pungent, that he was
superior to the other three Obas - in fact he said "It is Alake versus the
others" - and a long excursion into the history of how the Egbas fought for
this or that but at no point was it stated by the Alake that the other three
Royal Majesties OSILE - AGURA - OLOWU ever paid royalties to the
Alake for the land occupied nor did he claim that the three (3) Obas and
their people came to Abeokuta as slaves to Egba Alake or anybody for
that matter.
Then Second salvo was shot, the Ifo Baale Chief Gabriel Oluomo was
said to have been unilaterally installed as the Olu of Ifo by His Majesty the
Alake. In the meantime Chief E.B. Sorunke, an Egba Alake Chief and the
Amona Oba Alake had written his own version of Egba history of where no
modernization or improvement was possible - from time immemorial he
asserted. It was his version of Moses with the two tablets containing the
Ten Commandments totally unaware of the changes brought by Jesus
Christ on those laws. The new dispensation of grace as opposed to Law
paid for by His precious BLOOD - redeemed and sanctified all his chosen
ones.
To both the first and second issues, the ever courageous and dynamic
three OGO Obas responded by protesting more pungently to the
Administrator, and then their Majesties Oba Dr. Adedapo Tejuoso, Oba
Halidu Laloko and Oba Ola wale Odeleye reacted swiftly through the
chambers of Afe Babalola (SAN) at the Appeal Court in Ibadan with an
application for interim injunction of restraint on the respondents, the Alake
and their agents.
Order of interim injunction restraining Chief Gabriel Oluomo, his agents
etc. from presenting, offering, accepting himself for the purpose of any
49
coronation installation and.or conferment as the Olu of Ifo pending the
determination of the motion on Notice.
An order of interim injunction restraining Chief Oluomo, the party to be
joined in this appeal by himself etc.; from parading himself, performing
and acting as the Olu of Ifo, Egba Ogun State pending the determination
of the Motion on Notice.
The case was heard at the Court of Appeal Ibadan with M.A. Okunola
and Hon. Justice D. Adamu (JCAs).
In his ruling the Presiding Justice ruled in favour of the three OGO
Obas - the Osile, Agura and Olowu the plaintiffs. "In the circumstance, we
hereby grant only the first prayer in the motion paper for an order by
interim injunction restraining all the respondents jointly and severally by
themselves, their agents, servants, privies, officers or any person
however described from installing, crowning, recognising, and dealing
with any person whosoever as the Olu of Ifo and or in any manner
authorising, aiding, abetting performing and or executing any ceremony
for the purposes of installing any person whosoever as the Olu of Ifo
pending the determination of the motion on NOTICE".
Their Lordship Hon. Justice Okunola JCA agreed.
Hon. Justice D. Adamu JVA concurred.
It is however regretted that despite the interim injunction sought and
obtained - the ceremony was still performed in defiance of the Court
Order. Contempt of court, you would be tempted to say.
50
Chapter 3LIFE DEMANDS SERVICE, COURAGE A SACRIFICE
"The best is yet to be,
That last of life which the first was made;
Our times are in His hand Who said, "A whole I planned,"
Youth shows but half, trust God; See
All, nor be afraid". ANON
The Egbas, have paid their dues to the corporate entity called Nigeria
in blood, sweats and guts. Lets not begin to talk about old warriors, who
had to the last drop of their sweats, served Nigeria. They had made our
land hallowed, in a larger sense and pointed to the struggles and
opportunities ahead.
Our not distant heroes and heroines, some paid the supreme sacrifices
with their lives, in defence of our liberty as a people. The roll call is there
for all to know. Chief (Mrs.) Esther Bisoye Tejuoso, slain in cold blood,
made a supreme sacrifice with her life as a true Mother should.
Chief Moshood Kashimawo Olawale Abiola in his bid to serve the
Nation he loved so well, and proud to call his own, lost his life while his sun
was still shining, also his dear wife Kudirat fell in the'same heat of the
battle gallantly.
Dr. Bekolari Ransome Kuti, Scholar, humanist incarcerated (for over
four years) in prison under subhuman conditions - his beloved mother
before him was thrown down from her home by unknown soldiers, the
result of the fall, contributed to her early death. She was a patriot of the
first order. And for those who are lucky to live to tell the tale out of the
Jaws of death - is Former Military head of State (1976-79), the only
Military man who voluntarily relinquished power to a Civilian Government,
and now by Divine Grace the President elect Chief Olusegun Obasanjo.
51
He too suffered untold hardships and deprivations at the hands of his
tormentors in his bid to fight TYRANNY.
The Egbas had made enough sacrifices for the rights of man, now let
us rededicate ourselves to the nobler concept of being our brothers
keepers, let us live to our billings of a people resourceful and generous in
nature. Even if Chief Olusegun Obasanjo had correctly declared that he
was not a tribal Chief he had not at any time denied his Egba root. His
statement was made for the mature minds, and so it should be treated. It
would be our eternal shame, if we do not wise up and warm up to him.
Every time he has a day or two to spend in our midst at home, we should
line the battered road to Ota to visit him, with various gifts of Elubo,
Ewechi, Robo etc. This will make him feel home sick leaving us, so that if
it were possible, he would make Abeokuta the new capital of Nigeria!
The streak in Chief Obasanjo - The Balogun of Owu is to succeed in all
his life's endeavours. He has a sense of mission, a sense of being granted
a second chance by the Almighty Father. Who could have believed his
miraculous freedom horn gnashing teeth of torture and death. I remember
the expression on his face when he was shown on the Television. He was
not there in spirit. It was unbelievable to him, it was unreal, and it was a
nightmare. This is a Joseph of our time, and like Joseph, he sees the
hands of God in the weaving of the tapestry of his life. And like Joseph he
has forgiven his captors. Chief Obasanjo had said Gen. 50:19-21a; like
Joseph to his brothers "Don't be afraid. I can't put myself in the place of
God. You plotted evil against me, but God turned it into good, in order to
preserve the lives of many people who are alive today because of what
happened. You have nothing to fear. I will take care of you and your
children". Just for avoidance of doubt, the man is ordained this time for a
purpose for no one can aspire to an office of leadership if God had not
placed him there. The Obas go into IPEBI, before Ipebi (Seclusion) they
52
are taken to the Homestead (Orile) where they are made to perform the
common tasks of ordinary people. While at Ipebi they are tutored in
history, tradition, and the common human touch. Chief Obasanjo went
through this as it were when he was incarcerated in prison. He was given
food to eat, which he would not ordinarily give to his houseboy. He ate the
food that was given to him and not the one he would have loved to eat; not
once, not twice, but nearly of all the four years behind bars. Why?
He was being prepared for the task ahead. It is in our own interest as
Egbas to show solidarity and give the other Yorubas a lead in this regard.
It is our axiom "Onto Eni kise idi bebere, ka fi ileke sidi Omo elomii" If you
have a daughter with protruding hips, surely you will not give away your
waist beads to someone else's daughter. It is the way we present our man
that others would perceive him. If you say your cup is for the dunghill, so it
shall be treated.
He, Chief Olusegun Obasanjo is known to be methodical, quick witted,
deliberately slow to anger, innovative, intuitive, compassionate, a
dreamer of great dreams and an achiever strategist, great
conversationalist, ENERGIZED SELF STARTER - these are some of his
attributes as a Piscean and at the same time like two fishes swimming in
the opposite direction, you cannot predict him absolutely.
Chief Obafemi Awolowo in "The Voice of Wisdom' described him thus
and I quote "I know both Murtala and Segun Obasanjo by their deeds in
the crisis of the last Civil War and I can testify that they have the same
outstanding attributes in common. The attributes of FEARLESSNESS,
DOGGEDNESS, RESOURCEFULNESS, promptness in decision and
action, and absolute SELF CONFIDENCE. I know of only one thing that
distinguishes one from the other: Obasanjo is shy and reserved by nature,
while Murtala looks you straight in the face and tells what he thinks about
you. But do not be deceived by his outward appearance: Obasanjo
53
belongs to that class of people who are described as gentle in manners,
but formidable in ACTION. He deserves our unflinching support,
especially at this critical time"
My reasoning, my dear fellow Egbas, the man is destined to succeed. If
we fail this time around with the proverbial - a prophet has no honour in his
own country, save amongst his own people" - Believe me God shall raise
a different people to support him and he will reach his promised destiny.
Pa Awo made that speech in 1976, and the situation is now more grave
and sombre. We should stand shoulder to shoulder in solidarity to support
him.
H.T. Hamblin once wrote "If we meet our Gethsamane experience with
resistance, and try to wipe it out by the use of metaphysical treatments
then we may do ourselves harm and bring our spiritual unfoldment to a
standstill. This is because we are working against the will of, instead of
cooperating with it. The object of this great experience of the rope and the
Abyss is to bring us to the end of "self", so that our will becomes aligned
with the perfect will of God. In this alignment lies our highest good."
All the time we strive and struggle against the experiences, which
cause despair, we are in anguish, but as soon as we let go we enter into
peace. We find ourselves caught in the arms of GOD".
To my mind Oba Tejuoso had gone through this experience by the loss
of a very dear loving Mother, and Chief Olusegun Obasanjo through the
loss of his freedom - for a while. Let these words - of Mrs. Mary Baker
Eddy, founder of The First Church of Christ Scientist soothe your wounds
with oil of healing.
Truth about adversity
"O thou afflicted, tossed with tempest and not comforted" dry those
54
unavailing, useless, unworthy tears, and look up.
Lift your thought above "man's" inhumanity to man" as Robert Bums
called it, to realise more of the dear Father's great universal love and His
care for everything, the flowers, the stars, the birds, the little lambs asleep,
the baby leaves just uncurling in the APRIL sun. Would His love enfold all
these in tenderest care and yet forget you, his dear Child? The hour will
SURELY COME when you look back upon this present experience, which
now seems so hard and cruel and unjust and realise that it was really a
blessing in disguise because it compelled you to lose your hold upon
human help and turn more unreservedly to God as the Supreme power,
the one great ALL in ALL. You will at length realise that had it not come,
you might not have so quickly reached the higher point of vision whereon
you stand today; and as you look back upon it and see how much it taught
you, and how far along the heavenly way you are because of it, your heart
will silently sing for joy; and you will find yourself whispering, as to
someone very near, "Father, I Thank Thee".
Our sum total of this message is LOVE, for GOD is Love, and if you
have Love you cannot hurt another human being nor would you want to
rob him of his right.
What One Man Can DoKabiyesi Alaiyeluwa Oba Dr. Adedapo Adewale Tejuoso Karunwi III
(Oranmiyan) has raised the issue of disjointed unity in Egbaland, his two
brother OBAS having their own grievances have joined him to have a
second look at our system whether it is archaic and to find a new way of
doing things.
History is replete with the action and vision of an individual who has
changed the course of history.
• It was the COMPASSION in William Wilberforce that sparked the need
55
to correct the inhuman treatment of slaves and abolition of slavetrade.
• It was the Faith of Moses in the scheme of Supreme power that freed
his people Israel from bondage.
• It was the strength of purpose, love, gentle persuasion of
non-aggression, of passive resistance of Mahatma Kachandras
Ghandi as a leader, that gave his country India freedom from Colonial
oppression.
• Nehemiah, for his PATRIOTIC Zeal and for the good of his people
rebuilt the broken down walls of Jerusalem.
The Optimism, courage, resolve, perseverance, Power of persuasion, of
Winston Churchill; that earned his country United Kingdom and allied
nations victory over naked aggression of their foes!
• It was the dedication and ingenuity of Dr. Albert Sabin that made
Rotary's fight against Poliomyelitis an achievable dream come true.
• It was the gentle hand of Fate that guided the Biblical Joseph of
multi-coloured coat from his travails and bondage to his promised
destiny.
What one man can do when endowed with VISION, SHARED DREAM,
THE GOOD OF THE PEOPLE, COMPASSION, SPIRITUALITY,
INGENUITY, INTERGRITY, SAGACITY, QUIET MIND, WISDOM,
TOLERANCE, COURAGE, OPTIMISM, PERSEVERANCE,
ELOQUENCE AND ABIDING FAITH IN GOD ALMIGHTY, he will soar
with the wings of an Eagle .and overcome all obstacles to dream and
achieve the impossible. We are happy to note that our dear Kabiyesi Oba
Dr. Adedapo Adewale Tejuoso has these qualities and much more as a
leader.
It is therefore incumbent on all sons and daughters of Egbaland to LAY
hold on this proposition that our fatherland shall be right and prosperous
56
under God. Let us sacrifice our thoughts and prayers for our land. Peace
upon our land, peace in our homes, peace in our hearts.
A Nation's strength said Ralph Waldo Emerson is "Not gold, but only
man can make A people great and strong ....
Men who stand for truth and honour's sake
Stand fast and suffer long
Brave men who work while others sleep,
Who dare while others fly ...
They build a nation's pillars deep And lift them to the sky"
Three out of our four sectional Obas, The Osile, The Agura, The Olowu
though by birth and history are destined to be Paramount; under this
unjust situation have remained unprovoked, it is their upbringing, their
stout courage I salute with the words of Sir Winston Churchill "COURAGE
IS resistance to FEAR, MASTERY OF FEAR - not absence of FEAR!"
57
Chapter 4UPGRADING OF DBAS IN OGUN STATE EGBA OKE-ONA COUNCILOF CHIEFSThe Permanent Secretary Chieftaincy Affairs,
Governor's Office,
Abeokuta.
Respected and. Dear Sir,
RE-UP GRADING OF OBAS IN OGUN STATEThe Up-grading of Obas exercise in Ogun State by the Ogun State
Government moves the entire Chiefs, sons and daughters of Egba
Oke-Ona at home and abroad to recommend our Oba, the Osile of Egba
Oke-Ona to be favourably considered by your Progressive Government
for promotion to first class Oba as has been done to Obas in Ijebu and
Remo.
In support of the above, we should like to state that the Egbas came
and settled at Abeokuta at different times.
They are made up of:-
After settlement here (Abeokuta) each of the four sections appointed
its own Oba as was the case in the home stead.
No
c/o OSILE'S PALACE OF OKE-ONA
Tel: 230832
Our Ref: ... Your Ref:
Secretary's Desk:- 100, Alatise Street, Ikereku Abeokuta, Ogun State.
Date: 1st November, 1982.
1. Egba Alake
2. Egba Oke-Ona
3. Egba Agura and
58
4. Egba Owu
Chapter 4
UPGRADING OF DBAS ZN OGUN STATE
EGBA OKE-ONA COUNCIL OF CHIEFS
c/o OSILE'S PALACE OF OKE-ONA
Secretary's Desk:- 100, Alatise Street,
Ikereku Abeokuta,
Tel: 230832 Ogun State.
Our Ref: .. Your Ref:... Date: 1st November; 1982.
The Permanent Secretary Chieftaincy Affairs,
Governor's Office,
Abeokuta.
Respected and Dear Sir,
RE-UP GRADING OF OBAS IN OGUN STATE
The Up-grading of Obas exercise in Ogun State by the Ogun State
Government moves the entire Chiefs; sons and daughters of Egba
Oke-Ona at home and abroad to recommend our Oba, the Osile of Egba
Oke-Ona to be favourably considered by your Progressive Government
for promotion to first class Oba as has been done to Obas in Ijebu and
Remo.
In support of the above, we should like to state that the Egbas came
and settled at Abeokuta at different times.
They are made up of:-
1. Egba Alake
2. Egba Oke-Ona
3. Egba Agura and
4. Egba Own
After settlement here (Abeokuta) each of the four sections appointed its
59
own Oba as was the case in the home stead. No section needs the
approval of the other for this exercise. This is the case till today. Prior to
1898 each section carried out its own administration without interference
or approval by any other section.
This recommendation was unanimously approved by the Egba Oke
Ona Council of Chiefs at its regular meeting held on November 1st 1982 in
the Palace of Oba Osile of Egba Oke Ona.
Finally, we pray that the Ogun State Government will go from strength
to strength. May the supreme Ruler of the universe crown the efforts of
your Government with success.
We are,
Yours faithfully
60
(A)Chier Olusoji Sobande 3.P. Olueo Ikija, Aro Egbu Oke-Ona
Through:
The Gbagura Chiefs c/oP.O. Box 363, Totoro Post Office, Abeokuta,
Ogun State,
Nigeria.
20th OCTOBER, 1982.
The Secretary
Ogun State Government.
His Excellency Chief Olabisi Onabanjo Governor,
Ogun State Government,
Abeokuta,
Ogun State,
Nigeria.
Your Excellency,
UP-GRADING EXERCISE OF OBAS IN OGUN STATE
Our attention was drawn to the above subject in the Daily times dated
8th September, 1982 in respect of the good intention of the Ogun State
Government to up-grade certain Obas in the State. We consider this as
the most progressive programme to be added to the acclaimed Four
Cardinal Programmes of the Government, and is considered first of all the
19 States in the Federation.
Mr. Governor Sir, the entire population of Gbagura - Chiefs, Sons and
Daughters at home and abroad feel that first amongst those to be
favourably considered for this exercise of Up-grading based on population
61
is our Oba Alayeluwa the Agura of Gbagura, Abeokuta, Ogun State for the
following reasons amongst others:
Whereas, under the Alaiyeluwa the Agura are seventeen townships with a
population of over 75,000 by now, and is second rank to that of Egba -
Alake Section.
2. Whereas, by 1963 census, the population of the four sections into which
Abeokuta is divided shows Ake Section coming first with 86,000 and
Gbagura coming next with over 60,000.
3.
4.
Whereas, apart from the Urban area, the Agura has well over 350 villages
under his domain.
Whereas, the four major townships in Abeokuta have their independent
Obas viz.
(i)Egba Alake Section The Alake
(ii) Oke-Ona Section The Osile
(iii) Gbagura Section The Agura
(iv) Own Section TheOlowu
5. Whereas each of the four sections, while in search of a place of refuge
during the inter-tribal warfare, came separately in their own times to
settle separately here in Abeokuta at fair distances. Then Abeokuta
was a virgin forest
6. Whereas as more and more their separate kith and kin joined them
more buildings were put up till finally the four Sections came very close
together and gradually become what Abeokuta is today. Yet the
common boundaries present no problems. Every section knows the
boundaries and the houses belonging to it.
62
7. Whereas because of the autonomy of each section, the Chiefs, Sons
and Daughters of entire Gbagura have their allegiance and loyalty to its
Sectional Oba, the Agura of Gbagura-land.
8. Whereas each Section has its Internal Administration under the control
of its Oba and the entire Chiefs.
9. Whereas, for about 70 years after settlement (1830 - 1898) the Obas
never met face to face. There was a belief that if an Oba saw another
Oba face to face that would result to the death of both of them.
10. Whereas, as they had nothing in common there was no reason to
aspire to meet.
11. Whereas it was in 1898 His Excellency Governor McCullum
arranged for their first meeting assuring them that they would not die,
that the belief was mere superstition. They met and the four shook
hands.
12. Whereas it is a common knowledge that since then many an Oba
Alake often referred to these other Obas as "My brother Obas". Much
credit and respect is always given to such an Oba because of his
understanding of his relationship to his other brother Obas, and that
such creates more cordial relationship from the other three Sections.
Finally we, the entire Gbagura Chiefs, Sons and Daughters at home
and abroad feel that our Alaiyeluwa Oba Agura of Gbagura is even over
due to be Up-graded as now provided by the progressive Ogun State
Government.
We all shall resent vehemently any attempt by anybody to trample on
his right. We shall be grateful if the Ogun State Government could please
help Our Oba to regain his past glory.
Long live the Ogun State Government! Long live the Federal Republic
of Nigeria!!! Long Live our Oba!!!.
We are, for and on behalf of ourselves and the entire Chiefs, Sons and
63
Daughters of Gbagura.
1. S.K.ADEBAYO
2. ALHAJILASISI A. OSENI
3. ALHAJI R.A.ADE0O
4. ALHAJI SHITU LALONPE
5. SA.ADEBAYO
6. OKEFOLAJI
7. MOMODUALABI
8. ADISA AKJNSINDE
9. ADEWAYI
10. FADARE AMOSU
11. A. KASHIMAWO
12. J.D. ODEBUNMJ
13. AA.ADEYEMI
14. F.O.LAWOYE
15. A.O. OGUNDEYE
16. T.A. ABOLURIN
Erukuldo OtimOjo Ohm Owe Balogiui Ikn Ohm Ibadan Lisa Ojoo
Apesinlwo Otunbadelka
64
Read and interpreted in yoruba language by me to their understanding
before affixing their left thumb impression.
2. Chairman Council of Obas and General Titled Chiefs
3. Oba Alaiyeluwa, The Osile of Oke Ona.
4. Oba Alaiyeluwa, The Olowu of Owu.
5. Chairman, Abeokuta, South Local Government
OWU REGENTS, CHIEFS AND CITIZENSThe Permanent Secretary Chieftaincy Affairs Governor's Office, Abeokuta
Dear Sir,
RE; UPGRADING OF CERTAIN OBAS IN OGUN STATE: CASE FORTHE OLOWU OF OWU. ABEOKUTA
We the Regents, Chiefs and Citizens of Owu most enthusiastically
through the medium of this letter convey to you our reaction and wish to
refer to what earlier on started as a rumour and later on was confirmed by
65
the contents of recent newspaper publications, and the Permanent
Secretary, Ministry of Local Government and Community Development's
letter No.
Copy to:- 1. The
The Deputy State Governor Ogun State,
Abeokuta.
CHIEF TITUS ADELANJ AHOLURIN
FREE OF CHARGE
Aafin Owu, P.O.Box 132, Abeokuta.
21st October, 1982.
GMA. 73 /Vol. 11/399 on the upgrading of certain Obas in Ogun State. We
are unanimous in our aspiration and decision that Oba Olowu of Owu be
made a CLASS ONE Oba in the ongoing exercise considering the
following concrete farts of history.
Historical Background:
(i) (a) Yoruba history both written and oral is replete with
evidence that the crown of Olowu was in no. way inferior to any other
crown in Yorubaland except that of Oduduwa himself who was the
legendary progenitor of the Yoruba race. It is an indisputable fact that
Olowu was given his crown directly by Oduduwa himself hence the
Olowu's widely renowned appellation as Oba Asunkungbade. (Vide)
Johnson's History of the Yorubas P. 8).
(b) Furthermore, in support of Oba Olowu of Owu Abeokuta as being
66
ensconced as of birth and right in the frontline with prominent Yoruba
Obas, Dr. Johnson highlights the Olowu as the grandson of Oduduwa,
through his first-born, a princess, who became the mother of the
famous Olowu, the ancestor of the Owus. The other children of
Oduduwa are: another princess who became the mother of Alaketu;
the third, the Oba of Benin; the fourth; the Qrangun of Ila; the fifth, the
Onisabe of the Sabes; the sixth, the Olupopo of the Popos, and ;the
seventh, the Oranyan of Oyo. (Vide Johnson's History of the Yorubas
pp. 7 and 8).
(ii) Within only 4 years after the first batch of a few Egba Towhships
including Owu Township settled in Abeokuta in 1830, Owu people
arrived in large number in 1834 to re-inforce the defence of the new
Egba settlement on or around Olumo Rock which was being harassed
by warriors from Oyo, Ibadan, Ijebu and Dahomey.
(iii) It is also a very well known historical fact that only Owu people, of all
the early settlers in Oko Adagba - now christened Abeokuta, brought the
Olowu's crown from Orile Owu to Abeokuta after their dispersal following a
7-year siege by all Owu's neighbours except the Egbas who were their
kith and kin.
It is also a recorded history that the first Olowu of Owu in Abeokuta was
crowned in 1855 only 8 months after the first Alake was crowned in 1854.
The first Agura was crowned in 1870 and the first Osile in 1897. yide
Abeokuta Intelligence Report by Blair, Page 6 paragraph 33 and 34 on the
first two Obas).
(iv) Prior to the re-organisation of administration in Abeokuta in 1898, all
the four Obas were forbidden by an age-long taboo from meeting and
seeing one another's eyes. It follows that NO OB A in Abeokuta had at
any time been subjected to the control of any other Oba. Each Oba has
his own jurisdiction and rules absolutely indepe> ’ =nt of any other Oba
67
whatsoever. Even at the formation of the Egba United Government
when the four Obas were brought together face to face on 31st
January, 1898 at the instance of Governor MacCallum, and a sort of
Federation was evolved and promulgated the Alake was only regarded
as "Primus inter Pares", i.e. "First amongst Equals." (Vide Abeokuta
Intelligence Report by Blair, page 10 para. 58).
It was at this auspicious and remarkable occasion that portfolios and
allocations of Ministries were agreed upon with the Olowu of Owu holding
the most important post of the Minister of Finance. (Vide Abeokuta
Intelligence Report p. 21 para. 116).
(v)PARITY OF STATUS OF THE FOUR LEADING EGBA SECTIONAL
BALOGUNS:
The system of Government evolved before the Egba United government
through the administration of the entire townships by the Olorogun Chiefs
made it imperative for the leading Balogun in each of the four sections to
be responsible on EQUAL TERMS for the peaceful coexistence of
Egbaland.
In other words, they are all at par. The most prominent of these are the
four who represent the four sections, namely:
(i) The Balogun of the Egbas, who is chosen from Egba Alake,
(ii) The Otun of the Egbas, from Oke Ona
(iii) The Osi of the Egbas, From Gbagura
(iv) The Ekerin of the Egbas, from Owu
(Vide Abeokuta Intelligence Report By Blair, p. 19 para. 104 Sections i -
iv). There is therefore no indication whatsoever that any of these
Baloguns, irrespective of the General Title he holds in Egbaland, is inferior
or junior.
(vi) A lot of changes have taken place over the years especially since the
68
late Sir Ladapo Ademola who was the first literate Oba in Abeokuta
(nay in Yorubaland) became the Alake in 1920. But at no time has any
Oba been made subordinate to another Oba in Abeokuta. And more so
each Oba's local administrative jurisdiction has always been defined
and delimited.
Owu people very highly appreciate. Ogun state Government's very wise
gesture in deciding to upgrade certain Obas who are qualified by tradition
and historical facts.
It has been rumoured that some quarters in Egba Division prefer a mere
revision of salaries rather than the upgrading of the Obas in Egba
Division. We wish to make it crystal clear that OWU People are
unanimously vehemently against such an idea.
The importance of the OLOWU and his prominence in the history of the
Egbas and the Egba Division of Ogun State as established above make
him unquestionably qualified to be made a FIRST CLASS OB A.
We therefore hereby respectfully request that the Ogun State
Government may be favourably disposed to accede to the unanimous
prayer of Owu Community in Egba Division.
Signatories
Copy:
1. The Governor-in-Council
2. The Deputy Governor
3. The Commissioner for Justice & Attorney-General
4. The Commissioner for Local Govt. & Community Development
5. The Alake of Egbaland
69
6. Egba Chieftaincy Committee
7. The Osile of Oke Ona, Abeokuta
8. The Agura of Gbagura, Abeokuta
9. The Speaker of the House of Assembly
A protest letter each from Oke-Ona, Gbagura and Own Council of Chiefs,
the one dated 1st of November 1982 from Egba Oke-Ona was written
seven years before Oba Dr. Adedapo Tejuoso came on the throne as
Osile Oke-Ona Egba. This is the yearning of the Oke-Ona Egba people to
have their Oba upgraded to his rightful position of dignity earned by birth.
Reminder letters were sent regarding the demand for upgrading the Osile
but the State Government too then went dead in silence - "CONSPIRACY
OF SILENCE", you may call that.
70
Chapter 5LAND MATTERSThe Divine summons to Abraham the friend of God and the father of all
nations, the Lord God had said "Get thee out of thy country, and from thy
kindred and from thy father's house, unto the land that I will show thee:
and I will make of thee a great nation, and I will bless thee and make thy
name great; and thou shalt be a blessing" - Gen. 12:1-2.
Kabiyesi's ancestors like Tejuoso - The Chief Priest of Ifa without the
knowledge of the Bible had foretold almost in the same language the
prosperity awaiting the battle weary Egbas and the glory that awaited
them in Abeokuta.
His descendant, Oba Dr. Adedapo Tejuoso having settled on the
throne of Oke-Ona Egba had the inventory of his domain taken. In a
booklet written by an outstanding Egba historian, Chief L.A.K. Ogunwolu -
Oganla Erunbe, Leragun Ido Gbagura, Babalaje Imo; titled "Ko see mani
itan Egba (Igbade Oba Alaiyeluwa Osile Oke-Ona Egba)" The list of
villages and towns pages 7-11." Also recently in the 10th year of his reign,
another distinguished Egba, Chief Babalola Akoni FCIT, BIM, DA Baale of
Itoki, Akinsegun Oko, Baba Ijo St. John African Church Itoki sent a letter
indicating that some genuine omissions had been made in not including
authentic settlements in the Agbado and environs of Ifo Local
Government of Ogun State. He went further to describe the Agbado and
environs as spanning through Ibaragun - Ikija Afalu - Ijoko Lemode - Itoki -
Agbado - Oke Aro - Ojodu extending to Ogun Riverine area of Legun -
Motagun, Orudu Oluwo etc. The full text of the letter is thus reproduced
further on in this book.
APPEAL MADE ON BOUNDARY ADJUSTMENTAnd while browsing through the library, I noticed another set of bulky
71
books dealing with petitions to State Government and the Federal
Government concerning villages in "Orile Oko" which rightly belong to
Oke-Ona Egba, but now in Remo division. This is or ought to be a concern
for all Egba sons and daughters. The Kabiyesi Osile had been fighting
tooth and nail for it, with no response yet; while some others in Egbaland
pretend not to know and even sometimes work against it's achievement.
Where is patriotism to the fatherland? What has gone wrong with Our
conscience as a people? One for all, all for one, is the significance of our
emblem, if we cannot live to the. lofty ideals and love for justice and
fairplay of our forefathers, let us be bold and courageous enough to say so
and find suitable solution to our problems once and for all.
THE 33 ORILE OKO VILLAGES NOW IN REMO DIVISION RATHER
THAN THEIR RIGHTFUL PLACE IN EGBA DIVISION
1. Ajano (HQ) 12. Imo 23. Egbekunle
2. Oluwo 13. Itoku Oloruntedo 24. Oba
3. Alafon 14. Ogunsina 25. Sobowale
4. Kura 15. James 26. Okefi
5. Eboda 16. Isan Araramo 27. Ososile
6. Adegboyega 17. Ogunmuyiwa 28. Ogunti
7. Egundebi 18. Deloku 29. Balogun
8. Kajola 19. Akofa 30. Ode
9. Ekuku 20. John 31. Silalu
10. Atoba 21. Sofidipe 32. Semore
11. Ogunneye 22. Sasawo 33. Gbagba
Also these are existing villages in Reservation Area of Orile Oko now in
Oyo State,
72
1. Idi Orogbo 4. Ibadan 7. Mokore
2. Arekute 5. Honourable 8. Williams
3. Owu 6. Alaka 9. Tuner
Land Matterswith Obafemi Owode Local Government Area to Rem Authority is
inadvertent and CANNOT have our blessin Like I said in my Coronation
Speech on the 20th of Mj 1989 and I quote:
"I have also been inundated with requests from our kith and kin at virtually
all the 33 villages of Orile- Oko who have been severed from their
relatives and families by the last local government reforms specifically in
the area of boundary adjustment. They have been cut away from the
homestead and now live, as it is in disapora (the dispersion of the jews
among the Gentiles).
It is therefore my fervent hope and prayer that the forth coming creation of
new local government will right this wrong and return Orile Oko to its
rightful place which is OBAFEMI/OWODE LOCAL GOVERNMENT in
EGBA DIVISION and NOT REMO LOCAL GOVERNMENT as it is
presently mistakingly placed." UNQUOTE.
Mr. Governor Sir, we have been forced by prevail it circumstances to
forward this matter-of-fact petition to yi for the sole purpose of seeking
redress and finding lasti solutions to the set-up. We do fervently trust your
smooth a just administration to take appropriate action with tavoural
results for us soonest. We shall for ever be grateful to you a your
Government.
May God ever be gracious unto you with abundant wisdo peace and
progress.
Yours in Community Service
73
OBA DR. DAPO TEJUOSO OSILE OKE-ONA EGBA KARUNWI III
10th July, 1989.
Navy Captain Muhammed Lawal fss psc The Ogun State Military
Governor Ibara, Abeokuta,
Ogun State, Nigeria
Mr. Governor Sir,
I write on behalf of the Ago-Oko community and the Oke-Ona people. I am
sure this will also have the blessings of virtually all the Egbas.
We have learnt with utter dismay and dissatisfaction the morale-sagging
policy which for sometime now has turned the scale of Boundary
adjustments against the rightful and traditional owners and inhabitants of
Orile Oko.
Orile-Oko, to say the least, is the homestead of Ago-Oko people of
Oke-Ona in Abeokuta. The Osile Oke-Ona, Egba has from time
immemorial been the traditional and spiritual head of Orile
The Osile should therefore by tradition and Customary law be the
Prescribed Authority for Orile Oko. The Odulana Commission of Enquiry
of 1970 also testified to this.
(a) The policy that erroneously makes The Akarigbo the Prescribed
74
Authority over Orile Oko is both unfair and inconsistent with laid down
principles. To shed light on this Assertion, the principle of Prescribed
Authority puts "all areas traditionally associated with the seat of the
Oba under the Prescribed Authority of the Oba." The seat of the
Akarigbo is in Ofin in Shagamu. His Prescribed Authority does not
extend to Makun in Sagamu, not to talk of reaching Iperu, Ode-Remo,
Ipara, or Ishara - the four towns that geographically situate boldly
between Shagamu and Orile Oko. There has never been any
traditional link/association between Orile Oko and Shagamu. The.Okos
have quarters and a whole township (Ago-Oko) in Abeokuta, but not a
single compound in Shagamu. This is because The Oko people do not
belong to Remo.
(bj In the unique history of Orile Oko, every Bale had always been an
Egba. Even when the Baleship was keenly competed for, the
contestants had regularly emerged among the Egbas. We are not at all
denying the fact that there are a few Remos living happily and very
faithfully with us at Orile Oko or even at Abeokuta for that matter, but
they certainly know the rightful owners and should respect them as
such.
(c)Not less than thirty out of the thirty-three villages have their ancestral
compounds in Abeokuta culturally bearing the names of their villages.
For example, Ajano Compound in Ago Oko at Abeokuth is the name of
the headquarters of Orile Oko, that is Ajano Village.
(d)All traditional rites for the enthronement of every new Osile Oke-Ona
Egba, are legitimately performed at Orile Oko. I also spent quite
sometime there recently performing these traditional rights without
which I would have felt completely insecured.
(e)Orile Oko, like Fidiwo, Olofin, Oluwo-Ifo used to form part of Obafemi
Local Government. But since the creation of Ogun State, these others,
75
unlike Orile Oko, have been merged to meaningfully form the present
Obafemi Owode Local Government. Why should Orile Oko be left out?
The switch from our traditional attachment
0AAT/33/01/55 January 5 1993
Chief Ernest A Sonekan The Pres1deucy Abuja FCT
Dear Chief Sonekan
I have just read today's dallies In which your portfolio as the Chairman
of the recently-constituted Transitional Council was announced. Once
more congratulate you for this.
I will also like to seize the opportunity of this most welcome
development to request your assistance In two directions)
1. 1 am made to understand through private discussions, news
paper articles etc. that the Federal Military Government Intends to create
additional states and local governments before It disengages from the
governance of our country This may or may not be true. But whatever be
the case I want to Implore you to please use this your God-sent
opportunity as the Chairman of the Federal Executive Council to help the
Oke-Ona and Egba people to resolve once and for alt this thorny Issue of
Qrlle-Oko consisting of 33 villages belonging to the Egba but now grouped
inadvertently with Ikenne (Remo) Local Government of Ogun State.
I want to add that Orlle-Oko 1s the homestead (Orlsun) of the Ago-Oko,
Oke-Ona, Egba people and no Oslle could be Installed without h1s
performing some essential traditional rites In Orlle-Oko. My people and 1
have made several representations through letters, newspaper
advertisements, television shows and radio talks to President
Ibrah1m,Babang1da, the National Boundary Review Commission 1n the
Presidency, Ogun State Governors, Ogun State Boundary Review
Commission and other bodies that we perceive could assist In the
76
eventual return of these villages to Its rightful place among their kith and
kin In Obafemi/Owode Local Government In Egbaland.
The split of Obafeml/Owode Local Government Into two autonomous
Local Government Areas l.e. Obafeml Local Government and Owode
Local Government respectively should see Orlle-Oko back In either of
these newly-created Local Government but certainly back to Egbaland
from dlspora In Remo. The entire Oke-Ona Egba people and Indeed Egba
people will never forget you for effecting the materialisation of this their
aspiration.
Chief Sonekan
January 5 1993
2. I also have a divine prodding to make a case for the construction
of an Airport In Abeokuta. This 1s because I for see Abeokuta becoming a
big toilrlst centre and a beautiful and well developed city In the not-
too-dlstant future, This you will agree with me will go a long way In
enhancing not only socio-economic development of the Abeokuta
metropolis but also Its Multiplier effect would pervade the whole of Ogun
State.
The proximity of an existing airfield 1n Lagos should not militate against
this proposal. The State of New York boasts of two International Airports -
New York and La Guardi a Airports. Heathrow and Gatwick in Britain are
also like Lagos and Abeokuta.
four portfolio should be a fountain of advantage towards the realisation
of this objective. Posterity will etch your name In diamond If this prayerful
wish 1s granted. Please remember I said it Is a DIVINE message. Hay
God assist you In all your laudable undertakings (Amen).
I will look forward to discussing these Issues with you when next you
77
are In Abeokuta. I continue to pray for you and wish you good health and
an abundantly successful tenure of office (Amen).
Thank you and God bless.
QAAT/S5/01/lf
January 21 1993
Chief Earnest Sonekan Tho Presidency Abuja
My dear Ernest
CONGRATULATORY RECEPTION
You must have received two separate letters from us since your
appointment as the Chairman of Transitional Council recently-constituted.
(a) A letter of congratulation
(b) An appeal for assistance in respect of the AgoOOko (tgba) villages In
diaspora In the present Ikenne Local Government of Ogun State and a
case for an airfield to be sited in Abeokuta.
1 now write yet again to Inform you that I Intend hosting a reception 1n
your honour to rejoice with you on your most-welcome appointment.
The reception Is fixed for Friday, 5th February 1993 at 7.00 p.m. In
Abeokuta as agreed with Chief Wole Adeosun since It was difficult to
contact you personally.
I look forward to hearing from you before or seeing you on that date.
Thank you and God bless.
78
LOCATION OF SOME OF THE OKE-ONA, EGBA VILLAGES
(A) SOME VILLAGES OF ORILE-OKO, OKE-ONA EGBA
CURRENTLY UNDER THE PRESCRIBED AUTHORITY OF AKARIGBO
OF REMOLAND, WHICH HISTORICALLY AND GEOGRAPHICALLY
BELONG TO THE OSILE OKE-ONA EGBA
1. Ajaito (HQ) 12. Imo 23. Egbekunle
2. OJuwo 13. Itoku Oloruntedo 24. Oba
3. Alafon 14. Ogurisina 25. Sobowale
4. Kura 15. James 26. Okefi
5. Eboda 16. Isan Araromi 27. Ososile
6. Adegboyega 17. Ogunmuyiwa 28. Ogunti
7. Egundebi 18. Deloku 29. Balogun
8. Kajola 19. Akofa 30. Ode
9. Ekuku 20. John 31. Silalu
10. Atoba 21. Sofidipe 32. Semore
11- Ogimneye 22. Sasawo 33. Gbagba
(B) SOME VILLAGES OF ORILE-OKO IN THE GOVERNMENT
RESERVATION AREA NOW IN OYO STATE
1. IdiOrogbo 5. Honourable 9. Turner
2. Arekute 6. Alaka 10. Elewuje
3. . Owu 7. M oko re
4. Ibadan 8. Williams
79
SOME OF THE VILLAGES AT ORILE-OKO UNDER THE LG A OB
AFEMI/OWODE AT OB AFEMI AREA
1. Fidiwo
2. Bangbade
3. Oduro
4. Olugbo
5. Ayidina
6. Ajongolo
7. Onoworo
8. AjagbaOseni
9. Mosan
10.Odubanjo Akoni Aragba
11.Elerulja
12.Sowunmi
13.OkoSongoda
14.OkoTejuoso
15. Okolyeru
16. OkoAlakoNla
17. Oko Agberantutu
18. OkoOnigari
19. OkoNlado
20. OkoOdeyemi
21. OkoOdebo
(D) SOME OF THE VILLAGES OF OKO ORIGIN IN OWODE AREA
UNDER OBAFEMI/OWODE LG A
1. OkoAraferin 11. Mosafejo
2. Afceko 12. Otunba Odenike
80
3. Orogbo Sodeke 13. Ogunbebe
4. Lisoku 14. OkoSeidu
5. Olugbo 15. OkoApena
6. Orogbo Lamodi 16. OkoDugbe
7. Akinyegun 17. OkoAgunrete
8. Soseri 18. OkoOlipanu
9. Akisan 10. Ajano
(E) SOME OF VILLAGES OF OKO ORGIN IN
1. SerikiOko
2. OloparunOko
3. OkoSonekan
4. Bamu
5. Lemo
6. Lerin
7. Ebiti
UNDER IFO/OTA LG A
8. Ososu
9. Balogun
10. Alaja
11. Solu
12. Ogun
13. Aiyede
14. Lemo-Oko
15. OkeAro
16. Afalu-Oko
17. Kajola Station
18. Abule Kajola
19. Agbegise
81
(F) SOME OFTHE VILLAGES OF IKIJA, OKE-ONA, EGBA
ORIGIN NEAR IBARAGUN UNDER IFO-OTA AND OBAFEMVOWODE
LOCAL GOVERNMENTS
1. IkijaAfaru 3. Ajangboju
2. Ntabo 4. Abule Ikija (Kobape Area)
(G) SOME OF THE VILLAGES OF ILUGUN ORILE, OKO OKE-ONA
EGBA IN ODEDA LOCAL GOVERNMENT
1. Oguntole 3. Tesi 5. Olugbemi
2. AJade 4. Olori 6. Mosafejo
7. Egbeda
8. Ojikan
9. Olofin
10. Ibalade
11. Olosan
12. A guru
13. Akobale
14. Jaguna
15. Fagbohun
16. Olowo
17. Adedapo
18. Kojoku
19. Apamalegbe
20. Gbagba
21. Olokemeji
22. Alatan
23. Ogunsile
24. Jaguna Via Alape
82
25. Gbagura
26. Olokun
27. Visa
28. Oniyanrin
29. Kemta
30. Efon
31. Okiri Ojule
32. Adawo
33 Kugba Ajagbe
34 Killa
35 Akitoye
36 Emere
37 Ida Yesufu
38 Ayo Oriokuta
39 Apitipiti
40 Bajoope
41 Adewusi
42 Agunbiade
43 Ajebo
44 Akintolu
45 Idi Obi Ogunkolu
46 Daodu
47 Araromi
48 Idowu
49 Ona
50 Ilu Apeseri
51 Omiyoola Ako
52 Makinde Ijaiye
53 Odebo Alagba
83
54 Adeaga Abata
55 Olojo Eleso
56 Iyedudu
57 Bakatari
58 Ilupeju
59. Adetunji
60. ArabaAdewusi
61. Aderoyin
62. Gbagba Momodu-
63. Alushi
64. Adepegba
(H) SOME OF THE VILLAGES OF ORILEILUGUN, OKE-ON A EGBA
AROUND OPEJI AREA, CURRENTLY UNDER ABEOKUTA NORTH
LGA
1. Abule Glope
2. Mawuko
3. Abule Pelepele
4. Abule Onibuuku
5. Abule Tigba Ad'eniya
6. Abule Efunso
7. Abule Opeji
8. Abule Gbotikale
9. Abule Ilugun-Oke Ogun
I. 0. Abule Owu
II. Abule Keere
12. Abule Idi-Ogun
13. Abule Oyipo
84
14. Abule Luhani
15. Abule Lukate
16. Abule Elemo
17. Abule Oga
18. Abule Nlado
19. Abule Ntanrin
20. Abule Elemo Sonde
21. Abule Ajaro
22. Abule Lebute
23.Abule Molete 24.. Abule Solumo
25.Abule Sogaolu
26.Abule Baalogbo
27.Abule Lupate
28.Abule Ilawo
29.Abule Aberense
30.Abule Agbunrin
31.Abule Aremo
32.Abule Awole-Oyin
33.Abule Sodipe
34.Abule Meroko
35.Abule Ajigbayin
36.Abule Baaselu
37.Abule Osin
38.Abule Ewuyi 39- Abule So tan
40.Abule Adako
41.Abule KokotikO
42.Abule Gboti
43.Abule Toko-Ajadedi
44.Abule Remi
85
(I) SOME OF THE VILLAGES IN ALABATA,
ILUGUN IN OKE-ONA EGB A
1. AbuIeOba
2. Abule Oke-Odo
3. Abule Erinle
4. Abule Kootu
SOME OF THE VILLAGES OF OKE-ON A EGB A ORIGIN IN IKEREKU
AREA UNDER OB AFEM1/OWODE LG A
1. Ajebo 17: Olosun Momoh 33. Imo Lisa
2. Owojo 18. Layanran 34. Adeliyi
3. Eruwon Adano 19. Araba 35. Omi- Leragun
4. Asidun 20. Olubori 36. Eruwon-Lipede
5. Aderun Patan 21. Alapako Oni 37, Akindele
6. Agbedimu 22. Alapako Kolade 38. Abalagada
7. Osieie 23. Alapako Ijana 39. Bankole
8. Debonre 24. Bereola 40. Liyide
9. Camp 25. Lemomu 41. Sobu
10. Degbe 26. Aiyegunle 42. Oja-Olorunde
11. Soora Bale 27. Ogunmakin Oja 43. Sotiyo
12. SerikiSotayo 28. Abule Ogunmakin 44. Abujana
13. Oyebola 29. Aba Ibadan 45. Abule Ikereku
14. Mosafejo 30. Aluoge (Kobape Area)
15. Olosun Gbebikan 31. Yakoyo
16. Olosun Adegbesan 32. Abule Sowunmi
86
ORILEILAWO VILLAGES LOCATED WITH ORIGIN AT ILAWO
1. Abule Elegun-Mefa.. 9. Abule Ola
2. Abule Sotiyo. 10. Abule Ajimagbo
3. Abule Alatan 11. Abule Ntoji Inu
4. Abule Ayo Itoku 12. Abule Amoko
5. . Abule Akibile 13. Abule Ntoji Ita
6. Abule Olomitu 14. Abule Alaigbagbo
7. Abule Omi-Ayo 15. AbuleSodimu
8. Abule Daramola 16. Abule Ijeun
17. Abule Toko 18 Abule Baba Pupa
19.Abule Orija Inu
20.Abule Orija Ita
21.Abule Ake
22.Abule Ajitawere
23.Abule Wasinmi Onigbongbc
24.Abule Ariku
25.Abule Oloriti
26.Abule Balogun Lanloko
27.Abule Alagbagba
28.Abule Asiwaju
29.Abule Ogunlade 3C. Abule Alaho
31.Abule Lerin flawo
32.Abule Akonko
33. Abule Apesin Ilawo
34. Abule Oso
35. Abule Itoku Lufowope
36. Abule Osu
37. Abule Jaguna
38. Abule Ibadan
87
39. Abule Ake OjuOna
40. Abule Elesi
41. Abule Alaagba
42. Abule Abata Olojo
43. Abule Koyejo
44. Abule Ojo-Egba
45. Abule Oba Nlado
46. Abule Adeaga
47. Abule Egbe
48. Abule Toko Oyadina
IN SUMMARY, Oke-Ona Egba has villages in all the Local Government
Areas of Egba. All the above named villages and many more are under
the Prescribed Authority of Osile Oke-Ona, Egba.
SOME OFTHE VILLAGES WITH ORIGIN AT IKIJA, OKE-ONA EGB A
PRESENTLY AT IBARAGUN IN IFO/OTA
1. Ekija Afaru
2. Ntabo
3. Ajangboju
Your Ref ........ Postal Address: Olufemi Akoni Cottage,
My ref:....—.... P.O. Box 906 Itoki Railway Station
Mushin, Lagos. Ifo Local Government
Ogun State.
Date 10th March, 1999.
DearKabiyesi,
OKE ONA EGBA SETTLEMENTS: AGBADO AND ENVIRONS
88
We observe with dismay that a number of settlements traditionally
belonging to Oke Ona Egba in this environs were omitted from the
publication marking the 1st coronation of your ALAIYELUWA
(videpage8-9of KosemaniItan Egba - Igbade Oba Alaiyeluwa OsileOke
Ona Egba) we assume the omission is inadvertent.
Attached herewith is a list of settlements in the Agbado and Environs of Ifo
Local Government of Ogun State. The Agbado and Environs span
through Ibaragun - Ikija Afalu - Ijoko Lemode - Itoki - Agbado - Oke Aro
Ojodu, extending to Ogun Riverine area of Legun - Matogun Orudu Oluwo
etc. All the Baales of the environs constitute the "Council of Baales,
Agbado and Environs" and, they meet forthnightly at Oke Aro to discuss
peace and security, and chart the progress of the populace.
The settlements underlined are Oko origin; only Oke Aro was published.
Please enable the others to appear in the 10th Anniversary publication.
KiAdepeLori KiBata pelese
Kilrukere diAbereJowoAlaiyeluiva
Your Loyal Subject.
OLOYE E.B. AKONI BAALEITOKI
AGBADO AND ENVIRONS - VILLAGE - BAALES/ORIGIN IN THE
LOCAL GOVERNMENT OF OGUN STATE INVOLVED IN THE NOTICE
OF ACQUISITION PUBLISHED IN GAZETTE NO. 5 DATED: 7/1/98
VILLAGE BAALE TRIBE ORIGIN
1. Robiyan J.O. Oyedeji Egba Igbore-Abeokuta
2. Mosafejo (J. Adeniyi) Egba Igbore-Abeokuta
3. Dcija Omitogun Egba Ikija-Abeokuta
4. Egure (Seidu Adeniyi) Egba Oko-Abeokuta
89
5. Ajangboju M.A- Awolumate Egba Ikija-Abeokuta
6. Ntabo' Jubrila Mafarosere Egba Ilawo-Abeokuta
7. OruduAgira Alhaji Sobowale Egba Igbore Abeokuta
8. Orudu Oluwo (Joseph Ogunbona) Egba Igbore Abeokuta
9. Orudu Ijeja Matthew Fagbemi Egba Ijeja Abeokuta
10. Muta (Sorunke) Egba Ikija Abeokuta
11. Olomowewe M.O. Sofela Egba Oko Abeokuta
12. Okungboju B.B. Majekodunmi Egba Oko Abeokuta
No. VILLAGE BAALE 1 'RIBE |
13 Adiyan Araromi A .A. Obayomi Egba I 6
14. Adiyan Olorunda E.O. Adebayo Egba I Ig
15. Ajegunle Abudu Oguntade Egba I Ije
16. Ilupeju Ibilola Egba O
17. Oke Aro Oloyede Soyinka Egba I O
18. Peter W.O. Peter Egba I O
19. Oluwo Iklja Lasisi Asunmo Egba I O
20. Giwa E A. Akinduro Egba I O
21. Olaogun Sina Bamgbose Egba I O
22. ltoki E.B. Akoni Egba I O
23. Lemode Ijaola Momowolo Egba I C
24. Kasumu Kelani Kasumu Egba I C
25. Onifade T5. Onifade Egba 1 C
26. Oyero Jim oh Egba 1 I
27. Okunbolu Papa Kudaisi Egba 1 C
28. Matogun Ayo Akinola Egba 1 ]
90
29. Legun J. Sotoyinbo Egba 1 '
30. Sodipe JJC. Opabiyi Egba
31. Koye Oluwole Makinde Egba
82. Lambe Ayinde Oguniemi Egba I
33. Otun SA. Fagbenro Egba
34. Olori Koleosho Amusa Bankole Egba I
35. Odubale Eman Bankole Egba I
36. Kembi I.O.Sanusi Egba
37. Alausa Sule Adamo Egba
38. Ekun Moshood Ekun Egba 1
39. Osho Alhaji Jimo Oso Egba
ORIGIN
Igbore Abeokuta Igbore Abeokuta Ibara Abeokuta Ido Abeokuta Imo
Abeokuta lgbore Abeokuta Igbore Abeokuta nugunAsaju Afaeoicuta
Igbore Abeokuta
No. VILLAGE BAALE TRIBE ORIGIN
40. Yewande Tunde Bankole Egbado Ibara Abeokuta
41. Fakile Sanya Fakile Egba Igbehi Abeokuta
42. Enilolobo M. Enilolobo Egba Oko Abeokuta
43. Daddy J.A. Ogunbiyi Egba Ake Abeokuta
44. Ajuwon Emm. Adebiyi Egba
45. Arifania Arifania Egba Ijaiye Abeokuta
46. Akute Fabolude Sunmonu Egba Egba
47. Ishasi Yekini Egba Oko Abeokuta
48. Ojodu Abiodun Alh.S.Y.Salisu Egba Ijaiye Abeokuta
49. Alagbole Ishola Alagbole Egba Ijaiye Abeokuta
91
50. Elelubo Yekini Onifade Egba Ijaiye Abeokuta
51. Otemuyi Bamgboye Egba Igbore Abeokuta
52. Bada J. Shogaolu Egba Owu
53. Ajerogun Adebiyi Egba Ibara
54. Adiyan Alausa Babalola Egba Agoodo
Listening to the promptings of the Holy Spirit. God once again spoke to
Abraham to appropriate the land He had given him thus: "Arise, walk
through the land in the length of it and in the breadth of it."
Our Royal father - Kabiyesi Oba Dr. Adedapo Tejuoso could be said to
have heard the promptings of the Almighty God, for within the first year of
his reign, he arose, walked, followed by enthusiastic fellow Nigerians
through his domain. He spent quite some time doing this, getting to know
people and places; it might possibly have been the first time ever a
traditional ruler went "a visiting" his people who gladly embraced him. It
was a unique occasion at every township visited, with merriment and frank
discussion. And it was great.
EGBAS OVERLORDSHIP (LANDLORDSHIP) OF OTTAS AT A GLANCE
AKEDE EKO No. 13 Vol. VII of Saturday, 30/3/35, Page 7 Col. 2
Ownership of District of Otta by the Egbas queried. Meeting at Olota's
Palace on Wednesday, 10th April, 1935 by Olota Oyede II and Otta Chiefs
and Representative of Otta Baales in the presence of District Officer Egba
- Mr. SCOT - ordered by the Resident, Abeokuta Province.
SALIENT FACTS:
1730s - Otta consisted of 3 communities: i. Ilobi,
ii. Ado-Odo, iii. Otta. 1836 1836 - 1853 1839
Egba waged war on Ilobi.
92
Occupants of Ado-Odo and Ilobi were driven to Oke-Odan by the Egbas
Egba conquered Ilobi and settled on it as spoil of 1836 - 1839 war.
1839 - 41 1843 1850 1853
- Egbas captured Otta and conquered it and the surrounding villages and
claimed it.
- Egba barricaded Ado-Odo up to Iyesi. The Missionaries named it
Gbalefa (after one Owu chieftain - Gbalefa - who led Egbas to capture
the forest) Peninsula and Egbas legitimately claimed it from Ado-Odo
and Ilobi.
- Otta ruled by Egba Representatives including Carrs, Chief Sorinolu,
Oyesiles.
- Egba warriors installed Olota Oyede I
- Egbas completed the boundaries construction at Iyesi.
1853 - 1900 - Ottas were ruled directly by the Egbas through Resident
Representatives - The Cokers, The Lagitans, The Karunwis, The
Carrs, The Fishers, The Sorinolus, etc.
- The Egba warriors installed 1SIYEM1 as Olota
1882 1895 - 98 -
1900
1901
1908
1917
17/1/1919
Egbas (Jaguna Sorunke) signed treaty with British as Landowners of Otta.
Resident Representatives in Otta abolished. Olota of Otta and Local
Council were made Alake's Representatives in Otta.
93
Alake Gbadebo installed Olota AINA-AKO and appointed BAKARE
AJUWON as Balogun Otta and also as a member of Forest Allocation
Committee, along with AN A OTTA, DANIEL DAD A, Alake Gbadebo
appointed 5- man Allocation Committee - 3 Egbas, 2 Ottas, Chairmaned
by Chief Sorinolu, an Egba Chief. The 2 Ottas were Bakare Ajuwon
(Balogun Otta), Daniel Dada (Ajana Otta).
Egba Authority established Native Court in Otta and appointed Egbas as
Presidents, e.g. GEORGE - ALLEN - OYESIKU and later BAKARE
AJUWON - The Balogun Otta and some Ottas.
The 19171.N.A. Plan described Ado, Hobi, Otta as Egba Territory arid
Gbalefa Peninsula is agreed by all and accepted by Otta as authentic.
The Olota of Otta remains the Alake's viceroy since and Ottas are
subjects of Egbas.
The Ottas were allocated forest in Igbo Gbalefa Peninsula. The area
belongs to Egbas.
At a meeting held in Ajegunle, attended by late Olota AINA-AKO (just
before Ado-Odo was remerged with Egba Division) Oba of Ado-Odo
confirmed the. conquest of Ado-Odo by the Egbas in the presence of the
Representative of Governor of Lagos, sent to adjudicate on boundary
matters.
The Ado people drove the late Olota, AINA- AKO and his Chiefs from
Ajegunle in Gbalefa Peninsula back to their Boundary at BENJA.
About 1912 Gbalefa Peninsula was merged with Egbado. It was in 1919
remerged with Egba with assistance of Oba Gbadebo.
1927 - Alake Ademola II installed Olota OYEDEII and other prominent
Chiefs.
1933 - Olota, AINA-OKO was suspended for 6 months by the Alake.
"You could go to Lagos if you desire, but leave our lands for us because
94
we are the owners of Otta lands. We conquered, captured and annexed
it". Egba asserted when in 1933 some Otta youngmen moved that Otta
should be merged with Lagos.
"We stand to gain more from Egbas if we improve on our relationship.
Certainly, it is not claiming what does not belong to us". Asserted and
confirmed by Ajana of Otta - DANIEL DADA at the meeting.
"We are all under the Egba Native Administration and the Alake stated by
the Oloregun T.T. Dada - page 3 meeting of 10th April, 1935.
"If you don't know the Egbas claimed Otta land as 1841 spoil of war, and
they are right". But Gbalefa Peninsula was area captured in war by the
Egbas from Ado-odo and Qobi. It was never part of Otta original land"
asserted Balogun of Otta - page 8 meeting of 10/4/33
7/6/1934 - At Egba Council Meeting, OLORI and Council
Chiefs prostrated before the Alake and conferred on the Egbas the
ownership of Gbalefa Peninsula and-pleaded with Egbas to allow the
Dobis to clear some forest.
Egbas signed agreement for Railways to pass through Otta land (before it
was cancelled through Hogbo to Ilaro)
Ottas never fought wars with Ado or Ilobis. They benefited from war gains
of Egbas as Egba subjects.
Egbas established market at Ajegunle and at Atan; and appointed Egbas
as PARAKOYIS for the two markets headed by ONLENYAYO, an Egba
living at ASHORE.'
Ottas pay tribute to Egba Kingdom through the families of LASILO -
FATOYINBO - OGUNBIYI - OLUYOMI, etc. Recognised as original
settlers, originally allocated forest by Egba long ago after the Otta war.
"They (Egba) demanded tributes many times from Otta people in a year -
Alake tributes, Iju tributes and Onigbongbo tributes. Nothing is left for the
95
Ottas " confirmed Madam Banjoko Oriade as Otta Representative at
Onigbongbo - page 9 meeting of 10/4/35.
Onigbongbo was an Egba Settlement also allocated by . Egba warriors
long before Alake Gbadebo was installed. No influence can change
history.
DAHOMEY-EGBA war caused the death of many prominent Egba
warriors including OLUNLOYE, whilst AYIKONDU the war front leader left
for Abeokuta to become the Balogun of Egba. Gbalefa, the brave Owu
man reorganised the army mainly Owus and surrounded Ado-Odo when
Rev. Townsend Missionary Team intervention ended the war. In
appreciation, the two forests were named Gbalefa Peninsula. Thus Ekerin
Owu was assigned duty of collecting "OWO IBEKO" as tribute to Egba.
Land Matters
Ottas are subjects of Egbas. Otta land belongs to Egba by conquest. Otta
are ONIBUKO of Egbas and NOT VICE VERSA, as erromeously being
paraded by land speculators - family of Dada Edu/ Adeniji-Oyekan;
Ogundimu and a few others.
Notwithstanding, Egbas are accommodating and have lived happily over
the years with Ottas (Aworis) as their brothers' keepers.
Coucil of Baales Agbado and Environs
MINUTES OF A MEETING HELD AT PLOT A'S PALACE OTTA ON
WEDNESDAY THE 10TH OF APRIL. 1935 WITH THE PLOT A OF
OTTA. HIS CHIEFS AND REPRESENTATIVES OF OTTA BAALES IN
THE DISTRICT IN CONNECTION WITH THE PUBLICATION FROM
THE ISSUE OF AKEDE EKO NO. 13, VOL. VII OF SATURDAY. MARCH
30TH. 1935. PAGE 7 COL. 2 “QUESTIONS FROM OKE-ODAN
96
DISTRICT: THINGS WE WANT TO KNOW: ESPECIALLY QUESTIONS
1,2,3,4 & 5 AS ORDERED BY THE RESIDENT ABEOKUT A PROVINCE
Present:
The District Officer, Egba: 1. The Olota Salami Oyede
2. Balogun Bakare Ajuwon
3. Ajana Daniel Dada
4. Olukotun Ogunmuyiwa
5. Olukosi Erinle
6. Akogun Samuel Oloyede
7. Ekerin J. Oshulabu
8. Oluwo Oladimeji Akapo
9. Apena Odunfa Odunogun
10. Asalu Osu Agbebiyi
11. Seriki Alhaji Shittu
12. Balogun of Moslems - Lawani Salako
13. Oloregan - T.T. Dada
14. Balogun of Christian - Othiniel Osuko
Representatives of the Ilogbo Community (1) Salami Oje
(2) Oloifa
Representative of Otta in Onigbongbo Community, Madam Banioko
Deinde.
Also'present are Baale of Attan-Kosifeye - Isiyemi (Otta) " Obere -
Ogundipe" " Onibuku - S. Bankole "
" Imojuba - Sangotoki "
Opening prayer by Alhaji Shittu Bashorun District Officer. I greet all of you.
I am here in connection with the publication in the issue of Akedc Eko, No.
13, Vol. VII K, of Saturday 30th March, 1935, page 7, Col. 2 in which
97
ownership of the District of Otta by the Egbas was questioned. To
investigate everything pertaining to ownership and the overlordship of the
Obalefa Pennisula in the District of Otta. I can see all of you holding on to
the copy of the said publication. My coming here was ordered by the
Resident Abeokuta Province.
Olota: You are welcomed to this meeting. I got your message ten days
ago and since then the Ota Chiefs have met and have discussed the issue
elaborately. Some of the chiefs here will speak, the representatives of the
Ota Baales in the District affected by the publication will also speak, then I
will round it up. That is the arrangement. The Oloregan of Otta, Chief T.T.
Dada will act as interpreter.
District Officer: Very good. We start with Oloregan, not so? Olota: Yes.
Oloregan T.T. Dada: On Monday the 1st of April, 1935, a friend in Lagos
invited my attention to the publication in the Akede Eko of Saturday 30th
March, 1935. After reading it, I immediately came down to Otta and got in
touch with the Olota and some of his chiefs, our investigations revealed
that it was the handiwork of some elements of Ado-Odo and Ilobi origin
whose ancestors were driven to Oke-Odan by the Egbas (1836-1853) that
made and paid for the publication.
As far as we the Olota, Chiefs and people of Otta are concerned we
deny any involvement or connection with the said publication. After all we
the Ottas benefitted immensely from the conquest of the area by the
Egbas.
About a century ago the area now known and called Otta and District
were in three parts and belonged to three different communities: (1) Ilobi,
(2) Ado-Odo and (3) Otta. Otta occupied the Eastern part of it and you find
the following villages in them, Ilogbo, Egusi, Iyessi, Ilasa, Osuke and Itele
Feru, etc.
In 1836, the Egbas waged war against the Hobis. In 1839, Ilobi was
98
conquered and its surrounding villages were devastated. The large tract
of forest between Ilobi and Qogbo (River Akusere was the boundary and
as referred to in the publication) were settled upon by the Egbas and
claimed as spoil of 1836 -1839 war. This is North Western of Otta.
In. 1839 Egbas waged war against Otta and in 1841 conquered it and
the surrounding villages. They also claimed them. (Eastern part of it). In
1843, the Egbas waged war against Ado-Odo. The Oba of Ado-Odo sent
a distressed call on the Dahomean Oba called Onzo. They came and met
the Egba armies at Oke-Imojuba. The Dahomeans were defeated. The
Egbas then marched on Ado again. They were at the- outskirts of Ado
when the missionaries led by Henry Townsend approached the Egba
Warriors. He effected settlement. He made River Ore the boundary. The
Egbas then barricaded the round at a place after Iyessi. The missionaries
named it 'Gbalefa Peninsula". The Egbas stayed in the Peninsula and
legitimately claimed it from Ado-Odo and Ilobi. These boundaries were
completed in 1853. This is Southwest and Northwest of Otta, which now
comprised the following villages: Ajegunle, Attan, Koko, Igbele, Onse,
Oko-Omi, Iju, Onibuku, Obere, Onigbongbo, Mesan, Lemomu, Ketu
Oluyomi, Kajola, Iboro, Ajayi-Egan, Aguna-Idi-Agbon, Olorunda,
Mosafejo, Liasu, Olowo, Olori/ Oniyanmo, Akore, Erinle, Itori, Oloya,
Igboloye, Siwoku etc.
Between 1853 and 1900, Ottas were ruled by the Egbas through their
Resident Representatives - The Cokers, the Lagintas, the Karunwis, the
Carrs, the Fishers, the Sorinolus etc. Between 1900 and now we are
being ruled directly by the reigning Alake. It was Gbadebo that appointed
Aina Ako and Olota in 1901. Ademola appointed Olota Oyede II the
present Olota in 1927. He appointed our present Chief Imam etc.
We have no power to annex the area with Otta. The area was a
conquered area owned by the Egbas. The plan drawn by the INA in 1917,
99
a copy of which was sent to the Qlota by the District Officer, Egba, and
which the Otas accepted as authentic, speaks for itself.
We and the Egbas in the Pennisula are one. Otta can be made viable if
the Pennisula is merged with Otta as Sub - N.A.
Council under the Hgbas native Administration. We are all under the Egba
Native Administration and the Alake. If this is done, it will discourage both
the Hobis and Ado-Odos from wanting to have back the areas they lost in
the battle field.
The Egba communities in the Pennisula and the Ottas should be
merged together officially for progress of this area.
The Balogtin of Ota - Bakare Ajuwon: I am very glad to hear all the
Oloregan had said. Which the Olota informed me of the publication I
advised him to get in touch with the Oloregun. About two years ago some
youngmen from Lagos wrote to the Governor at Lagos to demand our
being merged with Lagos. All of us were invited to Abeokuta and what was
said is better left unsaid here.
In 1901 inspite of the fact that I am an Egbado man, but bom in Otta,
the Alake of Abeokuta appointed me as Balogun of Otta and also a
member of the Committee that allocate forest in Ota.
Ajana afld myself saw to it that Otas were allocated forest in Igbo
Gbalefa (North West and South West of Ota), an area captured from the
Ados, and the Ilobis by the Egbas. 1 myself and the Ajana were also
allocated forest in the Pennisula. The Ottas cannot and can never claim
that part from the egbas as the area was not originally ours. The area
belonged to the Egbas.
About 22 years ago this area was merged with the Egbado Division.
We should realised that we did not claim it then. It was the Egbas at Iju
backed by the Alake Gbadebo that made it possible for the area to be
100
remerged with the Egbas in 1919. It was the war with Ota by the Egbas,
mentioned by Oloregun that made ota to become part of the Egba
Division.
About ten years ago, the Olobi sued one Ogedengbe of Ota and
claimed all the land from River Ore to River Akusere. The decision of that
court was that the land belonged to the Egbas. Even Otas was said to be
in Egbas land. And that was true.
We Otas are extremely lucky that the Egbas decided to merge the area
with Ota, for if they had decided otherwise what can we do? The area
does not belonged to us. They can do it as they liked.
For about 50 years before I was made the Balogun of Ota in 1901, Otas
were being ruled by the Karunwis, the Carrs, the Cokers, the Sorinolus,
the Oyesiles, etc. - all Resident Representatives or the Egbas.
Now we are uplifted dealing directly with the Alake. Apart from the
warriors installing Olota Oyede, the first, it was these officials that installed
Isiyemi in 1882. It was the Alake Gbadebo himself that installed Aina Ako
in 1902. It was Alake Ademola II that installed the present Olota Oyede
eight years ago. We should so softly. The area we can claim belonged to
our fore-fathers are Ota, flogbo, Iyessi, Osuke, Itele - finish. On this we
can beg the Egbas to de-annexed us or return us to the status quo.
In 1908 the Egbas established native Court in Otta and appointed
prominent Egbas as presidents of the Courts i.e. George, S. Allen,
Oyesiku and later myself were appointed by the Egbas.
The Egbas maintained their gate at Benja for almost 50 years. All these
have records.
Seriki of Ota: ShittuBashorun. My father told me he arrived Ota
immediately after the war to propagate Islam. My mother came from
Oke-Odan. I was made Seriki of Ota 3 years ago. I am part and parcel of
Ota.
101
The D.O. has heard everything that has been said here today. This is
what the entire Ottas had said. The D.O. should carry our message to the
Alake and the Egbas.
We are lucky that the Egbas defeated the Dahomean at Oke-Imojuba,
in Ota District if not, we all would have been under the ©ahomeans by
now.
When the Olota sent us (the Ajana Dada and myself) to our father - the
Alake two days ago, the Egbas were ready to battle us with histery but
what happened today will certainly diffuse tension and improve our
relationship with the Egbas.
Ajana of Ota - Daniel Dada: I thank the D.O. for patiently listening to all we
have been saying. Not that we know there are people who wants to sow
the seeds of discord between the egbas and ourselves we will be more
careful.
About forty (40) years ago, when the British came to administer Nigeria
they enter into various Treaties with owner of lands. Is it not Jaguna
Sorunke that signed for the Ottas? Also when Railway line passed
through Otta (before it was later cancelled through Ilogbo to Ilaro, is it not
the Egbas that signed the agreement?
The Ottas did not fight any war with the Ados. We did not fight any war
with the Ilobis. Did we? How then do we come about the lands in the
Pennisula. Those who have an axe to grind with the Egbas let them come
forward and fight themselves.
When some youngmen wrote to the authorities two years ago that we
Ottas should be merged with Lagos; the Egbas at the meeting at
Abeokuta told us "you could go to lagos if you desired, but leave our lands
for us because we are the owners of Otta lands. We conquered, captured
and annexed it". Since then what have we done? Are they not speaking
102
the truth? The Olota was there, myself, the Balogun, the Seriki and all the
representatives of Otta communities were there. We stand to gain more
from the Egbas if we improve on our relationship. Certainly it is not
claiming what does not belong to us.
Representative of Ilogbo Community - Salami Ojo: Ilogbo had existed long
ago. We were in Ilogbo when Egba war with Ota started. Ilobi forest
started from River Akusere on the West North of Ilogbo. It was with Ilobi
that Egba first fought Egbas became owners of Ilobi forest after Ilobi war
conquered and their town destroyed. When the war in Otta was going on,
the Egba Warriors in Ilobi joined them. They passed through Ilogbo.
Before they got to Ilogbo, we sent them an AROKO signifying that we are
for peace. We put peace flags on all roads leading to Ilogbo. By then
Ilogbo was a small village. We cannot withstand the Egbas. After the war
with Otta and Ado they became overlord of everybody in the whole area.
They however allow us to farm up to River Akusere on the West and
North, and River Atuwara on the South.
Our ancestors, who are great hunters were, however allowed to hunt in
former Ilobi forest but now called Gbalefa forest. We say tributes to the
Egbas. We have no means by which we can challenge the Egbas. Otta
custom does not allow the challenge of landlord by those he puts on the
land. He automatically looses it. There are no forest again, what we now
have in Gbalefa forest are villages like Aganna Olorunda, Idi-Agbon, Olori,
Ijemo, Oniyanmo, Mosafejo, Liasu, Olowo, Jiga, Onse, Sokenu, and so
on, and so on. We are farmers, Ilogbos, don't know anything about
publications in the newspapers.
The Baale of Attan - Kosifeye Isiyemi: There is no Otta man who will
challenge the Egbas in the Gbalefa Pennisula. My own father told me that
it takes more than 3 years before my grand uncle Olota Isiyemi, his chiefs
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and elders of Otta were able to persuade the egbas to allow the Ottas to
farm in the Peninsulas.
The area originally belonged to the Ados. But after the Egbas
conquered the Ados, and the Ilobis the Egbas settled on it and became
owners.
Being members of Otta Royal Family, we are respected by both the
Egbas and the Egbados that had settled there 40 years before our arrival.
It was cocoa that brought Ottas here. It was my family that led many Ottas
to this area. Before anything is done in this area the Alake through the
Egbas here will have to sanction it. Myself and other egbas met Alake in
respect of land for our market and he sent his Olopa Ileke and the Egbas
to come and demarcate the area for us.
All the forest here has Bitter Kola Trees (Orogbo) and Native Kola
Trees (Abata) planted all over the forest by the Egbas. Eighty percent of
Attan dwellers are Egbas. I say it on behalf of all Ottas in Attan and area
that no one will ever challenge the Egbas on their land here. After all we
pay them tributes.
Apart from Attan market which they gave us land for the Alake and the
Egbas established market at Ajegunle mey appointed the Egbas as
Parakoyis for the two markets. Their leader is Onleayayo an Egba who
lives at Ashores.
The Peninsula was merged with Ado about twenty-two years ago. We
were all against it. It was the egbas that claimed their land back sixteen
years ago from Ado.
Baale of Obere - ‘Ogundipe: I have nothing to add to what has been said.
My grandfather came here about forty years (40) ago. They told us they
pay toll at Benja area to the Egbas and were ferried across Iju River by Iju
people. There were Bitter Kola Trees (Orogbo) and Native Kola trees
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(Abata) all over the forest that were allocated to us. The Alake has told us
to regard the egbas around as our overlords.
Baale of Onibuku - S. Bankole: Our fathers left our homestead at near
Osuke to come and look for green pastures here thirty- two (32) years
ago. We were told some missionaries had once loved on the site we are
now. And that was why the village is called Onibuku (Holy Book). The
entire area were owned by the Egbas, having defeated the Ados in war
many years ago. We met Bitter Kola Trees (Orogbo) and native Kola
Trees (Abata) in all the forest allocated to us. They were said to have been
planted by the Egbas.
The Representative of Ota at Onigbongbo - Madam Banjoko Oriade: After
the last week meeting here in Afin when the matter of this publication was
discussed with us, on getting to Onigbongbo I called a meeting of all the
Otas in Onigbongbo and mentioned the matter of this publication to them
together with a copy of it. They were all surprised and totally denied
knowledge of it.
I thank the Olota for this invitation to participate at this meeting. All the
Otas in Onigbongbo would not have been aware of this meeting but for
this invitation as the Baale and others are Egbas, Egbado and Ketus.
We the Otas must have this type of meeting on a permanent basis, so
that it will be a forum for discussing our common problems. What
happened at Abeokuta two weeks ago is a case, in point; where both the
Ajana and Balogun were present. It was the entire Otas in Onigbongbo
that took the report of our tenancy to Abeokuta but in the presence of our
fathers - the Ajana and Balogun the Alake in Council decided that it is only
through these families they will collect tributes from us - the families of
Lasilo, Fatoyinbo, Ogunbiyi, Oluyomi etc. were recognised as original
settlers originally allocated forest to by Gbalefa long ago after the Otta
War.
105
Balogun of Ota: let me quickly come in here. The last speaker Madam
Banjoko speak with total ignorance of the history of this area. Ajana and
myself were appointed members of the Forest Allocation Committee in
1901 by Oba Gbadebo, the Alake of Abeokuta. We were 5 on the
Committee 3 Egbas and 2 Ottas.
Chief Sorinolu - and Egba was chairman. Ajana and myself were to
concern ourselves with land that originally belonged to the Ottos. All the
forest between Ottas, Dogbo, egusi, Iyesi, Osuke, Itele, Ajibode, Konifewa
etc. Not land belonging to the Egbas, especially Gbalefa Peninsula. The
present Alake is an enlightened Oba who has die interest of Otta at heart.
He has argued with the Egbas in our presence to allow us to occupy our
original land. If you don't know the Egbas claimed Otta land as 1841 spoil
of war. And they are right. But gbalefa Pennisula was an area captured in
war by the Egbas from Ado- Odo and Ilobi. It was never part of Otta
original land. At Abeokuto the families of Lanso, Fatoyinbo and the one
you earlier mentioned convinced everybody that was present at the
meeting that they were the original settlers and that they are the ones that
gave land to the Ottas in that area.
The Alake called you squatters because of your aggressive attitude to
your landlords. My advice to you and all Otta farming in Gbalefa Pennisula
is to be grateful to the Egbas for their kindness. Otta custom does not
allow it. And if you persist you will loose your tenancy. These families were
originally allocated forest areas by Gbalefa - the Egba Warriors. And
Alake cannot alter it. We members of the Committee were warned not to
temper with any forest already allocated for hunting purposes by file Egba
Warriors particularly Gbalefa or his representatives. The reasons is
obvious as they were in charge there before the first Alake was installed.
Onigbongbo was an Egba settlement as the name indicated.
106
Onigbongbo Otta will pronounce it Oligbongbo: This came about when the
Egba United Kingdom cleared approximately 10 acres for cocoa
experimentation. The roots cleared from the area became a big heaps full
of roots. Hence Onigbongbo. All we are permitted to do in such a case is
to persuade them to plant cocoa or let it out to people in order to do so,
and this is what they did in your case. You are Egba by marriage and your
children are Egbas Akindeles. Do not force yourself on them. No influence
can change history.
The District Officer: Madam Oriade has introduced domestic affairs of
Onigbongbo into this issue although it clearly has to do with ownership.
Let me ask Madam Oriade whether she is contending the Egba ownership
of the Pennisula.
Madam Oriade: Not at all. I am married to them. They are my husbands.
They gave land to my father. But they are over doing it. They got tributes
many times from Otta people in a year. Alake tributes, Iju tributes and
Onigbongbo tributes, nothing in left for the Ottas.
The District Officer. The Balogun and the Ajana will see to that as you
have made a point.
Baale of Imojuba - Sangotoki: Everything that need be said has been said
by our fathers, I am only going to talk about why is it that Alake is deputing
the Ekerin of Owu to come to our area to collect "Owo Ibeko" or “Itoko"
from the prospective farmers.
As the Baale of Imojuba - the scene of the great battle - Dahomean -
Egba war in 1844 we in our village had the opportunity of knowing
everything that happened.
The Egbas owned a debt of gratitude to the Owus especially the Egba
War Leader, Gbalefa (who was said to be an Owu man). During the
Dahome - Egba war many prominent Egbas perished in the war. It was in
this war that Olunloye died. The Dahome war weakened the entire Egba
107
army. Ayikondu their leader left for Abeokuta to become the Balogun of
the Egbas.
It was left entirely to Gbalefa who reorganised the remnant Egba Army
among his own people - The Owus to continue the fight against Ado-Odo.
He and his army had surrounded the town when the Oba of Ado sent an
S.O.S. to the passing missionaries led by Henry Townsend to intervene,
and it was this intervention that ended the war with Ado-Odo. The spoil of
the war i.e Dobi and Igbonin forest were handed over to Gbalefa. This, the
Egba warriors appreciated. Gbalefa was a great medicine man. He had, in
the two forest, nine (9) Iroko Trees scattered all over the Pennisula.
People believed at the time that you just have to send an Owu man there
in respect to Gbalefa.
The Olota: I greet the D.O. and all the chiefs of Otta and environs. Six
weeks ago, 1/3/35 representatives of Ado and Ilobi met me and my chiefs
in this palace. The message was about their intention to reclaim the
Pennisula from the egbas and soliciting for Otta's support. After
consultation with my chiefs, they were asked to come back on15/3/35.
After series of meetings, with our people, the Ottas came' to the following
conclusions.
1. The Egbas, after Ilobi and Ado war, have been in possession •of
Gbalefa Pennisula for more than eighty (80) years.
2. I and my chiefs were at the Egba Council meeting held on Thursday the
7th of June, 1934, when the Olobi and his chiefs prostrated before the
Alake and conferred the ownership of the Gbalefa Peninsula on the
Egbas and the; Alake - pleading with the Egbas to allow the fiobis to
clear .Some forest.
3. This Late Olota - Aina Ako and Otta chiefs were at a meeting held at
Ajegunle on 17th of January, 1919 (just before the areas were
remerged with Egba Division) when the Oba of Ado confirmed the
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conquest of the area by the Egbas in the presence of the
representative of Lagos Governor who was sent there to adjudicate on
the boundary issue.
Inspite of the fact that Ado and Ottas are brothers. The Ado people drove
the Late Olota - Aina Ako and his chiefs from Ajegunle in Gbalefa
Pennisula, saying they should go back to their boundary at Benja.
5. Ado, Ilobi and Otta agreed to the plan drawn by the I.N.A. in 1917
describing the area as "Egba Portion" and "Gbalefa Pennisula''. The
Ottas through the egbas have benefitted immensely from Egba's spoil
of war in the area.
6. Since 1900, the position of Resident Representative of the Egbas in
Otta have been abolished by the Egbas and the Olota of Otta and the
Local Council are now the alake's representative in Otta.
The above FACTS were adduced by the Ottas for not being able to
support them and was read to them on the 15/3/35 by the Oloregba of
Otta, T.T. Dada, who, incidentally is here today, (and who also is the
interpreter) in a letter dated 14/3/35 by the Olota of Otta.
By this action, the Ottas have demonstrated beyond all doubt their
sincerity with the egbas. The Egbas and Ottas have been living together in
the Pennisula as brothers. There has been many instances of forest
allocation swapping among them. I can recall the played by the Egbas
especially those of Iju during my 6 months suspension by the Alake about
two years ago.
I whole-heartedly support the merging of the two communities - the
Egbas and Ottas together in order to make the Sub-Treasury of Otta a
viable one.
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We have all become Egbas. Having benefitted so much the Ottas can not
now challenge the ownership of the Pennisula by the Egbas. The
publication should be disregarded by the Alake and the Egbas.
The closing prayer was said by the Oloregan T.T. Dada. The meeting
dispersed at 3.10p.m.
IN THE HIGH COURT OF TUSTICE OGUN STATE OF NIGERIA IN THE
SAGAMU TUDICIAL DIVISION HOLDEN AT SAGAMU
BEFORE THE HON. JUSTICE GABZIU ADEMOLA BAKRE - JUDGE ON
THURSDAY THE 23RD DAY OF OCTOBER, 1997
Suit No. HCT/34/91
BETWEEN
David Ogunwunmi Osho ..... Plaintiffs
AND
1. Oloyede Shoyinka ........... Defendants
2. The Osile of Oke-Ona .... Parties Present
O.A. Adeyemi for the defendants.
JUDGEMENT
In this matter the Plaintiff filed a writ of summons on the 2nd day of April,
1991 thus:
1. A declaration that the plaintiff's appointment and installation as Baale of
Oke-Aro by the then Prescribed Authority, the Olota of Otta, Oba T.T.
Dada is valid and subsisting and indeafisible.
2. An order of perpetual injunction restraining the Osile of Ago-Oko from
appointing or installing Oloyede Shoyinka as the Baale of Oke-Aro or in
110
any manner doing anything that will interfere with the appointment and
installation of the plaintiff as the rightful Baale of Oke-Aro.
He then filed a nine paragraph Statement of Claim, then an
amendment and further amendments culminating in the one he filed on
the 8th day of May, 1995 and in the same vein the defendant also filed a
59 paragraph Statement of Defence on the 7th day of May, 1991 which
continued to be amended until the final one was filed on the 10th day of
February, 1997. Both parties depended upon these pleadings and called
witnesses. The plaintiff calling 12 witnesses and the defendant called 6
witnesses.
The 1st P.W. EMMANUEL ADEBAYO AKINGBOLA said briefly that he
knew the plaintiff as the Baale of Oke-Aro/ he said he was present when
he was installed as the Baale by the then Olota of Otta.
Under cross-examination the witness said that he has heard of
Ajanaku in connection with Oke-Aro and that Ajanaku hailed from
Abeokuta. He said Ogunwuruni was the mother of the plaintiff, he said he
had lived in Oke-Aro from 1925 - 1935. He was living in the house of his
maternal grandfather, he said that Odu-Aro was the first Baale of
Oke-Aro. That Ajanaku took over from him. He said that he never heard in
history that Ajibose family were the first settlers in Oke-Aro. He said he
has heard of the Shodipo family in Oke-Aro and that in 1965 he heard that
Solomon Shodipo was installed as the Baale of Oke-Aro and that
Solomon Shodipo died on the 25th of June, 1990. He answered further
that David Osho was the first to be installed in Otta and that all other
Baales before him were installed at Oke-Aro simultaneously. There was
no re-examination.
The 2nd P.W. JONATHAN AKINBODE DOSUMU, the Chairman of the
Regency Council of Otta. He said he knew the plaintiff on the 17th of
December, 1988 when, he was installed the Baale of Oke-Aro by the
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Olota of Otta. The certificate was identified by him and marked
identification' A'.
Under cross-examination, witness answered that if the Olota later
found that there was an existing Baale before the installation, the wrongly
installed one would be removed. Witness said that he was not familiar with
the history of Oke- Aro. He said he also knew that the indigenes of
Oke-Aro were Aworis because each time he passed there the people
speaking there usually speak Awori dialect. He said he also knew that the
Egbas lived in Oke-Aro. He said he had never heard that a Baale of
Oke-Aro was installed in the Olota's palace and that the installation on the
17th April, 1988 was the first one he ever heard. He said he was aware
that Oke-Aro was under Ho Local Government administratively. There
was no re-examination.
The 3rd P.W. EBENEZER MALOMO TITLER said he knew both the
plaintiff and the defendant. He said the plaintiff was a relation of his
mother and they are the Odu-Aro Ikabala family of Oke-Aro and that
Odu-Aro founded Oke-Aro . about 200 years ago. He said Odu-Aro
Ikabala family of Oke-Aro were the founder of Oke-Aro and that they were
his mother's ancestors. He said Ogunwunmi is the mother of the plaintiff's
father and a sister of Odu-Aro. He said Ogunwunmi Osho was installed
Baale by the family in 1988 at the Oba of Otta's palace. He said he was
present during the installation. He said the indigenes of Oke-Aro speak
Awari while some speak in Egba dialect. He said he knew the history of
Oke-Aro very well and the husband of Ogunwunmi was Ajanaku.
Ogunwunmi begat Daniel Osho.
Under cross-examination, he said the husband of Ogunwunmi was
Ajanaku and that Daniel Osho begat the father of the plaintiff. He said
Ajanaku was also known as Alawa and that the plaintiff had never told him
why he did not bear the name Ajanaku or Alawa because Ogunwunmi that
112
the plaintiff now bears is the name of the mother of plaintiff's father.
Formally, one Sule Alawa was then called in and the witness said that he
and the plaintiff were of the same fattier. He said the knew Chief Solomon
Shodipo and that he heard that he was the Baale of Oke-Aro but did not
know when he was installed. He died on the 27th of June, 1990. He said
between 1965 and 199.0 he was living at Oke-Aro. He said that he did not
know that the 1st defendant was appointed Baale of Oke-Aro. He said he
knew the history of the settlement of Oke-Aro and the Baales of Oke-Aro
since foundation. He knew some of them. He said Odu-Aro was the first
Baale then Ipinlasa, the 3rd was Ajanaku, 4th was Alawa, 5th was
Shoyinka then Folarin then Shodipo. He said he did not know the others
and that it was only once that Shodipo was Baale. He said Odu-Aro was
the founder of Oke-Aro and there is no one called "Odu-Aro". He did not
know "Odu - Aro". He said Ipinlasa was Baale of Oke-Aro installed by Oba
Shogbade and that the other Baales were Egbas. He said the
descendants of Ajanaku. Alawa, Shoyinka, Folarin and Shodipo live in
Oke- Aro and that the Shoyinka he mentioned was the grandfather of the
1st defendant. He said he had not come to court to lie but to speak the
truth.
There was no re-examination.
4th P.W. was BABATUNDE YUSUF, he said he first met the plaintiff in
Oke-Aro and that they were customary tenants there and that his own
father and the 1st plaintiff's father are customary tenants at Oke-Aro and
that his own father came from Odo-Oyo in Abeokuta. He said he knew
Ipinlasa who was a man and was a Baale at oke-Aro. He said he heard of
one Ikabala as the Baale and now Adeyemi who was in court. He said he
was present when the Kabiyesi T.T, Dada installed him (Adeyemi) but he
did not know their family name at Oke- Aro. He said his own father was
only the Olori Alejo and that the families of Ikabala and Ipinlasa were the
113
ones entitled to be Baales of Oke-Aro. He said he did not know where the
Ikabala and the Ipinlasa came from. He said the Indigenes of Oke-Aro
were Ipinlasa and Ikabala and they met them there. He said his own
mother came from Ota and they are the Aworis.
Under cross- examination, he said that he was bom at Oke- Aro and he
was about 60 years old. He said he left Oke-Aro about 15 years ago after
spending 30 years. He said he had left Oke-Afo about 30 years before he
came to give evidence. He said he has heard of Shodipo at Oke-Aro and
that the Shodipos have never been Baale, they are 'Olori Alejo' and the
that Solomon Shodipo was never the baale of Oke-Aro. He heard about
the Ajiboses at Oke-Aro. He said they are from Ota but he did not know if
they are Awori. He said they were customary tenants at Oke-Aro and that
Ikabala and Ipinlasa are now landlords at Oke-Aro. He said the father of
David Osho was Alawa and he came from Abeokuta. He did not know the
name of Osho's mother. He said he did not know one Ajanaku Alawa was
ever Baale at Oke-Aro but Ipinlasa was Baale at Oke-Aro. He said he
grew to know Ipinlasa as the Baale of Oke-Aro but did not know how many
years he spent as Baale and did not know his other names. He said
lpinlasa did not die before they left Oke-Aro but he is now dead. He did not
know when he died. He said it was possible that the Alawas were tenants
of the Ajibose at Oke-Aro but he cannot say. He knew that Solomon
Ajibose was one of the descendants of Ajibose.
There was no re-examination.
The 5th P.W. in brief said that he knew he the plaintiff as a member of
his own family and the Baale of Oke-Aro. They are all from Odu-Aro
Ikabala family and they came from Ife. He said Ikabala families are all
Aworis and that any other person cannot be baale but can be 'Olori Ale jo'.
He said the family name of the plaintiff was Ajanaku Alawa. He said David
Osho, plaintiff's father was called Alawa. He said he has never heard the
114
name of "Aro Agberin". He did not add much to what others said. He said
Solomon Shodipo was not Baale of Oke- Aro but 'Olori Alejo'. He said he
did not hear that between 1965 and 1990 Solomon Shodipo was Baale of
Oke-Aro. He said Odu-Aro was not a lame man and that they are called
Odu-Aro Ikabala family.
One OBA G ANIYU OBATULA, Olofin of Isheri, Onigbakule II was the
6th P.W. He said Odu-Aro owns Oke-Arp and that they are descendants
of Olofin. He said the domain of Olofin of Isheri includes and extends
beyond Oke-Aro and the whole of Ifo Local Government and that the
Olofin controls Oke-Aro and all the surburb while David Osho is the Baale
of Oke-Aro. He said he knew that the Olota installed the plaintiff as the
Baale of Oke-Aro. He said he met the plaintiff on the throne but was
issued with a certificate by his predecessor and that apart from Oke-Aro,
he installed the Baale of Ojodu-Abiodun in the Ifo Local Government and
he has copies of the certificate. He said he has heard it in history that it is
the Olofin of Isheri that installed the Baale of Oke-Aro before Ogunwunmi
Osho. He did not hear of Baale Shodipo of Oke-Aro but he knew
Ebenezer Malomo Titler. When it was put to him that his domain did not
extend up to Oke-Aro, he denied it. He said this domain extends to Otta
which was his father's land and that the Olofin of Isheri was the only one
who has authority to install the Baale in any Awori land.
The 7th P.W. was a photographer. He only identified identification 'A'.
The 8th P.W. was JOSEPH OLUSEGUN AKINGBOLA. He said he
plaintiff was his relation and they are the descendants of Odu-Aro Ikabala
and that Odu-Aro was the brother of Ikabala and Ipinlasa. He said he was
told that Ipinlasa became the Baale of Oke-Aro in 1927. He was installed
by Oba Oyelusi of Ota. He said Adebunmi was a native of flogbo and was
a stranger at Oke-Aro. He said he was given land to build a hut at Oke-Aro
by Odu-Aro and that place was called Adebunmi village. He said Joseph
115
Ajibose who is the son of Adebunmi came to Oke-Aro and was living in
Ipinlasa's house. He is now dead but his children are still living. He said
when Ipinlasa died his son David Ipinlasa gave land to Joshua Ajibose
and his children to built their own house. The house had broken down and
when they wanted to rebuild it they refused. Witness said he was told that
Ajanaku was the first stranger to come to Oke-Aro from Abeokuta and was
received by Odu-Aro who gave him land. He later brought his own brother
and also married Ogunwunmi who begat Adeyemi Ogunwunmi Osho and
2 others and Ajanaku was made the head of strangers in Oke-Aro. He
said he knew Solomon Shodipo in person and was also head of strangers
and was paying Ishakole. He said he was given land to be used as burial
ground for church people. He was an Olori alejo. He said Odu-Aro and
Ikabala family had a court case against Solomon Shodipo and that when
Solomon Shodipo proclaimed himself as the Baale of Oke-Aro, Adeyemi
Ogunwunmi took him to court but Shodipo died during the case. He said
Loka Shoyinka was head of strangers so was Erinosho. They were only
head of strangers but never Baale. He said he knew Oloyede Shoyinka,
the 1st defendant, and that they grew up together. He said he had heard
of him as the head of strangers when Shoyinka came from Abeokuta and
that whenever their parents were bringing Ishakole they were always
carrying the Ishakole. He said he did not know when the defendant was
made the Baale of Oke-Aro because he was a native of Abeokuta and not
Awori, he is also not a relation of Odu-Aro Ikabala family.
Under cross-examination, witness said that his father told him a few
story but he knew a lot himself because he lived at Oke-Aro. He said he
knew Ebenezer Malomo Titler, he said they were relations. He said he
was at Ake palace and that his mother was the first daughter of Oba
Gbadebo. He said Ishakole was being brought to their house since 1946
that he arrived at Oke-Aro and that Oke-Aro belongs to Odu-Aro Ikabala
116
family. He said Adebu village was a shortened form of Adebunmi and they
are from flogbo. He said Ajibose was not on Ota indigene and he was
aware of the series of cases between their family and the Ajibose family.
He said he confirmed that Oba Oyelusi made Ipinlasa the Baale of Oke-
Aro and was installed at the house of Oba Oyelusi in Ota. He said it was
an Awori custom by 1927 for the Oba to install Baale: He did not know
when Odu-Aro died but confirmed that in 1947 when Ipinlasa died his son
gave land to Joshua Ajibose and that Ipinlasa's son was Pa David Oke.
He said it was not true that Joshua Ajibose went to Otenuyi village when
Adebunmi village became extinct. He said it was not true that Odu-Aro
was a lame man. He was not limping and his real name was not 'Odu-Aro
Igberin'. He said himself and the plaintiff were cousins and Ajanaku was
Olori Alejo and was paying Ishakole. Ajanaku was the grandfather of
Ogunwunmi Osho, the plaintiff. He said Loka Shoyinka, Erinoso, and
Alawa Ajanaku were Olori Alejos and not Baales in Oke-Aro and that all
the tenants that they gave land at Oke-Aro were paying Ishakole to their
families.
There was no re-examination.
The 9th P.W. was one RASAKIAKINBO. He said he knew the plaintiff
to be the Baale of Oke-Aro and a member of Odu- Aro Ikabala family. He
said the name of his own family was the Ajana Olukosi, the first Ajana of
Ota and that they had a common boundary with the Ikabala family at
Oke-Aro. He did not have any knowledge of the 1st defendant in this case.
He. said the Aworis were indigenes of Oke-Aro. He said he did not know
Adebunmi and that Ajibose came from Ilogbo. He is the son of Ayanmo
and he ran from Ilogbo to Odu-Aro Ikabala family because he offended the
Oke-Aro people. He said he had never heard of any Baale at Oke-Aro
apart from Odu-Aro Ikobala family. He said Oke-Aro is an Awori land and
that Osile has no authority to install any Baale in AWoriland.
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Under cross-examination, witness said that he knew Malomo Titler
very well and that they were related. He said he did not know if Ayanmo's
father was Adebunmi. He has never heard of Adebu village. He did not
know Adebu village was at Oke-Aro. He said he did not know Oloyede
Shoyinka, the 1st defendant and that he knew David Osho and that his
father is Osho. He said he has never heard the name Alawa and Ajanaku
in connection with Oke-Aro. He said he had never had any connection
with anybody in Oke-Aro apart from the Baale. He said among the Baales
of Oke-Aro are Odu-Aro and Ogunwunmi Osho and there is a family
called Odu-Aro Ikabala at Oke-Aro. He said the Ajibose's were not the first
settlers in Oke-Aro.
The 10th P.W. LATEEF AMODEMAJA who claimed to be the Assistant
Secretary of Odu-Aro Ikabala family tendered a document marked exh.
'B'.
Under cross-examination, he said he did not sign the document that he
tendered and did not write the receipt and that the secretary was
Ebenezer Malomo Titler. He said there is a family called Odu-Aro Ikabala.
There was no re-examination.
11th P.W. was OLUBUNMI ADEDOLAPO ADEBANJO. She tendered
a record of proceedings marked exh. 'C'.
The 12th P.W. was the plaintiff himself. He only tendered exh. 'D', the
certificate given to him by the Olota of Ota.
That was the case for the plaintiff.
DEFENCE:
The 1st D.W. was JOSEPH OLATUNJI ENILOLOBO and 1 shall refer
to his evidence extensively because it appears he is the main plank of the
defence. He said he knew the name Ajanaku, he was the Olori and the
first settler of Oke-Aro. He was a hunter who came from Abeokuta.
Aladejobi came with him and when they found that Oke-Aro was fertile
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they return to Abeokuta to tell Falola, Shoyinka and Shodipo that they
have found a fertile land. They all came to Oke-Aro and took land. He said
while the people were looking for water, they got to Adebunmi village.
They found fertile land near an Iroko tree and informed Adebunmi who
then joined them and partitioned the land for the five of them. They farmed
and planted various crops and they used to pay Ishakoleto Adebunmi but
when the Ishakole was getting too high they bought the land outright.
The people later brought their family to Oke-Aro from Abeokuta, among
those who came was Enilolobo who was Shodipo's brother. Whenever the
people were coming to the site they would enter a vehicle at Aro, they
would therefore describe the place they were going as Oke-Aro before the
place became Oke-Aro, the first settlers brought their relations and the
place expanded. They then consulted an Ifa oracle and they appointed a
Baale and that was Ajanaku. The informed Adebunmi about the
installation and Ajanaku was then installed as the first Baale of Oke-Aro
about 150 years ago. Ajanaku is dead. Other Baales appointed after him
were Shoyinka, Erinoso, Shodipo, Alawa Ajanaku, Popoola Shoyinka,
Folarin Erinoso, Solomon Shodipo and Oloyede Shoyinka (1st
defendant). Before they were all installed the oracle was consulted.
Witness said after choosing the candidate for Baaleship they would
take him to Abeokuta to present him to the Osile as the Prescribed
Authority for Oke-Aro. He said Ajanaku did not have any other title
because the people were not a civilised as they are now. As for Shoyinka,
he first became the Loka of Oko while Shodipo was Odofin of Oko,
Popoola Shoyinka II was also installed Loka of Oko and Erinoso II
became the Agbamu of Oko while Shodipo II became the Oganla of Oko
Christians because he was a Christian and Alawa Ajanaku became the
Seriki of the Mosque and he paid £11 to the Osile. Witness said that
Solomon Shodipo II was dead and was his father's son. He was installed
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Baale in 1965. He was installed Baale of Oke-Aro at Oke-Aro, the Osile
was then at Abeokuta too sent his staff of office. While Solomon Shodipo
was the Baale, Ogunwunmi Osho (plaintiff) declared himself as Baale of
Oke-Aro. It was that declaration that made the Baale to authorise that the
town crier should announce that there was going to be an 'etutu' in town.
The plaintiff then snatched the bell from the town crier on the ground that
he was the Baale of Oke-Aro, that was about 7-8 years before the
evidence. He said the people who gave their people land to settle at Oke-
Aro came from Ota.
Witness said that he has heard the names Odu-Aro Ikabala and
Ipinlasa, and the they came from Iro. The Iro people are Egbados and that
Odu-Aro Ikabala and Ipinlasa are in no way entitled to be Baale in
Oke-Aro. Witness said that he was bom in 1912 and that since he was
bom he had never heard that 2 Baales had reigned at the same time at
Oke-Aro and that the land at Oke-Aro does not belong to these 3 people,
the land was sold to their ancestors by Adebunmi.
Witness said the rotation of Baaleship was according to the way they
started it among the families, during the reign of Solomon Shodipo and
until his death they never had any other Baale. Oke-Aro is under Ifo Local
Government and Ifo Local Government was paying salaries to the Baale
Solomon Shodipo. He said that Olota has never installed anyone as Baale
of Oke- Aro, it was a lie, it never happened. Other villages around Oke-Aro
and has to do with Oke-Aro are Seriki village, Baamu village, Osobu, Ebiti,
Balogun, Laarin, Oloparun, Shonekan and many others. They always go
for the Oko festival with the Osile and other villages also have Baales. The
Osile is the Prescribed Authority for all those villages. He said the Oke-
Aro people did not pay homage to the Olota but to the Osile.
Witness said that Odu-Aro Agberin was never a Baale at Oke-Aro and
the Olofin of Isheri had no authority over Oke- Aro. He said Loka Shoyinka
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Erinoso and Alawa Ajanaku were all Baales and they were not the head of
strangers as put by the 8th P.W.
Under cross-examination, witness answered that he never said that
Ajanaku was the Olori of the Egbas. He said he was bom at Oke-Aro and
his parents were both of Egba Oke-Ona. He said where Adebunmi gave
land to his ancesstors was Abule Adebunmi and not Oke-Aro and
Adebunmi was from Ota. The land he gave them was Awori land. He said
his family made claim of the Iju adiyan land and they obtained N10,000.00
compensation. He said it was Ajibose who represented all the families at
Oke-Aro in the claim and they received money for the land acquired. He
said his family bought the land from Adebunmi but he did not know the
number of acres. He said Ajanaku married from the plaintiff's family. He
married Ogunwunmi. He did not know that Ogunwunmi was a relation of
Ikabala family and that he did hot know he was called Odu-Aro but
"Odu-Aro Agberin" but came to Oke- Aro after their fathers (witness). He
said he knew Titler but he did not know him as a chief. He said he knew
the house of Ogunwunmi Osho and the Iroko tree was not far from it while
his own house was far away from the Iroko trees. He said that Ajanaku did
not come to Oke-Aro to visit Ipinlasa because Ipinlasa met him there. He
said Ipinlasa and Ajanaku's houses are still at Oke-Aro and are not far
from one another. He said he did not know Ogunwunmi Osho as Baale of
Oke-Aro and that he only knew Ajanaku by name. He said Ogunwunmi
begat the father of David Ogunwunmi Osho (plaintiff). He said Oloyede
Shoyinka is the present Baale and has a storey building at Oke-Aro and
the land was sold to him by Odu-Aro Ikabale family. Loka Soyinka also
had a house at Oke-Aro, Erinoso's house and Soyinka were near one
another while Alawa Ajanaku was near Ipinlasa's house. Folarin Erinoso
also had a house at Oke-Aro while Solomon Shodipo built his house
behind his father's house. Iro was in Egba Owode. He said the people he
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mentioned as Baales were all Egbas and they have always been Egba
people who bought land from Adebunmi. They bought all the land at
Oke-Aro. He said that it was part of the land given to Ipinlasa by Adebunmi
that was sold to the 1st defendant and that it was Odu-Aro Ikabala that
gave land to Adebunmi where he settled and Adebunmi village. He said
he knew the history of Oke-Aro because he was from there and that the
Okos founded the land of Oke-Aro and that is why the people go to Oko to
obtain chieftaincy before they became Baale of Oke-Aro but Ajanaku
came from Imo, Abeokuta.
There was no re-examination.
The 2nd D.W, was Benjamin Oladipupo Ajibose, he said he has heard
the name Akinlowo, it was the name of this grandfather who came from lie
Ife 200 years ago. He first settled at Oke-Ata from where he moved to
Isheri, from Isheri he moved to Ota to settle and he had only one child, that
was Adebunmi. Adebunmi is dead but he begat Ajibose and Aina but they
are also dead. Ajibose is also caUed Ajibose Ayanmo. He begat Josiah
Ajibose the father of the witness and also begat Joshua and Akingbade
Ajibose. Ajibose also begat Oduntan (nee Ajibose). They are all dead.
Akinlowo was a hunter, he hunted near Adiyan in Oke-Aro, the river
feeding- Iju Water Works. He established a village later known as
Adebunmi viUage where he was farming and he planted Cocoa, Kola,
Cassava, Plaintain and all edibles.. He did not meet anybody on that spot.
He Said he has heard the name Ajanaku and he was the first to arrive at
Ajibose's place. They went from Imo and Oke-Ona. Ajibose was then at
the viUage called Adebunmi viHage. He gave them a land, later Falola,
Shoyinka and Shodipo joined Ajanaku and Aladejobi who also came from
Abeokuta. The place given to all these people later became known as
Oke-Aro. AH these people were paying Ishakole to Ajibose such as palm
oil, yam and aU harvested crops and they later bought the land. Ajanaku
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was made the first Baale of Oke-Aro. It was Ajibose who put the leaves on
him. Ajibose was then living at Adebunmi village. Other Baales after
Ajanaku were Shoyinka, Shodipo, Erinoso, Alawa Ajanaku, Popoola,
Folarin and the last was Sodipo who died in 1990 then the present Baale
(1st Def.). He confirmed the evidence of the 1st D.W. and 3rd P.W. He
said the prescribed Authority was Osile of Oke-Ona. He said Solomon
Shodipo was instalHed in 1965 and died in 1990. Between 1965 and 1990
no other Baale was installed. He said David Ogunwunmi Osho (Plaintiff) is
not the Baale of Oke-Aro. He said he has heard of Odu-Aro Agberin. He
had no connection with their family. He only came to request for land and
Ikabala was always carrying him about. They came to Ajibose who caUed
upon Ajanaku to give them land near him. Ajibose then advised that it was
not convenient for Ikabala to be carrying Odu-Aro Agberin about and at
the same time tilling the land for him. So they went to call Ipinlasa from Iro.
Ipinlasa arrvied with two women - Omorebi and Ogunwunmi. Because of
Odu-Aro's condition/ Ajibose said that he should be given land not too far
away, hence he was given land near the village. He was given land at
Asanbe and Fapuro. It is also called Osa-Ota.
Witness said that Odu-Aro Agberin was dead and he had no issue,
therefore, Ipinlasa and Ikabala succeeded to his land, none of Odu-Aro
Agberin, Ikabala and Ipinlasa was ever Baale. Witness said it was not
correct that when Akingbola arrived at Oke-Aro, he was guest of Odu-Aro
Agberin and that it was false that Adebunmi was a masquerade and that
he escaped from Ota and later to Oke-Aro. He said it was a lie that David
Ipinlasa gave land to his father to build his house and that none of his
family has ever been tenant to Ipinlasa, Ikabala or Odu-Aro. He said he
knew about the Adiyan Water Works case that his father was one of the
plaintiffs and that the plaintiff in exh. 'C represented 237 farmers and land
owners. One of them was Shoyinka (1st Defendant).
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Under cross-examination, he repeated that his fore-fathers came from
He-Ife and did not go straight to Oke-Aro, they first went to Oke Ata. Odu
Aro Ikabala family and the family of the witness have been having cases
on land matters and were still on it. Witness said he was 73 years old and
was bom at Adebunmi village near Oke-Aro. He said his father's name
was Josiah Ajibose, he has a house at Oke-Aro because they owned
Oke-Aro. He said Ajanaku was the first to build at Oke-Aro. He said the
houses of Ajanaku and Ajibose were near each other. Ipinlasa's house
was in the same vicinity. The whole of Oke-Aro belong to Ajibose, he
therefore could not have taken the land from Ajanaku. It was also not true
that Ipinlasa gave land to Ajibose and Ajanaku. He said his father's full
names are Josiah Ojelabi Ajibose while Adebunmi was the father of
Josiah Ajibose. He denied that Adebunmi village was given to Adebunmi
by Odu-Aro/Ikabala family but Adebunmi village was half a mile to
Oke-Aro and that Adebunmi was the founder of Adebunmi village and in
1936 they were over a hundred houses in Adebunmi village. Ajibose was
the Baale of Adebunmi village but the village is now defunct. He said that
his brother's wives occupied Ajibose's house at Oke-Aro. He said they
have never been Baale of Oke- Aro. He said that he is an Awori Ota man
but all these people - Falola, Ajanaku, Shoyinka and Shodipo were Egbas
and that all the Egbas were entitled to be Baale at Oke-Aro and did not
know the year that the land was sold, it was sold before the Ojosipe's
case. He said he knew Solomon Shodipo as the Baale of Oke-Aro from
1965-1990 and did not know if he filed any action against Oba T.T. Dada.
He said he knew that Ipinlasa and Titler's mother have houses at Isale
Ota, Oke-Aro.
The 3rd D.W. was ESTHER AWENISODIPO who tendered a
certificate marked exh. 'B'.
The 4th D.W. was the 1st defendant who said that he was the Baale of
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Oke-Aro and he got to Oke-Aro from Ago-Oko in Abeokuta. It was his
ancesstors who went to Oke-Aro and his great grandfather was Loka
Shoyinka. He said Popoola Shodipo was a Baale at Oke-Aro while Loka
himself was also a Baale at Oke-Aro. He said Ajanaku was the first Baale
and he confirmed that evidence of the 1st D.W. on that issue. He said
when the last Baale died, he was invited, but the Alawa family had earlier
said that they had no eligible candidate. Then Shoyinka family was invited
to be Baale of Oke-Aro. The witness was installed the Akinlagun of
Ago-Oko. He said he was elected by his family and the oracle was
consulted which took him. One had to be a chief in the town, before
considering him for installation as the village Baale and all the previous
Baales listed have been Chiefs at Ago-Oko and Ajanaku was from Imo,
Abeokuta.
Witness tendered the certificate as Akinlagun of Ago-Oko, marked exh.
'E'. He said that at his installation as the Baale of Oke-Aro, the Osile sent
his staff of office. He tendered exh. T. He said that he built his house on
the part of the land given, to Odu-Aro/Ikabala family by Adebunmi, that
was Adebunmi Ajibose. He said since he became Baale, the Ifo Local
Government have been paying his salary and that was about 3 years
before he gave the evidence. He said he is the current Baale of Oke-Aro
and that he knew David Ogunwunmi Osho from the Ikabala family but did
not know his mother's name, he said there were 4 ruling houses
nominating the Baales of Oke-Aro, namely, Ajanaku, Shoyinka, Erinoso
and Shodipo and they followed the same system as his own. Witness then
tendered exh. 'G'. the certificate from the Ifo Local Government and that
his own name is Ezekiel Oloyede Isola Soyinka.
Under cross-examination, witness said that he was made Chief
Akinlagun of Oke-Ona and that the plaintiff in this case was sued by
Solomon Shodipo on the Baaleship of Oke-Aro. He said the people he
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listed as Baales of Oke-Aro included Alawa, Folarin, Popoola but he did
not know whether they got certificates or not. All these people were not
strangers at Oke-Aro because their forefathers founded the area. He said
he has heard the Ojosipe's case exh. 'C' but that they got their land from
Ajibose family through their ancestors. He said Ikabala was not an Awori
but Ajibose was and Oke-Aro is an Egbalarid. He said he knew Chief Titler
as a member of Ikabala family and so was one of'his wives. He said
Ipinlasa was not a member of Ikabala family. He said he did not know the
mother of David Ogunwunmi Osho. He said the Baales that he mentioned
were Baales and not Olori Alejo. He said the people of Oke-Aro made him
Baale and that Osile sent his staff of office.
There was no re-examination.
The 5th D.W. was one CHIEF- NAFIU SOTOLA OGUNBUNMI. He
said he knew the township of Oke-Ona. He said he was also bom at
Oke-Aro and that Ago-Oko while Osile was their general Oba and the
Prescribed Authority for the Baaleship of Oke-Aro. He said he could not
identify the signature of the Osile of Oke-Ona because he was illiterate.
He said he knew the people listed in the pleadings and that they were
Baales as approved by the Osile of Oke-Ona. They were first made Chiefs
in Abeokuta and went to Oke-Aro. Oke-Aro when added to other villages
make twenty villages in all and that all those made chiefs in those villages
are all natives of Oke-Ona. They celebrated the Osile's anniversary
together because they were from Ago-Oko and they do things jointly.
He said in Ago-Oko they worshipped Obataia and others come there too.
He said he has never heard that Olota is the Prescribed Authority for
Oke-Aro Baaleship.
The 6th D.W. was SULE ALAWA. He said himself and the plaintiff were
cousins, sons of 2 brothers. He said he was bom at Oke-Aro. He said that
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Ajanaku came to Oke-Aro as a hunter and he was the first Baale of
Oke-Aro while Ogunwunmi was his wife alias "Alate Ogun" and he begat
Daniel and Lefunde Egiri for Ajanaku. He said Daniel Osho had issues
and they were Alice, Sokunbi, Adeyemi and Olu while the plaintiff is
Adeyemi. He said he knew Odegbemi who came to Ajibose to seek for a
farmland. He confirmed the evidence of the 1st and 2nd D.W.'s in material
particulars. He said he remembered Chief Solomon Sodipo, he was a
Baale at Oke-Aro and died 7 years ago. He said while he was Baale, he
sent a town crier round the town, Adeyemi Osho seized the bell from the
bell ringer. It was after the death of Solomon that Soyinka was installed.
He confirmed the previous defence witnesses as to those who were
previous Baales at Oke-Aro. He said Odu-Aro Agebrin, Ikabala and Dada
Ipinlasa have never been Baale at Oke-Aro but he was second in
command to the present Baale and he is also the head of Alawa family.
He said all those he had mentioned to be entitled to be Baales of Oke-Aro
were all Egbas. He said the family house of Ajanaku and Ipinlasa were far
from one another and he did not know about the case between Ajibose
and Odu-Aro/Ikabala family. He said he did not hate the plaintiff. Ajanaku
was the first Baale and it was not Odu-Aro Ikabala that made Ajanaku the
Baale, it was the other Egbas who came with him to Oke-Aro. He said he
did not know whether Ogunwunmi was a member of the Ikabala family or
not but Osho was the son of Ogunwunmi bom to Ajanaku. He said the
Baaleship of Oke- Aro was settled. He was about 79 years old and was
speaking the truth to the court. He said himself and the plaintiffs were
cousins.
That was the case for the Defendant.
Both counsel addressed the court. First the Defendant's counsel
submitted that he could not appreciate the relevance of the Baaleship of
Ifo in this matter. In respect of claim 1, he said that the Baale of Oke-Aro is
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a minor chieftaincy and there was therefore no provision in section 22 of
the Chiefs Law as to the mode of appointment. There is no declaration.
The court is therefore obliged to fall back upon section 15 (1) of the
Evidence Act. There is no evidence of which custom to be adopted in
appointing the Baale of Oke-Aro. Counsel referred to their copious
pleadings as to custom and the evidence of
D.W. 1, 2, 4 and 6th which support the averments and urged the court to
hold that the imaginary scale of custom is well tilted to the side of the
defendant.
On Prescribed Authority, he submitted that the defendant has shown
that it is the Osile of Oke-Ona that has a traditional connection with
Oke-Aro citing Oladele & Ors. v. Oba Adekunle Aromolaran II & Ors.
(1996) 6 SCNJ 1 at 15. He then referred to the general evidence of the
plaintiff as to the prescribed Authority of Oke-Aro Chieftaincy. He referred
to the evidence of the 6th P.W. in particular and said that the plaintiff also
got a certificate from the Olofin of Isheri. The defendant on the other hand
was consistent and persistent that the Osile of Oke- Ona is the Prescribed
Authority. He then referred to para.-27 of the Statement of the plaintiff and
para. 2 and 3 of the Statement in Reply to the Statement of Defence. He
said P.W. 1 admitted that Ajanaku and Shodipo were Baales. He then
referred to tire evidence of the 3rd P.W. saying that the plaintiff has
thereby admitted para. 20 of the Statement of Defence. He referred to the
evidence of P.W. 2 that the Olota installed the plaintiff on 17th day of
November, 1988 while the P.W. 6 said that in history it was the Olofin that
installed the Baale of Oke- Aro before Ogunwunmi Osho and that it was
Olofin only who had authority to install Baale in Awori land. He referred to
the Evidence of the 6th D.W. about the appointment and installation of
Solomon Shodipo in 1965 as the Baale of Oke- Aro and that between
1965-1990 there was a Baale. He then referred to the evidence of the 2nd
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P.W. under cross- examination that "If any appointment should be
avoided it is the one of 17/11/88 because that post was not vacant".
On the 3rd leg, counsel submitted that the court cannot restrain an act
which has been completed citing Ogbonaya v. Adapalim (1993) 6 SCNJ
(part 1) 23 at 32. He said the issue of ownership of land at Oke-Aro was a
none issue and referred to exh. 'C' page 4 para. 2, page 30 lines 13-17
and 23-26, page 6 lines 20-22 and said that the names of the defendant
featured prominently as claimants for compensation for crop examination.
He urged the court to dismiss the claim of the plaintiff.
Counsel for the plaintiff replied saying that the traverse of the
defendants were insufficient that the paragraphs were disjoined citing V.
Ekwealor v. ].E. Obasi (1990) 2 NWLR (part 131) 231 at 251 C-D; G-H- He
said paragraphs 14, 16 and 56 of the Statement of Defence and para. 23
and 43 and said there was no evidence of selection. He said exh. 'C' was
conclusive that whether Oke-Aro was an Awori or Egbaland. He said that
the 5th P.W. gave evidence but he was not cross-examined because he
has passed away, little or no weigth should be attached to his evidence
citing M. Okwa v. Ewerebor & Ors. (1969) 1 all N.L.R.-87 at 89. He said
the evidence of custom is not believable. He said the certificate issued by
the Olofin of Isheri was mere surplisity. He said the court has a choice of
who to believe in the contradictory evidence of the 3rd and 8th P.W. and
that the defence and their witness were tenants, therefore their credibility
is suspect and that once one of the defendant claimed to be Baale and not
Olori Alejo, he was challenged. He said the plaintiff should be declared as
the Baale. He then repeated his claim and urged that Judgement should
be given in favour of the plaintiff.
In this case there are two main claims; the first one is for a declaration.
The law is that the plaintiff must prove his case how-be-it on the balance
of probability. That is, he has to provide dependable, believable and
129
convincing evidence based upon his pleadings. As I said earlier, plaintiff
has called 12 witnesses in order to prove his case. The 1st P.W.'s
evidence in totality is that he was present when the plainitff was appointed
as the Baale of Oke-Aro and was installed by the Olota. He stressed that
the plaintiff was the child of the daughter of Ajanaku who hailed from Imo,
Abeokuta. He said that Odu- Aro was the Baale then Ajanaku took over
from him. He denied any knowledge of the Ajibose family being the first
settlers ot Oke- Aro. He confirmed that he has heard of the Shodipo family
at Oke-Aro and that Solomon Shodipo was installed as the Baale of
Oke-Aro and died on the 25th June, 1990. He also said that David Osho
was the first Baale to be installed in Ota and that all other Baales before
him were installed at Oke-Aro and to the best of his knowledge there had
never been 2 Baales at Oke-Aro simultaneously.
One Jonathan Akinbode Dosumu was the 2nd P.W. He also said that
he knew the plaintiff on the 17th December, 1988 when he was installed
the Baale of Oke-Aro by the Olota of Ota. He identified the certificate.
Under cross-examination, he answered that if the Olota later found that
there was an existing Baale before the installation the wrongly installed
one would be removed. He admitted that he was not familiar with the
history of Oke-Aro and neither was he conversant with the present day
Oke-Aro. He said he knew the Ajibose's of Oke-Aro and that they were
Aworis. He said he did not know the first settlers of Oke-Aro neither was
he aware of any Solomon Shodipo as Baale of Oke- Aro. He said that he
has never heard that a Baale of Oke-Aro was installed in the Olota's
palace. The installation of 7th Dece., 1988 was the first one he ever heard.
He was also aware that Oke-Aro is under Ifo Local Government
administratively.
The 3rd P.W. was Ebenezer Malomo Titler, he claimed to know both
the plaintiff and the 1st defendant very well. He said Odu-Aro was the
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founder of Oke-Aro about 200 years ago and was his mother7s ancestors.
He said Ogunwunmi was the mother of the plaintiffs father and
Ogunwunmi was a sister of Odu-Aro. He said the plaintiff was installed
Baale at the Oba of Ota's palace. He said the indigenes of Oke-Aro speak
in Awori while some speak in Egba.
Under cross-examination, witness said that he was bom at Oke-Aro
and that Ajanaku was the husband of Ogunwunmi and Ogunwunmi begat
Daniel Osho for Ajanaku while Daniel Osho is the father of the Plaintiff. He
said Ajanaku is also know as Alawa and the plaintiff has never told him
why he does not bear the name of his father's mother. He said he knew
Chief Solomon Shodipo who was then dead and he heard that he was
Baale of Oke-Aro. He did not know when he was installed but died on the
27th of June, 1990.
Witness said he knew the history as to the settlement of Oke-Aro and
knew the Baales of Oke-Aro since foundation, he knew some of them. He
said Odu-Aro was the first Baale, then Ipinlasa, the 3rd was Ajanaku, the
4th was Alawa, the 5th was Shoyinka, the next was Folarin then Shodipo.
He did not know any other one. He said Ipinlasa was Baale of Oke- Aro
installed by Oba Shogbade while other Baales were Egbas. He said the
Shoyinka that he mentioned was the grandfather of the 1st Defendant. He
said he has come to speak the truth.
The 4th P.W. was one Babatunde Yusuf. He said he met the plaintiff in
Oke-Aro and that they were customary tenants there. His own father too
came from Odo-Oyo in Abeokuta. He said Ipinlasa was a Baale at
Oke-Aro and he has heard of one Ikabala as Baale. He said he was
present when the Kabiyesi Oba T.T. Dada installed Adeyemi but he did
not know their family name at Oke-Aro. He said his own father was only
the Olori alejo and the families of Ikabala and Ipinalasa were the ones
entitled to be Baales of Oke-Aro. He said he did not know where the
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Ikabala and the Ipinalasa came from. He said the indigenes of Oke-Aro
were the Ipinlasa and Ikabalas and his own mother came from Ota and
they were Aworis.
Under cross -examination, he said he was bom at Oke-Aro about 60
years ago before then but he left Oke-Aro about 30 years before he gave
evidence. He has heard of Shodipo at Oke-Aro but they had never been
Baale, they were Olori alejo and that Solomon Shodipo was never the
Baale of Oke-Aro. He did not know if the Ajiboses at Oke-Aro were Aworis
but that they were customary tenants at Oke-Aro and that Ikabala and
Ipinlasa are landlords at Oke-Aro and that the father of David Osho
(Plaintiff) was Alawa and he came from Abeokuta. He did not even know
the name of the plaintiffs mother. He said he did not know that one
Ajanaku Alawa was ever Baale at Oke-Aro but Ipinlasa was Baale at
Oke-Aro. He said Ipinlasa was Baale and is now dead. He said it was
possible that the Alawa were tenants of the Ajibose at Oke-Aro but he
could not say. He knew that Solomon Ajibose was one of the descendants
of Ajibose.
The 5th P.W. said that he knew the plaintiff as a member of his own
family and the Baale of Oke-Aro and they are all from Odu-Aro/Ikabala
family and they came from Ife. That the Ikabala families are all Aworis and
that any other person cannot be Baale but can be Olori Alejo. He said that
the family name of the plaintiff was Ajanaku Alawa. He has never heard
the name of Aro Agberin. He said Solomon Shodipo was not Baale of
Oke-Aro but Olori alejo and did not hear that between 1965 and 1990
Solomon Shodipo was Baale of Oke-Aro.
One Oba Ganiyu Oba tula, Olofin of Isheri was the 6th P.W. and he
said Odu-Aro owns Oke-Aro and they were descendants of Olofin and
that the domain of Olofin of Isheri included and expanded beyond
Oke-Aro and the whole of Ifo Local Government and that the Olofin of
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Isheri controlled Oke- Aro and all the surburb while David Osho is the
Baale of Oke- Aro and that the Olota installed the plaintiff as the Baale of
Oke-Aro. He said the plaintiff was issued with a certificate by his
predecessor and that apart from Oke-Aro he installed the Baale of Ojodu
Abiodun in the Ifo Local Government and he has heard in history that it is
the Olofin of Isheri that installed the Baale of Oke-Aro before Ogunwunmi
Osho. He did not hear of Baale Shodipo of Oke-Aro but knew Ebenezer
Malomo Titler (3rd P.W.).
The 7th P.W. only identified Identification 'A'.
The 8th P.W. said that the plaintiff was his relation and they were
descendants of Odu-Aro/Ikabala and that Odu-Aro was the brother of
Ikabala and Ipinlasa and he was told that Ipinlasa became the Baale of
Oke-Aro in 1927 and was installed by Oba Oyelusi of Ota. He said
Adebunmi was a stranger to Oke-Aro and was given land to built a hut at
Oke-Aro by Odu- Aro and the place was called Adebunmi village. He did
not add anything more important except to say that he knew Solomon
Shodipo in person and was also head of strangers and was paying
ishakole. He was an Olori Alejo. He said that Odu-Aro and Ikabala family
had a court case against Solomon Shodipo, when Solomon Shodipo
proclaimed himself as the Baale of Oke-Aro. Adeyemi took him to court
but Shodipo died during the case. No record of the case was tendered. He
said Loka Shodipo was also head of strangers, so was Erinoso. He said
he knew Oloyede Soyinka was also head of strangers, so was Erinoso.
He said he knew Oloyede Shoyinka the 1st defendant and he has heard of
him as head of strangers and that he knew him from youth and they were
always carrying the ishakole from their parents. He did not know when the
1st defendant was made the Baale of Oke-Aro because he was native of
Abeokuta and not Awori and also not a relation of Odu-Aro/Ikabala family.
Under cross-examination, he said he knew Ebenezer Malomo Titler
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(3rd P.W.) and they were relation. He said his own mother was the first
daughter of Oba Gbadebo and they have been bringing the ishakole to
their house since 1946 when he arrived at Oke-Aro and that Oke-Aro
belong to Odu-Aro/ Ikabala family and that Adebu was a shortened form of
Adebunmi. He said Ajibose was not an Ota indigene. He confirmed that
Oba Oyelusi made Ipinlasa the Baale of Oke- Aro and was ins tallied at
the house of Oba Oyelusi in Ota. He said it was an Awori custom by 1927
for the Oba to install the Baale. He said it was not true that Odu-Aro was a
lame man and that, his name was not "Odu-Aro Agberin He said himself
and the plaintiff were cousins and Ajanaku was Olori Alejo who was
paying ishakole and was the grandfather of Ogunwunmi Osho, the
plaintiff. He said that Loka Shoyinka, Erinoso and Alawa Ajanaku were
Olori Alejo and not Baales at Oke-Aro and that all the tenants that were
given land at Oke-Aro were paying ishakole by their father.
The 9th P.W. said he knew the plaintiff to be the Baale of Oke-Aro and
a member of Odu-Aro/Ikabala family. They had boundary with the Ikabala
family. He did not know anything about the 1st defendant. He did not know
Adebunmi but he knew that Ajibose came from Ilogbo. He said he has
never heard of any Baale of Oke-Aro apart from Odu-Aro/lkabala family
and that Oke-Aro was an Awori land and that Osile has no authority to
install any Baale in Awori land.
He said he knew the 3rd P.W. very well and that they were relations.
He said he did not know the 1st Defendant but knew the plaintiff. He has
never heard the name of Alawa in connection with Oke-Aro and he has
never had any connection with anybody in Oke-Aro apart from the Baale
(Plaintiff).
The 10th P.W. was one Lateef Amodemaja who claimed to be the
Assistant Secretary of Odu-Aro/Ikabala family. He tendered a document
marked Exh. 'B'.
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Under cross-examination, he said he did not sign the document that he
tendered it was signed by the Secretary Ebenezer Malomo Titier.
The 11th P.W. tendered exh. 'C the land case.
The 12th P.W. was the plaintiff himslef who only tendered the
certificate given to him by the Olota of Ota.
On the other side of the coin was the case of defendant who called 6
witnesses.
The summary of the case of the Defendant was that Ajanaku was the
Olori and the 1st settler of Oke-Aro. He was a hunter who came from
Abeokuta. Alaldejobi came with him and when they saw that Oke-Aro was
fertile they returned to Abeokuta to tell Falola, Shoyinka and Shodipo that
they have found a fertile land near an Iroko tree. They informed Adebunmi
who partitioned the land for them. There were 5 of them. They planted
various crops and they use to pay ishakole to Adebunmi but when the
ishakole was getting too high they bought the land outright. They brought
their families to Oke-Aro among those who came were Enilolobo,
Shodipo's brother and whenever they were going to the site they would
enter the vehicle at Aro and therefore described the place as Oke-Aro
before the place became Oke-Aro. All the people brought their relations
and the place expanded. They consulted Ifa oracled and appointed
Ajanaku as their first Baale. They informed Adebunmi about the
installation and he was installed as the first Baale of Oke-Aro about 150
years ago. He said other Baales after him were SoyinKa, Erinoso,
Shodipo, Alawa Ajanaku, Popoola Shoyinka, Folarin Erinoso, Solomon
Shodipo and Oloyede Shodipo, the first defendant They normally take
their candidate for Baaleship to the Osile as the Prescribed Authority of
Oke-Aro. He said Ajanaku did not take any other title because the people
were not as civilised as they are now. Shoyinka first became the Loka of
Oko while Shodipo was the Odofin of Oko. Popoola Shodipo II was also
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installed Loka of Oko and Erinoso ITbecame the Agbamu of Oko while
Shodipo II became the Agbamu of Oko while Shodipo II became the
Oganla of Oko Christians because he was a Christian and Alawa AjanakU
became the Seriki of the mosque and he paid 11 to the Osile. He said
Shodipo II was dead and his father's son was installed Baale of Oke-Aro in
1965. The Osile sent his staff of office and while Shodipo was the Baale,
Ogunwuruni (plaintiff) declared himslef as the Baale of Oke-Aro and it was
that declaration that made the Baale to authorize that the town crier
should announce that there was going to be an 'etutu' in town. The plaintiff
then siezed the bell from the town crier on the ground that he was the
Baale of Oke-Aro and this was about 7 to 8 years before the evidence. He
said he has heard the name Odu-Aro, Ikabala and Ipinlasa that they all
came from Iro and the Iro people are Egbados therefore the Ikabala and
Ipinlasa people are not entitled to be Baale of Oke-Aro. He said he was
bom in 1912 and since he was bom he has never heard of 2 Baales
reigning at the same time at Oke-Aro and that the land at Oke-Aro was not
sold to those 3 people but were sold to their (witnesses') ancesstors by
Adebunmi.
Witness said that the rotaion of Baaleship was according to the way
they started it among the families during the reign of Solomon Shodipo
and until his death they never had another Baale.Oke-Aro under the Ifo
Local Government was paying salaries to Baale Solomon Shodipo. That
the Osile has ever installed anyone as Baale of Oke-Aro was a lie, it never
happened. He named other villages around Oke-Aro and that all these
people are always going to have festival with the Osile and that the Osile
was the Prescribed Authority for all those villages. He said the Oke-Aro
people did not pay homage to the Olota but to the Osile. He said Odu-Aro
Ikabala was never a Baale at Oke-Aro and that the Olofin of Isheri had no
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Authority over Oke-Aro. He said that Loka Shoyinka, Erinoso and Alawa
Ajanaku were all Baales and they were not the head of strangers as put by
the 8th P.W.
Witness denied that he ever said that Ajanaku was the Olori of the
Egbas. He said he never said so. He said that both his parents were from
Egba Oke-Ona. He said that Adebunmi gave land to his ancestors at
Abule Adebunmi and not at Oke- Aro. He admitted that the land he gave
them was an Awori land and that his own family made claim of the Iju
Adiyan land and they obtained N10,000.00 as compensation. They were
represented by Ajibose who claimed for the families at Oke-Aro and they
also received money for the land acquired. He said his family obtained the
land from Adebunmi but he did not know the number of acres. He said that
he did not know that Ogunwunmi was a relation of Ikabala family. He said
he did not know that he was called Odu-Aro but "Odu Aro Agberin" came
to Oke-Aro after witnesses' ancestors. He said he knew Malomo Titler
(3rd P.W.) but not as a Chief. He said Ajanaku did not come to Oke-Aro to
visit Ipinlasa because Ipinlasa met him there and their house are built at
Oke-Aro and not far from one another.
Witness said that he did not know Ogunwunmi Osho (plaintiff) as Baale
of Oke-Aro and he only knew Ajanaku by name and that Ogunwunmi
begat the father of David Ogunwunmi Osho. He said Oloyede Shoyinka
was the present Baale and had a storey building at Oke-Aro and the land
was sold to.him by Odu-Aro Ikabala family. He said Iro was in Egba
Owode and that the people that he mentioned as Baales were all Egbas
and have been Egba people who bought land from Adebunmi. He said he
knew the history of Oke-Aro because he was from there and that the Okos
founded the land of Oke-Aro and that is why the people go to Oko to
obtain Chieftaincy before they became Baales of Oke-Aro. That Ajanaku
came from Imo in Abeokuta.
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The 2nd D.W. gave the history of the arrival and occupation of the land
by Akinlowo. He first settled at Oke-Ata then moved to Isheri, then to Ota.
His only child was Adebunmi. Adebunmi begat Ajibose and Aina who are
also dead. Ajibose is also called Ayaiuno. It was he who establised the
village called Adebu the shortened form of Adebunmi. He said Ajanaku
was the first to arrive at Ajibose's place. Adebunmi gave them land and
later Falola, Shoyinka and Shodipo joined Ajanaku and AladejobL The
place where they were given land later became Oke-Aro. These people
were paying ishakole to Ajibose but they later bought the land. He said
that Ajanaku was made the first Baale of Oke-Aro. It was Ajibose who put
the leaves on him. Others were Shoyinka, Shodipo, Erinoso, Alawa
Ajanaku, Popoola, Folarin and the last was Shodipo who died in 1990,
then the present Baale (1st Def.). He confirmed the evidence of the 1st
D.W. in material particulars and said that the Prescribed Authority was the
Osile of Oke-Qna and that Solomon Shodipo was installed Baale in 1965
and died in 1990 and that David Ogunwunmi Osho, the plaintiff is not the
Baale of Oke-Aro. He said 'Odu-Aro Igbehin' died without an issue,
therefore, Ipinlasa and Ikabala succeeded to his land. None of Odu Aro
Igbehin, Ikabala and Ipinlasa was ever a Baale. He said he knew about
the Adiyan Water case and he said that his father was one of the plaintiffs
in exh. 'C'. He represented 237 farmers and land owners, one of who was
Shoyinka (1st def.).
Under cross-examination, he repeated the story of the arrival of
Akinlowo at Oke-Aro, he said the whole of Oke-Aro belongs to Ajibose. He
therefore could not have taken the land from Ajanaku and that Ipinlasa did
not give land to Ajibose and Ajanaku. He said the Ajibose's have never
been Baale at Oke-Aro. He said he was an Awori man but all these people
- Falola, Ajanaku, Shoyinka and Shodipo were Egbas and that all these
people are entitled to be Baales at Oke-Aro. He said he did not know the
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year that the land was sold but it was before the Ojosipe's case. He said
Solomon Shodipo was Baale at Oke-Aro from 1965 to 1990.
The 3rd D.W. tendered her father's certificate and was marked exh. 'B'.
The 1st defendant was the 4th D.W. He narrated the history of Oke-Aro
which was similar to what the 1st and 2nd D.W. said but the important
thing that he said was that Ajanaku was the first Baale and that when the
last Baale died, the Alawa family said that they had no eligible candidate
then the Soyinka family was invited to be Baale of Oke-Aro. He was first
installed the Akinlagun of Ago-Oko. He said that all the previous Baales
have been Chiefs at Ago-Oko and Ajanaku was from Imo, Abeokuta. He
said the Osile sent his staff of office at his installation and he tendered
exh. 'F' which was the certificate of his installation as the Baale of Oke-Aro
by the Osile of Oke- Ona (the 2nd Def.). He said that since he became the
Baale of Oke-Aro the Ifo Local Government have been paying his sadary.
He said he knew David Ogunwunmi Osho, the plaintiff from the Ikabala
family but he did not know his mother's name. He said that there are 4
ruling houses nominating the Baales of Oke-Aro, they were Ajanaku,
Shoyinka, Erinoso and Shodipo and they followed the same system as his
own. He tendered exh. 'G' the certificate of recognition from Ifo Local
Government He said his full names were Ezekiel Oloyede Ishola
Shoyinka He said all the people he listed as Baales, Alawa, Folarin,
Popoola were not strangers at Oke-Aro because their forefathers founded
the area. He said he has heard of the Ojosipe's case in exh. 'C' but they
got their land from Ajibose through their ancestors. He said Oke-Aro was
an Egbaland. He said the Baales that he mentioned were Baales and not
Olori Alejos.
I would not review the evidence of the 5th D.W. because he was not
cross examined and he did not say anything disimilar from what the other
witnesses especially the 2nd and 4th defence witnesses said about the
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Baaleship of Oke-Aro.
The 6th D.W. was a relation and in fact a cousin of the plaintiff and he
said that Ajanaku their ancestor was the first Baale of Oke-Aro while
Ogunwunmi was his wife. He confirmed the evidence of the 1st and 2nd
D.W. in material particulars. He said Solomon Shodipo was a Baale at
Oke-Aro and died about 7 years ago (1990). He repeated the story in
respect of the action of the plaintiff to the town crier sent by the late Baale
Solomon Shodipo. He said he is the head of the Alawa family. He said all
those he had mentioned to be Baales of Oke-Aro were all Egbas. He said
Ajanaku was the first Baale of Oke-Aro and it was not Odu-Aro Ikabala
that made Ajanaku the Baale. He said Osho, the plaintiff, was the son of
Ogunwunmi bom to Ajanaku. He said the Baaleship of Oke- Aro was
settled.
I have put the substance of the evidence led by the plaintiff in the proof
of its case side by side with the case of the defendant. In Buraimo vs.
Bamgboye (1989) 6 NWLR (Pt. 109) 352 at 366, it was said that the
plaintiff must rely upon the strenght of his own case and not the weakness
of the defence. This is not without exceptions, the plaintiff may take
advantage of some of the evidence of the defendant which supports and
may help to prove its case.
In this case, the plaintiff should prove that he has a right to be the Baale
of Oke-Aro and this has to be proved by tangible and concrete evidence.
This particular issue calls for evidence advanced by the plaintiff and the
defence to be put side by side on an imaginary scale and see where the
evidence tilts. In Latifu Ajibola Owoade vs. A Omitola & 2 Ors. (1988) 1
NSCC 802. It was said that the court should consider the plaintiff's and the
defendant's evidence before passing any judgement.
Let me take the evidence relied upon by the plaintiff one by one and
see how far they have gone in proving the plaintiff's case. The evidence of
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the 1st P.W. agreed that Ajanaku was a Baale but after Odu-Aro. He was
oscilating. He agreed that there could only be one Baale at a time. He said
he has heard that Solomon Shodipo was installed as the Baale of Oke-Aro
and that he died on the 25th June, 1990. He did not tell me when the
plaintiff was installed as the Baale of Oke-Aro. These pieces of evidence
are neither here nor there. It has not done the plaintiff any good.
As a follow-up, the 2nd P.W. said that he did not know the history of
Oke-Aro but that the plaintiff was installed on the 17th of December, 1988
by the Olota of Ota.
The 3rd P.W. appeared to know something about Oke-Aro but he
appears to have a purpose to serve by his evidence. He said that the
Plaintiff was instaalled Baale at Oba of Ota's palace and that some
indigenes of Oke-Aro speak in Awori while some speak in Egba.
Under Cross-Examination, the same witness said that he has heard
that Solomon Shodipo was Baale of Oke-Aro. He did not know when he
was installed but that he died on the 25th June, 1990. He claimed to know
the history of Oke-Aro. He listed the Baales that have reigned in Oke-Aro.
He started with Odu-Aro, then Ipinlasa, then Ajanaku, then Alawa,
Shoyinka, Folarin and Shodipo. He said Ipinlasa wets Baale of Oke-Aro
while other Baales were Egbas and the Soyinka that he mentioned was
the father of the 1st Defendant. He appears mixed-up but I think at a point
he was motivated by his own will to speak the truth even though he
wanted to support the plaintiff. His evidence as to the previous Baales in
Oke-Aro appear reasonable and acceptable to me in the circumstances.
The 4th P.W. impressed me as a blatant liar whose purpose was only to
support the plaintiff's case rightly or wrongly, whenever he was cornered,
he would say that he did not know. He did not even know the name of the
plaintiff's mother. He did, not know Ajanaku, all he knew was the plaintiff.
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He is unreliable.
The 5th P.W. coined the word to describe the previous Baales as ‘Olori
Alejo’ even Shodipo who was said to be Baale from 1965-1990. He
described them as Olori Alejo. He appears to me a blatant liar whose
evidence cannot be relied upon.
The 6th P.W. has his own interest to serve being the Olofin of Isheri.
Although he appeared to be supporting the plaintiff's case, he has come to
foster his own nest, making a claim of the land from Isheri up to the whole
of Ifo Local Government. I do not believe him. His evidence was a
degoration from the plaintiff's claim.
The 7th P.W.'s evidence is neither here nor there.
The 8th P.W. said that Ipinlasa was installed by Oba Oyelusi of Ota in
his palace. This is contrary to the evidnce of the 2nd P.W. who said that
the plaintiff was the first Baale of Oke-Aro to be installed at Olota's palace.
The story of the 8th P.W. was more of fabrication and contradicted the
evidence of the 3rd P.W. in material particulars. 1 do not believe him.
The 9th P.W. was more concerned with land than with chieftaincy. He
did not know the first defendant. He never heard the name of Alawa in
connection with Oke-Aro and he has never had any connection with
anybody in Oke-Aro apart from the plaintiff. He impressed me as a chronic
liar whose purpose was mainly to support the plaintiff rightly or wrongly.
The evidence of the 10th P.W. was not relevant to the Chieftaincy matter
before me. Exh. 'C' tendered by the 11th P.W. was a compensation case
between Ajibose and the Federal Government and I cannot see the
relevance to this case. The 12th P.W. was the plaintiff himself and all he
did was to tender the certificate given to him by the Olota of Otta when he
was installed Baale in 1988.
The other story that I have to put side by side with the case of the
plaintiff is the story of the defendant as narrated by the 1st D.W. and the
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witnesses. He said Ajanaku was the Olori (head) and the first settler of
Oke-Aro. It was after the settlement that they appointed Ajanaku as their
first Baale after informing Adebunmi their landlord. He then listed a long
line of Baales which appear almost tallying with the ones listed by the 3rd
P.W. (Malomo Titler). He explained the reasons why the Baales would
first take title in Oko in Abeokuta before becoming the Baale of Oke-Aro.
He also said that between 1965-1990 Solomon Shodipo was Baale of
Oke-Aro but during that period Ogunwumi (plaintiff) declared himself as
Baale of Oke-Aro. This witness appears reliable and dependable. He also
explained that the Baaleship in Oke-Aro was rotational. He said the Olota
never installed anybody as Baale of Oke-Aro and that Oke-Aro people pay
homage only to the Osile and not the Olota. He explained under
cross-examination that he has never said that Ajanaku was the Olori of
the Egbas. He said he did not know Ogunwunmi Osho (plaintiff) as Baale
of Oke-Aro. He said Egba people came to Oke-Aro and bought land from
Adebunmi. The 2nd D.W. also gave a background history of how the
Egbas through Akinlowo come to settle at Oke-Aro. He said Ajibose put
the chieftaincy leaves on the Baale of Oke-Aro, on Ajanaku and confirmed
the stories of the 3rd P.W. and the 1st D.W. showing the line of the Baales
of Oke-Aro up to Solomon Shodipo who died in June, 1990 before the
present Baale (1st Def.) was installed.
The 3rd D.W. tendered the certificate of the late Baale Shodipo and
she was not cross-examined. The 1st defendant was the 4th D.W. He also
confirmed that he is the Baale of Oke-Aro and that he has been receiving
salaries as such from Ifo Local Government. This remains uncontroveted
and I believe him. He also mentioned that there are 4 ruling houses
nominating the Baale of Oke-Aro and they were Ajanaku, Shoyinka,
Erinoso and Shodipo. This agrees with the evidence of the 3rd P.W. in
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part and with the 1st and 2nd D.W.s. I accept it.
The 6th D.W. also confirmed that as at the time the 1st plaintiff
declared himself Baale in 1988, there was still a reigning Baale. One
question is why did the plaintiff fold his hands for so long without
challenging Solomon Shodipo in court? I have not found any reliable
evidence from the plaintiff to show his right to be the Baale of Oke-Aro. He
disowned the Ajanaku line or the Alawa line that he was said to have
come from, at the close of the plaintiff even if the defendant said nothing,
the court has power to take a decision, however, having heard the case of
both sides, I have found that the plaintiff was out to prove land ownership
more than the Baaleship of Oke-Aro which is the matter before the court.
On the issue of the Baaleship, I have put the case of the plaintiff and the
defendants on an imaginary scale as I am obliged to do. I have said that
the evidence of the 1st P.W. is not abosolutely helpful to the plaintiff. The
2nd P.W. admitted that he did not know the history of Oke-Aro and all he
was concerned with was that the plaintiff was installed as a Baale in 1988.
He also conceeded that if the Olota who was alleged to have installed the
plaintiff found that there was a Baale in post, the appointment could be
revoked. In Transbridge Co. Ltd. v. Survey International Ltd. (1986) 4
NWLR (part 37) 586 at 597, it was said by Eso J.S.C. (as he then was)
that it is not the duty of a court to manufacture or work from law backwards
to facts rather its duty is to examine first the fact presented to it by the
parties and thereafter apply the law to the facts. This is what I have done
in this case. All what the 3rd plaintiff witness wanted to do was to support
the case of the plaintiff. He inadvertently supported defendant's case and
got confused en-route. 1 have looked at what is to be proved by the
plaintiff, that is, that the plaintiff had a right to be the Baale, that he was
nominated and that he was installed. At the end of the case of the plaintiff
all these remain in limbo and this is not in the interest of the plaintiff.
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While the defendants showed vividly the succession line of the Baales
of Oke-Aro, the plaintiff appears to have come from the blues. There is no
plaintiffs clear succession here. It is the plaintiff that has the burden of
proof. In Melifonwu & Ors. v. Egbuji & Or. (1982) 9 S.C. 145 at 165 it was
said:
'Whoever desires any court to give judgement as to any legal right or
liability dependent on the existence of facts which he asserts must prove
those facts'.
Neither the plaintiff nor the defendant tendered any gazette or any
document as to declaration or Prescribed Authority. The evidence was all
oral. This is not essential since the chieftaincy been disputed is a minor
chieftaincy. Neither sec 9 nor sec 15 of the Chiefs law would be
applicable. 1 do not have any documentary evidence showing who the
Prescribed Authority is for the minor chieftaincy. However, the defendant
said he had been paid salary by the Ifo Government Authority and there is
also exh. 'F' which shows the certificate granted to the defendant
recognising him as the Baale of Oke-Aro. this remain uncontroverted. 1
had earlier said that I cannot see the relevance of the evidence of the 6th
P.W. and that his evidence was to serve his own purpose. I therefore
reject it outright as unnecessary for this exercise. Oladele v. Aromolaran
(supra) is apposite. The defendant's case appears plausible and I believe
them.
On the whole, exh. 'C' which the plaintiff tendered was a case of claims
for compensation between Ajibose and others representing about 237
farmers on the Adiyan Water Works Dam and the Federal Government. 1
do not see how this would affect the Baaleship of Oke-Aro which is one of
the villages around the Adiyan Water Dam.
The plaintiff's claim in the first ground was for a declaration that he is the
rightful Baale of Oke-Aro and the second leg was for perpetual injunction
145
restraining the 2nd Defendant from appointing or installing the 1st
Defendant as the Baale of Oke- Aro. It has been shown from the evidence
on both sides that the installation of the plaintiff in December, 1988 (if any)
was during the lifetime of Solomon Shodipo who was Baale of Oke- Aro.
This makes it void as the post was not then vacant. The 4th, 5th and 8th
plaintiff's witnesses coined the phrase 'Olori Alejo' to support their case.
On the whole 1 find as a fact that Ajanaku, Shoyinka, Shodipo, Folarin,
Alawa were all Baales in Oke-Aro and not Olori Alejo as the 4th, 5th and
8th P.W.s described them. It is a figment of their own imagination and a
coinage of their own to suit their tissue of lies.
In the circumstances, I do not have anything to declare in favour of the
plaintiff. In Ogbonaiya v. Adapalim (supra) the court cannot restrain the
completed act. The plaintiff has failed to prove it's case on the balance of
probability and it is hereby dismissed in it's entirety.
Cost of M3,000.00 to the defendants.
(signed)
G. ADEMOLA BAKRE
T. A. KAYODE Assistant chief
AGBADO AREA COUNCIL OF BAALES & COMMUNITY LEADERS
(Comprises the Baales & Community Leaders; for Security, Development
and Personal Co-existence
( Committee of Elders)
Contact Address:
146
Mr. Kola Oshoko (Sec)
Baale's Palace, Oke-Aro Town,
Via Agbado Railway Station,
Ifo Local Government, Ogun State
Posted Address:
P.O. Box 51, Agbado Agbado Railway Station, Ifo Local Government,
Ogun State, Nigeria
Your Ref: Our Ref: ACBC/MA/99/0055 Date: 25th January, 1999.
Navy Capt. Kayode L. Olofinmoyin Military Administrator,
Ogun State.
MEMORANDUM ON THE TRUE POSITION OF LAND OWNERSHIP IN
OTTA. ITOKO. IBARAPA. AKUTE AND AGBADO ENVIRONS
This memorandum is to throw succinct light on the rightful and lawful
owners of all the lands in Agbado and environs.
In 1841, Egba warriors defeated the Aworis in a territorial war and
consequently annexed the whole of Otta (Aworis) land to Egba Kingdom.
Otta and its surrounding villages formed the Eastern part of the then
Aworiland while Dobi and Ilogbo formed part of the North Western part of
Aworiland ante-Bellum.
Hobi and Ilogbo fell to Egbas in 1839 and the Egbas settled down in the
area as a spoil of war.
Later in 1841, Egba Army sacked Otta (Aworis) and its surrounding
villages, annexed the territory to Egbaland, occupied and settled there
also as a spoil of war and allowed the Aworis to live in some parts of Otta
town.
The Olota became Alake's viceroy and till today has no territory of his
own, hence he cannot become a paramount ruler as he has no territory he
can exclusively claim as belonging to the Aworis.
126
147
In Search of Justice
Therefore, the land in dispute - Agbado, Itoki, Ijoko, Akute, Ibaragun
and about 195 villages belong to Egba. Facts buttressing this are
unassailable.
Even Otta town is part of Egbaland by annexation of 1841 vide court
judgements of 1925 and 1990 and direct evidence of Otta chieftains at a
meeting held in April 10,1935 presided over by Olota of Otta, Oba Salami
Oyede II.
As a matter of fact, no Awori has any right to lay claim to any land in
Otta town and environs and Agb'ado and districts.
Any such act is fraudulent.
Any claim or sale of lands allocated to them .' by Egba Kingdom for
hunting and farming is criminal and a betrayal of trust. Inspite of this fact,
Egbas have ever lived in peace and harmony with the Aworis on this land
as "our brothers' keepers" until a few greedy Awori families, namely, Dada
Edu/ Oyekan Ogundimu, Omitola and Ajibose started to harass and
molest Egbas on the land.
How can the Aworis claim Egbaland when, it is an incontrovertible fact
of history that they lost not only their entire land, but alio their crown to
Egba in 1841 and until date there is no record in history to alter the
position.
For exemplification, in 1933, a few Aworis started agitation of a merger
with their kith and kin in Lagos. The reigning •Alake, Sir Ladapo Ademola
3 invited the Olota and his chiefs to Abeokuta and told them point blank:
"YOU CAN GO TO LAGOS IF YOU DESIRE, BUT LEAVE OUR
LANDS'FOR US BECAUSE WE ARE THE OWNERS OF OTTA LAND.
WE CONQUERED, CAPTURED AND ANNEXED IT'.
Consequently, the Otta crown was seized for six (6) months for this
impudence:
148
At the meeting of April 10,1935, the Balogun of Otta, Chief Bakare
Ajuwon, informed the gathering of eminent Otta chieftains: "the area we
can claim belonged to our fore-fatners were Otta, Dogbo, lyesi, Osuke,
Itele finish. On this we can beg the Egbas to de-annex us or return us to
the status quo" before the War.
If any Awori man had sold any part of this Egbaland to anybody, such
sale is ultra vires his or her jurisdiction, and, therefore,-a nullity. If there
were such sales, at all, they were illegal and fraudulent for, "what the
Aworis did not have, they could not dispose of”.
SUMMARY
1.After the conquest of 1841, the Aworis ceased to have any land
anywhere in what is now known as Egba district.
2.In support of this assertion, the Alake of Egbaland is still the paramount.
ruler over die entire Egbaland, otta and environs inclusive, till date.
3.Olota, ipso facto, has no territory, hence he cannot be a paramount
ruler.
4.The entire land in dispute is in Egba Senatorial District.
5.No Awori man or family has any lawful claim to any land right from Ijoko,
Itoki, Ibaragun, Akute, Agbado and environs as well as Otta and
environs (with the exception of the part of Otta Town) allowed the
Aworis by Egba Kingdom to live at conquest.
6.Any sale(s) of parts of the land by any Awori tantamount tp fraud and
illegality.
7.That Aworis are still Alake's subjects. They live on lEgbaland - and
Olota remains a viceroy of Alake till date.
We attach a copy of the minutes of the April 10, 1935 meeting by the
entire Awori chieftains with Olota in the chair, confirming that all the lands
some Awori upstarts are selling or daiming, belong to Egba.
149
Also attached is a copy of High Court Judgement of 1990 proclaiming
and confirming the conquest of Egba over the Aworis in 1839-1841 war,
and conferring the entire Aworiland on Egbas. See Appendices "A & B".
Signed by Council of Baales, Agbado and Environs.
Yours faithfully,
Secretary
5 - MEMORANDUM ON THE TRUE POSITION OF LAND OWNERSHIP
IBARA OGUN, AKUTE AND AGBADO ENVIRONS.
cc: The Permanent Secretnry,
Bureau of Lands, Survey and Town Planning, Abeokuta
The Alake of Egbaland,
Afin Ake,
Abeokuta.
1. CHIEF J. 0. SOTO YIN TO BAALE LEGUN VILLAGE
2. AUI. JIMOH OSHO
BAALE OSIIO HARAMO VILLAGE
5, CHIEF AYINDE OOUNREHI BAALE LANBE VILLAGE
6. CHIEF A. OBATOMI
BAALE ADIYAN OBAYOMI VILLAGE
if. CHIEF B. B. HAJEKODUNHI
BAALE LANGBIN-OKUGBOLU VILLAGE
5. CHIEF ’SOYIflKA OflJYfcDE BAALE OKF. ARO
150
10. CHIEF MATHEW FAGBFIil
HALE ORUDU LIEJA VILLAGE
7. CHIEF E. B..AKONJ BAALE ITOKI VILLAGE
8. CHIEF SIHA BAMGBOSE BAALE OLAOGUN VILLAGE
BAALE UOKO LEMODE VILLAGE
11. CHIEF E. A. AKIN DU IK) BAALS GIWA VILLAGE
Chief Toye Coker, SAN Apena Egba
IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THE
SAGAMU TUP1C1AL DIVISION HOLDEN AT SAGAMU
Suit No. HCT/66/90 & HCT/74/90
BETWEEN
Chief Olufemi Sodeinde & Ors Plaintiffs
AND
Oba T.T. Dada & Anor ........... Defendants
Chief B. Adewusi ................... Plaintiff
AND
151
O.T. Dada & Ors .................... Defendants
ENROLMENT OF FUPGfcMENT
"UPON THE FOLLOWING claims as endorsed in the two writs
of the plaintiffs and against the defendants are as follows:-
1. A declaration that a resolution passed by Ota Chieftaincy Committee on
May, 8th 1970 (and which the defendants continue to believe in and
apply in the discharge of their functions in relation to Ota Chieftaincy
affairs).
Namely that:-
"In all villages or places under the Ota District Council where the Ota
District Council Chieftaincy Committee is the prescribed authority for the
appointment of minor chiefs, the Baales of all such villages or places must
be sons of the land owner and that although strangers can be honoured
with chieftaincy titles other that on the Baale, such hour shall have no
political functions and they shall have no right to sit on or take part in the
chieftaincy affairs of the town" in ultra vires, unconstitutional, contrary to
the chiefs Law, contrary to Customary Law and therefore illegal, void and
of no effect.
2. An order Injunction restraining the defendants, their agents or
successors in office from applying or continuing to apply the resolution
in the performance under the chiefs Law and/or in the management of
all affairs relevant to chieftaincies or as may fall within their jurisdiction.
(1) Declaration that the 1st defendant has no right to appoint minor
chiefs in Iju Ota, his right being limited to exercising approval power over
appointments of such chiefs made, by the plaintiff and submitted to him as
approving authority. .
152
(2)Declaration that the appointment of the 2nd, 3rd, 4th, 5th and 6fh
defendants into various chieftaincies in Iju, Ota purportedly made by
the 1st defendant on or about 19th June, 1990 are ultra vires) illegal
and void.
(3)Exjunction restraining the first defendant from continuing to usurp,the
function of the plaintiff as appointing authority or minor chiefs in Iju,
Ota.
(4)Injunction restraining the 2nd, 3rd, 4th, 5th, 6th, 7th, 8th, 9th. and 10th
defendants from parading.themselves as the
. "Chiefs" pursuant to the aforesaid illegal appointments."
Coming UP for hearing before His Lordship, the Hon. Justice G.A.
Bakre- Judge of the High Court of Justice, Sagamu in the .presence of
Chief P:G Ajayi - Obe SAN of. counsel for the plaintiffs and Chief M.P:
Ohwovoriole SAN of counsel for the defendants.
AND THE COURT after hearing the evidence of the parties and their
witnesses and the submissions of die plaintiffs' counsel alone' for the
defence; having abandoned the court.
ADJUDGED AND ORDERED as follows:-
"In, the face of this, overwhelming evidence from the plaintiff and the
more denial or lack of knowledge from the defendants' two Witnesses, f
cannot - but prefer the evidence of the plaintiffs to those.of the
defendants.
I therefore come to the irresistible conclusion that the Egbas fought and
defeated the Ilobi people in 1836, the Otas- in 1841 - 1842, the Ado-Odo
in 1843 and the Dahomeans sometime later.
That the Egbas camped in Iju which they obtained by conquest and
later settled there making it an Egba enclave. 1 therefore conclude that
the Egbas in Iju could not be strangers or servants but the actual owners
having obtained the land there by conquest.
153
On the whole in HCT/66/90 I declare that the resolution passed in 1970
by the Ota District Chieftaincy Committee, as far as Iju Community is
concerned is null, void, ultra vires as it is contrary to Iju Customary system
and the Ogun State Chiefs Law.
The defendants, their agents or ancessors in office are restrained from
applying or continuing to apply the resolution in the performance under
the Chiefs Law and/or in the management of all affairs relevant to
chieftaincies or as may fall under their jurisdiction.
In respect of HCT/74/90 I declare that the 1st defendant (as
represented by the Regency Council of Olota of Ota) have no right to
appoint minor chiefs in Iju Ota.
I declare that the appointments of the 2nd, 3rd, 4th, 5th, 6th, 7th, 8th,
9th and 10th defendants into various chieftaincies in Iju, Ota purportedly
made by the 1st defendant on or about 19th June, 1990 are ultra vires,
illegal and void.
I hereby order a perpetual injunction that the 1st defendant (as
represented by the Regency Council of the Olota of Ota), is restrained
from usurping the function of the plaintiff as appointing authority of minor
chiefs in Iju Ota.
The 2nd, 3rd, 4th, 5 th, 6th, 7th, 8th, 9th and 10th defendants are
hereby restrained from parading themselves as chiefs, pursuant to the
aforesaid illegal appointments.
I shall take argument as to cost
Mrs. P.C. Ajayi-Obe SAN with her Dejo Olowu and C. Okonkwo for the
plaintiffs in the two cases. 39 appearances and II hearing days. She asks
for N5,000.00 in the two cases. Cost of M2,000.00 to the plaintiffs in both
consolidated cases". Issued at Sagamu under the SEAL of the Court and
the hand of the presiding Judge this 28th day of march, 1995.
(SGD)T.A. KAYODE
154
Principal Registrar
T. A. KAYODE
Principal Registrar
AGBAD0 ENVIRONS; COUNCIL OF BAALES LEADERS
Peaceful Co - existence)
(Committee of Elders)
Via Agbado Railway Station,
Mb Local GoMcnanent,Ogun State,
Postal Address P.O.Box 200, Agbado Agbado Railway Station, Ho Local
Govt Ogun State
Your Ref ________ OurRef_________ Date
HIS ROYAL MAJESTY,
OBA(Dr) ADEDAPO ADEWALE TEJU0SH0 KARUNWI III,
OSILE OF OKE-ONA EGBA,
ABEOKUTA.
Your Majesty,
1. We are on the verge of a news which, as a people, members of once
united, vibrant and talented race, should, with the hindsight of history,
prepare ourselves for a unique role, cose the next century.
2. It is instructive, however, that for whatever role Providence casts on us,
we need a home, good geographical base to carry out our
assignments. In other words, it is imperative we preserve the territorial
Integrity of Egba race on all fronts.
3. It is regretable that the Egbas lost their hard-earned independence on
155
16th September, 1914 to the British Crown by default. It was an
incident that could have been averted. Albeit, the lesson of that grave
Incidence Is lost on ua as we have, since thee , continued to lose
territory efter territory with non-chalant attitude promoted by disualty of
the Egbas.
4. Recently, pert of Bakatarl was conceded to Ibadan which already la the
largest conurbation in hast Africa. Earlier, we have lost Igbo-Ora to the
aana Ibadan. Orlls-Oko in another point at Issue.
5. The latent asault Is on Egba territory on Lagos/Ogun borderline of
which the Aworis now lay a strong siege to “capture" as part of their
grand design for an Aworlland and. Ipso facto, obtain a parsnouncy for
OLOTA OF OTA. If care la not taken, others la our liedlsfe
neighbourhood nay he claiming a large chunk of Egbaland up Co
Abeokuta, and before we know it, what li known as Egbaland would
have evaporated into the thin air. COD FORBID.
6. We are driven by the sense of safety of ourselves, our people and
the Egba race, to alert you on the Intransigence of the Aworls in Egba
settlenestt in Agbado arms of Egba territory overtly and covertly aided by
the praeent Olofln of laherl and or, Olota of Ota who have enbarked on a
series of actions to challenge Egbs Ownership of this territory, Egbas'
existing settlement* on this lend is well over 60 Villages and Towns
(excluding desolate ones) against the Aworis.
7. As Monarch and Custodian of Egbaland, wa plead with you humbly
and respectfully, to declare without ambiguity to the world at large that,
the land on which Egba settlements are, In Agbado and Environs, is
tgbslsnd.
This is absolutely necessary to end all rancour and abuses In this territory
once and for all.
156
8. On our part, we know Agbado and Environs Is part and parcel of
Egbaland, conquered, annexed and settled upon by the Egbaa aa
spoils of territorial war of 1839 - 1841 aa confirmed and affined by their
forefathers (Aworl King and Chieftains) theaselvea at a special meeting
on 10th APRIL 1935 at Ota Palace with the District Officer, Egba
Division, Captain J. Hlnfan Scott, In attendance representing the British
Crown, and a Court Judgement to that effect on 28th March, 1995 in
Suit No. HCT/74/90. Copies attached.
9. From information (documentary) reaching us from unassailable
sources,
Your Royal Majesty ancestors were the bonafide and proud owners of all
lands being claimed by the Aworla in Agbado Environs and other places.
All Court Judgements being paraded by the Aworis were on mere farm
boundary disputes between your subjects (either Egbas or Aworis farming
on the land) settled for them at Ake Court.
10. In 1836, the Egbas stormed Ilobl and devastated the town and
surrounding villages and conquered the Ilobls In 1839. ‘Tlobl and
Ilogbo were annexed to Egba Kingdom. The Egbas moved Into the
conquered territory and settled there and named the area GBALEFA
PENINSULA. The Territory was
a subject of a land Suit in 1990 and Judgement delivered on March 28th,
1995 in favour of the Egbas confirming the ownership of the Peninsula by
your Royal Majesty and the Egbaa.
11. What was left of Awori enclave (the Eastern part) was routed when
Egbas waged war on Otta in 1839 and captured the town and the
surrounding villages In 1841, with Egba (cuatoma) border with Lagos
stationed at Isheri.
12. Following this conquest, Egbaa moved In and settled In parts of this
newly conquered territory and ruled Otta through Alake's
157
representatives.
The Aworis became Egba subjects, paid their taxes and tributes to the
Egbas, as confirmed at the 1935 meeting. The reigning Olota
OLAGOROYE was be-headed during the 1839 - 1841 war. The Olota'a
Stool was revived by The Egbas after the war and succeeding Olotaa
became Egba Kingdom viceroys.
13. The Aworla, after the conquest, were allocated lands by the Egbas in
good faith,for farming and hunting for sustenance. Even the lands so
allocated have invariably swapped hands over the years with some
Egba farmers who have proper purchase documents from the Aworis'
forefathers.
If any Aworl still dalma to have lands not sold, let him produce his
allocation papers.
14. The area the Aworis are now claiming is part of Egba Kingdom as the
Balogun of Otta in 1935 - Bakare AJuwon, referring to a Court
Judgement said:
"About ten years ago (1925), the Olobl sued one Ogedengbe of Ota and
claimed all the land from River Ore to River Akuaera. The decision of that
Court was that the Land belonged to the Egbaa.
Even Ota Town (in that Court decision) was declared to be in Egbaland.
And that was true. The area we can claim belonged to our fora-fathers
were OTA, ILOGBO,
1YESI, OSUKE 4 ITELE - finish. On this, we can beg the Egbas to
de-annex ue or return us to status quo".
15. Also. Che Chen Ajana of Oca, Daniel Dado, In his own
contribution at the seeting Said: .
"About forty (40) years ago, when Che British case to adninster Nigeria,
they entered into various treacles with owners of lands. Is It not Jeguoe
158
Sorunke (Egba) that signed for the OttaaT also when Kailway line passed
through Otta to Haro (before It was later cancelled) Is it not the Egbas that
eigned the agreement?"
16. MERGER WITH LAGOS
In 1933, sose Avoris were flying the kite of a Barger with Lagos and the
decision of your ancestors at. a Basting bald at Aka In Absolute with the
Aworis on Monday the 6th of April, 1933 was:
"You could go to Lagos if you desire, but leave our land for us because we
are the owners of Otta land. .We conquered, captured and annexed.it".
17. Kabiyesi, it is crystal dear that the Aworla have no land they can
claim as their own in this territory'today, they are tenants of Egba. Even
the ground on which the palaces of Olota of Ota and Olofln of Isheri
stand today belongs to Egba. Those forests (not lands) our ancestors
allocated to Aworls for faming - (AROJE) and hunting purposes had
been illegally converted to personal properties and sold. This is a
gratuitous insult and uncharitable disregard of Egba historical
overlordship and aentor.
18. The Aworls are insulting Egbaa by referring to us as statutory
tenants. (0NIBIK0) on the land we Inhabit. Egbaa exist put to a stop to
this. We are their landlords and not vice, versa.
19. The inhabitants of these sfttleaenta are indeed Egbas frow the
four Egba Traditional Sections. Their Baales derive their titles from
Egba traditional rulers. They owe their loyalty to Egba authorities.
They, therefore, deserve the patronage of Egba aonarcha on issue like
this.
20. it is our bounding duty to alert you on the subtle balksnlsation of
Egbaland of which you are a custodian.
21. This natter is of paranount concern to all Egba Traditional Rulers.
159
It calls for prompt reaction.
Please acknowledge receipt of this memoranda.
We enclose appendixes:
(A) COPY OP THEAKEDE EKO NEWSPAPER OP 1933 .(B) MINUTES
OP THE MEETING HELD IN OLOTA'S PALACE IN 1933.
(C) COPY OP THE JUDGEMENT OF 28TH MARCH, 1995.
(D) EGBA 0VERL0RDSHIP/LANDL0RD6H1P OF OTA AT A
GLANCE.
(E) MEMORANDUM TO THE STATE GOVERNMENT ON THE
ISSUE.
(P) LIST OF 63 EGBA SETTLEMENTS ON THE LAND AGAINST
AWORl'S 8.
(G) A REPORT OP THEIR LATEST CHALLENGE^
LONG LIVE HIS ROYAL MAJESTY.
LONG LIVE ONE UNITED. INDISSOLUBLE EGBALAND KABIYESI
160
161
Alas, the matters relating to lands belonging to Egbaland may degenerate
to a situation described below - "Detention of Ijoko - Lemode People"
(Comprises the Baales & Community Leaders; for Security, Development
and Peaceful Co-existence)
162
Contact Address: Postal Address:
Baale's Cottage, Itoki Town P.O. Box 200, Agbado
Via Agbado Railway Station, Agbado Railway Station,
Ifo Local Government, Ogun State. Ifo Local Govt. Ogun State
Your Ref .... Our Ref AECBC/066/99 Date: 5th July, 1999.
His Royal Majesty
Oba (Dr.) Adewale Adedapo Tejuoso Karunwi III,
Osile of Oke-Ona.
Kabiyesi,
RE: DETENTION OF ITOKO-LEMOPE PEOPLE
I am directed by the Council of Baales in our area to inform Your Royal
Majesty of the horrendous suffering of some of your loyal subjects living at
Ijoko Lemode Town in Agbado Area, Ifo Local Government, Ogun State.
On June 2nd, 1999 a group of land agents appointed by the same A won
Families in Ota descended on Ijoko Lemode with a view to selling parts of
their land to unsuspecting buyers with the aid of thugs. In the attempt to
stop them, fight ensued in which many people were wounded on both
sides. Seven of the Aworis were nabbed and taken to Agbado Police
Station and from there to Area Command Office, Sango.
The suspects (7) caught by Lemode people were later released on bail,
including one of them who died peacefully in his house the third day of the
incident after he had been released on bail by the Police.
The Police did not only release the Aworis on bail, they turned round to
pick up residents of Ijoko Lemode, linking them to the death of one of the
suspects who died peacefully in his sleep. They were hurdled to Eleweran
State Command where they remained in incarceration until five days ago
when they were transferred back to Sango enroute Alagbon. The
detainees are:
163
1.Chief Solomon Ojutola - Jaguna lemode
2.Mr. Solomon Sokunbi
3.Chief Ayinde.Sodeinde - Bada Lemode
4.Mr, Ronald Amodu
While the matter was been investigated at Eleweran, the arrowhead of the
agents, one Major Jimoh (rtd.), petitioned Zone II of the Nigeria Police
Command and this occasioned the transfer of the case to Alagbon in
Lagos on the order of higher authorities.
Kabiyesi, your loyal subjects are suffering degradation and unwarranted
assault and deprivation over their. God-given property. Your subjects
deny in its entirely the accusation of murder pf any person.
The current plight of your subjects, we see as an orchestrated plan of
deep vested interests to unduly punish them and if possible break their
morale in their struggle for their rights and justice.
As at the time of writing 5/7/99 they have spent 29 days in Police Cell, To
be precise, they were arrested on 7/6/99.
We appeal to your Royal Majesty as a hallmark of justice and an epitome
of all that is noble in our culture to step in and save our people from a
calculated attempt to scare them and capture their property.
It is tragic that this is coming on the heels of the disappearance of a most
fascist military era.
We only hope that the new dispensation does not allow "policetocracy" to
replace Democracy.
We shall remain eternally grateful, as your loyal subjects, bound to you in
love and service, if we can be succoured by your Royal Majesty.
164
Long Live Kabiyesi.
Long Live Ogttn State.
Long Live Federal Republic of Nigeria.
Mr. Kola Oshoko Secretary, Council of Baales
N.B.
Copy of the Community's petitionto the police on the incident is herewith
attached.
THE BAALE AND COUNCIL
IJOKO LEMODE TOWN
IFO LOCAL GOVT. OGUNPLATE
Your Ref: ........... ...Our Ref:......
The Area Commander Area Co in nd Headquarters Sango.
Sir,
CONTINOUS ATTACK IN VIOLATION OF COURT ORDER
We the entire Meberi of Ijoko Lemode Town 1) your area of Command
hasten to alert you of an in damnable situation In our area which Bay lead
to a break down of law and order if not nibbed In the bud in good time.
Our Town lias been the target of constant raida by Land grabbers cub
speculators nml agents. They ravage our land with hired thugs at will.
Cases of rheae nttrocitlen were usually reported to Sango Area Comaand
office but we found to our consternation that to obtain Justice invariably
eluded us.
It la these I .nml Speculators, who always cone iron their base in OTA, far
away, to nttnrk ua right on.our lands In Agbado area. We (the residents)
have NKVKR left our land to attack these defiant aggressors at their base
165
In Ota. The laauc th not a case of two neighbours diaputtlng over land
boundaries, hut n ciisc of some group of land grabbers coning Iron outside
to snatch land nml sell at will. THIS IS THE CRUX Of THE HATTER.
When these intruders would not head Government orders for peace in the
area, we took litigation against them and the ease in still pending in Court.
Anyone from Ills own land (far away) who now lay claim to other's
(residents) land, should go to Court for redress and be law-abiding rather
than trying to wrest ownership with thuggery/violence which of course is
bound to be resisted.
For Instance, on 2nd June, 1999 at about 11.am a horde of thugs and their
loaders Invaded our area and attackad two of our Chiefs (Chief Baslru
Koleoso and Chief Isaac Smlclmlc) as well oh Hr. OJuwole Oblkuya and
Hr. Rufus Oni who were busy delineating the boundaries of our
Community land.
The bond Including one "Omo Ariya" numbering seven sealed the
Community Surveyor including a Company, four local, two Cutlasses,
Survey Chain, land documents and land calculator machine and escaped
with wound. One of them was caught and handed over to the Police.
In a similar incident on the name day, another set of thugs descended on
our Community Land with cutlasses and axes nnd started to survey It.
When they were rlMiIIenged, they resorted to violence, but the Villagers
were able tu apprehend neven uf the thugs Including two of thier leaders
namely Alhaji trawo. Thier Surveyor, one Ajibode; was also caught. They
later confessed that they were sent by one Major Jlmoh.
Those who wore caught (tight in all) wart taken away by Pollca to Agbado
Police Station from where the matter wee referred-to Ifo Divisional Office
of the Nigeria Police. The matter was•later withdrawn to<Sango at the
instance of our attackers. Infact the auapecte dare immediately released
166
when they got to Sango.
This latest attack confirmed the information we got of a planned attack by
these thugs for Hay 29th which was conveyed to the appropriate
Authorities who have being handling matters of Security in this area.
We appeal to you in the spirit of the dawn of a new era of democracy,
accountability and probity to take a decisive action against this
undeserved harrassment in the hands of these thugs who operate with
levity in your area of Command.
Thank you.
cc:
COUNCIL OF UAALES, ACQADO AREA.
OSILE OKE-ONA EQBA
July 5 1999
Area Command Headquarters Sango
Dear Sir
I write on behalf of the bearers. They are my people and they have
Intimated me of the recent development (land dispute).
I should be very grateful If you would kindly assist them In anyway you
deem fit to get them out of their inadvertent predicament.
I count on your usual support and understanding. Thank you and God
bless.
167
OAAT/54/07/01 The Area Commander
YoUrs sincerely
Kabiyesi Alayeluwa,
OBA DR ADEDfPO ADEWALE TEJUOSO
KARUNWI III
OSILE OKE ONA EGBA
Your Rof........................ Our Ref ........................
His Excellency!
The Executive Governor, Ogun State,
Oke Mosan,
Abeokuta.
Your Excellency,
RESURGENCE 0F LAND AGENTS THUCCKKY OPERATIONS IN
AGBADO ENVIRONS AMD COLLABORATIVE ACTIONS OF-SOME
POLICE OFFICERS ON THE ISSUE.
The entire Communities In Agbado and Environs welcome Your
Excellency back to the esteemed Office of the Governor of Ogun State.
It i's not our Intention to belabour your Administration with problems, eo
soon, despite the 100 days Conventional "Moratorium to allow you to
168
settle down, but we are constrained by circumstances beyond our control
to alert Your Excellency of a grave social malaise In our environment
which might laad to unrest and destabilisation of peace If not addressed
with the utmost dispatch.
Land Speculators from Ota, their agents and thugs In collaboration with
soma Police Officers are constituting threats to :he stability of Agbado and
Environs, in breach of the. State Government's aversion and order
against thuggery in the S^ea handed down by your ?re ‘eepeore In Office.
On May 13t'i. 1.997, the then Military Administrator .made a personal visit
to Agbado area over the issue of thuggery by Lard agents and the
collusion of the Police with them. The visit and consequently the global
acquisition (Gazette No. 5, dated 7-1^98) imposed on this vest lend
(71.42sq. Kilometers) In January, last year, brought some respite from
constant attacks by land Speculators.
Before" the intervention of the State Government, the usual practice of
Land agents had been to plant criminal objects including corpses within
our premises or linking members of our Community with the death of any
member of the Avoir! Family and thereby getting their Polite Collaborators
who feed on the issue to clamp innocent people into various cells
indefinitely to allow land agents to have a field day selling the lands of the
people in Police Custody.
In fact.it was the visit of the Military Administrator that effected the release
of 8 of our Community members from the Force CID.Alagbon on 13th
May, 1997.
On the exit of the Military. Land Speculators, their agents and thugs, and
Chair Police friends regrouped, master-minding to devastate our
Settlements with violent acts of thuggery end incriminating plans to course
massive arrest of our people as usual,to allow land agents free access to
169
the Land.
In the month of May, this year, one of such plans was leaked to us and we
quickly alerted security agents,and the prompt intervention of the last
Chief Security Officer of the State, made them to put on hold that plan.
However, they made good their intention later.
On June 2nd 1999, the new arrowhead of the land Speculators, Major M.
A.Jiaoh (rtd)-of 33/75 Ajayi Road, Okelra, Ogba, lkeja, Lagos, (who claims
to be Baale of Menu in IJebu but operating land agency in Lagos) led a
horde of thugs to IJoko Lenode (one of the Communities in Agbado
Environs) attacked and left many Villagers wounded. The timely
intervention of Agbado Police Station prevented the situation from
degenerating Into civil commotion.
Some of the thugs were apprehended and'handed over to Agbado Police
Station, while Major Jimoh escaped to Sango Police Commend
Headquarters.
Sango Police Coamand appeared to have vested interest in the case and
sent for the case at Agbado and on being informed that the case had been
transfeired to Ifo Divisional Police Station, pursued the case to Ifo and
finally withdrew it from Ifo to Sango where the suspects were immediately
released on 3rd June instant.
One of the apprehended Invaders handed over to the Police at Agbado
but not detained due to old age insisted on following the detained
suspects until he was able to secure their release. He followed the
detainees to lfo and later to Sango until the detainees were released by
Sango Police Command. This man later died the third day peacefully in
his sleep at home.
Surprisingly, Sango Police Coamand, on false allegation, swooped on
and made indiscriminate arrest of Ijoko Lenode people who have been
facing ordeal in the Police cell for the past 32 days with more names of the
170
villagers still on their "wanted" list. The detainees had been moved from
Sango to Eleweran and to Force ClD.Alagbon, all in the attempt to
demoralise them; when Indeed they knew nothing about the death of the
mai.. The four men arrested and detained are:
(1) Chief Solomon OJutola (2) Chief Isaac Sodelnde
(3) Mr. Solomon Sokunbl, and (4) Mr. Ronald Amodu.
The current plight of our people is reminiscent of 1997 episode, when
eight (8) Innocent members of our''Cossnunl ties were hounded into
detention at Force C1D Alagbon on trumped-up charge o* murdering one
Adenljl alias* Otaja, a land Speculator, who died as far back as 1991. The
eight were rescued by the above mentioned visit of the Administrator, who
warned the Police against arbitrary arrest that may provoke unsavoury
reaction of the Community.
Your Excellency, our sin la that wo have a good patrimony (44.6375 sq.
alias of Land) , and bacauaa of lea proximity to Lagoa, It haa became the
envy of land aganta and their Collaborators.
Other deadly Land agents besides Major Jlaoh are:
(1) Alhajl Siklru Areau of 16, Adaauoaobl Street, Mulero, Agege,
who claims
to have purchased 85 acrea of land In the area from Dada Edu/Oyekan
Family of Ota. He operatea hla own separate gang of thugs on the land.
(2)Alhajl Tsallm Adaola Almoroof of 65 Clan Straat, IJaya OJokoro, who
also claims to have purchased 150 acres of land from the asms Dada
Edu Oyakae Family. He also operates his own thugs on the land
Including Allu Adasina (alias Zdi-oro), Lasisl Alawode (alias barber),
Aka am and.Kami.
(3) Alhajl Aylnde (alias Isegunoju) of 16,Adsbanbo Street, papa
Asafa, Agege.
171
He is claiming to have purchased 100 acres from Dada Edu Family with
his own sec of thugs patrolling the land for him.
(4) Kamilu and Adlsa who operate for a so called Onltoki Family of
Ota.
Others are, Alhajl Olaore of Agbado, Alhajl Ogundlmu Akerosebierin of
Ota and Alhajl Waslu of Agbado operating for AJlbose Family of Ota.
These Awori Land Speculators and their agents are the ones who always
corns from their base In Ota to attack Che SatClers/Farmers right on their
land In Agbedo area. The crux of the natter Is: V30' LEAVES HIS OWN
PLACE TO ATTACK THE OTHEK? The Issue is not a case of two
neighbours disputing over land boundaries but a case of some land
Speculators coning from outside to snatch land and sell clandestinely, in
spite and despite Government acquisition order of January 7th, 1998.
They don't live on this land, nslthsr do they have settlements on this land.
We believe, civilised people,(agrleved over landed properties,would seek
redress in the Court rather than crying to wrest ownership by thuggery/
violence. At present, there are eight different Court Injunctions restraining
these land grabbers fron our land yet they are still formanting trouble.
To this fact, we have continued to .call the attention 6f the Police
authorities in our dree who claim they have no lav to stop thuggery until a
criminal act Is committed.
We have no other home of our own end other farmlands for our naans of
livelihood as the land being assaulted remains our domic Ids for close to
two centuries.
These Conmunltlea have no choice than to appeal to you in the Interest of
peace and good Governance to.step In and save us fron Che
Intransigence of these land agents and the Police Connivance before It Is
too late.
As Cosmunlty leaders, we had hetharto controlled the reaction of the
172
Communities against the unwarranted provocation. The women-fAik are
now poised for peaceful demonstration to t)ie State Capital en-route
Governor's Office to protest these harrassnents.
Attached document spealn for itself.
Long Live Ogun State
Long Live The Federal Republic of Algeria.
CHIEF SIMA BAHGBOSi Baale of OSSogun
CHIEF HRS. HAKIHDE Co—unity Women. Reapreaentatlve
For: COUNCIL OF IAALES AGBADO ENVIRONS.
CC:
(1) The Deputy Governor Ogun State.
(2)Director of SSS Ogun State.
(3) The Co—lsaloner of Police
Ogun State Pql}ce Co—and Headquarters.
KOLA OSHOKO Secretary.
QAAT/54/07/12
Chief Segun Osoba Executive Governor Ogun State
Your Excellency
LETTER Of APPEAL
Our people at Agbado Area have approached me to asset them io get
to you urgently.
173
They have in fact written to you already. I shall be very grateful if you wi
please endeavour to get them out of their undeserved predicament very
urgently.
Their representatives -
(1.) Hr. Kola Osoko (2.) Chief Mrs. Mafcinde
(3.) Chief Mrs. Muyibatu Orisatunke
will bring along with them a copy of their letter to you.
Thank you and God bless.
Alayeluwa, Oba Dr. Adedapo Adewale Tejuoso
Chief Olufemi Sodeinde
SW8./L099 Bashorun Abiola Way. Ring Road, Ibadan
The Secretary,
Ado-Odo/Otta Local Government,
Obafemi Avvolowo-Road,
Ota.
A letter dated August 5, 1999 written by Spun Akinbiyi & Co . Legal
Practioners and Yufaiv Public, addressed to "The Secretary, Ado-Odo
Ota Local Government, Otta, and headed "Request for Amendment of the
Uinta of Qua Chieftaincy Ovelaitiou" has come to my notice today 30th
August, 1999, that the waitters who claimed to have written the letter "on
behalf of his Royal Highness, the Olota of Otta, Oba Osanyintola Alani
and Several eminent indegenes of Otta who are too numerous to be
174
enumerated but continuing your group known as "Awori Action
Committee" asserted and aruued that they were writing the letter to draw
the attention of the Local Government Secretary to Part VI of the existing
regulating the selection of the Olota of Otta" They quoted tin- paragraph in
question which reads thus:-
The formal consent of the Make of Abeokuta Shall be required to the
appointment made by the king markers and such consent shall not be
unreasonably withheld"
They submitted and argued on behalf of "their clients" as Allows:
"We have our clients instruction to inform you that the provision ol"formal
con-oil w Alake of Abeokuta to the appointment of Olota of Otta by the
kingmakers is not a statement of the Customary law which regulates the
selection of the person to be the holder of Olota of Ola selection of the
person to be the holder of Olota of Ota selection Chieftaincy" "We also
have our clients instruction to inform you and contcii that the said
provision requiring the consent of the Alake of Abeokuta is an error and/or
it is otherwise defective, faulty or objectionable having regard to the
provisi of the Chiefs law of own State, the Customary Law of Otta and the
demand equity and justice"
The letter went further and said;-
"There nothing in history which should subject the Awori people of Ota to
the Alake of Abeokula
Abeokuta
The Letter fbeu concluded ax follows.
Our clients and the entire natives of Otta fed highly agrieved and
embrassed about the fact of the consent of the Alake of Abeokuta The
writers therefore urged the Secretary of the Ado-Odo/Otta Local
Government to set the necessary machinery in motion for the amendment
175
of" the highly objectionable declaration of the Olota of Otta Chieftaincy. ”
By way of correction, the undersigned hereby submits that the aim hois of
the k wrong to assert that "the entire natives" of Qua fell aggrieved and
embarrassed by the Deddramw” Th.n k not true. It is certain that several
natives of Oita were not aware of the letter much less support nt it Again
by way of correction, the undersigned wishes to say that tl u not coned tint
there was "nothing in history to justify the requirement of the ALakc's
consent to the Quote:
The requirement is on the contrary, customary laws firmly rooted in die
history of the Olota of Otta Chieftaincy, and has been authenticated time
and hitdilv respected admininstrative despatches and reports they proved
in court and judicially unheld by the court
(1)See Intelligence Report on Qua numbered 13622/53 datpd 20.
December 1940. which was written in 1940 by the Secretary. Western
Provinces, u reads
"I am directed by the Chief Commissioner to infrom you that the Resident.
Abeokuta province (Mr E G. Hawkesworth). has recently put up proposal
that Olota and Council should be appointed as a Native Authority uiIhm
jmau to the Alake. for the Out District of the Abeokuta Province "
"The people of this district which lies in the South West til the Eghn ion are
members of the Awori 'Sub-Tribe of live Yorubas were cuujueu live Egbas
in IS4I and were included in the territory admimiicu-d by the Egba United
Government Since then live district has ackmm leUgc Lgba lutlvvin At the
present time there is in this district a large numtvi oi I gba aridci <•
(Certified True Copy attached for ease of i defence l
(2)Also see live judgement of the High Court. Oita, nuuihci 74/90
(consolidated) delivered on the 21th of March 109$ '•tine the court *a*d
as follows -
"In the face of this overwhelming evidence liotn itu ptamiifls hi vet ph uetc
176
denial or lack of knowledge front the defendants' two u u!:.h»c? I , annul
but prefer the evidence of the ptatnutl's to thoac ul tle dv ionlantt 1 ityi.
i_2 the irresistible cof.cluskm that ihe Eubas touch! and defeated Mubi m
IS»«», the Ortas m 1141 - 42 the -\do-Qdus in ld-43 amJ the Dglunninns
M>n>eumc later "That the H^bas camped in l/u which lliev obtained by
cunqttcst and’ latter tented here rmkmi it m Euba cndavc I therefore
conclude that {he FgfaB ill IHf TTT*^ S2i b< grangers or servants but the
aytyial onnet} liavint;’ obtained ihg lit lk££ h conquest “
(Certified True Copy of The ENROLMENT OF JUDGEMENT also
attached) a therefore clear that the requirement of Aiakc s consent to an
appointment ‘of an Oiota is a cuamnact of history, and very muci. in
accordance with customary law. and-deeply i m.tcd inihr socuil and
pohucal equihbami of the area, and cannot be removed as requested by
the uulltor of the tetter
Furthermore in the light of section 1 Oof the Chiefs Law. t he request of
the Miamo is beyond the powers of the Secretary of Local Government;
The Chiefs Layi of Opa Slate reads: -
( I) "Where the Council is satisfied tbi a repicied deebraiion (a) Docs not
contain a true or sufiioenth dear statement of the *eu human Law which
rrgniatn the selection of a person to he the holder of a recognised
Chicfa—zy or.. "The EucuwieCoimeil nutv require the Chieftaincy CiwMtr
which made the declaration to amend Mich declaration in any rrrpcrr that it
ina> specify
For the fortynm reasons, the request made in the letter should be refused
ns berne litimr « ■nt. nntconceved and wrong in procedure
Thmdrgyrai
Yours very sincerely.
177
CHIEF OLUFEMI SODCINDE
Land Matters
The Honourable
The Chief Secretary to the Government,
Lagos.
Intelligence Report on Otta,
I am directed by the Chief Commissioned to inform .
| you that tha Resident, Abeokuta Province, E. 0. Nssa. Hawke worth,
has reoently put up proposal* that the *t£ Olotta and Counoil should be
appointed as A Native, (Authority, subordinate to thevAlake, for the Otta ,
Distriot of the Abeokuta i'rovinoe.
2. The people of this distriot which lies in thi South-Vest of the Egbo
Division are members' of the Aworl sub-Tribe of the Yorubas, were
conquered by the Egbas in 1841 and were lnoluded in the territory
adsinistered by the Egba Gnited Government. Sinoe then the distriot has
acknowledged Kgba authority. At the present time there is in this district is
a large number of Egbe settlers the relationship between the Ottas and
Abeokuta have from time to time beooao strained and when an
Intelligence Report was written by Mr Spettiswoode (Assistant District 01
floor) in 19)6, the only confession which it was found possible to make
was somewhat to enlarge the Otta Counoil without giving this Counoil any
real responsibility.
Since then relationship between the Ottas, particularly the Olotta, their
head, and the Alake have improved and in 19)6 the Alake agreed to the
Olota
178
Olotta and Council being given some financial responsibility. A
sub-Treasury for Otta with its own printed Estimates was approved in
A939
4. His Honour has recently approyed proposals for the widening of the
basis of the Otta Council and the Alake has recommended that the Olotta
and reformed Otta Council should now be constituted a subordinate
Native Authority for the Otta District. His Honour has given provisional
approval for this proposal and I am to ask for His Excellency's covering
approval. The Olotta is a member of
the present Egba Council and it has been recommended that'he should
be a member of the re-organised Council.
179
IN THE HIGH COURT OF JUSTICE OGUN STATE OF
NIGERIA IN THE SAGAMU JUDICIAL DIVISION
HOLDEN AT SAGAMU
BETWEEN Suit No HCT/66/90 & HCT/74/90
CHIEF OLUFEMI SODEINDE & MRS PLAINTIFFS
AND
OBA T T. DADA & AND DEFENDANTS
CHIEF B ADEWUSl PLAINTIFF
AND
Q T. DADA& ORS. DEFENDANTS
ENROLMENT OF JUDGEMENT
'UPON THE FOLLOWING claims as endorsed in the two. writs of the .
plaintiffs and against the defendants are as follows-
1 A declaration that a resolution passed by Ota Chieftaincy Committee
on May, 6th 1970 {and which the defendants continue to believe in and
apply In the discharge of their functions in' relation to Ota chieftaincy
affairs) Namely that -
‘In all villages or places under the Ota District Council where the Ota
District council chieftaincy committee is the prescribed authonty for the
appointment of minor Chiefs, the Bales of all such Villages or places must
be sons of the landowner and that although strangers can be honoured
with Chieftaincy titles other than of the Bale, such honour shall hpve no
political functions and they shall have no right to sit on or take part in the
Chieftancy affairs of the town Is ultra vires, unconstitullonal;cbnlrary to the
Chiefs Law, contrary to Customary Law and therefore illegal, void and of
no effect.
2 An order of injunction restraining the defendants, their agents or
successor in office from applying or continuing to apply the resotylion in
the performance under the Chiefs Law and/or in the management of aU
180
affajrs relevant to chieftaincies or as may fall within their jurisdiction.
(t) Declaration that the 1st defendant has-no right to appoint minor chiefs
in lju Ota, his nght being liniitcd to exercising approval power over
appointments of such chiefs made by the plaintiff and submitted to him as
approving authority
(2) Declaration that the appointment of the 2nd, 3rd. 4th, 5th. and 6th
defendants into various chieftaincies in lju. Ota purportedly made by the
1st defendant on or about 19th of June.1990 are ultra vires, illegal and
void.
(3) Injunction restraining the first defendant from continuing to usurp the
function of the plaintiff as appointing authority of minor chiefs in lju. Ota
(4) Injunction restraining the 2nd, .3rd. 4th. 5th. 6|h, 7th, 6th, 9th and 10th
defendants from parading themselves as (he 'Chiefs’ pursuant to the
aforesaid illegal appointments
COMING UP for hearing before His Lordship, the Hon Justice G.A Bakre -
Judge of the High Court of Justice. Sagamu inlhe presence of Chief PC
Ajayi-Obe SAN of counsel for the plaintiffs and Chief M p Oftwovonote
SAN of counsel for the defendants AND THE COURT after hearing the
evidence of the panics and their witnesses and the submissions of the
plaintiffs' counsel alone For the defence counsel, having abandoned the
court
ADJUDGED and ORDERED as follows -
“In the face of this overwhelming evidence from the plaintiff and the mere
denial or lack of knowledge from the defendants' two witnesses. I cannot
but prefer the evidence of the plaintiffs to those of the defendants.
I therefore come to the irresistible conclusion that the Egbas fought and
defeated the llobi people in 1136. the Otis in 1841-1842. the Ado-Qdos in
1843 and the Dahomeans sometime later
That the Egbas camped in Iju which they obtained by conquest and later
181
settled there making it an Egba enclave I therefore conclude that the
Egbas ui Iju could not be strangers or servants but the actual owners
having obtained the land there by conquest
On the whole in HCT/66/901 declare that the resolution passed in 1970 by
the Ota District Chieftaincy Committee, as far as Iju community is
concerned is null. void, ultra vires as it is contrary to Iju customary system
and the Ogun State Chiefs’ Law
The defendants, their agents or successors in office are restrained from
applying or continuing to apply the resolution in the performance under
the Chiefs Law and/or in the management of all affairs relevant to
chieftaincies or as may fail under their jurisdiction
In respect of HCT/74/901 declare that the 1st defendant (as lepresemed
by the Regency Council of Olota of Ota) have no right to appoint minor
chiefs in Iju Ota
I declare that the appointments of the 2nd. 3rd. 4th. 5th, 6th. 7th. 8th. 9ih.
10th defendants into various chieftaincies in Iju, Ota purportedly made by
the 1 sf defendant on or about 19th June. 1990 are ultra vires, illegal and
void
I hereby order a perpetual injunction that the 1 st defendant (as
represented by the Regency Council of the Olota of Ota), is restrained
from usurping the function of the plaintiff as appointing authority of minor
chiefs in Iju Ota
The 2nd, 3rd, 4th, 5th. 6th, 7th, Ith, 9th, I Oth defendants arc hereby
restrained from parading themselves as chiefs, pursuant to the aforesiad
illegal appointments
182
I shall take arguement as to cost.
Mrs PC Ajayi-Obe SAN with her Dejo Qlowu and C Okonkwo for the
plaintiffs in the two cases 39 appearances and II hearing days She asks
for N5,000,00 in the two cases CoslofN2.000.00to the plaintiffs in both
consolidated casesH
ISSUED AT SAGAMU under SEAL of the court and the HAND of the
presiding Judge this 28th day of March, 1995
(Sftil) T. I. KAYOWi) Principal Registrar
(0. A. BAKJUt)
JUDGE
RETURN OF SOME TOWNSHIPS TO OKE-ONA EGBA SECTION IN
ABEOKUTA FROM EGBA ALAKE SECTION OF ABEOKUTA
One has cause to rejoice for God's kind gestures, and for His very big, big,
medium little and very little mercies - just like the air we breathe in - taken
for granted.
The month of July 1999 has brought good news to Kabiyesi, the Osile
Oke-Ona Egba for some of the Oke-Ona Egba townships that previously
deflected before he ascended the throne, like 'OMOWALES', are now
coming back to the fold. According to known facts, Kabiyesi Oba Dr.
Tejuoso asserted that Oke-Ona Egba traditionally had twelve townships -
but four had deflected. 8 (eight) townships were handed over to him (Oba
Tejuoso) when he ascended the throne in May 1989. Within 2 years of
Kabiyesi's ascension to the throne, Imala township returned to Oke-Ona
Egba. The minutes of the meeting of Idofin township held and decisions
taken were conveyed to Kabiyesi the Osile recently. For the sake of
183
prosterity - the minutes of their meeting is recorded in Yoruba and also
translated to English below. Other formalities should follow very soon by
the good grace of God (Amen). The eight townships handed over to the
Osile Oba Dr. Adedapo Tejuoso in May 1989 are:
1. Ago-Oko
2. Ikija
3. Ilugun
4. Ikereku
5. I la wo
6. Ago-Odo
7. Idomapa
8. Iberekodo
The four (4) Townships that deflected to Egba Alake are:
1. Imala
2. Idofin
3. Idere and
4. Eton
The reason why the Imala, Idofin and Idere people deflected to join the
Ibarapa association in Egba Alake section was due to the failure of the
then Oke-Ona Egba Chieftaincy Council to implement the written
agreement reached by these three (3) townships with Iberekodo
township on the 1st of August 1973, See copy of Agreement shown
below:-
Copy of this agreement was brought to Kabiyesi Oba Dr. Adedapo
Tejuoso Osile Oke-Ona Egba on Saturday the 24th of July 1999 by Chief
Salisu Olayiwola the husband of the new Iyaloja of Iberekodo (Chief Mrs.
Wtdemotu Olayiwola) who himself is from Idofin. He came in the cbmpany
184
of Chief Taiwo the Babaloja of Iberekodo and another lady. He came to
confirm his agreement with the decision of the Idofin people to return to
Oke-Ona Egba. The three (3) of them confirmed that Iberekodo> Imala,
Idofin and Idere are Ibarapas who came to settle op Oke-Qna Egba land.
They also confirmed that Imala, Idofin and idere deflceted in 1973, before
Efon township. The Efon people, (who are not Ilugun area. This was
confirmed by these three people and the Osile's orderly - Chief Alani
Oyefumade who is also from flugun in Oke-Ona Egba.
Iberekodo, Idofin, Idere & I mala Townships C/o Chief Jlmo Fagbemi, The
Oluwo and Chief D. A. Oloyede, The Balogun Iberekodo Abeokuta
185
1st August, 1973.
His Highness Oba A. Adedamola The Oshile of Oke-Ona
Copies:- Ogboni of Oke-Ona
Ologun of Oke-Ona Ikija - Abeokuta
Kabiyesi,
Petition Praying to be Recognised as Ibarana Qke-Ona paraoo
We the undersigned Chiefs and representatives of Iberekodo, Idofin,
Idere and Imaia Townships of Ibarapa in Egba Oke-Ona section Abeokuta
hereby this 1st day of August, 1973 unanimously passed a Resolution
humbly praying your Highness Authority to recognise our four townships
by one name of Ibarapa Oke- Ona parape in the Oke-Ona section.
2. We need most to explain to your Highness Authority that this new
name will promote unity, peace and tranquility lack In the four
townships.
3. It has been well decided and agreed upon that every tides already
installed or to be installed in future shall be In rotation if and when
vacant and such tides should be recognised by the name Ibarapa
Oke-Ona parapo. (e.g. Oluwo of Ibarapa Oke-Ona Parapo, Balogun of
Ibarapa Oke-Ona Parapo, etc.).
4. We shall be grateful should this our petition meet with your favourable
approval, and your loyal subjects in duty bound shall ever pray.
Iberekedo Idofn
1. ____ _ _
Yinusa Otadosu, The Otun
Jimo Fagbemi, The Oluwo
2. ___
Festus Popodla 0)o The Areago
Salawu Alabi, The Otun
186
Gbadamosi OJo, The Basorun
5. THUMBPRINT
NAME -
(Idofin ContdJ
Adejumo Mustafa The Akogun
Lamldl Adeyeml, TheAlatunse
IdeaU
Imalas
Daniel Aiclntoia Oioyede, The
Balogun
3lmo Olomade The Apena
2.
Lamidi Jagunomi, The Serikl Sadiku Opeda, The Olori
Parakoyi3.
Yusuf Adeniyi Gbagbopa
Thelagunna
Thomas OJo The Bale
4.
Ylnusa Ojedapo Olukoje The
Asiwaju
Jimo Songotokl The Ashipa
Written on Instruction of the signatories read over and Interpreted in
Yoruba language to their perfect understanding when correctly represent
their Instruction before affixing their signatures or left thumb Impressions
thereto.
10 Copies made:
400 words or part thereof: Fee paid: N4.20 Receipt No. 1A/873
Chief j.O. Mowu The SerikJ of Dugur and The Usa of Idomapa 53,
Vaughan Sheet Ago Odo - Abeofcuta
ENGLISH TRANSLATION FROM YORUBA - IDOEIN TOWNSHIP'S
MINUTES OF MEETING HELD ON 11TH JULY 1999
At 7p.m. the meeting commenced with an opening prayer by Mr. Rasaq
Ajani, after which the Secretary read the minutes of the previous meeting.
187
Motion moved tor the adoption of the minutes as the acturate record of
meeting held by Mr. Mustafa Adisa, seconded by Miss Sikirat Hori and
unanimously adopted by the members present.
1.Reports to the House:-
Mr. Bashiru Alamu - that people still persist to dig for sand on public
roadis. Mr. Lukuman Adebesin confirmed the report of the previous
speaker, also added that people desecrate the roads with human faeces,
heaps of rubbish are also being piled up against the children's school in
town. He opined - this is disgusting; an eyesore.
After much deliberation it was resolved that it be conveyed to each head
of household that proper hygiene must be observed and that digging of
sand on the roads be stopped forthwith.
The Baale Elder L. Alamila, ordered that any one caught flouting the order
laid down would be handed to the appropriate Local Government
authorities for necessary discipline. The new. members Messrs Rasaq
Ajani Sarfihan, Rabiu Amusa, were welcomed to the association by Mr.
Akanbi KosoSi on behalf of the association. Mr. Amusa promised to be
involved in all the associations activities.
2.Matter concerning the return of IDOFIN township to Oke-Ona Egba
It was agreed that the meeting should intimate the Kabiyesi Alaiyeluwa
Oba Dr. Adedapo Tejuoso, Osile Oke-Ona Egba, Karunwi III tibout the
town'sfolks desire to return to the fold of Oke-Ona Egba - that the town
IDOFIN used to be part and parcel of Oke-Ona Egba.
Mr. Lamidi Adeleye further explained that this had been agreed with the
Kabiyesi .during previous audience with him; that he had told them that
Idofin town would continue to bear its name, will be privileged to choose
its chiefs, without acrimony or unfair treatment and surely will benefit from
whatever right due to the community at large.
188
The following members Samodi Animasaun, Rasaq Ajani, Lukuman
Adegbesin, elder Akanbi Kososi endorsed the opinion expressed that
Idofin town returns to its right place in Oke-Ona Egba because of the
several benefits derivable in such a move.
Without much ado, the townspeople present at the meeting unanimously
agreed that Idofin town be returned forthwith to Oke-Ona Egba, That such
agreement by all be documented and signed, for posterity sake, and to
seek assurance from Kabiyesi the Osile that the action envisaged would
not cause any disaffection or trouble for them
Elder L. Alanila replied that no problem is envisaged, because the
decision taken had been based on truth. He prayed that this change of
returning to the fold of Oke-Ona Egba Community shall be the beginning
of good things to come and progress for Idofin township. "Amen" said all.
3. Contribution: Total monies collected amounted to Two hundred and
twenty naira N220.00k.
4. Other Matters:
It was agreed that a letter of condolence be sent to the children of late
Chief J. Kesinro and Chief Seriki who was absent at the meeting; also that
every person present should encourage the absentees to turn up for
subsequent meetings for a fuller house and active participation for the
more hands make the carrying of loads lighter.
5. Adjournment:
Mr. Lukuman Adebesin moved the motion for adjournment of the meeting
and Mr. Sunday Adegbite seconded the motion
6. Closing Prayer at8.30p.m. was said by Miss Taiwo Okenla
7. Present: 25 people were present at the meeting.
189
Secretary
Chairman
AKOSILEIROYINIPADE OJO KOKANLA OSU KEJE ODUN1999
(11/7/99)
Ipade bere pelu adura ni deede agogo meji irole (7.00p.m). Ogbenl
Rasaq Ajani lo se adura. Lehin ti akerie ka akosile Ipade to koja fun lie tan.
Ogbeni Mustafa Adlsa daba pe akosile naa pe ti arabinrin Sikirat Ilori sii
kejl. lie gba akosile naa wole.
Ogbeni Basirn Alamu so fun ilu pe a won eniyan wa ko ti jawo klko yepe
luju bti duro. Ogbeni Lukuman Adeberln keji won pelu afikun pe awon kan
tun nda Iyagbe ati pantl sinu kota to wa legbe ile-iwe alakobere Ilu wa. 0 ni
eyi ko ba mu rara.
Lehin Opolopo Ijiroro lori esun metala yii glogbo ilu Fenuko pe kl kJto
190
yepe naa ma se waye mo ki asoju agbole tab! ile kookan sii jise, ilu nile
won.
Alagba L. Alamila to Je Baale wa fase le pe enikeni to ba tapa si ase yil
yoo dara re lebi, tori ilu yoo fa le awon osise ijoba ibile lowo.
Ogbeni Rasaq Ajani Safiliah ogbeni Akanbi Kososi ki won kabo sipade
loruko ilu. Ogbeni Basiru Amusa Seleri lati ko pa to ye lati le je Id etc ilu lo
deede.
Lari oro ati k) fesl fun Kabiyesi Oba Osile ti Ilu Oke-Ona lori ati pada si
Oke-Ona ti flu idofin til wa tele.
Alagba Lamidi Adeleye tun salaye awon lleri ti Kabiyesi se fun won pe.
Hu Idofin yoo ma je oruko re, ti yoo si ianfemi lati yah awon Oloye ilu re ti
ko si ni si Ireje tab! eieyameya.
Ogbeni Samodi Animasaun, Rasaq Ajani, Lukuman Adebesin ati
Alagba Akanbi Kososi naa faramo pe ki Ilu Idofin pada si Du-Oke Ona tori
anfani to wa ninu Igbere naa po.
Larfa Oro gun gbogbo omo ilu to wa nipade panupo pe ki Ilu Idofin
pada si Egba Oke-Ona ki akosiie sii wa, ki enlkookan wa si fbwo siwe tori
ojo Iwaju pelu amoran pe ki awon asaju wa lo ba Kabiyesi pe se ko ni si
wahala kankan lori Igbese naa.
Alagba L. Alamila fesl pe ko le si wahala kankan tori pe otfto lad se
Igbese naa won wa gba ladura pe a o mo asiko ti Hu Idofin pada sl Ilu
Oke-Ona si rere (amln).
Eto - Edawo - Apapo owo to wole nipade yii je. Apo kan at) pour) mewa
(=N=220).
Olohunyohun - Ase wo pe ki akowe kowe ranse si a won omo Ofoye
Ologbe J. Kesinru ati Oloye Serikl ti a ko ri nipade ati pe ki asoju agbole ati
lie kookan tun lo pokxigo Ipade iiu fun awon eniyan ki Ipade le ma kun si
tori ajeji owo kan ko gberu dori.
191
Lehln eyi ni ogbeni Lukuman Adebesin daba pe kipade rele, til ogbeni
Sunday Adegbite sii keji. Ipade rele peiu adura latenu arablnnn Taiwo
Okonla ni deede agogo mejo a bo ale (8.30 pm) Eniyan madogbon (25)
Iowa nipade naa.
CHAIRMAN (I.C.A.)
SECRETARY
192
Chapter 6THE ALAKE LAYS CLAIM TO EGBALANDIn 1991, the State Government issued an Edict vesting Consenting
Authority in the Olowu of Owu "et al" Ifo etc. This course was destined to
fail as it did not carry the other two deprived sections (Oke-Ona and
Gbagura) along with its plan.
About 1995 - the Alake through his solicitors sued the State
Government, the Attorney General and Commissioner for Justice and the
Executive Council of Ogun State; in the name of Egba Traditional Council
and without mentioning or discussing it at any meeting of the Traditional
Council. The other three Obas, Osile Oke-Ona Egba, Agura of Gbagura,
Olowu of Owu Abeokuta were neither informed nor consulted - yet in their
names the State Government was sued.
They took prompt action as soon as the matter came to their notice.
They sought clarification with the Alake, the Military Administrator etc. and
finally put their views on paper.
What has informed the Alake in the year of our Lord 1995/ 96 (January)
to lay claim to a family heirloom to be exclusively his own - that Ifo was
founded by the Alake as a market place which grew into a township in
1917? His Majesty the Alake stated that combined Egba Warriors fought
for the land, and at the same time laid exclusive right to it. Surely if they
were combined forces, it connotes that all Egbas, Owu, Gbagura,
Oke-Ona, Egba Alake fought together as a team.
Even the letter ended on a rather sad note, that His Excellency, Military
Administrator Akintonde should opt for the easiest and quickest option to
end the ranging conrovercy by urging His Excellency, to subvert the
course of justice by repealing the edict of 1991 vesting consenting
Authority in the Olowu of Owu. "Once this is done, the legal action
abates,"opined His Majesty the Alake. He has so far been proved wrong.
193
FOR SERVICE ON:
1. 1ST DEFENDANT,
THE ATTORNEY GENERAL AND COMMISSIONER FOR JUSTICE,
OGUN STATE,
ATTORNEY GENERAL'S CHAMBERS MINISTRY OF JUSTICE,
ABEOKUTA.
2. 2ND DEFENDANT
THE EXECUTIVE COUNCIL OF OGUN STATE OFFICE OF THE
MILITARY ADMINISTRATOR OKE-MOSAN, ABEOKUTA.
3. 3RD DEFENDANT
THE MILITARY ADMINISTRATOR OF OGUN STATE OFFICE OF THE
MILITARY ADMINISTRATOR OKE-MOSAN, ABEOKUTA.
IN THE HIGH COURT OF JUSTICE IN THE ABEOKUTA JUDICIAL
DIVISION HOLDEN AT ABEOKUTA OGUN STATE
BETWEEN SUIT NO. M/179/95
EGBA TRADITIONAL COUNCIL PLAINTIFF
AND
1. THE ATTORNEY-GENERAL AND COMMISSIONER FCR JUSTICE,
OGUN STATE
2. THE EXECUTIVE COUNCIL OF OGUN STATE
3. THE MILITARY ADMINISTRATOR OF OGUN STATE:
DEFENDANTS
The Alake Lays Claim to Egbaland
AFFIDAVIT IN SUPPORT
I, CHIEF AKITOYE AKINBOWALE COKER, Legal Practioner and Senior
Advocate of Nigeria, Nigeria Citizen residing at No. 109, Igbore Road,
Abeokuta, Ogun State do hereby made oath and say as follows:-
194
1. That I am the Apena of Egbaland, a General Title Chief in Egbaland
and an adviser to the Alake of Egbaland.
2. That I have the authority of His Majesty Oba Oyebade Lipede, the
Alake of Egbaland and Chairman or President of the Plaintiff Council to
depose to this affidavit on behalf of the Plaintiff.
3. That His Majesty Oba Oyebade Lipede would have deposed to this
affidavit but for the fact that it is most unusual for Obas to depose to
Affidavits.
4. That the 1st Defendant is the Chief Legal Officer of Ogun State and
member of the Executive Council of Ogun State.
5. That the 2nd Defendant is the body saddled with the responsibility of
approving a registered declaration amended or a new declaration
made by a Chieftaincy Committee.
6. That the 3rd Defendant is the Chairman of the Executive Council of
Ogun State.
7. That the Plaintiff Council is the Chieftaincy Committee saddled with the
responsibility of amending a Registered Declaration or making a new
Declaration relating to the 6aale of Ifo Chieftaincy.
8. That the Declaration of Customary Law Regulating the Selection of the
Baale of Ifo Chieftaincy was Registered and approved on 31st day of
October 1969. The Ogun State Gazzette No. 50 Vol. 14 publishing the
said Declaration is attached and marked Exhibit T.J.l.
9. That subsequently, the Defendants purportedly made Amended
Registered Declaration to the Baale Ifo Chieftaincy which was
approved and registered on the 29th day of May, 1991 and 1st day of
July 1991 respectively. A copy of the Amended Registered Declaration
is attached and marked Exhibit T.J.2.
10. That I was informed by His Majesty, Oba Oyebade Lipede and I
verily believed him that the Egba Traditional Council was not requested
195
to amend Exhibit T.J.l or make a new Declaration before Exhibit T.J.2
was purportedly approved and registered.
11. That it is in the interest of justice that the reliefs sought for in the
Plaintiff application be granted.
12. That I depose to this affidavit in good faith.
DESPONDENT
Sworn to at the High Court Registry Abeokuta, this 21st day of November,
1995
FOR OATUj.
AMENDED REGISTERED DECLARATION RELATING TO THE BAALE
OFIFO CHIEFTAINCY ACCORDANCE WITH SECTION 10 OF THE
CHIEFS LAW CAP. 20,
LAWS OF OGUN STATE OF NIGERIA 1978
1. There arc four ruling section and die Identity of each ruling section is:
(a) EghaAlake
(b) Egba Oke-Ona
(c) Egba Owu and
(d) EgbaGbagura
2. Theorderof rotation in which the four ruling sections are entitled to
provide candidates to fill successive vacancies in the chieftaincy ini
2. Egba Gbagura
2. Egba Oke-Ona
3. Egba Alake
4. Egba Owu
196
3. The persons who may be proposed as candidates by a ruling section
entitled to fill a vacancy in the Chieftaincy shall be members ol the
ruling section who are resident in Ifo.
4. The number and identity of the selection committee entitled to select
the Chieftaincy shall be five namely:-
(a) Balogun
(b) Jagunmolu
(c) Otun
(d) Osi
(e) Ekerin
5. The method of nomination is as follows - The Chiefs o.t the ruling
section whose turn it is to provide a candidate shall select a candidate
or candidate for the Chieftaincy and present him on them to the
selection Committee.
In making the selection, the selection Committee shall have regard to the
qualifications and disqualifications set out in section 14 of the Chiefs Law
Cap. 20.
In the event of their being more than one candidate presented by the
ruling section, the matter will be decided by vote by the selection
Committee; the candidate obtaining a majority of the votes of the
members of the committee present and voting shall be declared
appointed to the title.
6. The Olowu of Owu, Abeokuta shall be the consenting authority for the
Chieftaincy and his consent shall not be unreasonably with held.
Approved this 29th, day of May, 1991.
Signed
197
Registered this 1st day of July, 1991
Signed
Powers PART 9In establish Traditional TRADITIONAL COUNCILS
Council T1
73.(1) The Military Governor may by Order establish for such traditional
area as the case may require, a Traditional Council.
(2)Each council established under this section shall consist of the
following members:
(a)the principal Oba as President thereof and, in appropriate cases two or
more Obas shall hold office as President either successively or
alternatively; and
(b)other Obas in the area of the Council;
(c) the chairman of the Local Government council or, where there are two
or more Local Government councils in that area; and
(d)such other persons who may be desired to make the Council as
broadly representative of the major facts of life in the area as the
Military Governor may deem fit.
(3)Every order under this section shall be published in the State Gazette
and shall have effect upon such publication or from the date named
therein.
4. Every order establishing a Council under this section shall-
(a)specify the name and description of the Council and the date on which
it shall be established;
(b)describe the device of the seal of the Council;
(c)provide for the composition of the Council; and
(d)contain such provision for other matters as are required by this Law to
198
be prescribed therein.
5. The provisions of sections 6, 7 and 8 of this Law shall apply in relation
to an Instrument under this section as they apply to Instruments
mentioned in those sections.
74. (1) Where the Order so provides, a Council set up under
this Part shall be a body corporate by the name designated in the Order
and shall have perpetual succession and a common seal and power to
hold land and to sue and be sued.
(2)any contract or instrument, which if entered into or executed by a
person not being a body corporate, would not require to be under seal,
may be entered into or executed on behalf of a Traditional Council by
any person generally or specially authorised by the Council for that
purpose.
75. (1) The functions of a Council established under this Part
shall be-
(a)to formulate general proposals as advice to the Local Government or to
all Local Governments in its area;
(b)where applicable, to harmonise the activities of such Local
Governments through discussion of problems affecting them generally
and by giving advice and guidance thereon to such Local Government.
(c)where applicable, to co-ordinate development plans of such Local
Governments to joint discussion and advice;
(d)where requested by the Military Governor or, as the case may require,
by some or all the Local Governments in its area, to assist in the
assessment of community tax in consultation with such Local
Government or Local Governments in the area and its subsequent
collection;
(e)to determine religious matters where appropriate
(f) to give support for arts and culture;
199
(g)to assist in the maintenance of law and order;
(h)to advise on any matter referred to it by the State or Federal
Government;
(i) to make representations or express opinions to the State Government
or any other organisation on behalf of the Local Government, as the
case may require, the collective behalf of all such Local Governments
on any matter of concern to the area as a whole whether or not such a
matter is within the legislative competence of any such Local
Government;
(j) to determine questions relating to chieftaincy matters and control of
traditional titles and, where such matters are within the exclusive
prerogative of the principal Oba, to give advice thereon where so
requested.
(k)notwithstanding any other provisions of this Law, to determine
customary law and practice on all matters governed by customary law
including land tenure under customary law.
76. (1) There shall be a Secretary to the Council to be Secretary ^
ppointed by the Local Government Service Board
and other who shall, under the direction and control of the President of the
Council, carry out the day to day administration of the affairs of the
Council; and without prejudice to the generality of the foregoing, the
Secretary shall be responsible for the following matters, that is to say:
(a)making arrangements for meetings of the Council;
(b)preparing the agenda and minuted of such meetings;
(c)conveying decisions of the Council to members thereof and, where
appropriate, to other persons or organisations;
(d)arranging for payment of fees and allowances and for all other matters
affecting members of the Council; and
200
(e)performing all other duties affecting the Council as may be specifically
assigned to him by the Council or the President.
(2)There may be appointed by the Board or (where provision is made in
that behalf pursuant to this Law) the Council such other employees as
may be necessary for the proper and efficient discharge of the
functions of the Council.
(3)Notwithstanding the foregoing provisions of this section, the Council
instead of employing its own staff may, and where the Military
Governor so directs, shall designate the Secretary to the Local
Government or any our the duties specified in or to be discharged
pursuant to the said provisions or of any other provision of this Part.
77.(1)
Financial provisions
(2)
(3) 78.(1)
Annual Reports
The Council shall establish and maintain a fund from which there shall be
defrayed all expenditure incurred by the Council.
(b) such moneys in the way of grants-in-aid as may be made to it by the
State Government; and the sums referred to in paragraph (a) above
shall, where applicable, be determined, as amongst the contributing
Local Governments, in such proportions as the Commissioner may
deem equitable.
The Council shall submit to the Commissioner and the contributing Local
Government not later than 31st December in each financial year an
estimate of its expenditure and income during the next succeeding
financial year.
The Council shall keep proper accounts in respect of each financial year
201
and proper records in relation to these accounts in accordance with the
provisions of Part 12 and shall cause its accounts to be audited as soon
as may be after the end of each financial year by auditors approved by the
Commissioner.
The Council shall prepare and submit to the Commissioner and
contributing Local Governments not later than 30th June each financial
year a report in such form as the Commissioner may direct on the
activities of the Council during the immediately preceding financial year,
and shall include in the report a copy of the audited accounts of the
Council for that year and of the auditor's report thereon.
The Commissioner shall cause a copy of each report made to him under
this section to be laid before the State Executive Council.
(2)
79. (1) It shall be the duty of the Secretary to the Local pnsutna to
Government to furnish every President appointed
be famished with all under this Part (whether or not a past President of
injbnaatton the council) with copies of all minutes of the Local
Government Council concerned and copies of all agenda, memoranda
and such other documents and such information as would enable the
President to be fully conversant with all proceedings of the Local
government Council or Councils concerned.
(2)The President shall have a right to inspect any books including minute
books of any Local Government or, as the case may be of any
constituent Local Governments as would enable him to obtain
sufficient information for the full and efficient discharge of the functions
conferred upon him under this Law.
(3)The provisions of subsections (1) and (2) of this section shall not apply
in respect of a past President of the
202
Cap 20 Council who has been suspended or deposed under the
provisions of the Chiefs Law.
PART 10
EMPLOYEES OF LOCAL GOVERNMENTS Local Government Service
Commissioner
80. (1) There shallbe established a Local Government Service
Establishment Commission (hereinafter referred to as "the
of Local Government Commission") which shall consist of a Chairman and
commission not more than five other members who shall be 197SN0.S.
appointed by the Military Governor.
(2)A member of the Commissioner shall, unless he resigns or is removed,
hold office for a period of five years from the date of his appointment
and shall be eligible for re-appointment for a second term of five years
but shall vacate his office at the expiration of a period of ten years.
The Alake Lays Claim to Egbaland(3)A person shall not be qualified to hold office as a member of the
Commission if he is a member of the Executive Council of any State in
the Federation, or a member of any public service in the Federation or
a member of any Local Government in any State in the Federation.
(4)The Military Governor may remove any member of the Commission
from his office for inability to discharge the functions of his office
(whether arising from infirmity of mind or body or any other cause or for
misbehaviour.
(5)A person who has been appointed to be a member of the Commission
shall not thereafter be eligible for appointment to any office in any Local
Government in the state.
(6)The Chairman or any other member of the Commission shall be paid
such salary and allowances as the Military Governor may determine.
203
(7)Where at the time of his appointment to the Commission any member
is entitled to any pension or other retiring benefits payable.
204
205
Chapter 7FOR RECORD PURPOSESEGBA TRADITIONAL COUNCILc/o OSILE'S PALACE (2) AGURA’S PALACE (3) OLOWU’S
PALACE, SAPON, ABEOKUTA GBAGURA, ABEOKUTA AGO-OWU
ABEOKUTA.
February 21,1996.
FOR RECORD PURPOSES
(1)Friday the 15th December, 1995 was ihe normal meeting date for the
Egba Traditional Council at the Alake's Palace. Kabiyesi Oba Dr.
Adedapo Tejuoso, the Osile of Oke-Ona Egba arrived at the Ake
Palace just before 10.00a.m. closely followed by Kabiyesi Oba Halidu
Laloko, the Agura of Gbagura.' A little after the arrival of Kabiyesi Oba
Agura Kabiyesi Oba Olawale Odeleye, the Olowu of Owu Abeokuta
arrived. Kabiyesi Oba Oyebade Lipede the Alake of Egbaland was
directly seated even before the Osile arrived. No other Kabiyesi came
in thereafter Kabiyesi Oba Agura then started narrating an information
he received.
(2)The information given by Kabiyesi the Agura of Gbagura was that he
was reliably informed that the Egba Traditional Council had sued the
Ogun State Attorney-General, the Ogun State Executive Council and
its Military Administrator to Court but could not say exactly on what
account at that stage. That, in fact, this ease had already come up at
the Abeokuta High Court twice. The suit was said to have been filed by
Chief Toye Coker S.A.N. on behalf of the Egba Traditional Council.
(3)We were all very surprised and shocked as such a matter of litigation
had never been brought up either for information or for discussions at
any Egba Traditional Council Meeting. Kabiyesi the Alake of Egbaland
also expressed surprise and promised to find out the details of the
206
case, if indeed there was one. He promised to report his findings to us
at another meeting which he fixed for Friday the 22nd of December,
1995.
Besides the above issue, we also unanimously agreed once again that the
Alake should write to the Military Administrator of Ogun State that Egba
Traditional Council objects very strongly to a merger between the Council
and the Egba Chieftaincy Committee. Kabiyesi the Alake again promised
to write the letter. The meeting lasted over two hours.
(4)To the surprise of Kabiyesi the Osile, but as usual, on Thursday the
21st of December, 1995, Kabiyesi the Alake of Egbaland phoned him
(the Osile) to say that the meeting of the four Egba Obas fixed for the
following day, Friday 22/12/95 would have to be postponed indefinitely
as he the Alake, was expecting some other visitors. Kabiyesi the Olowu
later also received a similar phone call from the Alake.
(5)On Wednesday, the 27th of December, 1995, the Osile, Agura and
Olowu decided to pay the Alake a Christmas/ New year visit at about
11.00am. During discussions, the issue of the said legal action was
brought up once again. The Alake assured us that the Egba Traditional
Council did not take the Government to court. At this point Kabiyesi
Oba Agura suggested that we should make assurances doubly sure by
the four of us going to the Military Administrator's office at Oke-Mosan
to ascertain the true position of things.
The Alake said he would not go with us, but that the three of us could go.
We promised to report back to him immediately and he assured us he
would not go to bed for his siesta that afternoon.
(6)On our arrival at the Military Administrator's Office, we met his
absence. We however, spoke to Alhaji Bello, the Ogun State
Commissioner for Special Duties who assured us that the information
we received was absolutely coned
207
- That Chief Toye Coker S.A.N. had instituted a legal Action against the
Ogun State Government on behalf of the Egba Traditional Council with
regards to the Baleship of Ifo. He said they were most surprised that we as
Traditional Rulers could not even take the Government into confidence
before taking such an action despite our good relationship and rapport.
At this stage, the three of us told him that we were not aware of the action
as it was never brought for discussions and decisions at any of the Egba
Traditional Council meetings. He was surprised and we agreed we would
express what we have now told him in writing. On our way out of the Main
Gate of the Governors Office at Oke- Mosan, the entourage of the Military
Administrator came in from Lagos. We naturally turned back, followed
him, and also had a meeting with him in one of his reception rooms. He
expressed similar surprise and we promised to follow it up in writing.
(7)We returned to the Alake's Palace at about 3.00pm that same day. We
told him our findings and confirmation that there was indeed a suit filed
by Chief Toye Coker
S.A.N. on behalf of the Egba Traditional Council against the
Attorney-General, Executive Council and the Military Administrator of
Ogun State on the issue of the Baleship of Ifo.
The Alake then -told us that as soon as we left for the Governor's office he
sent for Chief Toye Coker who came to see him. He told us further that
Chief Toye Coker was again due to come back to see him at 5.00pm (this
was then about 4.00pm) and that he the Alake would tell Chief Toye Coker
to change the Plaintiff to Alake of Egbaland instead of Egba Traditional
Council.
We were all very surprised that this was the only solution that the Alake
could find to the problem and all the trouble we had gone through. The
Osile then told him that by such an action, he (the Alake) would only be
208
encouraging Chief Toye Coker to do worse things in the. future in the
name of Egbaland and in the belief that nobody could touch him. We felt
disappointed and left about 4.20pm.
8) On Thursday the 28th of December 1995, the Osi'le, Agura and Olowu
jointly despatched a letter to the Military Administrator, Commissioner
for Special Duties, Attomey^General and the Registrar of the High
Court dissociating ourselves from the suit. We also sent a copy to the
Alake for his information. God save Egbaland (Amen).
EGBA TRADITIONAL COUNCIL|
c/o Ake Palace, Abeokuta,
28thDecember, 1995.
The Military Administrator Ogun State of Nigeria,
Oke Mosan,
Abeokuta
Dear Excellency,
EGBA TRADITIONAL COUNCIL VS OGUN STATE GOVERNMENT
COURT ACTION ON CFO BAALESHIP DECLARATION - DISCLAIMER
Our attention was recently drawn to a Court action, Reg: SUIT NO. M/
179/95 Between the Egba Traditional Council as Plaintiff and The Military
Administrator and 2 others as Defendants as the High Court of
November, 1995.
We wish to' state that this action was never at any time brought to the
209
notice or attention of the Egba Traditional Council, neither was it ever
We the undersigned, as members of the Egba Traditional Council hereby
register our protest against the Use of the Council for an action that was
instituted without our knowledge and consent.
proper representation. We plead further that a similar Declaration-should
be enacted in respect qf Odeda which traditionally belongs to the Agura
Justice, in the Abeokuta Judicial Division, Ogun State filed on the 21st
discussed nor approved.
Consequently, we plead that the action should be dismissed for lack of
of Gbagura and Obafemi-Owode which traditionally belongs to the Osile
of Oke-Ona Egba.
Yours faithfully.
EGBA TRADITIONAL COUNCIL]
c/o Ake Palace, Abeokuta,
26th December, 1995.
The Military Administrator Ogun State of Nigeria,
Oke Mosan,
Abeokuta
Dear Excellency,
MERGING OF EGBA TRADITIONAL COUNCIL WITH EGBA
CHIEFTAINCY COMMITTEE
It has been brought to our attention that the Egba Chieftaincy Committee
has requested the Military Administrator and the Bureau of Local
210
Government and Chieftaincy affairs to merge it with the Egba Traditional
Council.
As far back as January, 1993 when the Egba Chieftaincy Committee first
muted this idea, the Egba Traditional Council at its meeting of 15/1/95
unanimously agreed against a merger with the Committee. This position
has been re-affirmed on two subsequent occasions during the Council's
meetings - photocopies of relevant minutes of meetings enclosed.
The recent action of the Egba Chieftaincy Committee ( a non-statutoiy
body) requesting for a merger with the Egba Traditional council (which
was established by an Edict) was neither discussed nor approved by the
Egba Traditional Council.
Consequently, the undersigned members of the Egba Traditional Council
hereby re-affirm their objection to the requested merger. We therefore
propose that the request be ignored and discountenanced in the interest
of peace and order in Egbaland.
yours faithfully,
Tel: 039-241733 Date 19th January, 1996.
039-241020
His Royal Highness
Oba (Dr.) Adedapo Adewale Tejuoso
Karunwi III,
Osile of Oke-Ona Egba,
Oke-Ona Palace,
Sapon, Abeokuta.
211
Kabiyesi,
(a)Re: The Composition of Egba Traditional Council
(b)Egba Traditional Council Vs Ogun State Government Court Action on
Ifo Baaleship Declaration - Disclaimer
I am directed by His Royal Highness, Oba Oyebade Lipede, the Alake
of Egbaland to forward the attached photocopies on the above for your
information.
The Alake of Egbaland AFIN AKE, ABEOKUTA
Lasisi, Y.A. Confidential Clerk To the Alake of Egbaland
Kabiyesi!
16th January, 1996.
His Excellency
Lt. Col. Daniel Akintonde
Military Administrator for Ogun State
Military Administrator's Office,
Oke-Mosan,
Abeokuta.
Your Excellency,
RE: THE COMPOSITION OF EGBA TRADITIONAL COUNCIL
We refer to the letter addressed to your Excellency by three Egba
Sectional Obas dated 26th December, 1995 and in which they indicated
their opposition to the merger of Egba Chieftaincy Committee of which
they too are members, with Egba Traditional Council.
The position of the objecting Obas is rather strange and suggests a
calculated preference by them for an unrepresentative and weak
Traditional Council. On the other hand, the inclusion of the General Title
212
Chiefs in the Traditional Council will certainly enhance its performance
and acceptability.
As clearly brought out in the Memorandum of the General Title Chiefs
tp you, the Local Government Law of 1976 which created the Council and
set out its membership, envisages the inclusion of the Chiefs. Therefore,
the Council as at present constituted is defective and not in keeping with
the tradition and culture of Egba people which requires that Obas and
Senior Chiefs deliberate together and jointly decide issues concerning the
welfare of the Community including the regulation of Chieftaincy matters
and other customary affairs.
With the forgoing explanation, I urge your Excellency to grant the plea
of the Chiefs and reconstitute the Egba traditional Council so as to provide
for the membership of the Senior.Chiefs.
Best regards,
Yours truly,
TheAlake of Egbaland
EGBA TRADITIONAL COUNCIL
C/O OSILE PALACE AGURA PALACE OLOWU PALACE
Sapon Agura Road Oke Ago Owu
Abeokuta Abeokuta Abeokuta
12th February, 1996
His Excellency
Lt. Col. Daniel Akintonde
Military Administrator for Ogun State
Oke-Mosan
Abeokuta
213
Your Excellency,
RE: MERGER OF EGBA TRADITIONAL COUNCIL WITH EGBA
CHIEFTAINCY COMMITTEE
We refer to the letter of Kabiyesi the Alake, Oba Oyebade Lipede, to the
Military Administrator of Ogun State dated the 16th of January 1996, on
the above mentioned subject matter.
The truth of the matter is that the Osile, Agura and Olowu have ceased
attending the Egba Chieftaincy Committee (E.C.C.) Meetings for over two
years or so now. We are also aware of the fact that the following Obas
-Amala, Onisaga, Olofin Isheri, Oniro of Iro, Elewo and Onijale have also
stopped attending the meetings.
Some of the reasons for staying away are as follows:
(a)It is no longer a statutory meeting since the Egba Traditional Council
(ETC) was instituted by the Local Government Law of 1976. It thus
abrogated the Egba Chieftaincy Committee
(b)The Committee of the Egba Traditional Council for the purpose of
Enacting Chieftaincy Declarations was also established in 1993 (see
OG SLN of 1993). The Chiefs' Law 1978 (Cap 20). There is therefore
no need for any other Chieftaincy Committee.
(c)The Egba Chieftaincy Committee is the forum at which the Egba Alake
Chiefs perpetrate injustice in Egbaland. There are four sections to
Egbaland (Origun merin ni Egba ni). The Committee has 31 members.
19 of these are Egba Alakes, The 3 other sections put together have
only 12 i.e. Oke-Ona Egba 4 members, Gbagura 4 members and Owu,
4 members. Where is the equity, justice of fair play in this?
(d)All the efforts to correct this anomaly (including writing of book on the
subject matter) have not influenced the situation in any form or shape.
(e)Despite several persuasions, the Egba Chieftaincy Committee and the
Alake have refused to establish the process of dialogue or conference
214
of representatives of all Egba people in the four sections (including the
Egbados, Ijaiyes, Ibarapas, Aworis etc, amongst us).
(f) It is evident that the Alake and the Egba Alakes preferred to commence
the dialogue or conference through the Law Courts and by writing to
you as they have now done.
(g)Up till the time of writing, the Osile, the Agura and the Olowu have
neither seen nor received any copy of the Memorandum of the General
Title Chiefs to you on this subject matter, yet the Alake feels
comfortable in endorsing it to you.
(h)This forum is where virtually all the Egba titled Chiefs from Egba Alake
show the greatest disrespect to most of the Obas except the Alake,
these Chiefs believe (erroneously) that they are equal or even superior
to the other Obas, except the Alake. They are able to perpetrate all
these because of the preponderance of their number in the Committee,
and the connivance of the Alake.
(i) In a nutshell, it is the Egba enclave of Apartheid. This surely cannot be
allowed to continue in this day and age when Nigeria has succeeded in
establishing the laudable principles of Rotation and Federal Character
throughout its rank and file. The Federal Character Commission which
has just been inaugurated on the Federal Government, will certainly be
amazed to hear this.
(j)It is obvious that the only reason why the titled Chiefs (dominated by the
Egba Alakes) want a merger of the Egba Chieftaincy Committee
(non-statutory) with the Egba Traditional Council (Statutory) is to
enable them manipulate and perpetrate their policy of injustice and
marginalization. This is evidenced by this very request of theirs, and
the fact that one of the titled Chiefs, Chief Toye Coker S.A.N., who is
NOT even a member, of the Egba Traditional Council, took the liberty
of using the name of the Egba Traditional Council to sue the Ogun
215
State Government, a suit that was never brought to nor discussed at
any of the Egba Traditional Council meetings. You can thus imagine
what would have happened if this their request for a merger had been
granted before now and he, Chief, Toye Coker, had become a
member.
(k)How could anybody describe as weak, defective and unrepresentative
a Traditional Council that consists of all the 12 Traditional Rulers in
Egbaland (including the Alake himself) and the Chairmen of the five
Local Governments? This leaves much to be desired.
(l) The Local Government Law of 1976 which created the Traditional
Council was also used to establish the Traditional Councils in Ogun
State. None of the four Traditional Councils in Ogun State has titled
Chiefs as members. Why should Egba be different? There must be a
motive - To perpetrate injustice.
(m) If this request for a merger persists, and the Military Administrator,
being a fair minded person, wishes to prevent further injustice and
marginalisation in Egbaland, an alternative equitable and just solution
to the problem is for theGovemment to establish three more Traditional
Councils
200
In-Search of Justice
in Egba Division vizrObafemi/Owode, Odede and Ifo Local Government
Areas Traditional Councils, with the Osile, the Agura, and the Olowu as
their Paramount Rulers (Part One Obas) respectively. AfteraU, this was
the position of things when from 1952 the three of them became the
Presidents of their respective Local Government Areas. See WRLN 166,
169 and 170 of 1995 - The Western Region Local Government Law 1952
(No. 1 of 1953) Photocopies are enclosed.
May God continue to bless you most abundantly,’(Amen). Thank you for
216
your understanding.
Yours sincerely.
EGBA TRADITIONAL COUNCILC/0 OSILE'S PALACE , C/0 AGURA'S PALACE C/0 OLOWU’S PALACE
SAPON, ABEOKUTA GBAGURA, ABEOKUTA OWU, ABEOKUTA
His Excellency 21st March, 1996
Lt. Col. Daniel Aldntonde Military Administrator Ogun State
Your Excellency,
RE: COMPOSmON OF EGBA TRADITIONAL COUNCIL -FOL- LOW-UP
REACTION
We have just, by chance, been privileged to see a copy of the letter in
relation to the above mentioned subject. We also saw a copy of the
proposed "Local Government Law 1076 (No. 9 of 1978) - The Egba
Traditional Council (Establishment) Order 1995" prepared by the
non-Statutory Egba Chieftaincy Committee in the hope that you will just
approve and sign.
This confirms our suspicion of mischief as mentioned in our last letter
to you on this subject. This new position also necessitates our further
communication with you as follows:
(1)Up to the time of writing, none of us has been given any official copy of
this letter by the Egba Chieftaincy Committee or Kabiyesi the Alake.
(2)We re-affirm our stand that it will not be in the interest of justice and
fairplay to merge the non-Statutory Egba Chieftaincy Committee with
the Statutory Egba Traditional Council. Infact, their request connotes
217
the replacement of the Statutory Egba Traditional Council with the non-
Statutory Egba Chieftaincy Committee.
(3)Their merger or replacement request pre-supposes that the functions
of the Traditional Council are merely chieftaincy matters. This is not so.
The functions of the Traditional Council, apart from chietaincy matters,
also include the smooth running of the Local Governments embraced
by the Traditional Council, as well as the maintenance of Law and
order amongst others.
(4)By the composition or membership of their proposed Egba Traditional
Council Order 1995, the Traditional Council will simply be reduced to a
mere administrative body governed by Chiefs (19 chiefs to 12 Obas or
Traditional Rulers). This is an attempt to perpetrate injustice and
marginalisation in Egbaland.
(5)The composition or membership of their proposed Order 1995, is also
heavily tilted in favour of one of the four sections of Egbaland. As you
already know, there are only four (4) sections in Egbaland - Egba
Alake, Oke-Ona Egba, Gbagura and Owu. The proposed total
membership, apart from the 6 Chairmen of Local Governments, is 31
(Obas and Chiefs). Of these 31 total membership, 19 of them are from
Egba Alake, while 4 are from Oke-Ona Egba, 4 from Gbagura and 4
from Owu. This totals 19 Egba Alakes to only 12 from the other 3
sections combined.
Where is the justice in this? Even the composition of the Local
Government Chairmen, as at today, is heavily weighted in favour of Egba
Alake. Of the 6 Local Government chairmen proposed, 5 are from Egba
Alake and One is from Oke-Ona Egba. There is none from Gbagura and
none from Owu. Where is the justice or fairplay in this? For the avoidance
of doubt, the Egbados and the Aworis are both part of Egba Alake section.
(6)The intention of the Local Government Law of 1983 which gave rise to
218
the Traditional Council, is to make Traditional Councils broadly
representative and not heavily lopsided in favour of one section to the
detriment of the three other sections put together.
Ogun State has its own tradition of blazing the trail and leading where
others follow. Ogun State should not be lurred bv the Egba Chieftaincy
Committee to be a copycat The need to take this retrogressive step does
not arise. Take for instance the Northern Emirate Councils referred to in
the proposal of the Egba Chieftaincy Committee. What obtains in the
North does not necessarily operate in the South. We all know that the
Northerners have the greatest regard and respect for their Emirs. The
opposite is what obtains in the South especially amongst some chiefs in
Egbaland.
Why should we compare what obtains in Ibadan Traditional Council which
had only one Traditional Ruler with what obtains in Egbaland with 12
Traditional Rulers (more than enough to form a Council of its own as we
presently have). A request by the Ogun State Government in 1991 for
Egbaland to create six (6) more Obas (Traditional Rulers) was turned
down by the Alake and his chiefs without any consultation or agreement
with the Obas and Chiefs of the other 3 sections. Where is the justice and
fairness in this? The reference to Oyo State Traditional Council in the
Egba Chieftaincy Committee's proposal has been overtaken by events.
More Paramount Rulers have now been created by the Military
Administrator of Oyo State Colonel Ike Nwosu and the Chairmanship of
the Oyo State Council of Obas is presently being rotated amongst six (6)
Kabiyesis, the Olubadan of Ibadan, Soun of Ogbomoso, Eleruwa of
Eruwa, Aseyin of Iseyin, Olugbon of Ile-Ogbon, Okere of Saki. This is
progress. The Egba Chieftaincy Committee should now be magnaninous
enough to persuade the Ogun State Government to emulate this good
and forward looking example of Oyo State by creating more Paramount
219
Rulers in Egbaland. This is a wind of change which must blow round and
usher in the much needed pleasant and refreshing atmosphere of justice,
equality, fairplay, progress, peace, tranquility and prosperity everywhere.
(7)Finally, Your Excellency Sir, you can now see very clearlv from
Paragraph 8 (2) of their proposed Order 1995, how these Chiefs intend
to formalise their ill-conceived supremacy or superiority to all the other
Obas in Egbaland except the Alake who is presently the President. The
paragraph reads as follows:
"In the absence of the President of the Council, members present shall
select any one of their members to preside over the meeting of the
Traditional Council".
Sir, (i) In the absence of the President (Alake), assuming all the other
members attend, there will be eleven (11) Traditional Rulers (Obas) in
attendance, with 19 chiefs and 6 Chairmen of Local Government
Councils. There would therefore be 11 Obas to 25 of their subjects (chiefs
and Local Government Chairmen). Sir, if there is now an election to
choose the person to preside over the meeting, unless there is an Oba
present who is a stooge or who willy nilly toes the line of the chiefs, the
winner of the election to preside is bound to be an Egba Alake Chief, (ii)
Would it then be proper for a Chief, no matter how high a chief he is, to
preside where an Oba is present? Such is the nature of our set up in
Egbaland.
This particular clause has always been the safety measure or booby, trap
or bait that the Egba Alakes have always utilised from time immemorial to
sustain their divide and rule tactics of governance of the other 3 sections
in Egbaland. What would you really call this? The Egba Alakes have the
Presidency and yet they also want to ensure they have a remote control
on who acts in their absence. Can there be a greater injustice than this?
(iii) In Egbaland, at least for now, the Egba Alakes take the 1st position
220
(Balogun) Oke-Onas the 2nd position (Otun) the Gbaguras the 3rd
position (Osi) and the Owus the 4th position (Ekerin). As unfair at this
hitherto permanent arrangement may appear to any fair minded and
reasonable person, should anybody still doubt who should preside in the
absence of the President - the Alake? What are the Oke-Ona people
(Osile) No. 2 for? Or the Gbagura people (Agura) No. 3 for ? or the Owu
people (Owu) No. 4 for ? Should the position to deputise not thus be clear
to all and sundry? This is the usual unfair and unjust practice in Egbaland
which God will, by His grace, now use Your Excellency to change (Amen).
Enough is enough. The marginalisation MUST STOP- Justice and fairplay
are due to be brought into our system in Egbaland.
Your Excellency, Sir, God will surely grant you the courage to do that
which is right. Prudence would guide you, fortitude would support you and
God's wisdom will radiate through you, your utterances and actions in life
to enable you achieve that which is righteous and acceptable to God
(Amen).
Yours sincerely,
OBA DR. OLAWALE ADISA ODELETE LAGBEDU I
OLOWU Of OWU, ABEOKUTA
EGBA TRADITIONAL COUNCILC/O OSILE'S PALACE C/O ACURA'S PALACE C/O OLOWU'S PALACE
221
SAPON, AGO-OKO AGURA ROAD, GBAGURA OKE AGO OWU, OWU
ABEOKUTA ABEOKUTA ABEOKUTA
Lt. Col. Daniel Akintonde 16th May, 1996
The Military Administrator,
Ogun State of Nigeria
Oke-Mosan
Abeokuta.
Dear Sir,
EGBA TRADITIONAL COUNCIL MEETINGS DEGENERATING INTO
UNWHOLESOME ATMOSPHERE AND MINUTES OF COUNCIL
MEETINGS BEING DOCTORED INCORRECTLY
We have noted with grave concern and dismay the unwholesome
atmosphere which now characterises the meetings of the Egba
Traditional Council.
When information leaked out to us in mid-December 1995, that the Alake
of Egbaland and President of the Egba Traditional Council had unilaterally
taken the Ogun State Government to court in the name of the Egba
Traditional Council on Ifo Chieftaincy Declaration without proper
consultations with the members of the Council and without a resolution of
the Council, we took steps to clarify from His Highness the Alake if the
information was true or not. It was when his replies were contradictory and
evasive that we took the trouble of investigating the matter at the Military
Administrator’s Office and that was even with the Alake’s agreement.
When we could not persuade the Alake to see the illegality of his action,
we had no other option than to dissociate ourselves from his action.
Eventually, we were constrained to seek the permission of the court to join
the suit as co-defendants with the Government. We also seized the
opportunity to remind the Military Administrator that the Osile was entitled
to be the Consenting Authority for Obefemi/Owode and the Agura to
222
Odeda just as the Olowu was entitled to that of Ifo area. These we now
urge him to please effect.
We have observed that since that period, the Alake of Egbaland had
devised a process of aiding and abetting some other Obas in the Council
to act and behave in a manner inimical to good order and decorum. The
meetings of the Egba Traditional Council are now characterized by an
atmosphere of tension and acrimony. A case in point was the March 1996
meeting when the Olubara resorted to cursing and other offensive
utterances. The April 1996 meeting was a repeat performance.
Surprisingly, all these actions and utterances of the Olubara were not
recorded in the Minutes of the March 1996 meeting. For reasons best
known to the President (Alake) and the Secretary of the Egba Traditional
Council, these amendments have again been completely ignored in the
Minutes of the April 1996 meeting which we have just received.
Furthermore, the happenings at the March and April 1996 meetings of the
Council brought to our attention, an unacceptable defect in the Edict
which set up the Egba Traditional Council. This relates to clause 8(2)
which states that in the absence of the President, the Obas present can
elect any one of their members to preside. The clause contradicts the
hierachical order implied in Clause 7(a). It also reduces the status of
Sectional Obas to that of District Obas, which should not be so. This
defect in the Edict needs to be rectified. We therefore implore the Military
Administrator to please see to this urgently.
We believe that the inability or unwillingness of the President (the Alake)
to curb this unwholesome tendency has created an atmosphere which
lacks decorum and dignity worthy of our attendance.
In the circumstance, we are constrained to bring this unwholesome
situation to your attention in the ardent hope that the President will
henceforth maintain decorum and the traditional order of seniority
223
between the Sectional Obas and the District Obas.
This action is taken to forestall any breakdown of order decorum in the
Egba Traditional Council.
Yours truly.
OBA ADEWALE TEJUOSO
OSILE OKE ONA EGBA
OBA (DR) OLAWALE ADISA ODELEYE LAGBEDU l, OLOWU OF OWU,
ABEOKUTA
224
Chapter 8
CONFERENCE OF EGBADO OBASAPPENDIX ICONFERENCE OF EGBADO OBAS
P.O.BOX lv
ILARO, OGUN STATE
NIGERIA.
Kth December, 1994.
Lt. Colonel Daniel Akintonde,
Ogun Stale Military Administrator,
Office of the Military Administrator,
Abeokuta.
Your Excellency,
RESOLUTION OF THE CONFERENCE OF EGBAPQ OB AS HELD AT
THE ORONNA HALL TLARO ON THURSDAY. 24TH NOVEMBER. 1994
UNANIMOUSLY APPROVING THE PROPOSAL FOR A CHANGE OF
AREA NAME FROM egbadoland TO VEWaLAND.
PREAMBLE
The region of direct concern to this historic Conference is the
aggregate of the traditional lands and peoples under the prescribed
authorities of the participating Crowned Heads drawn from the areas of
present-day Adc-Odo/Ota, Egbado North and Egbado South Local
Government Areas as well as the extended communities in the territorially
adjacent localities commonly referred to as the Oke-Ogun district of the
present-day Abeokuta North Local Government Area in Ogun State. The
boundaries in focus are strictly cultural, not politico-administrative.
Hitherto, it has been customary to refer, rather uncritically, to the
peoples of these areas situated between the Ogun River and the Nigeria -
225
Benin International Boundz. as ”Egbado". This has led to the general but
patently erroneous impression about the people as mere extensions of
the "EGBA" to their East. Quite apart from the danger of the people being
confused with the Egba. there exist diverse ethnic and sub-ethnic
identities which are absolutely unsuited for the application of a single
ethnonym or sub-ethnonym.
In an attempt to make a rational appraisal of the situation, the Egbado
Tnink Tank, a non - political association of concerned intellectuals and
technocrats (most of them retired from the Public Service) originating from
various parts of the region, commissioned an in-depth scientific study of
the problems involved, and the origin of the name Egbado. The result has
been a truly penetrating ethno-historical analysis by a world - class expert
Professor A. I. ASIWAJU of the University of Lagos, himself one of our
highly distinguished sons. Attached herewith is the text of Professor
Asiwaju’s study.
The treatise has been used as a background for a series of lectures
and wide - ranging consultations which the Egbado Think Tank has
organized since August 1994. The various fora have included:
(i) The Conference of Egbado Obas at the Oronna Hall, Haro (first phase
of consultations) on the 22nd of September 1994.
(ii) A meeting with Leaders of Thought, mostly the political elite, from all
the effected localities at the Egbado South Local Government Secretariat
in Ilaro on the 29th of October 1994.
(iii) A meeting with the Youths, Youth Organizations, Student
Organizations and Community Development Associations on the 18th of
November 1994 at the Oronna Hall, Ilaro.
(iv)The Conference of Egbado Obas at the Oronna Hall, Ilaro (being the
second and final phase of consultations) on the 24th of November 1994.
At all of these consultative meetings, there was adequate evidence that
226
the support for the change of name was unanimous. Quite apart from the
effect which the resolutions passed at the other fora have had on us, as
democratically inclined leaders of our various but closely inter-related
peoples and communities, and as custodians of our peoples history and
traditions, we have been convinced by the arguments and explanations
put forward.
The conference of Egbado Obas have therefore solemnly resolved as
follows that:
WHEREAS THE area of Ogun State formerly referred to as Egbado
Division was created and named Badagry district, in 1894;
WHEREAS the area was later referred to as Imeko District following
the movement of its headquarters to Imeko in 1910;
WHEREAS the area was referred to as Haro Division as from 1914
following the movement of its headquarters to Haro in 1914 in the wake of
the amalgamation of the Southern and Northern Protectorates of Nigeria;
WHEREAS following the formation of Egbado Union in 1943 and the
decision to refer to the area as Egbado Division in 1948, the indigenes of
this area and their kith and kin in other contiguous areas of the Western
District of Ogun State were referred to as Egbado;
WHEREAS the rtame Egbado did not correctly reflect tht. multiplicity of
the area;
WHEREAS the change of name in 1948 from Ilaro Div Egbado Division
was made without popular consultation;.
WHEREAS the present effort has been based on wid consultation and
overwhelming popular support;
BE IT RESOLVED AND IT IS HEREBY RESOLVED T. .
1. The people now referred to as Egbado reject th . Name
"Egbado”
2. In view of the observation that the Yewa River traverses almost
227
the entire area, the area now referred to as Egbado be renamed
"YEWALAND
3. All former documents remain valid.
4. In the event that a new state is carved out of th^ existing Ogun
state, the remaining part should be "OGUN/YEWA STATE"
This document which has been duly signed by ALL the affected areas
is forwarded to Your Excellency with the that the Ogun State Government
calces due notice of this ch Name, and takes necessary actions.
SIGNATORIES TO THE RESOLUTION OKE OGUN DISTRICT
Oba J.O. OMOLADE Olubara of than
Oba S.A. A ADETOUN (J.P.) Amala of Imala
Oba S .OLOYEDE OnijaJe of -Ijale
Oba Michael FATONA Elewo of Ilewo
Oba Olusoji TELLA
Onisaga of Isaga
ADO-ODO/IGBESA DISTRICT
Oba S.O. BANUSO (Oloja of Igbesa)
228
Oba I. A. AGUNBIEKUN (Alagbara of Agbara)
ARO DISTRICT
Oba N.S.O. FASINA (Onitoro of Itoro)
Oba C.A. AJAYI (Onigbeji of Igbeji)
Oba J.A. OJUKO (Onisare of Ijanna)
IPOKIA DISTRICT
Oba R.O.A. ADEOLE (Onipokia of Ipofca)
IFEKOWAJO DISTRICT
Oba J.O. OGUNBIYI (Oloke-Odan of Oke-Odan)
Oba J.K. (Olobi of DOKUNMU
DobO
Oba S.A. ADEOSUN
(Alasc of Ilasc)
Oba J.A.S. FASE
(Onihunbo of Ihunbo)
Oba J.O. OJO (Oniko of Ikolaje)
229
Oba F.O. OLAiLEYE (Elerinja of Erinja)
Oba D.A.A. AKINLADE (Alale of Ajilete)
Oba B.A. TAIWO (Olu of Owode)
ISOKAN DISTRICT
Oba Taiwo FAGBIRE (Alaye of Ayetoro)
Oba Joel Bamgboye (J.P.) (Aboro of Ibese)
Oba S.A.A. BAKARE (Omboro of lboro)
Oba S.A. Anns IN A (Abepa of Joga-Orile)
Oba-5.A. FOLALU (Obaladi of Afbn)
Oba Y.A. DUROJAIYE (Olu of Sawonjo)
Oba E.A. OLATUNBOSUN (Adokun of Igan-Okoto)
KETU DISTRICT
Oba M.A.A. DOSUNMU (Onigua of Eggua)
Oba T. ADEYANJU KOSOLU (Onijalc of Ijale-Ksm)
Oba R.A.O. ADEBAYO (Onimeko of Imeko)
Oba D.A.A. ADEYANJU (Onidofa of Ido fa)
230
Oba J.A.O. AJAYI (Ooye of Iwoye)
Conference ofEgbado Obas
217
Oba A. (M A KINDI] (Alademeso of Igan-Alade)
Oba S.A. FAFOYE (Eselu of Iselu)
Oba S. A. A DELI (Oloola of Kara)
.........................
.........................
Samuel Adtniriit ADIjKANMM TELLA
Agbemmriin III
Olu of llaro and Paramount
Oli Ruler of Egbaloland
Oba Obalebo Atle & ola ONI Ola of lmayi
CHAIRMAN
SECRETARY
231
Chapter 9
GATHERING OF THE STORMThe Baaleship of Ifo
There are two issues involved - one is Consenting Authority, the second
creating Olu of Ifo. In 1991, by an edict, the Ogun State Government of
Military Administrator Commodore Deinde Joseph granted and conferred
on the Olowu of Owu, Abeokuta the Consenting Authority in respect of Ifo
and environs.
But the Administrator had only settled one part of a quadratic equation,
he had not allotted to the Osile and the Agura their rightful areas of
jurisdiction Obafemi-Owode; and Odeda. They protested immediately and
even Oba Dr. Tejuoso predicted that Olowu might not succeed on this
because of its lopsidedness. It is note worthy that for many years, the
Baaleship title at Ifo had been rotational amongst the FOUR sections that
make up Abeokuta. Record will show that the Four sections at various
times and to different degrees have ruled as follows:
Egba Alake 1
Egba Oke-Ona 1
Egba Gbagura 1
Egba Owu 2
But then like a bolt out of the blue sky, Kabiyesi the Alake wrote to the
then Military Administrator, His Excellency Lt. Col. Daniel Akintonde
laying claim to the totality of Egbaland and declaring that Ifo was a market
place that developed into a township all by courtesy of the Alake. And thus
the Alake advised the administrator to withdraw the Consenting Authority
of the Kabiyesi Olowu an action he opined would abate the tense
situation.
232
BAALESHIP OF IFO CHIEFTAINCY AFFAIRS IN THE HIGH COURT OF
JUSTICE OGUN STATE OF NIGERIA IN THE ABEOKUTA JUDICIAL
DIVISION HOLDEN AT ABEOKUTA
Before die Hon. Justice A.O. Oduntan-Judge On Monday the 26th day of
February, 1996.
BETWEEN: SUITNO.M/179/95
Egba Traditional Council Plaintiffs
AND
Attorney-General, Ogun State & 2 Others - Defendants
RULING
This is an application date 22/1/96 and made pursuant to Order 11 Rules
5 and 16 of our Rules for an order that the three applicants be joined as
defendant's in this matter. The application is supported by a six
paragraphed affidavit. The learned S.A.N. for the applicants relied on all
the averments therein especially paragraphs 3 and 4 and they read as
follows: “3. I am informed by and I verily believe the 3rd Applicant that
(1)The Applicants are members of the Egba Traditional Council"), the
Plaintiff herein.
(2)The Council did not hold any meeting which decided that the suit herein
be instituted.
(3)The Council has not empowered His Majesty Oba Oyebade Lipede,
the Alake of Egbaland, to institute the suit herein on its behalf.
4. It will be in the interest of justice if the Applicants are joined as
Defendants in the suit herein so they can be heard."
He referred to paragraph 4 of the Counter-Affidavit of Oba Oyebade
Lipede dated 30/1/96 and submitted that the averment therein could not
be true as the applicants are members of Egba Traditional Council.
The learned counsel for the Defendants did not oppose this
233
application.
The learned counsel for the Plaintiffs opposed this application. He
referred to the Counter-Affidavit of Oba (Dr.) Oyebade Lipede date
30/1/96, paragraph 1 to 9 of which read as follows:-
1.That I am the Chairman/President of the Plaintiff, the Alake of Egbaland
and also the Paramount Ruler of Egbaland.
2.That I instructed the firm of Chief Toye Coker & Co., Lega Practitioners
to Institute the action herein in the name o! the plaintiff after I had
consulted with members of th< plaintiff.
3.That the Affidavit in support of the Applicants' Motion dated 23rd day of
January 1996 has been brought to my notice and I fully understood the
contents thereof.
4.That paragraph 3 of the said affidavit is not true.
5.That apart from myself as the President, there are other ten traditional
rulers in the Plaintiff Council presently.
6.That the other traditional rulers in the Plaintiff Council had by their joint
letter dated 16th January 1996 to the 3rd Defendant/Respondent
re-affirmed their support, authority and approval for the action herein. A
copy of the letter is attached and marked Exhibit "M.A.F. 1:
7.That the Plaintiff has no claim against the Applicants herein
8.That I was informed by my counsel, Afolabi Fashanu Esq and I verily
believed him that the Applicants' presence as co-defendants is not
necessary for the proper and effectual determination of the main action
herein.
9. That it is in the interest of justice that the Applicants' application be
refused."
He relied on all the facts deposed to therein together with the exh.
'M.A.F.L.'. He submitted that having regard to the facts in the affidavit in
support of this application and that in the said counter-affidavit, he
234
formulated two issues, namely:
(1)whether the court can join a party against whom no relief is claimed
and
(2) are the applicants necessary parties to this .action?
He submitted that in respect of the first question, the court should refer
to the originating summons filed in this matter. In exh. 'TJ2' the 3rd
applicant is said to be the consenting authority. He submitted that none of
the applicants is a member of the present three defendants. He submitted
that no relief is claimed against any of the applicants. The applicants are
members of Egba Traditional Council and as such they should team up
with the plaintiffs. The interests of the applicants are adverse to that of the
defendants and if that were so, they could not be co-defendants. He
referred to ALH. AROMIRE & 2 OTHERS. V. J.J. AWOYEMI (1972) ALL
N.L.R. 105 AT 111; OKESADE V. OGUNKAYODE (1994) 1 NWLR (Pt.
318) 26 at 36 - 37.
On the second leg, he submitted that the applicants are not necessary
parties as the defendants. He submitted that only necessary parties may
be joined to an action. He referred to IGE V. FARINDE (1994) 2 NWLR (Pt
354) 42 at 64. He submitted that these two questions can be determined
without joining the applicants. He submitted also that the court cannot
consider paragraph 3 of the affidavit in support of this application which is
the main reason for this application at this stage because it goes to the
merits of the case itself. He submitted that the applicants have not made a
prime facie case as they have not stated that if they are not joined, how
their interests would be affected. He submitted further that the mere fact
that the applicants are members of Egba Traditional Council did not give
them any locus standi to defend this action. He submitted that the issue
before the court is not the contents of the exh. 'TJ2' but how it was made.
He urged the court to refuse the application.
235
In reply, the learned SAN for the Applicants submitted that the
applicants being members of the Egba Traditional Council and having
averred that they did not take the decision referred to in paragraph 3 of the
affidavit in support of this application, ought to be heard. He submitted that
although His Majesty Oba (Dr.) Lipede stated in paragraph 2 of his
counter-affidavit that he had consulted with the applicants, the Council
itself had not met and that is why they ought to be heard. The applicants
could only be defendants in order to be heard and that is why they are
necessary parties. In exh. 'TJ2' the 3rd applicant is specifically mentioned
and that is why he has to be a party. This gives him locus and the others
being members of the council are with him. The plaintiff is a body
corporate and the applicants are individuals and as such one is not suing
the other. What the applicants are seeking is a right to be heard as their
main complaint is that the plaintiff has not been authorised to institute this
action. He submitted that according to the plaintiffs, the main purport of
the originating summons in the complaint about the invalidity of exh. TJ2'
and on this aspect, the applicants ought to be heard. He urged the court to
grant this application.
Order 11 rules 5(1) and 16 of the Rules of the high Court of Ogun State
provides as follows:
5(1) "If it shall appear to the court, at or before the hearing of a suit, that all
the persons who may be entitled to or who claim some share or interest in
the subject matter of the suit, or who may be likely to be affected by the
result, have not been made parties, the court may adjourn the hearing of
the suit to a future day, to be fixed by the Court, and direct that such
persons shall be made either plaintiffs or defendants in the suit, as the
case may be. In such case the court shall issue a notice to such persons
which shall be served in the manner provided by these rules for the
services of a writ of summons or in such other manner as the court thinks
236
fit to direct; and on proof of the due service of such notice, the person so
served, whether he shall have appeared or not, shall be bound by all
proceedings in the cause:
Provided that a person so served, and failing to appear within the time
limited by the notice for his appearance, may at any time before
judgement in the suit, apply to the court for leave to appear, and such
leave may be given upon such terms (if any) as the court shall think fit."
"Any application to add or strike out or substitute a plaintiff or defendant
may be made to the court or a judge in Chambers at any time before trial
by motion or summons, or in a summary manner at the trial of the action."
In IGE V. FARINDE (1994) 7 NWRL 42 at 46 to 48, it was held in part
as follows:-
1.The court has jurisdiction to join a portion whose presence is necessary
for the prescribed purpose of effectually and completely adjudicating
upon and settle all questions involved is the cause or matter before it
and has no jurisdiction to join a person whose presence is not
necessary for that purpose. In this case joinder of the Interveners' case
was aimed at bringing about the effectual disposal of the matter in
controversy between the parties thereto. Moreover, as it was to curb
any tendency as multiplicity of suits particularly in respect of Igando
Community land, a decision on which would be a once-and-for-all
times affair. The courts below were therefore right in making the order.
(UKU V. OKUMAGBA (1974) 3 S.C. 351 in Re MOGAJI (1986
1 NWLR (Pt. 19) 759 referred to).
2.(a) The aim of joinder of a party to a pending suit are:
(i) To put an end to litigation and not to have two parallel proceedings in
which the self-same issue is raised leading to different and inconsistent
results;
(ii) For the person joined to be bound by the result of the litigation.
237
(b)The power of a trial court to join a person, whether as a plaintiff or as
defendant to a suit is entirely discretionary and, except it proceeded to
make such an order for joinder upon wrong principles, an appeal court
will be reluctant to interfere with its order. But like other judicial
discretions, the discretion to order joinder must be exercised
judiciously. In Re MOGAJI (1986) 1 NWLR (Pt. 19) 759, referred to).
(c)For a court to exercise its discretion to order joinder of a party to a suit,
the applicant must satisfy the court that he is a person who ought to
have been joined in the suit in the first instance or that his presence
before the court is necessary to enable such a court effectually and
completely to adjudicate upon and settle all the issues involved in the
cause.
(d)Where an applicant seeking to be joined establishes that he has an
interest in the subject matter of the action and/or in the eventual result
of such an action, the application for joinder may be granted.
(e)Where the determination of an action between the parties would
directly effect a third person's legal right or his pecunniary interest, the
courts have discretion to order the third person to be added to the
action on such terms as the court considers desirable so that all
matters in dispute could be effectually and completely determined and
adjudicated upon;
(f) An applicant for joinder must show not only that he is a necessary party
to the action but also that failure to join him will result in the claim
before the court not being effectually and completely determined.
(g)Where, however, all the facts before the court are
sufficient for the effectual and complete determination of the claim
between the parties before the court, the applicant cannot be a necessary
party and his application for joinder, not being necessary for the effectual
and complete determination of the claim will be refused. (ADEGBENRO
238
V. A.G. FEDERATION (1992) 1 All NLR 138; OKAFOR V. NNAIFE (1973)
S.C. 85; AWANI V. EREWAJU II (1976) 11 S.C. 307; NTLASHAGWO V.
AMODU (1959) WRNLR 273; In
Re MOGAJI (1986) 1 NWLR (Pt.19) 759; PEENOK INVESTIMENTS LTD.
V. HOTEL PRESIDENTIAL LTD. (1982) 12 S.C. 1; (1983) 4 NCLR 122;
EGONU V. EGONU (1973) 3 ECSLR (Pt. 2) 664 referred to).
(h)In an application for joinder as co-plaintiffs or codefendants, the main
question for determination is whether or not the applicants are
necessary parties.
The court will order the joinder of a person which presence is necessary to
enable the court effectually and completely adjudicate upon and settle all
the questions involved in the cause of matter. See BRITISH & FRENCH
BANK LTD. V. BRITISH COMMONWEALTH INSURANCE CO. LTD.
(1962)
SCNLR 214 and UKU V. OKUMAGBA (1974) 3 S.C. 35. (P. 64 paras.
E-H; 65, paras, A, C-F; 72, para. 8).
3.The law is settled that the courts will not generally compel a plaintiff to
proceed against a party whom he has no desire to prosecute, unless:-
(a)Where a very strong case is made out, showing that in the particular
case justice cannot be done and the case cannot be properly
determined without the new defendant being brought in; or
(b)When the plaintiff's case or the existing defendant's case cannot be
very effectually and completely determined without the joinder.
(AROMIRE V. AWOYEMI (1972) 1 All NLR (pt. 1) 101 at 108;
LAJUMOKE V. DOHERTY (1969) 1 NMLR 281 referred to).
4.A key test for the joinder of an intervener whether as a plaintiff or a
defendant is whether he will be directly affected by the judgment of the
court in the suit by curtailing or interfering with the enjoyment of his
239
legal rights. This is because the only reason which makes it necessary
to make a person a party to an action is so that he should be bound by
the result of the action, and the question to the settled therefore must
be a question in the action which cannot be effectually and completely
settled unless he is a party.
5.In considering an application for joinder of a party to a suit, the relevant
questions to be determined are:-
(a)Is the cause or matter liable to be defeated by the non joinder of the 3rd
party as defendant; that is, is it possible for the court to adjudicate upon
the cause of the action set up by the plaintiff unless the 3rd party be
added as defendant?
(b)Is the 3rd party a person who, ought to have been joined as defendant
in the first instance?
(c) Is the 3rd party's presence before the court necessary in order to
enable the court effectually and completely to adjudicate upon and settle
all the questions involved in the cause or matter."
In respect of the first issue formulated by the learned counsel for the
plaintiffs, this court agrees that none of the Applicants is a member of the
presently constituted three defendants, but the mere fact that one of them,
that is, the 3rd defendant is mentioned as the consenting authority in exh.
TJ2" shows that his interest is at stake in this matter and as such he ought
to be heard. If this is not so, this will be contrary to his right of fair hearing
under section 33(1) of our 1979 Constitution of the Federal Republic of
Nigeria. The three applicants are also members of Egba Traditional
Council, and as such, all of them have interests in the subject-matter of
this action. Their interests need not be the same with that of the plaintiffs.
They may or may not be adverse. It should also be noted that the plaintiffs
are a body corporate whereas the applicants are individual members of
the said corporate body. Their interests in the subject-matter of this action
240
need not be the same but the issue to be decided in this application is
whether the applicants are necessary parties to this action or if they would
be affected by the result of this action.
In OKESADE V. OGUNKAYODE (1994) 1 NWLR (pt. 318) 26 at 28 to
30, it was held in part as follows:
1. A person can become a party to an action either:
(a)at common law: or
(b)by statute and unless and until a person becomes a party or is made
a party to suit, he is a total stranger to the pending suit. The rule of
practice is also that, it is only a party to an on-going action that can be
heard; or that can make an application in the action,
otherwise, he lacks locus standi.
2.It is a cardinal principle of law that a plaintiff who conceives that he has
a cause of action against a particular person or defendant should be
allowed to pursue his remedy against that defendant alone. He should
not be compelled to sue or do battle with persons against whom he
alleges no "injuries": that is, no legal wrong or against whom he has no
quarrel and does not wish to sue.
3.By virtue of Order 8 Rule 11 of the High Court of Ogun State (Civil
Procedure) rules, 1978, any application to add or strike out or
substitute a plaintiff or defendant may be made to the court or Judge at
any stage of the proceedings.
4.By virtue of Order 8 Rule 11 of the High Court of Ogun State (Civil
Procedure) rules, 1978, any application to add or strike out or
substitute can be made only by person who are parties to a pending
suit. It cannot be made by any person. The order and the rule does not
envisage or contemplate and application by way of a motion by an
intervener who happens to be a "stranger" to a pending suit. (GREEN
V. GREEN (1987) 3 NWLR (pt. oi) 480; OKAFOR V. NNAIFE (1973) 3
241
ECSLR 261 at 265 referred to and distinguished.
5.The only reason which makes it necessary to make a person a party to
an action is when he would be bound by the result of the action and
questions to be settled. There must be a question in the action which
cannot be effectually and completely settled unless he is a party.
6.In an application for joinder of a person as party to an action, a judge or
court could go into the pleadings it already filed and scrutinise them to
se what issues are joined or who are or would be necessary parties to
the suit in order to effectually and completely adjudicate on the cause
or matter.
As held in 6 in OKESADE's case above, the court can go into the
pleadings if already filed and scrutinise them to see what issues are joined
or who are or would be necessary parties in order to effectually and
completely adjudicate on the cause or matter. This brings me to the
second question formulated by the learned counsel for the plaintiffs
above. A close examination of both the 1989 and the 1991 Declarations of
the Customary Law regulating the selection to the Baale of Ifo Chieftaincy
Declaration (exhibits 'TJ1' and 'TJ2' respectively shows the following:
(a)In paragraph 1 of both exhibits, there are four ruling Sections and the
identity of each ruling section is
1. Egba Alake
2. Egba Oke-Ona
3. Egba Own
4. Egba Gbagura
(b)Paragraph 3 of both exhibits state that the persons who may be
proposed as candidates by a ruling section entitled to fill a vacancy in
the Chieftaincy shall be made members, of the ruling section who are
resident in Ifo.
(c)Paragraph 5 of both exhibits are in pari materia. Part of paragraph 5
242
reads in part as follows:
"The method of nomination is as follows - the Chiefs of the ruling section
whose turn it is to provide a candidate shall select a candidate or
candidates for the Chieftaincy andpresent him "or them to the Selection
Committee."
(d)In paragraph 6 of exh. '172' the 3rd Applicant is named as the
consenting authority to this Chieftaincy and as such, he will be affected
by the result of the action.
Can it therefore be seriously canvassed that the three applicants who
are three titular heads out of the four ruling sections in the Baale of Ifo
Chieftaincy are not interested in this matter having regard to the role to be
played by the Chiefs of each ruling section? I do not think so, and as such,
this court is of the view that applicants are necessary parties to this action.
In ONABANJO V. OWETUGA (1993) 4 NWLR (pt. 288) 445 at pages 447
to 448, it was held in part as follows:
1. It is a fundamental principle of law that all parties who will be affected
one way or other in a litigation must be made parties. They are entitled
to be heard and must be heard before jv dgement should be given by
the court. This is because it is against all known principles of fair
hearing for a party to be condemned in a judgement in which he is not
given an opportunity to lead evidence either in support or in defence of
his right.
2. A plaintiff has a legal duty to bring to court all persons who may be
affected by the decision in the case so that the matter in dispute could
be resolved once and for all, but while a plaintiff cannot bring to court a
party as defendant against his will, he must, in order to succeed in the
action, bring to court a party whose presence is crucial to the resolution
of the conflict (CHIGA V. UMARU (1986) 3 NWLR Pt. 29) 460;
EKPERE V. AFORIJE (1972) 1 All N.L.R. (pt. 1) 220 OLADEINDE V.
243
ODUWOLE (1962) WNLR 41 referred to).
In RE AROWOLO (1993) 2 NWLR 317 (pt. 275 at 321, it was held in
part as follows:
1. The law allows a person interested to join proceedings in a court either
in the very early stages or midstream.
It depends upon when he had knowledge of the proceedings.
2. Before a party is allowed to join a pending proceedings, he must show
that he has sufficient interest in the litigation. Sufficient interest in this
contest must be proprietary interest.
3. One test of sufficient interest is whether the party who is seeking to join
the proceedings could have either sued or be sued in the first place.
It is the duty of the plaintiffs, and the court can suo moto raise the point
that the plaintiffs must bring to court all persons who may be affected
by the decision in a case so as to have the matter in dispute resolved
once and for all. Any person whose presence is crucial and
fundamental to the resolution of a matter before the court must be
made a party to the proceedings - see
N.E.C. V. IZUOGO (1993) 2 NWLR 270 (PT. 275) AT 273.
In ALFA V. ATANDA (1993) 5 NWLR 729 (PT. 296) at 732 to 733, it
was held in part as follows:
1. Anyone whose presence is crucial and fundamental to the resolution of
a matter before the court must be made a party to the proceedings
(OGHEME LTD. V. AMORUWA (1996) 3 NWLR (pt. 32) 856 referred
to)
2. Where there has been a non-joinder either by failure of a party or
failure of the court to join suo moto, in the consideration of this
non-joinder or misjoinder for that matter of a party, the court should ask
itself the following questions:
(i) Is it the cause or matter liable to be defeated by the non-joinder?
244
(ii) Is it possible for the court to adjudicate on the cause of action set up by
the plaintiff unless the third party is added as a defendant?
(iii) Is the third party a person who ought to have been joined in the
first instance?
(iv) Is the third party a person whose presence before the court as a
defendant will be necessary in order to enable the court to effectually
and completely adjudicate on and settle all the questions involved in
the cause or matter?
(GREEN V. GREEN (1987) 3 NWLR (pt. 61) 480 referred to).
This court is of the view that the applicants have shown that they have
sufficient proprietary interests in this matter, and as, they are necessary
parties to this action. Their application is therefore granted. They are
hereby joined as the 4th, 5th and 6th Defendants respectively.
(JUUGS),
3C/H/96.
DATED AT ABEOKUTA THIS 26TH DAY OF FEBRUARY, 1996
1.Chief E.A. Adeboye with M/S M.A. Fashanu
2. T.A. Okusokan and Miss O.O. Sowemimo for the plaintiff and the
applicant in the Motion dated 25/1/96.
3. Mr. N.T. Agbelu, P.G.C. for all the defendants
4. Chief Bayo Kehinde S.A.N. with him Mr. K.A. Amusa, K. Oyedeji and T.
Sanu for the applicant.
IN THE COURT OF APPEAL HOLDEN AT IBADAN
APPEAL NO. CA/I/M46/97 HIGH COURT NO. M/179/95
BETWEEN
245
1. His Majesty Oba (Dr.) Adedapo Tejuoso (The Osile of Oke-Ona Egba,
Abeokuta
2. His Majesty Oba Halidu Adedayo Loloko (The Agura of Gbagura/
Abeokuta)
3. His Majesty Oba (Dr.) Olawale Adisa Odeley e (The Olowu of Owu,
Abeokuta)
AND
1. Egba Traditional Council
2. Oba (Dr.) Oyebade Lipede (The Alake of Egbaland)
AND
1. The Attorney-General of Ogun State
3RD DEFENDANTS/Executive Council of Ogun State - RESPONDENTS
3. Military Administrator of Ogun State
IN THE APPLICATION OF JOIN CHIEF GABRIEL OLUOMO AS THE
7TH DEFENDANT AND AS 3RD RESPONDENT IN THE FIRST SET OF
RESPONDENTS
l PLAINTIFFS/ J RESPONDENTS
^APPELLANTS/ F APPLICANTS
MOTION ON NOTICE
TAKE NOTICE that this Honourable Court will be moved on the day
day of 1997 at the hour
of 9 O'Clock in the forenoon or so soon thereafter as Counsel on behalf of
the APPLICANTS can be heard for the following:
1. An Order of injunction restraining the Plaintiff/ Respondents and the 1st
- 3rd Defendants/Respondents Jointly and orseverally whether by
themselves, their agents, servants or privies or otherwise howsover
246
called from exercising any control or any authority whatsoever on the
Baale of Ifo Chieftaincy pending the determination of the Appeal filed in
this case.
2. An Order maintain the status quo ante belum status quo existing before
the filing of the suit in the High Court pending the determination of the
appeal pending before this Honourable Court.
3. An Order of the Honourable Court granting the Appellants/Applicants
leave to join CHIEF GABRIEL OLUOMO as the 7th Defendant in the
main suit and as 3rd Respondent in the first set of Respondents in this
appeal before this court.
4. An order of Court invoking its disciplinary jurisdiction by setting aside
the purpoted award of a beaded crown by the Alake of Egbaland to
Chief Gabriel Oluomo as'the Olu of Ife the person sought to be joined
as 3rd Respondent in the first set of Respondents in this appeal as the
Baale of Ifo which installation and crown were purported to have been
done on 24th April, 1997 by the Respondents.
AND FOR SUCH FURTHER or other orders as this Honourable
Court may deem fit to make in the circumstances.
DATED this 28th day of April, 1997.
FOR SERVICE ON:
1. THE RESPONDENTS c/o Their Solicitors CHIEF TOYE COKER SAN
& CO; 80a, Igbore Road,
Abeokuta.
ON THE 1ST-3RD RESPONDENT c/o Ministry of Justice Secretariat,
Abeokuta.
CmEF. AFE BARALOLA SAN t CO' APPELLANTS/APPLICANTS' SOU
elm Emmanuel Chambers, UT|)
BO. FaJUyl Road,
247
Ekotedo, Ibadan;
IN THE COURT OF APPEAL HOLDEN AT IBADAN
APPEAL NO
HIGH COURT NO. M/179/95
BETWEEN
1. His Majesty Oba (Dr.) Adedapo Tejuoso (The Osile of Oke-Ona Egba,
Abeokuta
2. His Majesty Oba Halidu. Adedayo Loloko (The Agura of Gbagura,
Abeokuta)
3. His Majesty Oba (Dr.) Olawale Adisa Odeleye (The Olowu of Owu,
Abeokuta)
APPELLANTS/
APPLICANTS
AND
1. Egba Traditional Council
2. Oba (Dr.) Oyebade Lipede PLAINTIFFS/ (The Alake of Egbaland) J
RESPONDENTS
AND
1. The Attorney-General of Ogun State
2. The Executive Council of Ogun State ^1ST - 3RD DEFENDANTS/
3. Military Administrator of Ogun State f RESPONDENTS
IN THE APPLICATION OF JOIN CHIEF GABRIEL OLUOMO AS THE
7TH DEFENDANT AND AS 3RD RESPONDENT IN THE FIRST SET OF
RESPONDENTS
AFFIDAVIT IN SUPPORT OF MOTION
I, OLUSOLA DARE ESQ., Male, Nigerian Citizen, Legal Practitioner of
248
80, Fajuyi Road, Ekotedo, Ibadan, Oyo State of Nigeria do hereby make
oath and state as follows:-
1. That I am Legal Practitioner in the Chambers of Chief Afe Babalola
SAN & CO., Solicitors to the Appellants/Applicants.
2. That by virtue of my position, I am very familiar with the facts of this
case.
3. That I have the consent and authority of the Appellants/ Applicants to
swear to this affidavit.
4. That the 1st Appellant informed me in Chambers and I verily believed
him as follows:
That the Plaintiffs/Respondents filed an originating !
summons seeking the foEowing reEefs:-
(i) A DECLARATION that the Amended Registered Declaration relating to
the Baale of Ifo Chieftaincy which was purportedly approved on 29th
day of May, 1991 and registered on 1st day of July, 1991 was not made
in accordance with the Chiefs Law, Cap. 20, Law of Ogun State of
Nigeria, 1978 and therefore null and void.
(u) An order setting aside the Amended Registered Declaration relating to
the Bale of Ifo Chieftaincy which was purportedly approved on 29th day
of May, 1991 and registered on 1st day of July, 1991.
(iii) Perpetual injunction restraining the 1st to 3rd Defendants, their
agents, servants of privies from giving effect or further effect to the
purported Amended Registered Declaration relating to the Baale of Ifo
Chieftaincy which was purportedly approved on 20th day of May, 1991
and registered on 1st day of July, 1991.
5. That affidavits were exchanged and counsel addressed the court;
6. That the learned trial Judge in his judgement held that the Amended
Registered Declaration relating to the Baale of Ifo Chieftaincy which
was approved on the 29th day of May; 1991 was not made in
249
accordance with the Chiefs Law of Ogun State and as such it is a
nullity.
7. That the applicants have since filed two Notices of Appeal against the
said Judgements. Copy of the Notices of Appeal are attached as Exhibits
'A' and 'B' respectively.
8. That prior to the filling of this suit, the Ifo Chieftaincy system has always
been under the firm control of the Olowu of Owu.
9. That the effect of the Judgement was that the Olowu of Owu would
cease to be the consenting authority for the Ifo Chieftaincy.
10. That apart from the incumbent Baale who was installed by the then
Deputy Governor of Ogun State, Alhaji Adeolu Balogun in March,
1990, of the other four Baales, that have ruled Ifo, all of them were
installed at Ifo on the authority of the Olowu of Owu.
11. That considering the circumstances of this case if ora) evidence has
been allowed, facts would have been adduced to show that historically,
traditionally, legally and under native law and custom the Olowu of
Owu has been the prescribed and consenting authority for the Baale of
Ifo Chieftaincy.
12. That Chief Afe Babalola told me and i verily believe him that the
affidavit evidence before the Court were irreconcilably contradictory
particularly on the crucial issue of the custom, tradition and practice of
the consenting authority of the Ifo Chieftaincy.
13. That the grounds of appeal are substantial and there is a very good
chance of reversing this judgement at the appeal.
14. That the 1st to 3rd Defendants/Respondents are already taking
steps to amend the law while the appeal is pending.
15. That the Plaintiffs are taking steps to call a meeting of the
Chieftaincy Committee to amend the Declaration
250
16. That the steps which the Respondents want to take have the effect
of taking away the Jurisdiction of the Court of Appeal.
17. That unless restrained by the order of court, the Respondents will
act on the. Judgement of the lower court and take steps that may.
render the appeal nugatory if sucessful.
18. That is the appeal succeeds, the Appellant will be prejudiced if in the
meantime the Respondents have acted on the decision of the court.
19. That the Ifo Community for now only recognised the Olowu of Owu
as the consent authority and a situation where smother consenting
authority is imposed on them contrary to tradition will cause bad blood
and breakdown of peace arid order.
20. That it is in the interest of both parties and the entire community, that
status quo ante bellum be maintained pending the determination of the
appeal.
21. That if the Respondent are not restrained from taking any step
contrary to the established custom, the pains, embarrassment and
traoma that Will be’experienced by the Appellant cannot be quantified
or compensated for in monetary terms.
22. That Chief Afe Babalola SAN, informed me and I verily believe him
that the grounds of appeal are substantial.
23. That a similar application of this nature was filed and argued at the
lower court.
24. That the learned trial judge ruled on the said application of 24th
April, 1997 and granted only one of the interlocutory reliefs prayed for
in the said motion. A copy of the ruling is attached herewith as. Exhibit
C.
25. That the relief granted at the lower court is not related to any . of the
reliefs being sought in this application.
251
26. That throughout the proceedings in the High Court and particularly
during the proceedings in the hearing of the application for injunctive
reliefs pending the determination of this appeal Chief Gabriel Oluomo,
the party sought to be joined in this application was always present in
court.
27. That the said Chief Gabriel Oluomo was therefore fully aware of the
pendency of the application to restrain any actions whatsoever on the
Baale of Ifo Chieftaincy pending the determination of this appeal.
28. That the. subject matter of the suit at the trial court was the control of
Baale of Ifo Chieftaincy.
29. That the said Chief Gabriel Oluomo was nursing the ambition to be
elevated from the Baale of Ifo to the Olu of Ifo Obaship status.
30. That without any due regard to and in defiance of the said
application, Chief Gabriel Oluomo put himself forward to be given a
beaded crown and to be styled as the first Olu of Ifo.
31. That with adequate knowledge of the date fixed for ruling in the
application at the lower court but without for the ruling to the delivered,
the said Chief Gabriel Oluomo presented himself to receive a beaded
crown as the OLU of Ifo at Alake's Palace at about 10.30a.m. on 24th
of April, 1997 with pomp and pageantry that was a product of
well-planned and expensive preparation.
32. The ruling of the court interestingly refused to grant the application
to restrained the Plaintiffs/Respondents from exercising any control of
authority whatsoever on the Ifo Baaleship Chieftaincy.
33. That the said Chief Gabriel Oluomo was apparently aware of the
consent of the ruling before it was read and that was accountable for
his initial preparation and hurried ceremony at Alake's Palace,
Abeokuta while the ruling was being read at Abeokuta High Court.
252
34. That the purported presentation of a Beaded Crown by the Alake to
Chief Gabriel Oluomo at Alake's Palace on 24th of April, 1997 is
therefore done in bad faith and to over-reach the outcome of this
appeal and this application.
35. That Chief Gabriel Oluomo being a person who has openly nursed
an ambition to be and who has purportedly actualised that ambition to
be the Olu of Ifo should be called upon to answer to the substance of
this appeal.
36. That Chief Afe Babalola SAN told me and I verily believe - him that
since the Judgement of the lower court which set
aside the Registered Declaration of 1991 which recognised the Olowu of
Owu as consenting authority to the Baale of Ifo Chieftaincy, there has not
been any declaration prescribing the Alake of Egbaland or any other
person as the consenting authority.
37. That Chief Afe Babalola SAN also informed me I verily believe him
that the joinder of Chief Gabriel Oluomo is necessary so that he can be
bound by the outcome of this appeal.
38. That it is in the interest and dignity of justice to grant this application.
39. That I swear to this affidavit in good faith.
DEPONENT
Sworn to at Court of Appeal Registry, Ibadan this 29th day of April, 1997
BEFORE ME
Commissioner for oaths
IN THE COURT OF APPEAL HOLDEN AT IBADAN
' ON FRIDAY THE 23RD DAY OF MAY. 1997 BEFORE THEIR
LORDSHIPS
Hon. Justice A.M. Mukhtar - Presiding Justice
253
Hon. Justice M.A. Okunola - Justice Court of Appeal
Hon. Justice D. Adamu- Justice Court of Appeal
HIS MAJESTY OBA DR. ADEDAPO TEJUOSO VS
EGBA TRADITIONAL COUNCIL
Chief Afe Babalola, SAN, with him Saimi Okunleye, S.S. Akinyele, E.C.
Anyanwu, J.O. Ashamy and Tony Akpan for the applicants.
Mr. Afolabi Fashanu for the 1st and 2nd Respondents, with him Bayo
Okusokan.
1st - 3rd Respondents not represented.
RULING
The application before this court in an Ex-parte one for the following
reliefs:-
1.An order of interim injunction restraining the Respondents jointly or
severally by themselves their agents, servants, privies, officers or any
person however described with any person whatsoever as the Olu of
Ifo and or in manner authorising, aiding and abetting, performing and or
executing any ceremony for the purposes of installing any person
whatsoever as the Olu of Ifo pending the determination of the Motion
on Notice.
2.An order of interim injunction restraining Chief Gabriel Oluomo, the
party sought to be joined by the Motion on Notice in this case by
himself, his agents, servants privies and any person however
described from presenting offering, accepting himself for the purposes
of any coronation installation and or conferment as the Olu of Ifo
pending the determination of the Motion on Notice.
3.An order of interim injunction restraining Chief Gabriel Oluomo, the
Party to be joined in this appeal by himself, his agents, servants privies,
254
heirs and any person howsoever described from parading himself,
performing and acting as the Olu of Ifo Ogun state pending the
determination of the Motion on Notice.
The application is supported by an affidavit, to which there are annexed
copies of notices of appeal, a copy of the ruling of the lower court, and
copy of the Motion on Notice together with their annexure. Learned Senior
Advocate of Nigeria in moving the application argued that the only issue to
be considered at this stage is the urgency in the matter as contained in the
supporting affidavit and so the court must not considers contentious
issues at this stage. He placed reliance on the case of Seven Up Bottling
Company Ltd. V. Abiola and Sons Ltd. 1995 NWLR PART 303 page 257.
He referred to Exhibit exhibited to the supporting affidavit. Learned
Counsel for the Respondents has however argued that the application is
grossly incompetent, because it has not passed the test laid down in
Koyoye Vs Central Bank of Nig. 1989 1 NWLR Part 98 page 419 at 474.
We have considered the submissions of both counsel on the competence
of the application and we agree with the learned counsel for the 1st and
2nd Respondents that even though Kotoye's case supra is applicable, the
conditions set out in the said case have been met in the present case, in
that both the Motion on Notice and the Ex-Parte one are before us. The
most important point to be considered here, however at this stage is
whether the urgency in this matter as disclosed in the supporting affidavit
deserves the exercise of our discretion in favour of the applicant, in order
not to foist upon this court a situation of helplessness when we come to
consider the Motion of Notice. We agree with the learned SAN that the
court at this stage avoid delving into contentious issues, but merely
consider the depositions in the affidavit in view of the urgency of the
situation in this case. We have accordingly considered the supporting
affidavit and its annexure, particularly Exhibit C; and we are satisfied that
255
there is a situation of contentious issues, but merely consider the
depositions in the affidavit in view of the urgency of the situation in this
case. We have accordingly considered the supporting affidavit and its
annexure, particularly Exhibit C; and we are satisfied that there is a
situation of urgency in the case which warrants a favourable exercise of
our discretion in favour of the applicants.
In the circumstance, we hereby grant only the first prayer in the motion
paper for an order , of interim injunction restraining all the respondents
jointly and severally by themselves, their agents, servants, privies, officers
or any person howsoever described from installing, crowning,
recognising, and dealing with any person whosoever as the OIu of Ifo and
or in any manner authorising, aiding, abetting, performing and or
executing any ceremony for the purposes of installing any person
whatsoever as the Olu of Ifo pending the determination of the Motion on
Notice.
(SGD) A.M. MUKHIAR Justice, Court of Appeal 23/5/97
I agree
(SGD.) M.A. OKUNOLA, JCA 23/5/97
I agree
(SGD.) S. ADAMU, JCA 23/5/97
This Memorandum of Agreement made this 28th day of February, One
thousand Nine hundred and Fifty-two BETWEEN Chief Onipede, the Bala
of Ibara, Chief Sanusi Fabiyi, the Balogun of Ibara, Chief S.M. Goriola, the
Ekerin of Ibara, Chief S. Laose, the Bada of Ibara, Chief Y. Mosanya, the
Seriki of Ibara, Chief J.F. Odunjo, the Are-Ago of Ibara, Chief
S.A. Adesina, the Jagunmolu of Ibara, Chief O.S. Ajayi, the Baloye of
Ibara, Chief D. Abijo, the Bale of Ilewo, Chief J. Olufade, the Apesi of
Ilewo, Chief G. Akibode, the Nlado of Ilewo, Chief E. Olumade, the Otun of
256
Ilewo, Chief S. Taiwo, the Jaguna of Isaga, Chief E. Elegbede, the lisa of
Isaga, Chief J. Ilori, the Aro of Isaga, representing themselves and all
other the Chiefs and people of Ibara, Ilewo and Isaga in Abeokuta (herein
after called the "Chiefs") of the one part AND THE EGBA NATIVE
AUTHORITY (hereinafter called the Native Authority) of the other part.
WHEREAS the chieftaincy of Olubara of Ibara long recognised in
history as a vital and important title in Ibara in Egbaland has for some time
now been dormant, no one having been selected and/or appointed to that
chieftaincy.
AND WHEREAS it is now desired to resuscitate this ancient chieftaincy
of Olubara of Ibara in Egbaland.
AND WHEREAS this resuscitation of the said chieftaincy has received
teh assent of the Committee on Native Law and Custom and has also
been approved by the Egba Native Authority Council.
AND WHEREAS the areas of Ibara, Isaga, Ilewo, and Jiga all are
comprised in the Egba Alake Section of Abeokuta.
NOW THIS INDENTURE WITTENSETH that in consideration of the
premises it is hereby agreed and confirmed.
1. That the title of the Olubara of Ibara in Abeokuta is hereby resuscitated.
2. That the Olubara should wear the usual beaded coronet or crown
peculiar to that title in accordance with Native Law and Custom and
shall also use beaded shoes and beaded cow-tail.
3. That the Chiefs and the Native Authority herein undertake to give full
force and effect to the provisions of this agreement and thus bring
about peace and prosperity in Egbaland.
IN WITNESS WHEREOF the parties have hereunto set their hands
and seals the day and year first above written
SIGNED SEALED AND DELIVERED by the within-named
257
1. Chief Onipede (thumb marked) Bala of Ibara
2. Chief Sanusi (Sgd.) S. Fabiyi - Balogun
3. Chief S.M. Goriola (Sgd.) S.M. Goriola
4. Chief S. Laose (Sgd.) S. Laose - Bada of Ibara
5. Chief Y. Mosanya (thumb marked) Seriki of Ibara
6. Chief J.F. Odunjo (Sgd.) J.F. Odunjo
7. Chief S.A. Adesina (Sgd.) S.A. Adesina-
8. Chief C.S. Ajayi (Sgd.) C.S. Ajayi
9. Chief D. Abijo (thumb marked) Bale ofllewo
10. Chief J. Olufade (Sgd.) J.A. Olufade - Apesi Ilexuo
11. Chief G. Akibode (Sgd.) G.A. Akinbode - Nlado of Ilewo
12. Chief Z. Olufade (Sgd.) Z.A. Olufade
13. Chief S. Taiwo (thumb marked) Jaguna of Isaga
14. Chief E. Elegbede (Sgd.) E.B. Elegbede - Lisa Isaga
15. Chief E.J. Ilori (Sgd) E.J. Ilori - Aro of Isaga
The foregoing having first been read over and interpreted to them in the
Yoruba Language by S.A. Adedoyin Jagunmolu of Ilewo when they
seemed perfectly to understand same before affixing their signature
and/or thumb impressions thereto in the presence of the following
witnesses:-
Sgd. K.J. Kolawole Aro Rewo J.S. Odubiyi Bada Isaga
SIGNED, SEALED AND DELIVERED BY the within-named EGBA
NATIVE AUTHORITY, the common seal having been affixed in the
presence of:
(Sgd) Ademola £1 Alake of Abeokuta
(Sgd) Adedamola II Osile of CJke-Ona
(Sgd.) Oba S. Sobekun The Agura of Gbagura
(Sgd.) Gbadela II The Olonm of Owu
Witness to signatures:
258
(Sgd.) O. Aboaba Clerk of Council
Certified true Copy . Secretary Egba NA.
D.O.
My Good Friend,
1.Adequate representation of all that touches the interests of the Ibara
and other Egbado people is embodied in our existing system whereby
two seats are allocated to petitioners (a) The Ekerin of Ibara - Sanusi
Fabiyi and (b) Jaguna of Ilewo •- Joseph A. Olufade. This is all that can
be done for them as a tribal unit and to whom (in common with other
clans who migrated with them) Egba Alake allotted land upon settling in
Abeokuta.
2.In. their original homestead at Ishaga and at Ibara, courts have been
established for their benefit and convenience. Furthermore we are
prepared to consider either through •the medium of a standing
committee of their recognized Council members any matter which they
feel may be more satisfactorily dealt with by such special
representations.
3.I do not see in what way the position of the Egbado are different in our
polity to that, for instance, of the Ijaiyes or other clans who are also
under, the Egbas and reside in the country.
4.There is no room to-day for the creation of an Oba in the administration
of Egbaland. It can only lead to complications or endless disenssions.
Your Good Friend,
(s'4) kfkmjia IJL
Alake
1/12/41
259
EGBA TRADITIONAL COUNCIL
His Excellency
Lt. Col. Daniel Akintonde
Military Administrator for Ogun State,
Military Administrator's Office,
Oke-Mosan,
Abeokuta.
c/o AFIN AKE P.O. BOX 501, ABEOKUTA.
16th January, 1996.
Your Excellency,
EGBA TRADITIONAL COUNCIL VS OGUN STATE GOVERNMENT
COURT ACTION ON 1FO BAALESHIP DECLARATION - DISCLAIMER
I refer to a letter dated 28th December, 1995 written to you by Oba (Dr.)
Adedapo Adewale Tejuoso, Karunwi III, the Osile of Oke-Ona Egba, Oba
Halidu Laloko Sobekun II, Agura of Gbagura and Oba (Dr.) Olawale Adisa
Odeleye, Lagbedu I, Olowu of Owu, Abeokuta, on the above
subject-matter and copied to me.
After making their comments on the action (Suit No. M/ 179/95) they
went further to plead that a similar Declaration giving Consenting
Authority to the Olowu in respect of the Baale of Ifo "should be enacted in
respect of Odeda which traditionally belongs to the Agura of Gbagura and
Obafemi, Owode which traditionally belongs to the Osile of Oke-Ona
Egba" (the underlining is mine).
The first point I wish to make concerns this issue of Consenting
Authority which is what is in issue in the action concerning the Baale of Ifo
Declaration.
260
The issue of Consenting Authority implies that there are Recognised
Chieftaincies to exercise this authority upon. In Odeda, there is no
recognised Chieftaincy over which such an authority could be. exercised.
In Obafemi/Owode there is the Oniro of Iro Chieftaincy over which the
Alake is consenting authority. In Ifo there is the Olofiri of Isheri Chieftaincy
over which the Alake is the consenting authority. It will thus be seen that
outside Abeokuta (and in fact within Abeokuta inclusive) the Alake is
clearly the consenting Authority. With respect to Odeda where there is no
recognised Chieftaincy, it will be seen further down in this letter that even
if there is one, the Alake will undoubtedly be the Consenting Authority.
The second point I want to make- is that I wish to Say categorically and
without any fear of any traditional contradiction that the areas in ‘Egbaland
outside Abeokuta i.e. Odeda, Obafemi/Owode and Ifo being claimed by
the Agura, the Osile and the Olowu belong to the Alake, and that it is
outrageously a rape on the revered tradition of the Egbas and contrary to
principles governing chieftaincy generally; that Egba Alake traditional
affairs appertaining to the Alake's domain should be legislated away to the
Agura, the Osile and the Olowu at their request.
I will now proceed to show that the areas belong to the Alake:- The Egba,
properly so-called, are a Nation of small nation-states (now referred to as
homesteads, "Oriles") formerly scattered in the old Egba Forests C
Following the wake of the Yoruba intertribal wars, in the early 19th
Century, the homesteads were destroyed and we all-came to live together
at Abeokuta arpund 1830. The Owus from outside the Egba Forest came
to settle with us at Abeokuta later. Following the destruction of the Egba
Forests, the homesteads (Oriles) of some sectional Obas in Egbaland
were lost to the Oyos and Ijebus. All the homesteads of the Agura
including the Capital, Iddo, were lost to the Oyos (now in Oyo State) and
all the homesteads of the Osile including the Capital, Oko, with the
261
exception of three were lost to the Oyos.and Ijebus. The Egba Alake
homesteads (Oriles) alone were left to form the bulk of Egbaland and
these areas in Obafemi/Owode, Odeda and Ifo belong to the Alake
traditionally.
The details of Egba Alake Traditional area are:-
I. In Obafemi/Owode where the Osile wants to be the traditional head
exercising traditional and Consenting Authority, he has situated within
its Catchment area only one (1) out of twenty one (21) homesteads
(Oriles) viz:-
(a)Obafemi The Alake has
i Ake, (the Capital), ii. Ijeun, iii. Iporo iv. Isan
v. Erunwon vi. Ikaagbo vii. Ijoko viii. Erunbe ix. Ilogbo x. Ifote
The Osile has onlyl. Ikereku
(b)Owode
The Alake has
i. Itoku ii, Igbein iii. Imo iv. Oba v. Igbore
vi. Itori vii. Ijemo viii. Obado ix. Ijeja x. Ikanna The Osile has no
single homestand here.
From the above analysis, it will be seen that the Osile has only one (1)
homestead, Ikereku, out of twenty one (21), homestead including Ake,
Alake'Capital, in the Obafemi/ Owode traditional area where he seeks to
"enact" a Chieftaincy Declaration.
II. In Odeda where the Agura wants to be a traditional head exercising
traditional and Consenting Authority, he has NO SINGLE
HOMESTEAD out of the twenty-one (21) homesteads situated within
its catchment area, viz:-
Iii Search of Justice
The Alake has
i. Kemta ii. Iporo iii. Keesi iv. Emere v. Ikopa vi. Itoko vii. Itesi viii.
262
Adawo ix. Taffin x. Abaka xi. Ijade xii. Agurado xiii. Arawo xiv. Sagaun xv.
Idere xvi. Idofin xvii. I mala xviii Iro
The Osile has
i. Ilawo
ii. Ilugun
From the above analysis 16 will be seen that the Agura has so single
homestead (Orile) in Odeda traditional area where he seeks to "enact" a
Chieftaincy Declaration.
III. In .Ifo where the Olowu wants to be a traditional head exercising
traditional and consenting authority, he has NO SINGLE HOMESTEAD
situated within its catchment area. His homestead (Owu, Apomu and
Erunmu) are now in Oyo and/or Osun States.
1. In fact what comprises the Ifo Catchment area now was won by the
combined Egba Warriors and a combined Egba Force at the
Settlement. The Egbas waged wars against the Egbados, at Oke-Ake,
Eguns, Koboro, Sojuolu, the Aworis around Ibaragun Ganun, Iseri, Iju,
Ijoko, Alagbado, Iju, Ojodu Abiodun and won the area by conquest; and
they settled there.
2. The Alake founded the Ifo Market that grew-into Ifo Township in 1917,
established the Chieftaincy system in 1919, was installing all the Bales
from the 1st to the incumbent Chief Oluomo in his Palace at Ake. Apart
from Ifo which has grown into a Town, the Alake has a portion of his
homestead, Itori, situated in the area, and exercises traditional
authority over all the Egba Alakes and Egba Alake Villages in the area
3. There are only few Villages belonging to the Owu's and Egba
Oke-Ona's in die area.
From the above, it will be seen that the Olowu has no single homestead
in Ifo traditional area where he can seek to enact a Chieftaincy
Declaration.
263
In conclusion it needs to be stressed that since Consenting Authority is
an attribute of Paramount Rulership to take it away from the Alake is to
subvert the status conferred on him by Egba Custom and Law.
The easiest and quickest way to put an end to the raging controversy
over the Baale Ifo Chieftaincy Declaration is for Your Excellency to repeal
the Edict of 1991 vesting Consenting Authority in the Olowu of Owu. Once
this is done, the legal action abates.
Yours truly,
Oba Alaiyeluwa Lipede I The Alake of Egbaland Chairman,
Egba Traditional Council
NOTE - 1
Please note from previous pages that the three (3) homesteads Idere,
Idofin and Imala being claimed by the Alake under ODEDA Local
Government Area actually belong to the Osile and the Oke-Ona Egba
people. Efon is also another homestead belonging to Oke-Ona Egba even
though it was not listed.
NOTE - 2
The key sentence to note in this Alake's letter and which is actually the key
to the whole problem and in fact the truth of the whole matter is stated by
the Alake himself in the last three
(3) lines under III (2) - Ifo.
The Alake "exercises traditional authority over all the Egba Alakes and
the Egba Alake Villages in the area"
This is indeed not only true for Ifo area but also the Odeda, Obafemi
Owode and Abeokuta areas of Egbaland. Just like
264
This is indeed not only true for Ifo area but also the Odeda, Obafemi
Owode and Abeokuta areas of Egbaland. Just like the Osile exercises
authority aver all the Oke-Ona Egba people and Oke-Ona Egba villages in
the entire areas of Egbaland (Ifo, Odeda, Obafemi - Owode and Abeokuta
areas).
The Agura similarly exercises authority over all the Gbagura people
and Gbagura villages in the entire areas of Egbaland and the Olowu
exercises authority over all the Owu people' and Own villages in the entire
areas of Egbaland.
NOTE-3
Please also note that the Alake is now trying to usurp the powers of the
Osile by trying to install an Oba in the Osile's territory of Hawo and very
soon the Alake would start claiming Ilawo as Egba Alake territory. Where
lies the justice in this? Is this the path to Peace and Unity? God help us
and save us (Amen).
NOTE - 4
THE GREAT PERFIDYThis Alake's letter of i6Ul January 19%, reminds one of the great perfidy
intended to be perfected in the infamous letter of Recommendations, in
connection with the Abeokuta Intelligence Report written by the then
Resident of the Abeokuta Province in Abeokuta - Mr. E.A. MILLER and
addressed to the Honourable the Secretory, Southern Provinces, Enugu
on the .16"' of April, 1938. With regards to Abeokuta Affairs. Itwas later
published in BLAIRS Intelligence Report.
The pertinent, interesting, and perfidious aspect of the report we need
to highlight here is quoted froin the conclusions and Recommendations of
the MILLER report as follows:
265
(a) "These are my main recommendations, and to some extent they have
been discussed with the Alake, The Sectional Obas are aware that
some duties in connection with the administration are being provided
for them, but othenoise, they have not been consulted",
(b) "Before any such discussion takes place it is of first importance that
His Honour should pronounce in favour of them, or we may speedily
become involved in a controversy on the subject of the respective
positions of the Alake and the Sectional Obas which will shake the
Egbaland to its foundations and nullify any efforts at reorganisation for
many years to come".
This is why this, said Millers letter and Blairs intelligence report of 1938
had always been regarded by well meaning people as a document not
worth the paper on which it was printed - very perfidious.
Kabiyesi Alaiyeluzoa
Oba Dr. Adedapo Adewale Tejuoso
Karumvi III
Osile Oke-Ona Egba
The very energetic and resourceful Oke-Ona, Gbagura and Owu
("Ogo") Obas did not just take it lying low, but instead they fired a rather
large salvo to defend their heritage, the integrity of history and the rights of
their cherished citizens. They too wrote stoutly to His Excellency Military
Administrator Lt. Col. Daniel Akintonde - to claim their upgrading to
paramount rulership status; dissociated themselves from the law suit
instituted by the Alake against the State.
260
In Search of Justice
TM THE HIGH COURT OF QGUN STATE TM THF ABEQKUTA
266
IUPICIAL DIVISION
BETWEEN
EGB A TRADmON AL COUNCIL
AND
1. The Attorney-General, Ogun State
2. The Executive Council of Ogun State
3. The Military Administrator of Ogun State AND
SUIT NO.M/179/95 PLAINTIFF/RESPONDENT
} ......DEFENDANTS/
RESPONDENTS
1. His Majesty Oba (Dr.) Adedapo Adewale Tejuoso-w
The Osile Oke-Ona Egba, Abeokuta
2. His Majesty Oba Halidu Adedayo Laloko —APPLICANTS
The Agura of Gbagura, Abeokuta
3. His Majesty Oba (Dr.) Ola wale Adisa Odeleye
The Olowu of Owu, Abeokuta
MOTION ON NOTICE
Order 11 Rules 5 and 16
TAKE NOTICE that this Honourable Court will be moved on the
day..... of ..........1996 at the hour of 9 O'clock in the forenoon or so
soon thereafter as cousel can be heard on behalf of the Applicants for:
(1)an order that the Applicants be joined as Defendants in the suit herein
and
(2)an order that the suit be struck out and for such further or other orders
as this Honourable Court may deem fit to make.
Date this 23rd day of January, 1996.
267
ON NOTICE TO:
1. The Plaintiff, c/o Its Solicitors Chief Toye Coker &c Co. 80A Igbore
Road, Abeokuta.
2. The Defendants c/o The Attorney-General, of Ogun State,
Ministry of Justice, Abeokuta.
Chief Bayo Kehinde SAN Counsel for the Applicants Bayo Kehinde & Co.,
Legal Practitioners,
28B, Ikorodu Road, Obanikoro, Lagos.
Or
c/o Owu Palace,
Owu, Abeokuta
Gathering of the Storm
261
IN THE HIGH COURT OF OGUN STATE IN THE ABEOKUTA TUDICIAL
DIVISION
EGBA TRADITIONAL COUNCIL.. AND
BETWEEN
SUIT NO. M/179/95- PLAINTIFF/RESPONDENT
1. The Attorney-General, Ogun State
2. The Executive Council of Ogun State
3. The Military Administrator of Ogun State
DEFENDANTS/
RESPONDENTS
AND
1. His Majesty Oba (Dr.) Adedapo Adewale Tejuoso The Osiie Oke-Ona
Egba, Abeokuta
268
2. His Majesty ObaHalldu Adedayo Laloko The Agura of Cbagura,
Abeokuta
APPLICANTS
3. His Majesty Oba (Dr.) Olawale Adisa Odeleye The Olowu of Owu,
Abeokuta
AFFIDAVIT IN SUPPORT OF MOTION
I, CHIEF RUFUS ONIFADE, Nigerian citizen, Business-man, of
Akogun Compound, Totoro, Owu, Abeokuta, do hereby make oath and
say that:
1. I am the Akogun Owu, Abeokuta and one of the King-makers of Owu,
Abeokuta.
2. I have the authority of the Applicants to swear to this affidavit.
3. I am informed by and I verily believe the 3rd Applicant that:
(1) The applicants are members of the Egba Traditional Council
(hereinafter referred to as "the Council")/ the Plaintiff herein.
(2.) The Council did not hold any meeting which decided that the suit
herein be instituted.
(3.) The Council has not empowered His Majesty Oba Oyebade Lipede,
the Alake of Egbaland, to institute the suit herein on its behalf.
4. It will be in the interest of justice if the Applicants are joined as
Defendants in the suit herein so they can be heard.
5. It will be in the interest of justice if the suit is struck out on the ground
that the council has not authorised it.
6. I swear to this affidavit in support of the motion to join the Applicants
and strike out the suit.
SWORN TO at the High Court Registry Abeokuta this 22nd day of
January, 1996 BEFORE ME
COMMISSIONER FOR OATHS
269
OGUN STATE DEPONENT
IN THE HIGH COURT OF OGUN STATE IN THE ABEOKUTA JUDICIAL
DIVISION
BETWEEN
EGBA TRADITIONAL COUNCIL AND
1.The Attorney-General sind Commissioner for Justice, Ogurv State.
2.The Executive Council of Ogun State
3.The Military Administrator of Ogun State
SUIT NO. M/179/95. PLAINTIFF/RESPONDENT
DEFENDANTS/
RESPONDENTS
AND
1. His Majesty Oba (Dr.) Adedapo Adewale Tejuoso The Osile Oke-Ona
Egba, Abeokuta
2. His Majesty Oba Halidu Adedayo Laloko The Agura of Gbagura,
Abeokuta
3. His Majesty Oba (Dr.) Olawale Adisa Odeleye The Olowu of Owu,
Abeokuta
-APPLICANTS
COUNTER AFFIDAVIT TO THE APPLICANTS MOTION DATED 23RD
JANUARY, 1996
I, OBA (DR.) OYEBADE LIPEDE, Traditional Ruler, Nigeria citizen
residing at Alake Palace, Ake, Abeokuta, Ogun State do hereby make
oath and say as follows:
270
1. That I am Chairman/President of the Plaintiff, the Alake of Egbaland
and also the Paramount Ruler of Egbaland.
2. That I instructed the firm of Chief Toye Coker .& Co., Legal
Practitioners to institute the action herein in the name of the Plaintiff
after I had consulted with members of the Plaintiff.
3. That the Affidavit in support of the Applicants' Motion dated 23rd day of
January 1996 has been brought to my notice and I fully understood the
contents thereof.
4. That paragraph 3 of the said Affidavit is not true.
5. That apart from myself as the President, there are other ten traditional
rulers in the Plaintiff Council presently.
6. That the other traditional rulers in the Plaintiff Council had by their joint
letter dated 16th January 1996 to the 3rd Defendant/Respondent
re-affirmed their support, authority and approval for the action herein. A
copy of the letter is attached and marked Exhibit "M.A.F.
7. That the Plaintiff has no claim against the Applicants herein.
8. That I was informed by my Counsel, Afolabi Fashanu Esq. and I verily
believed him that the Applicants presence as co-defendants is not
necessary for the proper and effectual determination of the main action
herein.
9. That it is in the interest of justice that the applicants7 application be
refused.
10.That I depose to this affidavit in good faith
Sworn to at the High Court Registry, At this 30th day of January, 1996
1. The Applicants
c/o Their Counsel, Chief Bayo Kehinde SA.N., Bayo Kehinde & Co. Legal
Practioners,
271
258, Ikorodu Road, Obanikoro, Lagos.
OR
c/o Owu Palace,
Own, Abeokuta
2 The Defendants / Respondents
c/o Their Counsel, N.I. Agbelu Esquire, Ministry of Justice, Oke-Ilewo,
Abeokuta.
Egba Traditional Council, Ake Palace,
Abeokuta.
16th January, 1996.
Lt. Col. Daniel Akintonde The Military Administrator,
Military Administrator's Office,
Oke-Mosan,
Abeokuta.
Your Excellency,
RE: BAALE OF IFO CHIEFTAINCY DECLARATION
We refer to the letter dated 28th day of December, 1995 and addressed to
Your Excellency by three Sectional Obas of Egbaland dissociating
themselves from the law suit instituted in the name of Egba Traditional
Council seeking the notification of Baale Ifo Chieftaincy Declaration of
1991.
The legal action is a culmination of long-standing objection to the illegal
Declaration. We ate surprised that anyone could be opposed to steps
being taken to remove an illegality. In any event, as the Alake and
Paramount Ruler of Egbaland, he owes it a duty to us and our people to
preserve our customs and would accordingly take appropriate measures
in that regard.
We the undersigned therefore have no objection to the action taken by the
272
Alake to nullify the declaration of 1991 in respect of Baale of Ifo1. Oba Jacob Olufemi Omolade Olubara of Ibara
2. Oba S.A. Akinlade Amala of Imala
3. Oba M A. Fatona Elewoof Dewo
4. Oba J.O. Telia Onisagaof Isaga
5. Oba Oba tula Eniadenwa Olofinof Iseri
6. Oba SA. Oloyede Onijale of Ijale
7. Oba A. Oyero Oniroof Iro
NOTE
Please note that this was only an afterthought. The point is that this issue
was NEVER mentioned nor even discussed at any of the Egba Traditional
Council meeting as protested by the OGO Obas before the Court action
was taken in the name of the Council. Please read "For Record
Purposes", carefully once again, to really grasp the point.
The anomaly of it ail is that Ifo matter is purely an Egba affair. Five of
the seven signatories to this after thought letter are all Egbado's (Yewa's).
(See the attached paper they signed to declare that they are NOT Egba's
but Yewa's) It is therefore not in their interest to have peace in Egbaland.
The other two are AWORIS NOT EGBAS. They are certainly aggrieved.
As a matter of fact, it appears they are trying to excel their noncolonial
Masters (the Egba Alakes) in the art of Divide and Rule.
This is a perfect example of "Hunting with the Fox and Running with the
Deer".
Should this be allowed to continue this day and age? Is Kabiyesi the
Alake and his advisers trying to cut their noses to spite their faces? God
help us and save us. (Amen).
273
OKE-ONA EGBA CHIEFS AHD CITIZENS
C/O OSILE'S PALACE, SAPON, ABEOKUTA.
February 11996
His Excellency
Lt. Col. Daniel Aklnlonde
Military Administrator for Ogun State
Oko-Mosan
Abeokuta.
Your Excellency,
EGBA TRADITIONAL COUNCIL VS OGUN STATE GOVERNMENT
COURT ACTION ON IFO BALESHIP DECLARATION - DISCLAIMER
We received a copy of the above captioned letter addressed to you and
dated 16th January, 1996. The copy was sent to Kabiyesi Osile by
Kabiyesi Oba Alake. We comment as follows:
(1) ‘ In the lost paragraph of page 1 of the Alake's letter, he made the
following erroneous and provocative statement:
That the area in Egbaland outside Abeokuta i.e Odedo, Obafemi/Owode
and Ifo being claimed by the Agura, the Osile and the Olowu belong to the
Alake"
In this regard, we should have a look into hislory. When the first Alake was
installed in Abeokuta in 1854, he was installed as the Alake of Ake and not
of Egbaland. This was the situation with subsequent Alakes until 1920.
It was Kabiyesi the Alake, Oba Ademola II, who was installed in 1920, that
first assumed the title Alake of Abeokulo. When Kabiyesi Alake, Oba
Oyebade Lipede, was installed on the 5th of August 1972 as the 9th
Alake, he was installed as THE ALAKE OF ABEOKUTA and NOT Alake of
Egbaland- The following questions therefore arise:
When did ihe Alake come to own the areas of Egbaland outside Abeokuta
as staled in Kabiyesi Alake Oba lipede's letter?
274
(a) Was it when he was Alake of Ake? or
(b) When he became the Alake of Abeokuta? or
(c) When he derided he should be addressed Alake of Egbaland?
The drove statement can only be true either if the Alake can prove to us
that the Egbo Alake people once conquered the Oke-Ona or Gbaguro or
Owu people in wars or that they were brought to Abeokula by the Egba
Alakes as slaves or (war) captives of war or as refugees. None of these is
true. We all came to Abeokuta as equal partners in progress waging all
the wan side by side. Infad, it wasTejuoso the Chief Priest, on Oke-Ona
son, who, through the Ifo Oracle, made H possible for the Egbas to come
to Abeokuta. This is the reward he gels for his sincerity and loyally.
Sodeke (Egbo Alake], Lunloye (Oke-Ona), Agbo (Gbagura) were the
leaders and heroes who led us to Abeokuta in 1830.
They fought most of the Egbo wait together side by side taro (Ds-n) Id Ik
Own people to join m in AknblP m 1134
If there was ever any wor' between AefyboAJofces tod Oke Ono hjh
people offer the him how settledinAbeokuta and offer Sodefce hod died in
1845 and sent the Ako poopJe outside town w the days of Oywdyi Oath
{Okt 0mi) Hu: n Mbewtarted by dfic s famous loslwbr ds lo (lie fgbos:
Ki ogun mo jo loot; Hi Ogvn maja liwo;
Ki o mo le wo Afee do schin
a It ore Ako it sahio odi *
Translated into English would rood:
"There should be no war against ilewo and Ibero nod As Ab people should
nol be dr wen out of to.
"Bui in the end, lbs Ilewo and Ibora pwpfi in hhmd 'in war and iho Ako
people were driven out Jo J«ir wiKkirli td tu»?i >.e lo the present Ake in
275
Iboiapa land.
So therefore follows lhal if at all jhere should hr toy Mortor/WtoK
relationship, tin- Oko-Qw poapfi AwAlho Ao Master m this com However,
the days of slavery me over II should oka now be wmi'antcd hem ighofood
w*ti immediulc effect. Justice and fairpfay must bo established. WMi At
bewelrt oI Himls'sH mb «Mld nmm A At conclusion that Kabiyesi (Oba
(ipedc) hod steadily worked towards this phwwed sWc-meni hr mmhme
mm i system that used to emphasise cor unify or togetherness hod been
stemMy eroded end set iri;Jr s»m e. otlmi I V6i) (i had been ihe usual
practice, from time immemorial, lhatoll At four swlianol Okn (Afob, OsAe,
kfmt mi OW-u} would jointly sign most documents concerning fgbolond (o)
The History of Abeokuta by A.K. Apsale is full of several examples of this
eg
i. The Judicial Treaty of 1904 ond (ii) the Seditious Ordinance Treaty of
IWhoAupwIbr Ae Aoo msti<H Efba sttioool Okas. This was during the
reign of Kabiyesi Abb ftoAhol
(b)The Memorandum of Agreement dated */8th February If57 between At
fgbodos (Aft, liogn A— i Joga) in Abeaiuria ond At Egba Native
Authority seeking to resuscitole the thieflancy Alt of Oi IfflWIi Oi IBARA
in Egbaland under At Egbo Aloke Section of Abeokulo This Agreement
wus signed by fi)0boAdt—do II, Alake of Abeokoto (ii) Oba Adtdomola
II, Osile of Oke-Ono (iii) Oba Sobekun, At hippo 0) Gbfm ood
(iv) Oba Cbodelo II, At Olowu of Owu (Photocopy enclosed)
(c)The Welcome Address presented to His Erueleocy Major Geoerel JXtl
Aftuyi bent, At Am Head »t tf the Federal Republic of Nigeria, on lire
occasion ol fm visit lo Abeakuta on the 14lh of July I Hi lbs addret was
jointly sigood by:
(i) Obo Gbadebo II, the Alake of Abeokuto (8) Obo Adedamola II, the Osile
of Oke-Ona (iii) Obo AdeGsun II, the Agura of Gboguro (ivj Obo Gbadelo
276
II, Ae Olowu of Owu (v) Oba Lalubu II, Ae ObAora ol Ibcia (Photocopy
enclosed)
-3-
(d)Kabr/esi Make Oba Mololarunso Oyebade Lipede 1 came on the
throne of his forefathers in 1972. Kabiyesi Obo Dr. Adedapo Adewale
Tejuoso, the Osilc, Oke-Ona Egba came on the throne of his
forefathers in 1989. He (the Osile) bod never been priviledged to Sign a
single document (or Egbaland. We are also reliably informed that
Kabiyesi, Oba Halidu Adcdayo Laloko the Agura of Gbagura who
ascended the throne of his forefathers in 1980 had not been so
privideged not to even talk of Kabiyesi Oba Olawale Adisa Odeleye,
the Olowu of Owu who only came on the throne of his forefathers two
years ago.
It is time we resudtale and appreciate the strength in unity of the four
equal Arms joined together in the symbol of Egbaland. This is the surest
way to peace, stability and progress in Egbaland.
The next important but most contradictory statement made in Kabiyesi
Make's letter is in paragraph 2 of page 2 where he said:
"Following the wake of the Yoruba inter-tribal wars, in the early 19lh
century, the homesteads were destroyed and we all came to five together
at Abeokuta around 1830."
Despite this statement, the Make went on to elaborate extensively on
homesteads which according to him hove been destoyed One would have
thought that this very statement makes homesteads irrelevant be that as it
may, of more importance are the number of villages and towns, the extent
of land areas and population belonging to each section of Egbaland in the
respective areas of Obafemi/Owode, Odedo, Ifo and Abeokula.
Even then, talking about homesteads and going by the Aloke's letter, the
277
Osile (Oba Tejuoso) inherited B townships in Abeokuta when he arrived
on the throne of his forefathers. The Alake has at least acknowledged, in
his letter, that the Osile has three homesteads. But the fad of the matter is
that the Alake has even claimed what does not traditionally belong to him
or Egba Alake. IDERE, IDOFIN AND IMALA which he mistakingly claimed
in his letter, traditionally belong to the Osile (Oke-Ona Egba). If this
mistake is correded, then the Alake should credit six homesteads to the
Osile and NOT 3 as he inadvertently did. In any cose, some of these
homesteads like Ake, llogbo, Hole, Erunwon etc are so small that only one
town or homestead of Oke-Ono (Osile) can contain or swallow about 5
homesteads of Egbo Alake (Alake) put together in size ond population
The number of towns and villages of Oke-Ona, Egba section with their
land sizes and population trill compare very favourably, if NOT better, with
those of Egba Alake in Egbaland.
In d very recent survey of an area of 25,000 hedares in Ifo Local
Government Area containing about 110 villages and towns, 61 of these
villages belong 1o Oke-Ona (Osile) ond only 27 belong to Egba Alake
(Alake). This obviously is a reflection of what is likely to be the situation in
most areas of Egbalond.
The truth of the matter is that the Osile has very extensive areas of land,
villages and towns in the three areas of Egba (Obafemi/Owode, Odeda
and Ifo) outside Abeokula. Kabiyesi the Alake even forgot that it is not all
of the Oko villages that hove been carved out to Remo division. There are
still quite a number of them (including Tejuoso Village) in Obofemi area of
Egbo division. If indeed the Alake owns all the Eyba land outside
Abeokufa, why is it that (at least, since the present Osile came to the
throne of his forefathers in 1989) the Alake and the Egba Alake people
have done absolutely nothing to recover Orile Oko land from Remo
division? Orile Oko consists of over 50 villages founded and inhabited os
278
virgin lands, by Oke-Ono Egba people originally. It was never offecled nor
conquered by war.
13 Obas, Olokos of Oko (Osiles) reigned in Orile-Oko (now in Remo),
before coming to Abeokuta in 1830. Eventhough most of it is now
inadvertently placed in Remo division of Ogun Stole, it would by the good
grace of God return to Oke- Ona Egba sooner than later. (Amen).
Oke-Ono Egbo has over 600 towns and villages scattered oil over
Egbaldnd (Obofemi/Owode, Odeda and Ifo) outside Abeokuta in Egba
division.
For ease oPreference, we attach herewith a list of some of the few villages
and towns some of our people and townships compiled in a hurry, to mark
the Coronation of the present Osile on the 20lh of May 1989. Please see
pages 7 to 11 of the attached book written in Yoruba - Ko Se Ma Ni Han
Egba" By Chief Ogunwolu— /lfp6/ufyA 5
In Odeda area, the Alake has credited the Osile with two homesteads. He
has in this letter been reminded that three of the homesteads he hos
claimed for himself and Egba Alake do not belong to Egba Alake and
himself. These ore Idere, Idofin and Imalo. They belong to Oke-Ona Egba
(Osile).
On the issue of IFO area, one must at least give credit to the Alake for
staling in paragraph 2 of page 3 of his letter as follows:
"In fad, what comprises the ffo catchment area now was won by the
combined Egba warriors bnd a combined Egba force ot the settlement"
This however became a debit when, further on in paragraph 4 of the same
page, he said "There ore only a few villages belonging to the Owus and
Egbo Oke-Onas in the area." This statement is discredited by our earlier
example of a random sampling of 25,000 hectares of land in Ifo area
where there are 110 towns and villages and Oke-Ona Egbo has 61 of
279
them while Egba Alake has only 27 villages. We should not forget the fact
that it is only the Osile (of all the 4 Obas in Egbalond) who has on official
residence at Ifo till today. Should hordwork steadfastness and loyally not
be rewarded or compensated)
All the above statements have proved beyond any shadow o( doubt that
the Osile or the Aguro or Olowu has just as much right (if not more) to
Egbaland (both inside and outside Abeokula) os the Alake. There is
therefore no big deal in any of them seeking to "Enact a Gnftaocy
Declaration" in any pari of Egbalond. Afleroll, each of them was a
President of an Egbo Local Council area from as for bock as 1952 even
when the all 'powerful' Kabiyesi Oba Ademolo II, the then Alake of
Abeokuta as well os the Sole Native Authority of Abeokula, was reigning.
He did not claim the whole of Egbaland for himself. Why should the
present Alake (Lipede) now lay such o claim that strikes at the very
foundation of Egbaland? Very dangerous precedence.
The second to the last paragraph of page 3 of the Alake's letter reads.
In conclusion, it needs to be stressed that since Consenting Authority is
an attribute of Paramount Rulership, to lake it away from the Alake is to
subvert the status confered on him by Egbo Custom and Law."
This is not correct. There are only four sections in Egbaland (Origun merin
legbo ni). All others are SUBSECTIONS The symbol of Egbaland consists
of (our equal arms joined together in unity. The four sections
(a) Egbo Alake Section, over which the Alake is the Prescribed and
Consenting Authority.
(b) Oke-Ona Egba Section, over which the Osile is the Prescribed and
Consenting Authority.
(c) Gbagura Section, over which the Agura is the Prescribed and
Consenting Authority
280
(d) Owu Section, over which the Olowu is the Prescribed and
Consenting Authority.
The first three sections arrived in Abeokuta in 1830. The Owu section
arrived in 1834 Each of the (our Ohns come to Abeokuta with his own
sovereign crown and settled down autonomously with his own people The
Alake was just appointed os a matter of chance by his friend, Governor
McCullum on the 31 si of January 1898, to be the first
President of the Igbo United Government with the Osile, Aguro ond Olowu
as Ministers. It was never meant, to be a permanent appointment. Even if
it was, the wind of change that is currently blowing all over the world
should not exclude Egboland. It is a well known foct that a Minister in
Nigeria today, can become a President of Nigeria tomorrow. It is the some
everywhere in the World. Why should Abeokulo, which is only a port of
Nigeria, Be different? This domination must stop.
Historically (the Crown of the Osile was derived from, the Oranyan
himself. ORANYAN, who is the Progenitor of the Yorubos, became the
Alafin of lle-lfe and later became the first Aldfin of Oyo dnd then'the first
Alofin .of Oko or Oloko of Oko (now the Osile in Abcokula). Pages 32 and
33 of the book "Ripples..." by Oba Dr. Adedapo Tejuoso or Page 9,
paragraph 5 of the book on The History of the Yorubas” by the Rev.
Samuel Johnson states os follows:
The Alake and the Own of lleso ore said to be nearly related to the Alafin"
From the above story it can be deduced that the Osile is much closer to
ODUDUWA IN HISTORY. He should, infact be a Paramount Ruler (Part
One Oba).
Your Excellency should please see to it that justice is done without further
281
delay.
May God continue to use you aright. (Amen).
The reasons for this.claim or assertion are numerous. Apart from those
stated above, more reasons are sloted in the book "Ripples ^ by Oba
DrJtdedapo Tejuoso published in May 1991. See pages 32; 33 and 207 to
214 of the book.
On page 208 of the book "Ripples ” paragraphs S and 7, reference is
made to the Ooni's address to the Lagos
Council on the case of Aka.igbo of Sagamu.Vs Elepe of Epeon the 24th
and 28th of February, 1903 op pages.166 and 167 of No. 9 Gazette of the
Colony of Lagos.
In that report, the Ooni of Ife.listed 21 Obas who had obtained their
crowns from lle-lfe as at 1903. These 21 Obos included the four Obas in
Abeokulo vi7 Alake, Osile (Oloko of Oko, Agurn and Olowu. It was staled
in that report that the Akarigbo was the lost (of ail the 21 Obas listed) to
receive his crown from lle-lfe. TheOlu-llaro wos not even on the list. All
these 21 Obas listed by the Ooni in 1903 have now become Paramount
Rulers in their respective domains except the Osile, Agura and Oiowu.
What have they done to warrant this injustice? Even, only last month
(Januory . 1996), the Oyo Slate Government upgraded the Oba Okereof
Saki, Aseyin of Iseyin, Olugbon of lle-lgbon and Eleruwo of Eruwa to the
grade of Paramount Rulers of their respective domains.. These 4 Obas
were not even on the list of the 21 Obas mentioned by the Ooni in 1903.
May God grant you the courage and fortitude to rectify this domination,
marginalisation and Injustice in Egboland. (Amen).
Posterity shall lorever-he grateful to you.
Thank you and God bless.
Yours sincerely,
282
283
284
GBAGURA CHIEFS AND EMINENT PERSONALITIES
OUR REF. ....... ....c/o AGURA PALACE,
YOUR REF ...... GBAGURA ABEOKUTA
Phone No: 240030 5th February, 1996
His lExcellency,
Lt. Col. Daniel O. Akintonde,
Military Administrator for Ogun State,
Office of the Military Administrator,
Oke-Mosan,
Abeokuta.
Your Excellency,
RE: EGBA TRADITIONAL COUNCIL VS OGUN STATE
285
GOVERNMENT COURT ACTION ON FOR DECLARATION
DISCLAIMER The attention of the bulk of the Gbagura Council of Chiefs
has been drawn to the Chieftaincy controversy now raging between our
Traditional Fathers in respect of the above.
It is a matter for regret that such a matter could degenerate to the
extent that we the subjects have to contribute to the matter more so when
it was observed that our OB A, Kabiyesi, the Agura seems to have been
marginalised in some cases concerning Traditional matters in Egbaland.
In order to put the record straight, we hereby state as follows:
Having seen a copy of the letter, dated 16th January, 1996, addressed
to Your Excellency by H.R.H. Oba Oyebade Lipede, the Alake of
Egbaland and the Chairman of Egba Traditional Council, through a copy
sent to the Osile Oke-Ona (Egba). We wish to observe with due respect
that Kabiyesi, The Alake has missed the point in the letter.
The issue is not the location of homesteads (Oriles) in Egbaland but
that of a measure to promote the better articulation of Egba Federation.
Your Excellency, kindly permit us to make a brief summary of the
histoiy of the Egba.
In the eighteenth centuiy the Yoruba Kingdom extended over the whole
country now inhabited by the Yorubas, under the Alafin at the old Oyo.
Early in the 19th centuiy it broke up, the tributary princes, among whom
were the Egba Obas, throwing off the Alafin's suzerainty.
During the 19th Century, the Egba occupied the Egba Forest which
extended from the region of the present day AWE westward towards the
coast up to the present site of Abeokuta which was then farmsteads and
Itoko township where Abeokuta stands today after consulting the ifa
Oracle.
In the Egba Forest, in modem terms, existed the loose Egba
Federation of Egba Alake, Egba Oke-Ona, Egba Gbagura now Gbagura.
286
In the civil wars of 1817-1830 the Egba townships lost any sort of
cohesion. Some would join one side and some another. Most of Gbagura
townships joined the Oyo, Ife and Ijebu army in destroying OWU. By the
later eighteen-twenties nearly all the Egba townships, as well as OWU,
had been destroyed.
At the close of the operation, one Egba Town in Gbagura which had not
been destroyed was Ibadan and so the victors and their Egba Victims
regrouped under the leadership of Maye, the Ife generalissimo of the
allies. It was then that the Egba realised that they were being continually
raided and their men sold into slavery.
Their leader Lamodi sought permission for Egbas to cross the Ona
river into the Western part of their original territories which they had
ascertained could accommodate a large settlement satisfactorily.
The powers at Ibadan agreed that the Egbas should heave but pursued
them and in the skirmish which Lamodi, the Balogun was killed and
Sodeke the Seriki assumed the leadership.
The Egbas eventually arrived at their destination in three groups led
respectively by Sodeke (Egba Alake) Lunloye (Egba Oke-Ona)
andOluwole Agbo (Gbagura). They all settled around the Olumo rock
(hence Abeokuta) with each town in the different division assuming their
old institutions. With the open policy declared by Sodeke, the new
Balogun, Abeokuta welcomed other immigrants when the Ibarapa for
example fleeing from Ibadan invaders came over so did the Egbado towns
which had been destroyed by the Dahomey on the pretext that they
collaborated with the Egba and frustrated the Dahomey invasion of 1851.
The Egba on their part took pre-emptive measures in Egbado
safeguarded their trade route to Lagos in the process of which they
subjugated Otta and they gained farms for themselves in their
287
surrounding areas.
As the Egba derived a new power in Yorubaland their own . constitution
at Abeokuta began to evolve. The advent of Christian Missionaries and
Egba educated elements brought in new dimensions. Eventually, two of
the Obas in the Egba Forest emerged, the Alake and the Agura.
Nevertheless, in warlike days, the Ologun (the War Chiefs) were in the
ascendant and when their domination became Overbearing, Governor
McCullum of Lagos Colony stepped in and established the Egba United
Government in 1897 while both the Alake, Osile; Agura and Olowu were
given portfolios so that they all featured in the affairs of the Egba
Federation. The Obas were assigned specific areas of the Egba
Federation. The Obas were assigned specific areas of the Federation to
supervise Government activities, with the Osile (covering Obafemi/Owode
area) the Agura, (Osiele, Odede area) and the Olowu, (Ifo-Itori area).
Apart from the perfect arrangement made by Governor McCullum of
Lagos Colony in establishing the Egba United Government and despite
the portfolios assigned to the Obas, the government of Western Region in
1952 did the same thing by recognising the Obas by again making them
(the Obas) as the president.of these councils, Obafemi/Owode (Osile),
Odeda (Agura)and Ifo (Olowu).
During the first, second and third Republic, it was a well established
fact that the Osile was again made the President of Obafemi/Owode Local
Government Council, The Agura was made the President of Odede Local
Government Council, while the Olowu, was made the President of Ifo
Local Government Council.
Even as it is now, on what ground could Kabiyesi Alake have based his
argument to deprive the other 3 Obas from becoming Paramount Rulers
with due reference to the information like that of Government Gazette No.
9, of the colony of Lagos dated 28th February, 1903 while the Ooni of Ife
288
was invited to Lagos by Governor MaCullum in respect of a dispute
between the Akarigbo of Shagamu and the then Elepe of Epe
(Now'Alaperu ofiperu) (item 104, General News).
It was categorically enumerated in his OONl's address at the Lagos
Council on the 24th of February, 1903, We quote:
“All crowns were hereditary and that a man could not wear a crown if
his father before him had not put on a crown. AU crown were hereditary"
The Ooni stated further that "On occasion of original assignment of a
crown, a fee of fifty Pounds at least, was paid to the Ooni of Ife. This was
demanded only from the first ruler of the territory for which the crown is
assigned. His successors are not again called upon so pay the fee".
The Ooni went further to state as follows, we quote:- "The following are
the rulers to whom crowns have been given by the Ooni of Ife: They are
the Alake of Abeokuta; the Olowu of Owu; (Abeokuta); the Alafin of Oyo;
The Oba of Ado; The Osemawe of Ondo; The Awujale of Ode (Ijebu), the
Alara of Ara; The Ajero of Ijero; The Orangun of Ila; The Owa of Ijesha;
The Alaye of Efon; the Olojude of Ekiti; the Olosi of Osi, The Ore of Otun;
The Akarigbo of Remo (Ijebu); The Alaketu of Ketu;
The Elekole of Ikole; The'Olowo of Owo; The Ewi of Ado; The Oloko of
Oko (Abeokuta) and The Alagura of Agura (Abeokuta).
Presently, it is only these 3 Obas (Osile, Agura and Olowu) among the
21 Obas enumerated that are yet to become Paramount Rulers; even the
Akarigbo who was mentioned to be the least among them is today the
Paramount Ruler of Remoland while the Olu of Haro who could be
assumed to be far behind them is today the Paramount Ruler over the
(Egbados) Yewaland.
In 1982, during the Second Republic, moves were made with due
reference to the Permanent Secretary, Ministry of Local Government and
289
Community Development letter No. GMA. 73/Vol. 11.399 by the State
Government that the 4 Divisions (Egba, Ijebu, Remo and Egbado) should
recommend more of their Traditional Rulers for upgrading to First Class
status of which it was the Alake that stood against his other brother Obas
through-out the whole Ogun State because for reasons best known to
Kabiyesii Alake.
As contained in the said Oba Lipede's letter that Gbagura has no single
homestead (Orile) in the three local government areas, to us, it was a
fallacy, but since the homestead is not an issue as earlier expressed, we
thank the Almighty God that we have not been disassociated in Egbaland.
Although, we do not intend to drag the issue of homestead but since
Kabiyesi Alake had claimed that Gbagura has no single village in the three
local governments to warrant having a homestead (Orile), and in order to
put the record straight, the following villages belong to Gbagura in the
three Local Government Areas:
A. ABEOKUTA NORTH LOCAL GOVERNMENT: (OKE-OGUN AREA)
Over one Hundred Villages in Oke-Ogun belong to Gbagura while the
Villages are as follows:
Onisasa, Denro, Agbagi, Jagunna, Oke-oko, Owe-Arunlola, Mogbade,
Desinoye, Nisa, Fapote, Iddo-Agura, Idi lya, Asipa-Ijeja, Jagunna,
Lujesun, Owe-elepo, Epo, Gbegbin, Ekerekoro, On'botunje, Laleye, Ekiti,
Idiori-Ona Ayetoro, Ika-Olaba, Idi-Igba, Basero, Oko, Ogboye, Lukosi,
Alaja, Olubo, Ikereku, Base Olodi, Ggbengberi, Agarawu, Onigangan
Gbose, Ibaro, Ijayej-Agunna, Ola-Ifa, Ilugun (Mile 2), Abule-Oke, Iwofun
Odubade, Ikereku-Olodi, Laluwe, Akiegun, Mulero, Ilala, Ika Lugbase,
Ike-AI; , Jandu, Igbo-gbede, Seriko, Ogogo, Mogaji, Offa, Arin-ola,
Majape, Sikiru-Sobaloju, Abule Titun, Nini, Abibu, Ggbegede, Aka-Alaro,
Dikuta, Obete, Mologede-Adigun, Oro-erin, Alamala, Aragba, Otegbade,
Ogbogbo-Agusi, Morilewa, Ajibefun, Ijaiye-Fabumi, Falekan, Olaluwe,
290
Aje, Akinwumi, Remi, Ogunwoolu, Yogun, Alaru, Imadi, Luhani,.
Ikumapamu, Ilu Isago, Muke, Ikereku-Idan, Olouni, Sikini, Molakun,
Ogongo, Abese, Fagbenro, Adeleye, Animasaun, Elepo, Kogo,
Ikereku-Ilewo, Akinniyi, Alamutu, Agberu, Kumowoyi, Igbopa, Yasufa,
Iyalode, Agbasa, Malowo, Loki, Sarumi, Aragba, Oyodunni, Sango-Ole,
Idere e.t.c.
B. GBAGURA VILLAGE: IN ODEDA LOCAL
GOVERNMENT AREA are as follows:
Ayetoro-Budo, Jakola, Iddo, Beegun, Sotan, Afemo, Iwo- Oke,
Keere-Akingbotun, Akinbon, Agbede, OjoooShotunde, Ojoo-Elesan,
Aragba, Akeja-Papa., Osiele Alagbon, Kereku-sidi, Aiyedun,
Ikereku-Ekerin, Ojokodo, Osielle, Lemomu, Oyinkan, Ntoye, Apana,
Akingbade, Apata, Lande, Balogun Ibadan, Iwo-Ali, idi-ose, Erinomo,
(Kuto Akinsoji), Lerinoja, Babalogun Lampejo, Ado, Papa, idi-Oro,
Oyaniyo, odofin, Ikereku, Ariwo Ikerewu, Adedun, Ereke, Ojoo, Oke-Odo,
Oke-Obada, Abule Isale, Agbunrin, Papa Ajibulu, Lusodo, Idiagbon,
Idi-Alu, Ika, Idi-oro, Luhani, Abule -Oke, Aule Gbagrura \da Olugbo,
Others are Oniyanrin, Okiri-Ojule, Kugba, Otere Adepegba, Ajomo,
Jagunna, Ojikan, Akobale, Gbagura, Sogo-Olu, Aremo, Osin, Baalaje,
Ewuyi, Osinko, Beegun, hvo Isale, Iwo Oke, Ojoo, Lebute, Areta, Ayogun,
Molakun, Lupate, Ekerin, Elegba-Ada, Oniyanrin, Abule Igbo, Aro-Obo,
Arusa, Efunsowo, Ikereku, Tigba Are Meya, Ojusongo, Ajemo-Ola e.t.c.
C. GBAGURA VILLAGES IN IFO LOCAL GOVERNMENT AREA, are as
follows:
Adebari, Akinrinola, Somefun, Ika Lugbase, Ika Oguimolu, Ika-Isaye,
Eleyele, Ika-Anoba, Ogunsolu, Pataleri, Mosan, Balegbe. e.t.c.
291
With all the aforementioned villages within the three Local Government
Areas coupled with the 17 Townships within the Gbagura municipalities,
we will appreciate if Kabiyesi Alake could fault all the authenticated
Gbagura Villages within these three Local Government Areas.
As claimed by historians, both Egba Alake, Oke-Ona and Gbagura
arrived Abeokuta on the same day in the year 1830 since then, we have
been living together peacefully.
Since all the Vorubas are descendants of Oduduwa from Ile-Ife, we
should not allow anything- religion, politics, business or any other
personal interest to divide Egba Kingdom. Let us always put upper most in
our thoughts and deeds the peace and progress of our fatherland so that
we, like our fore-fathers before us, can have a generous legacy for the
generation coming after us.
Finally, Your Excellency, we want to thank you greatly for hearing from
us, while we rest our case for now.
Thank you and God bless.
We are,
Yours sincerely,
For and On behalf of
Gbagura Chiefs and Eminent Personalities, cc:
1) H.R.H Oba Oyebade Lipede Tho Alalco of Egbaland
2) H.R.H (Dr.) Adedajjo Tejuoao Karunwi III Osile Oke-Ona
3) H.R.H. Oba (Dr.) Adisn Odoloyo Lagbedu I
Tho Olowu of Owu-Abeokuta.
292
(AAF1N OBA OLOWU, OWU ABEOKUTA)
P.O. Box 5167 TotoroOwu Abeokuta: 039-240098
Our Ref. | Your Ref
His Excellency
Lt. Col. Daniel Akintonde
The Military Administrator of Ogun State
Office of the Military Administrator
Oke-Mosan
Abeokuta.
Your Excellency,
RE-EGBA TRADITIONAL COUNCIL VS. OGUN STATE GOVERNMENT
COURT ACTION ON IFO BAALESHIP DECLARATION - DISCLAIMER
We refer to the letter dated 16th January, 1996 written by His Royal
Highness Oba (Dr) Oyebade Lipede 1, the Alake of Egbaland on the
above subject matter in response to the letter dated 28th December, 1995
written to you by Oba (Dr.) Adedapo Adewale Tejuosho, Karunwi III, the
Osile of Oke-Ona Egba; Oba Halidu Laloko, Sobekun II, the Agura of
Gbagura and Oba (Dr) Olawale Adisa Odeleye, Lagbedu I, the Olowu of
293
Owu, Abeokuta on the above subject-matter.
The Central arguments adduced by Kabiyesi the Alake in the letter
referred to above were based on certain false premises concerning the
meaning, status and context of a Consenting Authority. :
CONSENTING AUTHORITY
1. (a) While it may be true that Consenting Authority is due onFebruary
12,1996 applicable to Recognised Chieftaincies, it is not correct that it is
an attribute only of Paramount Rulership, as claimed by the Alake. The
Chiefs' law, Cap 20 Section 18 does not confer such an attribute.
Consenting Authority can be granted to any ruling house chieftaincy other
than a Paramount Ruler, if justified by history, native Law and Custom,
and Tradition, as in the case of Olowu of Owu.
(b) It is also to be noted that in the case of a Prescribed Authority for Minor
Chieftaincies like Baales, etc, the WRLN 335 of 1958 (section 22 (3) (a)
confers Prescribed Authority in the respective areas of Egbaland on
Sectional Traditional
Rulers, thus:
SERIAL PRESCRIBED AUTHORITY AREA
1. Alake of Egbaland Egba Alake Section
2. Osile of Oke-Ona Egba Oke-Ona Section
3. Agura of Gbagura Egba Gbagura Section
4. Olowu of Owu Egba Olowu Section
It is thus clear that the Alake has authority only over Egba Alake Section of
Egbaland.
2. It is also a fallacy to speculate that Consenting Authority is based on the
number of homesteads (or Oriles) present within a domain.
294
This premise is obviously incorrect as original homesteads which had
been destroyed by Civil Wars could not give indication of the current
population pattern and composition of the new settlers and owners of the
land.
The issues of Consenting Authority could only be best ascertained by
reference to History, Custom and Tradition (people), and legal
enactments.
HISTORICALLYThe history of Egbaland has been well documented in many books, many
of which were written by non-Egbas and some by Egbas. The Egbas, now
including the Owu, settled in the present Abeokuta and region between
1830 to 1834. The first Alake of Ake Oba Okukenu was crowned in 1854.
The first OJowu of Ovvu in Abeokuta, Oba Pawu was crowned some
months after in 1855. Each of the two Obas ruled independently over his
domain. Not until 1898 at the instance of Sir McCullum (Governor of
Southern Protectorate) did the four (4) Obas in Abeokuta meet face to
face to form a government to administer Egbaland. In 1898, the Egba
United Government was set up under a leadership of the four (4) Crowned
Obas with Alake as the Chairman, not as a Paramount Ruler.
From the above, it will be seen that historically and traditionally, the
administration of Egbaland was in the hands of the four (4) Obas who are
the Consenting Authorities for their own Sections of Egbaland. No other
OBA apart from the four
(4) was part of that government, hence the four joint hands which form
the official CREST or EMBLEM of Egbaland, symbolizing the four equal
Sections.
LEGALLY
The 1898 Declaration marked the beginning of the legal basis for the
295
administration of Egbaland. The four (4) Crowned Obas in Egbaland
constitute four (4) PILLARS (i.e. ORIGUN MERIN EGBA). The Law
appointing each Oba recognised the prescribed area of authority e.g. The
Olowu of Owu is the prescribed authority or Consenting Authority for the
Owu Section of Egbaland. Even in the modem administration of
Egbaland, the Local Government law recognised the area of influence of
Olow u of Owu by appointing him the President of Egba - Ifo District
Council (Ref: WRLN 169 of 1955).
The WRLN 170 of 1955 also appointed the Osile of Oke-Ona as
President of Egba-Owode District Council while WRLN 166 of 1955 made
the Agura of Gbagura as President of Egba-Odeda District Council.
Administratively, the Egba United Kingdom was divide into four (4)
PRINCIPAL PROVINCES AS FOLLOWS:
(1) Egba Agbeyin (Alake)
(2) Egba Oke-Ona (Osile)
(3) Egba Owu (Olowu)
(4) Egba Gbagura (Agura) (See A.K. AJISAFE Chapter 6. Page 19)
THE PEOPLEOn Page 3, Paragraph 1 of his letter referred to above, His Royal
Highness, Alake of Egbaland stated that the Ifo CATCHMENT area was
won by combined Egba Warriors against the Dahomeans and the
Egbados, but failed to indicate the prominent roles played by the Owu
Contingent of the combined Egba Army. In many of the wars waged by the
combined Egba Army, the defeat of the enemies was largely due to the
Owus. This was confirmed by Professor S.O. Biobaku (the Bapitan of
Egbaland) when he said in Page 23 of the book EGBA AND
THEIR NEIGHBOURS "Egbas owed much of their victories
296
to the heroism of Owu Contingent". Some of the Owu heroes during the
wars include, Olafakun, Matiku, "Iyalode Tmubu", Olusunmade,
Jogunomi, Ojukotimi to mention a few.
From the above, it would be seen that the OWU CONTINGENTS not
only fought gallantly during the wars in all of the areas in Ifo and District,
and including Aro, Oke-Ata, Idi-Ori, etc., but the Owus settled there, and
are physically in possession of the land containing the towns ana villages
which are more than three hundred (300) today. The settlement pattern of
these towns and villages shows that it was the people of Owu that
founded them and have continued to live and work there, even though
some of them come home to Abeokuta periodically for Owu Festivals ever
since.
A visit to these villages and towns will show that majority of the old
people in the settlements have Owu Tribal Marks. All the Baales in these
villages and towns hold allegiance to the Olowu of Owu, Abeokuta.
HOMESTEADSOn Page 2, Paragraph 1 of Kabiyesi Alake's letter under reference, he
stated that "Homesteads (ORILES) of the Egbas scattered in the old Egba
Forest were Destroyed during the Yoruba Inter-tribal Wars and all of us
came to live together at Abeokuta around 1830". It is contradictory for His
Royal Highness the Alake of Egbaland to now assert that the Homesteads
which were destroyed completely before 1830 could now be the basis of
his current claim and assertions.
The present Egbaland since 1830 was acquired and preserved by war
and conquests; most of it as virgin lands, with Abeokuta at the centre.
Egbaland stretched from River Oba on the North to Ebute-Meta on the
South and from Oshun River on the East to Ipokia with Yewa River on the
West. Please refer to History of Abeokuta by A.K. AJISAFE Chapter 6,
297
Page 19.
In respect to Itori in Ifo District, the Baale of Itori has always been
installed by the Olowu of Owu or His Regents or Representatives. Itori is
surrounded by over thirty (30) villages including Elere-Adubi, Onigbedu,
Babalawo, Olujobi, Omolasin, Lapeleke, Afowowa-Gbelu,
Afowowa-Arolupo, Abule Owu, Ajipatu, Onikoko and others, all owing
allegiance to the Olowu.
IFO TOWNSHIPIt is not correct for Kabiyesi the Alake to claim that any Alake founded the
Ifo Market or Township. That claim was a perversion of the truth hawked
around by Chief Oluomo, the current Baale of Ifo, in his naked ambition to
falsify historical records in favour of the Alake in order to obtain a crown
illegally. The fact is that there are two (2) settlements at Ifo, namely
1. Ifo village founded and inhabited predominantly by the Owus, but with
settlers from other Sections of Egba;
2. Ifo Railway Town. Ifo railway town is a cosmopolitan settlement
inhabited like Abeokuta by the four (4) Sections of the Egbas and other
strangers. Out of the five (5) Baales that have ruled Ifo, One (1) is Egba
Alake, Two (2) are Owu, One (1) is Gbagura and One (1) is Oke-Ona.
Contrary to Alake's claim, all previous Baales have been installed by
Owu Chiefs under the Olowu's authority. For instance, Chief Joseph
Adebasin the third Baale of Ifo who is from Egba Alake, was installed
by Chief Jokosenumi the Balogun of Owu and Ekerin Egba on the
instructions of the Olowu Gbadela II. It is also not true that the Alake
installed the current Baale. Chief Oluomo was installed by Deputy
Governor Adeolu Balogun in March 1990, on the basis of the 1989 Ifo
Chieftaincy Declaration, because as a Gbagura, he satisfied the
Chieftaincy rotational criterion.
298
The fact that the Owu had two (2) out of five (5) Baales shows the
predominance of Owu influence in the area. Majority of the villages
surrounding Ifo township are inhabited by the Owus since the conquest.
These villages include, Pakoto, Ilepa, Papa, Abese, Apomu, Arigbajo,
Ejio, Gudugba, Adewolu, Ibogun Oshungboye, Ibogun Ajiode, Ibogun
Olaogun, Alalabi, Ajegunle, Yobo, Elere-Adubi and many more. The
Baales in these villages and towns hold allegiance to the Olowu of owu,
Abeokuta.
The Ifo Chieftaincy Declaration amendment of 1991 which confirmed
the Olowu of Owu as the Consenting Authority for the appointment of the
Baale of Ifo is there based on sound historical facts, native law and
custom, and tradition of Egba people, and on consistent legal enactments
for Ifo township and surrounding regions.
To change the Amended Ifo Chieftaincy Declaration of 1991 as
requested by the Alake would be a perversion of justice, and would greatly
offend the traditionally and legally entrenched position of the Olowu of
Owu as the Consenting and Prescribed Authority of Ifo catchment area
since the recent settlement of Egbaland, but more particularly since 1955
when the Western Regional Government made the Olowu of Owu the
President of Egba-Ifo District Council.
Gathering of the Storm
301
The fact at issue therefore is no the location of old and destroyed
homesteads (Oriles) in Egbaland, but that of a legal and administrative
measure to promote the better articulation of Egba Federation which was
the basis of the settlement, preservation, and administration of the four
Sections since 1830 under Four Sovereign Kings, working and
co-operating together for the mutual preservation and advancement of
each section or sub-group.
299
Since each of the four Obas - Alake, Osile, Agura and Olowu - received
his ancient crown from Oduduwa at the source, none is, or should now be
made Superior or sub-ordinate to the other. Every action of the Egba
Alake has been to subjugate the other three Sections inordinately. This is
not acceptable.
Together as independent sovereign people, the four Sections
cooperated freely to secure, liberate, preserve, and settle on Egbaland
with their respective sweat and blood over 160 years ago. It is utterly in
bad faith and in bad taste for any one of the four to now selfishly lay sole
claim to a common heritage. The Yoruba adage says. "Oko kiije ti baba ati
Omo ki o ma ni aala", meaning "a farmland belonging to father and son
must surely have a boundary."
With great respect, Kabiyesi, the Alake does not, and cannot alone
own the Consenting Authority over the whole of Egbaland. He must be
allowed to maintain Consenting Authority over the Egba Alake Section
only, according to the spirit and tradition of the Egba Federation, and allow
his brother Obas - the Osile, the Agura, and the Olowu - to maintain
Consenting Authority over their respective Sections. Any previous errors,
or anomalies enjoyed by the Alake must be now rectified and not
aggravated,
The Amended Declaration on Ifo Baaleship Chieftaincy of 1991
confirming the Olowu of Owu as the Consenting Authority must be
sustained and maintained for the peace and order, j ustioe and good
government in Egbaland.
300
301
(AAFIN OBA OLOWU, OWU ABEOKUTA)
P.O. BOX 5167, TOTORO OWU ABEOKUTA
039-240099
Gathering of the Storm
305
302
(AAFIN PBA OLOWU. OWU ABEOKOTA)
P-O. BOX 6107,
TOTOROOWU
ABEOKUTA
Gathering of the Storm
307
oiouiii i»ninc€
303
(AAFIN PBA OLOWU. OWU ABEOKU1A)
(AAFIN OF OLOWU. OWU.ABEOKUTA)
P.O. BOX 6107,
TOTORO OOWU
ABEOKUTA
039-20090,
304
(AAFIN OBA OLOWU. OWU ABEOKUTA)
P.O. 00X6107, TOTORO OWU ABEOKUTA
(AAFIN OBA OLOWU OWU AOEOKU.TA)
305
(AAFIN OBA OLOWU OWU ABEOKUTA
P.O. BOX, TOTORO OWU ABEOKUTA: 039-240099.
(AAFIN OBA OLOWU. OWU AIW OKU I A)
P. O. BOX 6107, TOTORO, OOWU ABEOKUTA.
306
Chapter 10UPGRADING OF TRE THREE OBAS TO PARAMOUNT STATUSOKE-ONA, GBAGURA SC OWU SECTIONS OF EGBALANDc/o OSILE PALACE c/o AGURA PALACE c/o OLOWU PALACE Sapon
Agura Road Oke Ago Owu
Abeokuta Abeokuta Abeokuta
12th February, 1996
His Excellency
Lt. Col. Daniel Akintonde
Military Administrator for Ogun State
Oke-Mosan
Abeokuta
Your Excellency,
UPGRADING OF THREE EGBA OBAS TO PARAMOUNT RULER
STATUS
We the undersigned hereby wish to draw your Excellency's attention to an
anomaly which had existed in the Traditional Institution of Egbaland for
the past many years. Knowing you to be a just, fair and impartial
Administrator, we hold the strong belief that you will use your good offices
to effect a correction now in the interest of justice and equity by making
the Osile, Agura and the Olowu Paramount Rulers in Egbaland over their
respective Sections or domains.
2. In 1982, the then Governor of Ogun State, Chief Olabisi Onabanjo,
through his Permanent Secretary, Ministry of Local Government and
Community Development sent out a letter Ref. GMA 73/V61.II/399
requesting the Alake, Oba Oyebade Lipede to recommend some Obas in
Egbaland to be promoted to First Class Obas. The Chiefs and
representatives of each of the three Sections - Egba Oke-Ona, Egba
307
Gbagura and Egba Owu - submitted letters of Recommendation for the
Promotion of the Osile, the Agura and the Olowu respectively to Class
One Obas. For reasons best known to the Alake, Oba Oyebade Lipede,
he did not accede to this request, and so his three brother sectional Obas
were not promoted during the State-wide exercise.
3.Similarly, on the 4th of April 1991, Oba Dr. Adedapo Tejuoso, the Osile
Oke-Ona Egba made a request to the Military Governor - Captain
Olaseinde Joseph to make the Osile, the Agura and the Olowu Paramount
Rulers in Egbaland. (See also pages 207 -214, especially pp 213 and 214
of "RIPPLES" by Oba Dr. Adedapb Tejuoso).
4.Now, there are only four (4) Traditionally Recognised Sections in
Egbaland:
i. Egba Alake Section, over which the Alake is the Prescribed and
Consenting Authority;
ii. Egba Oke-Ona Section, over which the Osile is the Prescribed and
Consenting Authority;
iii. Egba Gbagura Section, over which the Agura is the Prescribed and
Consenting Authority; and
iv. Egba owu Section, over which the Olowu is the Prescribed and
Consenting Authority.
5.All the other Obas in Egbaland operate within Districts or Sub-sections,
and not over Sections. Besides, the eight (8)
other Obas in Egbaland are not Egbas. They are, by their own claims:
a) Egbados - including Olubara, Amala, Elewo, Onisaga and Onijale (as
contained in Yewaland book), b) Aworis - including Olota, Olofin Isheri,
and Oniro (see page 9 of the Guardian Newspaper of 18 January 1996,
where they opted to join Lagos State).
6.Today, in practice, apart from the Alake, there is no distinction between
the three Sectional Obas in Abeokuta and the eight District or
308
Sub-sectional Obas in Egbaland. This situation vividly paints an absurd
picture when we remember that the Agreement granting the Olubara
permission to resuscitate his crown in Abeokuta in 1952 was jointly signed
by the then Alake, Osile, Agura and Olowu - the four Egba Authorities.
This is not difficult to understand because historically each of the four
Egba Obas is the owner of an ancient crown direct from Oduduwa.
7.On the 28th-of February 1903 (recorded on pages 166 and 167 of No. 9
Gazette of the Colony of Lagos) the then Oni of Ife, Oba Olubuse 1, on an
invitation by the Colonial Governor, visited Lagos to address the Lagos
Council on the case of the Akarigbo challenging the right of the Elepe of
Epe to wear a beaded crown. In his statement, the Oni listed the names of
21 Obas who had, as at that time, obtained their crowns from Ile-Ife.
Prominent among the list were:-
- The Alake of Abeokuta
- The Oloko of Oko (now Osile, Abeokuta)
- The Alagura of Agura (Abeokuta)
The Olowu of Owu (Abeokuta)The Oni even went further to state that of the 21 Obas listed, the Akarigbo
of Sagamu was the last to obtain his crown from Ile-Ife. Today, all the 21
Obas listed in 1903 (except the Osile, the Agura and the Olowu) have
already become Paramount Rulers in their respective domains.
8.In Ogun State, the Olu of Haro who was not even among the 21 Obas
listed, is now a paramount Ruler. Yet, the Osile, the Agura and the Olowu
who are custodians of ancient crowns from Ile-Ife are being denied their
rightful positions. This is an unjustifiable anomaly which needs to be
speedily rectified or corrected.
309
9.We are convinced that history and posterity will salute and praise your
courage, fairness and sense of justice if you make bold to redress this
glaring anomaly and confirm the Osile, the Agura and the Olowu as
Paramount Rulers over their respective Sections and domains in
Egbaland.
10. We believe you will want to grant our request because in other
States like Oyo where situations less compelling than this have surfaced,
age long acts of domination by the Alaf in of Oyo have been stopped. Your
colleague, His Excellency
Colonel Ike Nwosu has recently upgraded the status of some Obas
including the Okere of Saki, the Eleruwa of Eruwa, the Olugbon of
Ile-Igbon, Aseyin of Iseyin and the Soun of Ogbomoso to a level similar to
those of the Alafin of Oyo and the Olubadan of Ibadan. All of these six
Obas, except the Alafin of Oyo, are not even in the 1903 list of ancient
crowns. Yet, their status has been raised to that of paramount Rulers in
Oyo State.
11. Where there is a will, God always shows the way. May God guide
you to be the courageous agent of truth, fairness and justice in this matter
by acceding to our humble request.
Thank you and God bless. (Amen).
Yours truly,
310
OKE-ONA SIGNATORIES TO THE REQUEST FOR THE UPGRADING
OF THREE EGBA OBAS TO PARAMOUNT RULER STATUS
311
AGURA SIGNATORIES TO THE REQUEST FOR THE UPGRADING OF
THREE EGB A OBAS TO PARAMOUNT RULER STATUS
OWU SIGNATORIES TO THE REQUEST FOR THE UPGRADING OF
THREE EGBA OBAS TO PARAMOUNT RULER STATUS
312
Provided its a rubber stamp bearing the Words 'Egbs Traditional
Council may be used until such time as a real shall be procured.
5, The area of authority, of the Traditional Council shall be ths area of
authority of the following Locsl Government;
(i) Abeokuta Local Government (ii) Ifo/Ota Local Government
(iii) Obafemi/Owode Local Government
(to) Odeda Local Government
6, (1) The Traditional Council shall be competed of The President]
(ft) Eleven traditional members in the area of the traditional Council;
and 1 (4) Four ex-officio member. (a) This quorum should be six
members.
7, (1) The President of (he Traditional Council shall be the Alske of
Egbaland
The traditional members shall be the persons for the time being holding
the following Chieftaincy tiflest
(1) Tho Osile of Oke-Ona (ii) The Agora of Gbagura (iii) The Oloani of
Owu
(2) The Olota of Ota
(v) The Olubara of lbara
(iri) The Onimala of Imala (wi) The Oniro of lro (iii) The Olofin of lsheri 1
The Elewo of llewo 1 (iv) The.\Pniehega of lahaga (xi) Tho Oba.of Ijalo
Papa.
313
The ex-officio member of the Council ahall be the peiaona for the time
being occupying the following postal
(i) The Chairman, Abeokuia Local Government; (ii) The
Chairman/Ifo/Ota Local Government; and (iii) The Chairman,
Obafemi/Owode Local Government; and (iv) The Chairman, Odeda Local
Government.
8. (j) There shall be a Secretary to the traditional Council to he
appointed by the Local Government Service Commission who shall under
the direction and control of the President of the Council, carry out the tiny
to day sdminlsttation of the a (Taira of the . Council ;nnd without prejudice
to the generality of the foregoing the Secretary shall be responsible for the
following matters that is to say:
i All the powers and functions specified m sections 76 and 79 (1) of the
Local ) Gdvcrnmcnl Law No. 9 of 1976.
(a) in the absence of the President of the Council members present
shall elect any one of their members.to preside over the meetlhg of the
Traditional Council.
9. The Traditional Council shall exercise in its area of jurisdiction—
(a) all the powers and functions specified in section 7 of the Local
Government Law, 1976, No,9 of 1976; and
1 (b) all the powers and functions conferred upon a traditional Council
by virtue of tnc provisions Of sections 77,78 and 79 of the said Law.
Made at Abeokuta this lath day of June, 1980.
Chut Victor Olabisi Onabanjo,
Governor, Ogun Stall of Nigeria
Akangbo of Remo Alaperu of lperu Odcmo of lshara Ewusi of Makun
Alave Ode of Ode-Remo Olofin of llishan Onipara oflpara Ologerc of
Ogere Alakenne of Ikenne Lemo of Ogijo
314
Chiefs
Remo Local Government Council
walk.
DELEGATION OF FUNCTIONS
By the powers conferred upon the Governor in Council by subsec- 120
of(1) and 12) of section 26 of the Chiefs Law are hereby delegated *2i of
J96i. to the respective Prescribed Authorities mentioned in the second n
of 1963 column of the Schedule hereto with respea to the minor Chiefs ii6
of1966, whose chieftaincy titles are associated with the native
communities 84or 1969. in the respective areas mentioned in the third
column of the n of mi. Schedule.
SCHEDULE
Serial Prescribed Authority
1. The Aiake
2. The Oshile
3. The Agura
4. The Olowu
5. The Chieftaincy Committee of
Our Distric Council appointed under section 5 of the Chiefs Law.
6. The Chieftaincy Commitee of Egbado-Ketu District Council.
7. The Amala of lmala
8. The Onimeko of Meko
9. The Oba of Idofa
315
10. The Oba of Aiyetoro
11. The Oba of Iboro
12. The Olu of lmashai .
The Oba of Egba Area
Egba Alake Section Egba Oshile Section Egba Agura Section Egba
Olowu Section Otu Distric
Ijale Papa and Ijale Orile
The remainder of lmala District:
- Meko
- Idofa
- Aiyetoro
- Iboro
- Imashai
- Eggua
Chiefs CAP. 20 283
SCHEDULE—continued
Sm Prescribed Authority Area
14. The Oba of Ijale Ijale
15. The Oba of Ijoun Ijoun
16. The Oba of Ibeshe Ibeshe
17. The Oba Abepa of jiga Jiga
18 The Oniko oukolaje Ikolaje
19. The Alashc of Ilashe Ilashe
20. The Onihumbo of Ihumbo Ihumbo
21. The Olokeodan of Okeodan Okeodan
on The Bale of Ajilete Ajilete
316
23. The Bale of llonvintedo ifonvintedo
24. The Olobi of Ilobi Ilobi
25. The Oba of Ado Ado
26. The Oba of Igbessa Igbessa
27. The Oba of Ipokia lpokia
28. The Olu of Ilaro ilaro
29. The Onioflfe Ife Division excluding Ila
30. The Orangun of 11a The Chieftaincy Committee of the
Makun-Shagamu Local Council appointed under section 5 of the Chiefs
Law. Ila District
31. The area traditionally associated with Makun-Shagamu.
32. thThe Chieftaincy Committee of the lshara Local Council appointed
under section 5 of tne Chiefs Law. The area traditionally associated with
lshara town.
S3. The Chieftaincy Committee of the Iperu Local Council appointed
under section 5 of the Chiefs'Law. The area traditionally associated with
Iperu town.
34. The Chieftaincy' Committee, Ikenne Local Council. The area
traditionally associated with Ikenne town.
35. The Chieftaincy Committee of the- Ode-Remo Local Council
appointed under section 5 of the Chiefs Law. The area traditionally
associated with Ode-Remo town.
36. The Chieftaincy Committee of the Ilishan Local Council appointed
under section 5 of the Chiefs Law. The area traditionally associated with
Ilishan town.
37. The Chieftaincy Committee of the Ogere Local Council appointed
under section 5 of tne Chiefs Law. The area traditionally associated with
Ogere town.
38. The Chieftaincy Committee of the Akaka Local Council appointed
317
under section 5 of tne Chiefs Law. The area traditionally associated with
Akaka town.
39. The Chieftaincy Committee of the llara Local Council . appointed
under section 5 of the Chiefs Law. The area traditionally associated with
Ilara town.
318
Chapter 11THE ALAKE VERSUS THE OTHERSBut under this volcanic eruption did lay another trap for Ifo "Baaleship". If
you recollect, the Olowu of Owu had by right the Consenting Authority for
the area, and the Alake thought otherwise.
Yet, the respected, elder statesman, scholar, administrator Chief Dr.
M. Adekoye Majekodunmi made an attempt at peace with a letter to the
Alake and he was rebuffed in no uncertain terms.
3, Kingsway,
Ikoyi
Lagos.
April 19, 1996.
His Royal Highness Oba Oyebade Lipede The Alake of Egbaland P. O.
Box 501,
Abeokuta,
Ogun State.
Your Royal Highness,
I have tried without success during the past ten days to get you on the
telephone in Abeokuta. If I had known the telephone was going to be
immobilised for a long time. I would have sent this letter, by courier,
earlier.
The administrator, Lt. Colonel Akintonde informed me that he
understood the case in court has been withdrawn. I suggested to him that
we should have a meeting of the Obas and that he too should be present
so that the misunderstanding between you and the Obas in Abeokuta
could be settled.
319
I informed him of my views that the Obas should be allotted areas of
jurisdiction where each would be the "consenting authority". I personally
think it is about time the whole mode of governance is reviewed in order to
ensure that each sectional Oba has a stake in the governance of
Egbaland. This I believe could be done without prejudice to the status of
the Alake as primus inter pares, that is, first among equals.
I travel out of the country today on a brief holiday, otherwise I would
have endeavoured to come over to join the discussion at this point. I am
sending a copy of this letter to the Administrator and other Obas for their
information. May God guide us all to do the right thing for our homeland.
Your sincerely,
1. His Excellency, Lt. CoL D. Akintonde - Military Administrator of Ogun
State.
2. HRH Oba Adedapo Tejuoso - Osile of Oke-Ona
3. HRH Oba Olawale Odeleye - Olowu of Own
4. HRH Oba Halidu Shobekun II - Agura of Gbagura
5. HRH Oba Olufemi Omolade Lafa - Olubara of Ibara
320
AFIN AKE, ABEOKUTA
Tel: 039-241733 Date: 13th May, 1996
039-241020
Chief M.A. Majekodunmi Otun of Egbaland,
3,Kingsway,
Ikoyi,
Lagos
Dear Otun,
RE: BAALE OF IFO CHIEFTAINCY DECLARATION
Your letter dated April 19, 1996 relating to the above matter and the
surrounding controversy surprised me. You claimed inability to reach me
on phone as if that medium was the most appropriate for a discussion with
me on so important a matter. The solution you preferred manifested
serious misconceptions of the nature of Egba Traditional Authority. The
two ideas put forward by you merit immediate response.
I. Allotment of areas of jurisdiction with "consenting authority"to the
sectional Obas.
You want the Sectional Obas allotted areas of jurisdiction wherein each
Oba would also exercise "consenting authority". You should, however,
know that every Oba is already by law and custom vested with an area of
jurisdiction which coincides with his domain where he exercises traditional
authority over his own people. An example of such jurisdiction is the
exercise of Prescribed authority empowering an Oba to appoint and
discipline Chiefs and Baales. This power must be distinguished from
"consenting authority" which the law confers on a superior Oba over a
lesser Oba by which the former consents to an appointment of the latter,
made by the appropriate kingmakers, before necessary approval is given
by the State Government. Only a Paramount Ruler can thus exercise a
consenting authority. It is the error committed by the State Government in
321
by-passing the Alake and attempting to confer a consenting authority on
the Olowu of Owu over the Baale Ifo Chieftaincy contrary to the custom
and tradition of the Egbas that triggered off the ensuring controversy.
U. The Position of the Alake vis a vis other Egba Obas You claimed that
the arrangement proposed by you would not prejudice the status of the
Alake as primus inter pares that is first among the Obas. This submission
of yours conflicts with the well-settled Egba traditional hierarchy. The
Alake is not first among equals, as the other Obas are not equal but
subordinate to him. It is the Alake and others. For your enlightenment, the
hierarchy which was never in doubt right from the time of the resuscitation
of monarchy in 1854 following Egba relocation in Abeokuta in 1830 may
be outlined as follows:
1. The Alake
2. The Sectional Obas
3. The District Obas
4. The Egba General Title Chiefs who are members of the Chieftaincy
Committee (formerly known as the Council of State and General
Council at various times)
5. The Egba General Title Chiefs who are not members of the Chieftaincy
Committees.
6. Township Chiefs.
Finally, I am not aware that the case in court over the Baale of Ifo
Chieftaincy Declaration has been withdrawn since the anomaly which the
action seeks to remove is still with us.
322
1.His Excellency, Lt. Col. D. Akintonde - Military Administrator of Ogun
State.
2.HRH Oba Adedapo Adewale Tejuoso - Osile ofOke-Ona Egba.
3.HRH Oba Halidu Laloko - Agura ofGbagura
4.HRH Oba (Dr) Olawale Odeleye
5.HRH Oba Olufemi Jacob Omolade
6.HRHObaS.A. Akinlade
7.HRHObaM-A.Fatona
8.HRH Oba J.O. Telia
9.HRHObaS.A.Oloyede
OlowuofOwu Olubara
oflbara Amala oflmala
Elewo ofllewo Onisaga of
Isaga Otiijale of Ijale
EGBA TRADITIONAL COUNCIL
(1)C/O OSILE'S PALACE SAPON, ABEOKUTA
(2)C/0 AGURA'S PALACE GBAGURA, ABEOKUTA
(3)OLOWU'S PALACE, AGO-OWU. ABEOKUTA
The Military Administrator
28th May, 1996
Ogun State of Nigeria Oke-Mosan,
Abeokuta.
Dear Excellency,
RE: BAALE OF IFO CHIETAINCY DECLARATION COMMENTS ON
ALAKE’S RESPONSE TO CHIEF MAJEKODUNMI'S LETTER
We have received copies of the reply addressed on 13th May 1996 to
Chief M.A. Majekodunmi's letter of 19th April, 1996, both of which we
believe, had been copied to your office. Kabiyesi Alake's response
obviously made a number of false claims which need to be high lighted
and refuted.
1. Allotment of Areas of Jurisdiction with "Consenting Authority" to the
Sectional Obas Chief M.A. Majekodunmi is not a new-comer to the peace
and politics of Egbaland. Like his father before him, the Otun Egba is a
323
High Chief senior enough to know the history, custom and traditions of the
Egbas. Egbaland had survived as a "Local Federation" of our four
sections since 1830 - 1834.
It is for no reason that the founding fathers said that "IGUN MER1N NI
EGBA NI”, that is, Egba land has four main comers. Each corner
maintains, but an unwritten constitution, a complete sovereignty of its
people and identity.
Unlike any other group of people in Ogun State e.g. the Ijebu, the
Remo and the Egbados, the Egbas (including the Owu) since 1834 are
unique in that they alone came to one location (Abeokuta) after the civil
wars with their independent crowns.
The Alake cannot show by history of birth, supremacy of crown origin,
or hisotry of conquest and domination, that he is in any way superior to the
Osile, Agura and Olowu. Neither can the Alake show at what time in the
history of Egbaland, surrender of their equality of status, to now make the
Alake inordinately claim to be a superior Oba over them.
The Federal Status of Egbaland is symbolised by the four equal hands
holding one another in the Logo of Egbaland. When were the three other
hands dropped to symbolise Alake's overall supremacy and ownership of
Egbaland. In case the Alake and his legal advisers forgot, our founding
fathers saw themselves in a partnership to secure, protect, expand and
develop Egbaland as a common heritage. In all partnership venture,
Managing Partners are agreed, usually on rotational basis, for the
administration of the Partnership.
When a Managing Partner, without consent, unilaterally assumes the
ownership and control of the joint venture, he must expect litigations,
conflicts and bad-blood because he has betrayed the trust or confidence
of his co-partners.
324
This is what is happening to the Alake, in his claim of superiority over
the Osile, the Agura and the Olowu, even to the point where he wished to
strip these three co-partners of their inheritance.
When the Alake continues to maintain that the basis of his challenge of
the Olowu as the Consenting Authority on the Ifo Baaleship Chieftaincy
Declaration is simply that he alone is currently the Paramount Ruler in
Egbaland who should be given that authority, he immediately draws
attention to the age-long feelings of resentment and betrayal of the other
three co-parties in the Egbaland venture.
2. The Position of the Alake vis a vis other Egba Obas When Chief M.A.
Majekodunmi suggested an arrangement which would not prejudice the
status of the Alake as primus inter pares that is, first among equals, one
would have expected the Alake and his advisers to gladly hold on to his
concession which obviously the Alake did not merit.
Even by birth and membership of the Oduduwa Royal House, there is
no evidence that the Alake should be first among the Four Sectional Obas
of Abeokuta. The list of the 22 Royal Crown Heads known at Ile-Ife by
1903 and evidenced by the Lagos Colony Gazzetteof February 1903 did
not give the Alake the status of being considered first among equals with
the Osile, Agura and the Olowu, how much less, that of a superior Oba.
So where did the Alake obtain his superiority from?
When the Alake in his letter under reference said that the proposal to
allow him to continue as first among equals "conflicts with the well settled
Egba Traditional hierarcy", who settled it?
To maintain as he does, that the Alake is not first among equals, as the
other Obas are hot equal but surbordinate to him", is to make an empty
claim unsupported by the facts of birth or history. It is not the Alake and
others. For the avoidance of doubt, the Alake has no royal, rational, legal
325
or historical basis for this spurious claim.
It is certainly false to claim that the hierarcy which was never in doubt
from 1854 was to assert that the Alake was set apart No. it is thus:
1. The four (4) Sectional Obas (the Alake being the current Managing
Partners in the Egbaland settlement joint venture). The position of the
Managing Partner or President is overdue for ROTATION as we now
have in Nigeria.
2. The District Obas
3. The Egba General Title Chiefs, whose titles are backed by a
Declaration,
4. Other Egba General Title Chiefs, and
5. Township Chiefs
We believe that the Alake should remember that he is dealing with very
noble and more ancient crowns which cannot be wished away by his
unjustified and baseless claim for supremacy or superiority.
There is no where in our long distinguished and ancient history where
either the Osile, the Agura or the Olowu, or their respective people have
willingly conceded supremacy to the Alake; and we are not now ready to
do so. There is also no where in history that will show that the Egba Alake
conquered the Oke-Ona, Gbagura or Owu people at war. On the other
hand, there are historical facts to support the view that the Osile, the
Agura and the Olowu are superior to the Alake - see the History of the
Yorubas by Rev. Samuel Johnson especially pages 7 to 14 of the book.
Thanks.
Yours truly,
326
KAMI III OSILE OKE-ONA EGBA
OBA HALIDU ADEDAYO LA10K0 SOBEKUH II AGURA OF GBAGURA
KABIYESI ALAIYELUWA OBA OLAWALE ADISA ODELEYE LAGBEDU I
OLOWU OF OWU, ABEOKUTA
CC:
1. Chief M.A. Majekodunmi
2. Kabiyesi Alake of Egbaland
MEMORANDUM FROM EGBA ALAKE COMMUNITY
ON THE PROPOSAL TO INSTALL OBAS IN EGBA DISTRICT
It has just been brought to our notice that the Government of Ogun State
intends to upgrade few Bales to Obas. The same information dted as
examples the Bales of Ifo, Ilugun, Owode, Odeda, and Obafemi all in
Egba Division of Ogun State.
To say the least, the idea is like a thunderbolt on the tradition and
wholesome history of the Egbas. The policy, if carried out, will be a willful
dynamite to break the unity, and heritage of the peaceful Egbaland, and a
blatant disregard to the yearning and prayer the unparalled pace-setting
Egba Division.
The question that our policy-maker may ask is to know what is so
strange about the Egbas. What really is so unequivocally unique about the
Egbas and Egba Division in the whole of Ogun State or Yorubaland?
(Please use the attached table).
This exercise earnestly aims at abundantly showing the uniqueness of
Egba Division by comparing No. 1 (EGBA*) alone with Nos. 2-9 - viz.
327
(a) Abeokuta (the headquarters of Egba Division) is the ONLY Egba
where the only FOUR purely Egba Obas reside - The Alake, The Osile,
The Agura, The Olowu. None of the over one thousand Egba settlements
(as sampled above under No. 1 of the Table) ever has an Oba; unless
such towns/settlements are Aworis (e.g. Otta, Isheri) or Egbados (e.g. Iro,
Ibara, Ishaga, Ilewo, Imala, Ijale Papa). It is never the tradition or history of
the Egbas.
Whereas the Ijebus have crowned Obas in nearly all Ijebu
towns/settlements No. - 2 of the Table refers.
Whereas the Remos have crowned Obas in nearly all Remo
towns/settlements - No. 3 of the Tables refers.
Whereas the Egbados have crowned Obas in nearly all Egbado
towns/settlements - No. 4 of the Table refers.
IT IS TRULY THEIR TRADITION IT IS TRULY THEIR CULTURE
IT IS TRULY THEIR HERITAGE
The same heritage or tradition for the Oshuns for the Ijeshas, for the
Ekitis, for the Ondos/Egins, and for the Oyos. But NOT for the Egbas.
(b) The length of Egba Division is a distance of over 200 kilometers - it
goes from Eleso/Bakatari near Omi Adio of Ibadan to Ajuwon/ Matogun
beyond Agege. All the over one thousand settlements therein with the
entire inhabitants religiously belong to Abeokuta, their citadel. Every
Egba, no matter where, has his home/compound in Abeokuta, and an
unflinching allegiance to Abeokuta, his stronghold.
Whereas residents in all settlements in Nos. 2-3 of the Table (Section
3) DO NOT belong in any form to their listed divisional headquarters. Their
homes/compounds are not there.
(c) The Prescribed Authority of the four Sectional Obas resident in
Abeokuta covers the length and breadth of Egbas with all the myriads of
328
villages and fleet of towns. No complains!
Whereas the Prescribed Authority of any of the Obas in Nos. 2-9 of the
Table is legally limited to the four walls of the settlement however close it
may be to any other settlement e.g. Ikenne, Ilishan, Irolu, llara, Akaka,
Ishara, Ipara Iraye, Ode Remo, Iperu, Ogere, Makun, Ofin, Epe.
- Odogbolu, Okun Owa, Ososa, Aiyepe, Ibefun, Idowa, Ala, Omu, Ilese,
Erunwon, Ikija, Owu, Imushin, Ife. Afon, Imeko, Idofa, Ilara, Ijale Ketu,
Ijoun, Igan Alade, Eggua Ibese, Ilaro, Imashai, Iboro, Joga, Aiyetoro,
etc.
We have deliberately listed here fourteen places each from the other
three divisions of Ogun State practically to Hlustrate their closeness the
more. Serially, one travels less than ten kilometres to reach the next.
(d) Each township in Abeokuta city has an Oluwo/Balogun who is the
head Chief. He governs and controls all the scores of settlements/Baales
in the district. Of course, the Bales unflinchingly owe allegiance to the
Oluwo who religiously find solutions to all problems reported by the village
heads. The Oluwo himself, in turn, represents the Oba in the unit township
and customarily brings upstairs to the Oba few cases he finds difficult to
handle. That is the perfect and healthy system of governance in Egbaland
for proverbial maintenance of law and order.
It is therefore apparent that any attempt to disrupt this age-long and
splendid pattern of administration is bound to precipitate confusion,
disharmony and disaffection. We cannot afford to throw ourselves, into
such an unwarranted, situation now; it will definitely be an irony of history
and fate.
Please avoid such a trashy exercise. All hands must consciously be on
deck to peacefully prosecute the Transition - To-Civil-Rule Programme of
the Federal Military Government.
Thanks for the desired consideration.
329
NB; However, should the Government feel very strongly about it, we
would honestly advise that the heads of Egba Division should be given
adequate time to consult with their people for further re-thinking.
Yours faithfully,
KINDLY STUDY THIS TABLE
Division Headquarters Few Other Towns
1. EGBA Abeokuta lfo, Owode, Odede, llugun, Obafemi,
Ajebo, Alapako- Oni, Qsiele, Alagbado.
Opeji, Oba, Kohtpe, A jura, Ogunmakin,
Ofada, Mowe, Mokoioki, fbafo, lion,
AboJabi, Onigbedu.
Ijebu-Ode Ijebu-Igbo, Ago-Iwoye, Oru, Awa,
Odogbolu, Okun- Owa, Aiyepe, Ososa,
Ibefun, Ala, J dowa, Uese, 1 mushui,
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Ijebu-Ife, Ijesha-Ijebu, Ilele, Ermvon, Owu,
Ikip, Imoni, Itebu, Ayila, Ode-Omi.
3. REMO
Shagamu Ofin, Makun, lperu, llishan, Ikenne.Ogere,
ishara, Jpani, Ogijo, Odc-Rcmo,
Qde-Lemo, Akaka, Barn, lrolu, Irayr, Epe
4. EGBADOIlaro Aiyetoro, Afon, (meko, Ilobi, firinja, Eggua,
Igan - Ainde, Igan-Okoto, Joga, 1 johun,
Ijale-Ketu, Dorn, ldofo, Imasha, Jboro,
Ibese, Oja-Odan, Ipokia, Ikolaje (Idi- Iroko),
Ado-Odo, Igbesa, Agbnra, Ayilete,
Oke-Odan v, Ihunbo, Dase
5. OSHUN Osogbo lla-Orangun, Ede, Ejigbo, Iwo, Ikirun, Oba,
Okuku, lnisha, De-lie, Ire, Igbajo, Otan,
Iragbiji, Ipetu-Modi, Uobu, Ode-Omi,
Gbongnn, lkire, Ikoyt
6.1JESHA Desha Ijebu-Ijesha, Oke tmesi, Osu, lpetu-Ijesha,
Ifcrwara, Erinmo,erin, ljeda, Ibodi, Iperindo,
Ibokun, Esn-Oke, EsaOdo, Ikeji, Arakeji
7.EKITI Ado-Ekiti Ikole, Ijero, Aramoko, Usi, Ifaki; lpoti, Otun,
Igbimo, Igbara-Oke, Igban-Odo, Oye,
Igede, Aiyvde, Eton, Oat, Ikere, Ora,
Ikogosi, 11awe, Erio. Arigidi, Uapa, Esin-
Pakude, Aiyedun, Dupeju, lkoro
8. ONDO Akure Ondo, Owo, Ifon, Duue, Ido Ani, Idanrr,
lle-Olup, Oke- Igbo, Ifedorc, Aiyesan,
Aisegba, lpelc, OkitipUpa, Aiyetoro, lju,
Ita-Ogbolu,
9. Oyo .Ibadan Oyo, Ogbomoso, Shaki, Iseyin, Igbo-Ora,
331
Eruwa,On\i- Adio, Fidit, Awe, Lalate,
Okeho, lpapo, Igboho, Kibi Igbeti
For clarity and ease of reference, Nos. 1-4 are the FOUR Divisions in
Ogun State Nos. 5 and 6 are now contained in Oshun State No. 7 and 8
are now contained in Ondo State No. 9 now makes up Oyo State
The Alake Versus the Others
KANGAROO AND ILLEGAL AWARD OF AKE CROWN TO CHIEF
GABRIEL OLUOMO AS FIRST OLU OF IFO
We, the Osile Oke-Ona Egba, the Agura of Gbagura and the Olowu of
332
Owu, Abeokuta and our people have been greatly concerned by the
recent spate of actions taken by Oba Oyebade Lipede, the Alake of
Abeokuta and his advisers to create confusion and conflict in Egbaland.
These actions, it seems, have been deliberately calculated to distintegrate
the sanctity, oneness and unity of the Egba Federation.
The Genesis of the Crises
When in November 1995 the Apena Egba, Chief Toye Coker, acting on
behalf of the Alake, secretly took the Ogun State Government to court on
the Ifo Baaleship Declaration as Amended in 1991, the objective was to
replace the Olowu of Owu as the Consenting Authority on Ifo Baaleship
Chieftaincy, and substitute the Alake. It was a calculated step to remove
all the three Sectional Obas from their traditional and legal areas of
authority in Egbaland.
For information, the Western Nigeria Government in 1955 had made
the Osile the President of Owode/Obafemi District Council, the Agura as
President of the Odeda District Council, and the Olowu as the President of
the Ifo District Council. This action of the Western Government merely
confirmed the customary and traditional areas of authority of the three
Sectional Obas in Egbaland.
When in 1991 the Ogun State Government made the Olowi as the
Consenting Authority on the Ifo Baaleship Chieftaincy it was merely
affirming the legal position as set down by tin Government of Western
region in 1955.
The outcome of the Court action of 1995 by the Alake wa that the judge
ruled that the Government of Ogun State hat no right to make the
Amendment to the Ifo Chieftainc Declaration. It therefore declared the
Amended Declaratio null and void. The Judgement, in effect, means that
neither the Olowu nor the Alake could exercise the Consenting Authority
on Ifo Baaleship Chieftaincy. Dissatisfied with this judgement, the three
333
Sectional Obas appealed to the higher court at Ibadan. The appeal is still
pending.
Meanwhile, to prevent any kangaroo or illegal actions that may render
the appeal negatory if successful, we asked the lower court to restrain by
order of court the Egba Traditional Council, the Alake, and the Ogun State
Government from among other things, taking any step or purporting to
take any step towards amending the existing Chieftaincy Declaration
relating to the Baale of Ifo Chieftaincy pending the determination of the
appeal.
Since the court granted this request in its ruling delivered on 24th April
1997, upon what authority or enabling law did the Alake and the Egba
Traditional Council (presently consisting of members from Egba Alake
section only) take the action of awarding a beaded crown to Chief Gabriel
Oluomo, the Baale of Ifo, and styling him as the first Olu of Ifo?
The glaring contempt of the court is also made worse by the fact that
the illegal award of a crown by the Alake took place contemporaneously
as the judge was reading his ruling in the court. It seems obvious that both
the Alake and Chief Oluomo had a prior knowledge of the court ruling
before it was delivered.
Award of crown in EgbalandWe wish to make it clear that the Osile, the Agura and the Olowu are, in
principle, in favour of the award of crowns to deserving communities or
settlements in Egbaland. As a matter of fact, against our individual and
collective advice, the Alake and his advisers have always rejected the
idea of giving crowns to important Baales and townships in Egbaland. It is
therefore ironical and deceitful for the Alake to take the illegal action of
24th April, 1997. (See Chief E.B. Sorunke's Memo rejecting the promotion
of Baales to Obas in Egbaland proceeding pages).
334
We re-affirm that we are, in principle, in support of the award of crowns
to deserving Baales and Townships in Egbaland. However, since every
important township in Egbaland is usually made up of people from the four
Sections - viz: Egba Alake, Oke-Ona Egba, Gbagura and Owu, and each
Section is ruled by an independent and sovereign Oba, the four Obas
MUST jointly agree to bless the award of a crown for the use of the
Township. This is the only way to promote and guarantee the peace and
unity of our people, and progress in Egbaland.
Ifo has no ruling house but ruling sections. The existing Ifo Baaleship
Chieftaincy Declaration of 1989 makes the Baaleship rotational among
the four ruling Sections of Egbaland.
The Alake, as the Oba of Egba Alake Section only CANNOT
unilaterally impose his Ake crown upon the Oke-Ona, Gbagura and Owu
crowns. Any crown to be awarded to Ifo or any other deserving township
in Egbaland must be jointly blessed and awarded by all the four Egba
Obas. Thereafter, the issue of the Consenting Authority will depend upon
each of the four Obas traditionally.
Please Note that all these signatories are all from one section of ggba
only; that is Egba A lake pretending 16 sign on behalf of 5 Egbas, Is this
how to run a Federation?
Ilawo Obaship: Osile challenges Alake’s authorityAn attempt by the Alake of Egbaland,' - Oba'Oyebade Lipede to carve out
anotherkingdom ’ from the domain of the . Osile of Oke-Ona-Egba, Oba.
(Dr.) Adedapo Tejuosoy is now generating tension m the town.
The development, lias attracted- a protest from the Oke-Ona
community which has written the OgunSfnte governor, Chief Olusegun
Qsoba to intervene in the matter.
335
The letter, was dated July 31, 1999 and signed by the Oluwp of
Oke-Ona Egba, Chief Qluyombo Akoni, on behalf of chiefs and natives of
Oke-Ona.
The-people -of Oke- Ona, in the letter, urged Chief Osoba to "strike
while the iron is hot on the proposed creation of an Obaship. in Ilawo .or
any other Oke-Ona township by his majesty, the Alake, a town under his
majesty, Oba- (Dr.) Adedapo Tejiioso, . Knrunwi III, Osile Ok^-Ona,
Egba."
Chief Akoni stated in the loiter that if any Obaship is to be created in
any of the Oke-Ona Egba townships, "it should be. initiated by the Osih
and not' the Afnki'," '
rin* Oluwo drew the governor’s at.li-nliun to I he 12 I,owns that make up
Oke-Una which are under the jurisdiction of the Qst/t* in A book ut a North
local government.
The towns are Ago- Oko, Ikija, llugun, Ikereku,
■IIa'wo and . Ago-Odo Others are Idomoya, Iberekodo, lmala, ldofin.
Id ere and Efon, and several other villages in other local government
areas of Egba land. - •
Chief Akoni referred to the state's chiefs, law which, he said, states that
each Oba in Egbaland.has his-own domain.
'The town .in question, Ilawo, is. under his majesty, the Os.vie in
Abeokuta North local government (area) while his majesty, the Alake is in
Abeokuta South local government", the letter stated.
. Chief Akoni, said, "We want to advise strongly that a stop be put into
unnecessary intrusion into other Obas; territory as it may lead to
dissension and community-clashes in Abeokuta."
He recalled, that people have been living- peacefully in Abeokuta
for'almost 170 years, adding "our Wish is that this should continue
because Egba is t he cynosure of all eyes in Nigeria."
336
Chief Akoni stated that the people of Oke^Oha were asking for the
immediate intervention of the state governor to put 'a slop to this act".
However, in a reaction, the Api'iiit of Egbaland, Chief Toye Coker said
he was not .aware of the allegation-
He declared that t,he Alake, as the paramount ruler of Egbnland, has
the power under the law to create any oKaship and install a candidate
subject to the wishes of the people concerned.
"Tile Egba traditional ' council by law can create obaship or any
chieftaincy and’ is empowered to make a .declaration in respect of any
chieftaincy or obaship in Egbaland", Chief Coker stated.
Thte Aficna added that the declaration which will specify the ruling
houses and the kingmakers will then be forwarded to the state ‘ governor
for registration.
The legal lu miliary- explained that although the governor can veto
such appointment', he cannot install a traditional ruler, a function which he
said, belongs to the paramount ruler of the people.
On the Oba of da w o controversy. Chief Coker .said, "it .is true the
people of llavvo wanl an oba, but 1 don't think they have completed lhe
process Vet,."
This is to be expected as it is written in the Holy Scriptures as follows:
MARK 10:29-30
Jesus said, "Truly, I say to you, there is no one who has left house or
brothers or lands, for my sake and for the gospel, who will not receive a
hundredfold now in this time, houses and brothers and sisters and
mothers and children and lands, with persecutions, and in the age to
come eternal life."
337
AND MATTHEW 5:10
"Blessed are those who are persecuted for righteousness' sake, for theirs
is the kingdom of heaven."
338
Chapter 12OKE-ONA, GBAGURA, OWU CRT OCT FOUL
In reply to Coker's interview, 3 Chiefs insist:
Some notable Egba Chiefs have advocated for a conference of Egbas to
put an end to the crisis rocking the ancient town.
The chiefs argued that only an Egba conference with representatives
from all sections of the land would be able to correct all anomalies rocking
the peace desired by every Egba citizen.
The callers, Chief Oluyombo Akoni, Oluwo of Oke-Ona Prince
Olayinka Bakre, Gbagura prince and Chief Olusoji Idowu, Jagun Olowu of
Owu who spoke with Weekend Vanguard said that the Egba must
dialogue.
According to the Egba Chiefs, "we must have a round table meeting
where we would have representatives of the four communities as we did
before".
We will all sit down and reconcile our differences be WEEKEND
VANGUARD, February 1, 1997 page 15 cause it will soon be 200 years
that we all came together. Why should we continue to quarrel?"
But these Chiefs were simply reacting to Weekend
Vanguard's exclusive interview of last Saturday, headlined 'Why they
want me dead' with Chief Toye Coker, a prominent Egba son and Senior
Advocate of Nigeria (SAN).
You see, we say there is no crisis," noted Coker in the explosive chat,
"but what people call crisis
339
Prince Oluyinka Bakre
is what some Obas are trying to do. They ganged up to fight the Alake who
in many ways, helped them to get to their throne. And I think it is sheer
ingratitude.
"In the case of Egbaland Alake is, was and will continue to be tne
paramount ruler. No amount ol fighting can change that..."
These form parts of the story which these chiefs are complaining
about.
What are these sore points in Chief Coker's interview which you quarrel
with?
Bakre: I personally sympathise with the plight of Chief Toye Coker with
regards to the question of assassination threats. It is unfortunate thatat
the tail end of the 20th century, people in Nigeria are still not safe. We
hope the law-enforcement agents would do something about it.
Having said that; there are certain aspects of Chief Coker's press
interview that are not right.
It is surprising for people like him to be talking as if he does not
340
remember that there are four Obas in Abeokuta; the Alake of Egba land,
so called now, the Osile of Oke- Qna Egba, the Agura of Gbagura and the
Olowu of Owu. And there is no part of oiir history that says that any of
these Obas belongs, to the ruling families of the others Chief Coker was
referring to the wonderful help of the Alake in enthroning the other Obas.
There is a little - No single Oba ever claimed to be superior because
originally, they were four and they are still four. All these four Obas had
taken their par&mountcy from IIe- Ife from 18-something.
bit of misrepresentation of events in that remark.
What was the basis of Egba federation?
Bakre: Years back, we used to hear of Alake of Abeokuta. At one
time or the other, there was this question of coming together. before this,
there was the Alake of Ake, the Osile of Oke-Ona Egba, the Agura of
Gbagura and the Olowu of Owu. They came together.
Please mark my words. I say came together, not one inviting the other,
as brother Obas and started a federation of Egba as itisJknown today.
The. four hands clamped together is the symbol of Egba, symbolising
partners in progress and the equality of the four different communities..
On a final note, I must emphasise that there is not any record in history to
show that any of them , is subordinate to the other.
There is nothing to show that any of the crowns is superior to the other.
Because, they all acquired their paramountcy from their forefathers, that is
Oduduwa group of children.
But the Egba Alakes insist that their crown is'oth- ers others....
Olusoji Idowu: From history, we all know that in the year 1903, there
was an interview granted by the Ooni of Ife as regards the crowns of
Obaship relating to Akarigbo of Ijebu-Remo during the tenure of Sir
William Macgregor the members of the Central Native Council stated that
only the following Obas were entitled to the crowns with beaded fringes
341
which were conferred at Ife and whichsusually denote membership of the
house of Oduduwa. These are Alake of Abeokuta,
Olowu of Owu, Abeokuta, Alaafin of Oyo. Awujaje of Ijebu- Ode. Alara of
Ara (Ekiti). Ajero of Ijero (Ekiti) Orangun of 11a, Owa of Ilesa. Alaye of
EfoivOlojude of Ekiti, Olosi of Osi, Ore of Ohm, the Akarigbo of Remo
(Ijebu), Alaketu of Ketu, Elekole. of Ikole, Olowo of Owo, Ewi of Ado,
Oloko of Oko (Abeokuta) and Alagura of Agura (Abeokuta).
By tradition and history, the 21 Obas have equal claim to paramountcy.
The Ooni of Ife, . Oba Onibuse I also confirmed in the 1903 Gazette that
the Akarigbo of Remo (Ijebu) was not the first of these twenty, one Obas
to be given a crown. Yet, today, he is now a paramount ruler in Ogun,
State. TheOluofllaro whose name Was not even on this list of 21 Obas is
today a paramount ruler in Ogun State. Why must the Osile, Agura and
Olowu be denied their rights in the scheme of things in Abeokuta and
Ogun State where they are co-founders?
Have we not always had an Alake Egba?
Bakre: 1 can only go back to my knowledge or history of Abeokuta. As
I said earlier, it used to be Alake of Ake.
Over the years, it was thesame with the same with the Osile of
Oke-Ona, Agura of Gbagura and Olowu of Owu Abeokuta. These are the
four communities that makeup Abeokuta. So, as far as I know, we never
heard of Alake of Egbaland until very recently.
Even as late as 1972when the present Alake was installed, the
instrument of his installation did not refer to him as the Alake of Egbaland
but as the Alake of Abeokuta. The instrument of office read: I, Brigadier
Christopher Oluwole Rotimi (that was the military governor then Western
state hereby declare that in exercise of the power conferred on me by
sub-section 1 of section 15 ,of the Chiefs law 19 and by virtue of all
342
powers enabling in that behalf, the appointment of Michael Oyebade
Lipede as Alake of Abeokuta, in the area of authority of Egba divisional
council, that was approved by Governor in council.
What exactly doejs the . Agura want?
Bakare: My Oba is enjoying the unity of Egba land and very proud to
belong to the brotherhood of Egbaland. On my honour, my Oba is not
particularly happy about the impression that the-crown of Gbagura is
surbodinate to any crown in Egbaland. These is no truth to substantiate
that. The paramountcy of my own Oba over his community . in Gbagura is
not in doubt
What does the Olowu want?
Idowu: He is surprised. Fortunately, Chief Coker had said that para-
mOuntcy can be attained by culture, tradition and by history. All these
attributes, by the grace of God, Olowu is qualified by all standards.
Don't you think there is need for truce in Egbaland to reconcile all these
differences?
Akoni: Egba people are peace loving people. All we want is peace.
You will realise that this is the first kingdom. We were used to democracy
many years ago. When you hear Egba men talking to one another, this is
democracy. We had the Egba United Kingdom made up of the four Obas
and they loved each other. I never saw an occasion while 1 was young
when they were less than four and they are still four. All these four Obas
had taken their para- mountcy from Ile-Ife from 18 somethings.
We started Egba United Kingdom in 1894 and we settled in Abeokuta.
Before then there had been Obas and there are still Obas now.
To us, they are paramount rulers. They have five paramount rulers in
Abeokuta and the truth we want is that peace should continue.
When we were young, we were used
to peace and I'm sure what everyone of us wants, is peace.
343
Selfishness must stop. Some people are selfish and then thinking that
without them, nothing can go right. That must stop. Abeokuta belongs to
all of us.
The first thing is dialogue. We must have a round-table conference
where we would have representatives of the four communities as we did
be- fore. The four sections should bring their representations and we will
all sit down and correct our anomalies because soon, we are going to be
200 years that we all came together. Why should we continue to quarrel?
We must be able to come together.
But if somebody still wants to continue to dominate, goodluck to him.
We all fought for this kingdom.
Generations yet unborn would be grateful to our past horoes such as
Sodeke ofAke.
Lumloye of Oke- Ona, Agbo of Gbagura and Lara of Owu. At their time,
they fought
relentlessly to keep us together. They were not selfish and never claimed
superiority over one another.
The people fought together. Why should somebody now claim to be
superior? We all own Egbaland.
I remember the time of Egba-Egbado and the Egbados said we were
cheating them and broke away. They got paramountry for Olu of Haro.
Why would Obas who have been Obas for over 200 years not get
paramountry? Do we have to take the path the people of Ilaro took to get
paramountcy? Our Obas must be given their rights.
Culled from Weekend Vanguard, February 1, 1997 Page 15.
344
His Excellency,
Wing Commander Sara Ewang, Military Administrator, Ogun State.
Your Excellency,
OKE-ONA EGBA COMMUNITY CRIES OUT FOR JUSTICEWe, the Chiefs and representatives of the entire Oke-Ona Community
welcome you Wing Commander Sam Ewang as Military Administrator of
Oqun State and wish you a pleasant and successful tenure of office.
We have noted with satisfaction that you are a man of God and that you
are a part of General Abacha Administration's desire to entrench good
governance based on fairness and justice in the Country.
You are no doubt aware of the internal political struggle going on in the
Egbn Division of Ogun State placed recently under your leadership by
divine providence.
We pray that you any be endowed by Almighty lather with the wisdom of
Solomon and the patience of Job, in directing the affairs of this State with
its pronounced political awareness and where everybody knows his or her
right and demands it.
Spurious efforts have been made to trivialise the issues which are
involved in Egbaiand by refecting the current struggle for folr ploy and
justice for all Egba sons and daughters.
The Eg bn Make Chiefs mode vain ottempts to reduce the struggle to
personal one for supremacy between the Alake on the one hand and .the
other Obas on the other.
Your Excellency knows that since the Federation of the different sections
of Egbaland by the. cdlonial masters, our constitution has remained
345
unrevisited not because it is snnerosant but because the loud grumbling
now being witnessed had been clandestinely suppressed by intimidation
and divide and rule tactics of Egbn Alake Community.
We need not. restate how many times Nigerian Constitution has
been'revisited and revised as' many of her citizens become politically and
educationally aware and know their rights.
What we are fighting for is for all F.gba sons and daughters to be equally:
treated in. the scheme of things in Egbaland. A situation where a section
of Egbaland lords it over the rest in terms of benefit cannot be right or in
consonance with fairness arid justice. A situation where an Egba citizen
cannot aspire to the highest titles in Egba land on merit just because of
accident of birth in a section of Egbaland, 'resulting in mediocres albeit-
the best from their sections occupying the - seats of governance can no
longer be accepted. For emphasis, we say that any Eybu son or daughter
should be able to take any title-strictly on merit.'
We all came to Abeokuta with our respective crowns with no Oba
subordinated to another. In face, each of the four Obas was runni0ng the
affairs of his section unhindered until 1090 when the British for their
administrative convenience forced a federation on us and the Obas met
face to face for the first time. It cannot be gain said that Alake of Abeokuta
and Alake of Egbaland were of late creations of doubtful legal backing.
What we know legally is Alake of Ake, Abeokuta., we now believe that the
remaining three Obas (Oshile,Agura and Olov/u) should become
paramount rulers in Egba 1 and soonest.
Efforts have been made to. portray our oba as a trouble maker and a
threat to peace in EgbaJand by Egba Alake Community and that he was
acting lor his own belief it-and not for his. people of Oke^Ona Egba.
Nothing‘can be further from the truth.
346
We, Oke-Ona Egba Community fully endorse your pronouncements and
actions of out give him our fairness and justice for our daughters
whenever, found.
Our reaction to injustice and we believe, is shared by all the sections of
Egbnland - (Oke Ona, Gbagur a, Owu) except of course the Egba Alake
Community.
We appeal to your Excellency to yive all Egbas adequate protection of lifb
and property. The recent, slaying of the lyalode, Yeyeoba Esther Bisoye
Tejuoso and the revered in the of our Kabiyesi, the Osile of Oke-Ona
Egba gave us food Cor thought and serious concern. One wonders aloud
who were the perpetrators of this dastardly murder and from where litis
originates.
We appreciate your Excellency's desire Coil peace in your domain and we
like to assure you of our absolute lpyalty and support in1 this regard. We
want the Egba problem resolved amicably and believe that the time is how
for a constitutional conference of all Eg has to renegotiate our federation.
Nigerians recoqnize this and hence tho endless constitutional
conferences since 1957 In search of constitution which is fair.and just to
all.
We are yours in the cause of peace, justice, fair play and prosperity of
Egbaland, Ogun State and the Federal Republic of Nigeria.
Yours Sincerely,
Chairman
Secretary
347
OKE-ONA, GBAGURA, OWU CHIEFS REACT TO CHIEF TOYECOKER'S INCONSISTENCIESThe attention of some Chiefs in Abeokuta was drawn to the recent press
interview granted by Chief Toye Coker the Apena Egba to the "Weekend
Vanguard" of Saturday, 25th January, 1997, Page the publication in the
"Sunday Punch" of 26th January, 1997, Page 20. As a rejoinder, the
Chiefs sympathized with Chief Coker over the alleged attempts on his life
by some armed bandits. The statement condemned the attack and wish
that the law enforcement agencies would carry out a full investigation on
the matter with a high degree of urgency. It is the assertions of the Chiefs
that the various governments efforts would yield positive results in the
safety of lives and properties in our community.
The assertions of Chief Toye Coker as regards the positions of the
Obas in Abeokuta portrayed the non-existence of the Egba Federation as
was handed over through generation of recorded history. Chief Toye
Coker should be reminded about the circumstances responsible for the
establishment of Abeokuta by the four sections of the township i.e. Ake,
Oke-Ona, Gbagura and Owu. These four groups decided to leave
together in peace as a unit symbolized by FOUR HANDS holding
themselves together. Abeokuta and its environs were secured by the
combined struggle through sweat and blood of our forebearers having
been bombarded with defeats at their various homesteads through
Yoruba intertribal wars.
The position of Chief Toye Coker that the Egba Federation was not
based on equality of purpose is very unfortunate. There would probably
not be an Apena Egba today if for reasons of selfishness the early settlers
were fighting over supremacy and divisions of their victories rather than
consolidating and protecting the common heritage. In fact a power
struggle between the Akes and Oke-Onas resulted in the Ake people
348
being driven outside the city gates of Abeokuta.
Chief Toye Coker should stop insulting our Obas. "He who lives in a
glass house should not throw stones".
Chief Toye Coker knew too well that all the four Obas in Abeokuta
came with their crowns individually and direct from the source in Ile-Ife
and that no crown was superior to the other. Not until 1898 did the four
Obas met for the first time face to face at the instance of the Governor of
Lagos Colony (Governor McCullum. Through the Governor the Egba
United Government was formed with the four Obas given portfolios. The
Obas were also later assigned specific areas of the Federation with Alake
for (Abeokuta), Osile (Obafemi/Owode), Agura (Osiele-Odede) and
Olowu (Ifo area). Through the Western Region Local Government Law of
1952 and October 1955, the four Obas were made the President of the
DISTRICT COUNCIL under their jurisdiction.
GOVERNOR OF THE COLONY (See Government Gazette of Colony
of Lagos Saturday, 28th February, 1903 page 103 General News).
The Ooni speaking to the Governor, Sir William MacGregor and the
following members of his Central Native Council stated that only the
following Obas were entitled to the Crowns with beaded fringes which
were conferred at Ife and which usually denote membership of the house
of ODUDUWA.
These are:
(1) ALAKE OF ABEOKUTA
(2) OLOWUOFOWU,ABEOKUTA
(3) ALAFINOFOYO
(4) OBAOFADO
(5) OSHEMAWE OF ONDO
(6) AWUJALE OF IJEBU-ODE
(7) ALARAOFARA
349
(8) THE AJERO OF IJERO (EKITI)
(9) ORANGUNOFILA
(10) OWAOFILESA
(11) ALAYE OF EFON
(12) OLOJUDE OF EKm
(13) THE OLOSI OF OSI
(14) THEOREOFOTUN
(15) THE AKARIGBO OF REMO (IJEBU) .
(16) THE ALAKETU OFKETU
(17) THE ELEKOLEOF DCOLE
(18) THE OLOWO OF OWO
(19) THEEWIOFALp
(20) THE OLOKO OF OKO (ABEOKUTA)
(21) THE ALAGURA OF AGURA (ABEOKUTA)
By tradition and history the 21 Obas have equal claim to paramountcy.
The Oni of Ife Qba Onibuse I also confirmed in this 1903 Gazette that the
Akarigbo of Remo (Ijebu) was the last of these twenty one Obas to be
given a crown. Yet today he is now a Paramount Ruler in.Ogtin State.
The.Olu of Ilaro whose name was not even on this list of 21 Obas is today
a Paramount Ruler in Ogun State. Why must the Osile, Agura and Olowii
be denied their rights in the scheme of things in Abeokuta and Ogun State
where they are co-founders.
Chief Toye Coker asked the question (PARAMOUNT OVER WHOM
AND OVER WHICH DIVISION?). The answer to these questions is that
the territory of the authorities of the three Obas were well defined years
ago. Chief Toye Coker admitted that Paramountcy is conferred on an Oba
by (1) HISTORY (2) TRADITION (3) CULTURE OF THE PEOPLE, May
we ask if the three Obas do not have more, than these attributes? The
350
First Alake in'Abeokuta was crowned in 1854 as Alake of Ake while the
other Obas folio wed (See Abeokuta InteUigence Report by Blair, Page 6
Paragraph 33 and 34).
In recent Nigerian History, the late Dennis Osadebe fought for the
creation of Mid-Western Region from the Western Region of Nigeria. It
was only people with the mind of Chief Toye Coker then, that though that
the demand was unreasonable and has no merit. Chief Toye Coker
should teU the world the reality of the position of that demand now. Our
townships would grow and the dynamism of their demand for EQUALITY
at both the political and cultural levels cannot be stopped.
Finally, Chief Toye Coker should be remainded that neither the Apena
of Egba nor the Alake is a Kingmaker for any of the three Obas (Osile,
Agura, Olowu). They are all independent Obas. No Alake has ever given a
crown to any of these three brother Obas in Abeokuta. None of these
three crowns is subordinate to the Alake's crown. The four Obas got their
crowns from the same source (see above). For the sake of Unity and
Equity the three Obas should be accorded the respect and dignity they
deserve in the Egba Cultural Federation. Our forebearers fought on the
path of truth with their bloods for the benefits of the doming generation.
They were not hired soldiers of the Egba Alake and were never
conquered. If not for their joint efforts Abeokuta would have been over run
by our enemies. The fruits of their labours should not be in VAIN. The wind
of change is blowing across the Nation. We know that Chief Toye Coker is
a living witness of the various political, social and cultural changes that
have occurred during his lifetime including a recommendation for
Rotational Presidency in Nigeria.
Generation yet unborn would be grateful to our part Heroes such as
SODEKE of Ake, Lunloye of Oke-Ona, AGBO of Gbagura, LARA of Owu.
At their time they fought relentlessly to keep us together. They were not
351
selfish and never claimed superiority over one another. Chief Toye Coker
should learn from this and stop unnecessary distortion of history.
OKE-ONA; GBAGURA AND OWU CITIZENS AND CHIEFS
C/o Osile's Palace C/oAgura's Palace C/o Olowu's Palace
Abeokuta Abeokuta Abeokuta
17th March, 1997 Your Excellency
The Military Administrator ol Ogun State Wing Commander Sam Ewang
Your Excellency,
PARAMOUNTCY OF OBAS IN EGBALANDWe are respected Citizens and Chiefs of Oke-Ona, Gbagura and Owu in
Abeokuta.
We have written series of letters to your Excellency on the above subject
matters to which we have heard no acknowledgement nor a reply.
We believe in dialogue and not in confrontation and for this reason we
shall be glad, if you will please grant us audience to ventilate on the matter
as we believe your Excellency is a man of justice and action.
May God give you continued guidance to lead us right.
Thank you and God Bless.
Yours sincerely,
Chief Oluyombo Akoni Oke-Ona
Chief Olusoji Idowu Owu
352
Urgent contract address
C/o Prince Yinka Bakare
4, Abiola Way Adatan-Opp Crown Royal Hotel
Tel. 241-686
Some eminent citizens of Egbaland are now respectfully requesting for an
increase in the number of Paramount Rulers in the land and the rotation of
Egba paramountry to put an end to the crisis in which the Egba Traditional
Council had for some time been enmeshed.
Under the arrangement, they want the Ogun State Government to
approve paramountcy for the Osile, the Agura and the Olowu in their
respective domains. The approval of the increase would bring to four the
number of Paramount Rulers in Egbaland.
The submission is part of the proposal by some Ogo Egba Think-Tank
to the Ogun State Government as a means of finding lasting solution to
the crisis in Egbaland.
The Think-Tank consists the indigenes of Oke-Ona, Gbagura and Owu
(Ogo Egba). They are requesting the Government to revisit the issue of
paramountcy for the Obas, moves for which it said were made
inconclusively in 1982 by the then Ogun State Government. The Ogo
Egba Think-Tank believes that the increase in the number of Paramount
Rulers would not be a new thing as there are 17 Paramount Rulers in
Ondo State alone.
"The Osile, the Agura and the Olowu should therefore be made
Paramount Rulers of their respective domains very urgently. About 17
Paramount Rulers exist in Ondo State alone and the Chairmanship of the
Ondo State Council of Obas is rotated amongst these 17 Paramount
Rulers."
As an alternative to the creation of the new paramountcy the
Think-Tank said "The least that can be done is for the Paramount
353
Rulership of Egbaland to start to rotate amongst the Alake, Osile, Agura
and the Olowu "because they are four equal and independent section of
Egbaland.
"The Egba Traditional Council meeting should be held in rotation at the
Abeokuta North and South Local Government Premises or in rotation in
the Palaces of the Alake, Osile, Agura and Olowu.
These are based on the following indisputable facts:
(1) At no time did the Alake (Egba Alake), the Osile (Oke-Ona), the
Agura (Gbagura) and the Olowu (Owu) sit down to agree that the Alake
should be the Paramount Ruler and the Chairman over Egbaland for ever.
This is evidenced by the fact that he was installed in 1972 as the Alake of
Abeokuta and NOT the Alake of Egbaland.
(2) Each of the Egba sections and their respective Obas got their
crowns independently and directly from the same source in Ile-Ife. None
of the four crowns is superior or subordinate to the other.
(3) In the Lagos Colony Government Gazette of 28th February 1903,
Oba Olubuse the first, the then Ooni of Ife listed the 21 Obas who
obtained their crowns from the source at Ile-Ife as at that time. The four
(sectional) Egba Obas were listed in the Gazette.- Of the. 21 listed Obas
of Yorubaland, only three sectional Obas: the Osile, Agura and the Olowu
are today not Paramount Rulers. The Akarigbo of Remo who was even
the last of these 21 Obas to obtain his crown from Ile-Ife is today a
Paramount Ruler in Ogun State. The Olu of Ilaro who was not even
mentioned in the Government Gazette of 28th February 1903, is also now
a Paramount Ruler in Ogun State. Why? Is this fair to all concerned?
354
Chapter 13THE PEACE MAKERSALL EGBA EMERGENCY COMMITTEEOpposite Lantoro High School Lisabi Road,
Oke Lantoro Abeokuta
2nd December, 1996
Kabiyesi
Oba (Dr) Adedapo Adewale Tejuoso ,
Osile Oke-Ona Egba,
Abeokuta
ALL-EGBA EMERGENCY COMMITTEE REPORT AND
RECOMMENDATIONS
I have been directed by Professor Sabtiri Biobaku, the Chairman of
Lisabi Day Celebrations Committee who is also the Chairman, All-Egba
Emergency Committee; to forward to you (under confidential cover) an
advance copy of the Report and Recommendations oi the Committee)
Kabiyesi, you will later be intimated with details of expected follow-up
actions as necessary.
Kabiyesi!
Chief Femi Adewumi Balogun of Egba Christians Secretary
REPORT AND RECOMMENDATION OF THE ALLEGE AEMERGENCY COMMITTEE UNDER THE CHAIRMANSHIP OFPROFESSOR SABURI BIOBAKU, BAAPITAN EGBAAt the meeting of the Lisabi Day Celebrations Committee held on Sunday,
28 January, 1996, the question of a dispute among Egba Obas arising
from a Declaration on the Baaleship of Ifo was raised. During its
discussion, the Committee mandated its Chairman Professor Saburi
355
Biobaku, Baapitan Egba to take urgent steps towards resolving the
dispute.
Consequently, after consultations, the Baapitan convened a meeting
on 24 February, 1996, of personages drawn from the entire Egba
Communities, to be held at his residence a list each of all those invited
and of those who honoured the Baapitan's invitation is attached to this
Report as Appendix 'A' and 'B'. The Agenda of the meeting was as
follows:
(i) Speedy resolution of the dispute among Egba Obas arising from the
Declaration on the Baale-ship of Ifo and
(ii) Steps towards safe-guarding the unity and stability of the unique Egba
Traditional Federation.
At this first plenary meeting of the Committee a report of the
spontaneous efforts of the Egba Christian Chiefs under the leadership of
the Balogun of the Christians, Chief Femi Adewunmi, towards resolving
the dispute, was received and noted as well as those of other well
meaning Egba indigenes. Members discussed the issues extensively and
all spoke freely and in the spirit of their anxiety to ensure the continuance
of the unity of Egbaland. It was thought, however, that it was best to
empanel a smaller group to continue the discussion and later submit its
report to the plenary session. The Baapitan was, accordingly, mandated
to select members to serve on the sub Committee, which at its first
meeting, in turn, requested the Baapitan to a call personally on the
Kabiyesis to ascertain their respective views. A list of those who attended
the sub
Committee meeting on 11 February, 1996 is attached to this Report as
Appendix C1.
356
When the Baapitan reported to the second meeting of the
sub-Committee on his audience with the respective Kabiyesi a Working
Committee, comprising the Chairman, an indigene each from the four
sections of Egbaland with the Joint Secretary of the Lisabi Day
Celebrations Committee as Secretary, was set up, to undertake a
thorough study of all the documents submitted to the Committee, which
were bound into one volume, as well as a copy of the Osile's book,
"Ripples On So Far So Memorable (Egba History in focus)." A list of
members of the Working Party is attached to this Report as Appendix 'D'.
The Sub-Committee of All Egba Emergency Committee received the
Report of the Working Committee on Friday 23 August, 1996. After due
deliberations, the Report was considered by the second plenary meeting
of the All-Egba Emergency Committee on Saturday 28 September/ 1996.
At that meeting the final recommendations were arrived at and adopted
for submission to the Kabiyesis as follows:
(A)Pre-dominance of the Egba Alake in everything and of
the Alake over all other Obas:
(i) The Composition of the Egba Chieftaincy Council is as prescribed by
statute. How ever, conscious of the need to promote the unity of Egba
people, and in deference to view point that the present composition of
that Council be reviewed, the Committee suggests that a platform be
set up for this review. This is as regard Traditional General Title Chiefs
where parity in numbers subsists between the Egba Alake ones and
those of the other three sections put together.
Regarding Honorary General Title Chiefs, however, it is proposed that
there should be no zoning. Candidates should come from all sections
purely on merit. Moreover, Sectional Obas should always be consulted in
nominating candidates from their respective sections for General Title
Chieftaincies and approval of the
357
Chieftaincy Council should always be obtained before installing
successful candidates.
(ii) Steps should be taken, towards re-constituting the Egba Traditional
Council so as to'comply with the spirit and letter of the law and with a
view to bringing in Egba recognized. Chiefs and prominent Egba
indigenes, thus ensuring that all shades of responsible opinions are
available to the Council in its deliberations.
(iii) TheParamountcy of the Alake has long been established and
should not be disturbed. Every effort should, however, be made to
enhance the status of the other Obas as regards their remunerations
and other amenities. While there is no classification of Obas in Ogun
State, other than as to Paramount Rulers and others, the Sectional
Obas should be accorded greater "administrative recognition." Steps
should be taken, therefore, towards obtaining from the government a
reversion to the arrangement whereby Sectional Obas were appointed
Ceremonial Presidents of Egba Local Government Council's, so that
they can assume the name position in future Egba Local Government
Councils.
B. Chairmanship of the Egba Chieftaincy Council in the absence of the
Alake on leave abroad:
The Regents appointed by the Alake not being Obas cannot preside at
a meeting of the Council; the Council apparently . remains in recess ifi th6
absence of the Aiake. It is recommended that the Council should always
be in session and that the Osile should preside in the absence of the
Alake or the Agura in the absence of both; and the Olowu in the absence
of the three. In the absence of all the four, the Olubara or any of the
District Obas should preside.
358
C. Due Respect should Be Accorded The Sectional Obas By The General
Title Chiefs:
This goes without saying and the Alake should reinforce his earlier
declaration that Obas take precedence over all High Chiefs and should at
all times be given due recognition by the latter,
p. Inter-relationship Among Obas:
It is suggested, with respect, that all Obas should avoid making
disparaging and derogatory'.remarks about one another.
E. Socio-cultural Interaction:
It is strongly recommended that the Unity of all Egba people should be
demonstrated at every opportunity. In furtherance of this, the future
programmes of Lisabi Day Celebrations should include an item featuring
homage respectively to all the Obas in Egbaland.
F- The Case in Court:
It is. unfortunate that the matter had to go to court at all . instead of
being settled at a session of the Egba Traditional Council.
It is hoped, however, that with the acceptance and implementation of the
recommendations made above towards restoring unity among the Obas,
the Kabiyesis will favourably consider the withdrawal of the suits and
eventual disposal of the matter in dispute internally.
Advance copies of this report will be delivered to the Kabiyesi as soon as
possible. Formal presentation will be made, however, by a delegation
comprising selected members of the Emergency Committee and of the
Lisabi Day Celebrations Committee at a meeting which we hereby most
respectively request Kabiyesi, the Alake to convene as soon as
convenient.
359
For and on behalf of the
ALL-EGBA EMERGENCY COMMITTEE
And
THE LISABI DAY CELEBRATIONS COMMITTEE
PROFESSOR SABURI BIOBAKU (Baapitan Egba)
APPENDIX "A"
LIST OF INVITEES TO ALL-EGBA EMERGENCY MEETING OF 24
FEBRUARY, 1996
1. Chief Lasile (The Baale of Egbaland)
2. Chief M.O. Yusuff (The Sanusi of Egbaland)
3. Chief O. Bankole (The Olotu of Owu)
4. Prince Bola Ajibola
9. Chief (Dr.)M.AMajekodunmi(TheOtunEgba)
10. Chief Mac-Gregor (The Lisa of Egbaland)
11. Chief Akin George
12. Chief D. Akin Majekodunmi
13. Chief A Adeboye (Oluwo Egba)
14. Chief T.R. A Otolorin (Aro Egba)
15. Chief Toye Coker (Apena Egba)
16. Chief (Dr.) L.O. Adegbite (Seriki Egba)
17. Chief A, Sonekan (Ashipa Egba)
OWU GBAGURA
5. Chief Oluwole Adeosun
6. Alhaji (Chief) Saubana Bello
7 Chiefs. A. Jimoh
8. Chief T. A. Abolurin
360
OKE-ONA EGBAALAKE
18. Chief A. Akinremi (Ogboye Egba)
19. Chief E.A. Oyalowo (The Aare of Egbaland)
20. Chief Sobo Sowemimo (The Jaguiina of Egbaland)
21. Chief E.B. Sorunke (The Amona Oba Egba)
22. Chief SesanSoluade
23. Chief A. Koleoso (The Olori Parakoyi of Egbaland)
24. Chief E.F.Oke
THE DISTRICTS
25. Chief Odu (The Balogun of Ilewo and Agbakin of Egbaland)
26. Chief Kunle Oyero
27. Chief Akinyele (The Aro of Ibara)
WOMEN
28. Chief (Mrs.) Ojesina
29. Chief (Mrs.) Ronke Doherty
30. Chief (Mrs) Alaba Lawson
31.
32.
33.
34.
35.
36.
37.
LISABI DAY CELEBRATIONS COMMITTEEProfessor Saburi Biobaku
(Baapitan Egba) - (Chairman)
361
Dr. J. AB. Sofolahan - (Vice Chairman)
Chief (Dr.) Akin Majekodunmi - (Vice Ch».n ian)
Chief A.I. Adenekan - (Vice Chairman)
Dr. Ona Soleye - (Vice Chairman)
Chief FemiAdewunmi (Joint Secretary)
Mr. S.O. Sofoluke - (JointSecretary)
OTHER NOTABLES
38. Chiefl.ASofenwa - (President, Abeokuta Club)
39. Chief O.Abudu
40. Hon. Justice Owolabi Kolawole (Retired)
41. Alhaji Y.A. Olatoye
42. Chief Olusoji Idowu
43. Chief (Dr.) P.O. Soremi
44. Mr. O. Akinboro
45. Chief (Dr.) Leke Omonayajo
46. Chief A. Dokunmu
47. Chief Nollah O. Edun 48. Chief Toyin Olakumin 49; Hon. Justice E.B.
Craig (Retired)
50. Hon. Justice J.A. Sofolahan (Retired)
APPENDIX "B"
LIST OF ALL EGBA PATRIOTS WHO HONOURED THE INVITATION
OF THE BAAPITAN TO THE MEETINGS ARRANGED PRINCIPALLY AS
THEY.SIGNED THE ATTENDANCE SHEET ON SATURDAY 24
FEBRUARY, 1996
Name Title
1. Chief S.O. Akinremi Ogboye Egba
2. Chief (Dr.) M. Leke Omonayajo Baasegun Gbagura
362
3. Hon. Justice Owolabi Kolawole
4. Chief (Dr.) Yinka Otolorin The Aro of Egbaland
5. Hon. Justice Jacob A. Sofolahan
6. Hon. Justice E.B. Craig
7. Chief Toye Coker Apena Egba
8. Chief F A. Oya'lowo The Aare of Egbaland
9. Chief A.G. Bankole The Olotu of owu
10. Chief D. AvMajekddunmi Akogun Oke-Ona
11. AJhaji (Chief) A.I. Adenekan.Osi of Egba Muslims Vice-Chairman,
LDCC
12: Chief Sesan Soluade Balogun Erunwon
13. Chief Femi Adewunmi Balogunof Egba Christians
14: Chief (Dr.) L.O: Adegbite ' Seriki Egba
15. Dr. AO. Sofolahan Vice-Chairman, Lisabi Day Celebrations
Committee (LDCC)
16. Chief E.B. Soruhke, J.R Amona Oba Egba
17. Chief E. A.. Adeboye Oluwo Egba
18. Chief Adebisi Mac-Gregor Lisa Egba
19. Alhaji (Chief) M.A. Ola Yusuff
20. Chief (Dr.) Adio Sonekan
21. Prof. AfolabiSoyode
22. Chief (Mrs) Alaba Lawson
23. Chief T.A. Abolurin
24. Chief Olatunde Abudu
25. Chief Akanni Dokunmu
26. Chief M. A. Akinyele
27. ChiefT.A-Sobande
28. Chief (Alhaji) Suleiman A. Qnabiyi
29. Chief (Alhaji) Adeolu Balogun
363
30. Chief Olumuyiwa Akinboro
31. Chief J. Akin-George, OPR
32. Chief Sobo Sowemimo
33. Chief Oluwole Adeosun
34. Dr. Onaolapo Soleye
35. Chief A.Sobande
36. Professor S.O. Biobaku
37. Chief (Dr.) Akin Majekodunmi
38. Chief LA. Sofenwa
The Sarumi of Egbaland Ashipa Egba University of Ibadan Asiwaju
lyalode Odole Egba Maiyegun Egba; Seri ki Oke-Ona Balogun Ake The
Aro of Ibara Ogboye of Gbagura
Former Deputy Governor of Ogun State
Babagbimo Egba The Jagunna of Egbaland Osi-Maiyegun Egba Vice
Chairman, LDCC OluwoOwe Baapitan Egba, Chairman, LDCC Vice
Chairman, LDCC President, AbeokutaClub
APPENDIX "C"
ALL-EGBA EMERGENCY MEETING WORKING COMMITTEE
MEETING OF SATURDAY 11 MAY, 1996
1. Professor S.O. Biobaku - Chairman
2. Chief FemiAdewunmi
3. Professor A. Soyode
4. Chief (Dr.) Akin Majekodunmi
5. Chief I A. Sofenwa
6. Chief Debisi Mac-Gregor
7. Chief (Dr.) L.O. Adegbite
8. Chief Toye Coker
9. Chief (Dr.) Yinka Otolorin
10. Alhaji (Chief) M.A. Ola Yusuff
364
11. Chief E. A. Adeboye
12. Chief (Dr.) Omonayajo
13. Chief Olatunde Abudu
14. Chief A.G. Bankole
15. Alhaji (Chief L.A. Adenekan
APPENDIX "D" MEMBERS OF THE SPECIAL WORKING COMMITTEE1. Professor S.O. Biobaku
2. Professor AfolabiSoyode
3. Chief (Dr.) Akin Majekodumni
4. Chief (Dr.) MAA. Omonayajo
5. Chief A.G. Bankole
6. Chief Femi Adewunmi
Joint Secretary,
Lisabi day Celebrations Committee
Chairman
EgbaAlake
EgbaOkeOna
Gbagura
Owu
Secretary
OKE-ONA, GBAGURA AND OWU COMMUNITIES OF EGBALAND
C/o Osile's Palace C/o Agura's Palace C/o Olowu's Palace
Sapon, Abeokuta Gbagura, Abeokuta Own, Abeokuta
365
COMMENTS ON THE REPORT AND RECOMMENDATIONSOF THE ALL-EGBA EMERGENCY COMMITTEE UNDER THECHAIRMANSHIP OF PROFESSOR SABURI BIOBAKU,BAAPITAN EGBA 16TH OF DECEMBER, 1996
INTRODUCTION1. We have received copies of the Report and recommendations of the
All-Egba Emergency Committee under the Chairmanship of Professor
Saburi Biobaku, Baapitan Egba. By this report, we have at least, or at
last, agreed that there is a need for a Conference or dialogue to resolve
the thorny constitutional or structural issues affecting the peace and
unity of Egbaland. Eventually, the Report is not quite acceptable to us,
it is a step in the right direction and we thank God for that. We
commend the efforts of the Committee. It is however, important to note
that the Osile, the Agura and the Olowu were privy to the formation and
the composition of this Emergency Committee. Otherwise, Chief Toye
Coker, (the accuser and the judge) could not have been a member of
the Committee. Be that as it may, we are grossly disappointed that your
Report totally failed to address the two main issues set out as its
Agenda on page 3. These issues are (to quote your Report):
(i) "Speedy resolution of the dispute among Egba Obas arising from the
Declaration on the Baaleship of Ifo", and
(ii) "Steps towards safeguarding the unity and stability of the unique Egba
Traditional Federation."
2.When the Alake unilaterally and secretly went to the High
Court to challenge Government decision on the Ifo Baaleship Declaration
without any consultations with the other 1 Sectional Obas, or a formal
resolution to this effect by the Egba Traditional Council at any of its
366
monthly meetings, he drew the battle line. All efforts and appeals by
several eminent persons (including prominent members of your
Committee) to the Alake to withdraw the case and allow internal
settlement of the matter were totally and adamantly ignored.
3.The Court, in its wisdom, had dutifully delivered its judgement. We
foresaw the game plan and that was why we asked to be joined on the
side of the State Government in the Court case. The matter is now
before the Court of Appeal.
4. It is interesting that nowhere in your Report and Recommendations did
you make any effort to analyse or evaluate the fundamental issues
raised by Alake’s court action on the Ifo Baaleship Declaration. This is
not surprising in view of the fact that the Chairman of your Committee,
Professor Saburi Biobaku, as the Baapitan Egba, was responsible for
providing a distorted, false and inaccurate "Short History of Ifo" to the
Alake. He had already by this action, exhibited gross bias on the Ifo
case. How then could this Committee's Report and Recommendations
now be expected to face the truth on this aspect of its Agenda?
5. It was the Baaleship of Ifo Declaration and the Consenting Authority
issue that brought out Alake's unwarranted, misguided and false
assertion that it is the Alake and the Egba Alake alone who own
Egbaland, and that the other 3 Sections (i.e. the Oke-Ona Egba,
Gbagura and Owu) should go back to their homesteads as was the
case before the civil wars that brought the 4 Sections including the
Egba Alake to Abeokuta in 1830.
6.How has the Report and Recommendations addressed the
fundamentally important and profound issues raised by the Alake's
false claim of the ownership of Egbaland?
7.Concerning the second item contained in your Agenda,. what issues
did- your Report highlight or consider as threatening the unity and
367
solidarity of what you referred to as the ".unique Egba Traditional
Federation?'!
8.Federacy is the state of being joined by a treaty written or
unwritten; an alliance in which several States mutually agree to co-exist. –
A Federation is the union of several States' under a Federal Government,
each retaining control of its own internal affairs over its domain and
people. A Federation is not a union where one State perpetually
dominates the others.
A Federation is a union where residual power rotates or shifts among the
Federating States by some arrangements.
9.If unity and stability is to be preserved in Egbaland, how can one
section, no matter its size, perpetually and forcibly dominate the other 3
sections in the Federation?
10. This issue is completely side-tracked in your Committee's
deliberations and Report. Instead, your Committee neglected the two
most fundamental issues in your stated Agenda and concentrated on
dealing with trivial issues, all of which arise because the issue of parity
among the federating communities had been deliberately neglected or
abused over several decades.
11. We shall illustrate this by commenting as follows on .your
Recommendations itemised in your Report.
A. "Pre-dominance of the Egba Alake in everything, and of the Alake over
all other Obas"
(i) If the lopsided composition of the Egba Chieftaincy .Committee is by
statute based upon an unfair and inequitable principle, shouldn't the
statute be changed to reflect a better principle of justice, fairness and
equity? In any case, this statute is now obsolete. Why should the
Report be talking about a review platform emphasising parity IN
368
NUMBERS between the Egba Alake and'ihe other three Egba sections
put together, when in fact, we should be discussing parity among the
four sections? Obviously the Committee either did not understand the
basis of the parity issues at stake, or feel indisposed to propose an
equitable solution that can safeguard the unity and stability of
Egbaland.
(ii) The move of Egba General Title Chiefs to cladenstinely seek a
reconstitution of the Egba Traditional Council has been strongly
opposed by the Egba Traditional Council on the grounds that it was a
design by the Chiefs to further manipulate and perpetuate the
dominance of the Egba Alakes over the other 3 sections and subjugate
the other Traditional Rulers in Egbaland. Nowhere else in Ogun State
have the Chiefs sought to belong to their respective Traditional
Councils. The fact that this contentious issue is brought into the
Committee Report and Recommendations shows the extent to which
Chief Toye Coker, the architect of the scheme, has successfully
manipulated the thinking'of the Committee. This is most unacceptable.
(iii) To state that the Paramountcy of the Alake has long been
established and should not be disturbed showed how grossly
unrealistic the Committee has been on the fundamental issues now
shaking the very foundations of Egbaland. We are dismayed that the
Baapitan Egba could be so misled into subscribing to this assertion on
Alake's paramountcy.
In 1854 when the first Alake was crowned in Abeokuta his title was the
Alake of Ake. Even the instrument of office given to the current Alake, Oba
Oyebade Lipede when he was installed in 1972 reads the Alake of
Abeokuta, and not the Alake of Egbaland. When in 1938 the Colonial
Administration for their administrative convenience wanted to make the
Alake the head of the Egbas, it was secretly contrived without consultation
369
with or the consent of the other 3 Sectional
Obas. When this perfidy leaked out, the fragile unity that had existed
started crumbling. It has now nearly reached a state of total collapse. At
no time in the 166 years of our settlement in Egbaland had the three other
Sectional Obas voluntarily bequeathed or surrendered their ancient
sovereign crowns to that of Ake.
For a Committee headed by a renowned historian to make the mistake
of stating that the Paramountcy of the Alake has long been established is
to portray itself as either misinformed or biased and mischievous.
Everyone ought to know that every Osile, Agura or Olowu, within each
Obas capabilities, had protested or struggled against this injustice right
from the inception of the Federation. Some of them were even either
exiled and or frustrated even to the point of death. The labours of our
forefathers and heroes past shall NEVER be in vain (Amen).
For that Committee to recommend that every effort should be made "to
enhance the status of the other Obas as regards their remunerations and
other amenities", is to grossly insult the intelligence, dignity and status of
our people and their ancient and sovereign crowns.
The Egba Alakes fled from the civil wars of the 1820's to seek refuge at
Abeokuta in 1830; so also were Oke-Ona Egbas and Gbaguras at the
same time. The Owus joined the three Egba groups in 1834. They jointly
and voluntarily decided to co-exist as partners in progress. Each
community came to Abeokuta with its own independent, ancient and
sovereign crown. The Baapitan knows and ought to be able to tell the
whole world that:
(i) The Alake is of no greater or more noble birth than the Osile, Agura and
Olowu. Evidences for this are abundant in pages 7 to 14 of the History
of the Yorabas by Rev Samuel Johnson.
370
(ii) The Alake did not receive his crown from a higher authority than the
other 3 Obas (see the Gazette of Lagos and .Colony of February
1903)..
(iv) The Egba Alake did not bring any of the other 3 communities to
Abeokuta and Egbaland as captive, slaves, mercenary soldiers or
labourers to work for them. They settled as equal partners in a
Federation.
(v)All authentic history records and books on the Royal House of
Oduduwa. at Ile-Ife contain the noble births of the Osile, the Agura and
Olowu.
Of the 22 Obas listed in the Lagos and Colony Gazette Of 1903 as
having obtained their crowns from Ile-ife, it is pertinent to note that the
Akarigbo of Sagamii was the last of'these 22 Obas to obtain his crown
from Ile-ife. He is now a Paramount Ruler. It is unfortunate that today, of
all these 22 crowns, only the Osile, Agura and Oiowu are NOT Paramount
Rulers: What offence did they commit? The Olu of Ilaro is today a
Paramount Ruler and his name was NOT even mentioned in the 1903
Gazette. There are many more Obas not on the list bu,t have now become
Paramount Rulers e.g. Olubadan of Ibadan and also Olubaka of OKA who
is now even the Chairman of Ondo State Council of Obas.
For what reason therefore would the Alake or the Committee deny the
Osile, Agura and Olowu paramount status among Yoruba Obas, except
for selfish reasons. Afterall, we all have our different arid distinct
respective DOMAINS. In gatherings of important Yorubas Obas, the
ancient and respected status of the Osile, the Agura and. the Olowu are
readily recognized, acknowledged and respected. Why should the
inadvertent geographical location of our seats alone be the basis of our
continued suppression, relegation and stagnation?.
Eventhough the Egba Alakes, the Oke-Onas, the Gbaguras and the Owu
371
people.voluntarily came to settle in Egbaland, I each Oba and his people
now occupy a distinct geographical I area or domain: That was the basis
of the 1955 Western Region I decision giving authority to each Oba over
particular District I Councils. It was Chief Toye Coker's perversion of the
truth when he considered the naming of each Oba as President over a
particular Egba District as "Ceremonial President". If his interpretation is
right, then the Alake too was a "Ceremonial President" over Egba
Divisional Council.
To recommend that steps should be taken towards obtaining from the
Government, reversion to the arrangement I whereby Sectional Obas
were appointed Ceremonial Presidents of Egba Local Government
Councils was to be unrealistic. The I Government of Ogun State cannot
unilaterally revert to a system that has been discontinued in all the Local
Governments of Nigeria. This is a constitutional issue. What the
Committee ought to have the integrity and courage to recommend is that
the 3 Sectional Obas should be made Paramount Rulers and Consenting
Authorities by the State Government over their respective domains. This
will restore and guarantee an appropriate status for them among the
community of Yoruba Obas. This action will also enhance the status and
the image of the entire Egba people.
If the Committee truly and honestly desires to find a lasting solution to
the continued unity and stability of the unique Egba Traditional
Federation, it must recommend the granting of Paramount status of Osile,
Agura and Olowu. A situation where the Alakeand the Egba Alake section
desire to perpetuate their domination over us and over our people cannot
produce peaceful co-existence, co-operation, unity, stability and
development. Egbaland is big enough and distinctly structured enough for
us to maintain unity in diversity.
The Nigerian Federation was on the brink of collapse when it was
372
perceived that the Northern States, as a group, wanted to perpetuate its
rulership and domination over the Southern States. The answer was not
to seek a forced peace, or a peace of convenience, but a structurally
acceptable rotation of power among States, organised in 6 zones of equal
importance (not size). Population density had nothing to do with this
arrangement. Contiguity, homogeneity and cultural affinity were the key
factors in zoning the Nigerian States for power sharing.
The Canadian Federation continued to be in tension because the
French have always resented and resisted the English Speaking
counterparts who have always dominated the political and economic
power base. They may benefit from the Nigerian experience.
In the Egba Federation, it had never been acceptable and it is still NOT
acceptable to us for the Alake and the Egba Alake section to continue to
lord it over the other 3 sections and their Obas. Neither now nor in the
future will our people continue to accept to play a second fiddle to the
Egba Alake section. Power and privileges must rotate among the 4
sections that make Egbaland for the sake of peace, unity, stability,
development and progress.
ITEMS B,C,D AND OF YOUR REPORT These recommendations will be
taken care of when the fundamental issue of PARAMOUNTCY to.all the 4
sectional Obas has been satisfied.
F. THE CASE IN COURT
This item has been overtaken by events. The case is now at the Court of
Appeal.
CONCLUSION
Your Committee's Report did not deal with the key issues outlined in your
Agenda. Besides, your Report exhibited bias in many respects. More
importantly, the Report dealt mostly with superficiality.
We suggest that your Committee should now re-examine the more
373
fundamental and deep rooted issues raised in this commentary for the
sake of permanent peace, unity, equity and progress in Egbaland. May
God guide us all aright. (Amen).
INFORMATION ON OKE-ONA EGBA, GBAGURA AND OWU VSEGBA ALAKE HISTORY1. The people of Egba Alake, Oke-Ona Egba and Gbagura came to
Abeokuta in 1830 from different directions during the civil wars
ravaging the Yorubaland in the 1820s and settled under the Olumo
Rock hence the location was called Abeokuta (under the Rocks). The
Owus joined the trio of Ake, Oke-Ona and Gbagura in 1834 and all the
distinct and independent sections decided to co-habit in peace. The
first Alake of Ake was crowned in 1854, the Osile of Qke-Ona in 1897,
the Agura of Gbagura in 1870 and the Olowu of Owu in 1855 vide
Abeokuta Intelligence Report by Blair.
2.. The four- Obas in Abeokuta viz the Alake,.the Osile, the Agura and the
Olowu reigned supreme in their respective clearly defined domains
until 31st January, 1898 when they met face to face for the first time by
arrangement forged by the Governor of Lagos Colony (Governor
Maccullum) who forced a Federation called Egba United Kingdom for
administrative convenience with port-folios given to all the Obas.
3. The claim of the Alake to the Headship of the Egba People was no more
than a perfidious arrangement between them Alake and the Colonial
resident E.A. Miller in 1938 without consultation with or the agreement
of the other sectional Obas and or their people.
2. STATUTORY RECOGNITION
1. By Government Gazette (Colony of Lagos) of Saturday 28th February,
1903 at Page 103 under General News, the Oni of Be/ Olubuse 1 listed
the Obas entitled .to wear crowns in Yorubaland: Among those listed
374
by Oni of Ife Olubuse 1 derived their crowns from Ile-Ife and not from
one another . and neither were they subordinate to the other.
2.In fact, in the enabling declarations bringing into being each Oba in his
domain, each Oba is presented to his own people without reference to
the people in the other domains i.e. Alake is chosen by Ake
Kingmakers and presented to his Ake people. The same applies to the
other Obas. In other words, the selection of an Alake or Osile or Agura
or Olowu is the sole affair of the respective Kingdoms.
3.Until 1920 the correct designation of Alake was Alake of Ake. We
believe the title of Alake of Abeokuta was adopted without the
knowledge of the other Obas who were regrettably illiterate. It could not
be otherwise when one remembers that there are four separate and
independent domains in Abeokuta.
4.In 1955, WRLN Nos. 170, 166 and 169 of 1955 under the Western
region Local Government Law 1952 made the Agura President of the
Egba Odeda District Council, the Olowu President of Egba Ifo District
Council and the Osile President of Egba Owode District Councfl
respectively. This is proof that the three Obas were given authority over
their areas of jurisdiction. The Alake was made the President of Egba
Council with the other three sectional Obas as traditional members.
5.In 1972 when the present Alake was installed, he was appointed as per
his instrument of office as Alake of Abeokuta.
6.Like the misdescription of Alake as Alake of Abeokuta, his further
misdescription as Alake of Egbaland was surreptitiously introduced
under Ogun State Legal Notice 43 of 1980 under the Local
Government Law 1976 clause
' (2) in total disregard of the fact that Egbaland is a Federation with each
section having a defined and imsurrendered area of jurisdiction both in
Abeokuta and the Test of Egbaland.
375
7.That at no time did any of the three Obas (Osile, Agura and Olowu)
surrender his independence and sovereignty over his area of authority to
Egba Alake or their Alake. In fact, neither Alake nor Egba can exercise
authority whatsoever over any other Oba or his area of authority or
jurisdiction.
8. That the seal of Egbaland is made of a symbol of four equal hands
holding one another to indicate their unity in diversity hence the saying
"Igun merin ni Egba ni (Egba has four pillars). No section, no matter its
land mass or population, is subordinate or inferior to .the other.
9. The Alake has no power, real or perceived on how other Obas run their
domains.
10. That the Alake has always acted in favour of his Ake to the detriment
of other sections (Oke Ona Egba, Gbagura and owu) in selfishly
monopolising all government patronage due to Egbaland as Alake of
Ake and not as Alake of Egbaland.
11. The Alake has never been the consenting authority to the other
three Obas.
3. OUR GROUSE
1. Undue claim of Egba Alake and their Alake to superiority over the other
sections of Egbaland and the other Obas.
2. That there is no Alake of Abeokuta or of Egbaland. In reality there is
Alake of Ake because by history or governance of Egbaland each of
the four Obas has complete authority over his own section of
Egbaland.
3. An end to uneven and unfair development of Egbaland in favour of
Egba Alake
4. REMEDIES SOUGHT
1. Amendment of all Laws and Legal Notices describing the Alake as
Alake of Abeokuta or of Egbaland thus reverting to his appropriate and
376
age long title as Alake of Ake.
2.Constitutional Conference to redefine and re-negotiate the terms of
Egba Federation in which all the Obas will be equal in status and
eminence and in which all Egba sons and daughters will have equal
rights to all Chieftaincy Titles in total disregard of what section they hail
from thus ensuring that the governance of Egbaland is not left in hands
of mediocres. This request is not strange. After alb how many times
have we revised the Constitution of the Federal Republic of Nigeria to
remove injustice and area of irritation or friction?
3.Egba Traditional Council to be reconstituted giving equal representation
to all sections in consonance with the saying that Egba has four pillars
with rotational presidency of the council among the four Obas in
Egbaland as envisaged in part 9 Section 73 (2a) of Local Government
Law Cap 63
4.Confirmation of the recognition of the three Obas namely the Osile,
Agura and Olowu as consenting authorities over Egba
Obafemi/Owode, Osiele/Odeda and Ifo/Ewekoro Local Government
Areas respectively.
5.An order suspending the Egba Traditional Council from functioning
pending the determination of our suit to prevent the Council from taking
decision inimical to the interest of the three sections viz Oke-Ona,
Gbagura and Owu as it is currently being done.
P.S. Evidence {written or verbal) is available to amplify the points raised
above should the need arise.
CALL FOR EQUITY IN EGBALANDSince the creation of Ogun State in 1976, Egbas have produced
Executive Governor, two past Deputy Governors twenty three
State Commissioners, twenty two Permanent Secretaries/
377
Directors-General, Chairmen of Commissions and Corporations
etc.
(a) Out of these figures, Egba Alake had produced:-
Executive Governor -1
Deputy Governor -1
State Commissioners -15
Directors-General -12-
Managing Director (OPIC) 1
Many Chairmen of Boards/Commissions etc.
(b)Oke-Ona Egba
Deputy Governor -T
State Commissioners -3
Directors General -7
(c) Gbagura State Commissioner. -1
Director-General -1
Chairmen of Boards, Commissioners etc. NIL .
(d)Owu State Commissioners -4
Director General -1
Special Assistant to E.G. (Women Affairs) -1
What we crave for is not discrimination by any measure, we seek
EQUITY. The time for redress is NOW.
OKE ONA EGBA PROPOSALS FOR PEACE IN EGBALANDWhat. do. the 3 other sectional Obas want in order that lasting
peace, unity and stability in Egbaland may be sustained?
1.Alake's Recent claims, utterances and actions have done irreparable
damage to the unity of Egbaland. The Alake must unreservedly
withdraw his recent inordinate claim to the sole ownership of Egbaland
378
(see his letter of May 13, 1996 to the Military Administrator of Ogun
State).
Egbaland rightly belongs to the 4 sections together.
2.The Osile, Agura and Olowu are entitled to, and should be made
Paramount Rulers and Consenting Authorities over their respective
domains; By birth, ancestry and history, they are entitled to this status
among yoruba Obas. (See the 1903 List of crowned Obas from lFE).
Furthermore, for the rapid, even and widespread development across
Egbaland, each of the 4 sectional Obas must control fully his own domain.
3.Chairmanship of the Egba Traditional Council should be held in rotation
by the Alake, Osile, Agura and Olowu, as co-owners of, and brother
Obas in Egbaland.
4.The Egba Traditional Council edict must reflect the independence and
equality of the four sections of Egbaland.
5.Egba general title chieftaincies must henceforth be bestowed either:
(i) On the basis of merit alone among the 4 sections, or
(ii) On the basis of rotational Zoning among the 4 sections, as in the new
constitutional arrangement for the 6 equal zones of the federation of
Nigeria.
6.Honorary chieftaincy titles should also be based on merit among
Candidates from the 4 sections, and must be jointly approved by all the
sectional Obas (i.e Alake, Osile, Agura and Olowu).
379
CALL FOR EQUITY IN EGBALAND
s/
N
O
OGUN STATE POSITIONS
HELD SINCE 1976
EGBA
ALAKE
OKE
ONA
EGBA
GBAGURA owu
1.EXECUTIVE
GOVERNORS 1
2.DEPUTY
GOVERNORS 1 1
3. SECRETARY TO
GOVERNMENT 2
4. STATE
COMMISSIONERS 15 3 l 4
5 DIRECTORS GENERAL
OR PERM. SECS. 12 7 l 1
6 OPIC - MD 1 NIL 1
7. BOARD CHAIRMEN
8.HEAD OF STATE FOR
NIGERIA 1 1
9. HEADS OF CHIEFTAINCY
LINES IN EGBALAND E.G.
OLUWO, BALOGUN ETC 12
10
.
GOVT. AND COMMUNITY
DEVELOPED PROJECTS
IN ABEOKUTA 84 8 7 5
PROJECTS IN ABEOKUTA DEVELOPED EITHER BY GOVERNMENT
OR COMMUNITY EFFORTS ARE AS FOLLOWS:-
(1) Egba Alake - Over 80
(2) Oke-Ona Egba - 8
380
(3) Gbagura - 7
(4) Owu - 6 Is this fair?
The Aafin, Ue-Ife, Osun State, Nigeria
11TH JULY, 1996
HIS ROYAL HIGHNESS
OBA (DR) ADEDAPO ADEWALE TEJUOSO
KARUNWI III
THE OSILE OF OKE-ONA EGBA OKE-ONA PALACE SAPON
ABEOKUTA.
FIRST OF ALL LET ME WISH YOU, YOUR OLORIS, BOTH THE
TRADITIONAL AND MODERN CHIEFS OF YOUR KINGDOM AND ALL
OUR PEOPLE WHERE EVER THEY MAY BE, A CONTINUED
SUCCESSFUL 19%, SO LET IT BE, OH LORD.
IT MAY INTEREST YOU TO KNOW THAT OUR VERY DEAR SON, IN
PERSON OF HIS EXCELLENCY LT. COL. D. AKENTONDE, THE
MILITARY ADMINISTRATOR OF OGUN STATE, HAS BEEN TO SEE
ME OVER A VERY SENSITIVE ISSUE WHICH IS NOW ON AT
ABEOKUTA AND WHICH HE WOULD LIKE US TO SETTLE AMICABLE
AS SOON AS POSSIBLE.
BECAUSE OF THE LOVE OF THIS DISTINGUISHED SON OF OURS
AND ONE OF OUR LEADERS IN THE MILITARY SET UP IN THIS
COUNTRY I SUGGEST THAT WE SHOULD TAKE THIS MATTER
SERIOUSLY AND HAVE IT SETTLED AND CAN YOU PLEASE, UNTIL
SUCH TIME THAT THE COMMITTEE WHICH I AM NOW TRYING TO
SET UP AMONG THE SENIOR TRADITIONAL RULERS FOR THE
PURPOSE OF SETTLING THIS UGLY SITUATION, ALL HANDS
381
SHOULD BE ON THE DECK.
WE HAVE READ A LOT OF PUBLICATIONS FOR AND AGAINST IN
SOME OF OUR DAILY NEWSPAPERS ON THIS SUBJECT MATTER
AND CAN YOU PLEASE KEEP COOL AND CALM AND GIVE PEACE A
CHANCE.
I WISH YOU AND THE FAMILY WELL AND VERY WELL INDEED.
Kabiyesi Alaiyeluwa Oba Okunade Sijuade Olubuse II Qonioflfe
My dear Kabiyesi Oba Sijuade
Thank yo.u very much for your letter dated the 11th July, 1996.
ALAIYELUWA OBA OKUNADE SIJUWADE OLUBUSE
THE OLUATYE AND OONI OF IFE THE ROYAL COURT OF IFE
OAAT/23/07/38
July 30 1996
It is gratifying to note that our most affable Military Administrator inOgun
State, His Excellency Lt. Colonel Daniel Olukunle Akintonde, in his
wisdom, has deemed it fit to invite you to. intervene in our quest for justice
in the traditional institution of Egbaland.
This is quite apt in view of the fact that
(1)The.Egbas are very much part of the Yoruba race
(2)We all claim to hail from lle^Ife and
(3)It was your grand father, Olubuse I who was invited to Lagos Colony in
February 1903 to intervene in the controversy between the then
Akarigbo of Sagamu and the Elepe of Eper
It is on record today, as evidenced by the Lagos Colony Gazette of
February 28,1903 that your grandfather did the job admirably without fear
of favour.
382
My prayer for you is that God should grant you the wisdom, patience
and tact to handle the issue truthfully, justifiably, equitably and fearlessly.
(Amen).
May the good Lord continue to bless you most abundantly and endow,
you with infinite wisdom, happiness and perfect peace of mind and good
health throughout your life time, which should be very very long (Amen).
Yours in royalty
OSILEOKE ONAEGBA
Telephone; 038-230105
Our Reference APO. 13/YoI. 30/28
Your Reference.
12th August, 1996
My Fellow OBAS,
(i) THE ALAKE OF EGBALAND
(ii) THE OSILE OF OKE-ONA EGBA
I am not likely to be the only one who had been feeling uncomfortable
about recent developments within Egba Kingdom in which our royal linens
had been washed in the open. The source of my discomfort as well as that
of many Yoruba leaders both within and outside the Royal Courts is that
Yoruba race is a single entity and any crack on any part of it will certainly
affect the whole. Worse still however, Egbaland is not just a part but a vital
integral part of the whole Yoruba integration.
In the royal tradition, the question of stating cases does not arise. What is
383
important however is the necessary sentiments by which we as royal
fathers should reconcile our differences from within ourselves Le. the
disputing parties without any external recourse. It is on this note that my
joy knew no bounds when on Sunday, 4th August 1996 I saw both of you,
royal fathers of Egba Kingdom sitting together at the Coronation Service
of Oba Lipede during which the Alake affirmed that there is no problem
with you in Egbaland..
Can I kindly implore you further to cement that spirit of 'no problem’ by
settling whatever remains as differences among you in our forebears' way
i.e. going through history and practice of our people in similar situations.
Fortunately, Egbaland being, the early centre of Western civilization is rich
in history and culture which can not be distorted to suit any one's
convenience.
The last declaration of His Royal Majesty Oba Oyebade Lipede in the
presence of all of you that there is no problem had given us cause for
sound sleep, and may you not interrupt the sleep with any story of
problem in Egbaland again. We cannot afford any part of Yorubaland
being a fertile ground for Newspaper sensation at this stage.
May God be with you as I extend my warm compliments to Your Royal
Households.
DCU BABA YEYE
Oba Lamidi Olayiwola Adeyemi IQ, JP., cfr., ll.d., The Alaafin of Oyo
384
OAAT/3G/OG/22
MA, MB, F.WACP
Karunwi HI
August 20 1996
Kabiyesi Alalyeluwa Oba Lacnldl Olayiwola Adcyori Alaafin or Oyo Aaf in
Oyo Kabiyesi
It was Indeed a pleasure to receive your letter Ref. AP0.3/Vol.30/28
and dated 12th August 1996.
I appreciate and agree with all the sentiments expressed In your letter.
Intact, I agree with you that our royal dirty linens should not be washed In
public, but when you are being sur rotated, n^arglnallsed, down-trodden
and subjugated- in your own fatherland, you would have no other choice
than to cry out and let the world come to your aid. Our forefathers had
sought redress to no avail for over one hundred and flftv ears now. Uc are
however hopeful that the wind of change that swept through South Africa
recently for the better will also surely blow across Egbaland soonest and
freedom and Justice shall be purs (Amen).
There are supposed to be four equal sections to Egbaland. All of then
iS’ Joint, voluntary, and equal partners In 1030 founded the entity known
as Egbaland today. For the avoidance of doubt, these four sec tic ns ore
Egba Alnke,, Oke-Ona Egba, (Ibagura and Owu each with Its own
385
Independent domain find crowns. The four .Obas never met face to face
until the British tame on the 31st of January 1093, to establish the Egba
United Coverjunent. This injustice, marginalisation and subjugation of the
other throe sections by the Egba Makes has since grown from bad to
worseJ ' Our private and Internal appeals have always fallen unto deaf
cars.
Several attempts by Owu to get uut of this in their being hunillln
frustrations to the poll our predecessory (Obas of Oke-Ona, Obagura and
bondage under the Egba Alakes had always ended od, suspended, exiled
or oven in some cases of death. We now expect the outside world to come
to our aid as with South Africa, since our Internal appeals and struggles'
yielded no fruits. Infect the latest is that the A lake himself wrote a letter
(recently stating that the other three sections of Eghaland own no piece of
land outside Abeokuta. In other words, that all the lands In Egbaland
outside Ahookuta belong to him the Alake and the Egba Alakes only. The
question is, did our forefathers labour in vain? Certainly noti This can
definitely not be acceptable to us. Nobody would take our inheritance
away from us without our letting the world know and advising us what to
no next to obtain Justice. We would.
OSILE OKE ONA EGBA'S PALACE. P M b 2005, SAPON AGO-OKO
ABEOKUTA 019 233028 234100. 230010 23IC.US P32230 not relent our
efforts until we can obtain justice, equality and falrplay in Egbaland.
History traced to the progenitor of the Yoruba race, Oduduwa down to
Oranmlyan, did not tell us that the Alake is superior to either the Olowu or
the Agura or the Oslle. These are the four Traditional Rulers of the four
sections in Egbaland. The reverse Is what history keeps telling us and that
is the fact. There had been a USURPATION somewhere and sometime in
the past which now needs to be corrected urgently. The Oslle, Agurn and
Olowu MUST now be made Paramount Rulers as of right. This Idea was
386
muted by the Government of Ogun iitate In 1952. It was the Alake
who-killed the idea for no Just reason, but lack of love and progress for
fellow Otas.
What you have seen in the exhibited photographs therefore, Is Just a
camouflage or a window dressing. The exact intention of. the Make's
speech on 5/8/96 was to present to the world that F.gbaland is at peace
when lnfact some people (the other throe sections) are actually roasting In
the fire of Injustice and marginalisation under his rule In Egbaland, Please
do jiot be deceived by this false presentation. All that glitters Is not'gold.
The pity of it all is that, it is this same Alake that is in a position to right
the wrongs if he wants to. The fact remains that he DOtlS NOT want to.
The Injustice continues to grow from bad to worse. Our prayer Is that
God in His infinite mercies will use seme just and falr-|nlnded people
soonest to come to our aid and restore our dignity, equity, Justice and
freedom from unnecessary bondage. (Amen). May God continue to bless
you most abundantly. Thanks for your concern.
Yours in royalty
T/'-’-O'O
KABIYESI ALAYELUWA OBA DR ADEDAPO ADEWALE TEJUOSO (JP)
KARUNWI III, OSlLE OKE ONA EGBA
cc:
1. Lt. Col. Daniel Aklntonde - Tho Military Administrator
2. Wing Commander Sam Enwang - The new Military Administrator
of Ogun State
3. Kablyesi Oba Sijuade, Oonl of Ife
A. Kablyesi Oba Oyebade lipede - Alake of Egbaland
5. Kabiyesl Oba llalldu Laloko - Agura of Gbagura
6. Kablyesi Oba Olawale Odeleye - Olowu of Owu
Note:- Not a single reply has been received on this letter since it was
387
written and up to this date 17/8199
The General Secretary The African Church 12| Odunlami Street LAGOS
Dear Sir,
IT'S ALL OVER
Our 903 on the conflict between Oba (Dr) Adedapo Tejuoso, Osile of Oke
Ona Egba and none Egba Chiefs, refers.
Guided and directed by the Holy Spirit, St. James's African Church, Idi
Ape represented by a 21-man Committee of Elders took a giant step on
Sunday 10th November, 1996 when at an unscheduled closed door
meeting with Osile Tejuoso and Baba IJo Toye Coker, the protracted
"battle11 was declared over and all "swords11 were sheathed at about
12.00 noon.
Indeed, the two fathers bared their minds Emotional tears flowed.
Sensations. Standing before God and Hen, they both resolved. I mean
R-E-S-O-L-V-E-D. Led by the Ooile, the meeting sang:
"Kil'O le se, Olorun mi Kil'O le se?
Iwo ti 0 da aye at'orun Kil'O le se?
Kil'O le se, Olorun mi Kll(0 le se7
No more tears but smiles, no emotions but resolutions.
They shook hands and we sang again, "Kil'O le.se......."
The second time they shook hands again and the Holy Spirit said, "It's all
over".
We are sorry to have bothered you to this extent especially now that we
have to request, so lately, that the visit of the
388
MOTTO 'HEAVEN’S LIGHT OUR GUIDE"
Peace Panel to Abeokuta on Tuesday 19th November, 199( be
postponed. In the name of Jesus Christ, Hlt*s all over”.
Yours in Christ,
Divisional Secretary cc:
'Oba (Dr) Adedapo Adewale Tejuoso, Osile of Oke Ona Etjba Chief Toye
Coker SAN, Daba Ijo, Idi ape Chief S. 0. Akinremi, Vice Lay President It.
Rev. J. o. Ajulo, the Divisional Dishop
Note: As at today 17I8/99, it is far from being over. The PERSECUTION
OF THE OTHER three (3) Sections (Oke-Ona Egba, Gbagura, Ou>u)
and their Obas by Egba Alake section and he Oba (the Alois) comtmue
unabated. In fact its growing from bad to worse on a daily basis, God
help us and save us.
TELEGRAM: EZCAN P.O.BOX NO ....
CHRISTIAN
EG DA ZONE OF THE OGUN STATE BRANCH
EGBA ZONAL CAN SECRETARIAT
Your Rel No .. .. ........
All communications should be addressed to tho secretary Quoting
Our Ref No._ __
c/o Rev. O. A. Ogunnarlwo Or lice of the Auditor-Gonerel, Oko-llewo,
389
Abeokuta
Date: January 1991
The Royal Highness,
Oba Dr. Adedapo Tejuoso,
Karunwi 111,
The Osile of Oke-Ona Egba,
Abeokuta.
Your Royal Highness,
OUTCOME or THE COHSULTATIVE EXECUTIVE COMMITTEE OF
THE EGDA ZONAL CHRISTIAN ASSOCIATION OF NIGERIA ON THE
TUSSLE DETWEEN THE PDA S IN EGBA LAND
Peace, mercy, love and abundant blessing of our Lord Jesus,rest and
abide with your Royal Highness and the entire people of Egba Land.
We sincerely apologise for our inability- to forward our decision/ findings
to you earlier than how. This was due to the sudden death of Yeye Oba
Bisoye Tejuoso, the Iyalode of Egba Land who incidently was the mother
ol one'of the Royal Highness Oba Dr. Adedapo Tejuoso, Karuuwi HI. The
kabiyesi and the whole Egha people were mourning her loss at Lho Lime.
However, we wish to express our profound gratitude to your Royal
Highness for granting the Christian Leaders the audience, respect and
high regard accorded us during, our visit to your palace on the above
subject. This was a clear demonstration .of the unique esteem in which
the Obas in Egba hold their Ministers of God within their domain. This
respect is not only for them but also for the Almighty God who has called
them to liis service.
During our visit we saw the sterling qualities which the Almighty God has
given to your Royal Highness in the orderly presentation of your ideas and
390
demonstration of the love which you have fnr the<development of the
Egba Land and its people, we are very proud of you. All your submissions
were directed.towards the attainment of equaitable justice, fair.play,
progress and good governance of the Egba people.
We recognise the fact that the Egbas are one and our Fore Fathers who
founded the Egba Land after series of inter-tribal wars which eventually
led to the settlement of the Egba people at Abeokuta fought gallantly and
were united and resolute in their decision to live together as brothers to
form a formidable Team which can -not be impaired by any outside
oggression. This historic arrangement for good governance has held the
Egba people together for over a century. This is noteworthy because all
and sundry in Egba Land have lived to appreciate the unity that existed
under a unitary hegemony. We also appreciate the continued state of
harmony, peace and concord among the people, the chiefs, general title
chiefs, the Obas and all religious adherents under this traditional .
arrangement.
In all humility and due respect, all traditional rulers have accepted our
request to mediate in the Tussle between them. We have been most
encouraged to do this by their co-operation and by our realisation that all
the traditional rulers are loving, humble and God fearing.
We have also realised that God has made you king over his people to rule
and govern them according to hi s rules and commandments.
We therefore wish to passionately appeal to your Royal Highness in the
name of ouc Lord Jesus Christ to avoid further Newspaper publications
which could do incalculable damage to the image of the Egba people both
at home and abroad and degenerate into-hatred among the good people
of Egba band.
391
Both the Egbasat home and abroad are one and there should be no class
distinction/discrimination among them as all men are equal before the.
Lord and God is no respecter of persons. As the sons and daugthers of
Lisabi, they should endeavour to embrace themselves as brothers and
sisters at all times and in all places. Attention is invited to Ephesians 2:14.
The committee was well aware that the points in dispute are age-long and
traditional in nature, lienee the Obas will need to exercise mutual love,
patience, maturity, self sacrifice and magnanimity to settle the matter in
the over all interest of the Egba people. The Royal highness are the
symbol of unity and should not engage in any activities that will destabilise
the unity of the Egba Land.
Finally we wish to express our appreciation to your Royal Highness for
your attention. We would implore our Obas to create a forum' whereby
they will bury their differences and seek for the peace, progress and good
governance of the Egba Land which should be. paramount in their minds
such that mutual understanding and maximum co-operation will reign
supreme among them during their tenure.
Kabiyesi, may your reign continue to be peaceful. Loving and you will be
remembered for good by the entire people of Egba Land.
Thank you and God bless.
Rev. E.A. Esuola
392
Chapter 14CAN WE LEARN FROM OTHERS?
DELTA GOVT APPOINTS THREE NEW TRADITIONAL RULERS FORWARRIThe monopoly en joyed by the paramount traditional ruler of Itsekiri
nation. Ogiemen Atuwatse II as the sole owner and ruler of Warri has
been broken following the appointment of three other traditional rulers of
equal status with Atuwatse II by the Delta State Military Administrator
Navy Captain Walter Feghabo.
In a just released Delta State official gazette, the three traditional rulers
have been given the powers to control the areas which were formerly
under the control of Atuwatse II, alone.
The promulgation of the Edict, Sunday Diet reliably gathered may not
be unconnected with the recommendation of the Justice Alhasan Idoko
Panel that looked into the bloody clashes that
greeted the relocation of the Warri South local government headquarters
From Ogbe-Ijoh an Ijaw town to Ogidigben an Itsekiri settlement and
subsequently rename it Warri South- West.
The panel which recommended the creation of two additional local
government councils for the Ijaws of Warri and Egbema clan and one for
Urhobo of Warri also noted that the three ethnic groups of Urhobo. Itsekiri
and Ijaw be given equal treatment as far as the ownership of Warri is
concerned.
The panel which frowned at the alleged monopoly of the oil city of Warri
by the Itsekiri recommended the scrapping of the title of Olu of Warri or
changed to Olu of Itsekiri or Olu of Jekri, its pre-1952 title before the
western region Government of late ChiefObafemi Awolowo changed it to
Olu of Warri.
393
The Edict to be cited as the Traditional rulers Council and Chief Edict of
1998 which come into force since April 1998, recognises three other
traditional Rulers for Warri, two for Urhobo of Okere and Agbassa and one
for the Ijaws of Warri.
Under Warri-South Local Government, the Edict recognised the Olu of
Warri as the sole authority for Itsekiri while it recognise the Orosuen of
Okere-Urhobo as the Sole authority for Urhobos oi Okere- Warri.
The Edict also recognised the Amakusu of Ogbe-Ijoh Warri as the sole
authority for the Ijaws. of Warri while it finally recognised the Ovi# of
Agbassa Warri as the sole authority for the Urhobo of Agbassa Culled
from Sunday Diet, By Monday Whiskey Warn. March 28, 1999
WARRI TRADITIONAL COUNCIL HEADSHIP FOR ROTATION
Barely two months after the Delta State Government enacted an edict,
recognising the Urhobos and the Ijaws as co-owners of Warri who must
co-exist on equal basis, Weekend Diet can now authoritatively reveal that
the four royal fathers that would constitute the new Warn traditional
council would rotate the chairmanship of the body.
The plan, Weekend Diet investigation showed, is part of the
recommendations of the five-member Judicial Commission of Inquiry
headed by the late Honourable ‘Nushce Alhassan Idoko panel which
identified tribal affinities and royal authority as some of the stumbling
blocks on the path to a resolution of the Warn crisis.
Also as part of the recommendation, the chairmanship of the Warri
South Local Government Council, is to hencforth rotate among the
Urhobo clans to Okere-Warri, Agbarha-Warri, the Itsekiris and the Ijaws of
Ogbe-ljoh.
The panel, Weekend Diet also learnt accepted the evidence of the
Urhobos and the Ijaws of Warri that each of the four co-owners of die oil
city have different kingdoms of Okere- Urhobo, Agbarha-Warri kingdom,
394
Ogbe-Ijoh kingdom and Itsekiri kingdom.
The panel seriously frowned at the use of the Warri Kingdom instead of
the four different areas that constitute the present-day Warri township
saying the phrase "Warri Kingdom" is an imposition by the Itsekiris1 one
of the coowners of Warri to continue to dominate the three other co-
owners of the town.
The four traditional rulers of Warri, HRH Orhifi Orhovwagbasha,
Ememoh 11, The Ovie of Agbasa Warri, .HRH Ogiamen Atuwalse II, The
Olu of Warri, HRH the Oresuen of Okere- Urhobo and HRH Odwor
Amakosu II, the Pere of Ogbe-Ijoh would also have equal members of
chiefs to members of the Warri traditional council.
Weekend Diet learnt that the state government would defreeze the five
per cent allocation to the local government accounts embagoed since
1997 following protests from traditional rulers that one of the royal fathers
was using the allocation for personal
gratifications to the detriment of member councils.
The accounts which came under the then of Agbarha-Warri, His royal
father, "chieftaincy administrator, Colonel Royal Highness Orhifi honours
are strictly to John David Dungs, may Orhovwa gb a r h o n, be awarded
on merit to have appreciated over Ememoh II has said male or female
indigenes the years, since nothing chieftaincy titles in his of Agbarha
kingdom", had been withdrawn kingdom would only be adding that such
from it in the last two conferred on merit, to conferment was for life, year.
people of high intergrity The beneficiaries of
Meanwhile, Delta whose contributions to the chieftaincy title State
Government has the growth of the . included Chief Victor initiated moves
towards kingdom could be Vowa Edema, who the composition of the
attested to by all bagged the title of the WarriTraditional Rulers The
Ovie who spoke Okpo of Agbarha Council as two members while
395
conferring high kingdom, Chief Israel of the council, the Ovie chieftaincy
title on six Abido, the Uririn of of Agbarha and the distinguished sons of
Agbarha Kingdom, Oreseun of Okere- Agbarha-Warri, said his Chief
AustineOsifo, the Urhobo Warri were declaration was based Omamor
Owho of during the week principally on the need Agbarha kingdom,
presented instrument of to maintain the rich Chief Mrs Ramatu office
traditions of the Vowa Edema.
The ceremony kingdom/which he said, Ododo of Agbarha performed
by the Delta "must not be dragged in kingdom, Chief Mrs State
Commissioner of the mud." Love Vowa Edema, the Police, Mr. Morris He
said, the occasion Oroh of Agbarha Evanson who represent which also
marked the kingdom and Chief Navy Captain Walter lye 1st year
anniversary of Patrick Okere who Feghabo told traditional his ascension
to the bagged the title of rulers to "continue to use throne, Was aimed at
Avweroto of Agbarha their royal authority to promoting the tradition
kingdom, enhance peace in theii and culture of the domains.” Urhobo of
Agbarha- Culled from Weekend Diet,
In another Warri, Saturday, April 17,1999 development, the Ovie
According to the By Monday Whiskey.
COMMENTSOne may stop and ponder the mighty power of God, the evolution of man
and the importance of our action or inaction - the influence and course of
history. Evolution is happening rather rapidly in Nigeria. The wind of
change is blowing. Injustices of old are being corrected daily, in many
parts of this great nation either individually or on ethnic lines. "Who will
raise up Jacob? His friends are few - but God will fight for him." We grew
up to know Lagos, with one Oba. How many are they today? Even father
and son are ruling different parts of Lagos today. As this book reaches its
396
conclusion. Three Paramount rulers have just been approved in Warri and
yet (Osile, Agura and Olowu) who have been at it long before 1898 are yet
to reach the promised land. How long, must a man cry before you can
hear his cry. The Answer my friends is blowing in the wind. I believe our
eyes shall see the goodness of just cause in the land of the living God
called Egba. God shall raise a Daniel to judge. Amen!!!
The Warn situation is virtually the same as that of Egbaland. The only
difference is that the Egbas have not been violent. Are we trying to teach a
lesson in Nigeria (or Ogun State) that; unless you are violent, you cannot
get your right? We should avoid sending the wrong signal.
It is not unusual to call for a change especially if such change will bring
about Peace in a community. Such .has been the motive of Oba Dr.
Adedapo Tejuoso since his ascension to the throne of Oke-Ona Egba.
Now see what 25 Ijesha Obas are demanding - the creation of "Ijesa
North Traditional Council" - (Culled from Tribune on Sunday 15th May,
1999).
25 IJESHA OBAS WRITE OSUN MILADTraditional Obas in Osun State have appealed to Osun Milad to create
"Ijesa North Traditional Council". They made this appeal when replying to
the open letter addressed to the Head of State, General Abdul salami over
traditional.
Abubakar by the Felates Club of Ilesa that the demand for the creation
was the collective resolve of the traditional rulers, chiefs and the people of
Obokun Oriade local council government areas.
According to them from the persistent pressure from the district Obas
in Ijesaland the then Osun State government set up in February 1992 a
peace committee under the chairmanship of the pioneer industrialist, Dr.
Lawrence Omole with representatives from the traditional rulers and high
chiefs in ljesa.
397
The committee, recommended as follows: government should create
four traditional council for Ijesaland in line with the four existing local
governments, they are Ilesa traditional council, Oriade traditional council,
Obokun traditional council and Atakurunosa traditional council and each
with at least ten members.
Contrary to the claims of Felates Club of Ilesa, Owa Obokun of
Ijesaland, Oba Adekunle Aromolaran was aware of the demand and he
has the report of Dr. Omole though he later went to court with suit number
HOS/136/97 opposing the legal right of military administrator to create
new council and this was struck out at the Osogbo High Court of Justice.
The 25 Obas were however worried about the inciting statement
contained in elates Club of Desa's open letter since all they want is peace,
harmony, unity and progress for Ijesaland and what they are demanding
for is not perculiar to Ilesa alone. The same thing happened in old Oyo
province which gave birth to Osun division which metamorphosed into the
traditional councils of Osogbo, Loro, Ede, Ejigbo, Ikirun, Odootin, Boripe,
Ifelodun and Ayedaade traditional councils.
The 25 Obas that called for the creation are Oba I.A. Adeniran, the
Owaniran of Esa Oke, Oba M.A.K Adeleke the Joja of Ibala, Oba Taiwo
Aribisala the Elegboro of Ijebu-jesa, Oba Ezekiel Oludare the Olupasi of
Ipasi, Oba J .O. Adeyemi, the Akinyinwa of Ikinyinwa, Oba J.O.
Oyekanmi Adankoro the Ogboni of Ibokun, Oba Adekunle Baderin the
Ajalaye of Ipetu-Ijesa, Oba Joseph A. Adeyeye the Ado Oko Of Ido Oko,
Oba E.A. Otebolaku the Owolare of Hare, Oba 1.1. Adesola the Alada of
Ada Owode, Oba F.A. Obisanya the Adominasi of Idominasi, Oba A.A.
Omosebi the Loja of lponda, Oba M.A. Adewuni the Eleesun of Eesun,
Oba E.A. Adetimo the Ajaregbe of ljaregbe, Oba O.A. Falade Fatila the
Apetu of Ipetu-lfe, Oba E.A. Oludare the Olupasi of Ipasi, Oba J.A. Arinkin
the Atiya of Itiya, Oba E. Fasina Anibijuwon the Loja of Ilase, Oba F.
398
Ademiju Obisanya the Ademinasi of Idominasi, Oba Israel Ilufemiloye the
Alada of Ada Owode Ijesa, Oba S. Ojo Fayinminu theOiotan of Otan-Ue,
Oba Adejoro Otebolaku Ogidan 111 the Owolare of llare, Oba J.O.
Oyekanmi Adankiwo IV,Oba of Ibokun Oba Samuel Adepoju the Olotan of
Otan lie, Oba Richard Makanjuola Adebusi 11 the Owa Oye of Imesi.
Similarly, the Osile, Agura & Olowu in Egbaland are calling for the creation
of Abeokuta North L.G.A., Traditional Council and other L.G.A. Council in
Egbaland in order to bannish INJUSTICE forever and usher in lasting
Peace, and Progress.
OFFICE OF HIS HIGHNESS
THE EMIR OF NINGI, BAUCHI STATE
PRESENTATION TO ME OF A FIRST CLASS STAFF OF OFFICE
In January 1998, the Military Administrator of Bauchi State His
Excellency Col. T. O. Bamigboye, approved my elevation from second
class Emir to first class status. This commendable, bold and corrective
decision, characteristic of a Military administration, was taken after
decades of waiting for such appropriate placement of the status of Ningi
Emirs hip. The Military Administrator and the present administration of
General Sani Abacha therefore deserve commendation for such and
many other policies for the betterment of our people.
2. The ceremony for the presentation of the staff of office by His
Excellency the Military Administrator will, in-sha-Allah, take place in June,
1998. In fact arrangements have since commenced towards the
realisation of the set objective.
399
3. Considering your high and respectable position in our great country
and the highest regard and consideration 1 personally accord to your
person, I find it most appropriate and expedient to address this letter to
you to inform you of the impending ceremony. Sending an invitation card
is only a formality and your position deserves more than that. I sincerely
hope you will find time to personally grace the historic event.
HIS Royal Highness
Alhaji Yunusa Mohammadu Danyaya
4. Certainly, your presence at the ceremony will make it more
colourful, magnificent and chromatic and such gesture will indeed be
highly valued. I will however appreciate your confirmation <jf your
acceptance or otherwise to be in Ningi for the ceremony to enable me
make necessary arrangement to receive and host you. If you are unable
to write you can ring any of the following telephone numbers in Bauchi and
drop a message 077-542712} Alh. Ibrahim Musa Ningi (Danmasanin
Ningi) 077-543422) Managing Director Sankace Engr. Ltd Bauchi
077-542830} Alh. Idi Othman Guda (Sarkin Yakin Ningi) 077-542217}
G.R.A., Bauchi.
077-542521} Mr. Yohanna Adamu, Hon. Commissioner Ministry
077-543024} of Works, Housing and Land Dev., Bauchi
077-543708} Emir of Ningi’s Guest House Bauchi.
5. While expecting your positive response 1 am soliciting for your
prayers to Almighty Allah to spare our lives to witness the ceremony and
see its success, please.
077-542982} Alh. Ahmed Adamu (Ma’ajin Ningi) 077-542581} Accountant
General Bauchi.State
077-542837} Alh. Umar Barau Ningi (Barden Ningi) 077-542545} Director
400
General Cabinet Affairs,
Military Administrator’s Office, Bauchi
I remain most sincerely,
Yours,
ALH. YUNUSA
UESA NORTH TRADITIONAL COUNCIL ORDER date of
commencement; 25th may, 1999
1. This order may be cited as the Ijeaa North Traditional Council
(Establishment) Older.
2. The Provisions of Part 8 of the Local Qovenunent Law sre hereby to be
applied to the Traditional Council Establishment under this order.
3. The Ijesa North Traditional Council shall consist of the following
members;
A. ORIADE LOCAL GOVERNMENTS
Prrmannat members:
(a) Oba of Ijebu- Jesa (Elegboro)
(b) Ajaiaye of Ipetu-ljesa
(c) Ajagbusi-ckun Aloko of Iloko-ljesa
(d) Akinla ofErin-Ijesa
(e) AluaofErin-Oke
(0 Akqioflkejt-Aialuji
(g) Akgioflkgi-Be
(h) EkrimwofErimno
(i) OkxnoofOmo
(j) (Mura of Ira-Ikeji-Ik Rotational members;
401
(a) Oniwoye of lwoye
(b) Loja of ljeda
(c) Loja of Ere
(d) Alo of llo
OROKUNLOCALGOVERNMKNTAREA:
(a) OgboniAOba of Ibokun
(b) Owamhan ofEh-Ob
(e) Owaooye of bnesi-lte (d) Owatartofltare
(i) AdtvOko ofkbOko
(f) Onotari of Man-lie
(g) Alada of Ida Owode
(h) AJaarogbe of Qaaregbc JteMamdatiariNft:
(I) Akittybtwaof Ikinyinwa
Ijesa North Traditional Council (Establishment) Order
(b) Apetu of Ipetu-IIe
(c) Ejemu Oje of Esa-Odo
(d) Lojaofllase
(e) Loja oflponda
(1) Adya ofltiys
(g) Lupasi oflpasi
(h) Eleesun of Eesun
(i) Loja of Ibala
Aregun of Iregun
(k) Alowa of llowa
(l) Loja of ldolca
(m) Adortiinasi of Idominasi
(4. The Ijesa North Traditional Council shall have a President, a Secretary
402
and two Assistant Secretaries.
5.The Presidency shall rotate each year among the following members:
(i) Ajalaye of Ipetu-ljess
(a) Ajagbusi-Ekun Alokooflloko-Ijesa
(m) Oba of Ijebu-Jesa (Elegboro)
(iv) Oba of Ibokyn (Ogboni)
(v) Owamiran of Esa-Okc
6.The Permanent Secretariat of the Council shall be Ma-IJha
7.The following members shall, for the time being, be Secretaries of the
Council:
(i) Secretary-Ado-Oko of ldo-Okd
(o) Assistant Secretaries:
(a) Olira of lra - Deji-Ile
(b) Ajaaregbe of Ijaaregbe
g. The Council shall consist of the following Committees:
(a)Conflict Resolution Committee-5 Members under the Ouwmamhip. of
Ajaliye of Ipetu-Ijesa
(b)Tradition and Culture-5 Members under the Chairmanship of Ogboni of
Ibohm.
(c)Security Matters-5 Members under the Chairmanship afAdo-Oko of
ldo-Oko
(d)Development- 7 Members under the Chairmanship of 4fagbusl- Ekun
Aloko of Iloko-Ijesa
9. The Council dull have a seal in the name of Ijeaa North Traditional
Council Dated at Oaogbo this 2tth day of May, 1999
Coi.Twcw.us Oladato Bamoboye, Military Administrator of Osun Slate
of Nigeria
403
Chapter 15
OHE-ONA EGBA CHIEFTAINCY AFFAIRSFor the past ten. years on the throne, Kabiyesi Oba Dr. Adedapo Tejuoso
Karunwi III, has found time to upgrade the institution of chieftaincy titled
holders.. The records will show that the Kabiyesi observes the line of
demarcation between the chiefs' rights and his own especially when it
comes to the matter affecting the people for recognition for chieftaincy
titles.
Let us take an example of a chieftaincy affair that has created much ill
feelings and much mistrust and misunderstanding amongst a section of
the populace. The Kabiyesi Oba Alaiyeluwa Adedambla II, his
predecessor in office, joined his ancestors after many years on the throne
on the 27th July 1988. The Karunwi ID, did not ascend the throne until
20th February 1989, when he came to Ipebi in Abeokuta and the 20th of
May 1989 when he was finally, publicly and ceremoniously crowned with
pomp and pageantry.
As customary in Yorubaland, the Regency Council consisting of five
members; namely Chief Akitoye Tejuoso - Oluwo Oke-Ona Egba, his
paternal uncle was the chairman, Chief A. Oliyide - Balogun Oke-Ona
Ggba, Chief Oyepidan - Baase Oke-Ona Egba, Late Chief Arowokoko -
Osi Oke-Ona Egba, Chief D.A. Majekodunmi - Akogun Oke-Ona Egba
and Secretary of the Council. The Regency Council had all the powers of
the Oba except the power of Prescribed Authority to install a Chief. This
was stated very clearly in the letter appointing them as Regents.
Meanwhile in November 1988, a few months after Kabiyesi Oba
Adedamola II joined his ancestors, the Ogboni House of Ikija headed by
Chief Harold Sodipo planned to install Chief Shamusideen Ayorinde (an
Olorogun Chief) as the Balogun of Ikija, while the Ologun Chiefs of Ikija
404
decided on Chief Tunde Osunrinde (an Ologun Chief) who was
recommended by the aged Otun Balogun, Chief Akinwunmi for the post. A
collision course was thus set in motion for litigation and counter litigation.
Chief Harold Sodipo went further to ask the Regency Council to bless his
unilateral action of installing Chief Ayorinde as Balogun of Ikija. The
Regency Council declined to bless such an action verbally and in writing
that the Council had neither the capacity nor the authority to endorse the
installation. They explained verbally and further in writing, that the Council
was given all the powers of the Oba except the power to install anyone as
a Chief. Even with this clear statement, Chief Harold Sodipo and his
colleagues went ahead and attempted to install their candidate.
Chief Osunrinde got a court injunction against Chief Ayorinde and the
installation ceremony was scuttled. This was done at a time when there
was no Oba on the stool of Oke - Ona Egba in November 1988, but
administered by the Regents.
It should be noted, that Kabiyesi Oba Tejuoso had not been chosen to
become the Oba; as he was called to Ipebi 20th February 1989 and his
coronation took place on 20th May 1989.
The Ayorinde Osunrinde tussle was one tough case, the Oba found
waiting for him to tackle. Both men were no strangers to the new Oba.
They were and are still very popular personalities in Oke-Ona Egba and in
Abeokuta. During the Kabiyesi's Ipebi days, he spoke to the two Chiefs in
the presence of Chief Dr. Smith, and appealed to them on the tussle for
chieftaincy title between them, assuring them that the matter could be
resolved with a little bit of understanding. During Kabiyesi's visitation to
Ikija as part of his tour of Oke-Ona Egba, he singled out these two
illustrious sons of Oke-Ona for mention. He called them out publicly and
appealed to them to bury the hatchet of litigation and allow common sense
to prevail, requesting the gathering, men and women of goodwill to
405
intervene in the matter, that the Chiefs were the people the Oba would rely
on to select a candidate for his approval. After all entreaties by the Ikija
Chiefs for one of them to yield had failed, the Ogbonj Chiefs decided that
they were prepared to recommend the Otun Balogun, though aged, was
the rightful person for the Balogun post and that-they would bear the
installation ceremony expenses. Even though it was the same Otun
Balogun (Chief Akinwunmi) who yielded his position of office to Chief
Osun: inde in the first place. This new appointment was approved by
Kabiyesi and Chief Akinwumi was duly installed as the Balogun of Ikija.
Chief Shamusideen Ayorinde went back to court to challenge the
conferment of the title of Balogun Ikija on Chief Akinwunmi, but alas the
man had already been installed. A very sad event then occurred, the new
Balogun Ikija Chief Akinwunmi was kidnapped near his house on the 24th
July, 1990 and his dead body was discovered a few weeks later on the
12th of August 1990 at Mawuko village after almost a year as Balogun
Ikija. It was indeed a sad twist to this story. An old man in his eighties had
been assassinated by unknown felons. It is pertinent to know that uneasy
lies the head that wears the crown. Check out the decided cases,
partaining to chieftaincy titles and see if we can learn a lesson or two in
tolerance.
The procedure in the appointment of a person for chieftaincy title
follows a legalised pattern, simply put the chiefs recommend a candidate
to the Prescribed Authority (The Kabiyesi), who approves the
recommended candidate OR disapproves and the chiefs install the
approved candidate with the blessing of Kabiyesi.
406
31-05-89
The Oluwo/Secretary
(1)Ago-Oko Abeokuta
(2)Ikija Abeokuta
(3)Ilugun Abeokuta
(4)Ikereku - Abeokuta
(5) Ilaro Abeokuta
(6)Ago Odo- Abeokuta
(7). Idomapa - Abeokuta
(8)Oberekodo - Abeokuta
(9)Oke-Ona Chieftaincy Council, Abeokuta
My dear Oluwo/Secretary
1. I am in the process of familiarising myself with the goings- on, in. your
.community which is under my Jurisdiction as the Osile Oke-Ona,
Egba, Please send me as a matter of urgency all
documents/information which may help me in this direction.
2. In the meantime, I shall like to have a copy of the Constitution/ByLaws
that governs the operations of your Ogboni House/Community. Just in
case you do not have a written constitution/by-laws, it would be very
highly appreciated if you could please urgently compile one and send
same to me within the next three months i.e. before the 31st of August,
1989.
3. I hereby also request you to please send to me urgently a full list of all
the Chieftaincy titles (in order of importance - whether filled or vacant)
that exist or operate in your community.
4.You will also please send to me a full list of the names and addresses of
all the Chiefs (With their respective titles) in your community as at the
27th of July, 1988 when the late Oba Alimi Adedamola 11, the 7th Osile
Oke-Ona Egba, joined his ancestors.
407
This in the meantime shall form the only list of the recognised chiefs
currently existing in your community. These Chiefs should also be
prepared to show their Certificates of title within the next three months.
5.Any chieftaincy title purported to have been conferred or taken away
from anybody within your community after the 27th of July, 1988 will
have to be cleared with me (in writing) as the Prescribed Authprity for
your community. The Clearance should be effected within the next
three months.
6.1 realise we all accept that no single individual is greater than his
community. We all owe it a duty to our respective communities to
ensure a peaceful co-existence and meaningful progress in the right
direction.
7.I look forward to your absolute cooperation in this respect. And 1 firmly,
believe that I will not be disappointed.
Oke-Ona agbe yin o. A oni se ti o
Iyo wa ko ni di obu o (Amin o)".
Phones: 901190, 960691
HS/OAT/89
Monday Nov. 20th 1989
Your Highness,
Oba Adedapo Tejuoso Osile of Oke-Ona Abeokuta
Partial Withdrawal from Oluwo-ship of Ikija Kabiyesi,
For reasons of health my stay away from Nigeria and from the meetings of
Ikija Traditional chiefs is becoming more and more protracted. This to me
408
though apparently unavoidable is quite unfair to my role as the Oluwo of
Ikija.
It is therefore only meet and proper that this situation be made official in
that I am compelled to hereby inform your Highness of my partial
withdrawal henceforth from the Oluwoship of Ikija township affairs until
further notice.
For the peace and good order of the township and with particular
regards to the current township atmosphere, I would however implore and
appeal to your Highness as 'the prescribed authority' in my stead (one
member each from Iwarefa, Olorogun and Ologun) to report to you from
time to time.
I am fully mindful of and I want to commend the reconciliation effort
reportedly made by your Highness whilst I was away and, for which I am
thanking you. Ki ade pe lori.
C.C
The Secretary, Yours for the peace Ikija Council of and harmony of Ikija
Traditional Chiefs and Oke-Ona
Chief Harold Sodipo
Rocklanders
Olumo Rock Approach
Ikija Abeokuta
Friday December 1st 1989
Your Highness Oba Adedapo Tejuoso The Osile of Oke-Ona Abeokuta
Ikija Council of Traditional Chiefs
Kabiyesi,
To set the records straight for both history and posterity, we the
undersigned had in compliance with your unspoken but patent wish
resolved to honourably withdraw on protest from 'a rule of divide and rule'
409
it has pleased you to introduce into the above.
It is today a fact of life that traditional councils, as constitutional
authorities were set up by our ancestors for nurture, preservation and
regulation of community life through the application of our customary
mores and ethics.
And in strict conformity with this ancient legacy, it is on record that Ikija
traditional council had once upon a time appointed its Balogun and later
successfully defended that appointment in the law courts, had once upon
a time demanded its customary rites and entitlements before your
installation and, hadpnce upon a time proceeded to discipline those
among us whose level of orientation to tradition in above respects was
otherwise. You have by your actions since decided to take the adherents
to tradition as your opposers and the anti- traditionists or 'dissidents' as
friends.
These 'dissidents’ had with your full support unceremoniously and
without penitence stormed their way back into Ikija Council of Traditional
chiefs, relying on their 'doubtful majority' (majority of incompletely
processed chieftaincy title holders, apart from 'majority' being inapplicable
in tradition council meeting proceedings and with the slogan "bi ilu ba pinsi
meji' instead of 'Bi Oba ba pin ilu si trieji' Obviously your purported
'reconciliation mission and recent visit' to Ikija remains transparently
incomplete with.your reluctance to unify the council,
In conclusion the least that may be said, is that it is a fragrant abuse of
'use of prescribed authority' to support a division, not least a dissident
division against another within a constitutional traditional council; in the
interest of peace therefore, our clear choice under the circumstances is to
withdraw on protest for you to have a free hand to rule as you wish you
have pointed out those who you wanted as friends but 'truth' crushed to
earth shall rise yet again.
410
C.C. The Secretary
Yours for the peace of Ikija and Oke Ona
Ikija Council of Traditional Chiefs;
N.B. For the future pages of Egba histoiybook and for generations yet
unborn, this declaration shali for records only, be extended toEgba
national Chieftaincy committee.
SIGNED
(1) Adila Ikija
(2) Jaguna Ikija
(3) Balbgun Ikija
(4) Lajila Ikija
(5) Sarumi Ikija
(6) Oluwo Ikija
Chief S. Ogunbona Chief Ajala Chief S.Ayorinde Chief O Fajorin*• Chief
Tijani Sodunke Chief Harold Sodipp
This superceedes Oluwo's letter of 20/11/89
3-12-89
Chief Harold Sodipo Dear Chief Sodipo,
I refer to your joint letter of Friday the 1st of December, 1989. I have since
passed copies of the said letter to the Council of Chiefs of Ikija or the Ikija
Traditional Chiefs and the Council of Chiefs of Oke-Ona or Oke-Ona
Traditional Chiefs for discussions and advice.
Or. verbal discussion with some of the Chiefs of Ikija, I have been advised
to accept with immediate effect, your "Withdrawal from office as a Chief of
the township", whether it is on protest or not, particularly since you have
recognised and said in your letter that is the only way to have peace in
Ikija.
411
I therefore, oh behalf of the Ikija township and myself, accept your
"Withdrawal from office as an Ikija Chief' with immediate effect.
I shall intimate you further of other developments as they occur. Thanks.
Yours in community service.
Prescribed Authority Similar Letters were written to;-
(1 )CHIEF OLUSOJIFAJORIN (3)CHlEFSOETAN OGUNBONA
(2) O-DEFTIJANIAFOLABISODUNKE (4) CHIEF AJ ALA
(5) CHIEF SAMUSIDEEN AYORINDE
14-12-89
Chief Harold Sodipo Dear Chief Harold Sodipo
I refer to your existing suspension from office as Oluwo Ikija and your two
letters (1) dated 20/11/89 titled "Partial Withdrawal from Oluwoship of
Ikija" 92) dated Friday December 1st, 1989 titled - Ikija Council of
traditional chiefs" - "Honourable withdrawal on protest in the interest of
PEACE and signed by five (5) others.
I must, on my part, state that the contents of your second letter jointly
signed by six of you have been most unfair to me. It is a pity that your said
letter did not represent the truth. In any case, I leave that to posterity to
judge.
Regardless of this, still to be fair to you and the five (5) others who
signed your joint letter of withdrawal, I passed your said letter to (1) The
Ikija Council of Chiefs or the Chiefs of Ikija sitting as a body. (2) Oke-Ona
Coundl of Chiefs or the Chiefs of Oke-Ona sitting as a body, for study,
412
comments and recommendations to me.
I enclose herewith photocopies of their respective replies and or
recommendations to me as to how to deal with your said letters and your
actions.
The long and short of their recommendations is that your two letters,
should be regarded as your letter of resignation as Oluwo Ikija. That I
should, therefore, accept with immediate effect your resignation
(Withdrawal).
However since I presume you may wish to defend yourself further, unless
I hear from you in writing to the contrary before the 31st of December,
1989 this letter should be regarded as my confirmation of the acceptance
of your resignation (withdrawal) as an Ikija Chief on behalf of Ikija
township Chiefs, Oke-Ona Chiefs and myself. I should therefore, advice
you to please ensure that you stop parading yourself as a Chief of Ikija,
Oke-Ona, Egba from the date of your 'withdrawal' (resignation) letter.
The township properties in your possession must be returned to the
township immediately or appropriate steps will be taken to recover them
from you.
Hoping to hear further from you soon. Thanks.
Yours in community service
Similar Letters were written to:-
(1) CHIEF OLUSOJIFAJORIN OKMEFSOETAN OGUNBONA
(2) CHIEF TTJANIAFOLABISODUNKE (4)CHIEFAJALA
(5) CHDEFSAMUSEDEEN AYORINDE
413
NEWS FLASH ON OGBC, OGTV, NTA12An Abeokuta High Court today refused the claims of plaintiffs and
dismissed a suit brought by some Chiefs against the Osile Oke-Ona
Egba, Oba Dapo Tejuoso Karunwi III.
In the suit, the plaintiffs, Chief Olusoji Fajorin, Chief Tijani Afolabi
Shodunke, Chief Soetan Ogunbona and Chief Harold Sodipo being
Ogboni Chiefs had urged the court to set aside their purported removal
from office by Oba Tejuoso.
They argued that their protest letters to the Oba in December, 1989
should not be construed in its literal meaning as resignation or withdrawal
from the titles of Lajila, Adila, Balogun and Oluwo of Ikija Egba
respectively.
Reviewing the case, the presiding judge, Mr. Justice Oyawole Osidipe
ruled that there was not enough evidence to support plaintiffs argument
that they did not intend to withdraw from Ikija council of chief and the
Chietaincies.
The judge held that Oba Tejuoso had been magnanimous in granting
plaintiffs opportunity- to. make representation to him over the issue, as the
prescribed authority, which they failed to do.
, He therefore held that the case against Oba Tejuoso had failed and
was accordingly dismissed.
GUARDIAN EXPRESS MONDAY 1/2/93 Four Ikija chiefs lose battle toretain titlesAbeokuta High (court last Thursday confirmed the removal of four Ikija
high chiefs from their seats by the Osile of Oke-Ona, Oba Adedapo
Tejuoso.
The court ruled that the Oba had the authority over chieftaincies in Ikija,
Abeokuta and the power to suspend or remove erring chiefs.
414
The four chiefs namely Chief Harold Sodipo, the Oluwo; Chief Olusoji
Fajorin, the Lajil-a; Chief Afolabi Sodunke, the Osi Balogun and Chief
Soetan Ogunbona the Adila; had filled consolidated suits challenging their
removal by Oba Tejuoso based on the interpretation of a letter of
withdrawal written by them as meaning resignation.
In his judgement Mr. Justice Oyewole Osidipe, said the statutory duty
of Oba Tejuoso as a prescribed authority over Ikija minor chiefs, means
any act or statement challenging the authority could amount to an act of
misconduct to which he could enforce discipline.
Chief Harold Sodipo and. others in separate suits which were later
consolidated in view of their similarities laid sought four reliefs namely:
•Declaration that each of the chiefs hold their respective titles until their
demise in accordance with customs and traditions of Ikija;
"Order restraining Oba Tejuoso from interfering with the performance
of their functions, as Ogboni chiefs accountable to the Oluwo, chief Harold
Sodipo.
“Order that their protest letter to Oba Tejuoso on December 1, 1989
should not be construed as meaning that they had resigned or withdrawn
from their titles;
•That Oba Tejuoso acted illegally under chapter 20 of chiefs' law
through his letters of December 3 and 141989 converting their protest
letter to resignation of their posts.
The respective statement of claims of chief Sodipo and others, stated
that they were duly appointed to their respective posts under the
leadership of Chief Sodipo and that they customarily hold their titles for life
and manage the affairs of Ikija independently of the Osile of Oke-Ona.
They cited the Blair Report in support.
They stated that the Ikija Traditional Council appointed Chief
Ayorinde as Balogun of Ikija according to custom, but Chief
415
Akinwunmi and chief Osunrinde backed by the Egba Oke-Ona Council of
Chiefs, went to court.
They added that later, Oba Tejuoso allegedly without justification
turned down the Balogun's appointment despite the fact that Chief
Ayorinde had been functioning since 1988 before Oba Tejuoso's
appointment.
The Chief said these forced them to write the letter of protest against
the alleged divide and rule tactics of Oba Tejuoso.
But Oba Tejuoso, in defence, said the respective chiefs in their letter of
protest jointly withdrew as chiefs of Ikija through their letters and never
used the opportu- nity he gave them to make amends.
The Oba further stated that Chief Sodipo was suspended by Oba
Adedamola.
Oba Tejuoso added tha t no minor chief could be installed during an
interregnum and denied that he never showed hostility towards Ikija
chiefs.
In his submission, Mr. A. Adenekan, for the four chiefs said that Oba
Tejuoso did not show any evidence to contradict the fact that the Ikija
chiefs hold their titles for life and cannot be removed because chapter 20
of the 1978 Chiefs
Law did not provide for resignation and as such. Oba Tejuoso's letter
removing them as a result of their alleged resignation, was void.
But Chief Toye Coker (SAN) for Oba Tejuoso said since the functions
of the four chiefs lie in the Ikija Council of chiefs, withdrawal from the
council court titles amounts to withdrawal from their chieftaincies.
In his judgement, Justice Osidipe said Chief Sodunke's claim as Osi
Balogun was not tenable as his appointment had not been approved by
416
Oba Tejuoso.
He upheld Chief Coker's submission that the chiefs by withdrawing
from the council, could be regarded as having withdrawn from their
respective titles.
Oba Tejuoso, he noted, did not remove them but merely acceded to their
request through their letters of protest.
He held that since the letters of protest were written to Oba Tejuoso, he
alone had the duty to interpret it. Justice Osidipe further noted that Oba
Tejuoso gave them ample opportunit) to make amends but the chances
were not used by the chiefs whom he said first came to court.
The judge contended the evidence that the plaintiffs hold their titles for
life stood contradicted as one of the plaintiffs' witnesses, admitted that
erring chiefs could be removed for misconduct.
He therefore dismissed all the four reliefs sought by the four Ikija
chiefs.
IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THEABEOKUTA JUDICIARY DIVISION HOLDEN AT ABEOKUTABEFORE THE HONOURABLE JUSTICE I.B. DELANO-JUDGE | ONTHURSDAY THE 13TH DAY OF JUNE, 1989SUITS NO. AB/161/88)
Plaintiff/ Respondents
4. CHIEF TUNDE OSUNRINDE )
(FOR AND ON BEHALF OR OLOGUN AND OLOROGUN CHIEFS OF
IKIJA ABEOKUTA)
AND
1. CHIEF HAROLD SODIPO ) & ) ..Defendants/ Applicants
2. CHIEF SAMUSIAYORINDE ) RULING
417
In the suit which led to this application, the plaintiffs/ respondent in the writ
of summons sue in a representative capacity for themselves and on
behalf of Ologun and Olorogun Chiefs of Ikija Abeokuta. The
Defendants/Applicants are sued in their personal capacities. Paragraph 2
of the statement of Claim also reads:-
"The plaintiffs have brought this action for themselves and the entire
Ologun and Olorogun Chiefs of Ikija".
Oputa, J.S.C. in Atanda and anor v Akinyemi and 4 ors Ex-parte Olnwore
and anor (1988) 4 N.W.L.R. 394 at page 408 defining "entire members" of
a Community said "entire members of Ogan Community will comprise
each and every member. It is the sum total of these individual members
the named Plaintiffs/
Applicants were representing " So, in the present case, the
plain tiffs/respondents are representing each and every member
BETWEEN:-
1. CHIEFA. AKINWUMI
2. CHIEFS AKINOLA
3. CHIEF LASIS JAGUNMOLU
or members of Ologun and Olorogun Chiefs of Ikija including Chiefs
Sodunke and Ajala. Therefore according to his Lordship "each and every
member or members whose consent was not sought or/and obtained
before the withdrawal of his/their
appeal has a right to challenge ...." In my view, the name
applies to the filling of a suit hence the applicants Sodunke and Ajala have
a right to challenge the capacity of the respondents to sue. In Baker v
Allanson and ors (1987) 1 K.B 463, in an action where the principal
members of the Chilton Colliery Lodge were sued, Greer L.J. at page 470
said:-
418
"The Chilton Colliery Lodge is not an incorporated Society, nor is it a
trading partner. It is not a legal person; as used in the Statement of claim
"the Chilton Colliery Lodge" must be
treated as meaning all the members of the Lodge "
So, I repeat Ologun and Olorogun. Chiefs of Ikija must mean all the
members of Ologun and Olorogun as at December 15th, 1988, the date
the writ was issued.
The defendants/applicants, to be hereinafter referred to as the
applicants, have nor brought this application seeking the following reliefs:-
"(i) Order striking out the suit for lack of locus standi on the part of the
plaintiffs/respondents to bring the action in the representative capacity
claimed on the writ of summons and or
(ii) Order striking out the 1st defendant from the suit for misjoinder."
The application is supported by affidavits sworn to by one Chief Afolabi
Sodunke and Chief Tijani Oladunni Ajala. The applicants themselves did
not swear to any affidavit. The relevant paragraphs, relevant to the
determination of this application, in the affidavit of Chief Sodunke are
paragraph 1,2,3,6,9,10 and 12 and they reads thus:-
"1. That I hold the chieftaincy title of Osi Balogun of Ikija and am a member
of the Ikija Council of Traditional Chiefs.
2. That I am the Secretary of the Ikija Council of Traditional Chiefs of
which the defendants/applicants dre members.
3. That I have the authority of the defendants/applicants to swear to this
Affidavit oh their behalf.
5 ............. r.
............. .... ... ..........
.................... ...... B.,.: .: ... .. .........
8 ............................................ .
9. That the 2nd defendant/applicant was appointed as the Balogun of Ikija
419
by the body vested with the authority under Ikija customs and that body
as shown by Exhibit A is the Ikija Council of Traditional Chiefs which
appointed 2nd defendant on 26th November, 1988. The Chairman of
the body is the 1st defendant by virtue of his position as the Oluwo of
Ikija.
10. That the Ikija Council of Traditional Chiefs comprises the Ogbonis,
the Ologuns, the Oioroguns, the Erelus as shown in Exhibit A.
11. ...................... . ........ .. ......... ..
12. That my Chieftaincy title is group under the Ologun line and there
was no occasion that the Ologun Chiefs met between 27th November
and 14th December, 1988 to authorise the filling of this action on their
behalf as claimed by the plaintiffs in their Writ of Summons.
13
14 ...... ......... .. ........ . .....
(Underlining mine)
The relevant paragraphs of the affidavit of Chief Ajala are 1,2,3,5,6,7, and
10 and they reads thus:
1. That 1 hold the Chieftaincy title of Jagunna of Ikija, Abeokuta and am a
member of the Ikija Council of Traditional Chiefs.
2. That 1 have the authority of the defendants/applicants to swear to this
affidavit on their behalf.
3. That the first defendant has no authority under Ikija customs to appoint
a Balogun of Ikija solely by himself.
4 ......... ...... . ;.. ...............................
5. That as the head of the Olorogun Chiefs, I as well as other members of
the Council who are Ogbonis, Ologuns, Oloroguns etc. sitting in
Council appointed the 2nd defendant as the Balogun of Ikija on 26th
November, 1988.
6. That the first defendant/respondent presided at the Ikija Council of
420
Chiefs meeting as the Chairman by virtue of his position as the Oluwo
of Ikija.
7. That up to 25th November, 1988, I was the head of the Ologun.
8 ____ __ _____ ____________
9. . ...............
10. That there was no occasion that the Ologun and the Olorogun
Chiefs of Ikija met jointly between 27th November, 1988 and 13th
December, 1988 we authorise the plaintiffs to file this action on 14th
December, 1988 on their behalf.
11 ................... ........ . ................
(Underlined mine)
The 1st plaintiff/respondent Chief Akinwunmi to be hereinafter referred
to as the '1st respondent", swore to a Counter-affidavit. Paragraphs 3, 4,
and 5 of the Counter- affidavit are relevant. They read as follows:-
"3 That before toe took this action we held a meeting of the Ologuns and
Oloroguns and toe were duly authorised to take this action.
4. That Lasisi Jagunmolu, AwoJumate and others were present in my
house on 14th December, 1988 when the decision was taken and they
subscribed -to it.
5. That whatever affidavit the said Lasisi jagunmolu swore to the contrary
is false." (Underlined mine).
In the relevant submission of Chief Adenekan in respect of the first leg
of the motion, he referred to Order 11 rule 8 of the Rules of the High Court
of Ogun State, to be henceforth referred to as the Rules, and submitted in
effect that the case should be struck out because there is no proof that the
respondents, were authorised to sue and obtained the approval of the
Court before filing the action. He referred to in re Udabu (1988) 5 NWLR
(PT 93) 189 at 190 and Atanda v Olanrewaju (1988) 4 NWLR (PT98) 394.
Banuso, of Counsel, associated himself with the submissions of
421
Adenekan, of Counsel. He further submitted that assertion in paragraph 4
of the Counter-affidavit being a "crucial" assertion ought to have been
supported by a documentary evidence of the decision and failure to do
this is fatal to the assertion made therein. He referred to section 143(d) of
the Evidence Act and the case of Oloriade v Oyedi (1984) 1
S.C.N.L.R. 390 at 392. He too urged the court to strike out the action.
Chief Coker, S.A.N. in reply submitted that the applicable rule is rule 7
and not rule 8 and the provisions of rule 7 have been complied with. He
referred to Order 11 rule 3 and to the judicial power of the Court in Section
6 subsection (6) of the 1979 Constitution and submitted that since the
respondents have a cause of action, they could sue the applicants. In
support, Counsel referred to Fawehinmi v Akilu (1987) 4 NWLR 797, 807
and Ezendu v Obindu (1986) S.C. 1 at 33.
In a respect of the submission of Banuso, of Counsel, Counsel
submitted that there is no evidence that a minute was recorded on
December, 14th, 1988 and however that the recording of a minute was not
necessary.
Counsel further submitted that if even it is rule 8 that is applicable,
failure to comply with its provision is an irregularity which is not fatal. He
referred to Order 2 rules (1) and (2) of the Rules. It is also his submission
that once the respondents have filed a defence, that is, have taken a step
in the proceedings, they have waived their right to complain. He referred
to Order 2 rule 2 of the Rules and Procedure of the Supreme Court (White
Book), 1988 Edition, at page 10. He finally submitted that Order 11 and 8
is only permissible while Order 11 rule 7 is mandatory. He referred to
Otapo v Sumouu (1987) 2 NWLR 587 at 790-1.
On the second leg, Mr. Adenekan referred to the words "those entitled"
in section 22 subsection 2 of the Chiefs Law and submitted that the 1st
applicant is not tantamount to "those entitled" to appoint under the
422
subsection. His complaint is that the 1st applicant was wrongly asserted
as the person who appointed the 2nd applicant when there is a
documentary evidence that it was (32) thirty-two chiefs who assembled to
appoints that the 32 Chiefs should have been used. He referred to the Tuff
Vale Railway v Amalgamated Society of Railway Gorvants (1901) A.C.
426 at 436 and Halsbury Laws of England, 3rd Edition at page 449.
On the second leg, it is the submission of Chief Coker that the 1st
applicant was rightly sued for violating the right of the 4th respondent. It in
the 1st applicant who should join other parties who were with him in
violating the right complained of, if he so wishes.
Earlier on, Chief Coker, S.A.N. has made a general submission that
there is no application from the 1st applicant that his name should be
stuck out for misjoinder. Counsel based this submission on the premises
that the 1st applicant has not supported his application with an affidavit
sworn to by him that he was. wrongly joined. He applied this to the 2nd
applicant too. He also submitted that the affidavits of Chiefs Sodunke and
Ajala should be struck out as there is no basis for them. In other words,
since the applicants did not file affidavits to support their application, these
affidavits are not admissible in law; they could only be admissible as
exhibits to support the affidavits of the applicants which are not in
existence.
In Walter Win & 10 ors (for themselves and on behalf of Okioali people
of v Godwin Wuche and 5 ors (for themselves and on behalf of Umugbai
people ofNdoki (1980) 1/2 S.C. 12 at 19/20. Idigbe,
J.S.C.,... delivering the Judgement of the Court, said;
Oke-Oim Egba Chieftaincy Affairs
437
"The law on this matter is this:- (i) If the defendants (appelants) desire
to question the authority of the plaintiffs (respondents) to sue on behalf of
423
(i.e. in the name of the Umagbai Community it is not open for the
defendants to raise the objection by way of defence but they should:-
(a)at on early stage of proceedings, move the court to strike out the name
of the Community as plaintiffs (See Russian Commercial Industrial
Bank v Camptoir D'J scomple He Mulhaouse (1925) A.C. 112 for a
comparative situation) or
(b)by Counter-affidavit filed at the time of the hearing of the application for
order of Court for leave to sue in a representative capacity endeavour
to prevent the order from being made;
(c)although the Court may have granted leave for the plaintiffs
(respondents to prosecute their claim in a representative capacity it is
still open to the Court, at the end of the trial after a review of the
evidence, to find as a fact that respondents were not authorised to
prosecute for the Community."
See also Ameka Melifonmu and ors v Egunji an ors (1982) 9 s.c. 148 at
162. Order 4 rule 3 of the High Court Rules under consideration is the
same as Order 11 rule 8. In Buraimo Adegbite and 4 ors v Chief Imam
Larval and 13 ors (1984) 12 WACA 398, a preliminary objection as to
representation was taken before the hearing started. The fact that a step
in the proceedings has been taken, does not amount to a waiver of right to
challenge the representation. Even if hearing has started, the Court can
still decide the issue at the conclusion of the trial. It is only sensible to
decide the issue at this convenient stage. If at the end of the trial, it is
found out that there was no authorisation, the case will be struck out. If
there was authorisation but no approval, the Court will give approval to
avoid another trial.
I will start the consideration of the submission of Counsel from the rear.
In respect of the submission that the 1st applicant did not make any
application that he was wrongly joined, 1 will only refer to the application
424
before the Court.
It reads:-
"TAKE NOTICE that this Honourable Court will be moved on 11th day
of May 1989 at the hour of nine o'clock in the forenoon or so soon
thereafter as Counsel on behalf of the Defendants!Applicants can be
heard for an Order namely:-
(i)Order striking out the suit for lack of locus standi on the part of the
plaintiffs/respondents to bring the action in the representative capacity
claimed on the Writ of Summons and or
(ii)Order striking out the 1st defendant from the suit for misjoinder and for
such further or other Orders as this Honourable Court may deem fit to
make in the circumstances."
From this, there is no doubt that the 1st applicant/defendant has an
application before the Court that he was wrongly joined. The fact that he
did not support the application with the affidavit by him goes to the issue of
proof which is a proof by preponderance of credible evidence capable of
entitling the 1st applicant to have a decision in his favour. Again, that the
1st applicant did swear to an affidavit goes to the quality of the proof of his
case. In my ruling to restrain the 1st applicant from installing or causing
the 2nd applicant to be installed as the Balogun of Ikija delivered on
February 3rd, 1989,1 said:- "How a party established his case depends on
him once he does so within the law. The Counter-affidavit of Chief
Sodunke can be iikend to the evidence of a witness when the party for
whom he gives evidence does not go into the witness box. The weight and
credibility of the evidence, albeit affidavits's evidence, depends on the
quality of the evidence. Generally, an affidavit must contain the evidence
of the deponent as to such facts only as he is able to speak of to his
personal knowledge and to this extent equating affidavit evidence to oral
evidence given in Court.
425
It was decided to this effect in Briscoe v Briscoe (1960) 1 ALL R.R. 465 at
466 when the Court said:-
" . Counsel who appeared then, as of now, for the
husband was desirous of calling as a witness “Mrs, Bailey, not one of the
parties to the suit, before he called or decided to call the husband .... 1
have always thought that the duty of deciding what witnesses should be
called in what order they should be called is solely a matter for counsel".
(Italics mine)
The only difference is that the deponent cannot be cross- examined in an
affidavit evidence. Be that as it may. If the quality of the evidence does not
prove the case of the applicants by the preponderance of evidence or
when the facts adduced by both parties are put on an imaginary scale and
the balance does not tilt in favour of the applicants, judgement will be
given in favour of the respondents. See Chief Mrs. F. Akintola and anor
v.Mrs. C.F.A.D. Solano (for herself and on behalf of the children of
Dedeke (1986) 2 NWLR 598. From the premises that the 1st applicant
need not swear to an affidavit, the affidavits evidence of Chief Sodunke
and Ajala are admissible in evidence. The submissions are therefore
rejected.
I will now deal with the second leg of the claim that the name of the 1st
applicant should be struck out because it is the 32Chiefs who appointed
the 2nd applicant that should be sued. Knowingly, Counsel did not submit
that the Traditional Counsel of Chiefs should be sued because it is not a
legal entity but Counsel referred to The Taff Vale Railway Company AND
The Amalgamated Society of Railway Servants (1901) A.C. 421
apparently to support his contention that the parties to be sued should be
more than one in view of the words "those entitled so to appoint" in section
22 subsection 2 of the Chiefs Law. This is a misconception of the law
426
because by virtue of Section 40 of the Interpretation Law contained in Vol.
Ill, Cap. 60., Laws of Ogun State of Nigeria, 1978 "the words in the
singular shall include the plural and the plural shall include the singular."
The Taff Vale Case, supra, is not material to the point in issue. Its facts are
not on all fours with the facts in the instant case. In the instant case, the
Ikija Traditional Council of Chiefs is not a Legal entity. There is no
evidence that it has any recognition in law. It has no statutory power of any
kind whereas in Taff Vale Case, "the power of suing and liability to be
sued in the Society’s name is clearly and accurately implied by the
provisions of the statutes those and the provisions generally of the
statutes imply a liability on the society to be tried in its trade union name
and a priviledge of thus suing”. For Lord Shand at page 441. Be that as it
may.
The complaint of the respondents is that the 4th respondent is the
"Balogun Elect" of Ikija Township and that the 1st applicant is threatening
to violate his right in arranging to instal the 2nd applicant as the Balogun.
They contend that the 2nd applicant is not entitled to be installed as the
Balogun. The first issue for determination is whether the respondents
have a cause of action. In Lasisi Fadare & Ors v Attorney General, Oyo
State (1982) 4 S.C. 1 at page 11 the Court said:- "Cause of action denotes
every fact which it would be necessary for the plaintiff to prove, if
traversed, to support his right to judgement,"
In other words it means:-
a factual situation stated by the plaintiff, if substantiated, enable him to a
remedy agaihst the defendant " per Karibi Whyte; J.S.C. delivering the
lead judgement in Fred Egbe v Justice A. Adefarasin & anor (1985) 1
NWLR 549 at 508. See also Obaseki, J.S.C., in Thomas v Olufosoye
(1986) 1 NWLR 609.
In the instant case, the respondents will have judgment delivered in their
427
favour if they establish that the 4th respondent is the Balogun-elect and
that the 1 st applicant is arranging to install the 2nd as Balogun.
There is no doubt that the issue in the case is, which of the 4th
respondent and the 2nd applicant are entitled to be installed the Balogun
and whether any or them has been so properly "elected". It has been said
that an issue arises when as a result of exchange of pleadings by parties
to a case a material fact is affirmed by one of the parties but denied by the
other. See Chief Mrs. F. Akintola and anor v Mrs. C.F.A.D. Solano (for
herself and on behalf of other children of Canon T.O. Dedeke, supra, at
page 639. The applicants deny the averment that the 4th respondent is
entitled to be Balogun while the respondents deny also the right of the 2nd
applicant to it and the power of the 1st applicant to install him. By this
cause of action, respondents are entitled to sue the applicant personally
because their case is that it was the 1st applicant who was to install the
2nd applicant as Balogun, a chieftaincy title he is not entitled to. The
defence of the applicant that it was the Ikija Traditional Council of Chiefs
who installed is irrelevant. It is within the power of the applicants to apply
to defend the action in a representative capacity, or the Chiefs or any of
them to apply to be joined in his or their personal capacities. The 4th
respondent alone in his personal capacity can sue the applicants. The
relief sought for in the second leg of the application is misconceived. It is
accordingly struck out.
In respect of the first leg of the claim, the submission of Adenekan, of
Counsel, is that the case should be struck out because there is no
evidence that the respondents were authorised to sue by the Ologun and
Olorogun Chiefs of Ikija on behalf of whom they sued, or in order words,
whom they purportedly represent in the action and secondly that they did
not get the approval of the Court to file the action. He referred to Order 11
rule 8 of the Rules. Mr. Adenekan referred to In it Uiabu (1988) 5 NWLR
428
(PT 93) 189 at 190 and Atanda v Olanrewaju (1989) 4 NWLR (PT 89) 394.
Chief Coker on the other hand submitted that the applicable rule is 7 and
that no authorisation and approval are necessary. He submitted that
Order 11 rule 8 is only permissive while Order 11 rule 7 is mandatory. He
referred to Otupo v Sumonu (1987) 2 NWLR 597 at 590 - 1.
Banuso, of Counsel, referred to paragraph 4 of the Counter affidavit
which reads thus:-
"That Lasisi Jagunmolu, Awolumate and others were present in my
house on 14/12/88 when the decision was taken and they subscribed to
it.” and submitted that the fact that the minutes of the meeting is not
tendered is fatal to the credibility of the assertion. Chief Coker on the other
hand submitted that there is no evidence that any meeting was held and
that in any case, the recording of a minute is not necessary. In dealing
with this point, it is necessary to examine a word used in the State of
Claim. The word is "subscribe". "Pleading is a delicate act, which requires
considerate tact, assiduity, effort and circumspection" - Per Oputa, J.S.C.
in Olatunbosun v Niser Council (1988) 3 NWLR 25 at 44. It is drafted or
assumed to be drafted with an awareness of using the right word to
express the intention of the pleader. It must be drawn up with the greatest
legal skill, accuracy, elegance and expertise which a Council can muster.
In view of the submissions of Counsel, it will therefore be necessary to find
out if there is any evidence directly or indirectly that there is a minute of
the meeting. I must say also that there is also no evidence that there is no
minutes of the meeting. In the determination of this issue, the use of the
word "subscribed" is significant. Actually the words "they subscribed to it"
are the words. What did they subscribe to? What is the meaning of the
word "subscribe". According to Collins English Dictionary, the meaning of
the word "subscribe" includes:-
429
".... to inscribe or sign (ones name etc.), at the end of a contract, Will or
other document to give support or approval." (The underlined is mine).
According to Strouds Judicial Dictionary, 4th Edition, Vol, 5, "Subscribe"
means "to write under something in accordance with prescribed
regulation where any such exist........
I ...... ..................But though this is the strict
primary meaning of the word it may sometimes, e.g. in the attestation of a
will, be construed as "to give assent to or to attest" or "written upon" .... Re
Streatley (1891) P. 172."
In the good of Streatley (1891) P. 172 at 173, it was said:-
" ...... . Lord Campbell was of the opinion that "subscribed
in the Wills Act meant not" written underneath" but "written upon th$ will",
and that it did not matter where they signed, " (Italics mine).
From above, there is no doubt that to "subscribe” imports "to write or to
sign".
In this wise, paragraph 4 is to the effect that the Chiefs wrote or signed
"it". The "it" must be a document, that is, either the minutes or the
document containing the decision of the meeting. If this is so, it is material
that the document subscribed to should be tendered in view of the fact
that the applicants exhibited their own minute the admissibility of which is
not an issue now. It is the fact that it is exhibited. The submission of
Banuso, of Counsel, on the application of section 148 (d) of the Evidence
Act to the paragraph is well taken.
I shall now deal with exhibit A, the minute exhibited by the applicants. It
is the submission of Chief Coker that it is not admissible. In my ruling on
the application to restrain the defendants, the photostat copy of the
minutes recorded in Yoruba language was tendered. In my ruling I wrote:-
Items (i), (v) and (vi) are documents written in Yoruba language. There is
430
no doubt that these (3) documents are inadmissible in law on the authority
of Isaac Qluboduti Adereja v Chief Daneil Awodele Aloba (1986) 2 NWLR
257 where the Court was considering a document, written in essentially
Yoruba language and, which was a copy of the minutes of meeting
attached to the affidavit of the applicants. Ajose Adeogun, J.C.A.
delivering the lead judgement said:-
"It should be stressed here that since English is, so far, the language of
the courts in this part of Nigeria, only a copy translated into English and
duly certified as such ought to have been exhibited to an affidavit."
In this case, exhibit A is the English translation of the minutes of the
meeting. The following declaration was made in respect of the
translation:-
"Declaration
I, Chief Tijani Sodunke, Nigerian, Muslim, Petty Contractor, of No. 5
Sodunke Lane, Ikija, Abeokuta, Ogun State solemnly and sincerely
declare as follows:-
1. That I am the Secretary of the Ikija Traditional Council of Chiefs.
2. That I took down the minutes of the meeting of Ikija Traditional Council
of Chiefs held at the Ogboni Ikija Hall, Abeokuta on Saturday 26th
November, 1988 in Yoruba Language and later translated the minutes
into the English Language.
3. That the facts contained in the said minutes are true.
4. That I make this solemn declaration conscientiously/ believing the
same to be true and by virtue of the Statutory Declaration Law Cap.
123 Laws of Ogun State, 1978.
(Sgd.) DECLARANT
Sworn to as the Abeokuta High Court Registry this 17th day of March,
1989.
431
BEFORE ME
(Sgd. COMMISSION FOR OATHS."
Chief Coker's submission is that the declaration, by the writer who was
also the translator, is not evidence that the translation was accurately
done. He also submitted that the translation is a hearsay evidence. But
nothing was said about this exhibit A in the Counter-affidavit. It is my view
that since there is no Counter-affidavit to challenge the translation in this
exhibit A, it is my view that it is admissible. It would have been different if
the accuracy of the translation is challenged. The respondents were
served with a copy of the translation. 1 have compared the two documents
and in my view the translation is substantially correct. In any case, it is not
necessary for me to use it to determine this application except the fact that
32 Chiefs are involved for the purpose of those to sue if this was the step
taken.
To come back to the submission, of Counsel, Chief Coker
S.A.N., the facts of Otupo v Surnonu, supra, in support of his submission,
referred to are not on all fours with the facts of this case. In the case-
(i) The Order 13 rule 14 of the High Court of Lagos State Civil Procedure
Rules is not in part material with Order 11 rule 8 of Rules of the High
Court of Ogun State under consideration.
(ii) In the Statement of Defence, the defendant did not make the capacity
in which the name plaintiff sued an issue while in this case it is
challenged.
(iii) Only one important person in the community was out forward by
those he represented to sue on his behalf and this was not challenged.
(iv) The learned trial Judge, Jinadu, J. had no difficulty in holding that
"the plaintiff in this case can properly institute this action in the capacity
he institutes and prosecutes it. "This was in answer to the Defendants'
submission that the Plaintiff failed to comply with the provisions of
432
Order 13 Rule 14 of the High Court of Lagos Civil Procedure Rules".
(v)The statement of His Lordship Obaseki, J.S.C., at page 633 that -
"It is true in keeping with Order 13 Rule 14 that it is more elegant for a
plaintiff suing in a representative capacity if he desires leave to sue in that
capacity to make an application seeking leave to sue in that capacity.
Unlike the provision of Order 3 Rule 2(i), (Same as Order 11 rules 8), the
provision of Order 13 Rule 14 is couched not in a mandatory but in
permissive terms". (Italics mine), is not authority that in the circumstances
of this case, it is Order 11 rule 7 that is applicable.
It is the applicants who are challenging the authority of the respondents
to sue but it is trite law that where the authority of a person who sues in a
representative capacity is challenged, the onus is on him to satisfy the
court that he has been duly authorised. Verity, A.P., delivering the
judgement of the court in Chief Sokpui 11, Soshie Owashie, E.T.
Dumashie v Chief Tay Agbozo III, XIII W.A.C.A. 241 at page 242 said:-
"There can be no doubt that where parties sue in a representative
capacity.and their authority to do so is questioned, it lies upon them to
satisfy the court that they have been duly authorised. It is for the court to
consider the evidence they have tendered in that regard and come to its
conclusion. See also Alhaji Ajdo v Mrs L.R. Sonola & anor (1973) .119 at
123.
Now to enable me consider and determine the rule applicable, some
relevant facts must be stated. They are that:- (i) The action is institufed
by four persons as plaintiffs, (respondents).
(ii) The action is.instituted for the plaintiffs and on behalf of the "entire
Ologun and Olorogun Chiefs of Ikija.” This must be treated as meaning
all the members of the Ologun and Olorogun Chiefs. See Green, L.J. in
Baker v Allason & ors, supra.
(iii) Chief Tijani .Afolabi Sodunke Is an Ologun Chief and .he did not
433
authorise the filling of the action on his behalf as claimed by the
respondents in the statement of Claim.
(iv) Chief Amos Olubunmi Ajala an Olorogun Chief did not also
authorise the filling of the action,:
(v)Chief Lasisi Jagunmolu, the 3rd plaintiff said that he did not authorise
anybody to sue on his behalf. I hold the view that I am entitled to refer
to his counter affidavit in the determination of the action to restrain. The
paragraph 6 of the affidavit of Chief Sodunke in this motion is
inadmissible in evidence as it is hearsay.
(vi) Generally, those entitled to nominate or appoint the Balogun are
divided house-divided against itself.
It is from this premises that I will consider the sumission. According to
the Rules of the High Court of Ogun State, there are three modes in which
actions may be brought to establish the individual rights of several
persons in One and'the same action. The one mode is joining them as
plaintiffs as contained in rule l of Order 11 of the-Rules which , reads as
follews:-
"A 1 persons may be joined on one action as plaintiffs in whom any
right to relief (ip respect of arising out of the same transaction or in a
series of transaction) is alleged to exist whether jointly, severally, or in the
alternative, where, if such persons brought separate actions, any common
question of law or fact would arise; and judgement may be given for such
one or more of the plaintiffs as may be found to be entitled to relief, for
such relief as he or they may be entitled to, without any amendment."
The second mode is as contained in rule 7 under consideration and which
reads thus:-
"If the plaintiff sues, or any defendant counter-claims, in any
representative capacity, it shall so be expressed on the writ. The Court
may order any of the persons represented to be made parties either in lieu
434
of, or in addition to, the previously existing parties." (Italics mine).
The third mode is by one or more bringing a representative action in
respect of those having the same interest with him. This is contained in
rule 8 also under consideration. It reads:- "Where more persons than one
have the same interest in one suit, One or more of such persons may, with
the approval of the Court, be authorised by the other persons interested
to. sue or to defend in such suit for the benefit of or on behalf of all parties
so interested."
A point must be made that the provision contained in rule 7 is new in the
Rules of the High Court of Ogun State. It is lifted from order IV rule 1 of the
Suprenje Court (Civil Procedure) Rules, Vol. X of Laws of Nigeria, 1948.
In the determination of this issue, I will take into consideration that "the
rule as to representative proceedings should be treated as being not a
rigid matter of principle but a flexible tool of convenience in the
administration of justice, and should be applied, not in any strict or
rigorous sense, but according to its wide and permissive scope." See
Rees v John (1970) Ch 345. This approach is to enable the court do
justice hi the case and put an end to the matters in controversy. See
Madarikan, J.S.C. in Amatogu &ors v Attorney-General of East Central
State of Nigeria & ors (1976 11 S.C. 109 at 124 as approved in Okupta
Obiode & ors v Ukpe Orewere & ors (1982) 1-2 S.C. 170 at 175. In this
case, if the standing of respondents has not been challenged, the issue of
capacity would not have come up for consideration. I shall now proceed to
consider the import, extent and ambit of the three rules that is, rule 1,7,
and 8.
Order 11 rule 7 involves the following factual situations:-
(i) The plaintiff must sue in a representative capacity
(ii) The defendant if he counter-claims must also sue in a representative
capacity. It is to be pointed out that by this, the defendant is raising a
435
cross-action. He is in the position of the plaintiff in the counter-claim.
(iii) It must expressly be stated either of them is suing in a
representative capacity. The defendant is not defending in a
representative in the Counter-claiming but claiming (suing) in a
representative capacity. It is mandatory that it must be expressly stated
that the action is in a representative capacity.
It must be said that if the defendant is sued in his personal capacity, to
enable him counter-claim, he must have been joined, on application, to
defend in a representative capacity. That is the proper step to take. To
debunk the submission of Chief Coker with respect, that the writ was filed
by virtue of the rule 7,1 will try to consider the effect of filling the writ under
rule 7 in the light of the facts of this case as I highlighted above. It is a trite
law that in a representative action, properly constituted, all those whose
interest the actual plaintiffs or defendants represent will be bound by any
judgement or order that may be made in the proceedings even though
they were present by representation. See Tesi Opebiyi v Shilton & Ors
(1976) 6-10
S.C. 195; Atanda v Olanrewaju (1988) 4 NWLR 394 and Ede v Nwideyi
and 3 ors, In Re: Ugadu & anor 0988) 5 NWLR 189 at 198.
The judgment at the trial after the action has been fairly contested cannot
be challenged except on appeal; but if the party represented can show
fraud or collusion or anything of that sort or that the court was cheated into
believing that the case was fought or fairly represented, when in point of
fact it was not, he may be entitled to have the judgement set aside, though
possibly only in a new action constituted for this purpose per Jossel, M.R.,
in Commissioner of Sewars v Gellally (1876) 3 Ch. D. 601 at 615. In the
light of the facts of this case, it will be a great injustice to deprive the
applicants from challenging the capacity of the respondents to sue on
their behalf. There is no decided case found either locally or otherwise
436
where such travesty of justice is allowed. In Chief Eyo Archibong and anor
v Stubon Ededem Archibong & tutor, 18 NLR 117, the facts are that there
are four (4) Houses in Duke Town. Each House has a Head called
Etubon. There are (4) four families in this House. The 2nd defendant is the
Head of the family. The plaintiffs were the representatives of the
Archibong 11 family. They were satisfied with the amount given to their
families from the rent collected in respect of the property of Duke Town.
They therefore in representative capacities on behalf of their branches
sued the 1st and 2nd defendants in their representative capacity on behalf
of the House and family respectively.
One of the submissions of Counsel is that the plaintiffs could not
maintain the action in representative capacity. I disagree. There is
evidence to show that they are suing as representing two sub-branches of
King Archibong II Family and the particulars of claim are so endorsed
under Order IV, Rule 1, and it does not seem necessary to have the
permission of the Court - Order IV, Rule 3, is covering a different set of
circumstances"
This is a classical example of the scope and extent of O. IV rr.l and 3 (0.11
rr.7 and 8). The particulars of claim are so endorsed as required under
rule 1 now rule 7 and approval of the Court and authorisation are not
necessary, as required by rule 8 because there is no dissent in the family
they represent or threat by disgruntled elements challenging the capacity
ol the plaintiffs to sue on their behalf. It is in a situation where the class the
plaintiffs are representing is divided, that is, there are disgruntled
elements among the class arid they ace not made defendants that rule 8
is provided for - In order words, a writ can only be filed under rule 7 where
there is no dissent among the parties or where there is any dissentient
party among them and. they have been made defendants. See Fraser v
Cooper Hall & Co. (1881). 21- Ch. D. 715. In Chief Amatogun(S) 11 Ors;
437
v AG, East Centrat State (1976) 11 S-.C. 109, a motion was-filed seeking
approval to sue in a representative capacity, a section of the class
objected to. it. The lower did not. grant the application.. On appeal, it was.
decided inter alia.
"The scope Of Order 4 Rule 3 allows all persons having a common
right which is invaded by a common opponent, to seek approval to join in
attacking that -common opponent in respect of the common right provided
essential conditions set out. in the rule are satisfied.".
In Atanda v Olanrewaju, Belgore, J.S.C. delivering the lead judgment,
said:-
"Capacity to sue in a representative action can1 be challenged if it is
shown that the applicant has no authorisation or has no interest in the
subject matters of . the action."
This is exactly what the applicants have done. They have challenged the
respondents that they have not been authorised to bring the action on
behalf of the entire members of Ologun and Olorogun Chief in Lkija.
I deem it sufficient to say that I am not impressed by the
counter-affidavit of the 1st respondent that they were authorised to
institute the action. The counter-affidavit is an after-thought in an attempt
to find an answer to the motion of the applicant. I am fortified in this my
stand in view of my comment on paragraph 4 of the Counter-affidavit.
Assuming the counter-affidavit is credible, there is no doubt that they have
not been authorised by the entire members of the Ologun and Oloroguri
Chiefs of Ikija, Chief Sodunke and Ajala being members of the class.
To complete my consideration, if there is no evidence (there is in this
case) of Oke-Ona Egba Chieftaincy Affairs, a common interest and a
common grievances and the relief sought in its hire not beneficial to all
Whom the respondents propose to represent, there the respondents
cannot sue by virtue of riile 8 . It is in this case that rule 1 has to be
438
involved by suing in personal capacities. In this instant case, but for the
lack of authorisation and approval, the.respondents are covered by rule 8.
There is a common origin of the claim (the Balogun of Ikija)* there is a
bond or connection uniting them and the persons whom they represent
(the installation of the 4th respondent as the Balogun. See Mafkt & Co.
Ltcl v Knight S.S. Co., Ltd (1920) 2 K.B. 1021 at 1027 and 1029.
Having held that it is rule 8 AND not 7 that is applicable and having got
no evidence that the respondents were authorised, the action is liable to
be struck out since there has not been any trial. See Eso, J.S.C., in
Oloriode v Oyebi (1984) 5
S.C. 1 and Otapo v Sumotiu, supra. The action is accordingly struck out.
There is a point that must be made. Having struck out the action/ the
consequential effect is that there is no proceeding nb initio in Court. If this
is So, could they therefore properly bring the motion for interim injunction,
the appeal of the ruling of which is pending/ The answer, to me, is NO.
Another point to mention is this:- The 2nd applicant counterclaims in
this action. The question now is as to the effect of the striking out the
action on the counterclaim. Subrule 3 of rule 2 of Order 4 of the Rules
applies. It roads:-
"A Counter-claim may be proceeded with notwithstanding that judgement
is given for the plaintiff in his action or that the action is stayed,
discontinued or dismissed (Italics mine).
In this case, neither was judgment given in the action nor is the action
stayed, discontinued nor dismissed. An action may be dismissed after a
proper trial, or for a want of prosecution. An action may be discontinued
without leave not later than fourteen days after service of the defence
(See Order 29 rule 2(1) of the Rules and with leave in any other case (See
rule 3(1) of the same Order). It is the Law that the plaintiffs action being
discontinued, that which is only a defence to it drops with it; but anything
439
beyond a defence, anything in the nature of a claim against the plaintiff
must be treated separately and cannot be discontinued hence a
counterclaim still remains in existence. See Brett MB in McGowen v
Middleton (1982-82) llO.B.B. 460 at 470. When an action is stayed, it is
still pending; consequently the counterclaim too is still pending. But that is
the position when an action is struck out, as in this case, for not properly
being brought before the court. The right of action by way of counterclaim
can only be exorcised by the service of a pleading embodying the
counterclaim or, in other words, the counterclaim must be added to the
defence which was done in this case. But in the case, the action was
struck out for being incompetent as the plaintiff was not properly before
the court, consequently the defendant also was improperly brought before
the court. Not only that, the matter in controversy also has not been
properly brought to court. The position is that although the action is
incompetent, it in still before the court until it is struck out; once it is struck
out the action ceased to be before the Court and hence there is no plaintiff
or cause of action or issue to which defence or a counter-claim can be set
up. In other words, there is no more proceedings before the court and
since the counterclaim must necessarily relate to the proceedings it
automatically drops with the defence. "A counterclaim can only be bom of
a living action" - per Sir John Bigham in the The Salybia (1910) P. 25 at 27
approved by Brandon, J. in The Gniezno (1967) 3 NLR 705 at 718 where
a counterclaim was filed after the action has been discontinued.
From above, it is my view that since the action is originally incompetent, a
striking out of it disposes off the counterclaim.
Finally, the action including the cross-action is accordingly struck out.
1 take judicial notice of the enthronement of His 1 lighness Oba A.A.
Tejuoso, Karunwi III as the Osile Of Oke-Ona. He is the Prescribed
Authority for Ikija which is one of the towns comprising Oke-Ona. I deem
440
the hostilities displayed by parties outside the Court premises during the
course of trial as senseless. To be installed a Balogun involved services to
the area - why then is the hostile attitude to each other. It is hoped that
parties will be sensible enough now to present their case before His
Highness knowing fully well that, with the wisdom of Solomon our Obas
are endowed with, His Highness would be able to settle the issue
judiciously once and for all instead of parties getting involved in endless
litigation in this austere time of Structural Adjustment Programme when
Naira and Kobo are not easy to come by.
The applicants are entitled to the cost of the action which I shall now
proceed to assess.
IN THE HIGH COURT OF JUSTICE OGUN STATE OF NIGERIA IN THE
ABEOKUTA JUDICIAL DIVISION HOLDEN AT ABEOKUTA
BEFORE HIS LORDSHIP HON, JUSTICE OYEWOLE OSIDIPE - JUDGE
THURSDAY THE 28TH DAY OF JANUARY, 1993.
SUIT NO. AB/165/89: Chief Olusoji Fajorin Vs. Oba (Dr) Dapo Tejuoso
SUIT NO. AB/166/89: Chief Tijani AfolabiShodunke Vs. Oba (Dr) Dapo
Tejuoso SUIT NO. AB/167/89: Chief Soetan Ogunbona.Vs. Oba tDr)
Dapo Tejuoso SUIT NO. AB/168/89; Chief Harold Sodipo Vs. Oba' (Dr)
'Dapo Tejuoso
JUDGEMENT
The plaintiffs in these cases brought identical claims against the
defendant, but each plaintiff sued in respect of the respective chieftaincy
title held in Ikija Township. The cases were duly consolidated for hearing
by an order of court dated 20th July, 1992.
In Suit AB/165/89: Chief Olusoji Fajorin Vs. Oba (Dr) Dapo Tejuoso,
Osile Oke-Ona, the claim of that plaintiff as endorsed oh the amended
441
Writ of Summons reads as follows:
(a)Declaration that the plaintiff holds until his demise the minor chieftaincy
title of Lajila Ikija, Abeokuta in accordance with the customs and
traditions of Ikija, Abeokuta.
(b)Order restraining the defendant from interfering in. any manner
whatsoever with the performance .of the plaintiffs . traditional functions
as by customs and traditions, the plaintiff as an Ogboni Chief is
primarily accountable to the Oluwo of Ikija who is the head of the
Ogboni chiefs.
(c)Order that the plaintiffs protest letter to the defendant dated 1 st
December, 1989 cannot be constn i ed in its literal meaning by the
defendant as resignation or withdrawal from the title of Lajila, Ikija.
(d)Order that the defendant acted ultra vires the Chiefs law Cap. 20 by his
letters dated 3rd & 14 December, 1989 respectively in converting
plaintiffs protest letter of 1st December, 1989 to withdrawal or
resignation concepts unknown to custom or Chiefs Law.
This plaintiff's claim relates to Lajiia of Ikija. In Suit AB/ 166/89; Chief
Tijani Afolabi Sodunke Vs. Oba (Dr) Dapo Tejuoso, Osile, Oke-Ona; the
claim relates to the Osi of Ikija Chieftaincy; while in Suit AB/167/89; Chief
Soetan Ogunbona Vs. Oba (Dr) Dapo Tejuoso the claim relates to Adila of
Ikija Chieftaincy while in Suit AB/168/89; Chief Harold Sodipo Vs. Oba
(Dr) Dapo Tejuoso, the claim relates to the Oluwo of Ikija Chieftaincy.
All the plaintiffs filed amended Writs of summons pursuant to the leave
of court granted on 30th November, 1992 and the claims or reliefs sought
are very identical except that each plaintiff's claim is related the
chieftaincy each plaintiff alleged he held in Ikija.
The plaintiffs in the above cases ako filed different statement of claim
but they are also very identical and all except AB/ 168/89 have the same
23 paragraphs. However each plaintiff pleaded in respect of the
442
chieftaincy title each plaintiff purports to hold in Ikija Township. The
statement of claim in AB/165/ 89 related to Lajiia of Ikija an Ogboni title,
while that of AB/ 166/89 is in respect to Balogun of Ikija said to be an
Ologun title. In AB/167/89, the statement title while AB/168/89 relates to
Oluwo, Ologun or Olorogun. The statement of claim in AB/169/89
however has 39 paragraphs while others have 23 paragraphs.
I would now take the statement of claim in AB/165/89 stating the facts
pleaded therein. In it the plaintiff averred that he was installed the Lajiia of
Ikija in 1986 in accordance with the custom and tradition of Ikija Township.
He further pleaded that he carried out the functions of that chieftaincy by
attending meetings of the Traditional Council of Ikija Chiefs at Ikija Ogboni
House which meeting was always under the leadership and chairmanship
of the Oluwo of Ikija said to be the head of the Council. Chief Harold
Sodipo, the plaintiff in AB/168/89 is said to be the Oluwo of Ikija.
Customarily Lajiia holds title for life while the Ikija Township under the
Oluwo of Ikija always managed their traditional affairs independently of
Osile of Oke-Ona. A Blair Report was pleaded in support
of that fact.
This plaintiff also pleaded that on 26th November, 1988, the Ikija
Council of Traditional Chiefs in accordance with the Ikija Township
Custom appointed one Chief Shamusideen Ayorinde as the Balogun of
Ikija at a meeting presided over by the Oluwo of Ikija, Chief Harold Sodipo.
However both chiefs Akinwunmi and Oshunrinde and others went to court
in Suit AB/161/88 and that the Egba-Oke-Ona Council of Chiefs in
defiance of custom and tradition interfered in that Balogun Chieftaincy
matter by supporting those who went to court. The above made the Ikija
Council of Traditional Chiefs to write two letters to defendant seeking
audience to discuss peace in Ikija and also cataloguing defendant's acts
of hostility to Ikija Township.
443
This plaintiff also pleaded that, the Oluwo of Ikija accompanied by
some Ikija Chiefs presented the appointment papers of Chief
Shamusideen Ayorinde as Balogun of Ikija on 22nd November, 1989 to
defendant for approval, but defendant without justification turned it down
notwithstanding the fact that Chief Ayorinde has since 26th November,
1988 functioned as Balogun of Ikija.
The plaintiff further pleaded that, he with five other Ikija Chiefs
including the Oluwo of Ikija wrote protest letter on 1st December, 1989
against the divide and rule policy of the defendant while defendant by two
letters dated 3rd and 14 December, 1989 replied regarding the letter of 1st
December, 1989 as withdrawal or resignation from the Lajila of Ikija
chieftaincy. The plaintiff pleaded that he did not state he was resigning or
withdrawing from his chieftaincy which he had held for some three years
then. The plaintiff therefore wanted defendant's letters of 3rd and 14th
December, 1992 to be held ultra vires the Chiefs Law cap. 20 Law of
Ogun State 1978.
The plaintiffs in AB/166/89 and AB/167/89, Chiefs Sodunke and
Ogunbona in their own statement of claim pleaded the same facts as in
AB/165/89. the only difference is that they pleaded their own chieftaincies
which are Osi Balogun and Adila of Ikija. They further pleaded that they
got their respective chieftaincies in 1989 and 1972; but all other pleaded
facts are as in AB/165/89. therefore their pleading need not be further
reviewed here.
However in AB/168/89; Chief Harold Sodipo pleaded further facts in
addition to those pleaded in AB/165/89. He pleaded he is an engineer and
director of many companies who took active parts in the pre and post
independence politics of Nigeria and has contributed to the peace and
stability of Ogun State since its creation. He further pleaded that he is the
Akogun of Egbaland and a member of Egba Chieftaincy Committee. He
444
also pleaded that he is a descendant of one Ogunbona Agboketoyinbo the
first Balogun of Ikija who gave the land upon which the Ikija Ogboni House
was built. He pleaded further that he is head of all minor chiefs in Ikija and
manages the Ikija Township affairs independent of the Osile of Oke-Ona,
and holds the Oluwo chieftaincy for life. In paragraph 13 of the statement
of claim, Chief Sodipo pleaded his personal contribution to Ikija as Oluwo
of Ikija since 1983 when he was installed. He pleaded the appointment of
Chief- Shamusideen Ayorinde as Balogun of Ikija and defendants refusal
to approve his appointment papers. He pleaded further the Suit
AB/161/88 and a ruling of 3rd February, 1989 which held that he was still
the Oluwo of Ikija. Facts relating to paying homage to defendant while at
Ipebi were also pleaded as well as Oke-Ona Chiefs refusal to accord Ikija
township its traditional share in the installation of defendant.
Further Suit AB/52/89 was pleaded as well as defendant's installation
in May 1989. An OGTV programme of June 1989 where defendant stated
he would not recognise chiefs appointed before his installation was also
pleaded. Also a letter of 14th August, 1989 to the Alake of Egbaland
reporting the divide and rule policy of defendant was also pleaded. Other
facts pleaded by Chief Fajorin in AB/165/89 were also pleaded by Chief
Harold Sodipo as well as letters dated 20th and 22nd December, 1989
written by the solicitor of the parties.
The defendant duly entered appearance to all the four suits of the
plaintiffs and as'filed separate statement of defence in all. The statement
of defence in Suit AB/165/89; AB/i66/89, and AB/167/89 would appear to
be the same. Apart from the denial of specific paragraphs of the statement
of claims in these cases in AB/165/89.the defendant pleaded that Chief
Fajorin did not become Lajila during his feign and that it was the custom to
present, candidate for approval of minor chieftaincies with customary
gifts; and that no papers were presented to him on 22nd November, 1989
445
as alleged. The defendant however pleaded Chief Fajorin jointly withdrew
as a Chief of Ikija through a letter dated 1st December, 1989. The
defendant further pleaded that he gave Chief Fajorin opportunity to make
amends to the letter of 1st December, 1989 which he defiantly refused to
do. In Suit AB/166/89, the defendant also pleaded that no traditional chief
or group can act independently of Osile of Oke-Ona. in the Oke-Ona
sector of Egbaland. The defendant further pleaded that no traditional chief
could insult or disrespect him as an Oba and the prescribed authority of
Oke- Ona. The defence in AB/167/89 is the same as in AB/166/89
In respect of AB/168/89, the defendant pleaded the suspension of chief
Harold Sodipo as Oluwo of Ikija by his predecessor in writing and the
withdrawal of Chief Sodipo from his chieftaincy with 4 others through a
letter dated 1st December, 1989. The defendant further pleaded that no
minor chief in Oke-Ona could be installed between the demise of his
predecessor and his own installation since such action is contrary to the
Chiefs Law. The defendant further pleaded that Chief Sodipo's letter of 1st
December, 1989 was insulting to him as Oba and prescribed authority of
Oke-Ona.
The defendant further pleaded that he passed all letters written by
Chief Sodipo to the Chief of Ikija and Egba Oke- Ona for comments and
advice and that he gave the plaintiffs opportunity to retract their letters of
30th November, 1989 and 1st December, 1989 which they defiantly
refused to do. The defendant denied any divide and rule policy and any
knowledge of any dissident group within his domain. The defendant
pleaded his visit to all Oke-Ona townships and the cordial reception he
received at Ikija where he advised all including Oshunrinde and Ayorinde
to work together for the progress of Ikija.
The defendant further denied any hostility to Ikija Township as well as
Chief Lampejo coming with Dr. Ogun and Plaintiff to present appointment
446
papers. The defendant only agreed that the visit by the above people was
usual traditional visit.
The above represent the pleading of all parties to these actions which
were consolidated by an order of court of 20th July 1992 for hearing. In
view of the consolidation, the plaintiffs called 4 witnesses in support of
their cases. Chief Sodunke who happened to be the plaintiff in AB/166/89
gave evidence as 1st plaintiffs witness. He claimed to be the Osi of Ikija
though he had been the Asaju, Sarumi and the Are Ona Kakanfo before
becoming the Osi of Ikija. He is also the general Secretary of the Ikija
Council of Traditional Chiefs. The Council is composed of Ologun,
Olorogun and Ogbonis. He also gave evidence of his other functions as
well as Osile-Oke-Ona i.e. defendant not being a member of the Ikija
council of Chiefs. He gave evidence of the appointment of Chief Ayorinde
as Balogun of Ikij.; at meeting held on 26th November, 1988 and how, 2
Chiefs sued Chief Ayorinde in respect of that chieftaincy. He further
testified that the defendant asked him not to come to Ipebi in May 1989 as
a result of which he informed the Ikija Chiefs who wrote a protest letter. He
.further stated that in November 1989, tin- defendant refused to approve
the appointment of Balogun of Ikija. As a result of this he wrote with 5
other chiefs withdrawing from further participation of Ikija Council of
Chiefs affairs until the Balogun of Ikija matter is settled. He gave the
names of the other chiefs who wrote as chief Ajala, the Jagunna, Chief
Soetan, the Adila, Chief Rijonn, the l-ajila. Chief Sodipo, the Oluwo and
Chief Ayorinde, the Balogun all of Ikija. The letter was tendered as Exhibit
A' while tin. reply from defendant was tendered as Exhibits B’ and 'IV1. His
claims still to be the Osi of Udja and that the Council of Ikija Chiefs
promoted Ikija chiefs.
Under cross-examination by Chief Toye Coker, SAN., counsel for
defendant, this witness admitted he was Sarumi of Ikija when Exhibit 'A'
447
was written and that though an Oba must approve appointment of minor
chiefs, the defendant did not approve his appointment as Osi of Ikija. He
also agreed that he did not reply Exhibits 'B' and 'B1'. As at present one
Funso is now the Sarumi of Ikija.
Chief Soetan Ogunbona, the plaintiff in AB/167/89 gave evidence as
2nd plaintiffs witness. He testified that he is the Adila of Ikija since 1972
and that Oluwo of Ikija is the head of Council of Ikija Chiefs. He was one of
those that appointed Chief Ayorinde as Balogun of Ikija in November 1988
and this led to some protests from some Chiefs who went to court with the
defendant's support. He also agreed that he was a signatory to Exhibit 'A'
and that Exhibits 'C' and 'C'1, were the reply of defendant to him on
Exhibits 'A'. Both Chief Anjorin plaintiff in AB/165/89 and Chief Sodipo
plaintiff in AB/168/89 also signed Exhibit 'A' and got Exhibits 'D and ’Dl"
and 'E' and 'El' respectively in reply to Exhibit 'A'. This witness also agreed
that he did not write defendant in reply to Exhibits 'C' and 'Cl'.
Two other witnesses one Mr. Adisa Ayodeji and Chief Ogunbona gave
evidence as 3rd and 4th plaintiffs' witnesses. They both knew that all the
plaintiffs hold the chieftaincy titles they all claimed for life. However the 4th
plaintiffs witness stated he is the Sarumi of Ikija and that Chief Ayorinde
became Balogun of Ikija some 4 years past. He did not know whether
Chief Sodipo was ever suspended as Oluwo of Ikija by Oba Adedamola
the late Osile of Oke-Ona. He also knew that the 1st plaintiff's witness
became the Osi of Ikija before the defendant ascended the throne as
Osile of Oke-Ona.
The above is the evidence preferred by the plaintiffs jointly in support of
the four consolidated cases. The defendant did not give any evidence in
support of his statement of defence and as such Mr. Adenekan for
plaintiffs addressed the court.
448
According to him, the plaintiffs' cases raise their tenure of office as Chiefs
in Ikija. He says plaintiffs evidence that they hold their titles for life should
be accepted as there was nothing contradicting from defendant. He
further submitted that the powers of prescribed authority under the chiefs
Law Cap. 20 Laws of Ogun State 1978 does not allow resignation and
therefore the reply of defendant to all plaintiffs vide Exhibits B' - E' are all
null and void as they introduce concept of resignation. He also submitted
that Exhibit 'A' did not use resignation but withdrawal and therefore it
should be literally interpreted. Mr. Adenekan cited many authorities in
support of his submission. They include Edenor v. Uwegba (1987) 1
N.W.L.R. (50) 313; Ajibola v. Mayowa (1978) 9-10 S.C.; Animistic v.
Foreign Compensation (1969) 1. A.E.R. 208 at 216; Swanta v. A\ja (1991)
3 N.W.L.R. (177) 15; and REAN v. Aswani (1991) 2. N.W.L.R. (176) 639
at 643,
He wanted judgment for all plaintiffs in accordance with their claims.
Chief Toye Coker SAN., for defendant however submitted the real
issue before the court is the construction placed on Exhibit 'A' by Exhibits
’B - E'. He further stated that this court has not construed Exhibit 'A', but
plaintiffs want declaration that Exhibit 'A' could not be construed in its
literal meaning. To him Exhibits ”B - E" have not placed any extraneous
construction on Exhibit 'A'. All that Exhibits 'B - E' did was to accept the
withdrawal of all plaintiffs from their respective chieftaincies. He referred
to plaintiffs evidence that their functions are within Ikija Council of Chiefs
and withdrawal from that Council constitutes withdrawal from their
chieftaincies. He referred to the meaning of "withdrawal" in Blake Law
Dictionary 6th Edition page 1310, He submitted that plaintiffs withdrawal
were voluntary and not on defendant's orders. He submitted that all the
evidence of plaintiffs suggest they all hold their titles illegally and should
not be allowed to benefit from their illegality. AB/166/ 89 relates to Sarumi
449
and not Osi since Exhibit 'A' was signed or written when he was Sarumi.
He finally submitted that plaintiffs claims are totally misconceived and
should be dismissed.
The plaintiffs have all pleaded the Balogun of Ikija Chieftaincy to which
they all alleged as well as their witnesses that Chief Ayorinde was
appointed by the Ikija Council of Traditional Chiefs. I venture to say that
this is not the real dispute in these actions. It may be remotely linked with
the real dispute which is the interpretation to be placed on Exhibit 'A' and
the reaction of the defendant to Exhibit 'A' in Exhibits 'B - F. Further the
appointment of the various plaintiffs to their respective alleged
chieftaincies to my mind is also not the real question in dispute in these
cases. However as the plaintiffs and their witnesses have made a big
issue on them, I would only wish to make some comments on them even
though there may be by way of passing.
Chieftaincy matters have been codified in Ogun State and the Chiefs
Law Cap. 20 Laws of Ogun State 1978 is the relevant law applicable to
chieftaincy matters within Ogun State. There are recognised chieftaincies
to which Part 2 of that law applies and appointment to these chieftaincies
must be approved by the Executive Council or the Commissioner
responsible for chieftaincy matters under Section 20 and any delegation
under Section 31(i) (b) of Cap. 20 Laws of Ogun State 1978. In relation to
minor Chiefs to which Part 3 of Cap. 20 applies, it is the Prescribed
Authority that approves appointment to such minor chieftaincies under
section 22(2) of Cap. 20. There is one thing that is clear and certain. This
is that all appointments to all chieftaincies be it minor or recognised must
be made in accordance with the Customary Law applicable to such
chieftaincies. This may be under an approved registered declaration in
relation to recognised and by those entitled by customary law so to
appoint in accordance with customary law in relation to minor
450
chieftaincies.
Therefore while the appointment process to a chieftaincy starts with
selection, it ends with approval by the appropriate authority and without
approval there could be no valid appointment and no one could properly
be regarded or called a chief. See Gbadebo Gbadero v. Abeokuta Local
Government & others (1983) 2 F.N.R. 264.
Applying the above to the case of Chief Sodunke in AB/ 166/89, it is
clear that Chief Sodunke's claim according to his amended Writ of
Summons and statement of claim is in respect of Osi of Ikija though the
chieftaincy is called Osi Balogun of Ikija in the statement of claim. His
evidence is that he was appointed Osi of Ikija during the reign of
defendant who is agreed to be the prescribed authority in respect of that
chieftaincy. He further agreed that his appointment as Osi of Ikija was not
approved by the defendant. It is therefore clear that Chief Sodunke is not
Osi of Ikija and cannot call himself the Osi of Ikija. Further he agreed that
when Exhibit 'A' was written he was the Sarumi of Ikija but his claim now in
court which is based upon Exhibit 'A' is in respect of Osi of Ikija. It is clear
that Chief Sodunke's claim is completely misconceived and having not
been validly approved as the Osi of Ikija, he could not bring a claim on that
chieftaincy. Further having not claimed in respect of Sarumi of Ikija which
was the chieftaincy he admitted to be holding when Exhibit 'A' which is the
basis of his action was written, this court cannot grant a declaration to a
relief which he has not claimed. It is trite law that a court cannot grant a
relief not sought by a party. See Ekpeyong v. Nyong (1975) 2.S.C. 71 at
80; Egonu v. Egonu (1978) 11 -12 S.C. Ill at 133. Further this court cannot
make out a case now for chief Sodunke in relation to the Sarumi of Ikija as
this is different from his original claim which is Osi of Ikija according to his
amended Writ of Summons and Statement of claim. See Edewor v.
Uzovegba (1978) 1 N.W.L.R. (50) 313 at 337. For the above reason I
451
hereby dismiss the plaintiffs claim in AB/166/89 in its entirety, as any other
thing said on it would only amount to an advisory opinion and not the
resolution of actual dispute between aggrieved parties. See Chief Harold
Sodipo v. Lemmikaineu (1986) 1 S.C. 197 at 217.
In respect of the remaining cases consolidated for hearing
i.e. AB/165/89, AB/167/89 and AB/168/89. The real question or dispute in
these cases is what interpretation could be placed on the contents of
Exhibit 'A' which is letter jointly signed by all the plaintiffs and addressed to
the defendant. Mr. Adenekan has argued that the letter should be given
the literal or ordinary meaning. However this letter was addressed to the
defendant and it is the defendant that should construe it. There is no
where in the statement of claim of all the plaintiffs where they alleged that
the defendant gave Exhibit 'A' a different meaning from its literal or
ordinary meaning. What the plaintiffs seemed to suggest in their cases is
that the defendant removed them from their chieftaincy titles against
custom, whereas what Exhibits 'B -E' which were the letters written by
defendant to each plaintiff says is that defendant after consulting his
chiefs both at Ikija and Oke-Ona has accepted the withdrawal or
resignation of the plaintiffs from their respective chieftaincies.
It is clear that Exhibit 'A' was addressed to the defendant and it is only
the defendant that can construe it. The plaintiffs claimed to have used the
word "withdraw" and not "resignation". The withdrawal according to
plaintiffs is from the Ikija Council of Traditional Chiefs but not from their
respective chieftaincies. However the evidence in this case is that Ikija
Chiefs functions mainly within the Ikija Council and therefore if they
withdraw from that Council, could it not be regarded that they are
withdrawing from their respective chieftaincies? One of the meaning of
"withdraw" in the Shorter Oxford English Dictionary is "to remove from a
position, "to cause to retire from a position". Using the above meaning, I
452
find that the defendant is not out of place to have regarded Exhibit A' as a
complete removal of plaintiffs by themselves from their respective
chieftaincies. It is not the defendant that removed them but the defendant
has only acceded to their requests.
It is not out of place to apply dictionary meaning when searching for the
meaning of words for Lord Colridge, C.J. in Queen v. Peters (1886) 16
Q.B.D. 636 at 641. in relation to interpretation of statutes said:
"I am quite aware that dictionaries are not to be taken as authentative
exponents of the meaning of words but it is a well known rule of Courts of
Law that words should be taken to be used in their ordinary sense".
The plaintiffs claims a and b in their amended writ of summons and
statement of claim in view of the evidence led in these cases cannot be
granted. This is bound to be so in that the defendant has not stated that
there is a law which states that the plaintiffs cannot hold their title for life or
that the defendant has in any way interfered with the traditional functions
of the plaintiffs. On the other hand, I hold the view that from the pleadings
of the plaintiffs and the evidence led by the plaintiffs, it is the plaintiffs that
are actually saying that the defendant has no function as the Prescribed
Authority in relation to Ikija to perform. The defendant to them is either a
busy body or a figure head as he only blesses and does not approve and
has no function per se to perform in the application of Ikija chiefs. That
cannot be correct or true in view of the fact that all chieftaincies within Ikija
Township of Abeokuta are minor chieftaincies and the defendant as the
agreed prescribed authority must approve any minor chief appointed in
Ikija. This is a vital traditional and statutory duty of the defendant and any
act or statement challenging it could amount to an act of misconduct to
which the defendant could discipline such erring chief. Since appointment
of a minor chief terminates with approval, it is that approval that actually
constitute an appointment and under Section 30 of the Interpretation Law
453
Cap. 50 laws of Ogun State 1978 since he who has power to appoint also
has incidental power to remove, the defendant as prescribed authority of
Ikija could discipline any Ikija erring chief by suspension or removal. An
act like that was actually pleaded by defendant in respect of Chief Sodipo
by late Osile - Oba Adedamola.
However the defendant has not even used any of the powers
mentioned above and this is why claims a and b of the plaintiffs must fail.
Claim c deals with Exhibit' A\ As I said above Exhibit 'A' was addressed to
defendant and as such the defendant has a duty to interpret it. As a matter
of fact, no other person could interpret but the defendant. The defendant
regarded the letter as resignation in Exhibits 'B' - 'F while in Exhibits 'B1 -
F1’ the defendant even gave the plaintiffs an opportunity to react to his
interpretation. The way claim c is worded in the amended writ of summons
clearly shows that the plaintiffs are aware that Exhibit 'A' if interpreted
literally would mean resignation of their chieftaincy titles. I believe that is
why they now say that Exhibit 'A' should not be interpreted literally, by the
defendant which shows that the literal or ordinary meaning of Exhibit 'A' is
resignation. It is trite law that words in a document are construed in their
ordinary meaning and also in accordance with meaning of the words as
applied to the subject matter with regard to which they are used. See
Ewanta & Others v. Ayo (1991) 3 N.W.L.R. (177) 15 at 19. The plaintiffs
withdrew from Ikija Council of Chiefs according to them This can only
mean withdrawing from Ikija chieftaincies though under protest as Ikija
Council exists mainly for Ikija Chiefs. The plaintiffs having withdrawn from
the Council cannot continue to exist as more chiefs without any function to
the community or town which they are meant to serve. Therefore the
interpretation of defendant that the plaintiffs have resigned is a proper
interpretation of Exhibit 'A'. After all a party is presumed to have intended
what in fact he says in a document and the words used therein must be so
454
construed. See Nwangwu Nzekun & Anor. (1957) 2 F.S.C. 36 at 37.
Therefore there is nothing to prevent defendant from interpreting Exhibit
'A' literally and therefore I also refuse claim c in the plaintiffs writ of
summons.
Even the defendant gave the plaintiffs opportunity in Exhibits 'B' - F’, to
make representation. I believe that the defendant displayed enough
magnanimity by these Exhibits and has shown the plaintiffs that the is a
father that listens to complaints. Had that plaintiffs written in reply to
Exhibits "B’ - F" or even made a courtesy call on the defendant, the whole
matter would naturally have been resolved. The whole matter to my mind
looks a domestic one which is within the competence of the defendant to
amicably settle had the plaintiffs made necessary overtures. The fact that
they come to Court clearly showed that is the plaintiffs that do not want
this matter settled. There is nothing ulha vires the defendant in writing
Exhibits 'B-F as it was the plaintiffs that caused him to write them. Had the
plaintiffs not written Exhibit 'A' I am sure Exhibits "B - "F would not have
seen the light of day. I therefore also refuse claim (d) of all the plaintiffs.
Mr. Adenekan made a submission that the defendant did not call
evidence and as such plaintiffs' evidence stands uncontradicted and such
evidence that plaintiffs hold their titles for life should be upheld. This
cannot be so. Chief Toye Coker, SAN., under cross-examination made
plaintiffs' witnesses to admit that erring chiefs could be removed for
misconduct. As removal is possible, then the titles could not be for a life. In
any case a plaintiff must succeed on the strength of his own case and not
upon the weakness of the defendant's case. See Akinola v. Olowu (1962)
W.N.L.R 133 at 134.
I do not think it is compulsory on a defendant to give evidence in any
case. A defendant should however be careful to make sure that he
effectively dealt with all the points raised at the trial. Once that is done, it
455
becomes the duty of the court to decide the case between the parties in
court. It is not for the court to do cloistered justice. See Onibudo v. Akibu
(1982) 7 S.C. 60 at 61. I have taken the evidence adduced in support of
the plaintiffs' cases as a whole as well as evidence given under
cross-examination. There is no where that plaintiffs testified that they did
not intend to resign by withdrawal from the Council and chieftaincies. All
they were concerned with was the interpretation of defendant to Exhibit
'A'. The cases of the plaintiffs were very weak as evidence was not
advanced on most of the facts pleaded in their statement of claim. In
particular almost all the facts pleaded in AB/168/89 by Chief Sodipo
except the letters tendered are not supported by evidence. All these facts
are deemed abandoned as there is no evidence to support these facts. 1
refer to paragraph 10,11,12, 13,16,17, 20, 22, 24, 26 etc. The defendant
joined issued with plaintiff on most of these paragraphs and the plaintiff
did not call any evidence. It is therefore clear that all the plaintiffs in these
cases were concerned with is Exhibits 'A', 'B - F and 'B1 - F. Having found
that there is nothing wrong on what is contained in Exhibits 'B-F' in relation
to Exhibit 'A' all the plaintiffs claims against the defendant are hereby
refused and dismissed. I shall now hear Counsel as to costs.
456
IN THE COURT OF APPEAL HOLDEN AT IBADAN ON MONDAY
THE 6TH DAY OF DECEMBER, 1993 BEFORE THEIR LORDSHIPS:
ALOMA MARIAM MUKHTAR JUSTICE, COURT OF APPEAL
GEORGE ADESOLAOGUNTADE JUSTICE, COURT OF APPEAL
CAUDA AZAKI JUSTICE, COURT OF APPEAL CA/I/M. 89/93
BETWEEN:
1. CHIEF OLUSOJIFAJORIN )
2. CHIEF TIJANIAFOLABISHODUNKE )
3. CHIEF SOETAN OGUNBONA - Plaintifls/Appellants
4. CHIEF HAROLD SODIPO )
AND
Oba (Dr.) Dapo Tejuoso DEFENDANT/RESPONDENT
RULING
(Delivered by G.A. Oguntade, J.C.A.)
In suits Nos. AB/165/89, AB/166/89, AB/167/89 and AB/ 168/89, each of
the four applicants at the Abeokuta High Court of Ogun State brought a
suit against the respondent. The reliefs sought by each of the applicants in
the said suits were similar. The suits were therefore consolidated for
hearing. I take suit No. AB./166/89 as the model for the claims made by
the applicants in their different suits.
The 2nd applicant who was the plaintiff in suit No. AB/ 166/89 had
claimed against the respondent the following reliefs: "(a)Declaration that
the plaintiff holds until his demise the minor chieftaincy title of Osi Ikija,
Abeokuta in accordance with the customs and traditions of Ikija,
Abeokuta.
(b)Order restraining the defendant from interfering in any manner
whatsoever with the performance of the plaintiff's traditional functions
as by customs and traditions, the plaintiff as an Ologun chief is piimarily
470
457
In Search of Justice
accountable to the Oluwo of Ikija via the Balogun of Ikija who is the head
of the Ologun Chiefs.
(c)Order that the plaintiff's protest letter to the defendant dated 1st
December, 1989 cannot be construed in its literal meaning by the
defendant as resignation or withdrawal from the title of Osi Ikija,
Abeokuta.
(d)Order that the defendant acted ultra vires the chiefs Law Cap. 20 by his
letters dated 3rd & 14th December, 1989 respectively in converting the
plaintiff's protest letter of 1st December, 1989 to withdrawal or
resignation, concepts unknown to custom or Chiefs law."
The claims of the other applicants related to the titles set against their
names and suit numbers hereunder:
AB/165/89 - Chief Fajorin - Lajila of Ikija AB/167/89 - Chief Ogunbona -
Adila of Ikija AB/168/89 - Chief Harold Sodipo - Oluwo of Ikija The suit was
tried by Osidipe J. before whom the plaintiffs in the consolidated suits
called evidence. The defendant/ respondent elected not to testify. The trial
judge on 28 January, 1993 dismissed the claims of the plaintiffs.
The plaintiffs (now applicants) were dissatisfied with the judgment of
the lower court. They filed an appeal against it. They raised four grounds
of appeal. I shall later consider in this ruling the validity of the grounds of
appeal filed.
The applicants later brought before the lower court an application for
stay of execution. The application was dismissed on 28 April, 1993. The
applicants have brought a similar application before this court praying for:
"Order of stay of execution of the judgement delivered in the
above-named consolidated suits by Hon. Justice O. Osidipe of Abeokuta
High Court (No. 7) on 28th January, 1993 pending the determination of
the appeal."
458
In the affidavit in support of the application the applicants have
re-produced paragraphs 12-16 of the affidavit before the lower court. The
paragraphs reproduced read:
"Paragraph 12-That all the grounds of appeal are substantial and stand a
good chance of succeeding.
"Paragraph 13 - That the plaintiff in suit AB/168/89 Chief Harold Sodipo
still has important shrines denoting that he is the Oluwo of Ikija in his
house under lock and key and he will continue to perform rites for the
shrines until his death when they will be removed to the house of the next
Oluwo of Ikija.
Paragraph 14 - That other plaintiffs still have paraphernalia of their
respective chieftaincy titles in their possession which denote that they are
still holders of the titles and the paraphernalia will only be surrendered by
-their respective families after the death of the holders of the titles.
Paragraph 15 - That unless the judgement of 28th January, 1993 is stayed
the defendant may attempt to approve appointments to the titles of the
applicants thereby creating two holders of each chieftaincy title in
question and this will lead to confusion and unrest.
Paragraph -16 - That the appeal will be rendered nugatory if the
judgement is not stayed and the defendant is allowed to approve
appointments to the plaintiff's titles to which they are entitled (sic) last
appeal court in the country gives its decision on the judgement on 28th
January, 1993." Paragraphs 12 and 13 of the affidavit in support of the
application read:
"12. That the res to be preserved is the chieftaincy title being held by each
of the plaintiffs/appellants/applications as detailed in paragraphs 7 & 8
of this affidavit before the judgement of 28th January, 1993.
"13. That unless restrained, the defendant/respondent will proceed on the
459
basis of the judgement of 28th January, 1993 to approve new persons
to hold the chieftaincy titles of the applicants.”
From the affidavit in support of the application, 1 observe that the
applicants want a stay of execution mainly because of two reasons, viz:
1. That they have substantial grounds of appeal which have a good
chance of succeeding.
2. That unless a stay of execution is granted, the respondent will award
their titles (which said titles are the subject - matter of the case on
appeal) to other persons, and the appeal as a result will be rendered
nugatory if the applicants win.
The respondent has however deposed to a counter-affidavit through
Chief Akin Majekodunmi, the Secretary of Oke-Ona Egba Council of
Chiefs. Paragraphs 9 - 13 of the counteraffidavit read as follows:
"9. That by virtue of my duties and position, I know as a fact that the
Respondent has conferred the Chieftaincy titles in dispute on certain
chiefs on 16th February, 1993 upon the application for same by those
chiefs.
7. That the Oluwo of Ikija was conferred on Chief Joseph A. Ewuoso while
the chieftaincy title of Lajila of Ikija was conferred on Chief Ayinla Iroko.
8. That Chief Amos Esuruoso was conferred with the title of Adila of Ikija
while the title of Osi Balogun was conferred on Chief Rasidi Akanji
Soyoye.
9. That the Chiefs mentioned in paragraphs 7 & 8 above were all given
Certificates of approval by the Respondent. Photo-copies of
application forms of each Chief which also contained the Respondent's
approval are attached as Exhibits.
10. That the Respondent's Counsel, Afolabi Fashanu Esq. informed me
and I verily believed him that there is nothing to stay as the main claim
460
of the applicants is declaratory."
(I have followed the wrong numbering done in the counteraffidavit
although I earlier described the paragraphs concerned correctly as 9-13).
Although the applicants were served with a copy of the
counter-affidavit, they did not depose to a further affidavit in reply to
contest the depositions in the counter-affidavit to the effect that the
chieftaincies in dispute have in fact been given
Oke-Ona Egba Chieftaincy Affairs473
to persons who are not parties to this application since 6th February,
1993.
The judgement of the lower court is not one capable of being enforced
by any execution. The claims of the plaintiffs/ applicants were dismissed.
There are therefore no terms of the judgement which could be enforced
against them by execution. Mr. Fashanu for the respondent had argued
that a declaratory judgement could not be stayed: Alhaji AW. Akibu & Ors.
v. Alhaja Muniratu Oduntan & Ors. (1991) 2 N.W.L.R. (Part 171) page 1 at
page 3; Government of Gongola State v. Alhaji Umaru Ebba Tukur (1989)
4 N.W.L.R. 592 (Part 117) 602 at 606, 607 and 608 and Efuwape Okulate
& Anor. v. Gbadamosi Awosanya (1992) 4 N.W.L.R. (Part 235) 278 at
287-288.
There is no doubt that the proposition of law in the submission of Mr.
M.A. Fashanu is well founded. But I do not think it is apposite on the facts
of this case. Applicants’ counsel had in the way he couched the
application conveyed that what he wanted from court was an order staying
execution. But the truth is that he wants only an order to preserved the
Res from extinction pending the determination of the appeal. There is a
slight difference between both although in practice, both are treated as if
they mean one and the same thing. In Sodeinde & Ors. v. The Registered
Trustees of the Ahmndiyya Movement in Islam (1980) 1-2 S.C. 163 the
461
Supreme Court stated the substance of the argument of Chief F.R.A.
Williams for the respondent at page 167 thus:
"Learned counsel for the respondent, Chief F.R.A. Williams, contends that
the present application for the appellants is, indeed, nothing more than
one for "suspension of rights” and preservation of property (the subject
matter of litigation pending the determination of an appeal from an order
affecting that property. The expression used in the application is for
immaterial. What matters is the substance. Whether the prayer in the
application is for "an injunction" or "stay of proceedings" or "stay of
execution, the High Court, learned counsel submits had in the
circumstances the jurisdiction to suspend proceedings or acting under, or
pursuant to the order or decision on appeal. It was wrong, he submitted to
contend that once the High Court had dismissed a claim "absolutely" (i.e.
without reservations) it was functus officio quead granting an order of
injunction in the case or otherwise restraining proceedings or acting under
or pursuant to its judgement under appeal."
Responding to the argument, Idigbe, J.S.C. at pages 184- 185 of the
report said:
"I would therefore, like to conclude this judgement by making it quite
clear that the High Court does not lose its jurisdiction to entertain
applications for stay of proceeding for actions under its judgement orders
or decisions under appeal to the Court of Appeal because by the said
order it had dismissed the claim before it 'absolutely' (i.e. without
reservation); and it makes no difference (i) that the applicant in the
circumstances, is the plaintiff who lost his claim or (2) that his application
is couched in the form of request for an order of injunction and (3) in any
event that the decision, order on judgment in question (i.e. on appeal) has
been drawn up and entered".
The position then is that a plaintiff who has had his claim dismissed
462
may still bring an application for the preservation of the Res which is the
subject-matter of the case on appeal; and it does not matter how he
couches his prayer i.e. whether he calls it 'a stay of execution' or 'an
injunction'. It is for the Court to determine what the justice of the case
deserve at the particular juncture. This position however does not
empower the court to give an order for stay of execution when the
judgement being appealed against is a non-executory judgement. The
necessity to intervene may only arise when there is a Res to be preserved
against extinction.
In Kigo (Nig.) Ltd. v. Holman Bros. (Nig.) Ltd. & Anor. (1980) 5-7 S.C.
60 at 71 the Supreme Court said:
"Indeed, from time immemorial, all courts of record, be they trial or
appellate, possess power of preservation of the res in their custody, See
Andler v. Duke (1932) D.L.R. 210 as per
Oke-Ona Egba Chieftaincy Affairs
475
McPhillips J.A. at p. 220; See also The Zamora (1916) A.C. 77 where Lord
Parker of Waddington put the matter thus:-
"The primary duty of (as indeed of all courts having the custody of property
the subject of litigation) is to preserve the Res for delivery to the persons
who ultimately establish their title."
I have no doubt therefore that this court is empowered to grant an order
restraining the respondent from awarding the chieftaincy titles in dispute
to any other persons pending the determination of this appeal. But the
applicants must show that they are entitled to such intervention which is
equitable and discretionary in nature.
There are two reasons however why we must refuse the application. It
has been satisfactorily established before us that the chieftaincy titles
have been to some third parties who are not parties to this application Mr.
463
A. Adenekan has argued before us that the award of the chieftaincy titles
to these persons was improperly done. But I do not third that is an
argument that can sway us. The respondent might have been right or
wrong in giving cut the titles. But it will not be justice to the present holders
of the title to dethrone them by our order without first hearing them. On
that score alone the application ought to be refused.
Another reason has to do with the manner in which applicants' counsel
has couched the grounds of appeal which he exhibited. The applicants'
affidavit affirmed that the grounds of appeal are substantial. The four
grounds of appeal are however liable to the struck out later in the
proceedings as incompetent.
Order 3 rules 2 (2) and 2 (3) of the court of appeal Rules provide.
"(2)If the grounds of appeal allege misdirection or error in law the
particulars and the nature of the misdirection of error shall be clearly
stated.
(3)The notice of appeal shall set forth concisely and under distinct heads
the grounds upon which the appellant intends to rely at the hearing of
the appeal without any argument or narrative and shall be numbered
consecutively."
It is trite law that a ground of appeal which alleges errors of law or
misdirection and fails to give particulars of such error or misdirection is
incompetent and liable to be struck out: See Ifediorah v. Ume (1988) 2
N.W.L.R. Part 74) 5 and Amajideogu v Onottaku (1988) 2 N.W.L.R. (pt.
78) 614.
The position is in my humble view also the same if a ground of appeal
has subjoined to it what is described as 'particulars of error'.
For instance the first ground of appeal in this case reads:
464
GROUNDS OF APPEAL
"(1) The learned trial Judge erred in law and
misdirected himself on the facts by dismissing the plaintiffs' claims in all
the four consolidated Suits and giving judgement in favour of the
defendant when the defendant did not give any evidence in support of his
pleadings.
PARTICULARS:
The plaintiffs in Suits AB/166/89 and AB/167/89 tendered their letter of
protest i.e. Exhibit A and gave oral evidence to the effect that they did not
resign their respective minor chieftaincy titles in Ikija Township of
Abeokuta. They and their witnesses gave oral evidence, that under the
customs of Ikija Township, an appointment to a minor chieftaincy title
made by the Ikija Council of Traditional Chiefs enures till the death of the
holder and that resignation therefrom is unknown under the customs of
the township. Counsel for the plaintiffs submitted in his address that the
Chiefs Law of Ogun State did not provide for resignation of minor chiefs.
In spite of the evidence on customs not rebutted by the defendant, the
learned trial Judge still uphold the interpretation of Exhibit A by the
defendant in Exhibits B - F as proper. The learned trial Judge erroneously
based his conclusion on three issues namely (i) that the defendant has
powers as Prescribed Authority to approve
Oka-Ona Egba Chieftaincy Affairs 477
appointments to minor chieftaincies and as he could remove such
appointees.
(ii)that the defendant has powers to discipline such appointees.
(iii) that the plaintiff is Suit AB/168/89 i.e. Chief Sodipo had been
disciplined before by Late Osile - Oba Adedamola - these issues are not
claims and no evidence in support of them was given by the plaintiffs and
465
the defendant."
It is not difficult to see that the passage captioned "Particulars" is infact
a narrative of occurence at the High Court rather than an information as to
the nature of the error of law made by the trial Judge. The same error
afflicts the other grounds of appeal. I cannot therefore say that the
applicants have an appeal in which substantial issues of law will be
decided.
This application fails and it is dismissed with N250.00 costs in favour of
the respondent.
G.A. OGUNTADE
JUSTICE, COURT OF APPEAL
Appearance:
Chief A. Adenekan for the Applicants Mr. Afolabi Fasanu for the
respondents.
CA/I/M/89/93
ALOMA MARIAM MUKHTAR, J.C.A.
I have had a preview of the lead judgement just delivered by my learned
brother Oguntade J.C.A. and I agree with him completely that the
application is devoid of any merit. An application for stay of execution may
be granted if there is a res to be preserved, but in this case the res has
been destroyed. Paragraphs 7 - 9 of the Respondents' counter-affidavit
has disclosed that the minor Chieftaincy titles that are the bone of
contention have already been conferred on some other persons. A court
does not and should not make an order in vain. See Ekpenyong v. Nyong
1975 2 S.C. 71, and Ukejianya v. Mechendu, 13 W.A.C.A. 45.
Besides, the claim in the lower court was declaratory which cannot be
stayed. See Govt. of Gongola State v. Tukur 1989 4 N.W.LR. Part 117
page 592 at 606 where Oputa J.S.C. opined thus:-
466
‘Also a declaration simpliciter is solemn affirmation of a state or status by
a court. That in itself is a complete relief which is not executory. An order
has to be executory before its anticipated execution can be stayed."
Although the declaration sought was not made in the case at hand, but
it was part of the reliefs sought and formed the basis of the claim in the
lower court. I will also dismiss the application with the same costs
awarded by oguntade J.C.A.
ALOMA MARIAM MUKHTAR, Justice, Court of Appeal
CA/I/M/ 89/93 DAUDA AZAKI, J.C.A. 1 agree
DAUDA AZAKI JUSTICE, COURT OF APPEAL
Oke-Ona Egba Chieftaincy Affairs
479
IN THE HIGH COURT OF JUSTICE IN THE ILARO JUDICIARY
DIVISION HOLDEN AT ILARO OGUN STATE
BEFORE HIS LORDSHIP, HONOURABLE JUSTICE BODE
POPOOLA-JUDGE
DELIVERED ON THURSDAY THE 3RD DAY OF DECEMBER, 1998
BETWEEN
1. CHIEF S.A. AYORINDE )
2. CHIEF A.O. AJALA )
3. CHIEF T.A. SODUNKE ) PLAINTIFFS
4. CHIEF FAJORIN)
AND
1. CHIEF JIMOH AKINWUNMI )
CHIEF TUNDE OSUNRINDE )
3. CHIEF A. OLA EWUOSO )...DEFENDANTS
4. OBA (DR.) ADEDAPO TEJUOSO )
-The Osile of Oke Ona
Mr. A. Adenekan for the Plaintiffs.
467
Mr. Kunmi Lalu for the defendants
JUDGEMENT
The Plaintiffs' claim against the Defendants are four
a) Declaration that the 1st Plaintiff has been appointed as the Balogun of
Ikija a minor chieftaincy titled on 26th November, 1998 by the Ogbonis,
Ologuns, Oloroguns of Ikija in accordance with the customs and
traditions of Ikija Township, Abeokuta.
aa) Declaration that the 1st Plaintiff as the Balogun of Ikija Abeokuta is the
sole person under the customs and traditions of Ikija and
Egba-Oke-Ona to hold the Chieftaincy title of Otun Egba Oke-Ona.
b) Order restraining the 1st, 2nd and 3rd Defendants from appointing,
recommending or presenting any other candidate for the Balogun of
Ikija chieftaincy title to the 4th Defendant for approval, bb) Order
restraining the 4th Defendant from conferring the title of Otun-Egba
Oke-Ona on any holder Of chieftaincy title from Ikija Township or any
township whatsoever in Egba Oke-Ona other than the 1st Plaintiff as
required by customs.
c) Order restraining the 4th defendant from entertaining any
recommendation from any traditional Chief of Ikija or Oke-Ona
whatsoever for the approval of a candidate other than the 1st Plaintiff
for the minor chieftaincy title of Balogun of Ikija.
d) Order directing the 4th Defendant to perform his statutory duty as
Prescribed Authority under the Chiefs law Cap. 20 to approve the
appointment of the 1st Plaintiff as the holder of the chieftaincy title of
Balogun of Ikija which has been made and notified to him for approval
by those entitled to do so under Ikija Customary Law.
Pleadings were filed and exchanged and after series of amendments
here and there, they ended up with the now relevant 2nd Further
Amended Statement of Claim dated 5th may 1998, Further Amended
468
Statement of Defence of 13, February 1996 (and Reply to Amended
Statement of Defence dated 19, December 1995).
To prove the claims, the Plaintiffs called nine witnesses (including the
1st Plaintiff testifying as PW9).
the pith of the Plaintiffs' claims is that, the 1st Plaintiff is the Balogun of
Ikija - a minor chieftaincy and thus the head of the Ologun and it is only
one holding a chieftaincy title either from Ologun or Olorogun or even
Ogboni that could be appointed as Balogun. PW9 cited instances of those
from Olorogun or Ologun later shifting to Ologboni side or vice versa and
of himself first being Lukotun, which is Olorogun and then to Ologun.
He however said that it Is only the traditional Council of Chiefs -
consisting of the Ologun, Olorogun and Ologboni that could appoint
Balogun or any chieftaincy in Ikija, thus this Traditional Council appointed
him Balogun of Ikija on 26/11/88 under the meeting presided over by Chief
Harold Sodipo as the Oluwo of Ikija.
Egba Oke-Ona consists of the following eight townships (1) Ago Oke
(2) Ikija (3) Ilugun (4) Ikereku
(5) Ilawo (6) Ago Odo (7) Idomapa and (8) Iberekodo but that each
township is independent of one another and no one controlling the other,
also that even there is Egba Oke-Ona Council of Chiefs, but without any
right or authority over the other eight townships commonly called
"Oke-Ona". He (i.e.PW9) also named the former holder of the Balogun of
Ikija chieftaincy and Otun of Oke-Ona as the late Chief Alii Agbogunleri.
Before his appointment as Balogun, he of course paid Ikaro of wine,
drinks, money and food, in the presence of the Oluwo (Chief Harold
Sodipo) Chief Ajala,Ewuoso, Mudasiru Awolumate (PW5), Oshunrinde
and Okewale (the Apena of Ikija, alias SongOro). Photographs of the
events taken at his expense tendered as Exhibits G-G4 which he
identified.
469
On the following day i.e. 27/11/88, the "Opagun" the staff of office of
Balogun was brought to his house and handed over to him by Okewale -
the Apena, and Chief Otunbade. This Opagun brought from the
homestead which is always Carried from a previous Balogun at his death
to the current Balogun, is still with him.
It is the further evidence of PW9 that when he became Balogun on
26/11/88 there was then no Osile, (i.e. during interregnum) and so he
could not be presented to the prescribed authority, but however on
20/2/89 a new Osile (4th Defendant) came to Ipebi and he the PW9 there
and then started performing the functions of the Balogun of Ikija as
follows:
1.On 25/2/89 he led the whole of Oke-Ona Chiefs to the Osile-Elect (4th
Defendant) to pay homage.
2.On 12/4/89 he single handedly paid the levy of Ikija for the coronation
taking place on 20-5-89.
3.On 1/7/89 as Balogun of Ikija, he authorised the Egungun Festival of
Ikija with full expenses of N6000 borne by him.
4.When Oluwo Harold Shodipo arrived from Lagos, he led the whole of
Ikija community and chiefs to pay homage to the Osile Elect at lpebi.
He continued further that the Oluwo of Ikija was never suspended since
his installation even up till now.
Balogun of Ikija is an elevation from his lesser chieftaincy - Lukotun,
and a glory to him and his family when the honour was bestowed on him.
On 16/12/88 & 17/12/88 he arranged the two days to feast the Ikija
community because of the Balogun of Ikija chieftaincy bestowed on him.
On 16/12/88 - slaughtering of cows and arrival of guests had begun before
two policemen brought an exparte order, forbiding him from performing
the feasting for the Iwuye of Balogun chieftaincy. By this he lost a lot of
money - since all the preparations flopped. This was in AB/161/88 which
470
suit was struck out on 3/2189. He has a certified true copy of it. He
identified the Order as Exhibit M. but after which Ruling he continued to
perform as the Balogun of Ikija.
Since his appointment no other person has ever been appointed as the
Balogun of Ikija, but he later heard on information that somebody else was
to be installed Balogun in December 1989 and he rushed to Court on
5/12/89 to file this present suit and an application to restrain the
Defendants from attempting to install anybody, and on 8/12/89 the Court
granted the application as in Exhibit A which he identified.
On 22/11/89 he was presented to the Osile with his appointment
papers in the company of Chief Harold Sodipo - the Oluwo, Chief Dr.
Ogun - the Aro of Ikija, Chief Lampejo - the Apesin of Ikija, and himself as
the Balogun of Ikija, and the Chiefs presented a recommendation - as in
Exhibit II which he also identified - but the 4th Defendant refused to
approve Exhibit II - because he would not approve anybody whose
installation was before his ascension to the throne i.e. during interregnum.
He was not a party to the several suits instituted by Chid Sodunke,
Ogunbona, Fajorin and Sodipo against the 4th Defendant i.e. Exhibit L
and the 4th Defendant never wrote any letter to him.
By his being the Balogun of Ikija - it is automatic to be the Otun of Egba
Oke-Ona.
Historically, the Oke-Ona chieftaincy titled was never in existence until
1981 during the reign of the late Oba Adedamola - (the Osile of Oke-Ona)
and this was established to make his 30th Coronation Anniversary, and so
that, Balogun of Ago Oko became the Balogun of Oke- Ona that, Balogun
of Ikija became the Otun, Egba Oke-Ona Balogun of Ilugun became Osi
Egba Oke-Ona Balogun of Ikereku became Ekerin Egba Oke-Ona Those
who had been Balogun of Ikija and became Otun of Oke-Ona are his
predecessors,
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1.Late Chief Erinoso - Balogun of Ikija who became Otun Egba Oke-Ona.
2.Late Chief Alii Agbogunleri - Balogun of Ikija and became Otun Egba of
Oke-Ona.
3.It is now his turn as the Balogun of Ikija to become Otun Egba of
Oke-Ona.
Chief Delupe was Balogun of Ikija.
Chief Bolasodun was Balogun of Ikija but the Oke-Ona Chieftaincy had
not started. He further testified and concluded that Chief Akinwunmi was
never appointed the Balogun of Ikija.
He asked as per the Writ of Summons.
Under Cross Examination by Mr.. Lalude, witness is shown Exhibit I. He
identified it, and his answer were as follows:
"Chief Ewuoso was present at the meeting which appointed him as
Balogun and appeared in the photograph, - Exhibits G- G4, which were in
respect of the Balogun of Ikija were taken in Ogboni House.
The 4th Defendant is the prescribed authority for Ikija.
He was also presented to the Chiefs and later to the prescribed
authority for approval, "ilu ki s'ofo, is the adage - if there was any
prescribed authority, he would have been it presented it is his view that it
is customary that the Chiefs Lminate, appoint and install before
presenting to the prescribed authority - No 'Oba ever enters Ogboni
house.
Chief Ewuoso is not the Oluwo of lkija.
No meetings ever since Sodipo left the country. Ikija chiefs hold
meetings in his house, Ogbtmi house not existing when Oluwo is not
around.
Harold Sodipo was never suspended by Oba Adedamola.
It is the prerogative of the prescribed authority to approve."
(.He was shown Exhibit 11). He said he has been Balogun of Ikija when
472
Exhibit 11 was prepared, even though Exhibit H read Application for
chieftaincy.
He knew Chief Akinwunmi during his lifetime, but said he was never
installed Balogun.
The Oluwo, Chief Harold Sodipo in his capacity as Oluwo said he had
been installed and should prepare Ikaro.
Chief Lampejo is Apesin nor Lisa. He continued that he has come to
Court because the prescribed authority has neglected to perform his
duties. It is his further answer to cross- examination that he did not
withdraw his position.
(Witness is shown Exhibit L.) and answered that the people in Exhibit
'L‘ have appealed against the judgement - even though an application for
stay of execution was refused. Harold Sodipo has not been suspended by
the late Osile - Oba Adedamola, he repeated. He also repeated, Ewuoso
is not the Olu wo of Ikija - as he has no Edan in his possession. He again
repeated, the Osile of Oke-Ona is the only prescribed authority in
Oke-Ona including Ikija.
(Witness is shown Exhibit IT.) His answers are that he has applied for
the chieftaincy title of Balogun of Ikija on Exhibit U.
He admitted he wrote a letter to the 4th Defendant but he denied
withdrawing his chieftaincy, however, he recognised his signature as No.
3 on the sheet marked EXHIBIT "S", (Also marked honourable
withdrawal).
Despite Exhibit 'S' he said he has not withdrawn his title neither has he
resigned. His further answers are that meeting are held in Ogboni House
depending upon the choice of the Balogun in the absence of the Oluwo.
He later admitted holding meetings in his father's house at 16 Alatishe
Street, Ikija, and not in Ogboni's house. He again repeated: - "Akinwunmi
was never Balogun of Ikija though he died in 1990". His further answers
473
under cross-examination are to the effect that after nomination or election
of a chief, the Oba, as the Prescribed Authority, is just to give his blessing
- not necessarily approval. He however admitted that no Osile approved
the nomination of his Balogunship because it was during an interregnum.
Besides the Aperta and Otunbade no one must be around when
Opagun is presented to the Balogun. Opagun is normally kept with
Balogun and not in Ogboni house. It is never done to present Opagun on
the Iwuye day celebration. It is his further view under cross-examination
that his Iwuye was not allowed to hold by Court Order and added that one
becomes a chief when one is appointed - and may not even do any Iwuye
ceremonies.
(Witness is shown Exhibit P) but said he knew nothing about it or what
PW5 said in evidence. His only concern is, he is Balogun and deputising
for Oluwo Harold Sodipo in his absence. He authorised the meetings of
the Ogbonis in the absence of the Oluwo.
There is no separate secretary to the Ogbonis but one Secretary to the
Ogbonis, Oloroguns and Ologun.
A letter written to complain about the maltreatment meted to Chief
Sodunke by the Osile signed by the Oluwo of Ikija, Balogun of Ikija, the
Osi Balogun and dated 11/5/89 was tendered through the witness without
any objection - as EXHIBIT T.
It is customary to complain about a traditional ruler.
Harold Sodipo has been Oluwo before 1988 and he inherited the Edan.
Oluwo Ewuoso never inherited any Edan.
After reviewing the 1st Plaintiffs evidence as PW9, he being the main
and principal character and the other witnesses just giving him support, 1
proceed to these other witnesses who testified as follows:
486
487
474
in Search of Justice
PW1: Sunday Babatunde Oshunmakinde, as Assistant Chief Registrar of
this Court, who merely tendered EXHIBITS A.B.C.D.E. & F at the instance
of the Plaintiffs.
PW4: Ezekiel Sodii/a, A Senior Registrar of this Court also merely
tendered EXHIBITS J-J3, K-Kl, L&M - all at the instance of the Plaintiffs.
PW2: Jimoh Sulaiman. a photographer who at the instance of the 1st
Plaintiff on 26/11/88 took photographs of the 1st Plaintiff and other chiefs
at the installation of the 1st Plaintiff, and he tendered the photographs as
EXHIBIT S G-G5.
PW3: Tijani Afolabi Sodunke, the Osin of Ikija. It was the evidence of this
witness that on 26/11/88 all the chiefs of Ikija appointed Harold Sodipo as
Oluwo as well as accepting the 1st Plaintiff as the Balogun of Ikija after
satisfying all the conditions and paying the 1KARO i.e. IJEJE and
providing food and drinks as part of the IKARO. He is however, (being a
Secretary to the Traditional Chiefs of Ikija) a signatory to Exhibit II to the
4th defendant recommending the 1st Plaintiff's appointment for approval.
He also tendered as EXHIBIT I, the minutes of the Council taken down by
him, of 26/11/88. He confirmed PW9 in material particulars as to the 1st
Plaintiff acting his parts as Balogun, as to those present at his installation,
also as to the conglomerations of the 8 townships forming Egba Oke-Ona,
but each being separate and independent of one another, and of the new
innovation of the Egba Oke-Ona Traditional chiefs, and as to those
Baloguns of Ikija Later becoming Otun of Oke-Ona.
In 1987 January, Oba Adedamola suspended Chief Harold Sodipo as
the Oluwo of Ikija.
In all cases where head of Ogboni, Olorogun, Ologun are absent, the
next in rank are always deputising in the absence of the heads.
On 26/11/88 the highest Chief Akinwunmi the Otun, from Balogun was
475
suspended. The present Osile installed him (after reinstatement) as
Balogun Ikija - 7112189.
In Exhibit 'IF, 1st Plaintiff was a candidate for Balogunship.
He was recommended by Harold Sodipo. According to this witness, a
suspended chief cannot perform the functions of his office.
At Ikija, they had a minutes Book in Ikija which he writes and after
approval, he would sign and the head or chairman would also sign. The
minutes book is at lie Ogboni. He saw it last in November, 1988.
There was a meeting in which 1st Plaintiff was appointed.
Exhibit G5 was Ogboni House.
Approval for candidature of the 1st Plaintiff was sent to the 4th
Defendant when at Ipebi not in the Palace.
Between 27/11/88 to May, 1989 there was no Osile.
All these functions were performed by the 1st Plaintiff when there was
no Osile of Oke-Ona Egba.
Otun Egba Oke-Ona can come either from Ologun or Olorogun as long
as he is Balogun of Ikija.
He was not aware Oshunrinde 1st Defendant was having a tussle with
1st Plaintiff. The witness is Osin of Ikija.
He instituted an action against the Osile (4th Defendant and
Government for a declaration that he is the Osin of Ikija. The claim was
dismissed on 29/1/92 - he appealed but the Application to the Court of
Appeal for stay of execution was dismissed on 6/12/93.
The (withdrawal) letters of withdrawal were accepted by the 4th
Defendant - in respect of himself and the 1st Plaintiff.
The claim of Harold Sodipo as Oluwo of Ikija was also dismissed.
Exhibits II & 1 are genuine.
He knew that 3rd Defendant the Oluwo of Ikija, and Chief Awolumate
476
as the Otun of Ikija.
He did not know the Osin of Ikija.
In the letter of withdrawal, he described himself as the Sarumi of Ikija,
though he earlier described himself as Osin of Ikija and also at the time he
testified he did not know the present Sarumi. PW5: CHIEF MUDASIRU
AWOLUMATE, Otun of Ikija was in the company of Chiefs Harold Sodipo,
Ewuoso, Oshunrinde and Ajala - all of whom held a meeting of Ogboni
enclave Ikija on the appointment of the 1st Plaintiff as the Balogun of Ikija.
On 26/11/88 and on 27/11/88 it was decided that the Apena, Chief
Okewate should take the Opagun to the house of the said 1st Plaintiff,
though he, was not physically present when Chief Okewale took the
Opagun there. According to this witness after the appointment the 1st
Plaintiff performed the functions of Balogun.
He admitted he has been suspended as the Otun of Ikija and has not
been re-instated till date. This witness unlike other Plaintiff's witnesses
was present when Chief Ewuoso (3rd Defendant) was installed the Oluwo
of Ikija, and he fully participated. He first denied ever signing when
Akinwumm became Balogun of Ikija but admitted later that he was
signatory No. 15 on EXHIBIT N of 7/12/89 on that occasion. Also
signatory No. 16 on Exhibit O on the occasion of Chief Harold Sodipo and
Co., withdrawal from the Traditional Council, and yet still, he is a signatory
No. 2 to Exhibit P of 17/ 9/88 and he admitted Chief Tunde Oshunrinde
being the choice of Ikija people on the choice of Balogun of Ikija, though
he personally did not support him.
He went further to state that Ashiru Erinoso was Balogun of Ikija before
Alii Agbogunleri but that Ashiru Erinoso was still alive (and not dead) when
Alii Agbogunleri became Balogun of Ikija. So also Chief Harold Sodipo the
Oluwo of Ikija was still alive (and not dead) when Chief Ewuoso was
477
installed the Oluwo of Ikija and so also when Chief Akinwunmi was
installed Balogun of Ikija, this 1st Plaintiff is alive.
He was aware Chief Harold Sodipo - the erstwhile Oluwo and his other
chiefs including the 1st Plaintiff all withdrew from their chieftaincy titles
posts. He concluded that it was only the Traditional Council of Ikija that
must produce a candidate for the post of Otun Oke-Ona.
He admitted sending a letter dated 18/12/95 to the 4th Defendant
which he tendered as EXHIBIT R.
PW6 was MOSES SOETAN and tendered EXHIBIT Q of 19/12/95
which he wrote to the 4th Defendant. He was not present on 26/11/88
when Balogun was appointed.
The contents of Exhibit Q were told by the Chiefs. He did not know
whether PW5 was among those who gave Opagun to the 1st Plaintiff. His
house is the secretariat, being the Secretary (of the Concerned Citizens).
He was not present at lie Ogboni on 26/11/88.
1st Plaintiff holds a chieftaincy title. He was not mandated by 1st
Plaintiff. It was a coincidence that majority of the signatories of Exhibit Q
are muslims.
The Chiefs always appoint Balogun and he is not a Chief. There was
no prescribed authority at the time of appointing 1st Plaintiff in November,
1988. The Chiefs don't participate in the concerned citizens' meeting. He
does not know whether the meeting had the backing of the chiefs.
PW7: DR. I.B. OGUN, the Aro of Ikija of Oke Ona, he knew the 1st Plaintiff
is the Balogun of Ikija. He was appointed before the present Osile, 4th
Defendant, was installed.
He went to the 4th Defendant for peace - with Chief Harold Sodipo
Chief Lampejo (then Apena of Ikija) for 1st Plaintiff. (He‘s shown Exhibit
H) and submitted Exhibit H to the 4th Defendant, asking him to approve
but 4th Defendant refused. Under Cross-Examination, he admitted that
478
one cannot become a (full) chief unless approved by the prescribed
authority in Ikija. He had never heard of concerned citizens of Ikija.
The Plaintiffs also called their -
PW8: CHIEF SOETAN OGUNBONA who said he has been the Adila of
Ikija since 1972. He knew the 1st Plaintiff - the Balogun of Ikija since
26/11/88, appointed by the King Makers of Ikija. He was present when he
(1st Plaintiff) was made Balogun of Ikija. The Oluwo and other chiefs
appointed him, and he has been performing the functions of Balogun.
Chieftaincy title becomes vacant when the holder dies. No one has
been appointed Balogun of Ikija since and after 1st Plaintiff.
Chief Harold Sodipo is the Oluwo of Ikija - now resident abroad.
Balogun of Ikija is entitled to be Otun of Oke Ona.
Under cross-examination, he admitted that the High Court has ruled that
he is no longer a chief in Ikija - but the matter is on appeal. Also in re:
Harold Sodipo, Afolabi Sodunke as well as Oiusoji Fajorm and Akinwunmi
who, to his knowledge, is not I Balogun of Ikija. He knew Awolumate
(PW5).
I He did not know whether Chief Ewuoso is the Oluwo of I Ikija. Since the
judgement of the High Court he has not been performing as Adila.
4th Defendant is the prescribed authority. He does not know whether
4th Defendant has approved the appointment of the 1st Plaintiff or not.
There was nobody to approve when 1st Plaintiff became the Balogun.
Chiefs appoint, Prescribed Authority approves, and the Chiefs again
install - it can’t be otherwise, he concluded.
With the above brief account and testimonies, Plaintiffs' case closed
DEFENCE Defence began with:
DW1: CHIEF AK1NOLA MAJEKODUNMI Before the witness was sworn,
Mr. Adenekan invited the Court to observe that this witness has been
sitting down in Court throughout the evidence of the Plaintiffs and their
479
witnesses. It is therefore noted. He testified thus: that he lives at 100
Alatishe Street, Ikereku Abeokuta - a contractor. He knew Ikija Township
in Oke-Ona-F.gba. He is the Secretary General of Oke-Ona Traditional
Council of Chiefs, and familiar with the tradition as to the appointment of
chiefs at Oke-Ona.
1. The Ogbonis
2. The Oloroguns and
3. Balogun/Ologun
He is familiar with the appointment of chiefs. Tradition in Ikija township is
that each section will nominate and later pass to the other sections for
ratification. When the sections have so agreed they would then apply to
the Kabiyesi - the 4th Defendant, for an application form.
He is shown Exhibit H and agrees, that is the kind of form he mentions.
A candidate becomes a chief after the approval of the Kabiyesi - (the 4th
Defendant). Upon the recommendation of the Township, the Prescribed
Authority can suspend or remove a chief like in Ikija.
If anybody withdraws or resigns his chieftaincy title the Kabiyesi would
ratify it and such a person retires, and having withdrawn, a chief cannot
perform any function of his office.
Chieftaincy of Otun Oke-Ona Egba has been zoned to Ikija - and
anybody from Ikij? can become Otun Oke-Ona Egba - but he must be a
chief from Ikija.
He is aware that the 1st Plaintiff has withdrawn from his title as through
Exhibit S and he has no right to further function.
He knew the deceased 1st Defendant - he was the Balogun of Ikija. He
could not remember when he died.
All of Harold Sodipo.
Fajorin
Sodunke
480
Soetan - are no more chiefs at Ikija because they had written or
addressed a letter of withdrawal to the Kabiyesi and also went to Court
after the Kabiyesi had accepted their resignation or withdrawal or
retirement, and the court sanctioned it.
It is not true that Harold Sodipo is the Oluwo of Ikija - Chief Ewuoso is
the present Oluwo of Ikija.
Oba Adedamola the late Osile of Oke-Ona suspended Harold Sodipo
as the Oluwo of Ikija - and he was never reinstated.
It is not possible to impose a candidate on the chiefs at any level. A
prescribed authority cannot be forced to approve a particular candidates.
Cross-Examination by Mr. Adenekan, he admitted that he is not an
indigene of Ikija.
Ikija has its customs built over the years, but he does not know.
The concept of Egba Oke-Ona came into being in 1980-81 when title
chiefs were zoned to their various townships. Otun Oke-Ona was zoned to
Ikija. It is true that Chief Asiru Erinoso and Chief Alii Agbogunleri were all
Balogun of Ikija and held Otun Egba Oke-Ona titles in their lifetime.
Ikija has been giving the Otun of Oke-Ona to their Balogun.
It is not everybody that can hold that title.
He is shown Exhibit S - there is nowhere in Exhibit S where 1st Plaintiff
says he has resigned or withdrawn but that he honourably withdrew from
Traditional Council. They withdrew on protest - as in Exhibit S.
He doesn't know the 1st Plaintiff was appointed Balogun of Ikija. Chief
Akinwunmi was duly made, recommended by Ikija and approved by the
Kabiyesi - 4th Defendant, as Balogun.
He does not know the Court has ruled in favour of the 1st Plaintiff as
Balogun of Ikija.
He is shown Exhibit N. Harold Sodipo was suspended and he is no
481
more Oluwo. Only the Court can compel the 4th Defendant to perform his
duty.
DW2: CHIEF OLATUNBOSUN AKANNI LAMPEJO He hails from Ikija
township, and familiar with the appointment of chiefs in Oke-Ona and
particularly at Ikija. It is the evidence of this witness that he is the Lisa of
Ikija - Ogboni Section and that the present Oluwo is Ewuoso.
Chief Harold Sodipo was formerly the Oluwo of Ikija. He has been
stripped of his title by the judgement of court. He was first suspended by
the then Osile - Adedamola the II.
1st Plaintiff was never been Balogun of Ikija - he was never installed.
He knew one Jimoh Akinwunmi of blessed memory - He was the Balogun
of Ikija - being installed on 7/12/89 - 1st Plaintiff must have been at
Abeokuta then.
Otun Oke-Ona Egba is a title zoned to Ikija and any of the chiefs from
the 3 sections can become and be recommended to Kabiyesi.
It is not true that title is held for the duration of the life of the holder -
who could be stripped, he could resign or withdraw.
A chief in Ikija is appointed - when any of the sections finds a suitable
candidate, the name of the candidate is sent to the full house - comprising
the three sections in Ogboni House. When satisfied, the whole house
would recommend to Kabiyesi. The generality of the people have no say
in the matter. The candidate would only be installed after the approval of
the Kabiyesi.
(He is shown Exhibit H) - Application Form for a Chieftaincy title.
Oke-Ona as a whole has the same tradition generally When a chief
withdraws, or is suspended, or resigns, he cannot perform the functions of
his office and must not even come near the Ogboni House. (He is shown
Exhibit L.M.&S) and commended as follows:
482
Exhibit S is a document where the undersigned withdrew from their office.
Exhibit Ml is a ruling of the Court.
Exhibit L stripped the persons concerned of their titles.
A prescribed authority cannot be forced to approve a candidate -
though another candidate must be presented. Ewuoso was approved on
6/2/93 as Oluwo of Ikija.
1st Plaintiff has never represented Ikija Township in Oke- Ona Egba
Traditional Council of Chiefs.
He knew Awolumate (PW5) - he was Otun of Ikija before he was
suspended.
Opagun is normally kept with the Balogun - but when he dies it is
recovered by the Apena and brought to Ogboni House.
CROSS-EXAMINATION BY MR. ADENEKAN On 22/11/89 he was in
delegation to present Exhibit H to the 4th Defendant for approval when the
4th Defendant stopped them, he did not even look at it and said “go and
amend your house - there are two candidates - and present one”.
1st Plaintiff has not been appointed - even by Exhibit H. (He is shown
Exhibit I). He is not aware of it.
He is not aware of any appeal in Exhibit L.
Otun Egba Oke-Ona was zoned to Ikija in 1980 - 81.
It is not correct that the Balogun of Ikija must be Otun Oke- Ona Egba.
Jimoh Akinwunmi was appointed and duly installed, Balogun of Ikija.
He did not know where the Opagun is, but should be at Ogboni House.
RE-EXAMINA TION
A certificate was shown him that Akinwunmi was appointed and installed
Balogun of Ikija which arose during cross- examination and as opposed to
Mr. Adenekan's cross-examination that no one was appointed after the
1st plaintiff, j Chief Lalude then sought to tender the certificate.
483
Mr. Acimekan opposed and submitted that the new document i cannot be
introduced at that stage.
Mr. Lalude also submitted that the issue arose during cross- examination
by Mr.. Adenekan to the effect that the 1st Plaintiff was appointed on
26/11/88 and no one has since been appointed, and also that the
Question then arises whether there is a Balogun between 26/11/88 and
today, and that the document sought to be tendered would clear the
ambiguities of whether there could be two Baloguns at a time and that !
justice demands the document be admitted, a short ruling was delivered in
this wise.
RULING
It came out during cross-examination that there was no | Balogun ever
installed after the 1st Plaintiff on 26/11/88 and j the document sought to be
tendered is to show that Chief Jimoh | Oladeinde Akinwunmi was
appointed Balogun of Ikija after the 1st Plaintiff which came out during
cross-examination.
It is just right in the interest of justice to go one way or the other that
after the 1st Plaintiff, another person has been , appointed Balogun of
Ikija.
The Certificate of Oke-Ona Egba Township signed by the prescribed
authority approving of Chief Jimoh Oladeinde | Akinwunmi on 4/12/89 was
admitted in evidence through | the witness and marked as EXHIBIT U,
with this, the case for the Defence also closed.
Mr. Lalude addressed as follows:
That Plaintiffs' claim is as contained in the last Amended j Statement of
claim dated 5/5/98, and that Issues were joined on all the legs and
submitted that the Plaintiffs therefore had the onus of proving every
averment therein contained. Plaintiffs claim a declaration that the 1st
484
Plaintiff was appointed the Balogun of Ikija on 26/11/88 by the three arms
of the Chiefs, i He posed the question whether that amounted to
conferring an "approved" title on the 1st Plaintiff, the response to which he
answered in the negative. He submitted that the appointment,
suspension, dismissal etc. are governed by Part ID of the Chiefs Law Cap
20, Laws of Ogun State, S.22 of which is particularly relevant to
appointment of a minor chief. He continued that there was consensus on
who the prescribed authority of Ikija is - both sides agree that the Osile of
Oke-Ona, 4th Defendant is the prescribed authority for Ikija Town and the
rest of Oke-Ona. The case cpncems a dispute between the parties of the
validity of the appointment and installation of the 1st Plaintiff as the
Balogun of Ikija. It is also agreed that the position of the 1st Plaintiff as the
Balogun of Ikija. It is also agreed that the position of the 1st Plaintiff as the
Balogun of Ikija - appointment or nomination was never approved by the
prescribed authority. S.22(2) which he read. To approve or not to approve
is left with the prescribed authority Le. the Osile of Oke-Ona - 4th
Defendant in this case, he submitted. Further by S.22(3) the prescribed
authority is the arbiter when there is a dispute as to the validity of an
appointment, quoting Ss 23 & 24 of the Chiefs law. By this, the
appointment of the person appointed without being approved and
installed is invalid. He read S.23(2), and submitted an offence is created
by S.24(l). Both the 1st Plaintiff and those who purport to have installed
him without an approval by the prescribed authority have committed an
offence.
Also S.24(2) refers.
Both sides agree that one Akinwunmi has been installed as the Balogun of
Ikija. How then can the 1st Plaintiff call himself Balogun? - he queried.
Also S.24(iv) on committing an offence.
The 1st Plaintiff now wants the Court to ratify a criminal act.
485
He also referred to S.24(v). the 1st Plaintiff says he has an Opagun in his
house i.e. the symbol of the Balogun of Ikija - This he pointed out is
outrageous and a direct challenge or an affront on the authority and the
people, and a cardinal blunder on the part of the Plaintiffs against the law
of the land.
S.26 governs suspension of chiefs.
There is an agreement by both sides that the 1st Plaintiff is not Balogun
of Boja.
If the 1st Plaintiff is not Balogun, he cannot become the Ohm of
Oke-Ona. He commended Ss. 26 & 27 of the Chiefs Law of Ogun State.
He went on to say that the claim furnishes the instrument by which it could
be destroyed, reading leg (aa) of the claim, the declaration sought is
misconceived and should be refused - This is on law.
Now, on the evidence, and case law, Plaintiffs called 8 witnesses with
1st Plaintiff as PW9.
Defence also called 2 witnesses. He commended the whole of the
evidence to the Court, and he further submitted that it is trite law that
Plaintiff will succeed on the strength of his case, not on the weakness of
the defence, and proof is by preponderance of evidence, he referred to:
WOLUCHEM V. GUDl (1981) 5 SC 291 AT 294 MAGAJI V. ODOFIN
(1978) 4SC 91 FREMPONG II V. FREM1PONG U 14 WACA 13
KODYUNYE V. ODU 2 WACA 336
The appointment of the 1st Plaintiff was not approved and there has
been an intervening Balogun in the person of the late Akinwunmi,
therefore the claim in leg (b) is misconceived as that has been carried out.
Court will not grant an order in vain. OKAFOR V. AG. ANAMBRA STATE
(1992) 2NWLR (FT. 224) 396, 406 (13).
Since the 1st Plaintiff is not Balogun of Ikija he cannot ask as in leg (bb)
to restrain the 4th Defendant from confering the title of otun-Egba Oke
486
Ona on Anybody.
Also leg (c) goes like in (bb) since he is not Balogun and somebody
else has been Balogun. This in fact shows the 1st Plaintiff knows he is not
yet Balogun of Ikija.
Leg (d) The statutory duty of the prescribed authority is not only to
approve but to disapprove in case of a person not being a fit and proper
person, and he further submitted the whole case would therefore melt
away like a wax put in front of fire.
He referred to the evidence of PW3 - Afolabi Sodunke under cross
-examination, who said Harold Sodipo Le. somebody who has been
suspended presided over the nomination. He was perpetrating an
illegality. He knew there was a Balogun in the person of Chief Akin wunmi
- having seen Exhibit U. He agreed that the 1st Plaintiff was just a
candidate. He submitted that PW3 should be believed as this happened to
be from the Plaintiffs' witness and thus from the horse's mouth. He also
said there was no Osile when recommendation was sent to the Palace
and when 1st Plaintiff was performing the duties of his office. He even said
the Balogun could come from any arm of the chiefs. The chiefs nominating
and the one nominated have all been derobed. He even said Chief
Ewuoso was the Oluwo of Udja - so Chief Sodipo was not.
PW5: Awolumate confirmed taking the Opagun to the 1st Plaintiff house
and that they performed some rites. Could they perform any rites when
the man has not become Balogun? The nswer is 'no'. In his own case,
PW5 said he was approved before becoming the Ohm of Ikija. He even
witnessed the installation of another Oluwo against the interest of their
mentor. He identified his signature as No. 17 on Exhibit N.
He referred to Exhibit P. His evidence is an admission against the
interest of the Plaintiffs. Can an unapproved chief be a chief? When
Ayorinde was alive someone was appointed Balogun. His evidence
487
knocks out the bottom of their case that it is only the Balogun that can
become Otun Oke-Ona.
PW6: He waited for 6 years before writing a petition.
PW7: Dr. Ogun said without approval of the prescribed authority no one
could be Balogun.
PW8: Ogunbona agreed that the Court had declared the Plaintiffs are no
longer chiefs - including Harold Sodipo.
He commended the whole of the evidence of - PW9: Chief Ayorinde
who said it was Harold Sodipo that presided at his nomination. He did not
call any of those who took the Opagun to him as witness. He did not
tender the Opagun in Court.
Chief Ayorinde and his witnesses contradicted themselves in material
particulars.
However, he submitted that the defence evidence is lucid and to the
point and the witnesses agree on all material particulars.
He submitted, "withdrawal" means resignation, retirement, stepping
aside, drawing back or moving away from the system - Oxford Dictionary.
Withdrawal also means - to pull or take back or away, remove, to
discontinue or cancel and by Funk and Wagnals Dictionary
“withdrawal" means, to remove or move back or retire or dram back.
Considering the totality of the evidence he submitted that the Plaintiffs
have failed woefully to prove their case. He urged the Court to hold that all
the legs have failed and the suit be dismissed in its entirety.
Mr. Adenekan relied.
That the claim is as contained in paragraph 30 (a) - (d) of the 2nd Further
Amended Statement of Claim.
He referred to the evidence of PWs 3,5,6-9.
PW3: said he was present on 26/11/88 when 1st Plaintiff was appointed
488
as the Balogun of Ikija, and tendered Exhibit I. PW5 confirmed PW3, he
even swore to an affidavit - Exhibit D. Other exhibits are E & F.
PW7 also confirmed the appointment.
PW8 - confirmed the appointment also that 1st Plaintiff performed
necessary rites.
PW9 - 1st Plaintiff also confirmed.
These are in respect of oral evidence.
Photographs Exhibit G.G5 were taken on that day.
He submitted that a validly constituted Ikija Council of Traditional
Chiefs presided over by the Oluwo appointed the 1st Plaintiff in
accordance with the tradition (of Ikija) and customary law of Ikija.
1st Plaintiff has therefore discharged the onus placed on him, S.137 (i)
Evidence Act and S.22 Chiefs Law of Ogun State.
He submitted the appointment is validly made and court to uphold legs (a)
& (b) citing:
i)ODUFUYE V. FATOKE (1977) 4 SC 11
ii) OTARU V. OTARU (1986) 3 NWLR (PT. 26) 14
iii) ADIO SONEKAN V. MIL. GOV. OGUN STATE SC 20/ 1/95
On leg (bb) in interpreting S. 22 of the Chiefs Law, he dted: ELESO V.
GOVT. OGUN STATE (1990) 2 NWLR (PT. 133) 420, 423 (2).
He commended the evidence of PW7. Dr. Ogun. He went on to say that
there is no evidence before the Court, why the 4th Defendant refused to
approve Exhibit H.
The prescribed authority is a creation of the Chiefs Law. He has no
discretion, in the matter but to approve, he further submitted in addition
that the appointment was made during interregnum and the 1st Plaintiff
began performing immediately.
The Court has power to direct 4th Defendant to perform his statutory
489
duty. He cited:
DR. SHAMSIDEEN ADEGBITE V. OBA LALOKO SOBEKUN (19%) PT.l
P.25 OGUN STATE L/REPORT It is the learned Counsel contention that
the word 'may' in S.22(2) should be interpreted to be mandatory once
section 22(1) has been complied with and also that it was part of the 1st
Plaintiff till date. He urged the Court to grant relief (d).
He further submitted that there are no offences committed. On leg (aa)
he submitted that Exhibits A,C,N,&U do not show that Akinwunmi was
appointed the Balogun of Ikija. Since 8/12/89 the Court restrained the
Defendants from appointing anybody (Exhibit A).
Exhibit C also restrained the Defendants from appointing anybody thus
reinforcing Exhibit A.
Exhibit N dated 7/12/89. This does not amount to any appointment, no
constituted authority ever sat on it. The Certificate of Osile Exhibit U was
dated 4/12/89. It is null and void - not preceded by any appointment.
There is therefore no appointment of any Akinwunmi as the Balogun of
Ikija.
He further submitted that Harold Sodipo is still the Oluwo of Ikija.
He referred to Exhibit M. (P.12 in AB/161/88) and on resignation -
Exhibit S, which he said is simply withdrawing from the participation in the
Council Tradition Meetings. He further submitted Exhibit L is not binding
on the Court. PWs 8,9 testified that there is no resignation in chieftaincy
titles that is traditional.
Plain meaning of words should be used in interpreting Exhibit S. citing:
BRAIMO V. ESA (1990) 2 NWLR (PT. 133) 408 (i).
On leg (bb) which he read and referring to the evidence of PW5, PW8,
PW9. Evidence abound that the Balogun of Ikija is potentially Otun of
Oke-Ona. This is an area in which custom should be established which
the Plaintiffs have shown and also that the claim should succeed.
490
On leg (c) he submitted that logically if claim (a) is granted leg (c)
follows.
On the evidence given.
DW1 should not be believed, he is not an indigene of the area and he
was sitting in Court before testifying.
DW2 also should not be believed but to believe the evidence of PW7
and disbelieve DW2, who he said should be estopped from giving
evidence that 1st Plaintiff was not duly appointed because he followed
PW5 to present Exhibit H - (S. 151 Evidence Act.).
In all, he urged holding that the evidence of the Plaintiffs and their
witnesses with all the documentary evidence have established all the
claims (a) - (d) and the Court to grant all the reliefs.
He further said there are four defendants. 1st Defendant is dead.
Others do not testify.
On a point of law, Mr. Lalude again referred to S.22(4) (a) (b) of the
Chief law and related it to Eleso's case (supra) which he submitted did not
say the prescribed authority has no right to disapprove. He referred to
S.22(5) showing the prescribed authority can either approve or
disapprove.
No issue was joined in Akinwunmi's case - the other side did not file a
rejoinder.
The Plaintiffs tendered Exhibit L Judgment of Osidipe J.
- For what purposes? Heaven knows.
All the injunctions mentioned are irrelevant to this case and that part of
address is misconceived.
I have had and enjoyed the advantage of hearing parties and their
witnesses, I have carefully listened to them (in some c ases quoting them
verbatim and in extenso in this judgment) and watched their demeanour
491
as well as listened to their Counsel Addresses, giving same sober
consideration.
From the evidence and facts derivable from the evidence before me, it
would appear the essential issues for determination in the case include:
1) -whether the prescribed authority's approval is
automatic or indeed a sine qua non to any chieftaincy title holder including
Balogun of Ikija to being properly installed and consequently parading
himself as a chief; closely tied to this is, whether it is the prerogative of the
prescribed authority to approve or disapprove or whether indeed the
prescribed authority has a discretion in the matter.
2) - whether any Balogun of Ikija is an automatic potential
Otun of Oke-Ona or the Traditional Council of Chiefs in Ikija can nominate
any other person not necessarily its Balogun.
3) - whether any Oluwo, Balogun etc. can be appointed in
the lifetime of the incumbents who are not dead or indeed whether in the
lifetime of the Oluwo Harold Sodipo and the 1st Plaintiff (if he was
approved) Ewuoso & Jimoh Akinwunmi have been appointed, nominated,
approved and installed Oluwo & Balogun of Ikija respectively and indeed
more so after Exhibit S - Letter of withdrawal.
4) -whether those who appointed the 1st plaintiff and the
1st Plaintiff himself; are still entitled to so appoint him and he be so
appointed, respectively, in view of Exhibits S (or L) in other words
-whether on a proper interpretation of Exhibit S (or L), they are still Ikija
chiefs and whether such an appointment conferred an approved title on
the 1st Plaintiff, and finally,
5)- whether another Balogun in the person of the late Jimoh Akinwunmi
and in view of Exhibit U has not been appointed and approved by the
prescribed authority after declining to approve the 1st Plaintiff.
I must however sound a note of warning that in discussing the above
492
issues for determination, they necessarily overlap and flow naturally into
one another, and so, in discussing one issue, another may be discussed
and thus disposed of without any further discussion thereon, so also,
issues not specifically raised as above may come up for determination in
passing and so also the order of discussion is not necessarily in the order
listed above.
I have fully re-stated the evidence led by the parties for a clear
appreciation of the facts upon which the parties relied in proof of the claim
of the Plaintiffs and the defence of the Defendants especially in respect of
the traditional evidence, on the appointment of Balogun of Ikija and/or
Otun Oke-Ona Egba, and there is no need to go over them again.
At the close of the case of the parties, learned Counsel for the parties
addressed the Court as above. I shall deal with the issues raised in the
addresses as I proceed with the judgement.
From the evidence adduced, the following facts were agreed by all the
parties; namely, that,
1) That the Osile of Oke-Ona Egba (4th Defendant) is the only Prescribed
Authority in Oke-Ona (including Ikija) - PWs - 3, 5,9, DWs 1& 2
evidence.
2) It is the prerogative of the Prescribed Authority to approve and that if
any person/chief is presented to the Prescribed Authority, he must first
approve before such person/chief is installed - in other words, one
cannot become a (full) chief in Ikija unless approved by the Prescribed
Authority - i.e. the Chiefs appoint. Prescribed Authority approves and
the chiefs install - it cannot be otherwise PWs - 3,7,8,9 & DW2
evidence.
3)A suspended Chief cannot perform the functions of his office - PW3,
DW evidence.
4) That the appointment of the 1st Plaintiff as Balogun of Ddja was not
493
approved by the Prescribed Authority (4th defendant) which leads to
the further question whether the 1st Plaintiff is Balogun of Ikija or not.
5) That part in (unrecognised chiefs) of the Chiefs Law is applicable to the
present suit.
And the points of disagreement are:
1) The principal area of divergence in the case of the parties is in the
interpretation to be placed on Exhibit S - whether honourable
withdrawal means resignation or retirement;
2) Whether the 4th Defendant (Prescribed Authority) is merely to approve
a chief and has no discretion at all in the matter of minor chiefs in Ikija.
As I quoted above, both Counsel Addresses were more than copious
and both of them with due respect, overthrashed their points but I must
still praise their efforts as they have not allowed the acrimony that has
developed over the years in Oke Ona Egba as regards Balogun of Ikija
chieftaincy to affect their professional duties.
I have given a brief review of all the evidence and no useful purpose
would be served in doing that once again. Chieftaincy causes are matters
generally and essentially based on facts and the procedure is governed
by the State Chiefs law (Cap. 20 laws of Ogun State) - and the present suit
is no exception.
I am duty bound to first examine Plaintiffs case, but it is pertinent to
note that this stage that most of the Plaintiffs witnesses - except PW3 and
PW5, appear to me to be flickering witnesses, they moved forwards and
backwards which in my view, is a proof, however, subtle of uncertainty in
their own evidence, 1st Plaintiff not excepted. It is difficult to believe such
witnesses wholesale. Many instances of such fluctuations abound
throughout their evidence and cross-examination. It was under heavy
pressure that they admitted even the obvious.
Such instance which amount to at least contradiction in the Plaintiffs'
494
case include:
PW8 Chief Soetan Ogunbotw and PW9 Chief S.A. Ayorinde - who said:
1. After the appointment of the 1st Plaintiff as Balogun of Ikija - no one
else has ever been appointed into the chieftaincy - despite Exhibit U
tendered through him. Opposing to the above was the evidence of his
witness
PW3: Tijani Afolabi Sodunke to the effect that on 7/12/
89 the Prescribed Authority (4th Defendant) reinstated I and installed
Chief Jimoh Akinwunmi as Balogun of I Ikija.
PW5 (Mudasiru Awolumate) witnessed the installation I of Jimoh
Akinwunmi as Balogun, he participated and I even a signatory to Exhibits
N & O.
II. Also PW9 testified that Chief Ewuoso (3rd Defendant) is not the
present Oluwo of Ikija, but his witness - same Mudasiru Awolumate
PW5 said he was physically present when the 3rd Defendant was
made Oluwo of Ikija and that he fully participated.
III. In the same vein, PW9 said Harold Sodipo was never suspended by
the Late Osile - Oba Adedamola, despite Exhibit J1 of 26/1/87 by Oba
Adedamola -tendered at his instance by PW4: Ezekiel Sodiya but
PW3: Tijani Sodunke admitted that Harold Sodipo was suspended by
Oba Adedamola in January 1987.
Therefore it is difficult to believe such witnesses like PW9 and others,
wholesale, upon such fluctuations and contradictions listed above. Their
denial of obvious facts is mean and mischievous. They do not strike me as
persons who have regard for the truth. A lying tongue is but for moment,
and ability to lie, is a liability.
Other witnesses for the Plaintiffs do not fair better than PW9 except (i)
PW3 - Tijani Sodunke (ii) PW7 Dr. Ogun who had never heard of
concerned citizens but quick to add:
495
"one cannot become a (full) chief in Ikija unless approved by the
Prescribed Authority", and (iii) PW5 Awolumate that chiefs can be relieved
of their titles in their lifetime and cited several cases mentioned below. He
who states his case first seems right until the other comes and examines
him - Prov. 18:17.
I have also reviewed the evidence of the Defendants in this case - no
further need to repeat the same, but suffice it to say that the Defendants'
evidence point to the fact that Chief Ewuoso is the present Oluwo of Ikija -
the erstwhile Oluwo - Harold Sodipo having been suspended and has
above all, withdrawn from the Traditional Council through Exhibit S along
with the other chiefs (and 1st Plaintiff) like Fajorin, Sodunke and Soetan
who all claimed to be entitled to appoint the 1st Plaintiff. I believe the
evidence of PWs 3,5 & 7. Iam not unaware that more often than not,
parties and their witnesses lie a lot when giving evidence in court but I
have always made that conscious effort to determine the party whose
evidence is more likely to be true.
The above quickly brings me to one of the issues for determination
enumerated above i.e. issue No. 4: Whether those mho appointed the 1st
plaintiff and the 1st Plaintiff himself, are still entitled so to appoint him and
he be so appointed in view of Exhibits S (and L) in other words - whether
on a proper interpretation of Exhibits S and L) they are still Chiefs of Ikija
and whether such an appointment conferred an approved title on the said
1st Plaintiff.
Exhibit "S" - withdrawal
The withdrawal according to the Plaintiffs is from Ikija Council of
Traditional Chiefs (and not from their individual and respective
chieftaincies) but the question that arises is this - Having withdrawn from
the Ikija Traditional Council - can the 1st Plaintiff and/or those entitled by
customary law Le. Oluwo etc to appoint the 1st Plaintiff, act without the
496
Council since they must function within Ikija Council and not in Vacuo?
Their withdrawal from the Council in my view, only means, withdrawing
from their respective chieftaincies.
I have to agree here with the submission of the Learned Counsel for
the Defendants in his interpretation of the word "withdrawal" to mean
resignation, retirement, stepping aside, drawing back or moving away
from the system, and with the interpretation placed on the word by the 4th
Defendant - the Prescribed Authority who is to interprete the word - and
which he interpreted through the Ikija Traditional Council.
To withdraw is "to remove from a position" or "to cause to retire from a
position".
Exhibit "S" is a removal or retirement of the 1st Plaintiff and those who
signed it and those who appointed him, by themselves from their
respective chieftaincies - which is their own desire and wish, and to which
the 4th Defendant (who has not forced or pushed them), has simply
acceded to their requests through the same Traditional Council advice as
in Exhibit CC.
I therefore do not share the view of the learned Counsel for the
Plaintiffs that Exhibit "S" is simply withdrawing from participating in the
Council Traditional meetings and also that Exhibit L is not binding of this
Court. It is noted Exhibit L was tendered by him. If it is not binding or at
least persuasive on this court - what then is the purpose of the Plaintiffs
tendering it through PW4: Ezekiel Sodiya, a Senior Registrar of this
Court? This last point takes care of legs (a) (aa) and (b) of the claim
contained in paragraph 30 of the Further Amended Statement of Claim
(2).
The next is Issue No. 1 for determination i.e. ”whether the Prescribed
authority's approval is automatic or indeed a sine ijwi non to any
chieftaincy title holder including Balogun of Ikija to being properly installed
497
and consequently parading himself as a chief closely tied to this - whether
it is the prerogative of the prescribed authority to approve or disapprove or
whether indeed the prescribed authority has a discretion in the matter
In relation to minor chiefs to which Part 3 of the Chiefs Law Cap 20 of the
Laws of Ogun State 1978, applies, it is the
I Prescribed Authority that approves appointment to such minor I
chieftaincies under S.22(2) of Cap 20.
All appointments to all chieftaincies must be made in I accordance with
the Customary Law applicable to such I chieftaincies.
An effective appointment process to a chieftaincy starts I with selection
but it nonetheless ends with approval there could be no valid appointment,
and no one could properly be regarded I or called a chief, see:
I GBADEBO GBADERO V. AB. LOCAL GOVT. & ORS (1993) 2 I F.N.R.
264.
Before the coming into operation of the Chiefs Law, two I ceremonies
made a person a minor chief: these are:
(i) the selection of the person by the people, who have the right to select.
(ii) the presentation or the handing over of that person to the chiefs and
the people.
But since the Chiefs law came into operation and effect, it I became
necessary to obtain the approval of the Prescribed I Authority. It is this
approval by the Prescribed Authority which I validates any appointment of
a minor chieftaincy title and such I approval gives the stamp of authority to
the appointment see:
I Q V. Gov. IN-COUNCIL, W/R OF NIGERIA, EXJARTE LANIYAN O/O
(1962) WNLR 62 AT 63-64.
Even in the case of ELESO V. GOVT OF OGUN STATE cited by the
learned Counsel for the Plaintiffs while trying to justify leg (bb) to say the
498
prescribed authority has no discretion in the matter of approval, and to
which the learned Counsel for the Defendants replied that the case did not
and still does not say that the prescribed authority has no right to
disapprove, 1 will pitch my camp with the latter View because there is the
evidence of DW2 that there is a dispute among at least two contestants for
Balogunship of Ikija to the effect that on presentation of Exhibit H -1 st
Plaintiffs application for the post, 4th Defendant did not even look at it but
asked those who presented Exhibit H, to go back home and "mend their
house' as these are two candidates, there is dispute which has not been
resolved.
In such a case as above, what Eleso' case decided, contrary to the
view of the learned Counsel for the Plaintiffs, is as held as (2) on P. 423 of
the report that:
The sole duty of the Prescribed Authority is regard to this appointment
in accordance with customary law is to give approval (the following is
omitted by Plaintiffs’ counsel) and the prescribed Authority will be unable
to perform this duty if there is a dispute, whether the person has been
appointed according to customary law. Until the dispute is resolved
satisfactorily the Prescribed Authority cannot approve the appointment."
See:
ELESO V. GOVT. OGUN STATE (1990) 2 NWLR (PT. 133) 420
AT 441 PARAS G-H.
To crown it, 1 must quote the Chief law Cap 20 Laws of
Ogun State 1978 S. 22 subsections 92) (3) (4) & (5)
"MINOR CHIEFS
22. (2) Where a person is appointed, whether before or
after the commencement of this Law, to fill a vacancy in the office of a
minor chief by those entitled by customary law so to appoint and in
accordance with customary law, the prescribed authority may approve the
499
appointment.
(3)Where there is a dispute whether a person has been appointed in
accordance with customary
Any law to a minor chieftaincy the prescribed appomtiucnis authority may
approve the appointment.
jdenmne (3) Where there is a dispute whether a person has
disputes as 10 minor been appointed in accordance with customary law to
a minor chieftaincy the prescribed authority may determine the dispute.
(4) the decision of the prescribed authority -
(a) to approve or not to approve an appointment to a minor chieftaincy; or
(b) determining a dispute in accordance with subsection (3) of this section,
shall be final and shall not be questioned in any court.
(5)Any person aggrieved by the decision of the prescribed authority in
exercise of the powers conferred on the prescribed authority by
subsection (2), 93) and (4) of this section may, within twenty-one days
from the date of the representations to the Commissioner to whom
responsibility for chieftaincy affairs is assigned that the decision be set
aside and the commissioner may, after considering the representation,
confirm or set aside the decision."
The 4th Defendant does not only bless but also approves and therefore
has the function to perform in the appointment of any chieftaincies in Ikija
- all the chieftaincies at Ikija being minor chieftaincies and the 4th
Defendant is the agreed Prescribed Authority who consequently must
approve any minor chieftaincies so appointed at Ikija.
It is the approval that actually constitutes an appointment.
Under S.30 of the Interpretation Laws of Ogun State 1978. He who has
power to appoint (by approval or disapproval) - also has incidental power
to suspend, to remove. The 4th Defendant could discipline any erring
Chief of Ikija by suspension and/or removal, however in the peculiar facts
500
of this case and as if the above has not sufficiently cleared the air and
clarified the position of the law of the matter, it would not now matter much
since by Exhibit S the 1st Plaintiff and those entitled to appoint him (if they
are) have resigned or withdrawn before such an approval by the 4th
defendant - the bottom has thus been knocked out of the case, to the
extent that even if the 1st Plaintiff had been properly selected, which 1 still
doubt, he had "withdrawn" or "resigned" or "retired" to another extent that
even again, if the 4th Defendant would now want to approve, there is no
more candidate to approve, the one once available had retired, withdrawn
or resigned.
Again if the 4th Defendant had neglected as has been alleged in the claim
leg (d) there is nothing upon which an order of mandamus could operate
to compel the 4th Defendant, whose function or duty is an exercise of
discretion and not a usurpation of any jurisdiction - thus not subject to an
order of mandamus. That is the difference between this particular suit and
the case of: DR. SAMSIDEEN ADEGB1TE V. OBA LALOKO SOBEKUN
U (1996) (PT.l) OGUN STATE.
LAW REPORT 35.
cited by the learned Counsel for the Plaintiffs.
The appointment of a minor chief terminates with approval.
It is that approval that actually constitutes an appointment under S.30 of
the Interpretation Law cap. 50 laws of Ogun State 1978. the 4th
Defendant as the agreed Prescribed Authority must approve all the
Chieftaincies within Ikija Township of Abeokuta (and indeed the whole of
Oke-Ona) - which are but minor chieftaincies which must be approved by
the 4th Defendant as the Prescribed Authority.
This approval being his vital traditional and statutory duty under the
law. On interpretation, see:
WILLIAMS SWANTA & ORS V. AYA (1991) 3 NWLR (PT. 177) 15 AT 19.
501
It is my considered view that before any chief of Oke-Ona Chieftaincy
title can be recognised, well in advance of approval, his recommendation
by the Township wishing to appoint him must be approved by the
Prescribed Authority in accordance with the Chiefs Law.
While the candidate may errorenously believe that the Prescribed
Authority's approval is automatic, but it is indeed a sine qua non. This
cannot be otherwise because the Prescribed Authority is the custodian of
the titles in any Township under his prescribed authorityship, and he may
not approve of any title even without assigning reasons in the case of any
person/ chief he considers not a fit and proper person to be bis chief or to
occupy any particular office or in case of dispute among his
subjects-contestants, which is the position in this case.
This therefore takes care of legs (c) and (d) of the claim as contained in
paragraph 30 of the Further Amended Statement of Claim (2).
Issues 2 and 3 together i.e.
(2)"Whether any Balogun of Itcija is an automatic potential Otun of
Oke-Ona or the Traditional Council of Chiefs in Ikija can nominate any
other person not necessarily its Balogun."
(3)"Whether any Oluwo, Balogun etc can be appointed in the lifetime of
the incumbents who are not dead or indeed whether in the lifetime of
the Oluwo Harold Sodipo and the 1st Plaintiff (if he was approved)
Ewuoso and Jimoh Akinwunmi have been appointed, nominated,
approved and installed Oluwo and Balogun of Ikija respectively and
indeed more so after Exhibit S - Letter of withdrawal."
There was evidence of DW2: Chief Lampejo which I accept to the
effect that it is not true that title is held for the duration of the life of the
holder - who could resign or withdraw like in Exhibit S or L. Also that it is
not correct that the Balogun of Ikija must necessarily and compulsorily be
Otun of Oke-Ona.
502
Also DW1: Chief Majekodunmi, who I also believe when he said
chieftaincy of Otun Oke-Ona Egba has been zoned to Ikija, and anybody
from Ikija can become Otun of Oke-Ona but he must be a chief from Ikija
(not necessarily the Balogun of Ikija).
The Plaintiffs testified to the fact that title is for life and cannot be
relinquished or withdrawn. I find this difficult to believe.
I believ e the better and more realistic view of the defendants that the
Traditional Council of Chiefs Ikija can nominate any other Chief to be Otun
of Oke-Ona rather than its Balogun.
This has dealt with Issue 2 for determination.
On issue 3:
PW5: Mudasiru Awolumate went further to state that Ashipa Erinoso was
Balogun of Ikija before Alii Agbogunleri but that Asiru Erinoso was still
alive (and not dead) when Alii Agbogunleri became Balogun of Ikija. So
also Chief Harold Sodipo the Oluwo of Ikija was still alive (and not dead)
when Chief Ewuoso was installed the Oluwo of Ikija and so also when
Chief Akinwunmi was installed Balogun of Ikija, this 1st Plaintiff is alive.
This evidence of the Plaintiffs supports that of the Defendants (DW2) to
the effect that title is not held for the duration of the life of the holder - who
could be stripped, who could resign or withdraw or be suspended and that
when a chief withdraws or is suspended or resigns or retires, he cannot
perform the functions oi his office.
The Plaintiffs can only rely on the strength of their own case and not on
the weakness of the Defendants' case BUT, the Defendants or the
Plaintiffs (as the case may be) can rely on the evidence of their opponents
which supports their case and make use of it e.g. where as in this case the
Plaintiff case supports the defendants, see:
503
1. AOFOLAJU V. ADEDOYIN (1992) 8 NWLR (PT. 260) 492 AT 495
HOLDING 7
2. OWOADE V. OMTTOLA (1988) 2 NWLR (PT. 77) 413, 415 HOLDING
2
3. OGBUOKWELU V. UMEANA FUNKWA (1994) 4 NWLR (PT.341) 676
AT 680 HOLDING. 4
P. 708 PARA E-G
The above also takes care of issue 3 for determination as above, as
well as the remaining leg (bb) of the paragraph 30 of the Further Amended
Statement of Claim (2). I am therefore left with the only remaining issue
No. 5 for determination. Issue 5 "whether another Balogun in the person of
the late Jimoh Akinwunmi and in view of Exhibit U has not been appointed
and approved by the Prescribed Authority after declining to approve the
1st Plaintiff
I pointed out while dealing with fluctuarions in the evidence of the
Plaintiffs, I touched the evidence of PW9 who said after his appointment
as Balogun of Ikija, no one else had ever been appointed and I referred to
Plaintiffs witnesses PWs3 and 5 who violently disagreed with PW9 to the
effect that Jimoh Akinwunmi was installed after the PW9.
This answers issue 5 above, it is further reinforced by the tendering of
Exhibit U through PW9 - which is the Certificate of Oke-Ona Egba
Townships of the conferment of Chieftaincy title of Balogun of Ikeja on
Chief Jimoh Akinwunmi on 4th December 1989 signed by the Prescribed
Authority- the 4th Defendant as chairman.
Coupled with the evidence of PW3: Tijani Sodunkeand PW5: Mudasiru
Awolumate particularly, whose evidence was that Akinwunmi was
installed Balogun of Ikija while 1st Plaintiff is alive. This also confirms
somebody has been installed Balogun of Ikija after the 1st Plaintiff - hence
my not believing the 1st Plaintiff as PW9, thus disposing the issue No. 5
504
aforesaid.
On the minor issue of DW1 who the learned Counsel for the Plaintiffs
submitted, should not be believed because he was sitting in Court during
the proceedings. My short answer to this is that with much criminal
proceedings, where the general practice is that all witnesses (except
experts) should remain outside court until they are asked to give evidence
- the purpose being that all witnesses should be examined out of the
hearing of other witnesses.
In civil proceeding however, the practice differs - witnesses should not
be under any obligation to leave the Court, except where ai\ application to
exclude them is made and granted by the court. Here there is no
application made or granted by this court. It is not uncomon for witnesses
to remain in Court before giving evidence. Even where such an
application is made (which is not the case here) there is a discretion to
admit that witness' evidence (DW1: Chief Akinola Majekodunmi in this
case) - notwithstanding that he has remained in court, even in apparent
defiahce of an order to that effect. There being a discretion in the matter,
that discretion would have to be exercised in every case in accordance
with the merits of the occasion.
On the whole, however, the rule excluding witnesses in Court during
proceedings in civil cases, is one of practice and not of law. it therefore
follows that there the Court has made no such order excluding a witness
and a party wishes to call a witness who has remained in Court, the Court
has no discretion to refuse to allow such a witness to be called: see:
R, V. KINGSTON (1980) R T R 51, 53 (DC)
R V THOMPSON (1907 CUM LJL 62
Despite the above, befim the evidence of DW1.
On the final and minor issue in the Address of the teamed Counsel to
the Flair thought DW2 was stopped from giving evidence that 1st Plaintiffs
505
was not duly apnkted because he Mbwed PW5 to present like no such
thing, following PW5 to present Exhibit H is not enough to discredit. It is
the more reason why his evidence should be believed, he said 4th
Defendant drove them away on the occasion and did not even look at it
because he, 4th Defendant, said there was a dispute, which needed to he
settled before presenting any of the warring parties. That is the connect
thing and as provided by tow S 22(3) of the Chiefs Law.
Atoo there as no inur joined on jirooh Akinwunh being ftabgun of Ikijas
Plaintiff did not file a reminder, and they eves tendered Exhibit 1 purpose
but to admit the fact in it which is against them, thus becoming adxnwnoe
against the interests of these PUmtiih
learned Cotnart lor the Plaintiffs had submitted that the word 'May’ is
$.22(7) of the Cheiis tow should be interpreted to be mandatory otue
$22(1) has been complied with. I hold i different view because the word
may' generally connote* a dtoaHkw, m ilw instant qwj and in the content
use in Stctmn 22 of the Chiefs law of Ogun State 178.
The principal question at the end of the day and of the ca in which
party; case on a preponderance of ctaUbfr andewe has more weight?
See: WOLUCHLM V. GUVJ (supra) Pp 194 23
Yt is my considered view that the evidence given by the Defendants is
more c redible and weightier than that of tfcr Plaintiffs, which is not
weighty or crediM** in Hs content, fad made to achieve only a purpose
Perhaps H may he tnmfu'W^ in passing that cases are never won on the
number of wHinw"' called, but cogency and quality of the evidence of such
wthvsa
After a most careful consideration id the wholecase, the evidence for me
and the submissions of rtv butsd Counsel points of law, I have come to the
inevitable conclusion that the plaintiffs have failed to prove their case
satisfactorily or at all, that is, going by the evidence of the Plaintiffs and
506
that they are not entitled to judgment and that their claims should be and
aie hereby dismissed in their entirety.
THE LIST OF OKE-ONA EGBA CHIEFS
The Kabiyesi was undaunted, he steadfastly pursued his policy of putting
right what is wrong in chieftaincy title structure. In the long run, he was
exonerated.
The Chieftaincy structure could be divided into:
1. Ogboni (Parliamentarians)
2. Ologun (Warriors)
3. Olorogun (Warlords)
4. Parakoyi (Commence/Trade)
5. Oye Oba (King's men/women)
6. Erelu (Women affairs)
The Chiefs have recommended title Chiefs to Kabiyesi and he has
created more Chiefs over the ten years of his reign thus ensuring
continuity, good leadership and organised fraternity.
OKE-ONA EGBA CHIEFS INSTALLED BEFORE 20TH OF FEBRUARY
1989
507
AWON OLOYE GBOGBO OICE ONA EGBA Oye Oke-Ona Egba
1. Oluwo Oke-Ona OYE OGBONI Oloye Amofin Emmanuel
2. Usn Oke-Ona Egba Akitoye Tejuoso
Oloye Dr. J. Adewunmi Sodipo Ago Oko (Deceased) Ikereku
3. Odofin Oke-Onn Oloye Adeniyi Idowu llugun (Deceased)
4. Aro Oke-Ona Oloye Dr, 1.13. Ogiin Ikijn
5. Baaia Oke-Ona Egba Oloye J A. Ogunneye Da wo
6. Baaae Oke-Ona Egba Oloye ).M. Oyapidan Ago Odo
7. Asalu Oke-Ona Egba Oloye Akin George Idomapa
H Bajiki Oke-Ona Egba Oloye Oluaesan Soluade Ago Oko
9. Baloye Oke-Ona Egba Oloye Dr. E.A- Smith Ago Oko
10 Aaero Oke-Ona Egba Oloye (,A. Oladtpupo Ago Oko
.11 Otunbade Oke-Ona Egba Oloye Tunde Sowuiuni Ago Oko
12 Uaw Oke-Ona Egba Oloye j O. Ewuosu tkija
13. Bay? Oke-Ona Egba Oloye A, A Popoola Ikereku
14, Apmin Oke-Ona Egba Kolatvole Oloyede Ikereku
15; Osile Oke-Ona Egba Oloye Aniutin G L. ObeIkereku
16, Ntmvi Of Ona Egba Otoye Dr. E-O. Smith Ikereku
17. Nbiw Oke-Ona Egba Oloye TO. Soge Ikereku
18. NUdo Oke-Ona Egba Oloye Amutw l.Olu Ogun ikereku
19. Bahaaete Ogbwu Oloye j A, Oloyede Ikereku
Oke-Ona Egba Chieftaincy Affairs
20. Bariyun Oke-Ona Egba Oloye Dr. T.A. Ogvuunuyiwa
21. Bayinbo Oke-Ona Egba Oloye E.A. Adenekan Ukaaapa
Vdwaawdl
22. Balekan Oke-Ona Egba Oloye A.O. Soyenu Ago Oko
23. Bagbile Oke-Ona EgbaOloye Micheal Amolegbe Ago Oko
24. Apena Oke-Ona Egba Oloye Salami Okewale (Dwaid)
25. Bajito Oke-Ona Egba Oloye Folarin Majekoduium Idocnapa
508
26. Bajila Oke-Ona Egba Oloye E. Akinwunmi George Ago Odo
27. Sagbua Oke-Ona Egba Oloye Tona Adedamola Ago Oko
28. Otun Babasale Ogboni Oke Ona Oloye A.O. Lan\pejo lion
PARAKOYI
1. Jagunna Parakoyi Oke-Ona Oloye J.A Sorelire Ago Oko
2 Banse Parakoyi Oke-Ona Oloye Dotun Sobitan (Now Odofm
ttugim) Vacant
3. Jagunmolu Oke-Ona Egba Oloye Dr Soboyeji Ikija
OYEOLOGUN
1 Balogun Oke-Ona Oloye A.O. divide Ago Oko
2. Otun OkeOna Egba Vacant
3. Osl Oke Ona Egba Oloye Sluttu An »wokoko Uuguu
4 Ekerin OkeOna Oloye YA Akivode lkorfku (Dtoaatwd)
5. Seriki OkeOna Egba Oloye j.O. Sodimu UawoU)«ctM«d)
6. Bada OkeOna Egba Oloye KQ. Oluiegun
7. Maiyegun OkeOna Egba Oloye BadeOyora Ago Oko
(Deceased)
8. Olun Maiyegun OkeOna Oloye Ige Otuwo Ago Oko
9. Sarumi OkeOna Egba Oloye Bala Majekoduiuni lkevduk
10. Otun Bada Oke-Ona Oloye V.A. Koleoao Ikcveka
11. Asiwaju Oke-Ona Oloye A. OUtunde Abudu
12. Abese OkeOna Oloye AU\aj\ Kasidi Soyoyt
13. Gbogunniyi OkeOna Oloye J O SoeUn
14. Ajiroba OkeOna Oloye Amofin E. Odtyww
509
OYEOBA
1. Doha gunwa Oke-Ona Egba Oloye George Oyedek Jkip (Dactiaidi
2. Bobagboye Oke-Ona Egba Oloye Pemi Ogun iktrcku
3. Bobagbero Oke-Ona Egba Oloye Dr, Akin Majekodunmi ttrrrVu
OLOYEOLOROGUN
1. laguna Oke-Ona Egba Oloye A O. Apia Hup iDecamd)
1 Agbakin Oke-Ona Egba Oloye Raimi Sowani AjpOto
Oganla Oke-Ona EgbaOloye Alkajj Akinin JCafidipv ilugun
1 Akogun Oke-Ona Egba Oloye D Akin Majetoduimu ftettka
1 Akingbolun Oke-Ona Oloye lawyer Soimu Are Ono Kakanfo)
Oloye Adura Majekodunmi
7 Art Oiulxm Oke-Ona Oloye Alliay A.A Egunjofei
1 Lukon Oke Ona Oloye Akano Taiwo
Sakotun Oke-Ona Oloyt Oktyombo Akntu
Ukotun OU-Ona Oloye Alh&ja Samuudnen Ayitunde
U Ogboyt Oke-Ona Oloye babalalr MapkoduMl
Uka Okfc-Oha Otun Uka Oko-Ona OkeOtta
\-ii\vajti lyaVodn Oke-Oniv I CH> Ivabiye Oke-Ona 10 Osi Ivnlajc
Oke-Ona Hv Own Iva Abiye Oke-Ona
12. lyaUjt Oke-Ona
13. Own lyalaje OkeOna
14. Mojibade Oke-Ona Egba tid 16.
Oloye lyafin A. Akinyode
Oloye lyalin Masha Oloyo lyafin Adeyemi Oloye lyafin Beatrice Agbele
Ohvidc OloyeAdegbe
Own Erelu OkeOna Egba lya Mokun OkeOna Egba
510
Olove lyafin Lampejo Oloye Madam Ogungbc
Ikeveku Ago Oku (Vacant)
Ago Oko (Deceased) lberekodo lki)n
Ago-Oko
MAY 19,1990 (1ST CORONATION ANNIVERSARY)
S/No.NAME CHIEFTAINCY TITLE
1. (Mrs) Adenike Abudu Seriki lyalode OkeOna Egba
2. (Mrs) Olabisi Akoni Otun lyalode Oke-Onn Egba
3. Dr. Wale Odeleye Akiyegun Oke-Ona Egba (Kabiyesi)
4. (Mrs) Bola Odeleye Own Suada Oke Ona Egba
5; Arch. Femi Majekodunmi Otun Are Onibon Oke-Ona Egba
6. Alhaji Rasak Okoya Bobarijo Oke Ona Egba
7. Mama Alhaja Mrs. Okoya MojikiOkeOna Egba (Deceased)
8. Alhaja KuburaW Mrs. Okoya Ekerin lynlaje OkeOna Egba
9. Alhaja Joke Okoya Seriki lyabiye OkeOna Egba
10 Chief Molade Okoya Thomas Asalu Oba Oke-Ona Egba
11. Mrs. OkoyaErelu Asalu Oba OkeOna Egba
12. Chief Fred Okunola Bnbaloja OkeOna Egba
13. Chief (Mrs) Okunola Otun Mojibade OkeOna Egba
14. Chief Doja Adewolu Akilagun OkeOna Egba
15. Chief (Mrs) Adewolu Ajiroba lyalode OkeOna Egba
16. Chief Ishola Jagun Osi Maiyegun OkeOna Egba
17. Chief Akiloye Tejuoso BabaOba OkeOna Egba (Deceased)
18. Chief (Mrs) Bisoye Tejuoso Yeye Oba Oke-Onn Egba
(Deceased)
19. Chief (Mrs) Ogunbanke Moriwafu OkeOna Egba
20. Chief (Mrs) Obenbe Yeyemeso Oke-Onn Egba (Deceased)
21. Chief (Mrs) Rhodes Saanu Otun Yeyemeso OkeOna Egba
22. Chief (Mrs) John Osl Morlwafu OkeOna Egba (Deceased)
511
23. Chief (Dr.) Jsholn Abudu Balise OkeOna Egbn
24. Cliief (Mrs) Yomi Abudu Morugn OkeOna Egba
25.
26. AMD Gboyega Lodipo Laguna OkeOna Egba
27. Chief (Mr) Godwin Dundun Oluh Babalaja Oke Ona Egba
Chief (Mm) Dvuulun Aare tyalaje ObhOlM Bgba
Clitef SoblUtti CKtolin OkeOna llgbn
Chief Muyindeen Ololade Aphguii Ohe Oha llgba
Chief Alhaji Mmulurni Adegbiie Otl Bade Balogun OkeOna ligb
(Uti'Miail
Chief Alluiji Raimi Jinadu Dagnnfa OkeOtut Hgba
Chief Ihiyo Overbade Arogunyu Oke-Ona Bgba
Chief Niyi Diokersieih Otun Gbobanfyi OkeOnn l-gba
Chief (Mm) Bankole Biokeratetli Osl iya Mokun OkeOna Egba
Chief Peml litiuniORo Babalagbe OkeOna Hgba
Chief (Mm) Seun Baurttoao Olun AJigbeda OkeOna Bgba
Chief Robert Clarke Bayinbo OkeOna Hgba
Chief (Sir) Shinn Peters Otun Amuludun OkeOna Bgba
Chief Prince (Dr.) Solomon AdnltM Dmnofin OkeOna Hgba
Chief (MrsO S.M. Adesina Hkerin Suada OkeOna Hgba
Chief Ajisamo Alnbi Sarumi Pnrakoyi OkeOna Hgba (Deceased)
Chief (Mrs) Alaba Seriki Seriki lyaiaje OkeOna Bgba
Chief (Dr.) Wale Bnlogun Babalagbe OkeOna Hgba
Chief (Mm) Yomi Bnlogun Asiwaju lynlnjo OkeOna Eg bn
Chief Fein Mejekodunmi Akirogun OkeOna Hgba
Chief Gbonju Soetan Sakoei OkeOna Hgba
Chief (Mrs) Ronke Soetan Bkerin Lika OkeOna Hgba
512
Chief (Mrs) Dupe Otegbola Gbegba Aje OkeOna Egba
Chief (Mrs) Monisola Odegbami Aare lyalode OkeOna Bgba
Chief Mohammed GriziOtun Babaloja OkeOna Egba
Chief Samuel Aremu Alamutu Otun Bada OkeOna Egba
Chief (Mrs) Remi Towobola Asnju EreluOkeOna Egba
Chief Olayinkn George Legun OkeOna Egba
Chief Lekan Fatoki Gbonaja OkeOna Egba
Chief (Mrs) Lekan Fatoki Seriki Suada OkeOna Egba
OCTOBER 20,1990 SET
Chief (Alhaji) S.A. Jimoh Laderin OkeOna Eg)w
Chief (Mrs) 0.0. Jimoh Osi Bada OkeOna Egba
Chief (Mr) Ayinde Taiwo Otun Alatunse OkeOna Egba
Chief (Mrs) Bisi Taiwo Otun Moriwafu OkeOna Egba
Chief Wayne Chao Seriki Babaoja OkeOna Egba
Chief Dandy Oyegunle Alatunse OkeOna Egba
FEBRUARY 16,1991 SET
Chief Segun Adetiba Seriki Gbobnniyi OkeOna Hgba
Chief AT. Fopooia Baage OkeOna Egba
Chief J O. Soretire laguna Pnrakoyi OkeOna Hgba
MAY 18,1991 SET
Chief Kunle Adesina Otun Oga nla OkeOna figba
Chief (Mrs) Adesina Osl Suada OkeOna Egba
Chief (Mrs) Adlukwu Baase Pnrakoyi OkeOna Bgba
Chief (Mrs) Oluremi AdlukweAn re lynlojn OkeOna Egba
513
JULY 5,1991 SET
71. Chief (Dr) Adebola Bailey Basegun Oke-Ona Egba
72. Chief (Mrs) Adetoun Bailey Erelu Basegun Oke-Ona Egba
73. Chief Adewunmi Seriki Oga Oke-Ona Egba
74. Chief (Mrs) Mojirade Joseph Erelu Fiwajoye Oke-Ona Egba
75. Chief (Mrs) Stella Obnsanjo Otun lya Oge Oke-Ona Egba
76. Chief Yenu Fadipe Akisegun Oke-Ona Egba
77. Chief LA. Ayorinde Atubatele Oke-Ona Egba
78. Chief Aina Otun Leragun Oke-Ona Egba
79. Chief Soremi Dayo Otun Basorun Oke-Ona Egba
MARCH 13TH-1992
80. Chief (Dr.) Ebenezer Obey Fabiyi Amuludun Oke-Ona Egba
MAY 16TH -1992
81. Chief Oluyombo Akoni Oluwo Oke-Ona Egba
82. Chief Olusegun Majekodunmi Akigboye Oke-Ona Egba
33. Chief (Mrs) Funmilayo Majekodunmi lya Oge Oke-Ona Egba
84. Chief Sogbanmu Osi Leragun Oke-Ona Egba
85. Chief (Mrs.) Sogbamu Aare Suada Oke-Ona Egba
86. Chief Abodedele Osi Dagunja Oke-Ona Egba (Deceased)
87. Chief (Mrs) Abodedele Aare lya Abiye Oke-Ona Egba
DECEMBER 5TH -1992
88. President Rotary (1992) Taiyese (International) Oke-Ona
Egba
FEBRUARY 28TH1993
89. Chief Jerry Alagboso Seriki Fiwajoye Oke-Ona Egba
90. Chief (Mrs) Esther Alagboso Seriki lya Oge Oke-Ona Egba
514
91. Chief (Mrs) Yemisi Alogi lyalate Oke-Ona Egba
92. Chief B.D. Majekodunmi Lukotun Parakoyi Oke-Ona
Egba
93. Chief (Mrs) Elizabeth Majekodunmi Ekerin l’nrakoyi Oke-Ona
Egba
94. Chief Badru Olaogun Otun Gbonojn Oke-Ona Egba
95. Chief (Mrs) Omolara Olaogun Ekerin Mojibade Oke-Ona
Egba
96. Professor Akande Agbeji Oke-Ona Egbt
97. Chief (Mrs) Akande Erelu Agbeji Oke-Ona Egba
98. Chief Adebisi Macgregor Olori Aje Oke-Ona Egba
99. Chief Tunde Laplte Atobaae Oke-Ona Egba
100. Chief (Mrs) Lapite Seriki Moriwafu Oke-Ona Egba
101. Chief OJolnwo Otun Babnjiro Oke-Ona Egba
102. Chief (Mrs) OJolowo 1 Seriki lya Mokun Oke-Ona Egba
103. Chief (Mrs). OJolowo IISeriki Moriyun Oke-Ona Egba
104. Chief Arch. Adebayo KayodeOlun Apagun Oke-Ona Egba
105. Chief (Mrs) Adebayo Osi lya Ogd Oke-Ona Egba
106. Chief Ola wale Cole Otun Bobagunwa Oke-Ona Egba
107. Chief (Mrs) Cole Ekerin Moriwahu Oke-Ona Egba
108. Chief Profesesor Bolaji NoibiAwl ee Oba Oke-Ona Egba
109. Chief (Mrs) Mopelola lya Laafin Oke-Ona Egba
no. Chief Debo Akande (9.A.N.) Otun Bamctfin Oke-Ona Egba
111. Prof. Chief (Mrs) Aknnde Seriki Iya Ewe
112. Chief Odunlami Otun Sobaloju
113. Chief (Mrs) Odunlami Osi Mogbaji
114. Chief R.A. Adeboye Lukosi Parakoyi
515
115. Chief A. 0. Abudu Seriki
116. Chief S.O. Bolarinde Baaloro
117. Chief Dina Osi Bobagunwa
118. Chief (Mrs) Kuforiji Osi Yeye
119. Chief (Mrs) Eleso Otun Ogboku
120. Chief Onagoruwa Osi Akigboye
121. Chief (Mrs) Onagoruwa Osi Iya Late
122. Chief Sunday Oluwole Bobatolu
123. Chief Oyesola Tunde Otun Taiyese
124. Chief (Mrs.) Oyesola Ekerin lya Mokun
FEBRUARY 19TH -1994
125. Chief Dotun Orija Ekerin Oga nla
126. Chief A.O. Adewunmi Bada Oga Nla
127. Chief Kola Oyefeso Aare G bog bo
FEBRUARY 26TH -1994
128. Chief Femi Osoba Osi Oga nla
129. Chief (Mrs) Kusamotu Seriki Bada Iya loja
130. Chief Adenekan Lapite Otun Ogboye
131. Chief Tunji Od egba mi Seriki Maiyegun
132. Chief AO. Popoola Olori Egba
133. Chief (Mrs) Odegbami Seriki Bada Iyalode
134. Chief O. Jolnoso Osi Baba Loja
135. Chief (Mrs) jolaoso Osi Gbenga Aie
136. Chief G.O. Sowunmi Seriki Bobagunwa
137. Chief (Mrs) lbiwunmi Sowunmi Seriki Lika
138. Chief Kunle Kogbodoku Lukosi
139. Chief Surakatu Rosiji Ekerin
516
140. Chief Funso Adesanya Ekerin Baba Loja
141. Chief (Mrs) Aduke Maina Ajigbeda
FEBRUARY 18TH -1"5
142. Alhnjl Chief Sinu lsholn Abese
143. Chief (Mrs) Christiana Akitonde Sarunii
144. Chief Ralph Amoo O.
145. Chief (Mrs) Beatrice M. Oriade Osi Saruiro
MAY 18TH-26
146. Chief Abloln A. Amori Sodelnde Oiun B«da ly*1
MAY 17TH-27
147. Chief Odufuye President Lion Club Otun
148. Chief (Mrs) Odufuye091 MorUga
149.Chief (Mrs). Smith Erelu Baloye Oke-Ona Egba
MAY 21ST & 24TH1997
150. Chief Olalekan Ogundimu Akigbotun Oke-Ona Egba
151 Chief (Mrs) Abiodun Ogundimu Osi MojirenOke,-Oiin Egba
152. Chief Abiodun Akcni Mayegun Oke-Ona Egba
153. Chief (Mrs) Akoni Seriki lyaloja Oke-Ona Egba
154. Chief (Dr.) Sunday A Majekodunmi Aare Ona Kakanfo
Oke-Ona Egba
155. Chief (Mrs) Prof. Majekodunmi Seriki Mojibade Oke-Ona
Egba
156. Chief (Dr.) Omonayajo Asiwaju Oke-Ona Egba
157. Chief (Mrs) Omonayajo Seriki lya late Oke-Ona Egba
158. Chief (Mrs) Omonayajo Bada lyalate Qke-Ona Egba
517
OCTOBER 4TH -1997
159. Chief Edward Alani Amosu Ogboye Oke-Ona Egba
160. Chief (Mrs) Asabi Amosu Ohm Asiwaju Oke-Ona Egba
161. Chief (Air Comd.) O.G. Martins Bobagunwa Oke-Ona
Egba
162. Chief (Mrs) Martins Erelu BobagunWa Oke-Ona Egba
163. Chief Olusola - Harris Gbobaniyi Oke-Ona Egba
164. Chief (Mrs) Harris Osi Moriyun Oke-Ona Egba
OCTOBER 3RD-1998
165. Chief Owolabi Gbolahan Otun Jagunmolu Oke-Ona Egba
166. Chief (Mrs) Gbolahan Otun lya Abiye Oke-Ona Egba
22ND OF MAY -1999
167. Chief Oladipo Bailey Otun Baloro Oke-Ona Egba
168. Chief Mrs. Bisola Sodipo-Akin-Deko lyalaje Oke-Ona Egba
169. Chief ladipo Sanyaolu 'Sakotun Ago Oko Oke-Ona Egba
170, Chief Mrs. Elizebeth Aduke Sanyaolu Yeyeluwa Oke-Ona
Egba
171. Dr. Chief Segun Ajayi Osi Bajipe Oke-Ona Egba
172. Chief Mrs. Funke Ajayi Erelu Osi Bajipe Oke-Ona Egba
173. Dr. Chief Bolaji-Sojinrin Otun Basegun Oke-Ona Egba
174. Chief Mrs. Sojinrin Osi lya Ewe Oke-Ona Egba
175. Chief Olu Falomo Otun Baroym Oke-Ona Egba
176. Chief Folarin Kuforiji Ogboye Balogun Oke-Ona Egba
177. Chief Oladipo Dunmade Ekerin Oganla Oke-Ona Egba
518
28TH OF MAY -1999
178. Chief Mrs. Yinka Olofin-Moyin Erelu Taiyese Oke-Ona
Egba
Prepared and Compiled by Chief D.A. Majekodunmi Secretary-General
Oke Ona Egba Council of Chiefs & Akogun, Oke Ona Egba
519
Chapter 16FATE TAKES A HANDMiseries do exist in life. The unseen more potent than the seen. Many
spiritual situations that cannot be wished away or ignored and if one does
it could be to one's peril. As a medical doctor one would not have
expected Kabiyesi to believe in matters that cannot be scientifically
proved in a laboratory. Somehow the great school of life has taught him to
pay attention; to be curious about the unknown. The phenomenon that
comes under the term prophecy, extra sensory perception (ESP), Dream,
Chance, Coincidence etc all intrigue him. Kabiyesi does not go out looking
for these unusual visions into the unknown, but people come knocking at
his door to give him Divine messages. Let me share these uncanny
messages passed to him with you. 1 found this information on the section
of his library marked "PROPHECY JOURNALING".
DIVINE MESSAGE TO GENERAL OLUSEGUN OBASANJO WHILE
STILL IN PRISON AT YOLA - 1996
1, Kabiyesi Alaiyeluwa, Oba Dr. Adedapo Adewale Tejuoso, Karunwi HI,
Oranmiyan, Osile Oke-Ona Egba, on the 15"' of May, 1996 received a
divine message from God, through Prince Gabriel Olusanjo Adesina of
blessed memory.
The message which was short and simple, directed me to write
personally to General Olusegun Obasanjo, who was then in Prison at
Yola, informing him that God said he would soon be released from Prison.
That he (Gen. Obasanjo) should continue to pray with Psalm, 114, and
that most importantly, when he is finally released and he (Gen. Obasanjo)
finds himself in a position of Power again, he should remember to judge
the people in TRUTH.
When I received this message, my immediate reaction was why me?
How was I expected to get this message across to him at Yola Prison,
520
bearing in mind the bureaucracy involved?
At this point in time, as if in response to my thoughts, Chief Doja
Adewolu, Akinlagun Oke-Ona Egba just walked into my sitting room. I told
him what was just going through my mind. To my surprise, he informed
me that Chief Mrs. Stella Obasanjo was scheduled to travel to Yola in two
days time. God works in mysterious ways, His wonders yet to perform was
my immediate response.
I took the tide at its high, and quickly wrote this Divine message in a
letter to General Obasanjo through his wife Stella. His handwritten reply
dated 7/6/96 is shown below.
Kabiyesi Oba Dr. Adedapo Adewale Tejuoso
Karunwi III
Osile Oke-Ona, Egba
Kabiyesi,
I write to acknowledge your note proclaiming to me your divine direction.
The three points are noted prayerfully. God does not allow anything to
happen without a purpose and in everything I am thanking God for His
grace, mercy and favour to me since my conception in my mother's womb.
I count my blessings and I give thanks to God.
Psalm 114 emphasises the great power and glory of God before whom
we all have to tremble not for fear because God is not a God of fear rather
He is a God of love, but for respect, reverence, worship and adoration.
Jesus is the way and the truth and the life and Christian leaders at all
levels must be guided by truth and justice in their judgement. As a victim
of untruth and injustice, I will be less than grateful to God to perpetrate
what I have been victimised by. I like Job 28:28 "And he said to the man,
'The fear of the Lord (which awesomeness of His power and greatness) -
521
that is wisdom, and to shun evil is understanding." My spirit is high, my
conscience is clear, my hands are clean and I harbour no bitterness,
animosity or revenge in my heart. God is a God of righteousness and God
of justice.
Like you Kabiyesi, I believe that what God has written, He has written
and no human caprice, evil or goodness can change it.
Ki ade ko pe lori, ki bata ko pe lese.
Yours sincerely,
O. Obasanjo 7/6/96
The reason for making this statement here is to show you the
greatness of our Almighty God and to remind General Obasanjo once
again to keep faith with God in order that the promise of God in the Holy
Bible in the book of Proverbs Chapter 29 verse 14 may be fulfilled in his
life." A King who is fair to the poor will have a long reign".
DIVINE MESSAGE TO GENERAL OLADIPO DIYA 1994-1995
I, Kabiyesi Alaiyeluwa, Oba Dr. Adedapo Adewale Tejuoso, Karunwi HI,
Oranmiyan, Osile Oke Ona Egba was a Federal Government appointee to
the National Constitutional Conference held at Abuja from the 27th of
June 1994 to 27th of June, 1995.
It became part of the routine of the Yoruba delegates to the Conference
to meet regularly at my residence at Apo Village, Abuja, every Monday
evening at 8.00p.m. in order to deliberate on matters debated and to be
debated at the Constitutional Conference and to formulate policies and
positions of the Yorubas as far as the different issues raised at the
Conference were concerned.
Similarly, it was our routine to meet for prayers to the Almighty God at
my residence at Abuja every Tuesday evening at 8.00p.m.
522
Sometimes in late 1994 and early 1995,1 was given a divine message
from God through one of the prophets present. The message was for
General Diya and I was divinely directed to deliver the message
personally to him.
Despite all odds, I summoned up courage and went personally to
deliver the divine message to General Oladipo Diya. The message simply
was for me to warn General Dlya that anytime he had to travel anywhere
in an emergency and his mind was not quite prepared for it, he (Diya)
should not go, because what God revealed to the prophet was that he
(Diya) was to go somewhere in a hurry by plane but soon after take off in
mid-air, there was a bomb explosion involving his (Diya) aircraft (God
forbid). I was also directed to give him some Bible passages to use in
praying continually to avert the prediction.
This Prophecy was not however fulfilled until almost 3 years after the
message came and that was sometime in December 1997. You will
remember that General Oladipo Diya was to travel from Abuja to Benue
State for the funeral ceremony of one of the parents of one time very close
colleagues Major General Lawrence Onoja.
On that fateful day, he came to the airport an hour later than scheduled.
That was his saving grace. In fact that was also the proof that he must
have read the Bible passages as directed. You will remember that the
bomb exploded inside a car waiting at the Abuja Airport just about the time
he General (Diya) arrived at the airport. Of course, he could not travel
again that day due to the unexpected shock.
The Tell Magazine, later revealed the full story in one of its editions
about a year later and that was after the death of General Sanni Abacha.
The Tell Magazine revealed that the car with the bomb was just waiting for
General Diya to board the aircraft, after which they would have loaded the
bomb inside the aircraft so it could explode in mid air soon after take off.
523
The inference to be drawn from this is for people not to disregard
prophecies outrightly, no matter how seemingly trivial or unimportant they
may appear, especially when it does not cost you anything to take heed of
what you are told and pray about it. It may turn out to be your saving grace
as this was.
May God continue to guide and guard us all (Amen).
HOW I ESCAPED ABACHA'S BOMBDiya's pastor recalls December1997bombing somehow. Pastor Felix
Adebayo, Public Relations Officer of the Christ Apostolic Church (CAC)
Worldwide was really lucky. Perhaps, it was his devotion and closeness to
God that rubbed off on the other would-be passengers of that plane that
would have caused his untimely death.
The date was December 13, 1997, Lt. General Oladipo Diya then.
Chief of General Staff (CGS), was preparing to go to Markudi, capital of
Benue State to attend the burial ceremony of the mother of his Principal
Staff Officer (PSO) Major-General Lawrence Onoja.
Earlier in the week, Adebayo had arrived Abuja from his base in Lagos
to see Diya, his friend since 1991. Adebayo said he had, in the first week
of that month, been having some frightening visions concerning Diya. His
visit to Abuja that fateful week was to give a prophetic warning to the army
officer to be very careful about his movements in the remaining weeks of
the year.
On the morning of December 13, Adebayo, on learning that Diya was
scheduled to leave for Markudi that day, led the household in prayers to
avert any unforeseen danger on the trip. Even despite the marathon
prayers, Adebayo was still not convinced that the coast was dear enough
for Diya to travel “I was apprehensive.
"I told the CGS to call off the journey, but, he kept on saying Onoja is a
524
good officer, he is my man and 1 must honour him with my presence,"
recalled the pastor.
Adebayo's fears grew stronger when at 8 a.m., Diya's aide-de- camp
called the airport to find out whether the presidential jet was ready and the
reply was that the pilot was nowhere to be found.
"When we heard this, my mind raced back to my visions concerning the
CGS. I advised that we should keep off the trip there and then, but Diya
was so optimistic that nothing would happen." recalled the pastor.
"We eventually left home at about quarter to nine that morning, pladng
our fate in the hands of God. We had just got to the airport and just a few
metres away from the aircraft when we heard a very loud blast coming
from the direction of a car parked not. too far away from the plane. It was a
devastating explosion," remembered Adebayo.
There were two men in the car. One was blown off into shreds while the
other one had one of his legs chopped off but he was alive and we thought
he could still survive.
"Meanwhile familiar faces started surfacing at the scene. Gwarzo,
Mustapha, Arisekola and others. I asked myself: What were these people
doing here at this moment? We were thoroughly scared. We were looking
at one another in bewilderment. There was no other plane in sight to
suggest they were travelling too.
According to Adebanjo, "Major Fadipe (Diya'sj Security Officer) said we
should all go into the plane that we were still travelling but I| declined
vehemently. I insisted that we should go back home."
They invariably heeded Adebayo's warming and went back.
According to the prophet, the car from which the bomb went off was
just about 50 to 70 metres away from die back of the plane. "In fact, when
the explosion blew out the windscreen of the car, part of the glass hit
Diya's car.
525
"That day, we saw death face to face."
"Though the other man in the exploded car was in a critical condition,
he was still talking. It was through him that we learnt that the bomb was
meant to eliminate Diya and that by noon that day, those people we saw at
the airport were supposed to have gone to Odogbolu (Diya’s hometown)
to inform the Oba and his people of Diya's death."
Adebayo said he had kept quiet since the incident till now because
soon after Diya was arrested a few days after the bomb blast for allegedly
plotting a coup against General Sani Abacha, information got to him that
he too was being looked for.
"Abacha believed that it was my prayer that averted that bomb
" When the explosion blew out the windscreen of the car, part of the glass
hit Diya's car, That day, we saw death face to face
disaster. He knew I was close to Diya. Some people advised that 1 should
leave the country immediately. That was why 1 left. This is why I was
never able to tell my story publicly."
Adebayo does not believe that the former CGS did plan to topple
Abacha. According to him, the Nigerian military has destroyed itself by
meddling too much in politics.
"If I were President Obasanjo, 1 would not stop at retiring expolitical
office holders in the military, but all officers down to the rank of Major
“We need some sanity in the country. In civilised countries of the world,
you don't see their soldiers on the streets harassing innocent people, but
1 think President Obasanjo is up to the task. I hope he won t disappoint
Nigerians."
Sunday Punch Page S' Jufy 18.1999 By C K Ogundokpo
526
Think about this Coinddence/Conspiracy in History
Abraham Lincoln was elected to Congress in 1846
John F. Kennedy was elected Congress in 1946
Abraham Lincoln was elected President in 1860
John F. Kennedy was elected President in 1960
The name Lincoln and Kennedy each contain seven letters.
Both were particularly concerned with civil rights.
Both wives lost their children while living in the White House Both
Presidents were shot on a Friday.
Both were shot in the head Here is an interesting one...
Lincoln's secretary was named Kennedy.
Keennedy's secretary was named Lincoln.
Both were assassinated by Southerners.
Both were succeeded by Southerners.
Both successors were named Johnson.
Andrew Johnson, who succeeded Lincoln, was bom in 1808.
Lyndon Johnson, who succeeded Kennedy, was bom in 1908.
John Wilkers Booth, who assassinated Lincoln, was bom in 1839 Lee
Harvey Oswald, who assissinated Kennedy was bom in 1939.
Both assassins were known by t^ieir three names.
Both names compromise fifteen letters.
Booth ran from the theatre and was caught in a warehouse Oswald ran
from a warehouse and was caught in a theatre To cap it all off. Both and
Oswald were assassinated before their trials.
FROM THE CLUB BULLETIN OF ROTARY CLUB OFILUPEJU
January.
527
Chapter 17THE REPORT OF 10 TEARS CORONATION EVENTS
THE 10™ YEAR CORONATION ANNIVERSARY CELEBRATION
U was Hon. Justice Ademola Kuti who wrote in "10 years oh" and l quote
'History can never be manufactured and The Egba nobles and their Royal
Rulers with their unequalled and impressive background of educational
entrepreneur-ship and enterprising and dynamic approaches to individual
Royal Rulers may have their own agendas, but the most important factor
is the precedence of a truly sincere and collective Egba national interests
over personal and parochial interests. The Egba Royal Fathers at this
528
stage of our National life should keep in mind the overall interests of their
people. As leaders they should also ever keep in mind that they, as
trusted Royal Fathers are shaping history, shaping destiny of their people"
End of quote.
History can never be manufactured
It has to happen, before it is
Recorded for prosperity
For all actions: -
Shape history
Shape destiny and
Do influence lives
The tenth year coronation anniversary celebration went as planned
with a few surprises that proved God to be in charge of all good men's
affairs. The invitations and programmes' committee headed by Chief
Oluyombo Akoni the Oluwo Oke- Ona Egba and ably assisted by Chief D.
A. Majekodumni (Akogun); Chief Sunday Oluwole (Bobatolu), Lanre
Tejuoso and other members from Oke-Ona Chieftaincy title holders,
Royal Circle, Evangelical Movement and Oke-Ona Dynasty Fund - were
all part of The Central Working Committee - who had been at work since
early March. (The detailed events over leaf).
I guess The Almighty Father has the grandest plan, and all we have to
do is to be instruments of His Love. Six weeks or so before the planned
coronation anniversary started (8,h April 1999) - the church being built
and scheduled for opening on the 19lh May 1999 collapsed, and
unfortunately killed one person which some daily newspapers rumoured
to be ten lives lost; also some concerned dignitaries sent letters of
commiseration to Kabiyesi over the sad event. Yoruba has an adage "lie
Oba tojo, ewa lo bukutt". KabiyesiOba Dr. Adedapo Tejuoso as usual put
the matter in the hands of God, talked to his family and close friends and
529
decided that God's work must be done.
At the opening ceremony of the church on Wednesday 19th May, 1999,
Kabiyesi had this testimony to give to the congregation. He related how a
good friend of his Prince Juli Adelusi - Adeluyi Former Minister of Health
(Interim Government of Nigeria) - read the news in one of the Daily News
Papers and phoned in to express his sympathy on the collapse of the
church and 'lives' claimed. A week later (and that was about the 12th of
May 1999), after the conversation on the phone, and when Prince Adelusi
- Adeluyi got his invitation card, again he noted the item Day 2 - opening of
the New
Chapel etc., so he phoned Kabiyesi again "which Chapel again? A new
one in the place of the collapsed one answered Kabiyesi - Both men in
their usual enthusiastic mood Praised God, and Juli said, "The Lord has
done it again! Satan destroyed the temple and God built it again in 3
days." Halleluyah, all echoed in the church, for God had done it again, all
to the shame of the devil. Kabiyesi also thanked God, that a new grandson
would be baptised at St. James African Church | Cathedral, Idiape the
following day. For it is written Isaiah 43:2 (God promises to rescue his
people).
"When you pass through deep waters, I will be with you, Your troubles will
not overwhelm you, When you pass through fire, You will not be burned;
The hard trials that come will Not hurt you"
A book titled Traditional Ruler turned Evangelist.
Book 2 dedicated to Kabiyesi was launched sequel to Day 1 launching
at the Karunwi's compound written by Dr, Olowookere and titled Miracle in
the Palaces. Chief launcher being Chief Olalekan Fatoki - Gbonoja
Oke-Ona Egba and MD/ CEO of BenFat Engineering (Nig) Ltd.
The second book titled Traditional Ruler turned Evangelist with
foreword by Evang. (Dr) Ebenezer Obey Fabiyi (Decross Gospel Mission)
530
was written by Rev (Dr) Joseph A. Adeyemo. The presenters of the book
to mention just a few were: Prince Dr. Chief S.M. Adesina, PDG Chief S.
Anofi Guobadia, Chief Okikiolu, Chief Oluyombo Akoni# Chief Dotun
Oyewole, Prince Dr. Lanre Tejuoso etc.
DAY 3 - THURSDAY 20™ MAY 1999 It was an early rise at Kabiyesi's
residence for 8 o'clock AM precisely his new grandson was being given
names BADERIN OPEOOLUWA with the happy parents Prince and
Princess Femi Tejuoso in attendance with other Royal Family members,
Chiefs and Friends. It was a joyous occasion, which elicited Mama's
favourite song to be rendered thus:
E lo ni mo san Foba Ogo E lo ni Jesu mi gba E lo ni mo san F'OBA OGO
FORE RE LORI MI?
"How much have I paid
To the Lord of Host
How much did Jesus receive?
How much have J paid
To the Lord of Hosts
FOR HIS MERCIES OVER ME"?
From his residence, Kabiyesi Tejuoso and Family and all well wishers
drove to St. James' African Church Idiape for Christening of the new born
Prince and for Thanksgiving of 10th year coronation service. By 11.00 am
the church was full to its capacity with over 20 Royal Fathers participating
also His Excellency The Military Administrator Navy Captain Kayode
Olofin-Moyin and the First Lady, Secretary to State Government,
Commissioners and other Government Functionaries, Primates and
Bishops of African Churches, other Bishops, Pastors etc and Choristers,
chairs were brought into the church to augument the pews for people to sit
on.
The Christening, which started at 10.30, am flowed into the
531
Thanksgiving Service splendidly and it was a prrtwtbfcrtid The choir
rendered beautiful songs and spinal antlwnm tot the occasion. My
favourite being "Ah yun E” as made references to action to be taken by
Kabiysi as the occasion demands.
Just a few minutes past 12 noon be Oyawoye Primate of the African
Church mounted the pulps to deliver his sermon for the grand occasion.
The conference was hungry for his message because ,tt was God inspired
and every member of the congregation was very attentive. Pnmale
Oyawoye made copious references to the Bible Psalm 60.
James 5:16; Romans 12 which he quoted from extensively beta hell was
let loose on all. His Grace was not cursing the congregation, far be if from
him - some Mug heads were around the comer of the church to cause
commotion
For the new addition to the Kabiyesis family His grace quoted from
Alfred Lord Tennyson (Many thing are wrought by prayer) for the
coincidence of a baby boy to a 10 year itigti on the throne celebration.
Permit me to quote Altml, land Tennyson in full:
NMore things are wrought by prayer Than this world dreams of Wherefore
let thy - Rise like a fountain for me night and day,
For what are men better than sheep or goals7 That nourish a blind life
within the brain.
If, knowing God, they lift not hands oi prayer Both for themselves and
those who call them.
For so the whole round earth is every way Bound by gold chains about the
feet of God".
Primate Oyawoye admonished people not to pay evil with evil, and
made reference to Romans 12 which I know ts Kabiyesis favourite as an
AGSOBA
"Do not conform yourselves to the standard* oi thw world but let God
532
transform you inwardly by a renewal of your mind.
Ask God to Help those who persecute you. Bless ye those who curse you.
If someone has done you wrong, do not repay him with a wrong
Do everything possible on your part to live in peace with everybody
Never take revenge, but instead let God's anger do it.
Do not relent in doing good, do not be discouraged, do not be weighed
down by people's ingratitude and indifference Remember, you are
accountable to God alone for whatever you do.
At about 12.30 pm when the Primate was still addressing the
congregation a maddening noise disturbed the peace of his sermon, the
church and all. We understood and we could see that a lot of boys and
girls had surrounded the church, shouting slogans, singing obscene
songs and making rude noises. They wanted the Military Administrator
who was worshipping in the church to come out and address them on why
their lecturers had not been paid for months since they had paid their
course fees etc. These young students' boys and girls were so angry that
their faces became distorted, they looked like demented dogs, and they
were dripping with anger, violence and hatred of the worst order. While it
lasted; nearly two hours of maddening crowd, the noise, the chanting was
war like, with the atmosphere charged with apprehension. Things fell
apart, the centre could not hold, anarchy had been let lose on Ogun State
(apology to Chinua Achebe) of the play of that name. Older men went to
reason with them to respect the house of God, to respect the occasion of
the day. It was like putting petrol into burning fire. Derisively they chanted,
"Thank you old men, we have heard you, go back and sit down etc". Even
at a stage young girls, fierce looking like wounded lions tugged at the
church gates wanting to wrench apart the pad-locked gates, while others
had started mounting the fences around the church.
533
MILAD, HE Kayode Olofin-Moyin went to the front porch of the church,
but it did not make any difference. Meanwhile, an ex-Colonel Doctor
asked his friends in the church - what could a father with a son out there
do right now? A friend said, in a situation like this, if the father should
identify a son right now as his, such a son would deny knowing such a
father Our Col. Friend felt like banging a couple of these yobos' heads
together. He considered their behaviour to be out of place, senseless, and
demonically induced. Further, he asked - Don’t they know The Military
Administrator's Office, his residence etc? These were some of the
questions raised while we waited patiently on The Lord in the church.
Yet, another elderly person felt the students had cause to be angry.
Why should they not be angry when elders failed them, not clean in
performance, in promise and execution? He was just as angry with the
Authority, the leadership. He pointed out this was a case of decadent
society that had come about through lack of strong and purposeful
leadership. This radical senior of mine a Former creditable upnght senior
Civil Servant pointed out to me, Lekan, he said, why haven't the security
people alerted his excellency about this ambush in the church? Those
boys and girls came in buses, holding leave branches all the way from
their campus to trap up the Ml LAD, his key officers and innocent
worshippers, do you know the implication? My Senior was annoyed at
such a weak security system, was annoyed at lack luster leadership. He
was annoyed with the system? He was annoyed with the helplessness of
the situation.
And like a bad dream. The Security men arrived ckee to two hours
siege. They dispelled our riotous kids' in a Hash with tear gas. And like a
house built with cards, the resistance crumbled just in a flash, as if no
noise was ever heard. It was quiet, peace returned all right, but at what
price?
534
Those of us trapped in the church had the unpleasant effect of 'gas
tears'. I kept my head in my white handkerchief kir at least five minutes, for
the smell of tear gas to wear off It was a no win situation, we closed the
windows when tear gas wa fired outside, now we had to open the windows
to have fresh air in - tears involuntarily we shed. When we got out of the
church - the spoil "of the war siege" was staggeringly sad many cars,
expensive cars had their windscreens and windows smashed, tyres
punctured, rims tom apart. Reckless damage was done to most vehicles
parked around the church. Thirteen Government vehicles were severely
destroyed. It was wickedness at the worst. Then you wondered, whether
these "so called" students came for M1LAD or had a hidden agenda for
the 'august guests" or their host? It was bad. Millions of naira worth of
damage must have been done to private vehicles as well in the name of
students' protest against the Ogun State Authority.
The situation was so bad, that Kabiyesi Oba Dr. Adedapo Adewale
Tejuoso Karunwi HI, Osile Oke-Ona Egba whose 10th coronation
anniversary thanksgiving to God was being celebrated appealed to the
congregation to please bear the loss inflicted on all and sundry as part of
the sacrifice to be made in finding solution to Nigeria's multifarious
problems. Two of his own cars were also very badly damaged. He was
sorry indeed, he emphasised, that some of the guests suffered damages
to their cars.
Despite the trauma experienced, and losses suffered most of the
guests out of love still came to the Reception and Revival that followed at
The Kabiyesi s family compound at Ago-Oko, Abeokuta. Even a lot of
people who could not make the church still joined us later at the reception.
What a practical expression of love? God bless you all (Amen).
Two books were launched. Women of Virtue written by His Excellency
Chief Olusegun Obasanjo President-elect of Nigeria as a dedication to
535
late lyalode of Egbaland Chief Mis. Esther Bisoye Tejuoso. The
President-elect was to be represented by his wife Chief Mrs. Stella
Obasanjo, who was unavoidably absent owing to another State
engagement in Abuja - she sent a letter which was read on her behalf by
her representative.
The second book presented was titled "10 years on" - authored by Hon.
Justice Abdel Fatai Demola Kuti of High Court Abuja FCT - a salute to
Kabiyesi Alaiyeluwa Oba Dr. Adedapo Adewale Tejuoso's - decade of
Royal Selfless Service on the throne.
Alhaji Ore Salako of the Nigerian Airways presented the book
supported by Chief Oluyombo Akoni - while Women of Virtue was
presented by Chief Mrs. Olabisi Akoni, who made a very moving
statement about the life and times of the lyalode Mama Bisoye Tejuoso
and wished she had been closer to her to learn from her wealth of
experience. Evangelist Dr. Obey Fabiyi, Pastor Tiboin, Pastor Ademuyiwa
ministered to the very large gathering late jnto the night. The height of the
day"s success was the huge number of people who gave their lives to
Jesus Christ that night. It was indeed an unforgettable night. May God
bless them all (Amen).
DAY 4 - FRIDAY 21st MAY 1999Saw another purposeful day of activities - A very successful Ministers
Seminar was held at The Karunwi's Royal compound, Ago-Oko,
Abeokuta. It was attended by over 200 ministers. The Muslim prayer was
held at the Palace at Sapon. Kabiyesi Tejuoso was joined by Kabiyesi
Oba Halidu Laloko and other Chiefs, the Oloris and friends to receive the
Muslim leaders; Kabiyesi wondered why the Muslim Women were not
present and asked whether it was acceptable for the Oloris to be present
by his side. The Chief Imam promised a full participation of all men and
536
women in future since all misconceptions had been cleared to the
Muslim's leaders satisfaction.
At the same venue later in the day, another distinguished group of
guests was entertained by the Kabiyesi. These guests were some of the
beneficiaries of Oke-Ona Dynasty Foundation over the past 10 years.
They had come to say a BIG Thank you to Kabiyesi their benefactor and
to meet one another and the trustees. Kabiyesi Oba Dr. Adedapo
Adewale Tejuoso announced additional 27 new scholarships to mark the
10th year coronation celebrations.
Revival Service took place later at the usual location at the Karunwi
Royal compound at Ago-Oko, Abeokuta. While Kabiyesi shared the latter
part of the evening with his friends in Rotary and the Royal Circle at the
Gateway Hotel Abeokuta.
It should be noted that Revival Service the hardcore of Kahiyesi's
celebration took place every evening under capable leadership of Pastor
Ademuyiwa, Rev. Dr. Adeyemo, Rev. Tiboin and other Preachers,
Evangelists, the Ushers and other leaders that ensured full participation of
the public, in safety and in great comfort. May the good Lord bless His
work.
DAY 5 - SATURDAY 22nd MAY 1999 Saw a befitting end to a happy start.
Men and Women of Oke- Ona Egba and beyond were honoured with
Chieftaincy titles with pomp and pageantry.
This is the day that the Lord has made; we will rejoice and be glad in it.
Psalm 118:24.
Post Script
Kabiyesi Oba Dr. Adedapo Adewale Tejuoso JP felt concerned for his
Royal Brother Obas and his guests, and since the coronation anniversary
537
he had visited his brother Obas to say Thank you for their support, and
had written to others to Wish them God's great abundant gift for the loss
suffered on their cars and personal effects due to students' riot around the
church. Purported to have been occasioned by the presence of The
Military Governor of Ogun State. Strange but true, Kabiyesi received a
letter from the students' leaders demanding his help to have the arrested
students released. Believe it or not, Kabiyesi still wrote to His Excellency
Military Administrator Navy Captain Kayode Olofin-Moyin to temper
justice with mercy. Do you still doubt that Kabiyesi Oba Dr. Tejuoso is a
"Bom Again Christian?" "Do not repay evil with evil, so said our Eminent
Preacher Primate S.O.B. Oyawoye.
What I noticed each day of the celebration was gay and happy like a
carnival at The Royal Compound Ago-Oko at the Palace at Sapon. There
was more than enough to eat, to drink, good music to learn and dance to,
the crowd was large and everyone could find his own level and each
evening ended with salvation of very many souls with strong evangelism,
inspiring words and effective prayers. May the Lord’s name be praised.
Kabiyesi, ka de pe lori, ki bata ilekc pe lese Amin.
Life has turned full circle; and the journey continue, search of justice
who is the Victim? Let me clow with „ favourite poem of mine by JOHN K.
BANCS titled CONSIDER,
CONSIDER Is anybody happier?
Because you passed his way?
Does anyone remember?
That you spoke to him today?
This day is almost over.
And its toiling time is enough;
Is there anyone to utter now,
538
A friendly word for you?
Can you tonight in passing,
With the day that slipped so fast, That you helped a single person,
Of the many that you passed?
Is single heart rejoicing?
Over what you did or said?
Does one whose hopes were fading Now with courage look ahead? id you
waste the day, or lose it?
Was it well or poorly spent?
you leave a trail of kindness?
Or a scar of discontent?
Question not yesterday, nor trouble borrow what may be instore for you
tomorrow? The today your incessant care – as to tomorrow's in the air,
Wm lives today the best that in him lies on the road that leads to clearer
skies.
Praise O. Jaiyeola Ministries International
Head Quarter 77. NAJD. ROAD, 1SASO PO. BOX 22213 SAPON
ABEOKUTA.
Your Ref
Date
01 BP 3574 Colcncin Rap Du Been
24th June, 1999
The President,
OBA KARUNWI III EVANGELICAL MOVEMENT Abeokuta, Nigeria.
Kabiyesi,
APPLICATION FOR MEMBERSHIP
539
Calvary greeting in the name of our LORD JESUS CHRIST. May His
anointing continue to flow in our life daily in Jesus name. Amen.
Reference to the matter stated above, I wish to apply for membership of
your Evangelical Movement as Holy Spirit direct; I was privileged to be the
Presiding Pastor of CARDEN OF EDEN WORLD OUTREACH CENTRE
(PASSOVER CHAPEL) and Founder of APOSTLE PRAISE O.
JAIYEOLA WORLD COMMUNITY CRUSADE ASSOCIATION situated at
the above address.
After long time Waiting to hear from God for divine direction to go ahead or
not, and the reply from Him is to go ahead, "He said to me Iron
Sharpeneth Iron", to God be the glory, I forward my letter if it is approved
to enable me to contribute my spiritual assistance to the worthwhile God's
programme to the Glory of God Almighty.
I look forward for a wonderful association like this.
Thanks and God bless.
Yours in His Business,
Apostle Praise O. Jaiyeola
Chapter IS
MOSHOOD ABIOIA POLYTECHNIC P.M.B. 2210, ABEOKUTA
Karunwi III
OSILE: OKE ONA OBA TEJUOSO
OAAT/23/05/20
May 241999
Navy Captain Kayode Otoftw Hoyki Military Administrator of Ogun State
Oke-Mosan, Abaokuta
Your Excellency
I enclose herewith a copy of the letter 1 received from the Students
540
Union Government of Moshood Abiola Polytechnic Abeokuta which
speaks for Itself.
Sorry for the unfortunate Incidence of these students at the
thanksgiving service held In my honour at St James's African Church,
Idl-ape Abeokuta on Thursday the 20" of May 1999. Despite the language
of their letter, 1 still write as their father and a Christian to appeal to you to
temper Justice with mercy.
It was all meant to exalt and glorify the name of God. And It did. Our
consolation Is that the Devil was put to shame and subsequent events
were more than successful. Thank God for aN HIS mercies.
May God continue to bless and prosper you In all your laudable
undertakings.
Thank you and God bless.
OSILE OKE-ONA EGBA PALACE, P. M B, 2005, SAPON, AQO-OKO,
ABEOKUTA RESIDENCE 039-243028; 244180 (PAX)
OFFICE 039-240018; 244005; 24223$ (PAX)
OBA DR. ADEDARO A DEW ALE TEJUOSO KARUNWI IlI
OSILE OKE ONA EGBA
LETTER OF APPRECIATIONI write on behalf of my people, family and I to express my profound
gratitude and appreciation to you for your presence, prayers and good
wishes on the happy occasion of my 10th Year Coronation Anniversary,
which was celebrated to the glory of God and the happiness of the people
over the period of 18th to 22nd of May, 1999
I was more than overwhelmed by your physical presence which added
541
a lot of meaning and glamour to the August occasion. Your gift of
everything was Indeed more than the Idng on the cake. For ail these, we
are more than grated! It Is our collective prayer that the Almighty God will
continue to bless and abide with you and all yours In good health,
happiness and peace all the days of your lives. Amen.
Finally, we apologise to you on behalf of the Ogun State Polytechnic
students who momentarily Interrupted your peace of mjnd at the
memorable Church Service held at idl-ape African Church Abeokuta on
Thursday the 20th of May 1999 under the pretext of wanting to speak to
the Military Administrator of Ogun State - Navy Captain Kayode
Oiofln-Moyin.
Our consolation is that despite It all, the Devil was totally put to shame
and all the subsequent events turned out to be much more successful
than expected especially for the huge number of souls won for Jesus
Christ at the three day Revivals to mark the 10th Coronation Anniversary.
Glory be to God (Amen),
Once again, thank you and God bless.
KARUNWI III OSILE OKE ONA EGBA
OBA DR. ADEWALE TEJOOSO
OSILE OKEONA EGBA PALACE, P M B 2005, SAPON, AGO-OKO.
ABEOKUTA
RESIDENCE > 039-243628; 244180 (FAX)
OFFICE - 039-240018; 244685; 242239 (FAX}
LAGOS 01-837434, 801300-3. 85-0527. 585 0575; 960855. 4972789
In Search of Justice
542
20/5/99 - Osile's Thanksgiving Service Students ofOgun Poly Abeokuta at
St. James' African Church Idiape, Abeokuta.
MOSHOOD ABIOIA POLYTECHNIC
Christianity is my culture and tradition - Oba Tejuoso
The Guardian On Saturday, May 15,1999 Interview by Remi
VMwards-Adebiyi
543
Starting from Tuesday, drums will be rolled out and royal trumpets will
blare at Sapon,
Abeokuta, the official palace of Oba Adedapo Adewale Adedapo Tejuoso,
Karunwi III, Osile Oke Ona Egba to celebrate his 10th coronation
anniversary.
Of course, Oba Tejuoso is not the first Osile Oke-Ona. Infact, he is not
the first in his ancestral lineage to climb the throne. There were, two-of his
forebears before him- his maternal great grandfather, Oba Karunwi I
(1897-1899), was the first. Oba David Sokunbi Karunwi II (1904- 1918)
was the second and, more importantly, the .first educated and Christian
traditional ruler in Egbaland.
Indeed, these people were great men in their days but the fact cannot
be controverted that Oba Tejuoso remains the most controversial and
perhaps, the most influential.
Tell him he is a controversial , monarch and he would say without :
blinking an eye that he was merely pursuing,the'mission which God
destined for him.
'One would have though that for a man who has a string of degrees in
Medicine, the usual ramblings of story y tellers would not be a familiar turf.
544
’Oba Tejuoso proved otherwise.
Delving , into the long history of jYorubas and I especially the Egba, and
sometimes veering into'biblical history, Oba Tejuoso displayed an adept
grasp of ’ the I discourse. He not 'u only learnt about the history of his
people, he wrote two controversial books on the history of Egbas: So far
so Memorable and Ripples on so far so memorable.
Born on February 19, 1938 to Mr. Joseph Somoye Tejuoso and Chief
(Mrs.) Esther Bisoye Tejuoso, the born-again Christian monarch spoke
frankly on some issues, his adolescent pranks, his relationship with other
traditional rulers in Abeokuta,' his spiritual life and his marital life.
Excerpts:
Let me start by congratulating you On your 10th year coronation
anniversary. Now, when, you were ascending the throne of your
forefathers 10 years ago, you must have had some visions for your
people. What are those visions?
Well, well, well. When I ascended the throne, to be quite honest with
you and I have said it several times, it has never occurred tp me that I
would find myself one day in this place. So I really never thought about
what I would do. Again, as you may be aware, it. was gazetted, on
February 15, 1989 that I had been appointed or elected as the Osile of
Oke-Ona, Egba. Exactly five days after, I was on my way to Abeokuta on
February 20, 1989. So, really, l could not have developed any particular
vision at that point in time. But on getting to Abeokuta and having
assessed the Inature of jobs had at hand, I picked up history books to
read on Yoruba, especially Egba history. Then, of course, a lot of things
started unfolding themselves to me. Paramount among these was the
very unjust position in which my people are held in Abeokuta.
I discovered that the Egba as a whole was built on four strong equal
pillars. That was the intention of our fore-fathers when they came here to
545
settle as equal partners in 1830. But I discovered that over the years, this
position had been gradually eroded to the extent that my people consider
themselves as second class citizens in a community they helped to
develop.
So, as time went on, my vision became clear. That having studied the
situation, my business was to point out to my people the position they are
in Egbaland, how they are being cheated. Of course, my mission also
lincluded telling those who are cheating them how they are-cheating my
people. But, unfortunately, I discovered too late that people are not as
simple minded as I thought. But, again, I was not deterred by that I still
went ahead and told them exactly what was wrong which I still maintain till
now. And I've also pointed out to my people, not only my people in
Oke-Ona, I've also succeeded in pointing to people in Gbagura and Owu.
I decided to tell them what their oppressors were so that-my mind
could be free. I relied on Ezekiel Chapter 33 verses 8 and 9.
My job would have stopped at that if people had not read meanings to
my motive. And having done this, that extended the scope of my mission
and that mission is still on. I can't imagine anybody being condemned to a
second class or third class citizen. We were bom equal. We were all bom
naked, just as Yoruba's were fighting not to be relegated to second class
citizens in Nigeria.
To let you know how I felt it... God bless the soul of Abiola... In 1992, I
wrote a letter to him when he was carrying on his crusade on reparations.
I congratulated him and told him he should consider me as a partner
in'progress and that if he needed my assistance, I was at his beck and
call. Haying congratulated him, Inow asked him; Is it nota shame that with
all your riches and all the niche you have carved for yourself in jthis world,
you can never become a number one or Balogun Egba In the Ologun line?
I told him that the limit of his ambition in the Ologun line in Egba'
546
chieftaincy title can at best be number three of the Osin of Egba. I said
General Olusegun Obasanjo’s aspiration is Egbaland is permanently
condemned to a limit of number four position (Ekerin), that he can never
become the Balogun Egba in the present set up. Yet he was once our
Head of State.
I said, you may say you are contended but what do you think your
children would think about you in future, if they get to know you are in a
position to influence things and you left undone what you should have
done and chased reparations all over the world when you should have
started at home?
Later, when I was launching my book. Chief Abiola delivered an
address which also served as a reply to my letter. In his address, he
congratulated me for throwing fresh lights into the history of the Egbas
and he said he supported my call for a review of the 1898 constitution of
the Egbas. So, as a Christian, a born-again Christian for that matter, I
don't have any grudge against anybody. I was simply doing what I thought
God wanted me to do.
Talking about being born again, how do you reconcile this with your
position as a traditional ruler? And there was this report in a soft-sell
magazine that you banned traditional rites in your palace. Could this be
true.
(Laughs) That is what you people call jungle journalism. I am telling you
categorically that nobody interviewed me on this matter. It is absolutely
false. I've never called anybody to say I'm banning this or that in the
palace. How on earth could l say I'm banning people from the palace? In
the first place, the palace is not my own building. It belongs to the whole
community. They built it. So, how can I ban anybody from doing anything
in the palace? And I'm just telling you that so that you will know the falsity
of the whole publication. Now, back to my question. How do you reconcile
547
your Christian life with that of your position as a traditional ruler?
That is a topic I may develop to do an article on, sooner than later.
Thanks to my spiritual mentor (points to a church priest). Let us get our
bearing right. It is exactly the same mistake
we made everywhere. Take Egbaland, for example. When we start talking
about traditional rulership in Egbaland, in history, people are quick to say
that, ha the normal thing in Egbaland is so, so, and so. They trace the
history of Egbaland to the time we came to settle in Abeokuta when
everybody knows that the Egbas have existed long before we came to
Abeokuta. The Egbas have existed as long as the Yoruba race has
existed, forgetting the fact that the Oduduwa himself was part of the
history of Egbaland. When you talk about history, customs and traditions,
you've got to look at it from the concept the of the people. You don't just
pick customs and traditions A custom, a tradition, is developed right from
the origin, the number one man, and it goes on and on and on until you
determine what is your culture and what is your tradition.
The first parents as you know, were Adam and Eve. Alright? You now
go further in the Bible to talk about Abraham. Alright? You now go forward
where the Bible says drat God destroyed the whole world by water and the
only person who survived was Noah, his wife and their children. So, if you
now look at it, people who exist in the world today have their roots from
Noah. That is probably why the Yoruba's say Omo luati that is, Omo ti
Noah bi (Noah's child).
Now, if we all agree that we are all Noah's children, what does the Bible
say about Noah? Noah found favour with God because he was steadfast
with the Lord. The Bible never said Noah was an idol worshipper. It never
said Noah practised Ifa or Obatala. Alright?
As far as I'm concerned, my customs, traditions come from Noah.
Alright? And if Noah had this sort of life, why should I then say that my
548
customs and traditions is to worship idol? That is why I tell you that I need
to do an article on this sooner than later. Alright? To now tell me that
because I'm a traditional ruler, I must do all these fetish things, you should
now convince me that Noah was doing them in his lifetime. Noah had
three children - Sham, Ham and Japheth? And it went on from Ham to
Nimrod whom the Yoruba's were supposed to come from Ununulu.
limururiu/Nimrod was a very great hunter. Alright? He also found favour
with God. He was successful in all the things he was doing. Alright? It was
at that stage..lie left the stage, me to say, without passing the source of his
power to his children. So, it was decided that probably it was under the
tree where he usually had his rest that he derived his power and they
started worshipping that tree. The instrument he was using to hunt, they
decided to start worshipping them and that is why you have the Ogun
today. So, that is what they now develop into tradition. So, it depends on.,
as a traditional ruler, who is your forefather? So, I do not see what is
wrong in being born again. I have read the Bible, I've seen how God
works. I've heard about it, I've learnt about it.
Now, let's come back to history. The history of the Yoruba's. As
Yorubas, our fore-father is supposed to be Oduduwa. If you read the book
of Samuel Johnson, The History of the Yoruba's, Oduduwa was not
supposed to be an idol worshipper, he was a Christian, albeit maybe not a
born- again Christian as we know it today. In fact, one of the reasons why
he left the Middle Beat to come this wav was because he was being
persecuted for not confroming with idol worshippers and the Moslems.
The fact that he was a Christian Now, if Ododuwa was a Christian, where
did we acquire the tradition of idol worshipping?
Having said that lets now look at the gods they are Worshipping 1st, let
me give you a good example: Sango, one of the most popular Yoruba
gods. Who was Sango? Sango was a human being like you and I.
549
Oduduwa had children, but one of his children was called Okanbi. Okanbi
gave birth to eleven children who are being referred to as Oduduwa’s
children today.
The first one was a woman who gave birth to Olowu, the second was
also a woman, gave birth to Alahsm not Ala. The third person was a man.
Benin, then Oba lla Omngun, then the trhon bahe. That one u m the
Republic of Renat; then the Onipopo of Hopo, that one too is in the
Republic of tsnm end the Iasi hssn who was born on the threat was
Oranmiyan. Now, Oranmiyan is same a king at lie, In these days, there
was nothing like Ogun. Alaafin Ife was die title in those days. After some
time, he decided to find out what killed his forefather, Oduduwa with the
Middle Rest He left the throne and dropped his crown on the throne when
he left after a long while, where he couldn't cross the sea, he came back.
He wanted to osuw tsdk to the throne but has dreamed that another
person had hsenc—amid the king. He left and hW iauAd thr Old Oyo and
he hacamr Ahda d Oyo After a whdv, hr debated Wge to the Middle East
again but dasdear around, he installed his son Ajaka on the throne. By the
time he came back, he discovered that Ajaka had been installed as a
full-fledged Oba.
He left there and founded Oke Irese where I originated. Oke Irese was
in the Old Oyo State, near the old Oyo, Ife and so on. It was at Oko Irese
that Oranmiyan later became a king. All these stories are in the book of
Samuel Johnson. It wasn't as if I concocted it When Oranmiyan died, his
second son, Sango, succeeded him as king at Oko. And, of course, we all
know the history of Sango, as a very powerful man who spit fore, a god of
thunder.
He was a man like yourself. Today, he is being worshipped as a god, and
550
you expect me to worship him? Like I am now, if I grow old and die, do you
expect people to worship me and leave God? So, we should understand
that most of these gods are different human beings.
Who is Obatala? When Oduduwa got to Ile-lfe, he met some people
there. The leader of the people he met at Ife was Obatala. He fought them
and they were conquered. It is this Obatala that is now being deified to the
status of a god and they are worshipping him. So, which is the right
culture? Is it the one that one picks up mid-way or the one that we . got
from our forebears? That's why I talked about N6ah. All of us, both
Moslems and. Christians believe that God destroyed the earth with flood.
So, where did we get culture. The Bible says that Noah found favour with
God. He was not an idol worshipper. So, with this at the back . of your
mind, it is easy to be a Christian.
Fortunately, when I ascended the throne at Oke-Ona, l never met any
image in the palace. It might have been there before I came but I never
met any idol there. All of us know that there are carved images at Ake and
we know what God did last year when some palaces were burnt down, to
the extent that the carved images which were supposed to defend
themselves were used a lubricants for the fire. God is talking to us. So, a
word is enough for the wise.
Let's talk about your adolescent years. You and the late Fela
Anikulapo-Kuti were said to be. notorious in those days? Can'you take us
back into those years?
Fela Ransome-Kuti, Beko Ransome-Kuti; they were all my classmates.
Beko had been my classmate since 1949 at Mrs. Kuti's class from
Standard Three. Fela wasa year our senior. We all got to Abeokuta
Grammar School in 1951. But unfortunately, Fela dropped in form one or
form two. Beko and I left school before him. But, nevertheless,
I we were very close. We used to move together. I was in the boarding
551
house. Their father and mother, Mrs. Kuti, was our proprietress at Mrs.
Kuti's class and their father was our Principal at Abeokuta Grammar
School. And, of course, both of them were living together at the Grammar
School and I was staying in the boarding house with them. So, we Were
more or less like children from the same father, the same mother in those
formative years. We were so close that one day, we sat down and said we
wanted to form a club. So, we thought of the name to give to the club. This
was in '51 or '52. Somebody said, it means you people are planless. So,
Fela said yes, yes, that is the name of the club, Planless Club. That was
how we started what we called Planless Club. And the purpose of the club
was to exchange views, stories and all sorts of things.
And, of course, in those days, there were very few cars in Abeokuta,
Mrs. Kuti had a Hillman. I've forgotten the number now, AB22 or
something like that. So, Fela used to take us around in the car. You can
imagine in those days, just to let you know how few cars were on the road.
You can imagine us, sometimes seven, eight or nine of us in a four-seater
car and Fela would take us round now start from Sapon roundabout and
drive at what to me, now looks at 80 miles, 90 miles an hour, though to I
bard, past Ibara Police Station; Imagine the high speed. Your heart would
virtually be in your mouth. How I escaped death in those days, only God
knows.
There were several pranks like that, like the day we were having a
football match at Abeokuta Grammar School I think it was Beko who went
out of the compound and he wanted to come bade through the bade gate
and the police started harassing him. Suddenly, the boarders peeping
from the balcony shouted at the policemen, asking why he should be
beating Beko. They started throwing anything they could lay their hands
on. And that was how the match ended. And the police became furious.
They just came in, started harassing everybody. They picked us up. took
552
us to Ibara Police Station. I wasn't taken. Asa matter of fact, I was the
senior prefect although I knew exactly what was going on, I identified
myself straight away to the police and infact, I became their chaperon,
showing them round where they should-go. They arrested a lot of
boarders, took them to the police station. Then they said they
should come for an identification parade. People who went there decided
not to let anybody out or identify anybody as taking part in the havoc that
was wreaked. Eventually, they let everybody off and, of course, Mrs. Kuti
was there with us and in those days, nobody would dare do anything that
would not please Mrs. Ransome-Kuti,
There was also a day we boarders went on strike. What happened was
that, again, I was the senior prefect. Our food was going from bad to
worse.
Before you continue Sir, what did you consider as. bad food in those
days?
Bad food in terms of quality, but I think most importantly to u* at that
time, was in terms of quantity. We were in the grammar school from '51-
'56. From '51-54, we Were under J.S. Adeniyi. He was a Reverend then.
With the benefit of hindsight, I would think that maybe all of us were used
to the system of Rev. O. Ransome Kuti. I think, I would say we were really
resenting the change rather than looking at it as a struggle against Adeniyi
himself. In our own youthful minds, we were trying to compare a man with
experience of about 30 something years in the grammar school with a
new man who had just arrived. But unfortunately again for us, the new
principal did not take cognisance of what used to happen.
Now, in the days of Ransome-Kub, in the grammar school,
Ransome-Kuti believed in the quality of human beings. You cannot say
because you are a senior boy you want to cheat a junior boy. As a senior
boy, before you can take a junior boy to the principal, to report him, you
553
must be sure of your facts because if you go to the principal and you
fumble, right in the presence of the junior boy, he would discipline you. Of
course, again, as the senior boy, if your English is not good, you would not
dare take anybody to the principal. But when you start stating your facts to
the principal and you now fumble in your English, he would just abandon
the whole case and start disciplining you for vour bad English. So, we
were all used to that. But suddenly, Ransome Kuti left then S. Adeniyi
came when we were in form five. There were seniors in Form six.
Unfortunately, J.S. Adeniyi, developed a habit that as a senior boy, you
must be right. So, once you take a junior to him, he would not listen to him.
He would start punishing the junior boy.
So, again, unfortunately, us all that time, the form five and six boys
were at loggerheads. The form six boys took advantage of Adeniyi's
system. The least opportunity they had, they descended on the form five
boys, took us to the principal and he would not listen to us. You can say
that we were waiting to become seniors to now handle Adeniyi himself.
When we became seniors, it is true that the food was bad but we
managed lo carry on for a while. In the days of Ransome - Kuti, we had
somebody in charge of our food. But, unfortunately, when J.S. Adeniyi
came, he had to put his relation In charge. Of course, his relation, we
could not really hammer on and probably he also had no way of ensuring
that without bias his relation was doing the proper thing. So, fortunately
the junior ones were reasonable with us. We managed to get them
together and we went on strike and refused to eat. I think that
is the long and short of it, don't let me go further into that.
(Oct's up to take a phone call from Mrs. Ransome-Kuti, Beko's wife,
and returns five minutes later).
After school days, we remained quite close to the very end. 1 went to
take a phone call now, Boko's wife was the one on the phone, just to let
554
you know our relationship. When we gut to England, Dr. lsola Abudu and 1
were staying together. We were sharing the same flat. So, Ueko came
and stayed with us. The year after when Fela left school. Ueko stayed with
us for a few weeks. He was in Coventry. The following year, Fela also
came to stay with us, We were staying somewhere in the East of London
then.
Then, suddenly, one day, Fela went out and came back and said he
had gone to by his own textbook. So, he now brought out his own
textbook, it was a trumpet. We were staying with the landlady. So, he
brought, out his trumpet and started blowing Para pan pan. Suddenly we
just saw the landlady and she said: 'Where do you think you are? You
can't do that here. You better pack your things and go.1 So, the landlady
said he should either stop blowing the trumpet or we all go. Fela said
okay, they don't want him to study, so he wouldn't bother. So, he just left
the house in annoyance and went away with the trumpet. After a while, he
came back and I asked him "Ha, Fela o ti kawe tan niyen (Fela, you have
finished reading?) 0 ni ilu yii, ko ye oun rara o, oun o to wipe oun maa duro
tubi bayi." (He said he doesn't understand the city and that he does not
think he would be able to stay here again).' I asked him what happened.
And he said he went to the park and though he could study in the park, lie
sit id when he blew his trumpet Pa, someone just appeared beside him
and said No, no, no. You can't do that here. This is a public place. He said
that was how he was chased from there. There was nowhere else he
could go. So, he came back home. But fortunately for him, he found a
place in Dayswater area of London, he got a bit semen there. So he could
blow whatever he wanted to blow there. So that was it.
What motivated you to go In for Medicine?
Good question. I've said it several times that nothing in particular. Its just
555
that I just wanted to be different. And of course, the profession, the only
profession where you finish and they don't call you Mister anymore Is
medicine.
What it the latest information on the death of your mother? Have the police
come up with any clue at to the perpetrators of the crime?
The Bible says let the dead bury their dead. Our God is the God of the
living not a God of the dead. Let's leave that.
Last question, your highness. It's been very eventful these past 10 years.
I wish you more eventful end fruitful years. But your highness, what do you
envision for the future?
My vision for the future, for Oke Ona, for Egbaland, my vision for Ogun,
my vision for Nigeria and in fact, my vision for the world is a vision that
would change the whole world to the kingdom of Christ where everybody
will worship nobody else but God. My vision is to comply with the
injunctions of Jesus Christ in the
I book of Matthew, Chapter 28, verses! 19 and 20. My vision is to comply
with the vision of Paul, the Apostle in the book of First Corinthians,
Chapter 9, verse 15, where it Is made compulsory for everybody to spread
the gospel. So that everybody on the face of the earth would ha ve no
excuse whatsoever that he did not hear when Jesus comas hack for the
rapture, you and I would be raptured with him. That is the only sensible
thing that a rational human being should aspire to. 1 believe it Is my duty
to let everybody know that they must be born again, then the onus will no
Monger be on me for whatever happens afterwards, I would have
complied with the injunctions of Jesus Christ.
Congratulations once again on your coronation anniversary and
especially for knowing Christ. But your highness, how would you
rationalise your polygamous status of your Christain faith. People are
wont to say: "How can he be a born-again Christian with three wives?"
556
When you become born-again, they say old things are passed away
and everything becomes new. If you look at the Bible, the good kings were
all polygamists. Alright? But God did not because of that destroy them.
Before becoming born-again, naturally, you must have done a lot of things
that ought not to have been done. Okay? But once you now recognise
those things and you confeas the sins and you repent, and turn to God,
those things are no longer sins. Before I knew God, I was a polygamist
Now that 1 know better, it would be a sin for me to say I don't want to be a
polygamist anymore and ask the women to pack and go. I’d be committing
more sin. These women had left their homes, they came to me to live with
me for ever and ever Okay? Now suddenly, overnight, you now throw
them on the street because you are now a born - again Christian, then you
are not seating them like you want yourself to be treated.
Two, they have children for me. Would you now kill those children
because you don't want to be a polygamist again? Would you now start
shirking your responsibilities as the father to those children? No, God
would take cognisance of that, because you did them when you did not
know. But to now throw out, would invite more wrath than being a
polygamist. So, having been bom again, it would now be ridiculous for me
to now go out and take another wife.
Tel:. 039250028
Fax: ...
Ref:.......
EKITI STATE GOVERNMENT MONITORING AND EVALUATION UNIT
FGN/UNDP ASSISTED PROGRAMMES
Iyin Road Ado-Ekiti Ekiti State
Your Highness,
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Date: 17th May, 1999
Top of the greetings to you in the name of our Lord Jesus.
Congratulations on your 10th coronation anniversary. Yes, you will reign
more to witness Jesus to the perishing souls and to alleviate poverty of
mankind in and outside Nigeria.
I was piqued by your interview on The Guardian On Saturday Pages
15-16 which 1 am reading now on Monday, 17th May in my office. I have
no option rather than to pick my biro and write you this letter.
Congratulations to you on knowing Christ as your Lord and whom to
serve.
I am one of few Nigerians who had been following your antecedent
since you became an Oba at Osile Oke-Ona. I took special interest in the
way you trained up your children especially your first Son. I read much
about his wedding and the way you disciplined him despite the affluence
at his disposal.
Too, your contributions at Constitutional Conference at Abuja and the
death of Mama Tejuoso. Indeed, I am one of your silent admirers. You are
indeed wonderful.
Today, as a Christian, I am indeed touched and challenged as a result
of what I read in your interview. First was your simplicity, humility and
erudition as far as Yoruba history is concerned. I read history in my first
degree). Secondly, and the best of all, that you are now a bom again
Christian. Just like the Apostles of old, 'you have forsaken other things -
ancestors worship, Satan and his works, to 'marry' Jesus and hope to be
in Him and with Him in the eternal life. Big Congratulations again.
Additionally, I was particularly happy with your answers on what you
envision for the future.” Page 16, second to the last question,"... My vision
for the world is a vision that would change the whole world to the kingdom
of Christ where everybody will worship nobody else but God. My vision is
558
to comply with the injunctions of Jesus in the book of Matthew,
chapter 28, verses 19 and 20. First Corinthians Chapter 9, vs 16, where it
is made compulsory for everybody to spread the gospel...." May good
Lord bless you.
As you had rightly noted, preach this word to everyone that comes your
way especially other brother Obas and high profile people of the society
whom I know you have contacts with either through business activities,
social or royal connections. You have chosen the right path, I pray that
Satan will not derail you.
I have to let you know that some of us who are young look unto Jesus
and people like you for guidance and steps to follow. I am indeed proud of
you as an Oba of my race.
I shall be happy if I can have the said books you have written on
Yoruba and any of your publications.
As it seems, I have no economic power to come and grace your 10,h
Coronation anniversary, and if I come, I may not be recognised since the
cream of Nigerian society will be in attendance. However, silently, I shall
be praying to my Jesus for you and from now on, be assured that your
name will be included in my list of prayers.
How I wish I can have the oppotunity of speaking with you physically if
only for 10 minutes. This is my dream and I wish you can facilitate it. God
bless you as you think of it.
Congratulations! And stay rapturable until His final trumpet.
Postal Address P.O. Box 854,
C.A.C., Oke Alaafia, Oniyo, Ado Ekiti.
Your Subject, Yemi Adeyemo
P.O. Box 14179 UJL P.O.
Ibadan.
559
18th May, 1999
Oba Adedapo Adewale Tejuoso Karunwi III,
Osile Oke-Ona Egba,
Sapon, Abeokuta.
Beloved Oba Tejuoso,
CONGRATULATIONS ON THE 10TH YEAR ANNIVERSARY OF YOUR
CORONATION
Special greetings from me in the name of Jesus Christ on the occasion
of the 10lh year anniversary of your coronation as the Osile Oke-Ona
Egba. "Ki ade ko pe lori, ki bat a k'ope lese" Igba Odun Odun Kan" Amen.
I cannot but express my joy and gratitute to God almighty for this mercy
over your life and testimony. Though 1 do not know you personally but I
always hear about one Oba Tejuoso either in the newspaper or on the
radio and television. But it is just this morning 1 read about you in the
Guardian Newspaper where you were interviwed by the newspaper
correspondent. There I get to know about your belief and faith in the
gospel of the Lord Jesus Christ.
Frankly speaking I appreciate your ability to grasp the teaching of the
bible and the historical development of the Yoruba race. 1 appreciate your
clear and unbiassed description of Christian faith in the one true God and
the erroneous belief of the Yorubas in the worshipping of idols which are
the handmade of human beings. I also appreciate your depth of
knowledge of our forefathers in which you quote from the book written by
Samuel Johnson. I pray that God will continue to guide you and give you
more understanding and knowledge in the things partaining to godliness
and in everything you do. I also appreciate your vision for the spreading of
the gospel of our Lord Jesus. For I consider it a rare Hum; tor a traditional
ruler of your calibre in this part of the world to say that his vision is to
spread the gospel of our Lord Jesus. Such an Oba need to be identified
560
with. Sir, l wish to know more about you and yours for we are one in Christ
Jesus our Lord 1 Cor 12:12 14, 18-20.
I am pastor Kayode Oyelokan an ordained minister in a
pentecostal,church at Oyo town I am a teacher by profession and 1 also
engage in transfering of soap and chemical technology to individuals who
wish to set up a small scale industry. Also I am a student Christ
International Divinity college, Erinmo ljesa, Osun State majoring in
Theology and Biblical Studies: Our church is a missionary outreach where
We move from one place to another planting churches.
Please accept my congratulations.
Yours In Christ Pastor KAYODE OYELEKAN
THE OSILE GOT IT WRONGSir; In a wont utiele in Guunhun newspaper of Saturday, May 15,IW9,1
discovered that many of our oKis in Yorubaland need more research and
understanding of Yoruba culture and tradition. The King’s Coronation
Anniversary of Obn Tejuoso, the Osile of Oke Ona is one good example.
During the, interview with Rond Edwards Adobly, I, Oba Tejuoso recited
the history of Yoruba using Rev. Johnson and the Bible as sources. He
was not familiar with the genres and mighty knowledge from the Odu Ua.
It is true nothing has been done lo correct whatever might be mistakes in
Johnson's book. Many of the stories collected are inaccurate and
sometimes confusing. He leads us to believe that Oduduwa, the
progenitor of the Yoruba came from the Middle East and that he was
suppose to be Christian. But. how did he come here as a Yoruba and
adopt the worship of tirisa?' This is a critical question Oba Tejuoso needs
to ask himself. If the Yoruba did not inherit their traditional worship, where
do they get if from?
If the Yoruba came from the Middle East, which part of Yoruba culture
561
today shows signs of similarity or inheritance from the Middle East?
Where is the evidence in the form of language, songs, dress; music, etc?
Oba Adedapo Tejuoso described Sango is a human being like everyone
else who became ori$t and is worshipped all over the world today, Sango
is worshipped in Brasil, U.S.A., Trinidad, Tobago, Cuba, and in Nigeria his
home. What Oba Tojuoso needs to know is that if Jesus was born in
Africa, especially in Yorubaland, he would be pronounced or so, the same
applies to Mohammed who was a prophet in Mecca, he would be
addressed as or ho, in the Yoruba concept of beliefs, oriso art* those- who
are distinguished from others.
Orilo are cruli because they are wise and are more superior than any
other, They become or meaning human beings became, they only
worship those that are wise. As for Obuluhij Oba Tejuoso did not know
any more than what Samuel Johnson wrote in his book. Olmlnla is the
arch divinity, the creative artist of Coil. Accord ihg to Yorubn my t ho logy r
those who lived before Oduduwa - were known as Igbo, earlier known as
Osenrcmugbo. Obiilolo is the god king. He is Orisnnln oserema^bo.
Obolnln became ortsa because he helped barren women have children.
He helped- God to create human beings. God put the finishing touch to
the clay used by Oluwa to make human beings. As for Noah, its important
to point out that the world was created many times. Destruction of the
world came when humans misbehaved, restoration occurred more than
once This appears in many stanza. The incident happened at Oketira in lie
lie.
As for statues or images at the of Make, all the important places in
Yorubaland had a traditional carver to decorate the door, veranda and
post, These are not onsn l ook at a Catholic Church, They have carvings
and statues of Mary. Jesus and all the Pantheon o! their Cod on the.
premises of the church. What is Oba Tcjuoao saving about idol worship?
562
The Palace of Alake was burned and the statues or traditional carvings
were burned, Oba Tejuoso should not be happy. That would be a loss of
heritage. The carver who produced the work may be already dead. Our
heritage and treasures need to be preserved. As an Oba in an important
city in Yorubaland, it is the duty of the Oba to preserve the cultural
heritage oi the land All tntf modem obas need to be advised that it is the
traditional religion that gave their positions respect, No other imported
religion gives such respect to our traditional monarch.
Oba Aloosi, Ekeloosti means with the power like that of a deity. The so-
called modern and imported religions do not respect the obus. To them
only God is King. No king is as God, therefore whnt our modern Qbns
want is to be stripped of the position of Obn and its institution changed.
Yorubn culture and traditional religion is not about idol worship. It is a
religion that believes in God and Truth, 'live adage says ibi ti ccijtin kosi
Olorun wnnibc, which means, in a place where there is no one,
God is there. Before the advent of Christianity and Islam, the Yorubn
believed that God watched as they assembled their crops by the road
side. They would put a mark on them and all those passing by would buy
an item, and put the money down with the belief that God is there
watching. Thus, they must not steal, because someone is watching. But
now we are in modern times and some practise the modem religions.
Look at how many thieves we have today. Even If you stand by the
product you sell, it may be stolen from you.
The traditional practice which Obn Tejuoso represents In more than the
"born again" religion he practises. He may ho a Christian. Good. Bui lie
must give what Is Caesar's to Caesar, and what Is God s to God.
Yemi Flebulbon,
Awa tile of Osogbo,
Vice Chairman, Osun State Board of Traditional Medicine, Chairman, Or
563
Tradition and Culture, Nigerian Chapter Sim Francisco, California, United
Staten.
From The GiurilInn Page 20 Monday 2/H/99
I write in response to tire letter of Yenii Elebulbon, Awise of OiCgbo, Vice
Cbiiirmnn, of the State Board of Tradition a I Medicine, Chairman, Orisa
Traditional and Culture, Nigerian Chapter, San Francisco, California,
United Slates, published in the Guardian Newspaper of Monday the 2"'1
of August 1999 and titled "THE OSILE GOT IT WRONG," Yeini lilebuibon
letter was meant to be in response to the interview granted Oba Dr.
Tejuoso, the Osile Oke-Ona Egba on Saturday May 15, 1999 in the
Guardian Newspaper to mark the Oba's 10" Coronation Anniversary. Oba
Dr. Tejuoso sends a reply point by point as follows:
1. Whose fault, if Samuel Johnson's Book has not been corrected till
now? It is the main and most important Reference Book we have today
on Yoruba I listory. I do not see anything wrong with it. It deserves our
credit.
2.Orisha had existed in the Bible even before the days of Noah It is
imported. It is not peculiar to the Yorubas. It is worldwide.
One of the main reasons why God destroyed the world with water was
idol worshipping.
3. The Osile was formerly the Oloko of Oko at the homestead near lle-lfe.
Please note that Sango was the second Oloko of Oko to occupy the
Oko throne which Osile (Abeokuta) now occupies. The very first Oloko
of Oko was Oranmiyan himself, the grandson of Oduduwa. This should
prove to you that both Oranmiyan and his son Sango were only human
beings who later happened to be kings They are therefore, at best
"Igbakeji Orisa and not Orisa' That is, they were kings and NOT King of
Kings.
564
4. The Birth of Jesus Christ (ANOB1Y1SA) as accepted by both
Christians and Muslim's is very very different from the birth of any other
Human being. Both religions believe and accept that you cannot inherit
the kingdom of God unless you accept Jesus Christ Both religions are
also in agreement that IDOL (ORISHA) worshipping should be
abandoned as it offends greatly that first two (2) of the ten
commandments of Cod handed to us through Moses (Musa):
This is very very important as it is my wish that all of us should inherit
the Kingdom of God at Eternity.
5. Orisa according to you means "Eni ti ori sa da." Is it right for us to give
the honour and glory to the person who was only lucky to inherit this gift
of wisdom from God or to the person who actually owns and distributes
this gift of wisdom (God) as He desires?
6. OBATALA too was only a human being as even acknowledge by you,
Elebuibon. This is an indisputable fact.
It was God who gave to Obatala, your claimed gift of his ability to help,
barren woman have children.
7. By your claim, Obatala helped God to create human beings. You said
God put the finishing touch to the clay used by Obatala to make human
beings. Why did Obatala not finish it himself if he had the power to give
life? You agree with me that Obatala did not have the power to give life
and that was why as you said, he had to call unto God for help.
Should you therefore not worship only Him (God) that can spare or kill
both the body and the soul rather than him (Obatala) who can only
spare or kill just the body and NOT the soul?
8. Noah. You admitted that the "Destruction of the world came when
humans misbehaved". You did not tell us how they misbehaved. Their
most important misbehaviour that annoyed God most was Idol
Worshipping. Must we allow history to repeat itself again? God forbid.
565
Our prayer is for all of us to change in the right direction, hepd the Laws
of Almighty God the Omnipotent, Omniscient and Omnipresent.
The images offend the second (2nd) of the Ten (10) commandments of
God given to us through Moses. Please see the Holy Bible, Psalm 115
verses 1-8 which read thus: "Not to us, O LORD, not to us, but to thy
name give glory, for the sake of thy steadfast love and thy faithfulness!
Why should the nations say, "Where is their God?" Our God is in the
heavens; he does whatever he pleases. Their idols are silver and gold,
the work of men's hands. They have mouths, but do not speak; eyes,
but do not see. They have ears, but do not hear; nose but do not smell.
They have hands, but do not feel; feet but do not walk; and they do not
make a sound in their throat. Those who make them are like them so
are all who trust in them."
10. The Yorubas have inherited very many good things. We should
therefore not hold on to those inheritances that would only put us in
diametrical opposition to our Creator (God) who holds the key to
Everlasting Life.
11. There is a lot more to culture, custom and heritage (than Orisa) that
our OBas are custodians of. Obas are certainly NOT expected to lead
their people into hell fire. God forbid. May God, who is the King of
Kings, grant us earthly Kings the wisdom to always do that which will
bring glory and honour to God's name and lead our people to
everlasting Life (Amen).
12. Finally, you said "Give unto Caesar what is Caesar's and unto God
what is God’s". You have quoted Jesus Christ out of context. In fact,
you misunderstood God's intention. You have got it all wrong.
Let me give you an example of what this quotation does not mean and
was not intended by Jesus Christ to mean.
566
An Oba is a ruler over all his people amongst whom are Christians,
Muslims, Traditionalists, Idol worshippers (aborisa), businessmen,
teachers, armed robbers, cocaine pushers, sane and insane people. He is
meant to be the "Father" of all of them.
Are you therefore saving that if the Oba knows that idol worshipping is
against the 2nd and 3rd commandments of God, he should because of his
'Idol-worshipping son” go against God s Laws because he wants to give
unto Caesar what is his.
Or are you saying that if the armed robber goes to his Oba ( father ) to
sav that he wants to buy guns and ammunition, he should give 'his armed
robber son" the money to buy them because the Oba wants to give unto
Caesar what is Caesars when in fact the Oba knows the armed robber is
about to break two very important commandments of God Le.
a. Thou shall not steal and
b. Thou shall not kill
Would you think much of that sort of Oba? Would the people and
government have respect and honour for him? Would he not be accused
of aiding and abetting an armed robber? Was that the intention of Jesus
Christ? "Seek ye first the kingdom of God.” Everything else will be added
unto you.” A word is sufficient for the wise.
The Editor,
The Guardian Lagos.
Culture & Tradition
This is a response to Yemi Elebuibon's Letter published in the
Guardian of 02 August, 1999. The letter captioned "The Osile
got it Wrong" urns Yenti's reaction to the interview with Oba
Adedapo Tejuoso published in the Guardian of 15 May, 1999.
567
D.A.J. Sandey
06 August, 1999
69, Akinola Cole Crescent,
Ikeja.
Tel: 4938626
CULTURE AND TRADITION
Over the years, we have continued to receive overwhelming information
from the fields of forensic science, archaeology,, and anthropology
supporting the fact that culture and tradition is perpetually evolving.
In effect, the culture and tradition of a people observed at ant particular
point in time is in a transient state. On going therefore is a process of
sifting - as it were burning off the chaff and retaining the essence.
This observation is particularly so for those people who are foremost in
progress, meaningful development and outstanding contribution to the
brotherhood of mankind.
Now any attempt by a sect within a nation of peoples to hold unto
“myths" and "legends" wholly in the name of respect for culture and
tradition will yield any or both of the following two related end results:
1. A definite repulsive, undesirable, low premium state of affairs
otherwise known as mediocrity.
2. Outright doom
This is so irrespective of how well meaning the intentions of such
people might be. For example, the Red Indians of North America, Aztecs
Of South America, Lamas of Tibet etc: it is true that all these people
portrayed well meaning intentions. However, in the scheme of things
where exactly are these people now? A place to be envied?
568
One grave pitfall of unwholesome adherence to culture and tradition is
that it mares sound thinking, screening off much needed divine insights.
To the detriment of the practitioners, the handing down of "touch me not
sacred packages" perpetuate erroneous age Old practices and beliefs.
This practice of not thinking through issues need be rectified.
Indeed, the well meaning citizenry of this nation expect leaders
emboldened by the Spirit Of Life and the supremacy of the attendant laws
to arise. The call is for the chosen ones to question and catalyse the
transient Yoruba culture and tradition. A glorious new dawn awaits us.
In the light of current mounting truths, the impious constituents of the
Yoruba tradition and Culture along with the looming darkness it
perpetuates will recede into oblivion. The Way shall be firmly established.
Isaiah 2:2; 2:12.
By the orchestration of the Creator, who clearly has started a new
phase in this great nation, the likes of traditional rulers such as Oba
Tejuoso will be put to work. This, by the spirit of power and wisdom. Such
that the Yoruba people will be who God, in His enduring mercies, has
destined them to be. Romans 8:19-21.
Certainly, new birth in Christ Jesus confer god status on those that
believe - gods to worship but not to be worshipped. This is the Almighty’s
grand design to manifest his domain, power and glory. What better way
to.achieve this than by using seemingly mere mortals as living
testimonials.
As embodied in Yemi Elebuibon's letter in the-Guardian of Monday
August 2, 1999, Yoruba Concept of beliefs presently say Orisa are those
individuals who have distinguished themselves through the application of
wisdom. Such distinction earn them deification and worship.
569
Consider for instance the attendant absurdity shouJd the above stated
Concept be applied to an outstanding citizen of America,,such as Bill
gates - reference microsoft. The PC guru is now considered an orisa to be
deified for worship by perhaps some African-Americans.
Really, this is not a fair comparison. The traditional Yoruha orisa in the
present concept is clearly out of his league After all, the outcome of the
wisdom expressed by Bill gates to date has verifiably affected more
human lives worldwide. Par more favourable too than could be attributed
to any Sango, Obantala or Oduduwa as understood in Brazil, the USA or
Nigeria.
At any rate, would anyone like to give the deification of Bill Gates a try?
Incidentally, Yemi Elebuibon is in San Franscico California, he may be
able to rouse enough followership in an attempt to make a deity of Bill
Gates. This wise man's (orisa to be) current contact address is not handy
this minute. But locating his abode will not be a task insurmountable for
the "A wise".
However, before you proceed Awise, I plead with you to do a proper
evaluation. What might the computer guru's immediate reaction be?
Your postulations are as good as mine. It may well be that whilst you
and your cronies are busy circling Bill Gates' premises, equipped with
bovine horns, vats of palm oil (calabashes may be hard to come by in
California), and freshly slaughtered capons, the man may get on the
defensive. From within his study, his response could be a shot gun aimed
at your person. Trust him to have all those computerised sensory devices
in place.
It is certain that he will be pardoned should he let go the trigger. Not
many will blame him for naturally mistaken your well meaning honourable
overture for outright dementedness.
Please let us place myths and legends in their proper perspective. Idol
570
worship is not a sure foundation upon which to build meaningful,
victorious lives. Be it so that some essences of practical usefulness may
be derivable from these table:-.
At this point, by the help and counsel of the Holy Spirit, I call upon the
sweet Saviour of the precious price, the blood of Jesus. Let the light of the
word dawn upon human minds and so grant us deeper understanding.
This generated power set free from decay as life in its fullness take over.
This is my effectual fervent prayer for Yemi Elebuibon and those with like
urgent needs.
By this utterance, the seed is well placed where living waters flow.
Such that at the Master's appointed time, abundant harvest shall come
forth.
Yemi Elebuibon, we shall yet hear better things of you.
D.A.J. Sandey
06 August, 1999
69, Akinola Cole Crescent,
Ikeja
Lagos
You deserve to be credited for defying the opinions and expectations of
many of the people around you.
The course you choosed was demanding and difficult.
I saw you in the middle of situations that required both courage and
sacrifice in order to achieve the greater end.
The scars you ’ye earned are really the marks of a true hero, and I want to
let you know how proud I am of you.
571
Congratulations.
Oba (Dr) Oba Adedapo Adewaie Tejuosho
Kanrunwi III, Oba Oke Ona Egba Abeokuta, Ogun State
Kabiyesi,
10th YEAR ON THE THRONE
I write to congratulate your Royal Highness on the joyous occasion of 10
year on the exalted throne of Chile
Your reign no doubt has brought a lot of development to Oke Ona Egba.
Your Highness brought to the throne impeccable credentials as a
professional, manager of men and material, entrepreneur, philanthropist,
humanist and citizen of the world. Above all are • devoted Christian
Oke Ona Egba* and indeed all Yorubas are proud of you. Please permit
me to share in the joy of the auspicious occasion.
As your Highness embarks on mother decade, I pray the Almighty
continues to grant yew the wisdom of Solomon in ruling the good people
of Oke Ona Egba.
Ki ade o pe Ion, k) bail o pe lese Ase ol
May God bless you in abundance Amen
Respectfully .yqurs,
Julius Ayodele Awodibo Oba Karunwi's Compound Ago-Oko, Abeokuta
Ogun State.
20th May, 1999
Oba Dr. Adedapo Tejuoso,
572
(Kanrnwi The 3rd),
The Osile of Oke-Ona, Egba Oba Karunwi The 3rd Road G.RA. Ibara,
Abeokuta.
KABIYESI,
LETTER OF CONGRATULATION ON YOUR 10TH YEAR
CORONATION CEREMONY AND COMMISSIONING OF IYALODE
BISOYE TEJUOSO MEMORIAL CHAPEL
I am writing this letter's of Congratulation on behalf of my family and
myself. We rejoice with you on these great occasion and achievements.
(a) On your tenth year Coronation anniversary
(b)On the building and Commissioning of a Xtian Chapel in memory of
your late mother.
(c)For declaring publicly that you are now a bom again Xtian disowing
Satan and all its hand-work.
(d)Lastly we congratulate you on your good health and your family for
sailing through all the calamities that occured during the planning and
execution of the project. Congratulations! Congratulations!!
Congratulations!!! Many
Happy Returns of the day.
Because of the above reasons, we rank you to be the best OBA in
black Africa. A traditional ruler who is learned, rich, very Godly, helper of
the poor, building about two Churches
tor the Lord and declared himself ds d born again Christian, rebuking the
devil and ils emissaries.
You are like David in the Bible. You have no rival, no equalizer, and no
competitor surely all the GOOD tidings that accomplished King David will
surely accomplish you. While your children would be blessed in ail
aspects of life, like Solomon the son of David. Surely, Goodness and
mercy shall follow you all the days of your liife (Amen).
573
KABIYESl: There is one more hurdle for you to cross. I am suggesting
that Kabiyesi should organise a scholarship scheme for Karunwi's
children to be able to train those who are trainable. By helping those who
are in SSS ED, to pay for their WAEC, fees at least two candidates in a
year. Name it IYALODE BISOYE TEJUOSO MEMORIAL Scholarship,
limiting it to Karunwi children and for mostly those who are in SSS III
Class, sitting for WAEC. Those who will fall by the road side will not get to
that class. But strictly for Karunwi wards. This will enable the children to
struggle and forge a head. KABIYESl must not hear that 1 failed my
examination. That fear is instilled in these children. It is not during your
coronation anniversary alone that they will be expecting food and money
from our Father. According to you elders if you give me a fish, you feed me
for a day, but teach me how to fish you feed me for life. I beseech God to
replenish you abundantly.
KABIYESl: Oluwa tise yin ni Olu-Omo fun lyalode ati flu Egba.
Olu-Omo koni tan ni Idiie Oba Karunwi, Oba Dr. Tejuoso, Olorun ase
awon omo emi Ayodeie Awodibo naa ni Olu-Omo, Amin.
Thank you Kabiyesi, thank you Karunwi family, long life and a
prosperity (Amen).
Omo yin toto,
J.A. AWODIBO (MR.)
The 10th Year Coronation Anniversary Callout
575
Ay oka n / Ka r u n w j Family Karunwi Compound, Ago-Oko, Abeokuta.
20th May, 1999.
Oba (Dr) Adedapo Tejuoso Karunwi III Osile Oke-Ona Egba Abeokuta.
Dear Kabiyesi,
Surely it had been a hazardous journey these last ten years of your
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reign. We believe that every irial which you experienced during this period
we say is normal and not peculiar to you alone as a ruler of people.
It is observed however, that with all these trials, God has kept his
promise that He did not allow them to overwhelm you. In all, He has
always given you the strength to endure them and thus provided you a
way out. Now we pray that the fire of God will fall down and consume
every "ALTAR" of false religion in this land. We are aware that you are not
fighting against human beings but against the wicked, spiritual forces of
the heavenly world, the rulers, authorities and cosmic power of this dark
age (Ephesians 6:12).
It is therefore necessary to put on God’s armour which you have now
acquired through the teaching of the word of God. We thank you for
hosting the family on Sat. 15th May, and we appreciate your clean
Balance Sheet for your period under review. May God guide you in all
your decisions.
The family sympathises with you and the entire guests for the incident
of last Thursday. Like somebody said that it was a price the Head had to
pay for governance.
Finally, we thank God that there was no loss of life and please accept
this copy of computer Bible with two spare batteries which we believe you
will find handy.
We wish you many happy returns.
Yours Sincerely,
Prince Adegunle Karunwi FOR AYOKAN/KARUNWl FAMILY
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10TH CORONATION ANNIVERSARY CELEBRATIONS.
LETTER OF CONGRATULATION
1. I write to acknowledge receipt of the Okc-Ona Egba Chlcftancy
council’s invitation Inviting me to the programmes of Your Majesty!
10,h Coronation Anniversary Celebrations holding between Tuesday
18th and Saturday 22th May 1999.
2. We rejoice with you and your Royal family on this unique occasion of
your 10th Coronation anniversary. By your outstanding achievement
and qualitative rulership since you ascended the throne of your
forefathers ten years ago, you have truly lived up to your motto which is
“He touches nothing that he does not adorn".
3. We wish you long life, continued Divine guidance and God’s protection
at all times.
P. O- Box 72781, Victoria Mend, Lagos. Residence: 2666888, 2692930
DSS CON
HRM Oba Dr. Adedapo Adewale Tejuoso Karunwi III, Osile Oke-Ona
Egba Afin Osile Oke-Ona Egba ABEOKUTA
May, ‘99
LETTER OF FELICITATIONS
I am writing on behalf of myself and my entire family to sincerely
felicitate with you, the Oloris, Chiefs and the entire sons and daughters of
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Oke-Ona Egba for the opportunity God gave you to serve your people in
the last 10 years. We were part of this briefly between 1990 and 1992; the
time was long enough for us to appreciate your enormous leadership
qualities.
The purpose of this letter Is to congratulate you and all that makes the
Oke-Ona dynasty and also to thank you for the opportunity you gave us to
learn from your wealth of experience, which in turn has helped to us to be
part of the remarkable success story of this great institution in the short
period we spent with you. I am greatful Kabiyesi.
We pray that God will in his infinite mercy grant you good health and
strength to continue the good work. Once again, please accept our
sincere congratulations for the opportunity God has given you to serve the
great Oke-Ona people in the last 10 years. Our love to the Oloris, the
Chiefs and all sons and daughters of Oke-Ona Egba.
God bless you and the entire dynasty sir.
ABEOKUTA SPORTS CLUB
His Royal Highness,
Oba (Dr) Adedapo Tcjuosho, Karunwi 11,
The Osile of Oke-Ona Egba, Osfle Palace.
His Royal Highness,
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LETTER OF FELICITATION ON YOUR 10TH CORONATION
The Executive and entire members of the Abeokuta Sports Club,
hereby felicitate with your Royal Highness on the 10th Anniversary of your
ascendancy to the throne of your fore-fathers.
being noticed, some prefer to-be noticed for ungodly doings; few however
strive not for personal aggrandisement but for the improvement of
mankind". Kabiyesi we are proud to be associated with your indelible
landmark and achievement not to our Club only, but to your subjects in
Egbaland and Nigeria in general.
3. We pray that the almighty God will grant your majesty abundant
wisdom, courage, good health, prosperity and long life to administer
your people for the betterment of mankind. Attached is a congratulatory
card for this joyous occasion, Sir.
Kabiyesi !, Kabiyesi !!, Kabiyesi !!!
ABEOKUTA, OGUN STATE
Bankers:
First Bank Nigeria Pic.. Abeokuta, Union Bank Nigeria Pic. Abeokuta,
Afribank Nigeria Pic. Abeokuta.
Ademata Road.
P. O. Box 203 Itxira. Abeokuli,
Ogun State of Nigeria Telephone: (QJP) 240177
ASC/0011/99/40
MTU MAY, IBS
Rale:
Our Ref
Your Ref:
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2. According to Benjamin Frankin Jar. "While some come into the World
without
4. Ki Ade pe Lori. Ki Bata pe Lese, Irukere A di Abere, Igba Odun, Odun
Kan
Yours sincerely.
UFE PATRON: THE MAKE Of EGBALAND, HIS HIGHNiSS, 014
OYEBADE LIPEDE, THE GRAND PATRON THE CHIEF EXECUTIVE
OF OGUN STATE
A. T. OLAMREWAJU
2A, 'BanfyU Oft Street Ifyyi. Lagos
& April, 1999
His Royal Highness Oha (Dr) Adedapo Tejuoso Oak of Ofce-Ona, Egba
Abeokuta.
Kabcyesi,
LETTER OF APPRECIATION
It has pleased Allah that 1 should be in a position to address this letter of
appreciation to your Royal Highness today. For (14) fourteen months 1
was under the trauma of violent arrest, brutalisation, incarceration and
condemnation when the situation of my life became apparently hopeless.
By divine intervention, using good leaders and other good Nigerians like
you who constantly plead justice and fair play in our land, 1 am once again
a free man.
I must particularly commend your Royal Highness's strong will on issues
affecting your subjects and the Yoruba nation in general. For all these, I
on behalf of the entire members of my family thank you immensely. 1 pray
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that you will live long to offer this kind of leadership to our people.
Adc a pe Lori, Bata ape lese
Irukere a di Abere
Igba Odun, Odun kan ni.
AT. OLANREWAJU
Former Fed. Min. of Communication
Mr. Abiodun Joseph Fasola SW8/1075 College- Crescent Oke-Ado,
Ibadan S-W Ibadan, Oyo State 1st of June, 1999
His Royal Highness
Oba (Dr.) Adedapo-Tejuoso
Karunwi III
Osile Oke-Ona Egba.
Dear Sir,
LETTER OF CONGRATULATION & SUGGESTION
Kabiyesi ki ade pe lori, ki bat a pe lese, Es in Oba yio je oko pe o, moon
olori yio se ise ibi o (Amin).
Kabiyesi, I write this letter to congratulate you on your recent 10*
Coronation Anniversary which was held from the 19* - 21st of May this
year. I wish you many happy returns of it and may you live long on your
fore-fathers throne in order to make you continue proclaiming salvation to
the lost souls like my own.
I hail from Itoko in Abeokuta but based in Ibadan for the past 25 years
and also I am a member of Roman Catholic Church at Ibadan here but
fortunately for me sir I came down to Abeokuta during your coronation
ceremony to worship one idol called "Obaluaye" in our compound
whenever 1 have time to do so in order to prosper my ways in life. 1 was
580
invited to your crusade in Ago-Oko by one of my friend's wife on Thursday
& Friday in order to watch, ldowu-Animasaun, Ebenezer Obey, & Oba
Osile which people have been shouting that he has become "Born-Again
Christian”, I feel that it is impossible for any Oba to become born again
Christian but your own Born Again in Christ is real and first in the history of
Nigeria, please keep it up sir.
More over sir, there are two things that really touched me during your
crusade, first is the word of wisdom given to people after the crusade
programme on the 20th of May due to the incident that happens to you. 1
thought that, all the incident will make you backslide but I'm still surprised
till this moment that you are still steadfast in your faith. The second thing is
the stage Drama, title "Ominira" presented by the drama group on Friday
because it make me to know that, I'm in bondage concerning the thing
that, I always come to do in Abeokuta. Sir, the play should not be looked
as a entertainment drama because is full of mystery, salvation, reveal the
secret of Devil and assure people that, it is possible for people like you in
high position that God can still take control of their life as he take- control
of your own.
When I got to Ibadan on the 22nd of May, I could not sleep because my
mind started condemning me that, I should not expect to enter God's
kingdom due to the work of my hand, I began to remember, how the
Babalawo in that stage play begin to meet failure from all the idols and
charms that he depends on them. On Monday morning, I called one
woman in our office because she is a real Born-Again Christian attending,
the Redeem Christian Church of God, I explained everything to her, she
took me to their church bible study today (1st/06/ 99), when I met the
pastor, I narrated everything to him, even though I told him about the
stage play that I watched in your crusade. The pastor made me to
understand that, if not because of the Drama that God used to touch me, I
581
would have ended up my life in Hell fire, he also made me to realise that,
drama is the fastest way to win soul for Christ. To God be the glory, I have
decided to reject coming to Abeokuta to worship any idol again and also I
have surrendered my life to Christ by deciding to attend "Redeem" church.
Finally Kabiyesi Sir, I here by suggest that you should help me inform
the Drama Group that, they should record that stage play as a film in order
to win more souls across the country because I believed that, there is a lot
of people that must gain their freedom through it as I gained my own now
in Christ through the stage Drama. Sir, we will be grateful to see the play
in a home video cassette to be shown in any crusade/ Revival for soul
wining.
Extend the hand of my greetings to your family and the Drama Group
over there.
Thanks for your co-operation and God bless you sir.
Yours Obedient son in Christ Mr. Abiodmj J. Fasola (Nee. Bachelor's
president)
University of Agriculture, P, M. B. 2240, Abeokuta, Ogun State,
14th June, 1999,
KABIYESI ALA1YELUWA,
OBA DR. ADEDAPO ADEWALE TEJUOSO,
OSILE OKE-ONA EGBA,
KARUNWI III.
Your Highness,
LETTER OF APPRECIATION
On behalf of my Father Mr. KARUNWI, Femi Alao and the entire members
of the family, KARUNWI, Sulayman Adetunp want to say a very big thank
you, Daddy for giving a great opportunity to me to have benefited from the
582
Scholarship Scheme during your 10th Year Coronation Anniversary.
I will not even over emphasised to send a great kudos to the members
of your Cabinet (Chiefs) who have made the occasion a successful one.
Sir, I want to say at this juncture that, I want to move closer to you and
the entire members of KARUNWI’s family so that I will be among the
people that uplifting the image of the family as you have been doing.
May Almighty God in His infinite mercy protect and will continue to
bless you abundantly. (Amen).
Thank you Daddy for your great care once again, while I will be
expecting your favourable response.
Your Son,
Karunwi, S. Adetunji
Prisons Service State Command P.M.B. 5307 Ado-Ekiti
20th April, 1999.
OBA ADEDAPO A. TEJUOSO J.P.
KARUNWI10, OSILE OKE-ONA EGBA,
ABEOKUTA.
CONGRATULATIONS: 10 YEARS ON THE THRONE
By this letter, it is meant to formerly congratulate you on your ten years on
the throne as Osile Oke-Ona Egba Abeokuta.
I knew that success should always lie within the reach of anybody who is
painstaking. Having gone through your rich profile in the Guardian
Newspaper of 20* May 1999; I have no doubt in my mind that you are one
of the promising young men around as transparent and honest traditional
ruler.
May God give you the wisdom to rule your subjects in a manner
prescribed by traditional law in your domain.
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Once more, God bless you.
Chief Kuhwa T. Angbande
THE HOLY SPIRITUAL CHURCH OF CHRIST
3, ASAAJEUN CLOSE, OFF OLORUNSOGO ROAD,
1YANA MORTUARY, ABEOKUTA
20th July, 1999
HIS ROAYL HIGHNESS OBA ADEDAPO TEJUOSO KARUNWI III
OSILE OF OKE-ONA EGBA
Kabiyesi,
LETTER OF APPRECIATION
The Primate, Board of Trustees, Members of the Clergy and the entire
members of the above named Church write to express our profound
gratitude to your Royal Highness for your financial and moral support for
the upliftment and propagation of Christianity through sound
Furthermore, we are using this medium to say a very big thank you for
deeming our Church fit to have the taste of the evangelical regeneration
and nourishment entrenched in your evangelical outfit tagged Oba
Karunwi Evangelical Movement
It is our fervent prayer that the Lord in His infinite mercies grant you
long-life, protect your family, bless and protect your kingdom, in its entirety
May the good Lord usher in His peace in Egbaland. (Amen)
evangelism.
Yours in Christ,
584
LETTER OF APPRECIATION
Calvary greetings to you sir in the the name of Jesus Christ our Lord.
We fo\|ta (hte Mkim Irt oammedlhg you fer toe Dure you have Tor (he
vvoto ef Ota,
tlris taltyht for the work of Ota vw* dearly tattionitretta when your
Evangelical team te^foiutta to our cell for IWval on foe 2rtfo -22nH July eta
we* tflUrttad up by a Niuht Vrgft on 2 July, 1960.
May you reign long.
K'ata pe lorl, ki bata pe lese, k’esin Oba je'ko pe o, (Amin).
Thank you end Ota bless.
Rh#* /ft Hfi Wwyatrl,
Bro. Yeml Bobankc Sectaafy
He lived in an age that, for people to believe, only miracles could
convince them. He extolled In that, (they have ears but cannot hear), Their
hearts sealed with stones leans has matte himself visible now in our time.
Miracles continue to happen where least excepted. Students rampaged
the African Church at Idt-ape Abcukuta on 20/5/91 damaging scores of
vehicles. No one was killed in the church. The assailants came to shame
With their sponsors, All vehicles damaged and grounded by them were
Boon back on the roads. No one grumbled. Everyone was full of joy that
no Work of principalities under the Devil could disrupt God's Work. Our
Crusade of Revival went on for 3 days as planned and the Holy Spirit
came down very heavily, The celebrant was Holy Spirit filled throughout.
585
He was full of wisdom and the hands of Christ never left him for once as
he spoke in parables. Again in May, 1999 ending, the office was flooded
and 60 Books (Ten years on) were damaged. Now back to Jesus again,
He was kind and generous
"Both hatred and emptiness have fettered them (the discontents) to evil
- those who shed innocent blood. They do not know how much pain they
caused Jesus. They wanted to make Him sad. Jesus only make himself
visible in order to bring back "lost souls". As a result, He gave His "warning
of mercy". The hidden God who once came in flesh Gal. 44. Those who
doubt His reality will know He is indeed a living one (Rev. 1:18) which says
"I am the living one! I was dead, but now I am alive forever and ever. i
have authority over death and the world of the dead." He cares Deus
CAR1TUS EST. Jesus does not want anyone to perish. Freemasons and
their apostate priest-collaborators who are committing the sins of
sacrilege against the Eucharist should repent now.
This "mutatis mu tad is, applies to all those who steal the Eucharist for
diabolic purposes e.g. for black masses. "Like Judas Iscariot, they sell
me". Whoever frees himself from this affair will have Jesus' forgiveness.
This is a timely warning. It is timeous too. Time Will reap. What it sows -
The Lord's Divine mercy "will be followed by Divine Justice". The entire
New Testament echoes this hard truth, Jesus said many do not listen to
him because they do not believe in his Reality. So he sometimes used
"hard words".
Woe unto you et al. Paradoxically, Jesus was full of compassion and
mercy. These were the vital tools of HIS SACRED MISSION. And Jesus
wept when he looked at JERUSALEM.
He was born in an obscure village. He worked in a Carpenter’s shop
until he was thirty. He then opted to be an itinerant preacher, He never
586
Wrote a Book. He never held an office. He never had a family or owned a
house. He did none of the things usually associated with greatness. He
had no credentials but himself, He was only thirty-three when the tide of
Public opnion turned against him. His friends ran away He was turned
over to his enemies and went through the monkey of a trial. He was nailed
to a cross between two thieves. While he was DYING, his Executioners
gambled for the only property he had on earth, his clothing. When he was
dead, he was laid in a borrowed grave through the pity of a Friend.
Nineteen centuries have come and gone, and today, he is the Central
figure of the human race. All the ARMIES that ever sat, and all The KINGS
that ever reigned not affected the life of man on this Earth as much as that
-ONE SOLITARY LIFE.
By HON. JUSTICE ABDEL FATAYI 'DEMOLA KUTI
CONGRATULATION IS IN ORDER
Coronation Anniversary on the 29th May, Chief Olusegun Aremu Okiktola
ONksanp was sworn in as the President, commander-in-Chief at the of
Nigeria. He had since been effectively rulling our great country to the
admiration of the populace and to the greater glory of Christ Jesus.
Kabiyesi sent the President a congratulatory message thus;
HIS EXCELLENCY
PRESIDENT CHIEF OLUSEGUN OBASANJO ASO ROCK - ABUJA
How marvelous the good Lord has been! We thank God for your very
successful inauguration as the President of this great country Nigeria on
Saturday the 29th of May 1999 in a most orderly and dignified manner
befitting such a grand occasion. To God be the glory.
The church thanksgiving service that followed on Sunday was Holy Spirit
filled and soaked with God* love for His children. The sermon was
electrifying and the Bishop of Jos officiating Crisp and friendly. Your short
587
speech during the service was to the glory of God. Praise to His Holy
name Hallelujah.
We heartily rejoice with your your family, the teeming millions of your well
wishers at home and abroad. I he entire OKe-Ona Egba people send their
best regards to you on this great occasion. We will continue to pray lor
your well being, good health, wisdom, prosperity, peace and a deeper
love lor Jesus Christ
We sincerely thank you for your input to our to war coronation anniversary
with your authored book "Woman of Virtue” - dedicated to the memory of
our Dear Late Mother Chief Mrs. Bisoye Tejuoso - Jya Oba Oke-Ona
Egha, and the third Ivalode of Egbaland, Your dear wife our first lady Chief
Mrs. Stella Obasanjo was adequately represented by her letter read by
her representatives from ALF. We look forward to receiving some copies
of the book. Once more we say a big thank you.
We also have cause to be grateful to the Almighty God since all the
programmes and events of the 10th year coronation anniversary
celebration went as planned, despite the momentary disruption by the
angry students ot Moshood Abiola Polytechnic, Abeokuta at the
thanksgiving service at African Church Idiape, Abeokuta on Thursday the
20,h of May 1999 under the guise that they had come to protest to the
then Military Administrator Navy Captain Kayode Olofin-Moyin.
The Oloris send their best compliments of the season to our dear first lady
and your good self. Mr, President Sir, we wish you God’s Divine
Protection, love and guidance.
Please stav blessed and find enclosed a short write up just as a reminder
for you. Also enclosed are the books launched at my 10 vear coronation
anniversary celebration for your library.
Thank you and God bless.
Yours sincerely ]
588
KABIYESI ALAYELUWA
OBA DR. ADEDAPO ADEWALE TEJUOSO
KARUNWl III
OSILE OKE ONA EGBA
President,
Commander in Chief of the Armed Forces, Federal Republic of NIGERIA
His Royal Highness, Oba Adewale Tejuoso, Osile Oke-Ona Egba,
P M B 2005,
Abeokuta.
July 29, 1999
I received your letter with the same customary pleasure. It was good to
hear from you. I’m glad you liked the book “Women of Virtue”. Your
beloved mother was in every way a woman of virtue.
We pray that God may continue to bless you and your family. I hope
you will continue to pray for the good of Nigeria.
Let us all keep praying for God's continued guidance. His Grace will
crown all our efforts with success.
Thank you. And God Bless.
Olusegun Obasanjo
Oba Adedapo Adewale Tejuoso,
Karunwi III
Chief Olusegun Aremu Obasanjo President, Command in Chief of the
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Armed Forces of the Federal Republic of Nigeria
The Presidency Aso-Rock, Abuja
Your Excellency Sir
Compliments of the season, I thank you most sincerely for your recent
reply to the congratulatory letter I sent to you shortly after your assumption
of office as the President and Commander-In-Chief of the Armed Forces
of this great country of ours, Nigeria. Hay the Almighty Cod continue to be
your guard, guide and strength (Amen).
I now write once again to put the following Issues before you in the
hope that God In His Infinite mercies would touch your heart and enable
you to accede to them appropriately.
1. ORILE OKO VILLAGES (33) BELONGING TO QKfrQNA EGBA IN
EGBA LAND BUT NOW IN DIASPORA IN REMO DlVlSlON OF OGUN
STATE;
I discussed this topic with you several years ago at Ota, That was long
before your recent election as President of Nigeria.
The problem Is that of the return of tire 33 villages of Orile-Oko belonging
to Oke-Ona Egba people hr Fybaland but now Inadvertently grouped with
Remo North Local Government In Remo Division of Ogun State. This can
easily be achieved by splitting the present Obafemi/Owode Local
Government Into two, Obafeml and Owode local Governments and then
merging Orlle Oko to either Obafeml or Owode local Government.
OSIE OKF. ONA EQBA PALACE, f' M B 2005, SAPON. AQOOtiO.
ABEOKUTA RESIDENCE • 039443629. 244 IM (FAX)
OFFICE • 039 24001A 244095,242239 (FAX)
Karunwi III
OSILE OKE-ONA EGBA
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I must add that we realise this Is a State affair, but we also beMeve that
with God and you, anything Is possible in any state of the Federation of
Nigeria. My people of Oke-Ona Egba and I will be eternally grateful to you
If you would please help us directly or Indirectly to resolve this thorny
issue once and for all. God will always come to your aid In Jesus name
(Amen).
2. ABEOKUTA AIRPORT;
I am directed divinely to make a case for the construction of an Airport In
Abeokuta. I foresee Abeokuta becoming a big beautiful and well
developed tourist centre In the not-too-dlslant future. This, you will agree
with me, will go a long way in enhancing, not only the socio-economic
development of Abeokuta metropolis, but also, its multiplier effect on
Ogun State as a whole. The proximity of an existing airport In nearby
Lagos should not militate against this proposal. The State of New York, for
example, boasts of two International Airports - J. F. Kennedy and La
Guardla Airports. London boasts of Heathrow. Gatwlck and city airports,
all within vicinities as dose as Lagos and Abeokuta In Nigeria.
As the current President and Commander-In-Chief of this Nation, It Is
certainly an easily and Justifiably achievable vision during your tenure of
office. This I fervently pray will span a period of at least 8 years by the
good grace of God. May God accept our humble prayers (Amen);
3. THE HOPE FOR FREEDOM IN EGBALAND;
"ORINGUN MERIN LEGBA NI" (The Four Comer stones of Egbaland.)
Paramountcy of the Four Sectional Obas here should be seen, more as
freedom from bondage, progress and development for our people In all
the. four sections of Egbaland as opposed to any Individual ambition.
Egbaland Is entitled to four (4) Paramount Obas as can be deduced from
591
the Lagos Colony Gazette of 28,f| February 1903 listing the 22 Yoruba
OSILE OKE ONA EGBA PALACE, P.M.B. 2005, SAPON, AGO OKO,
ABEOKUTA RESIDENCE : 039242, 2441(10 (FAX) 24223 (FAX)
Obas already In existence by that time. Egbaiand should NOT deliberately
rub Itself of the historical right to four ParamounIdes In the community of
Yoruba Obas.
Today, the foremost position of the Egba Alake people In Egbaiand Is
made possible and greatly enhanced by the power of Incumbency and the
power of the Alake as the only Paramount Puler In cgoaland for now. this
seems to have placed the Oke-Ona Egba, Gbagura and Owu people in an
almost perpetual bondage In their own fatherland. Why should the Oke-
Ona Egba, Gbagura and Owu people remain 2nd, 3rd and 4th class
citizens respectively In the land which their forefathers seriously toiled and
laboured for overcenturies? Paramountcy for the other three (3) sections
of Egbaland should be seen as a RIGHT for development, freedom,
justice and peace and NOT just a privilege.
I believe today you are In the position of Mordecal of the Holy Bible. God
would certainly help you to find the vlrteous woman (or man) like Esther
who together with you and God would save all of us In Oke-Ona Egba,
Gbagura and Owu from our own modem day Haman.
The inordinate ambition of the Egba Alake people (our modern day Neo-
Colonial Masters in Egbatand) Is to continually elevate the crown of the
Alake and the Egba Alake people and gradually relegate, or anihilate the
crowns of the Osile, Agura, Olowu and their people (Oke-Onas, Gbaguras
and Owus) to nothingness or non-existence. (God forbid).
This Is the note of warning I started sounding nine years ago, soon alter 1
came on the throne of our forefathers. The reality of It all Is now steering
592
us in the face. Will posterity ever forgive our generation If we remain
docile, non-challant, and refuse to act promptly and precisely? 1 believe 1
have played my part. I also believe you have done a lot but you should
please still go this extra mile of the tunnel at the end of which, we shall
surely find UGHT by the good Grace of God (Amen).
If our freedom Is not achieved during your regime as President and
Commander-In-Chief of the Armed Forces of the Federal Republic of
Nigeria.
OSILE OKE ONA, AGO OKO, ABEOKUTA, OGUN STATE.
U. A. M. 8.' D P. H.; F W. A. C. P,
Karunwi
OSILE OKE ONA EGBA
Nigeria, when, then are we going to achieve it? I believe you are, by the
grace of God, our modem day Hoses and Joshua who will lead us to the
promised land in Egbatand.
Chief Obafeml Awolowo in his days, used Ms position to free Ns people In
Remo from the yoke of bondage under the ijebus. He succeeded. The
Remo people and the Akarigbo of Remoland are eternally grateful to Mm
today for their Paramountcy. The Akarigbo is historically lower In rank
than the Osile, Agura or the Oiowu. The Olu Ilaro, who Is also now a
Paramount Ruler In Ogun State, was not even mentioned In the list of the
22 existing Yoruba Obas In the said 28th of February 1903 Lagos Colony
gazette.
Sir, you have successfully fought and achieved freedom for South Africa.
You are also today at the helm of affairs in Nigeria and we are already
witnesses to the good work of emancipation of the down trodden that you
have started. Please complete this circle of the good work you have
started by finally emancipating your own people (Oke-Ona Egbas,
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Gbaguras and Owus) from bondage under the Egba Alakes In Egbaland.
History will surely be kind to you as you have also been very kind to
history.
May God In His Infinite mercies grant you the wisdom, tact, courage and
fortitude to perform this seemingly Insurmountable, long standing, uphill
task. May the word of the good Lord be the perpetual lamp to your feet
and the light to your path In life. May He continue to be your guard, guide
and succour in all your laudable undertakings. May God crown all our
efforts with shinning and glorious successes In Jesus name I pray
(Amen).
Thank you and God bless.
Yours sincerefy-
KABIYESI ALAYELUWA
OBA DR. ADEWALE ADEDAPO TEJUOSO, KARUNWI III OSILE OKE
ONA EGBA
The scholarship scheme, which is solely financed by Kabiyesi
Alaiyeluwa Oba (Dr) A A. Tejuoso from his remunerations, has awarded a
total of 270 scholarship subsidies since the inception of the scheme in
1989.
The award is open to all Nigerian citizens whose tertiary education has
been assured through a legitimate admission and with a promising bright
intellectual professional and academic prospects It is extended to all
areas of study such as liberal Arts, Social Science, Education, Natural
594
Science. Medicine and all Applied Sciences and Technology.
You may be a lucky student to receive an award, find out more
information from the Executive Secretary Oke-Ona Dynasty Foundation
Scholarship Scheme.
P. 0. Box 2005 or P. O. Box 2280 or Contact:
Sapon, Abeokuta Sapon AbeokutaOsile's Palace,
Sapon, Abeokuta.
019-24314; 24464
OBA DR. TEJUOSO'S SUGGESTED SOLUTION TO EGBA PROBLEM
SUGGESTED SOLUTIONS TO SOME OF THE PRESENT EGBA
PROBLEMS IN ORDER TO ESTABLISH UNITY, EQUITY, JUSTICE
AND EVERLASTING PEACE IN EGBALAND. THESE SUGGESTIONS
ARE MADE BY KABIYESI ALAIYELUWA OBA DR. ADEDAFO
ADEWALE TEJUOSO JP KARUNWI III OSILE OKE- ONA EGBA - JULY
1996.
(1) DUAL ROLE OF THE ALAKE PRESENTLY
It should be appreciated and emphasised that, presently, rightly or
wrongly, the Alake wears two caps and plays a dual role in Egbaland thus:
(a) As Alake of Ake and (b) As Paramount Ruler of Egbaland. In fact, the
correct title of the Alake should be ALAKE OF AKE, and Paramount Ruler
of Egbaland (at least for now).
(2) EGBA REGENCY COUNCILS
Until such a time therefore that a reform takes place, (and that should be
very very soon) whenever the Alake is away on leave or for whatever
reason, there should be two Regency Councils as follows:
(a)Egba Alake Regency Council, to look after purely Egba Alake matters.
This should consist of Egba Alake chiefs only.
(b)Egba Regency Council, to look after matters concerning Egbaland in
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general. This should consist of the most senior Egba Traditional Rulers
headed by the most senior Egba Traditional Ruler next to the Alake (at
least for now).
3- (a) DEPUTY
Similarly, at the Egba Traditional Council meetings or any Egba meetings
for that matter, in the absence of the
Alake, the Osile, or in his absence the Agura or in his absence the Olowu
in that order of seniority should act or deputise for the Alake. There should
never be a vacuum in the governance of Egbaland.
(b) EQUAL REPRESENTATION
The Egba Chieftaincy Committee is no longer a legal entity. It should
therefore be scrapped forthwith; If however it must be resuscitated, then
we must ensure that the Egba Chieftaincy Committee has equal numb.er
of representatives of Traditional Rulers and of Chiefs respectively, from
each of the 4 sections of Egbaland.
4. PROTOCOL
When the Paramount Ruler or any Egba Oba for that matter, sends a
representative who is NOT an Oba to any function, the Egba Obas
present at that function MUST take precedence over that non-Oba
representative. In the case of an Egba Oba representing , another Egba
Oba at such functions, the normal order of seniority amongst the Egba
Obas present MUST be strictly adhered to - representative or no
representative. This order of seniority should always be strictly observed
for the sake of peace and progress.
5 HIERACHY OF EGBA OBAS AND THE RIGHT OF VETO
There are only 4 sectional Obas in Egbaland. They are, the Alake, the
Osile, the Agura and the Olowu. The other 8 Obas are District Obas e.g.
Olubara, Olota etc. The distinction must henceforth be clearly drawn both
596
in theory, in practice and in the Edict establishing the Egba Traditional
Council. This is because the 4 sectional Obas are the founders or
pioneers and equal subscribers to the founding shares or equity of those
entities now known as Abeokuta and Egbaland. Besides, the 4 sectional
Obas were also joint and several signatories to the consenting agreement
establishing most of those District Stools (thrones of the
Oba Dr. Tcjuoso's Suggested Solution to Egba Problem ' 603
Obas) in Egbaland even as recently as in the 1940s and 1950s. These
four sections of Egbaland MUST therefore each have a right of veto in
matters concerning Egbaland as a whole.
6 (a) THE POSITION OF THE OLUBARA IN ABEOKUTA
On the 1st of December 1941, the then Alake (Kabiyesi Oba Sir Oladapo
Ademola II) in discussing the issue of granting the Olubara a coronet or
crown and also a seat on the Egba Chieftaincy Committee, wrote as
follows and I quote:
"There is no room today for the creation of an Oba in the administration of
Egbaland. It can only lead to Complications or ENDLESS
DISSENSIONS."
Yet, on the 28th of February 1952, the Alake, the same Oba Sir Oladapo
Ademola II went ahead to sign an agreement (in conjunction with the then
Obas Osile, Agura and Olowu) with the Egbado people granting the
Olubara of Ibara a coronet and a seat in Abeokuta STRICTLY UNDER the
Alake and strictly under the Egba Alake section only.
True to the prediction of Sir Ladapo Alake Kabiyesi Oba Ademola II, in
December, 1941, Egbaland had since 1952 (when the 1st Olubara was
installed in Abeokuta) till today been lumbered with the Kabiyesi Oba
Olubara's (from Yewaland not Egbaland) complication and disenssions so
to say.
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(b) SOLUTION TO OLUBARA'S SITUATION
In order to avert this present situation of "Hunting with the Fox, and
running with the Deer" my suggestion is that Kabiyesi the Olubara of Ibara
along with the Omala of lmala, the Onisaga of Isaga, the Elewo of Ilewo
and the Onijale of Ijale, be granted their wish and allow them to join their
kith and kin in Egbado (Yewaland) and let them take charge of the
Oke-Ogun part of the present Abeokuta North Local Government beyond
the Alamala Barracks. This is because they have said it privately and
publicly on several occasions that they are NOT Egbas but Egbados.
Besides, they were the very first set of people to append their signatures,
to the recent Memorandum of Request to the Federal Government for a
change of name from Egbadoland (which links them with the Egbas) to
Yewaland in their book titled “The Birth of Yewaland" (Egbado).
7.THE FEDERALISM OF EGBALAND
Egbaland is a Confederation of 4 equal sections and NOT a Unitary form
of Government under Egba Alake. None of the 4 sections (Origun Merin
Egba) came here as slaves or conquerors but as equal partners of their
own free will and accord. Therefore, all Assets and Liabilities of Egbaland
should henceforth always be shared into 4 equal parts, one for each
section and NOT the hitherto unfair sharing into 6 unequal parts where the
Egba Alake section takes the first biggest three parts only for the other 3
sections to take one each of the remaining smallest three parts.
8.EQUALITY OF THE FOUR (4) SECTIONS
The composition and laws governing the Egba Traditional Council should
also now change to reflect this equality of the four sections. Each of the
four sections should have a right of veto on matters affecting Egbaland in
general. This equality should also henceforth be reflected in all
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representations at Committees and Conferences involving Egbaland. In
this respect, the traditional rulers of each section should choose his
section's representative himself after consultation with his people. The
present practice whereby the Alake or his chiefs chooses representative
for the other three sections without consultations or agreement with their
respective Obas, should stop forthwith.
9. JOINT SIGNATORIES
All Egbaland agreements, memoranda, public speeches, communique,
documents, press releases etc. should henceforth be signed jointly by all
the four sectional Obas (Alake, the Osile, the Agura and the Olowu) as
had always been the case before this present Alake who has chosen to
sign alone for reasons best known to him.
10. CONSENTING AUTHORITY AND PRESCRIBED AUTHORITY
The Egba Alakes should agree and now confirm the Olowu as the
Consenting Authority for Ifo. The Agura should also become the
Consenting Authority for Odeda; and the Osile the Consenting Authority
for Obafemi/Owode. This is without prejudice to the existing Prescribed
Authority (which also implies the Consenting Authority) already assigned
to the Alake, the Osile, the Agura and the Olowu for each of the areas
traditionally associated with each of the Obas in Egbaland respectively.
11. HISTORICAL PERSPECTIVE
It should be recognised that historically, the Alake is definitely NOT
superior to any of the other 3 sectional Obas (Osile, Agura and Olowu) in
Egbaland. In fact, the reverse is true. We are here referring to Ancient
History traced to the Progenitor of the Yorubas (Oduduwa) or the
Progenitor of the Egbas (Oranmiyan) - See the book, "The History pf the
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Yorubas," by Rev. Samuel Johnson Pages 7 to 16.
12. PROPOSED CHANGES IN THE CHIEFTAINCY DECLARATIONS
The Ogun State Chieftaincy Declaration for the stools or thrones of the
Alake, the Osile, the Agura and the Olowu MUST now reflect essentially
the same details and intentions. It should bear in mind the independence
of and the respective areas of jurisdiction of each stool without one being
seen to be superior or inferior to the other.
19. PROPOSED CHANGES IN THE EDICTS! PARAMOUNTCY AND
ROTATION
(a)The Osile, the Agura and the Olowu should now be made Paramount
Rulers of their respective domains very urgently. The Ogun State
Government Inconclusively made this move In 1982. About 16
Paramount Rulers exist in Ondo State today and the Chairmanship of
the Ondo State Council of Obas is rotated amongst these 16
Paramount Rulers.
(b)The least that can now be done is for the Paramount Rulership of
Egbaland to start to rotate amongst the Aiake, Osile, Agura and the
Olowu.
14 VENUE
The Egba Traditional Council Meetings should henceforth be held in
rotation at the Abeokuta North and South Local Government premises or
in rotation in the palaces of the Aiake, Qsile, Agura and Olowu.
IS RIGHT OF VETO
It should also, henceforth be made impossible for any one of the four
sections to take decisions on behalf of the entire Egbas e.g. When
Governor Joseph, in 1991, asked the Egbas to give names of 6 Baales to
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be promoted to Obas, it was only the Egba Aiake section that met at Alee
Palace, took a negative decision and wrongly conveyed it to the Governor
as a decision of all the Egbas. The other 3 sections of Egbaland found this
very insulting. This is very wrong and should be prevented in the future. A
right of veto for each of the four sections should solve this particular
problem. We still believe that a tree should not make a forest. It is
pertinent to note that the other 3 divisions of Ogun State Gjebu, Egbado
and Remo) complied positively with the request of the Government at that
time and have since promoted 6 Baales each to Obas in each of the other.
3 Divisions.
16. CORRECTION OF INFRINGEMENTS
The ligba A lakes should now return the following townships to Oke-Onn,
where they were formerly and should normally belong They are (a) Idoftn
(b) Idere and (c) Efon. Umaln has recently returned to Oko-Ona, Egba
Thank God fot this).
17. RELEVANT HISTORY
In 1830, only the Egba Makes, the Oke-Onas and the Gbaguras arrived to
found Egbaland in Abeokuta, The Owus joined us in Abeokuta in 1834.
They were accepted as co-founders and shareholders in Egbaland.
Hence the saying "Origun Menu Legba Ni." ("Egba has only four Comers
or Pillars") The strangers amongst us the real Egbas started arriving in
Abeokuta in the 1840s. The first group to arrive were the
Sierra-Leoneans, then the Ijaiyes, the Egbados, the Ibarapas etc. They all
arrived in the 19th Century. (This was just in accordance with the
prophecy of Tejuoso the Egba Chief Priest and his associates. Tejuoso
hailed from Oke-Ona, Egba. He was a Chief Priest and a Peace Maker).
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18. UNFAIR AND UNILATERAL ANNEXATION OF ARRIVING
GROUPS TO EGBA ALAKE SECTION ONLY
The intriguing question here is: Why did the Egba A takes annex all these
strangers or visitors (Sams, Ijaives, Egbados, Ibarapas etc) to Egba Alake
section alone? Why were they NOT distributed evenly amongst the tour
(4) founding sections of Egbaland? it is obvious that the strategy of the
Egba Alakes at that time was to develop their scheme of injustice and
unfairness to enable them falsely claim superiority of numbers and
therefore wrongtv dominate the other 3 sections. This situation should
now be corrected to reflect a sense of justice, fairness and equity with
resultant peace and tranquility.
19 FALSE CLAIM OF A LARGE POPULATION BY THE EGBA ALAKES:
NEED FOR A NEW CENSUS
In line with paragraphs 17 and 18 above, when we all arrived in Abeokuta
in 1830, all of us settled around the Olumo Rock in the present sites of
Iporo Sodeke, Ikija, Ago- Odo and lkereku townships. In fact, it was
reported that a census figure released in Abeokuta in 1847 showed a
population of Abeokuta as follows:
(a) Oke-Ona 805
(b) Gbagura 715
(c) Egba Alake 620
(d) Own 149
2,289
20. PROOF THAT THE CLAIM OR LARGE POPULATION
BY EGBA A LAKE IS FALSE
These figures are supported by the following observations:
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(i) the original sites of settlements of the entire Egbas as stated above in
paragraph (19) was very limited indeed.
(ii) the strangers and visitors amongst the original founders of Abeokuta at
the time of this census were just starting to arrive Abeokuta in trickles.
Even then, it was only the Saros that had started arriving. The Ijaiyes,
Egbados, Ibarapas were yet to arrive. They came much later.
(iii) At that time (1847), the Ake people were actually living amongst the
Ikijas and Ikerekus at the foot of the Olumo Rock. Hence the truism of
the famous last words of
Sodeke:
IN YORUBA
"Ki ogun nva ja Uewo
Ki ogun nva ja Ibara
Ki anu le am Ake da selvin odi.
"Aseyinwa aseyinbo,
Ogunja tewo Ogunja Ira
A le Ara Ake da sehin odi,’
IN ENGLISH
“No war should befall Ilewo and Ibara. The Ake people should not be
thrown out of town. But in the end, war destroyed Ilewo ami Ibara. The
Ake people were driven out of town behind the boundary walls.”
(iv)The vast expanse of land outside the boundary walls of Abeokuta,
supported by Alake's power of incumbency, made it easy and
convenient for the Egba Alakes to start wrongly annexing all these
strangers or visitor to themselves alone (in order to swell their number
over and above the Gbaguras or the Oke-Onas) when we first arrived
in Abeokuta town. This is further conclusively proved by the fact that
this new Ake settlement in its present site is very close to the leper
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settlement at Lantoro. We all, of course, know that lepers do NOT
normally live amongst healthy people. They lived well outside town.
(Incidentally, the piece of land on which the Ake people finally settled
did not even belong to them. Besides, what is known as Ake today has
only about ten (10) family compounds).
21. ASSET SHARING IN EQUAL PROPORTIONS
The point now to be considered, consequent upon paragraph (19) and
(20) above is that: It is a fact that the Ake people were driven outside the
boundary walls of Abeokuta. Does that then make them own every piece
of land outside the original Abeokuta boundary wall? Every piece of land
in Abeokuta, outside the original Abeokuta boundary wall, is now being
wrongly claimed to belong to Egba Alake e.g. Lantoro, Adatan, Asero,
Iyana Mortuary, Idi-Aba down to and beyond the OGTV site on Ajebo
Road, Abiola Way and its environs etc. All these have been made
possible by the Alakes presidential fiat or his power of incumbency. All
these should now be corrected. These pieces of land and other assets
should be shared equally amongst the four sections of Egbaland. Egba
Alake should also pay compensation to the other sections (Oke-Ona,
Gbagura and Owu) of Egbaland. (REPARATION).
Pis, Note that ldi-Aba and the piece of land presently been occupied by
the Ijaiye people belong to Ago-Oko in Oke- Ona Egba.
22. RE: APPRAISAL TO ENSURE EQUAL DEVELOPMENTS OF THE
FOUR SECTIONS IN EGBALAND Developments by Government and the
joint Egba Community Projects, had hitherto virtually all been deliberately
located or sited in Egba Alake section alone. This is to the detriment of the
other 3 sections.
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GOVERNMENT AND JOINT COMMUNITY DEVELOPMENTS IN
EGBALAND ARE LOCATED AS FOLLOWS;
1. EGBA ALAKE 1- State Hospital, Ijaiye
2. Oba Ademola Maternity Hospital, Ijemo
3. Sacred Heart Hospital, Lantoro
4 . Leper Colony, Lantoro
5. Post Office, hno b. Prisons, Ibara
7. Police Headquarters, Oke-Mosan
8. High Court Kuto
9. SDP Political Headquarters, Oke-Mosan
I0. Trade Fair Complex, Oke-Mosan
11. OPIC Building, GRA, Ibara
12.Governor's Office (Old) - now Pilgrims Board, Ibara
13. Governor s Office (New) - Oke-Mosao.
14. State Secretariat Complex, Oke-Mosan 15. Federal Secretariat
Complex, Oke-Mosan.
16. Central Mosque, Kobrtv Kenata
17. Local Government Headquarters, Ake
18. Anglican Church Cathedral and School, Ake
19. Centenary Halt Ake
20. ALtke's phtece- Ake
21. University of Agrwulttue (Temporary Site), Igbein
22. Federal Medial Centre,. Mir Aba
23. federal High Cdwrt Cke>Mosan
24. Better lath Secretariat. OkeMesan
25. Fire Brigade (CM) Ijema
26. Central Bank, Ibara
27. Simeon Adebo Library, Ibara
28. Abeokuta Chib, Abeokuta
605
29. Elite Chib, Idi-Aba
30. JAC Medical Centre, Asero
31. Gateway Hotel, Ibara
32. Cultural Centre, Kuto
33. Oba Lipede Shopping Complex, Kuto
34. Muda Larval Stadium, Asero
35. New Stadium Complex, Qke-Mosan
36. Housing Estate, Idi-Aba
37. GRA Housing Estate, Ibara
38. Housing Corporation Estate, Ibara
39. Ojere Housing Estate, Onikolobo
40. Oloke Housing Estate, Oke-Mosan
41. Federal College oi Education, Osiele
42. University ol Agriculture (Permanent Site)
43. Archives, Ake
44. National, Library, Ake
45. Government House, lgbein
46. Police Barracks. Magbon, Oke-Mosan
47. Federal Inland Revenue, Oke-Mosan
48. OGBC, Ibara, hno and Oke-Mosan
49. Nigeria Agricultural and Cooperative Bank (NACB>, Oke Mosan
50. State Assembly Residential Quarters.. Ibara
51. State House ol Assembly, Oke-Mosan
52. Nigerian Union ol Teachers Complex, Ibara
53. Blaise Memorial Ibara
54. Anglican Bishop's Court, Qmkoloho
55. Ogun State Polytechnic, Q|ens
56. Mechanic Village, Oke-Mosan
57. Mechanic Village. Idi-Aba
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58. Mechanic Village Old Ibadan Road 59 Mechanic Village Old Lagos
Road
60. Kind Bank Into
61. Union Bank, OnikoLobo
62. United Bank for Africa, Onikolobo
63.Afribank, Ibara
64.Allied Bank, Ibara
65.Kingsway, Ibara
66. I bird Abeokuta Bridge
67.Ogun-Oshun River Basin Authority, Alabata
68.Cl D. Headquarters, Ibara
69.Zone II Police Headquarters, Ibara
70.NITEL, lmo
71.Post Office, Ibara
72.Laderin Housing Estate, Oke-Mosan
73.Golf Club, Oke-Mosan
74.Alake Sports Centre, Ijeja
75.Adlgbe Estate, Onikoko
76.Navy School, Onikoko
77v NRC Political Headquarter, Oke-Mosan
78.Eire Brigade (New) Onikoko
79.Abeokuta Sports Club, Ibara
80.Tourism Board Office, Ibara
81.National Orientation Agency, Oke-Mosan
82.Water Corporation, Oke-Mosan
83.Presidential Lodge and Commissioners Quarters, Ibara
84.School for the Handicapped, Adlgbe, Onikoko.
All (lie above 84 developments are located in Egba Alake section alone.
All of them were of course developed jointly by all the Hgbas. The ligba A
607
lakes contributed the least, financially and otherwise.
23 THE LEW JOINT DEVELOPMENTS LOCATED IN THE OTHER 3
SECTIONS (OKIMINA, GBAGURA AND OVVU) ARE AS FOLLOWS
(a) OKE ONA, EGBA
1. Ahenktiia North Local Government Headquarter, Akomojn
2. Water Works, Arakanga
3. Olumo Rock Tourism Site, Ikija
4. Housing Estate, Ita Elega, llugun
5. Gateway Bank, Ago-Oko
6. Coop Bank, Ago-Oko
7. Health Centre, Iberekodo
8. Federal Housing Estate on Ilawo land in Sabo
(b)GBAGURA
1. Health Centre, Iddo
2. Housing Estate, Olomore
3. WEMA Bank, Lafenwa
4. First Bridge, Lafenwa
5. A lama la Barracks
6. OPIC Housing Estate, Sokoto Road, Sabo
7. Blind Settlement, Sabo
(c)OWU
1. Psychiatric Hospital, Aro
2. Housing Estate, Oke-Ata
3. Top Beer Bridge (2nd Bridge)
4. Nigeria Arab Bank, Owu
5. NTA Oke Egunya, Owu
As you can set, Egba Alakc has 84 chunk developments whilst the other 3
sections (Oke-Ona, Gbagura and Owu) put together have only 20 joint
608
community efforts and government developments* How unfair? Needs to
be corrected urgently.
24. NEED TO STOP APARTHEID OR DISCRIMINATION IN AWARDING
CHIEFTAINCY TITLES AND OTHER THINGS IN KGB ALAND; NEED
TO RECOGNISE MERIT
In Hgbaland, the following linos of chieftaincy titles have to be re-shuffled
or re-distributed equally and fairly amongst the four sections. The different
linos of Hgba chieftaincy titles each has its owu 1st, 2nd. 3rd and 4th class
position.
a. The Ogboni line is headed by the CHuwo (Egba Alake) which is 1st
class. Next to him is the Lisa (Oke-Ona) 2nd class. Next is the Odofin
(Ghagura) 3rd class and then the Bala (Own) which for this purpose is
his class position. For reasons best known to the Egba AJakes, the Aro
chieftaincy tide, which should normally have been the 4th class
position has been allotted to Egba Alake. But in fairness to the Egba
Alakes, the Aro Egba chieftaincy title is not here being treated as a 4th
class chieftaincy tide but as a 5th class chieftaincy title.
b. The Oivgun lime is headed by the Balogun (Egba Alake) - It is the 1st
class position. Otun (Oke-Ona) is 2nd class Osi (Gbagura) is 3rd class
and Ekerin (Own) is 4th class.
Some of the different important Egba chieftaincy title lines available in
Egbaland each with its respective 4 classes, are as follows:
i. Ogbonis, headed by Oluwo Egba (1st class) is alloted to Egba Alake
ii. OJoguns, headed by Balogun Egba (1st class) is alloted to Egba Alake
iii. Oloroguns, headed by Jagun Egba (1st class) is alloted to Egba Alake
iv. Parakoyis, headed by Olori Parakoyi Egba, (1st class) is alloted to
Egba Alake
609
v. Erelus, headed by lyalode (Olori Erelu) Egba, (1st class) is alloted to
Egba Alake.
vi. Ologboni ifa Egba, headed by Oluwo If a Egba (1st class) is alloted to
Egba Alake.
vii. Ologun Ifa Egba, headed by Balogun Ifa Egba (1st class) is alloted to
Egba Alake.
viii. Olorogun Ifa Egba headed by fa gun Ifa Egba (1st class) is alloted to
Egba Alake.
ix. Onigbagbo, headed by Balogun Onigbagbo Egba (1st class) is alloted
to Egba Alake.
x. Onigbagbo Oba Egba, headed by lyalode Onigbagbo Egba (1st class)
is alloted to Egba Alake.
xi. Baale Egba, headed by Babgun hnak Egbm (1st class) is alloted to
Egba Alake.
xii. Iyalode Obirin Egba, headed by lyalode Imale Egba, (l9t class) is
alloted to Egba Alake.
The present position is that all the Headships or the 1st class chieftaincy
titles as listed above, axe all alloted to Egba Alake only. The 2nd class
titles (known as Oran) are alloted to Oke- Ona, the 3rd class titles (known
as Osi) are alloted to Gbagura and the 4th class titles (known as Ekerin)
are alloted to Owu.
25. POSSIBLE NEW FAIR SHARE SYSTEM
What should now be done to be fair, equitable and just to ail sections
concerned as follows:
All the 1st class or headship titles should be placed face up on the table.
Egba Alake should then first pick one, then Oke-Ona Egba should pick
610
one, then Gbagura, and then Owu. Owu should the be the first to start the
second round by picking another one, then Gbagura, then Oke-Ona Egba
and the Egba Alake. If more are still left to be shared, the Egba Alake
starts the 3rd round again, then Oke-Ona Egba. then Gbagura and then
Owu. This process continues until all the 1st class chieftaincy titles are
exhausted. This same process should then be repeated with the 2nd class
chieftaincy titles, then the 3rd class titles, then the 4th class titles and
finally all the other titles available. The other alternative is to award these
titles purely on merit irrespective of the place of birth of the individual.
26. When we have achieved this level of fairness (paragraph 25 above)
at the united or central level of Egbaland, we would then jointly and
severally ensure that this sense of equity, justice and fairness spreads to
each of the respective 4 sections of Egbaland. We should be mindful of
the fact that this principle of rotation is what has now been entrenched in
the Abuja 1995 Constitution of Nigeria. This sense of justice and fairness
is also what will be acceptable in the sight of our Lord. May His kingdom
come soonest. (Amen).
27. INEQUITABLE ZONING
Incidentally, the title of Balogun Egba is zoned to Igbein in Egba Aiake.
We are told that this is to honour our ancestorial warriors Lisabi and or
Lamodi who were both from Igbein. Let us assume that this is right. If so
(a) Why then is the title of Iyalode Egba not zoned to Owu to honour the
1st Iyalode Egba - Madam Tinubu who hailed from Owu and did so much
for Egbaland? (b) Why then is the title Oluwo Ifa Egba not zoned to
Oke-Ona to honour Tejuoso the Ifa Chief Priest and Peace-Maker who
with his associates, divinely guided us to Abeokuta in 1830? (Why are
these titles, in (a) and (b) now zoned to Egba Aiake? Is this fair to all
611
concerned? All these should be corrected urgently.
28. EQUAL RIGHTS OF ALL THE 4 SECTIONS TO ALAKE'S
(EGBALAND’S) PALACE
Henceforth, all the four (4) sections of Egbaland must have equal access
to the use of the Alake's Palace. It was built through a joint community
effort of all the 4 sections. In fact, the Egba Aiake people were the least
contributors to this financially and otherwise. Besides, (a) All past users of
the Alake's Palace (mostly townships of Egba entire Aiake) MUST now
pay reasonable arrears of RENTS to the purse of the entire Egba
community, (b) From now on, all users of the Alake's Palace MUST start
paying reasonable RENT to the coffers of all the Egbas (c) The Egba
Alakes should now go and build their own Palace with their own money as
the other three sections (Oke-Ona, Gbagura and Owu) have done
already.
29. NEED FOR THE ALAKES TO BUILD THEIR OWN NEW PALACE
The name AFIN AKE must now change to AJFIN EGBA since it is an
entire Egba community effort, built for the entire Egba community.
Whoever becomes the Paramount Ruler of Egbaland (in rotation) should
be in charge of the Ake Palace (now Egba Palace). Besides, the Osile,
Agura and Olowu should also now have apartments permanently
allocated to them as offices in this Ake (Egba) Palace even before the
Rotation commences.
30. NEED FOR CONSENT OF THE 4 EGBA SECTIONAL OBAS IN
AWARDING ANY UNITED EGBA CHIEFTAINCY TITLES
For anyone to become a joint Egba chief now on, he should obtain the
written consent of all the four (4) sectional Obas and more importantly that
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of the Oba of the section of the aspiring chief, if he is an Egba man
himself. This is because we all own Egbaland and it is also to prevent the
currently well established system of governance of Divine and Rule by the
Egba Alakes. This does not augur well for unity.
31. SACREDNESS OF EACH EGBA SECTION
The Alake and or any Egba Chief (be it General Title or not) should have
no right to summon or deal with any chief or person in any of the four
sections of Egbaland without first consulting and obtaining the approval of
the Oba of that section.
32. NEED FOR EQUITY AND FAIRPLAY
Of the 9 (Nine) Ogun State Commissioners today, 4 of them are Egbas.
All these four Egbas are from Egba Alake section only. In addition to these
four Egbas from Egba Alake, the Secretary to the Ogun State
Government is also half of Egba Alake. In fact, he is an Egba chief. This is
the usual pattern in State appointments (e.g. State Director Generals,
Chairmen of Local Government Councils etc) alloted to Egbaland. This
again reflects the same power of incumbency of the Alake. The solution to
all these problems is to allow this Presidency to now rotate equally
amongst the 4 Egba sectional Obas in order to foster a sense of fairness,
justice, unity, peace and progress in Egbaland. May God assist us to
achieve all these (Amen).
KABIYES1
ALAIYELUWA
OBA OSILE
OSILE‘S PALACE
AGOOKO
613
ABEOKUTA
KABIYESI
ALAIYELUWA
OBA AGOKA
AGURA'S PALACE
GBAGURA
ABEOKUTA
KABlYESI ALAIYELUWA
OBA OLOWU OLOWU'S PALACE
AGO OWU ABEOKUTA
March 30, 1999
Navy Captain Kayode Olofin-Moyin Military Administrator of Ogun State
Abeokuta.
Your Excellency,
RE-STRUCTURING OF THE EGBA TRADITIONAL COUNCIL
Oba Oyebade Lipede's erroneous claim in his letter of the 16th January
19% to the then Military Administrator Lt. Col.
D.A. Akintonde that "ail areas in Egbaland outside Abeokuta... belong to
the Alake" brought to a head the long-standing controversy about
territorial domain and status of the four main Obas in Egbaland, vis Alake,
Osile, Agura and Olowu. The Oke-Ona Egba, Gbagura and Owu sections
have of course since responded adequately to the government to refute
this incorrect claim.
It is commonly known that Egbaland was a federation of four Sovereign
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independent ancient crowns long before the creation of the Federation of
Nigeria (see enclosed 1903 gazette). Hence the logo of Egbaland
portraying four equal hands holding one another in a union.
Over time, by overt and convet acts of perfidy, the people of Egba
Alake section have unilaterally and secretly schemed the Alake to be
styled the Paramount Oba of Egbaland, lording it over the dther three
Obas. "Four hands" is now being replaced by one hand, to the extent that
the Alake can now make.
A definitive attempt at re-structuring was carried out by the Western
Nigeria Government in 1935 by allocating specific area of jurbdklutn to
each of the four main Obaa In Egbaland has now been seriously
threatened by the Alake through his actions on the Ifo t hiHMimy and other
actiona planned for execution in the domain of other ones.
In order Mi keep and promote peace and jurtier in Ogun state, we
hereby call for the immediate creation of traditional mmiiu iIi for eat H of
the loiu independent and paramount Oba and unwarranted domination
will be removed oiue and for all.
We propose for your consideration and approval either an amendment
to the present Egha Traditional Council.
A The present Egba Traditionat Council is retained with the following
amendment:
I, The Alake the Osile, the Agura and the Olowu are paramount Rulers as
follows:
a Oba Alake as sole Authority (Prescribed and Consenting) for Egba
Alake
b. OIm f Mile as sole Auijioiily (Prescribed and Consenting) for Oke Ona
Egha
c. Oba Agura as sole Authority (Prescribed and Contenting) for Gbagura,
615
d . Oba Olowu as sole Authority (Prescribed and Consenting) for Owu.
2 The Presidency of the Traditional Council become rotational amongs
the four (4) Paramount Owu in follow:
a Oba Alake of Egbaland Incumbent
b. Oba Osile of Egbaland
c. Oba Agura of Egbaland
d. Oba Olowu of Egbaland
3. The Oba Traditional Council Meetings are held in the office of either
a. Abeokuta North Local Government/or
b. Abeokuta South laical Government
OR
Egba Traditional Council fa restructured as follows:
1. Egba Alake or Abeokuta South Local Government Traditional Council
with headquarters at Ake Abeokuia,
a. President - Oba Alake of Pgbaland (Paramount Ruler)
b. Member Oba Olubara of Ibara
2. Like i hm t.jfba (or Abeokuta North or Obafemi Owode Government
Traditional Council with headquartera at Oke Ona Aheokuta and or
Owode
a. President Oba Osile of Hgbaland (Paramount Ruler)
b. Member Oba Onimala of Imala
c. Member Oba Oniro of lro
3. Gbagura (or Abeokula North A Odeda Local Government) Tradition
Council with headquarter)> at Ghaffura, Abeokuta and in Odeda,
a. President - Oba Agura of P.ghaland (Paramount Ruler)
Member, Oba Onilewo of llewo
616
c. Member- Oba Onijale of Ijale
4. Own (or Abeokuta North & Ewekoro & Ifo & Ado Odoj Ota Local
Governments) Traditional Council with headquarters at Ago Owu,
Abeokuta and or Ifo.
a. President - Oba Olowu of Egbaland (Paramount Ruler)
b. Member - Oba Olota of Ota
c. Member - Oba Olofin of Isheri
d. Member - Oba Onisaga of Isaga
We bring to your notice a similar solution created only a few days ago,
by the Delta State Government to a problem in Warri which is similar, if not
identical, to the one in Abeokuta (see Page 3 of the Sunday Diet
Newspaper of 28/3/99), copy attached.
We urge you to please take immediate action to amend or create these
four traditional councils in Abeokuta in order to foster and maintain
enduring peace and development in Egbaland. This is a definite way
forward to Justice, fair-play, equity, progress and everlasting peace for all
concerned.
Thank you and God bless.
Yours slnperely
KABIYESI ALAIYELUWA
OBA DR. ADEDARO ADEWALE TEJUOSO
KARUNWI III
OSILE OKE ONA EGBA
Kabiyesi Alaiyeluwa Tejuoso Oba Halidu Laloko Sobekunll Agura of
Gbagura
Kabiyesi Alaiyeluwa Oba Dr. Olawale Adisa Odeleye Lagbedu
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Notes
