Written by Abdulrazaq O Hamzat
Friday, 01 July 2011 01:12
Assalamualaikum Waramatullahi Wabarakatu. I write in the name of Allah, The most beneficent and the most merciful.
Dear Boko Haram, I am constrained to write you, Reading through the news papers page recently regarding the issue of the bombing rocking our country Nigeria, It was reported that your organization claimed responsibility. In another report, it was reported that your sect stated your reason for embarking on this bombing mission to be the killing of your ex leader and members. It was also reported that the only condition given by your Organization for negotiation is the Adoption of Shariah Law in Nigeria.
First, I would like to start from the name of your sect, Boko Haram. Meaning education is forbidden. The stand of your sect that education is forbidden came to me as a shock, considering the impact of education in the history of Islam.
The rise of Muslims to the zenith of civilization in a period of four decades was based on lslam’s emphasis on learning. This is obvious when one takes a look at the Qur’an and the traditions of Prophet Muhammad which are filled with references to learning, education, observation, and the use of reason. “Are those who have knowledge and those who have no knowledge alike? Only the men of understanding are mindful. ” (Quran, 39:9)
The Qur’an encourages people towards scientific research:”And whoso brings the truth and believes therein such are the dutiful.” (Quran, 39:33)
It was through education that we got the loud speaker we use in calling for prayers, Education produces the bricks we use in building our mosques, produces the computer and internet we use in studying Islamic writing around world while sitting at home, produces the wall clock that makes it easy to know the time for prayers, produces the aeroplane we use in making pilgrim to the holy land.
The car your members used in transporting themselves to the bombing venue, the mobile phone, the bombs and guns, even the media used in publishing your information all are products of education. These clearly show that everything your sect has been using as the impact of education (Boko) in one way or the other.
Don’t you think Boko (Education) is Halal (Lawful)?.
Saying education is forbidden is just like saying sex is forbidden, But sex can be forbidden when done unlawfully and can equally be rewarded if done lawfully.
Acquiring knowledge and skill is essential for every one living in the modern world. It is useful as well as pleasant to pursue knowledge.
Prophet Muhammad (peace be upon him) said:
Seeking of knowledge is compulsory for every Muslim, boy or girl, man or woman.
The pursuit of knowledge and the use of reason, based on sense and bservation is made obligatory on all believers.
“The best form of worship is the pursuit of knowledge. The Islamic Empire for more than 1,000 years remained the most advanced civilization in the world. The main reasons for this was that Islam stressed the importance and respect of learning, forbade destruction, and cultivated respect for authority, discipline, and tolerance for other religions. The teachings of Qur’an and Sunnah inspired many Muslims to their accomplishments in science and medicine. By the tenth century their zeal and enthusiasms for learning resulted in all essential Greek medical and scientific writings being translated into Arabic in Damascus, Cairo, and Baghdad. Arabic became the international language of learning and diplomacy. The center of scientific knowledge and activity shifted eastward, and Baghdad emerged as the capitol of the scientific world. The Muslims became scientific innovators with originality and productivity through education.(Boko)
For example Islamic medicine is one of the most famous and best known facets of Islamic civilization in which the Muslims excelled. The Muslims were the great torchbearers of international scientific research.
Some of the best and most eloquent praises of science came from the pens of Muslim scientists who considered their work to be acts of worship. The same motives led to the establishment of Al-Azhar (800 AD) the first university in the world. They hit the “source ball of knowledge” over the fence to Europe. In the words of Campbell, “The European medical system is Arabian not only in origin but also in its structure. The Arabs are the intellectual forbearers of the Europeans.”
Further More, I would like to state here that your members were killed not because they were Boko Haram members, but because they commit an offence of murder. i.e killing of innocent people and such crime both in Shariah and the Nigerian constitution is punishable by death. If your sect had found these people guilty of any offence, it is not in your hand to take law. But despite that,I am sincerely sorry for your loss and pray that Allah forgive us all.
Lastly, About your insistence that Nigeria use the sheriah law,it is clearly stated in the Qur’an that Allah says: “Let there be no compulsion in religion. Truth has been made clear from error. Whoever rejects false worship and believes in Allah has grasped the most trustworthy handhold that never breaks. And Allah hears and knows all things.” [Sûrah al-Baqarah: 256]
One of the fundamental truths established by the sacred texts is that no one can be compelled to accept Islam. It is the duty of Muslims to establish the proof of Islam to the people so that truth can be made clear from falsehood. After that, whoever wishes to accept Islam may do so and whoever wishes to continue upon unbelief may do so. No one should be threatened or harmed in any way if he does not wish to accept Islam.
jihad in Islamic Law can be waged for a number of reasons, but compelling people to accept Islam is simply not one of them.
The reason why jihad was first permitted in Islam was so the Muslims could defend themselves against persecution and expulsion from their homes.
Allah says: “To those against whom war is made, permission is given (to fight), because they are wronged and verily Allah is Most Powerful for their aid – (They are) those who have been expelled from their homes in defiance of right (for no cause) except that they say, ‘Our Lord is Allah’. Did Allah not check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his cause, for truly Allah is full of strength and might.” [Sûrah al-Hajj: 39-40]
Many of the earliest scholars mention that these were the first verses of the Qur’ân that was revealed regarding jihad.
Thereafter the following verses were revealed:
“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors. And slay them wherever you catch them and drive them out from where they drove you out, for oppression is worse than killing. But fight them not at the sacred mosque unless they fight you there. But if they fight you, slay them. Such is the reward of those who suppress faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression.” [Sûrah al-Baqarah: 190-193]
From this point on, the scope of jihad was broadened from being purely for defense against direct attack to being inclusive of resistance against the persecution meted out by those who suppress the faith and deny people the freedom to choose their religion for themselves.
As for the spread of Islam, this is supposed to take place peacefully by disseminating the Message with the written and spoken word. There is no place for the use of weapons to compel people to accept Islam. Weapons can only be drawn against those who persecute and oppress others and prevent them from following their own consciences in matters of belief. The Muslims cannot just stand by while people are being denied the right to believe in Islam and their voices are being crushed. This is the meaning of Allah’s words: “And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah.” [Sûrah al-Baqarah: 193]
The Prophet (peace be upon him) said in his letter to the Roman governor Heracles: “I invite you to accept Islam. If you accept Islam, you will find safety. If you accept Islam, Allah will give you a double reward. However, if you turn away, upon you will be the sin of your subjects.” {Sahîh al-Bukhârî and Sahîh Muslim}.
Even when the Muslims are compelled to fight and then, as a consequence, subdue the land, their duty thereafter is only to establish Allah’s law in the land and uphold justice for all people, Muslim and non-Muslim. It is not their right to coerce their subjects to accept Islam against their will. Non-Muslims under Muslim rule must be allowed to remain on their own faith and must be allowed to practice the rights of their faith, though they will be expected to respect the laws of the land.
Had the purpose of jihad been to force the unbelievers to accept Islam, the Prophet (peace be upon him) would never have commanded the Muslims to refrain from hostilities if the enemy relented. He would not have prohibited the killing of women and children. However, this is exactly what he did.
During a battle, the Prophet (peace be upon him) saw people gathered together. He dispatched a man to find out why they were gathered. The man returned and said: “They are gathered around a slain woman.” So Allah’s Messenger (peace be upon him) said: “She should not have been attacked!” Khâlid b. al-Walîd was leading the forces, so he dispatched a man to him saying: “‘Tell Khâlid not to kill women or laborers”. [Sunan Abî Dâwûd]
Therefore, even in the heat of battle against a hostile enemy, the only people who may be attacked are those who are actually participating in the fighting not innocent people.
On this note, I strongly condemn your action of killing innocent Nigerians. As the Qur’an says: whoever slays a soul, unless it be for murder or for mischief in the land, it is as though he slew entire mankind; and whoever keeps it alive, it is as though he kept entire mankind alive; (Quran 5:32).
Kindly listen to word of Allah and seize the bombing if truly you are behind it and engage in a reasonable dialogue with the Government.
Hope to see the name of your Sect change to Boko Halal and engage Nigerians through Powerful Awareness Campaign on what you consider Haram about Boko.
Massalam.
Ambassador Abdulrazaq Oyebanji Hamzat
Goodwill Ambassador for Peace of the International Human Right Commission in Nigeria. Oyebanji Hamzat is a former student of Nawairudeen,Markaz,Darul Ikmah,Study islam in affiliate with University of Medina and a former student of Islamic University.
Saturday, July 16, 2011
Nigeria Needs A Nigerian National Philosophy Commission(NNPC)
President Jonathan should as a matter of importance institute 'The Nigerian National Philosophy commission(NNPC), to develop a clear national ideology for the Nigerian nation, promote same beyond tribe, religion, region, ethnicity and gender, and do away with the 'Federal Character Commission'. We need to immediately start looking at Nigeria as a nation to survive. The absence of a clear feasible national philosophy for the
Nigerian nation is a costly mistake of our founding fathers that needs to be corrected. No nation can attain national development without a clear nation philosophy, ideology, upon , which its developmental strives are anchored on. We need to correct this anomaly as the modern educated Nigerian citizens. Just as a good home has a master plan so a nation needs a clear national philosophy, ideology, to survive. I will like to see this achieved in Nigeria in my life time.
We, as a matter of importance, need to correct this mistake for the sake of our children, the unity of Nigeria as a prosperous, peaceful n, ation. Humans make a peaceful prosperous nation. It is time we did get it right in Nigeria as patriotic citizens. GEJ cannot do it alone for individuals are differently endowed by God.
Nigeria needs a clear feasible national philosophy to attain national development for no nation can without it. It is not about a commission, or agency, some of our commissions and agencies are no longer relevant and need to be closed down. We need as a matter of importance the Nigerian National Philosophy Commission to correct the mistakes of the past:enshrining tribalism, regionalism and ethnicism into the fabrics of the Nigerian system. We must start looking at Nigeria as a nation to survive. You can ask a clear question for directions.You cannot feasibly fight corruption without a clear national ideology for it is this that will define the term ' corruption', the very basis for fighting it.
A national philosophy is the fundamental principle upon which the governance of a nation is based. You need to define this, introduce it to fight corrup, tion for it shall be the very basis of our national ethics, moral principle for fighting corruption. A nation that has no such moral compass cannot feasibly fight corruption. The main role of NNPC shall be to define all developmental indexes in Nigerian context, introduce them for the sake of development, and promote them.
According to Iya Umar, I think we need much more than that. what we need is for the government to make every Nigerian feel that he belongs and we are a family and inculcate a sense of Nationalism and Patriotism that will make every body work towards attaining a greater Nigeria than is greater than any individual, group or section, irrespective of where you come from. But the clearification is that, the National Philosophy of Nigeria, is that which will be the very basis for our identity, upon which our nationalism or patriotism will be defined. There is nothing like nationalism wi, thout a clear national philosophy. Remember, a national philosophy is the fundamental principle upon which the governance of a nation is based. We need to do things differently to survive in Nigeria. NCE
It is pretty difficult if not impossible to implement a national policy without a clear national philosophy, ideology, for a national philosophy is the basis for the implementation of a nation's policies.
Quoting Peter Emeka ,Which National ideology, Will it stop the issues of hate, religious bigotry and lack of trust. Will national ideology stop the continuous and unabated killing, rioting and destruction of properties that happens in the north .Will it bring , back the dead and those who will fall victims.
Remember that the masterminds of these evils are unrepentant. So what we need is a sovereign National Conference to define our existence as a Nation-State. Nigeria has never been a nation but a colonial British creation for their economic interest.
Take it or leave it: Nigeria needs a clear national philosophy to attain national development, for no nation can attain a national development without a clear national philosophy. The earlier we understand this, work for it, put it in place, promote it, our identity, the better for us. Our survival as a nation is therein.
WAS THE 2011 PRESIDENTIAL ELECTION FREE?
Sincerity in our Democracy
Hello Nigerians,
The 2011 presidential election as been widely broadcasted as free and fair,not just by the local observers alone, but also by international observers. These I believe will make most of the people accept the outcome of the presidential election including me. For this reason, I say Congratulation to the President elect (Good luck Jonathan) for winning the election based on the widely published and accepted result released by the independent National Electoral Commission (INEC).
This piece is not aimed at condemning or discrediting the outcome of the election, but to critically look at the election and making a firm stand on the following:
1.weather the election was actually free and fair as it was widely broadcasted
2.weather the claim by CPC/Buhari is genuine or not
3. For us as individuals to make a firm stand on the outcome of the election based on fact presented by CPC and others we may get and
4. To note any suspected foul play and learn to prevent future re-occurrence.
The 2011 presidential election and CPC has provided an avenue for Nigeria to be a truthful country.
Cpc said in their release:
The fact that there are no two people with the same fingerprint, every
fingerprint can therefore be scientifically verified basically through the
following preliminary basics of the technical Biometrics/Forensics methods which details will be made available by the experts:-
65 days to be able to get all voters register authenticated, all disputed
ballot papers examined, any other electoral document assessed, all findings compiled and submitted to the court, and return of all source data and documents to INEC. Our firm has participated in 300 electoral processes in 19 countries with more than 500 million voters tallied for government, private and multilateral organizations.
To the CPC, this use of Forensic/Biometric system based on INEC’s capturing of all the 10 fingers of every voter is a novel idea that can help solve forever the challenges of multiple voting and outright concoction of results; two critical issues in our electoral malpractices.
The 2011 presidential election as been widely broadcasted as free and fair,not just by the local observers alone, but also by international observers. These I believe will make most of the people accept the outcome of the presidential election including me. For this reason, I say Congratulation to the President elect (Good luck Jonathan) for winning the election based on the widely published and accepted result released by the independent National Electoral Commission (INEC).
This piece is not aimed at condemning or discrediting the outcome of the election, but to critically look at the election and making a firm stand on the following:
1.weather the election was actually free and fair as it was widely broadcasted
2.weather the claim by CPC/Buhari is genuine or not
3. For us as individuals to make a firm stand on the outcome of the election based on fact presented by CPC and others we may get and
4. To note any suspected foul play and learn to prevent future re-occurrence.
The 2011 presidential election and CPC has provided an avenue for Nigeria to be a truthful country.
Cpc said in their release:
The fact that there are no two people with the same fingerprint, every
fingerprint can therefore be scientifically verified basically through the
following preliminary basics of the technical Biometrics/Forensics methods which details will be made available by the experts:-
65 days to be able to get all voters register authenticated, all disputed
ballot papers examined, any other electoral document assessed, all findings compiled and submitted to the court, and return of all source data and documents to INEC. Our firm has participated in 300 electoral processes in 19 countries with more than 500 million voters tallied for government, private and multilateral organizations.
To the CPC, this use of Forensic/Biometric system based on INEC’s capturing of all the 10 fingers of every voter is a novel idea that can help solve forever the challenges of multiple voting and outright concoction of results; two critical issues in our electoral malpractices.
This is a good one coming from CPC in my opinion,I think it’s high time we forget our interest in Party/Candidate but genuinely look at the case of the claim presented by CPC/Buhari and establish the authenticity of the claims.
I believe we all have the eyes to see the truth and the hearts to judge genuinely.
point of note (Its clear that its almost impossible for Buhari to win in court, but its not impossible for us to know the truth of the election),this will help our understanding in establishing the truth on what really transpired in the presidential election.
Some years to come, our children may ask us about what happened during this period, it will be destructive and unjust to tell them lies, based on our insisting not to know the real truth, its better for us all to open our heart and critically consider the facts and take our stand genuinely.
Claim by CPC in its petition
1. The national average turnout rate is about 52% and about 46% when the substantially above average turnout rate in the South South and South East zones is excluded. Why?
2. The average turnout rate in the South South and South East zones (without Ebonyi and Edo states) at 78% is 50% above the national average of about 52%. How come?
3. Dr. Goodluck Jonathan of the PDP got over 85% share of the valid votes cast in all the 11 states in the South South and South East zones, with 10 of the said states at 95% and above including 4 of the states at 99% and 1 at near perfect share of 99.6% in his home state. Thus, all the 11 states in the 2 zones had a red flag for being above the national average turnout rate and/or were above 85% threshold. Do ‘these figures of 95% and above for one party suggest that these are fabricated figures’ as aptly stated in 1 above by the BBC World News reporter, more so that 10 states are affected rather than the 3 states he identified?
4. General Buhari of the CPC (and indeed all other opposition candidates) had no single state with a combination of average turnout rate above the national average and share of valid votes in excess of 85%. Why only Dr. Goodluck Jonathan in NOT one, two or three but nine states?
5. The inevitable reasonable conclusion from the incontrovertible facts in 1 to 4 above is that no credible elections took place in the South South and South East zones and that those returns were basically concocted through fraudulent thumb printing and stuffing of ballot papers and/or that the results were deliberately falsified in favour of Dr. Goodluck Jonathan of the PDP.
8. In spite of the case of res ipsa loquitur (a thing that speaks for itself) adduced in Table 1 above, additional and specific evidence of massive rigging is to be found in Table 2 below which is a summary of a sample of ward level collation results in Rivers State. The average turnout rate in the sample is 49%; which begs the question as to how the turnout in the declared result for the state metamorphosed into well over 76%?
This is definitely a test of how independent INEC is; I sincerely hope INEC will come out of it successfully. I personally believe that scanning the ballot papers for multiple voting will strengthen our democracy and will serve as deterrent against future occurrence since perpetrators know that there is a process that will exposed them. INEC please cooperate and save our democracy, let no ballot paper miss from you custody.
I doubt if PDP/INEC will allow this to go ahead. Unfortunately, the 'blind' followers will also say 'CPC would not have won anyways' forgetting that this is a means of strengthening our democracy.
As a first step though, I suggest CPC should tell INEC to PUBLICLY declare results in EVERY Polling Unit (120,000). They can put this on their website.
The issue is not whether CPC would have won or not but to reveal how the speculated free and fair election was. if this is carried out well it will show how much we have developed in our democracy since its inception.
I believe we all have the eyes to see the truth and the hearts to judge genuinely.
point of note (Its clear that its almost impossible for Buhari to win in court, but its not impossible for us to know the truth of the election),this will help our understanding in establishing the truth on what really transpired in the presidential election.
Some years to come, our children may ask us about what happened during this period, it will be destructive and unjust to tell them lies, based on our insisting not to know the real truth, its better for us all to open our heart and critically consider the facts and take our stand genuinely.
Claim by CPC in its petition
1. The national average turnout rate is about 52% and about 46% when the substantially above average turnout rate in the South South and South East zones is excluded. Why?
2. The average turnout rate in the South South and South East zones (without Ebonyi and Edo states) at 78% is 50% above the national average of about 52%. How come?
3. Dr. Goodluck Jonathan of the PDP got over 85% share of the valid votes cast in all the 11 states in the South South and South East zones, with 10 of the said states at 95% and above including 4 of the states at 99% and 1 at near perfect share of 99.6% in his home state. Thus, all the 11 states in the 2 zones had a red flag for being above the national average turnout rate and/or were above 85% threshold. Do ‘these figures of 95% and above for one party suggest that these are fabricated figures’ as aptly stated in 1 above by the BBC World News reporter, more so that 10 states are affected rather than the 3 states he identified?
4. General Buhari of the CPC (and indeed all other opposition candidates) had no single state with a combination of average turnout rate above the national average and share of valid votes in excess of 85%. Why only Dr. Goodluck Jonathan in NOT one, two or three but nine states?
5. The inevitable reasonable conclusion from the incontrovertible facts in 1 to 4 above is that no credible elections took place in the South South and South East zones and that those returns were basically concocted through fraudulent thumb printing and stuffing of ballot papers and/or that the results were deliberately falsified in favour of Dr. Goodluck Jonathan of the PDP.
8. In spite of the case of res ipsa loquitur (a thing that speaks for itself) adduced in Table 1 above, additional and specific evidence of massive rigging is to be found in Table 2 below which is a summary of a sample of ward level collation results in Rivers State. The average turnout rate in the sample is 49%; which begs the question as to how the turnout in the declared result for the state metamorphosed into well over 76%?
This is definitely a test of how independent INEC is; I sincerely hope INEC will come out of it successfully. I personally believe that scanning the ballot papers for multiple voting will strengthen our democracy and will serve as deterrent against future occurrence since perpetrators know that there is a process that will exposed them. INEC please cooperate and save our democracy, let no ballot paper miss from you custody.
I doubt if PDP/INEC will allow this to go ahead. Unfortunately, the 'blind' followers will also say 'CPC would not have won anyways' forgetting that this is a means of strengthening our democracy.
As a first step though, I suggest CPC should tell INEC to PUBLICLY declare results in EVERY Polling Unit (120,000). They can put this on their website.
The issue is not whether CPC would have won or not but to reveal how the speculated free and fair election was. if this is carried out well it will show how much we have developed in our democracy since its inception.
Let’s genuinely consider the claims by CPC in their petition sent to the Tribunal for the betterment of Nigeria.
Thanks
Thanks
Abdulrazaq Oyebanji Hamzat
08076976917
THE VOICE OF REASONING
This Is the Voice Of Reasoning from Kwara This Is the Voice Of Reasoning from Kwara written on April 7 By: Abdulrazaq O Hamzat Only the best is good for us. We shall collectively see to the end of Saraki and must not take a new godfather, so its clear that rejecting Saraki is a must and accepting Tinubu is not an option. God took the people of Israel from their overlord (Pharaoh) and gave them total freedom through a man without a godfather and a man of integrity (Moses). Today,God has decided to take the state of harmony (Kwara) from the hands of our pharaoh (Saraki) to give us a total freedom through another man of integrity (Gbenga Olawepo). Some scrupulous element amongs us are trying to change the will of god in our state by introducing another more ruthless foreign overlord that we all must collectively reject by supporting the man, who shall by the grace of God take us to the land of promise. WHY OLAWEPO 1. Because his manifesto is a realistic agenda for economic development 2. Because he is a man that stands without a godfather i.e 100% loyalty lies with the people 3. Because he led Kwara Tech's student now Kwara Poly to fight against injustice in the late 80s 4. Because he led Nigerian Students to victory hiagainst the military in 1989. ANTI SAP RALLY. 5. Because he is not Dele Belgore who betrayed is blood brother (Kale Belgore) to serve is lagos godfather 6. Because he is not Fatai Ahmeed who drained Society General Bank,Trade Bank and kwara treasury to serve is overlord. 7.Because he is not Gbemi Saraki who spent 12 years at the National Assembly without any meaningful initiative contribution and no any reasonable constituency project. 8. Because he is a man who do not see kwara state Governorship position as a do or die affair, and neither did he see it as a personal business. 9. Because he is a man whose life history is the fight for truth,justice and equity. Support the truth,Equity and justice is certain.
SARAKI SECRETE AGENDA EXPOSED
Saraki The God Father Of Kwara State Politics Secrete Agenda Exposed
by: Abdulrazaq O Hamzat
Dr Olusola Saraki,The godfather of Kwara state politics secrete agenda exposed.
After proclaiming his daughter Gbemisola Saraki as his next candidate for the governorship election that will be holding in 2011.
The proclamation has generated a lot of controversies and after much consideration, i was able to make the following analysis.
From what we have seen so far, Olusola saraki is not ready to do the wish of the people.
And If Saraki insisted that his female daughter Gbemisola saraki remain his candidate, i.e going against the people in kwara (ilorin), it might result into a riot because from all indications, the alfa are ready to fight against this action and gbemisola is indeed ready for the challenge.
The reaction of the current Governor to the situation.
From what we have seen, The current Governor Bukola Saraki has turned is back on his Father and has really demonstrated to the people publicly that he will do the wish of the people by not making his sister his successor.
The secrete agenda
I sense some conspiracy here, because from my understanding of this situation, I believe The godfather, Olusola saraki is willing to continue is dominance on the people of kwara by transferring the godfather-ism position to his son ( the current Governor Bukola saraki).
both of them try to create this confusing situation for easy transfer of power.
The people of kwara are determined to serve Olusola Saraki to death, but he wants his dominance to extend beyond him alone to his generation on born.
So he decided to create a scenario that will enable his son to demonstrate to the people that he his equally capable of leading the state.
The scene
Olusola saraki named his daughter Gbemi Saraki as his next Governorship candidate and his son Bukola Sarki is opposing his father publicly. This scene will result to contention between the father and the son because from all indications, Governor bukola saraki will nominate his own Governorship candidate that will contest with that of his father.
Because the people dislike the candidate of the Father, they will go for the son's candidate and this will mean that Governor Bukola nominated a candidate and he won.
The result
he will be seen as the next godfather and the people of kwara will embrace him for going against his father in the first place.
but all the scene is a setup between them, or what do u think?
EXAMPLE OF A BAD GODFATHER
How not to be a godfather
Published on February 5 by elombah perspective on International affairs
Olusola Saraki,Example of a bad Godfather
i feel sorry for youth queuing behind lie just to eat for today and to serve another mans interest for the whole of their life. the same way our fathers did that lead us to this bad situation.
Taking you down the memory lane
in 1979, saraki presented Adamu Attah for Governor,as a good candidate for all to support.Kwarans supported him and gave him the mandaten to0 lead the state for better development.
After ruling his tenure, Saraki came back to say Adamu attah, a candidate he presented was a bad leader.
In 1983, he brought C.O Adebayo as the credible candidate,kwarans embraced him in on hearing the voice of their hero.
After rulling, he Saraki came back to say Adebayo is bad.
in 1992, he brought Saba lafiaji to be the trusted and tested candidate,he once again got the mandate from the people.
After ruling, Saraki came back again to say saba is another evil candidate he misplaced for good.
1n 1999, he brought lawal, after some years,he came back to condemned him which lead to violence all across he state.
in 2003, he brought is son bukola,The people still believe in him(Saraki) and supported him, by giving his son the mandate to take kwara to the next level.
now he is back again. He has come back with his old trick and story. He has condemned his own biological son bukola saraki as bad and want to replace him with daughter.
What that means is as follows:
1. Saraki Lack the sense of identifying a good leader, if he chooses 5 people to lead on different occasions and non of this five came out to be good, confirmed by him.
2. If the same saraki who chosed them as good candidates, came back in five occasion to say they are bad, it means that saraki himself is bad.
3. If saraki as choosed 5 people and all came out to bad,that means the next one he will be choosing will also turn out to be the same as others (bad)
With the following outlined,i hereby state categorically that any candidate, i repeat, any or i should say all candidate coming from saraki will always be a bad and therefore should not be supported by any reasonable person, young or old.
If Saraki as been making this selection from his young age and its turning out to be bad at the end, it is certain that his choice while at this age will be extremely bad,poor and wrong.
Talking about his son, Bukola saraki.
Another example of his father.His father Olusola saraki thought him everything he knew today,he believed in him so much than anyon else,he even made him the Governor of a state.
If his father is this bad in choosing,its clear he will take after his father (a bad leader). this can further be confirmed by his father's condemnation. His father olusola saraki who made him the Governor, came out publicly to say his son is bad, meaning he his indeed bad and would never make a good choice. So, anything coming from the saraki family should be generally rejected by the general public.
SEE EXAMPLE OF A GOOD LEADER IN COMRADE GBENGA OLAWEPO.
Gbenga Toyosi Olawepo (born 28 June 1965) is a Nigerian politician.
The name Olawepo first made the headlines when as an anti-apartheid activist he and three other students’ leaders of the University of Lagos were clamped into the over-crowded Nigeria Police cell in April 1989 after an anti apartheid protest.
The former student union leader has distinguished himself in partisan politics. The Nigerian Tribune, a newspaper founded by the late Nigerian Nationalist leader, Chief Obafemi Awolowo, captured this properly. The newspaper sometimes ago wrote: “In the political firmament of Nigeria, there are young Saraki’s, young Azikiwe’s, young Adedoyin’s who are children of established political and financial magnates but there are few names that have made it on their own to the political centre stage like Gbenga Olawepo, a rising star with no fall back platform or push of any godfather or back up of any financial empire. Talking of emerging political leaders this is a true discovery’’.
Olawepo again displayed courage when General Abacha suddenly died in 1998, on the eve of the consummation of his planned transmutation into a civilian dictator. The duo of Olawepo and Dan Nwanyawu, now National Chairman of Labour Party, co-ordinating with Jerry Gana, moved into Fort IBB- a military barrack in Abuja, which housed the then Chief of Army Staff, Gen. Ishaya Bamayi -a key member of the military high command, to deliver a memorandum suggesting some direction for the transition to democracy. Interestingly, the final programme of transition reflected substantially their input. But it was a risky venture done when the destiny of the nation was hanging in the balance and when there was massive troop movement. Olawepo played prominent role in the transition process. In 1998/1999, he was the Secretary of the Women and Youth Development Committee of the Transition committee established by the then President-elect, Chief Olusegun Obasanjo. He also assisted the then PDP Chief spokesperson – Senator Anietie Okon- in running the party’s vast information machinery at the period of campaign and during the transition.
A comprehensive write up shall be released about him soon.
THE SECRETE POWERS BEHIND BOKO HARAM
THE SECRETE POWERS BEHIND BOKO HARAM
By: Abdulrazaq Oyevbanji Hamzat
In this Article, when you see me say the Powerful Northern Politicians, I do not mean the northern politician in general, I only mean some few bad eggs. Just as we have some Powerful Southern Politicians (bad eggs) who benefited from the Niger Delta Crisis and other crisis that have rocked this country at one time or the other.
Note( The article is not written with the aim of discrimination, but just the writer opinion on the subject matter)
The Jama'atu Ahlis Sunna Lidda'awati wal-Jihad popularly known as Boko Haram said education is a sin despite being educated, and for this reason want Shariah law be adopted first in the north, and now throughout Nigeria as a country.
They had claimed responsibility on several high profiles killing in the north which include the governorship candidate of All Nigeria Peoples Party (ANPP) in Borno State, Alhaji Modu Gubio and six other persons, including the brother to the immediate past governor, Alhaji Modu Sheriff. They had previously claimed that they target their victims due to corruption.
After these killing, they started the bombing and have claimed responsibility on several bombing around the country. Claiming to have embarked on the bombing mission due to the killing of their ex leader and members.
The bombing is ongoing, while they attack banks and claimed the banks were not operating in the interest of the people and according to the Shariah law.
They further declared war between Christian and Muslims in their word as follows:
“We are therefore calling on Muslims in this part of the world to be well prepared because, very soon, we would launch a full scale war between the Muslims and the Christians.
They follow their statement with the bombing of a church and justifying their action by saying they are unbelievers.
These to me is a means of confusing the general public and the government on the real reason behind Boko Haram.
On this day,16th of july,2011,I declare to Nigerians that in my opinion, The Boko Haram Sect is not in anyway fighting any religious fight, But political in its totality which hides under religious struggle through its name and part of his message to have support from the northern public and also hide under reacting to injustice and corruption to get sympathy from across Nigeria.
Their real aim in my opinion is to prove a point and show strength in the use of weapon before Nigerians.
I strongly believe that this Sect was resurrected by some powerful corrupt politicians in the north after the Government had concurred them. Before the concur which leads to the death of their ex leader, I believe they were strictly religious Sect. But when their leader along side some members were killed, they went down and died a natural death. But some powerful Corrupt Politicians in the north used the opportunity to intrude, brainwashed and give them massive financial support to resume, but this time with another agenda.
The Point
During the Niger Delta crisis, the whole of the country feared the Niger delta due to their deadly actions and the use of sophistic weapons. The October 1 bomb blast further confirms their ability to cause great havoc. During this period, the fear people usually have for the north and extent of its damage when it comes to violence vanished as we have seen a more deadly and fast in destructing region which is the Niger Delta. People even compared the northern violence to that of the Niger Delta, and it was assumed or said that the north can not withstand the strength of the Niger Delta in terms of causing havoc.
It was said at a point that the north only used sticks, cutlass and some very few used guns.
To those powerful politicians who usually benefit from the northern violence, they believe that the emergence of more deadly region will automatically reduce their bargaining power compared to that of the Niger Delta politicians.
For this reason, they decided to sponsor the wounded lions (Boko Haram) which leader was killed by the Government.
The politician have their agenda which is purely political, but fueled it under the initial believe of the Boko Haram sect which is religion with a massive financial support and the supply of sophisticated weapons.
This to me is why we see the confusion and inconsistency in the release and stands of the Boko Haram Sect.
The Politicians used this medium to tell Nigerians that besides the cutlass, sticks and minor means of causing havoc usually seeing in the north, it is equally capable and knowledgeable in the use of sophisticated weapon with enough man power and die hard illiterates to carry out the deeds.
I believe this will end soon, as the sect will go into dialogue with the government and the issue will be settled and buried.
This is my personal opinion and may not be true in its totality.
Ambassador Abdulrazaq Oyebanji Hamzat
Discus4now@yahoo.com
By: Abdulrazaq Oyevbanji Hamzat
In this Article, when you see me say the Powerful Northern Politicians, I do not mean the northern politician in general, I only mean some few bad eggs. Just as we have some Powerful Southern Politicians (bad eggs) who benefited from the Niger Delta Crisis and other crisis that have rocked this country at one time or the other.
Note( The article is not written with the aim of discrimination, but just the writer opinion on the subject matter)
The Jama'atu Ahlis Sunna Lidda'awati wal-Jihad popularly known as Boko Haram said education is a sin despite being educated, and for this reason want Shariah law be adopted first in the north, and now throughout Nigeria as a country.
They had claimed responsibility on several high profiles killing in the north which include the governorship candidate of All Nigeria Peoples Party (ANPP) in Borno State, Alhaji Modu Gubio and six other persons, including the brother to the immediate past governor, Alhaji Modu Sheriff. They had previously claimed that they target their victims due to corruption.
After these killing, they started the bombing and have claimed responsibility on several bombing around the country. Claiming to have embarked on the bombing mission due to the killing of their ex leader and members.
The bombing is ongoing, while they attack banks and claimed the banks were not operating in the interest of the people and according to the Shariah law.
They further declared war between Christian and Muslims in their word as follows:
“We are therefore calling on Muslims in this part of the world to be well prepared because, very soon, we would launch a full scale war between the Muslims and the Christians.
They follow their statement with the bombing of a church and justifying their action by saying they are unbelievers.
These to me is a means of confusing the general public and the government on the real reason behind Boko Haram.
On this day,16th of july,2011,I declare to Nigerians that in my opinion, The Boko Haram Sect is not in anyway fighting any religious fight, But political in its totality which hides under religious struggle through its name and part of his message to have support from the northern public and also hide under reacting to injustice and corruption to get sympathy from across Nigeria.
Their real aim in my opinion is to prove a point and show strength in the use of weapon before Nigerians.
I strongly believe that this Sect was resurrected by some powerful corrupt politicians in the north after the Government had concurred them. Before the concur which leads to the death of their ex leader, I believe they were strictly religious Sect. But when their leader along side some members were killed, they went down and died a natural death. But some powerful Corrupt Politicians in the north used the opportunity to intrude, brainwashed and give them massive financial support to resume, but this time with another agenda.
The Point
During the Niger Delta crisis, the whole of the country feared the Niger delta due to their deadly actions and the use of sophistic weapons. The October 1 bomb blast further confirms their ability to cause great havoc. During this period, the fear people usually have for the north and extent of its damage when it comes to violence vanished as we have seen a more deadly and fast in destructing region which is the Niger Delta. People even compared the northern violence to that of the Niger Delta, and it was assumed or said that the north can not withstand the strength of the Niger Delta in terms of causing havoc.
It was said at a point that the north only used sticks, cutlass and some very few used guns.
To those powerful politicians who usually benefit from the northern violence, they believe that the emergence of more deadly region will automatically reduce their bargaining power compared to that of the Niger Delta politicians.
For this reason, they decided to sponsor the wounded lions (Boko Haram) which leader was killed by the Government.
The politician have their agenda which is purely political, but fueled it under the initial believe of the Boko Haram sect which is religion with a massive financial support and the supply of sophisticated weapons.
This to me is why we see the confusion and inconsistency in the release and stands of the Boko Haram Sect.
The Politicians used this medium to tell Nigerians that besides the cutlass, sticks and minor means of causing havoc usually seeing in the north, it is equally capable and knowledgeable in the use of sophisticated weapon with enough man power and die hard illiterates to carry out the deeds.
I believe this will end soon, as the sect will go into dialogue with the government and the issue will be settled and buried.
This is my personal opinion and may not be true in its totality.
Ambassador Abdulrazaq Oyebanji Hamzat
Discus4now@yahoo.com
Wednesday, July 13, 2011
Great leaders in Nigeria's history before total colonization (part six)
Perebo-kala-bari (King Kalabari) the first Kalabari king
IZON (Ijo or Ijaw) gave birth to: Mein, Tarakiri & Oporoza
MEIN gave birth to: Ugo (Ogo or Pere-kor 1 of Ogobiri)
UGO gave birth to: Perebo-kala-bari (King Kalabari)
In the first place, the name 'kalabari' is taken from the second part of the name of the founder and first ancestor of the Kalabari people, King Perebo-kalabari. From the sketch above, it is clear that Perebo-kalabari was the son of Ugo the son of Mein, the son of Izon (Ijo or Ijaw). Perebo-kalabari the first son of Ugo lived in Ogobiri.
He became the monarch after the death of his father. He had a wife from Isoko who was accused of witchcraft. He had to escape with her to a far town to avoid her death. While in this new place of refuge, he became very wealthy and famous which led to envy by the people there. He then decided to migrate further,in search of his brother Kengema, to somewhere near the present Emohua (called Amafo by the Kalabaris). When he arrived there, Kengema had left the place.
Nevertheless, he decided to settle there with his people, hence the place became known as "Kengemabe Kalabari". While here, Perebo-kalabari was joined by his brother and cousin, Owoume and Igodo respectively. Thus, three of them became the first 3 chiefs of the place with Perebo-kalabari as the paramount and so, the first king of Kalabari. In the course of time, Perebo-kalabari died and was buried in Obu Amafo (back of Emuoha) which was now "Kengemabe Kalabari".
Following his death, Owoume became the second King instead of Prince Ende the first son of Perebo-kalabari. During the reign of King Owoume, the Kalabaris had some ritual assasination problems with their close neigbhours. This led to revenge and fighting. Once again, the Kalabaris had to leave for a safer place. They came to the place known today as Elem Kalabari (Old Shipping). For them, it was Iwo Kalabari. Later, King Owoume also died and his son Opu-koroye became the third King of Kalabari. It should be pointed out that Prince Ende, the first son of Perebo-kalabari died while King Owoume was still reigning. From King Opu-koroye to the civil war in 1879, thirteen (13) kings reigned with King Amakiri (Amachree I) becoming the most powerful and most popular of all the Kings of Kalabari. It was after the civil war in 1881 that the three major Kalabari towns - Abonnema, Bakana and Buguma dispersed to their present sites.
Past Kings of this great Kingdom
1. King Perebo-kala-bari
(Kalabari)
2. King Owoume
3. King Opu-koroye
4. King Owuere-ye Daba
5. King Igbessa
(alias Igbo-ye Owibo)
6. King Kamalo
(alias King Robert)
7. King Mangiye Suku
(Duke Monmouth)
8. King Igonibo
9. King Ngbesa
10. King Omuye
11. King Bokoye
12. King Daba
13. King Kalagbea
Ooni of Ife a female called Luwo Gbagida and her son Adekola Telu the founding father of Iwoland
Iwo is an indigenous town in Osun State and it has all the characteristics of Yoruba settlement. The Iwo people, like all other people of Yoruba stock are said to have originally belonged to Ile-Ife from where they migrated sometimes in the 14th century. The earliest settlement initiated by Adekola Telu a prince from Ife. Adekola Telu was the son of the 16th Ooni of Ife a female called Luwo Gbagida.
When Adekola Telu became an adult, he was willing to become an Oba and when her mother Ooni Luwo Gbagida noticed his son’s ambition to become an Oba, she quickly gave him a gift of crown and other valuable materials of kingship. Oba Luwo also provided some wise men to follow his son in his adventure to discover his own kingdom. Among the wise men that followed Telu on his journey were Ba-Gidigbo and Beku. Without further delay, Prince Adekola Telu left Ile-Ife with his man. Prince Adekola Telu and his men first settled at Ogundigbaro. No sooner than they settled at Ogundigbaro, Prince Adekola Telu discovered that the area Ogundigbaro was water logged and without further delay Adekola and his men left the area for a place called Erunmu today. Prince Telu in a longer distance a time, he again left Erunmu area because of the wild animals around the area that destroys his people’s farm crops.
After the Telu’s exit from Erunmu, he and his people settled at Igbo-Orita, along Ibadan–Iwo road which
was at a distance of about 5 kilometers from the present Iwo centre. After the death of Telu, Prince Parin one of his successors moved to a new settlement called Iwo. He was installed the first Oluwo of Iwo around the 16th century and he reigned for six to seven decades. Parin divided Iwo into four major quarters. Isale Oba, Molete, Oke Adan and Gidgbo. Each quarter was in order the command of a chief chosen by the Oba.
Iwo is situated in the midst of a reach agricultural area. It performs central place functions in respect of numerous settlements within a radius of about 32 to 48 kilometers from Ikire-Ile, Kuta, Ileogbo, Oluponna and Ogbaagba at a distance of 45 kilometres from Oyo and Osogbo respectively and 186 kilometres from the Lagos State of Nigeria. The provision of good facilities for trade and commerce can easily strengthen Iwo’s position as a trading centre especially for foodstuff, meat, fish, and timber.
Momodu Ayinla Lamuye the most zealous muslim yoruba king (oba)
Momodu Ayinla Lamuye was a titled Nigerian traditional ruler who held the office of Oluwo of Iwo. He is considered one of the most zealous Muslim Obas in Yoruba land during the nineteenth century and used his office to consolidate the religion in his domain.
Life
Lamuye was born to the family of Oluwo Ogunmakinde Anide. Interestingly, he was given the Muslim name of Momodu at birth.
He succeeded his father but his choice drew complaints from Iwo traditional religion adherents within the royal households who raised concerns about his practice of Islam and how he would be able to carry out with traditional rituals. Lamuye doused the tension by accepting to give necessary assistance to officials involved in traditional rites.
Lamuye's reign witnessed a gradual growth in Islam in the town. However, it is noted that Islam preceded the reign of Lamuye in Iwo, it was supposedly established in the town during the reign of Oluwo Alawusa (c. 1795-1820). However, another Iwo tradition dates the beginning of the religion in Iwo to a man called Momodu an itinerant preacher during the reign of Oluwo Layilumi who died around 1750.
In 1863, he had to deal with a revolt in his domain led by the Balogun, Alli who was a powerful leader prior to the coronation of Lamuye. He succeeded in containing the revolt by recruiting loyalist troops to quell the rebellion and contacting Bashorun Ogunmola to allow Alli to remain in exile in Ibadan.
Alaafin Aole (Reigned circa 1789 - 1817)
Alaafin Aole, the one who is referred to as Oba Afepeja (the monarch who fights with curses) waged war against towns in Yorubaland where he was badly treated before he became king, and did so with passion and impunity. Two of such towns were Apomu and Iwere. Contrary to the oath taken by Alaafin Aole on his coronation that he would never fight Ife and its neighbours with the sword, he ordered Apomu to be attacked.
Also in spite of the curse placed by Alaafin Ajagbo that any Aare Ona Kakanfo that waged war against Iwere-Ile, his maternal town would die miserably, Alaafin Aole ordered Afonja, who was the Aare Ona Kakanfo then to attack Iwere-Ile and bring to him the head of its Baale (Village Head). Iwere-Ile was also the maternal town of Alaafin Abiodun. This led to the collapse of the old Oyo Empire in 1793.
However, not only did Oyo Empire collapse, Alaafin Aole also cursed Afonja and the entire Yoruba race and it is believed by many that the curse is responsible for the disunity in the Yoruba nation till today.
Alaafin Aole committed suicide after seven years on the throne.
Alaafin Abiodun (reigned ca. 1770–1789)
Abiodun was an 18th-century alaafin, or ruler, of the Oyo people in what is now Nigeria. Coming to the throne shortly after the Oyo subjugation of neighboring Dahomey, Abiodun soon found himself embroiled in a civil war over the goals of the newly wealthy state.
Bashorun Gaha, the empire's prime minister and lord marshal, had used his power to pervert the constitutional terms of abdication in a bid to limit the powers of the Alaafin and gain more political power for himself. During Gaha's power play, he had succeeded in removing three kings before Abiodun curtailed his excesses and had him burned alive.
In terms of trade, while Abiodun favored economic expansion for its own sake, his opponents favored using the wealth from Dahomey's tribute to finance further military expansion. Abiodun soon proved victorious and pursued a policy of peaceful trade with the European merchants of the coast. This course significantly weakened the army, leaving his successor, Awole, facing a number of local revolts.
Abiodun's reign is generally remembered as a time of peace and prosperity for the Oyo, though Nigerian playwright Femi Òsófisan portrays him as a despot in his play The Chattering and the Song (1973).
His grandson Cândido da Fonseca Galvão, under the title of Dom Oba II, was an important South American abolitionist during Pedro II of Brazil's rule.
Bashorun Gaha (or Gaa)
Bashorun Gaha (or Gaa) was a notable hero and leader of the military in the old Oyo Empire during the 17th/18th century.
He held the post during the reign of 4 consecutive Alaafins (Kings of Oyo) and was instrumental to the military conquests/victories during this time. Renowned for his juju (voodoo) prowess, he deposed or was responsible for the death of 3 of these Alaafins before being subdued by Alaafin Abiodun (reigned c. 1770–1789) via trickery and betrayal by his generals. He was said to have been burnt to death so that he does not resurrect. Upon his death, his children fled Oyo for places like Egbado (now Yewa), Badagry, Coutonou and Dahormey (mainly where the warrior had contacts).
Ozolua, Oba of Benin (Reigned circa 1481 - 1504)
Oba Ozolua is traditionally regarded as the ancestor of the Owans/Ora. He was known as Prince Okpame before he became known as Oba Ozolua. He had sought refuge in Uwokha in Ivbiosakon areas in c1473. From Uwokha, Oba Ozolua founded Ora and other villages. Oba Ozolua was a warlord. He beat the people of Uzea near Uromi to a pulp when there was a revolt. He extended his carnage to Uromi when the Enogie was reported to have been rude to his messengers. He went up through Akoko land, wandering into Nupe lands where he acquired a lot of sophisticated weaponry then. He attacked the Igallas and Igbirras in the present Kogi and Kwarra states. After spending the greater part of his life in ORA, he left behind his son UGUAN and returned to Benin City.
But before he left, he proclaimed everybody free men and free women, entitled to enjoy the privileges of Edo princes and Princesses, for all the services they had rendered in his military campaigns. That is why the Oras call themselves today, the CHILDREN OF OZOLUA.
The greatest warrior-king of Benin (in modern Nigeria). Ozolua was able to extend the boundaries of Benin from the Niger River in the east virtually to Lagos in the west. Tradition calls him the first ruler in West Africa to have had contact with the Portuguese explorers who were then exploring the western coast of sub-Saharan Africa.
The youngest son of another great Benin ruler, Ewuare the Great, Ozolua embarked on his systematic reduction of surrounding peoples from the moment he was named oba (king) in 1481. Known as “the Conqueror,” he is said to have consolidated the area he subjugated by a complicated network of marriage and diplomatic obligations. He encouraged trade with the Portuguese (c. 1500) and allowed them to establish missionary stations.
Hummay(1075) the man that introduced Islam to Kanem empire (kanuri) who was also the very first King of the Kanem empire
From about 1075 CE, Hummay (Humai ibn Salamna) was the mai (ruler) of the nomadic Sayfawa confederacy in central Chad, which was later to be known as the Kanem Empire. He is also considered by some historians to have been the true founder of the Sayfawa dynasty, that was to survive until 1846. His rule had important consequences because of his conversion to Islam. This provoked some dissension, causing the Zaghawa to break from the empire and move east.
Mai Sef (750 AD) the first king the borno kanuri empire king before the introduction of Islam
According to history Mai Sef was the first king of kanuri-borno empire. He was the son of Dhu Ifazan of Yemen, arrived in Kanem in the ninth century and united the population into the Sayfawa dynasty. This tradition however, is likely a product of later Islamic influence, reflecting the association with their Arabian origins in the Islamic era. Evidence of indigenous state formation in the Lake Chad area dates back to the early first century B.C. (ca. 800 B.C.) at Zilum.
The great Muhammad al-Amin al-Kanemi of the kanuri people
Shehu al-Hajj Muhammad al-Amîn ibn Muhammad al-Kânemî (Arabic: محمد لرشيد ابن محمد الكامانی) (1776–1837) was an Islamic scholar, teacher, religious and political leader who advised and eventually supplanted the Sayfawa dynasty of the Kanem-Bornu Empire. In 1846, Al-Kanemi's son Umar I ibn Muhammad al-Amin became the sole ruler of Borno, an event which marked the end of the Sayfawa dynasty's eight hundred year rule. The current Shehu of Bornu, a traditional ruler whose seat remains in modern Borno State, Nigeria, is descended from Al-Kanemi.
Rise to power
Born to a Kanembu father and an Arab mother near Murzuk in what is today Libya, Al-Kanemi rose to prominence as a member of a rural religious community in the western provinces of what was then a much atrophied Borno Empire.[1] The Fulani jihadists, under Usman dan Fodio's banner tried to conquer Borno in 1808. They partly succeeded. They burnt the capital, N’Gazagarmo and defeated the main army of the mai of Borno. The latter called for the help of Al-Kanemi to repel his Fulani opponents.[2] By planning, inspiration, and prayer, he attracted a following, especially from Shuwa Arab networks and Kanembu communities extending far outside Borno's borders.[1] The mai (monarch), Dunama IX Lefiami rewarded the leader with control over a Bornu province on the Western march. Taking only the title "Shehu" ("Sheikh"), and eschewing the traditional offices, al-Kanemi gathered a powerful following, becoming both the voice of Bornu in negotiations with Sokoto, as well as a semi independent ruler of a trade rich area with a powerful military. Dunama was deposed by his uncle in 1809, but the support of al-Kanemi brought him back to power in 1813.
Defense against Sokoto
Al Kanemi waged his war against Sokoto not only with weapons but also with letters as he desired to thwart dan Fodio’s jihad with the same ideological weapons.[2] He carried on a series of theological, legal and political debates by letter with the Sultan of Sokoto Usman dan Fodio, and later with his son, Muhammed Bello.[3] As the expansion of Sokoto was predicated upon a struggle against paganism, apostasy, and misrule, Al-Kanemi challenged the right of his neighbours to strike at a state which had been Muslim for at least 800 years.[4] These debates, often on the nature of Jihad and Muslim rule, remain points of contention in modern Nigeria.[5]
Rule over Borno
ElKanemi-1823-Reception of Denham and Clapperton, Kukawa, Borno State, Nigeria
When El-Kanemi rose to power after the Fulani jihad, he did not totally reorganise the Sayfawa kingdom: he only tried to insert his men in the existing framework of the Sayfawa territorial fiefs, the chima chidibe. Cohen argued that the main political organisation of nineteenth century Borno was based on personal relationship and that Al-Kanemi initiated a more formal patron-client relationship.
However, as Last mentioned, we still ignore to what extent Al-Kanemi was dominating the whole territory of Borno after the Fulani jihad. Was he only at the head of a personal principality as Last suggested, or did he totally overthrow the power of the mai? This process which may have been longer than Brenner suggested is not very well documented. Oral history and European explorers’ narratives only retain Al-Kanemi’s irresistible rise to power. In this version of early nineteenth century history, Al-Kanemi assumed power in the 1810s without any competition from mai Dunama IX Lefiami before 1820. El-Kanemi, not just the face of Borno to foreign leaders, became more and more indispensable to the mai. Some in mai Dunama's coterie were believed to have been behind an attempt to kill the Shehu in 1820. At this date, mai Dunama and king Burgomanda of Baguirmi plotted to get rid of El-Kanemi. This foreign intervention in Bornuese politics was a failure and mai Dunama was replaced by mai Ibrahim.[7] El-Kanemi, while still titular subject of the new mai, had his own seals struck as Shehu of all Bornu.[1] The Shehu had constructed in 1814 a power base at the new city of Kukawa. This new city became the de facto capital of Borno.
Sayfawa mais remained titular monarchs after El-Kameni's death in 1837.
Tomb of Muhammad al-Amin al-Kanemi, Kukawa, Borno State, Nigeria
In 1846 the last mai, in league with the Ouaddai Empire, precipitated a civil war, resisted by El-Kanemi's son, Umar (1837–1881). It was at that point that Umar became sole ruler, thus ending one of the longest dynastic reigns in African history.
Al-Kanemi as seen by Major Dixon Denham
In February 1823, a British expedition led by Major Dixon Denham and Captain Hugh Clapperton arrived in Borno. They were introduced to Al-Kanemi. In his travel narrative published in 1826, Dixon Denham described Al-Kanemi:
Nature has bestowed on him all the qualifications for a great commander; an enterprising genius, sound judgment, features engaging, with a demeanour gentle and conciliating: and so little of vanity was there mixed with his ambition, that he refused the offer of being made sultan.
Kyari was Shehu of Borno in 1893.
Kyari became Shehu of Borno in 1893 when the country was invaded by Rabih az-Zubayr. One of his first acts was to kill his predecessor and uncle Ashimi of Borno.
He set to reconquer Kukawa already occupied by Rabih az-Zubayr but was captured during the battle. According to oral tradition, his last words for Rabih were
Tell this giant of a slave that if I had captured him I would not have asked him anything, I would have killed him on the spot. Let him not ask me any further questions. If he has anything to do, let him
Rabih had his cut throat on the spot.
Ashimi or Hashimi (1840s-1893) was Shehu of Borno from 1885 to 1893.
Ashimi became Shehu of Borno in 1885 at the death of his brother Ibrahim Kura. As it had already been the case for his two predecessors, his reign was marked by an intense political and economical crisis in Kukawa.[1]
In 1893, Ashimi lost two battles against Rabih az-Zubayr who was trying to invade Borno. His nephew Kyari, who was chosen to become the new Shehu, assassinated him in Maganwa.
Umar of Borno (died 1881) was Shehu (Sheik) of the Kanem-Bornu Empire and son of Muhammad al-Amin al-Kanemi.
Umar I ibn Muhammad al-Amin (Arabic: اولعمر ابن محمد لرشيد) or Umar of Borno (died 1881) was Shehu (Sheik) of the Kanem-Bornu Empire and son of Muhammad al-Amin al-Kanemi.
Reign of Umar
Umar came to power at the death of his father in 1837[1]. Umar did not match his father's vitality and gradually allowed the kingdom to be ruled by advisers (wazirs). Umar ruled from 1837 until November 1853 when he was deposed by his brother `Abd ar-Rahman ibn Muhammad al-Amin who became Shehu. The latter only reigned until 1854 when Umar reconquered his throne.[2]
Umar ruled as Shehu for a second time from September 1854 to 1880. Borno began to decline, as a result of administrative disorganization, regional particularism, and attacks by the militant Ouaddai Empire to the east. The decline continued under Umar's sons, and in 1893 Rabih az-Zubayr, leading an invading army from eastern Sudan, conquered Borno.
Dunama IX Lefiami of borno
Dunama IX Lefiami was the leader of the Kanuri empire of Borno, located in what is now Niger, during the early nineteenth century. He was twice made ruler, first by his father and then by supporters loyal to him after he was deposed in 1809.
Life
Dunma succeeded his father, Ahmad Alimi, an old and fragile ruler who was constantly faced with attacks led by Uthman Dan Fodio, a Fulani warrior who was waging a Jihad west of Bornu. Dunama took on power in the midst of external challenges to the empire. To help secure Bornu, he invited an Islamic warrior and scholar, El Kanemi, who had success in battles with the Fulani. The two combined forces and restricted the expansion of the Fulani Jihad eastward. Dunama rewarded El Kanemi with innumerable gifts and titles. However, members of the empire's court who were weary about the circumstances of his ascension to the throne decided to depose him in 1809. Dunama's uncle Mohammed Ngileruma was made the new king. However, the new monarch refused to give due respect to El Kanemi and was finally deposed by El Kanemi and a few other supporters of Dunama IX Lefiami. By the time, El Kanemi had emerged the most powerful individual in the kingdom.
Ahmad Alimi and his fight with Usman dan Folio
Ahmad Alimi was the head of the kingdom of Bornu during the late eighteenth century and early nineteenth century. During the later part of his reign, the Fula people within his kingdom followed the call of rebellion and Jihad being led in the west by Uthman Dan Fodio. Alimi was perplexed by the uprising since Bornu was already an Islamic empire. He started a futile correspondence with Mohammed Bello and Uthman before finally leaving the throne to his son in 1808. By then he was fragile and blind. He died a few months later.
It spawned some of the greatest leaders of ancient Africa, leaders such as Mai Idris Alooma. Kanem Bornu at its height included areas in what are now southern Libya, Chad, northeastern Nigeria, and eastern Niger.
The origins of Kanem Bornu can be traced to a loose confederation of city-states that sprung up on the eastern shores of Lake Chad an area known as Kanem. As with Empires of Ghana, Mali and Songhai, these city-states were located on the Trans-Saharan trade routes that linked sub-Saharan Africa, with the Arab world and Europe.
The location of these city-states ensured their prosperity, but also meant they become targets for ambitious rivals. In particular, they became targets for the political and economic ambitions of Kanuri, who migrated into the area in about 1100 AD and by the next century had begun the conquest and consolidation of the city-states into what was to become the Kanem-Bornu Empire.
The system of governance for the new state was based around the Mai (King) produced by the Sefuwa dynasty. Around the time of the conquest the Kanuri also adopted Islam as their religion and this was have a significant impact on the political development of the Kingdom. Mai Dunama Dibbalemi, who reigned from 1221-1259, spearheaded the adoption of Islam. His exploits and those of the other Mais are chronicled in the Diwan (Royal Chronicles) discovered in 1850 by German archeologist, H Barth.
Once the Kanuri had consolidated their power base around Lake Chad, their ambitions turned northwards to the Fezzan (Southern Libya) and westward to the Hausa lands. The main rationale for this expansion was to protect the trade Trans-Saharan trade routes, the source of the fledging kingdoms wealth. As the trade grew the economic and political power of the Kanuri Empire thrived, it sent fabrics, salt, minerals and later on slaves north to the Arab lands in return for copper, guns, and horses. This availability of the latter two goods formed the basis for Kanem-Bornu's formidable cavalry.
The newfound political dominance and economic wealth also produced a significant change in the culture of the Kanuri as they gradually evolved from their nomadic pastoral lifestyle into sedentary lifestyle build around evolving urban centres such as Njimi the first capital of the Kanem Bornu Empire.
Momodu Lamuye
Momodu Ayinla Lamuye was a titled Nigerian traditional ruler who held the office of Oluwo of Iwo. He is considered one of the most zealous Muslim Obas in Yoruba land during the nineteenth century and used his office to consolidate the religion in his domain.
Life
Lamuye was born to the family of Oluwo Ogunmakinde Anide. Interestingly, he was given the Muslim name of Momodu at birth.
He succeeded his father but his choice drew complaints from Iwo traditional religion adherents within the royal households who raised concerns about his practice of Islam and how he would be able to carry out with traditional rituals. Lamuye doused the tension by accepting to give necessary assistance to officials involved in traditional rites.
Lamuye's reign witnessed a gradual growth in Islam in the town. However, it is noted that Islam preceded the reign of Lamuye in Iwo, it was supposedly established in the town during the reign of Oluwo Alawusa (c. 1795-1820). However, another Iwo tradition dates the beginning of the religion in Iwo to a man called Momodu an itinerant preacher during the reign of Oluwo Layilumi who died around 1750.
In 1863, he had to deal with a revolt in his domain led by the Balogun, Alli who was a powerful leader prior to the coronation of Lamuye. He succeeded in containing the revolt by recruiting loyalist troops to quell the rebellion and contacting Bashorun Ogunmola to allow Alli to remain in exile in Ibadan.
IZON (Ijo or Ijaw) gave birth to: Mein, Tarakiri & Oporoza
MEIN gave birth to: Ugo (Ogo or Pere-kor 1 of Ogobiri)
UGO gave birth to: Perebo-kala-bari (King Kalabari)
In the first place, the name 'kalabari' is taken from the second part of the name of the founder and first ancestor of the Kalabari people, King Perebo-kalabari. From the sketch above, it is clear that Perebo-kalabari was the son of Ugo the son of Mein, the son of Izon (Ijo or Ijaw). Perebo-kalabari the first son of Ugo lived in Ogobiri.
He became the monarch after the death of his father. He had a wife from Isoko who was accused of witchcraft. He had to escape with her to a far town to avoid her death. While in this new place of refuge, he became very wealthy and famous which led to envy by the people there. He then decided to migrate further,in search of his brother Kengema, to somewhere near the present Emohua (called Amafo by the Kalabaris). When he arrived there, Kengema had left the place.
Nevertheless, he decided to settle there with his people, hence the place became known as "Kengemabe Kalabari". While here, Perebo-kalabari was joined by his brother and cousin, Owoume and Igodo respectively. Thus, three of them became the first 3 chiefs of the place with Perebo-kalabari as the paramount and so, the first king of Kalabari. In the course of time, Perebo-kalabari died and was buried in Obu Amafo (back of Emuoha) which was now "Kengemabe Kalabari".
Following his death, Owoume became the second King instead of Prince Ende the first son of Perebo-kalabari. During the reign of King Owoume, the Kalabaris had some ritual assasination problems with their close neigbhours. This led to revenge and fighting. Once again, the Kalabaris had to leave for a safer place. They came to the place known today as Elem Kalabari (Old Shipping). For them, it was Iwo Kalabari. Later, King Owoume also died and his son Opu-koroye became the third King of Kalabari. It should be pointed out that Prince Ende, the first son of Perebo-kalabari died while King Owoume was still reigning. From King Opu-koroye to the civil war in 1879, thirteen (13) kings reigned with King Amakiri (Amachree I) becoming the most powerful and most popular of all the Kings of Kalabari. It was after the civil war in 1881 that the three major Kalabari towns - Abonnema, Bakana and Buguma dispersed to their present sites.
Past Kings of this great Kingdom
1. King Perebo-kala-bari
(Kalabari)
2. King Owoume
3. King Opu-koroye
4. King Owuere-ye Daba
5. King Igbessa
(alias Igbo-ye Owibo)
6. King Kamalo
(alias King Robert)
7. King Mangiye Suku
(Duke Monmouth)
8. King Igonibo
9. King Ngbesa
10. King Omuye
11. King Bokoye
12. King Daba
13. King Kalagbea
Ooni of Ife a female called Luwo Gbagida and her son Adekola Telu the founding father of Iwoland
Iwo is an indigenous town in Osun State and it has all the characteristics of Yoruba settlement. The Iwo people, like all other people of Yoruba stock are said to have originally belonged to Ile-Ife from where they migrated sometimes in the 14th century. The earliest settlement initiated by Adekola Telu a prince from Ife. Adekola Telu was the son of the 16th Ooni of Ife a female called Luwo Gbagida.
When Adekola Telu became an adult, he was willing to become an Oba and when her mother Ooni Luwo Gbagida noticed his son’s ambition to become an Oba, she quickly gave him a gift of crown and other valuable materials of kingship. Oba Luwo also provided some wise men to follow his son in his adventure to discover his own kingdom. Among the wise men that followed Telu on his journey were Ba-Gidigbo and Beku. Without further delay, Prince Adekola Telu left Ile-Ife with his man. Prince Adekola Telu and his men first settled at Ogundigbaro. No sooner than they settled at Ogundigbaro, Prince Adekola Telu discovered that the area Ogundigbaro was water logged and without further delay Adekola and his men left the area for a place called Erunmu today. Prince Telu in a longer distance a time, he again left Erunmu area because of the wild animals around the area that destroys his people’s farm crops.
After the Telu’s exit from Erunmu, he and his people settled at Igbo-Orita, along Ibadan–Iwo road which
was at a distance of about 5 kilometers from the present Iwo centre. After the death of Telu, Prince Parin one of his successors moved to a new settlement called Iwo. He was installed the first Oluwo of Iwo around the 16th century and he reigned for six to seven decades. Parin divided Iwo into four major quarters. Isale Oba, Molete, Oke Adan and Gidgbo. Each quarter was in order the command of a chief chosen by the Oba.
Iwo is situated in the midst of a reach agricultural area. It performs central place functions in respect of numerous settlements within a radius of about 32 to 48 kilometers from Ikire-Ile, Kuta, Ileogbo, Oluponna and Ogbaagba at a distance of 45 kilometres from Oyo and Osogbo respectively and 186 kilometres from the Lagos State of Nigeria. The provision of good facilities for trade and commerce can easily strengthen Iwo’s position as a trading centre especially for foodstuff, meat, fish, and timber.
Momodu Ayinla Lamuye the most zealous muslim yoruba king (oba)
Momodu Ayinla Lamuye was a titled Nigerian traditional ruler who held the office of Oluwo of Iwo. He is considered one of the most zealous Muslim Obas in Yoruba land during the nineteenth century and used his office to consolidate the religion in his domain.
Life
Lamuye was born to the family of Oluwo Ogunmakinde Anide. Interestingly, he was given the Muslim name of Momodu at birth.
He succeeded his father but his choice drew complaints from Iwo traditional religion adherents within the royal households who raised concerns about his practice of Islam and how he would be able to carry out with traditional rituals. Lamuye doused the tension by accepting to give necessary assistance to officials involved in traditional rites.
Lamuye's reign witnessed a gradual growth in Islam in the town. However, it is noted that Islam preceded the reign of Lamuye in Iwo, it was supposedly established in the town during the reign of Oluwo Alawusa (c. 1795-1820). However, another Iwo tradition dates the beginning of the religion in Iwo to a man called Momodu an itinerant preacher during the reign of Oluwo Layilumi who died around 1750.
In 1863, he had to deal with a revolt in his domain led by the Balogun, Alli who was a powerful leader prior to the coronation of Lamuye. He succeeded in containing the revolt by recruiting loyalist troops to quell the rebellion and contacting Bashorun Ogunmola to allow Alli to remain in exile in Ibadan.
Alaafin Aole (Reigned circa 1789 - 1817)
Alaafin Aole, the one who is referred to as Oba Afepeja (the monarch who fights with curses) waged war against towns in Yorubaland where he was badly treated before he became king, and did so with passion and impunity. Two of such towns were Apomu and Iwere. Contrary to the oath taken by Alaafin Aole on his coronation that he would never fight Ife and its neighbours with the sword, he ordered Apomu to be attacked.
Also in spite of the curse placed by Alaafin Ajagbo that any Aare Ona Kakanfo that waged war against Iwere-Ile, his maternal town would die miserably, Alaafin Aole ordered Afonja, who was the Aare Ona Kakanfo then to attack Iwere-Ile and bring to him the head of its Baale (Village Head). Iwere-Ile was also the maternal town of Alaafin Abiodun. This led to the collapse of the old Oyo Empire in 1793.
However, not only did Oyo Empire collapse, Alaafin Aole also cursed Afonja and the entire Yoruba race and it is believed by many that the curse is responsible for the disunity in the Yoruba nation till today.
Alaafin Aole committed suicide after seven years on the throne.
Alaafin Abiodun (reigned ca. 1770–1789)
Abiodun was an 18th-century alaafin, or ruler, of the Oyo people in what is now Nigeria. Coming to the throne shortly after the Oyo subjugation of neighboring Dahomey, Abiodun soon found himself embroiled in a civil war over the goals of the newly wealthy state.
Bashorun Gaha, the empire's prime minister and lord marshal, had used his power to pervert the constitutional terms of abdication in a bid to limit the powers of the Alaafin and gain more political power for himself. During Gaha's power play, he had succeeded in removing three kings before Abiodun curtailed his excesses and had him burned alive.
In terms of trade, while Abiodun favored economic expansion for its own sake, his opponents favored using the wealth from Dahomey's tribute to finance further military expansion. Abiodun soon proved victorious and pursued a policy of peaceful trade with the European merchants of the coast. This course significantly weakened the army, leaving his successor, Awole, facing a number of local revolts.
Abiodun's reign is generally remembered as a time of peace and prosperity for the Oyo, though Nigerian playwright Femi Òsófisan portrays him as a despot in his play The Chattering and the Song (1973).
His grandson Cândido da Fonseca Galvão, under the title of Dom Oba II, was an important South American abolitionist during Pedro II of Brazil's rule.
Bashorun Gaha (or Gaa)
Bashorun Gaha (or Gaa) was a notable hero and leader of the military in the old Oyo Empire during the 17th/18th century.
He held the post during the reign of 4 consecutive Alaafins (Kings of Oyo) and was instrumental to the military conquests/victories during this time. Renowned for his juju (voodoo) prowess, he deposed or was responsible for the death of 3 of these Alaafins before being subdued by Alaafin Abiodun (reigned c. 1770–1789) via trickery and betrayal by his generals. He was said to have been burnt to death so that he does not resurrect. Upon his death, his children fled Oyo for places like Egbado (now Yewa), Badagry, Coutonou and Dahormey (mainly where the warrior had contacts).
Ozolua, Oba of Benin (Reigned circa 1481 - 1504)
Oba Ozolua is traditionally regarded as the ancestor of the Owans/Ora. He was known as Prince Okpame before he became known as Oba Ozolua. He had sought refuge in Uwokha in Ivbiosakon areas in c1473. From Uwokha, Oba Ozolua founded Ora and other villages. Oba Ozolua was a warlord. He beat the people of Uzea near Uromi to a pulp when there was a revolt. He extended his carnage to Uromi when the Enogie was reported to have been rude to his messengers. He went up through Akoko land, wandering into Nupe lands where he acquired a lot of sophisticated weaponry then. He attacked the Igallas and Igbirras in the present Kogi and Kwarra states. After spending the greater part of his life in ORA, he left behind his son UGUAN and returned to Benin City.
But before he left, he proclaimed everybody free men and free women, entitled to enjoy the privileges of Edo princes and Princesses, for all the services they had rendered in his military campaigns. That is why the Oras call themselves today, the CHILDREN OF OZOLUA.
The greatest warrior-king of Benin (in modern Nigeria). Ozolua was able to extend the boundaries of Benin from the Niger River in the east virtually to Lagos in the west. Tradition calls him the first ruler in West Africa to have had contact with the Portuguese explorers who were then exploring the western coast of sub-Saharan Africa.
The youngest son of another great Benin ruler, Ewuare the Great, Ozolua embarked on his systematic reduction of surrounding peoples from the moment he was named oba (king) in 1481. Known as “the Conqueror,” he is said to have consolidated the area he subjugated by a complicated network of marriage and diplomatic obligations. He encouraged trade with the Portuguese (c. 1500) and allowed them to establish missionary stations.
Hummay(1075) the man that introduced Islam to Kanem empire (kanuri) who was also the very first King of the Kanem empire
From about 1075 CE, Hummay (Humai ibn Salamna) was the mai (ruler) of the nomadic Sayfawa confederacy in central Chad, which was later to be known as the Kanem Empire. He is also considered by some historians to have been the true founder of the Sayfawa dynasty, that was to survive until 1846. His rule had important consequences because of his conversion to Islam. This provoked some dissension, causing the Zaghawa to break from the empire and move east.
Mai Sef (750 AD) the first king the borno kanuri empire king before the introduction of Islam
According to history Mai Sef was the first king of kanuri-borno empire. He was the son of Dhu Ifazan of Yemen, arrived in Kanem in the ninth century and united the population into the Sayfawa dynasty. This tradition however, is likely a product of later Islamic influence, reflecting the association with their Arabian origins in the Islamic era. Evidence of indigenous state formation in the Lake Chad area dates back to the early first century B.C. (ca. 800 B.C.) at Zilum.
The great Muhammad al-Amin al-Kanemi of the kanuri people
Shehu al-Hajj Muhammad al-Amîn ibn Muhammad al-Kânemî (Arabic: محمد لرشيد ابن محمد الكامانی) (1776–1837) was an Islamic scholar, teacher, religious and political leader who advised and eventually supplanted the Sayfawa dynasty of the Kanem-Bornu Empire. In 1846, Al-Kanemi's son Umar I ibn Muhammad al-Amin became the sole ruler of Borno, an event which marked the end of the Sayfawa dynasty's eight hundred year rule. The current Shehu of Bornu, a traditional ruler whose seat remains in modern Borno State, Nigeria, is descended from Al-Kanemi.
Rise to power
Born to a Kanembu father and an Arab mother near Murzuk in what is today Libya, Al-Kanemi rose to prominence as a member of a rural religious community in the western provinces of what was then a much atrophied Borno Empire.[1] The Fulani jihadists, under Usman dan Fodio's banner tried to conquer Borno in 1808. They partly succeeded. They burnt the capital, N’Gazagarmo and defeated the main army of the mai of Borno. The latter called for the help of Al-Kanemi to repel his Fulani opponents.[2] By planning, inspiration, and prayer, he attracted a following, especially from Shuwa Arab networks and Kanembu communities extending far outside Borno's borders.[1] The mai (monarch), Dunama IX Lefiami rewarded the leader with control over a Bornu province on the Western march. Taking only the title "Shehu" ("Sheikh"), and eschewing the traditional offices, al-Kanemi gathered a powerful following, becoming both the voice of Bornu in negotiations with Sokoto, as well as a semi independent ruler of a trade rich area with a powerful military. Dunama was deposed by his uncle in 1809, but the support of al-Kanemi brought him back to power in 1813.
Defense against Sokoto
Al Kanemi waged his war against Sokoto not only with weapons but also with letters as he desired to thwart dan Fodio’s jihad with the same ideological weapons.[2] He carried on a series of theological, legal and political debates by letter with the Sultan of Sokoto Usman dan Fodio, and later with his son, Muhammed Bello.[3] As the expansion of Sokoto was predicated upon a struggle against paganism, apostasy, and misrule, Al-Kanemi challenged the right of his neighbours to strike at a state which had been Muslim for at least 800 years.[4] These debates, often on the nature of Jihad and Muslim rule, remain points of contention in modern Nigeria.[5]
Rule over Borno
ElKanemi-1823-Reception of Denham and Clapperton, Kukawa, Borno State, Nigeria
When El-Kanemi rose to power after the Fulani jihad, he did not totally reorganise the Sayfawa kingdom: he only tried to insert his men in the existing framework of the Sayfawa territorial fiefs, the chima chidibe. Cohen argued that the main political organisation of nineteenth century Borno was based on personal relationship and that Al-Kanemi initiated a more formal patron-client relationship.
However, as Last mentioned, we still ignore to what extent Al-Kanemi was dominating the whole territory of Borno after the Fulani jihad. Was he only at the head of a personal principality as Last suggested, or did he totally overthrow the power of the mai? This process which may have been longer than Brenner suggested is not very well documented. Oral history and European explorers’ narratives only retain Al-Kanemi’s irresistible rise to power. In this version of early nineteenth century history, Al-Kanemi assumed power in the 1810s without any competition from mai Dunama IX Lefiami before 1820. El-Kanemi, not just the face of Borno to foreign leaders, became more and more indispensable to the mai. Some in mai Dunama's coterie were believed to have been behind an attempt to kill the Shehu in 1820. At this date, mai Dunama and king Burgomanda of Baguirmi plotted to get rid of El-Kanemi. This foreign intervention in Bornuese politics was a failure and mai Dunama was replaced by mai Ibrahim.[7] El-Kanemi, while still titular subject of the new mai, had his own seals struck as Shehu of all Bornu.[1] The Shehu had constructed in 1814 a power base at the new city of Kukawa. This new city became the de facto capital of Borno.
Sayfawa mais remained titular monarchs after El-Kameni's death in 1837.
Tomb of Muhammad al-Amin al-Kanemi, Kukawa, Borno State, Nigeria
In 1846 the last mai, in league with the Ouaddai Empire, precipitated a civil war, resisted by El-Kanemi's son, Umar (1837–1881). It was at that point that Umar became sole ruler, thus ending one of the longest dynastic reigns in African history.
Al-Kanemi as seen by Major Dixon Denham
In February 1823, a British expedition led by Major Dixon Denham and Captain Hugh Clapperton arrived in Borno. They were introduced to Al-Kanemi. In his travel narrative published in 1826, Dixon Denham described Al-Kanemi:
Nature has bestowed on him all the qualifications for a great commander; an enterprising genius, sound judgment, features engaging, with a demeanour gentle and conciliating: and so little of vanity was there mixed with his ambition, that he refused the offer of being made sultan.
Kyari was Shehu of Borno in 1893.
Kyari became Shehu of Borno in 1893 when the country was invaded by Rabih az-Zubayr. One of his first acts was to kill his predecessor and uncle Ashimi of Borno.
He set to reconquer Kukawa already occupied by Rabih az-Zubayr but was captured during the battle. According to oral tradition, his last words for Rabih were
Tell this giant of a slave that if I had captured him I would not have asked him anything, I would have killed him on the spot. Let him not ask me any further questions. If he has anything to do, let him
Rabih had his cut throat on the spot.
Ashimi or Hashimi (1840s-1893) was Shehu of Borno from 1885 to 1893.
Ashimi became Shehu of Borno in 1885 at the death of his brother Ibrahim Kura. As it had already been the case for his two predecessors, his reign was marked by an intense political and economical crisis in Kukawa.[1]
In 1893, Ashimi lost two battles against Rabih az-Zubayr who was trying to invade Borno. His nephew Kyari, who was chosen to become the new Shehu, assassinated him in Maganwa.
Umar of Borno (died 1881) was Shehu (Sheik) of the Kanem-Bornu Empire and son of Muhammad al-Amin al-Kanemi.
Umar I ibn Muhammad al-Amin (Arabic: اولعمر ابن محمد لرشيد) or Umar of Borno (died 1881) was Shehu (Sheik) of the Kanem-Bornu Empire and son of Muhammad al-Amin al-Kanemi.
Reign of Umar
Umar came to power at the death of his father in 1837[1]. Umar did not match his father's vitality and gradually allowed the kingdom to be ruled by advisers (wazirs). Umar ruled from 1837 until November 1853 when he was deposed by his brother `Abd ar-Rahman ibn Muhammad al-Amin who became Shehu. The latter only reigned until 1854 when Umar reconquered his throne.[2]
Umar ruled as Shehu for a second time from September 1854 to 1880. Borno began to decline, as a result of administrative disorganization, regional particularism, and attacks by the militant Ouaddai Empire to the east. The decline continued under Umar's sons, and in 1893 Rabih az-Zubayr, leading an invading army from eastern Sudan, conquered Borno.
Dunama IX Lefiami of borno
Dunama IX Lefiami was the leader of the Kanuri empire of Borno, located in what is now Niger, during the early nineteenth century. He was twice made ruler, first by his father and then by supporters loyal to him after he was deposed in 1809.
Life
Dunma succeeded his father, Ahmad Alimi, an old and fragile ruler who was constantly faced with attacks led by Uthman Dan Fodio, a Fulani warrior who was waging a Jihad west of Bornu. Dunama took on power in the midst of external challenges to the empire. To help secure Bornu, he invited an Islamic warrior and scholar, El Kanemi, who had success in battles with the Fulani. The two combined forces and restricted the expansion of the Fulani Jihad eastward. Dunama rewarded El Kanemi with innumerable gifts and titles. However, members of the empire's court who were weary about the circumstances of his ascension to the throne decided to depose him in 1809. Dunama's uncle Mohammed Ngileruma was made the new king. However, the new monarch refused to give due respect to El Kanemi and was finally deposed by El Kanemi and a few other supporters of Dunama IX Lefiami. By the time, El Kanemi had emerged the most powerful individual in the kingdom.
Ahmad Alimi and his fight with Usman dan Folio
Ahmad Alimi was the head of the kingdom of Bornu during the late eighteenth century and early nineteenth century. During the later part of his reign, the Fula people within his kingdom followed the call of rebellion and Jihad being led in the west by Uthman Dan Fodio. Alimi was perplexed by the uprising since Bornu was already an Islamic empire. He started a futile correspondence with Mohammed Bello and Uthman before finally leaving the throne to his son in 1808. By then he was fragile and blind. He died a few months later.
The Kanem-Bornu Empire which existed in now modern Chad was first established as the Kanem Empire in the 9th century AD and lasted, in some form, until 1893. ....
From the tranquil shores of Lake Chad at end of the first millennium rose what historians have come to regard as one of the most powerful and durable of the great ancient African kingdoms. It spawned some of the greatest leaders of ancient Africa, leaders such as Mai Idris Alooma. Kanem Bornu at its height included areas in what are now southern Libya, Chad, northeastern Nigeria, and eastern Niger.
The origins of Kanem Bornu can be traced to a loose confederation of city-states that sprung up on the eastern shores of Lake Chad an area known as Kanem. As with Empires of Ghana, Mali and Songhai, these city-states were located on the Trans-Saharan trade routes that linked sub-Saharan Africa, with the Arab world and Europe.
The location of these city-states ensured their prosperity, but also meant they become targets for ambitious rivals. In particular, they became targets for the political and economic ambitions of Kanuri, who migrated into the area in about 1100 AD and by the next century had begun the conquest and consolidation of the city-states into what was to become the Kanem-Bornu Empire.
The system of governance for the new state was based around the Mai (King) produced by the Sefuwa dynasty. Around the time of the conquest the Kanuri also adopted Islam as their religion and this was have a significant impact on the political development of the Kingdom. Mai Dunama Dibbalemi, who reigned from 1221-1259, spearheaded the adoption of Islam. His exploits and those of the other Mais are chronicled in the Diwan (Royal Chronicles) discovered in 1850 by German archeologist, H Barth.
Once the Kanuri had consolidated their power base around Lake Chad, their ambitions turned northwards to the Fezzan (Southern Libya) and westward to the Hausa lands. The main rationale for this expansion was to protect the trade Trans-Saharan trade routes, the source of the fledging kingdoms wealth. As the trade grew the economic and political power of the Kanuri Empire thrived, it sent fabrics, salt, minerals and later on slaves north to the Arab lands in return for copper, guns, and horses. This availability of the latter two goods formed the basis for Kanem-Bornu's formidable cavalry.
The newfound political dominance and economic wealth also produced a significant change in the culture of the Kanuri as they gradually evolved from their nomadic pastoral lifestyle into sedentary lifestyle build around evolving urban centres such as Njimi the first capital of the Kanem Bornu Empire.
Momodu Lamuye
Momodu Ayinla Lamuye was a titled Nigerian traditional ruler who held the office of Oluwo of Iwo. He is considered one of the most zealous Muslim Obas in Yoruba land during the nineteenth century and used his office to consolidate the religion in his domain.
Life
Lamuye was born to the family of Oluwo Ogunmakinde Anide. Interestingly, he was given the Muslim name of Momodu at birth.
He succeeded his father but his choice drew complaints from Iwo traditional religion adherents within the royal households who raised concerns about his practice of Islam and how he would be able to carry out with traditional rituals. Lamuye doused the tension by accepting to give necessary assistance to officials involved in traditional rites.
Lamuye's reign witnessed a gradual growth in Islam in the town. However, it is noted that Islam preceded the reign of Lamuye in Iwo, it was supposedly established in the town during the reign of Oluwo Alawusa (c. 1795-1820). However, another Iwo tradition dates the beginning of the religion in Iwo to a man called Momodu an itinerant preacher during the reign of Oluwo Layilumi who died around 1750.
In 1863, he had to deal with a revolt in his domain led by the Balogun, Alli who was a powerful leader prior to the coronation of Lamuye. He succeeded in containing the revolt by recruiting loyalist troops to quell the rebellion and contacting Bashorun Ogunmola to allow Alli to remain in exile in Ibadan.
Great leaders in Nigeria's history before total colonization (part five)
Benin, Empire: Oba Ewuare, Trade with the Portuguese
The kingdom of Benin, situated in the Yorubaland forest in present-day southwestern Nigeria, reached its zenith in the fifteenth and sixteenth centuries under the reigns of the oba (king) Ewuare (r. c. 1440–1473), his son Ozolua (r. c. 1481–1504), and his grandson Esigie (r.1504–1547).
Ewuare relied on his subjects’ belief in the divine nature of kings to consolidate his power. The king was believed to influence the weather, fertility, harvests, and social harmony; he was sacred and feared. On this basis Ewuare instituted reforms aimed at diminishing the power of the uzama, hereditary chiefs who traditionally participated in the selection of the oba. He enacted a rule of primogeniture to eliminate their role in the process of succession to the throne. In time, the chiefs themselves adopted this rule, thereby impeding the development of large lineage support groups and further strengthening the oba. Ewuare, however, needed chiefs to supervise the day-to-day administration of the kingdom and to collect the tributes from villages, which constituted much of his revenues. To further dilute the uzama’s authority he appointed additional “town” and “palace” chiefs, directly beholden to him.
Benin Kingdom, fifteenth-eighteenth centuries.
Niger delta, southward to the sea, and westward into Yoruba country. These conquests have earned Ewuare the title of “Ewuare the Great” and his son that of “Ozolua the Conqueror.”
During the century of expansion, the vitality and stability of the kingdom were displayed in many ways. Eware rebuilt the capital Benin City, dividing it into two sections—the larger for the bulk of the town’s residents and the smaller for the royal palace and the elite. He also improved communications by ordering construction of broad avenues and smaller intersecting streets. In the sixteenth century, Benin was a city 25 miles in circumference, protected by walls and moats. The arts flourished. As trade brought more copper and brass into Benin, craftsmen refined casting techniques. They produced not only palace art and elaborate altar pieces, but also bronze bas-reliefs, representing the oba, his court, and his contacts with the Portuguese. As a historical record, these are reminiscent of Western Europe’s medieval tapestries.Tradition, perhaps alluding to Ruy de Sequeira’s trip to Africa in 1472, credits Ewaure with having been the first oba of Benin in contact with the Portuguese, who were then exploring the region. It is likely that European goods reached Benin prior to the arrival of the Europeans themselves. It is known from writings of Portuguese eyewitnesses that upon arrival in Benin they found a large centralized state already involved in political and commercial relations with several—sometimes distant—areas.
The Portuguese were then the only Europeans seeking trade in the region. By the 1480s their policy was to make trade with the Guinean coasts a Portuguese monopoly. Their forts and ships in the region were meant to keep other Europeans out as much as to control Africans. The Portuguese thought that an alliance with Benin would offer them sizable markets for their own goods. Benin traded with Europeans to obtain guns, powder, metals, salt, and cloth in exchange for palm oil, ivory, cloth, beads, pepper, and slaves. Except for slaves, a natural by-product of the wars waged by Benin, the other exports do not seem to have come from local sources. Apparently one of the keys to Benin’s wealth was its location at a junction of east-west and north-south trade.
Little of what Benin was exporting went to Europe: there was pepper at first (until the Portuguese succeeded in establishing their spice trade with Asia), and small numbers of slaves. Beads, cloth, and slaves the Portuguese also initially exchanged in African ports along the Gulf of Guinea for gold—the west African product they sought above all else at that time. However, the Portuguese interest in slaves grew steadily throughout the sixteenth century, first to supplement the labor force of Portugal itself and then to work in the newly developed Portuguese plantations on islands off the west African coast and in the Gulf of Guinea; but Benin never became deeply involved in the slave trade.
For the Portuguese, trade with Benin was complicated by the fact that the kingdom lay about 50 miles inland. In 1487 they built a fort at Ughoton (Gwato), which was as near as their ships could get to Benin City. To get there, they had to travel about 40 miles from the sea up treacherous rivers and could still reach the capital only by traveling 19 miles overland. Benin controlled river and land routes. Authority here depended on labor; the Portuguese were few and had to rely on local inhabitants for military support, fresh water, and provisions. They could trade at Benin only with the oba and his accredited agents on terms laid down by him. After about 30 years they found the oba’s conditions, particularly the new ban on the export of male slaves, too onerous, and abandoned Ughoton. Later trade was conducted mainly by individual Portuguese merchants from Gulf of Guinea islands.
However, relations did not end when the Portuguese left Ughoton. It seems that both Africans and Europeans were investigating what they could gain from each other. In 1514 oba Esigie sent a delegation to Portugal, complaining about Portuguese slaving activities, but also asking for a Christian mission and firearms. What Benin needed from the Portuguese was, above all, firearms. King Manuel I was, however, reluctant to sell weapons to pagans. This request seemed to the Portuguese to be the opportunity they had been waiting for. Actually the oba was far less interested in Christianity than he was in obtaining firearms, and though he learned to speak Portuguese, permitted establishment of a Christian mission, and allowed his son Orhogba and some officials to be baptized, he did not accept baptism himself. By the middle of the century the Portuguese had virtually no contact with Benin.
NATALIE SANDOMIRSKY
Erelu Kuti, Oba Akinsemoyin, and Ologun kutere
Ikadan palace was the home of Erelu Kuti, mother of Ologun Kutere (the fourth king of Lagos, whose reign lasted 25 years from 1750, and the lineage from which the recently late Oba Oyekan) and Sokun (the Fashina-Jinadu-Bombata lineage) emerged.
History has it that there are only two ruling houses in Lagos namely Akinsemoyin and Ologun Kutere. The first Oba of Lagos was Ado, the son of Prince Ashipa (Esikpa) of Benin. Ado had three children, Gabbaro, Akinsemoyin and a female, Erelu Kuti. After the death of Ado, his eldest son, Gabbaro, succeeded him. Gabarro's line became extinct because he had no child. Therefore, upon his death, Akinsemoyin, his younger brother took over.
While Akinsemoyin was still alive, Erelu Kuti married Alagba, the medicine man who had predicted that Akinsemoyin would become Oba. Alagba, an Ijesha man from Ilesha, was a diviner for Oba Akinsemoyin.
Oba Akinsemoyin built a palace called Iga Alagba at Idumota for Alagba because he could not belong to the Oba's palace since he (Alagba) was not a member of the royal family. Akinsemoyin, according to history, had a set of triplets, all boys after having some daughters. Because it was a taboo in those days to have twins let alone triplets, the three boys were smuggled out of the palace. Due to the poor condition under which the triplets were kept, two died, leaving one.
Therefore, when Akinsemoyin died in 1749 after ruling for 44 years, Ologun Kutere, the product of the union between Erelu Kuti and Alagba was made Oba. Though, Akinsemoyin was said to have other sons after the set of triplets, they were said to be very young at the time of the Oba's death.
It was said that due to Akinsemoyin's magnanimity, he did not appoint any of his elder daughters as regent pending when the eldest son born after the triplets would come of age. Because of the love he had for his sister, Erelu Kuti, before he died, he sanctioned the appointment of Ologun Kutere as his successor.
However, a slightly different account of the history of succession has been which sais that when Oba Akinsemoyin died, Gabarro's son, Kekere, who was in turn succeeded by Ologun Kutere, succeeded him.
From the genealogy of the kings of Lagos it was Ologun Kutere that replaced Akinsemoyin in 1749. Since then, only the descendants of Ologun Kutere have been occupying the position of Oba of Lagos. The late Oba Oyekan II belonged to that house.
How did Erelu Kuti marry Alagba and what role did Akinsemoyin play in the marriage? According to history: "On the advice of Alagba, he (Akinsemoyin) performed certain rituals and ceremonies which included putting up a white flag on what is now Victoria Island.
As a result of this, the Portuguese came. This was the first contact with Europeans in this part of the world and it heralded the advent of western civilisation as well as Christianity. The Portuguese in the course of time built Iga Idungaran for Oba Akinsemoyin, part of which is still in existence and is incorporated into the new palace.
"Satisfied that all was well with Oba Akinsemoyin, Alagba then expressed the desire to return to Ilesha for the remaining part of his life. Oba Akinsemoyin agreed and in gratitude offered him any of his daughters he fancied as a wife.
While they were talking, a source has it, Erelu passed by and heard what they were discussing. At an opportune time she told her brother that she would gladly marry Alagba.
"On one point the two sources agree and that is that Oba Akinsemoyin was jubilant. He blessed his sister, conferred a royal honour on her and predicted that she would bear children who would reign in Lagos. The prediction of Oba Akinsemoyin came to be, as it seems, a vengeance.
"How has this affected succession to the obaship? In the first place, the House of Gabarro is extinct leaving the House of Akinsemoyin and the House of Ologun-Kutere.
What then should be the pattern of succession? It should follow the established and time-honoured principle laid down in the era of Ado. Consequently, the House of Akinsemoyin should be the first ruling house. In fairness to Oba Ologun-Kutere's descendants, the House should be divided into three sub-houses: Eshinlokun, Adele-Ajosun and Akitoye. The three obas are children of Oba Ologun-Kutere.
"In effect, succession will be from two Ruling Houses - the House of Akinsemoyin and the House of Ologun-Kutere. Selection as to who should reign in the House of Ologun-Kutere should be in strict rotation. First the sub-house of Oshinlokun, then that of Adele-Ajosun and finally that of Akitoye."
Ikadan palace was the home of Erelu Kuti, mother of Ologun Kutere (the fourth king of Lagos, whose reign lasted 25 years from 1750, and the lineage from which the recently late Oba Oyekan) and Sokun (the Fashina-Jinadu-Bombata lineage) emerged.
History has it that there are only two ruling houses in Lagos namely Akinsemoyin and Ologun Kutere. The first Oba of Lagos was Ado, the son of Prince Ashipa (Esikpa) of Benin. Ado had three children, Gabbaro, Akinsemoyin and a female, Erelu Kuti. After the death of Ado, his eldest son, Gabbaro, succeeded him. Gabarro's line became extinct because he had no child. Therefore, upon his death, Akinsemoyin, his younger brother took over.
While Akinsemoyin was still alive, Erelu Kuti married Alagba, the medicine man who had predicted that Akinsemoyin would become Oba. Alagba, an Ijesha man from Ilesha, was a diviner for Oba Akinsemoyin.
Oba Akinsemoyin built a palace called Iga Alagba at Idumota for Alagba because he could not belong to the Oba's palace since he (Alagba) was not a member of the royal family. Akinsemoyin, according to history, had a set of triplets, all boys after having some daughters. Because it was a taboo in those days to have twins let alone triplets, the three boys were smuggled out of the palace. Due to the poor condition under which the triplets were kept, two died, leaving one.
Therefore, when Akinsemoyin died in 1749 after ruling for 44 years, Ologun Kutere, the product of the union between Erelu Kuti and Alagba was made Oba. Though, Akinsemoyin was said to have other sons after the set of triplets, they were said to be very young at the time of the Oba's death.
It was said that due to Akinsemoyin's magnanimity, he did not appoint any of his elder daughters as regent pending when the eldest son born after the triplets would come of age. Because of the love he had for his sister, Erelu Kuti, before he died, he sanctioned the appointment of Ologun Kutere as his successor.
However, a slightly different account of the history of succession has been which sais that when Oba Akinsemoyin died, Gabarro's son, Kekere, who was in turn succeeded by Ologun Kutere, succeeded him.
From the genealogy of the kings of Lagos it was Ologun Kutere that replaced Akinsemoyin in 1749. Since then, only the descendants of Ologun Kutere have been occupying the position of Oba of Lagos. The late Oba Oyekan II belonged to that house.
How did Erelu Kuti marry Alagba and what role did Akinsemoyin play in the marriage? According to history: "On the advice of Alagba, he (Akinsemoyin) performed certain rituals and ceremonies which included putting up a white flag on what is now Victoria Island.
As a result of this, the Portuguese came. This was the first contact with Europeans in this part of the world and it heralded the advent of western civilisation as well as Christianity. The Portuguese in the course of time built Iga Idungaran for Oba Akinsemoyin, part of which is still in existence and is incorporated into the new palace.
"Satisfied that all was well with Oba Akinsemoyin, Alagba then expressed the desire to return to Ilesha for the remaining part of his life. Oba Akinsemoyin agreed and in gratitude offered him any of his daughters he fancied as a wife.
While they were talking, a source has it, Erelu passed by and heard what they were discussing. At an opportune time she told her brother that she would gladly marry Alagba.
"On one point the two sources agree and that is that Oba Akinsemoyin was jubilant. He blessed his sister, conferred a royal honour on her and predicted that she would bear children who would reign in Lagos. The prediction of Oba Akinsemoyin came to be, as it seems, a vengeance.
"How has this affected succession to the obaship? In the first place, the House of Gabarro is extinct leaving the House of Akinsemoyin and the House of Ologun-Kutere.
What then should be the pattern of succession? It should follow the established and time-honoured principle laid down in the era of Ado. Consequently, the House of Akinsemoyin should be the first ruling house. In fairness to Oba Ologun-Kutere's descendants, the House should be divided into three sub-houses: Eshinlokun, Adele-Ajosun and Akitoye. The three obas are children of Oba Ologun-Kutere.
"In effect, succession will be from two Ruling Houses - the House of Akinsemoyin and the House of Ologun-Kutere. Selection as to who should reign in the House of Ologun-Kutere should be in strict rotation. First the sub-house of Oshinlokun, then that of Adele-Ajosun and finally that of Akitoye."
Madam Omosa ti Ile-Ibadan
Circa 1800s
Merchant, Political Lobbyist, Defence Contractor and Warrior
[the accounts below are from Samuel Johnson's History of The Yorubas and LaRay Denzer's Yoruba Women: A Histography]
During the Kiriji War (1878-1893), Madam Omosa organized trade caravans to supply food, arms, and ammunition to the Ibadan army on the battlefield. She was the first trader in Ibadan to purchase Snyder rifles, a superior weapon at the time.
When the Ijebu threatened Ibadan while the latter's army was engaged in Ekiti, she mobilized and led a defensive force that drove back the attack and protected the town.
Madam Omosa of Ibadan, whose husband Enimowu had been captured since 1887, used her influence in the courts of The Alaafin to secure his release, Her husband tried in vain by spending largely for his release but:
Madam Omosa sent again to the Alaafin praying His Majesty to renew his efforts on her behalf at the present favour- able turn of affairs. Success attended their efforts this time, and not only Enimowu but also Malade and the two nephews of the Balogun of Ibadan were released, Winkunle, Tubosun's son, having died in captivity at Ilorin. The released arrived at Oyo on the 2nd of June, 1892, and after paying their respects to the Alaafin rejoined the war chiefs at Ikirun.
Circa 1800s
Merchant, Political Lobbyist, Defence Contractor and Warrior
[the accounts below are from Samuel Johnson's History of The Yorubas and LaRay Denzer's Yoruba Women: A Histography]
During the Kiriji War (1878-1893), Madam Omosa organized trade caravans to supply food, arms, and ammunition to the Ibadan army on the battlefield. She was the first trader in Ibadan to purchase Snyder rifles, a superior weapon at the time.
When the Ijebu threatened Ibadan while the latter's army was engaged in Ekiti, she mobilized and led a defensive force that drove back the attack and protected the town.
Madam Omosa of Ibadan, whose husband Enimowu had been captured since 1887, used her influence in the courts of The Alaafin to secure his release, Her husband tried in vain by spending largely for his release but:
Madam Omosa sent again to the Alaafin praying His Majesty to renew his efforts on her behalf at the present favour- able turn of affairs. Success attended their efforts this time, and not only Enimowu but also Malade and the two nephews of the Balogun of Ibadan were released, Winkunle, Tubosun's son, having died in captivity at Ilorin. The released arrived at Oyo on the 2nd of June, 1892, and after paying their respects to the Alaafin rejoined the war chiefs at Ikirun.
The great Iduh the father of Idoma people of Nigeria
According to traditional history, Iduh, the father of the Idoma had several children who each established different areas. Hence the expression: “Iduh the father of Idoma”; Iduh who begot all the Idoma. He also begot the following children: Ananawoogeno who begot the children of Igwumale; Olinaogwu who begot the people of Ugboju; Idum who begot the people of Adoka; Agabi who begot the people of Otukpo; Eje who begot the people of Oglewu; Ebeibi who begot the people of Umogidi in Adoka, Ede who begot the people of Edumoga and Ode who begot the people of Yala”. While there may be some truth to the above, the Idoma cannot be said to have a unitary origin.
Many Idoma groups and village subsets have their own histories complete with stories about how their people arrived at their current location. As one can imagine, the every-changing of people through time makes it difficult to study Idoma history.
Scholarly History
Scholars have combined oral history with genealogical data and analysis of kinship totems to trace the roots of the Idoma people as a whole. One notable Idoma scholar E.O. Erim cites genealogical data, collected from most modern groups in Idoma suggesting that they derive from several ethnic groups, each with different historical origin. Furthermore, the available genealogies indicate the existence of diverse ethnic groups who descended from ancestors other than Idu. In several of these cases, the claim of common descent is backed by both extensive genealogical connections and possession of common kinship totems.
Erim contends that while Idu was certainly a migration leader—he was not the “father” of the Idoma in the sense implied in the above traditions. These two considerations make it difficult to simply accept the view that every group in Idomaland is descended from Idu. Many Idoma kindred claim an ancestral homeland called Apa, north-east of present day Idomaland due to pressures of Northern invaders as recently as 300 years ago. The historical Apa was part of the ancient Kwararafa Kingdom (Okolofa Kingdom), a confederacy of several peoples. Informants in other ethnic groups have corroborated existence of this kingdom, chiefly the Jukun who also believe they once ruled a confederacy called Kwararafa. In the Hausa book Kano Chronicle it is mentioned that Zaria, under Queen Amina conquered all towns as far as Kwarafara in the 15th century.
At present, there is a Local Government Area in Benue State called Apa and is said to be the home of those who made the first migration from the historical kingdom. For many Idoma nationalists today, the name Apa elicits sentiments of a past glory, and some in the political sphere have gone as far as suggesting it should become the name of a new Idoma state. Other scholars point to historical and linguistic evidence that suggests that Idoma have ties with the Igala people to the west, concluding that the two nations came from a common ancestor. Among this group, there are those who believe both ethnic groups fled the same kingdom at some point in history. It is interesting to note that many traditional Idoma spiritual chants and “secret” tongues spoken during traditional ceremonies are actually Igala dialects and there are some Idoma themselves ( see the Ugbokolo People) who assert their Igala ancestry. There are yet other Idoma groups notably in the southern regions, which claim their ancestors arrived at their present location from Northern fringes of Igboland as a result of land disputes.
Scholars believe these people had most likely fled Apa too, settled and resettled.
As suggested, a number of factors make it difficult to study the historical origins of the Idoma people as a whole. In any event, it could be said that despite their heterogeneous origins, trading, marriage, language and other interactions among the Idoma have cultivated traditions and shaped a rich cultural identity distinctly their own.
According to traditional history, Iduh, the father of the Idoma had several children who each established different areas. Hence the expression: “Iduh the father of Idoma”; Iduh who begot all the Idoma. He also begot the following children: Ananawoogeno who begot the children of Igwumale; Olinaogwu who begot the people of Ugboju; Idum who begot the people of Adoka; Agabi who begot the people of Otukpo; Eje who begot the people of Oglewu; Ebeibi who begot the people of Umogidi in Adoka, Ede who begot the people of Edumoga and Ode who begot the people of Yala”. While there may be some truth to the above, the Idoma cannot be said to have a unitary origin.
Many Idoma groups and village subsets have their own histories complete with stories about how their people arrived at their current location. As one can imagine, the every-changing of people through time makes it difficult to study Idoma history.
Scholarly History
Scholars have combined oral history with genealogical data and analysis of kinship totems to trace the roots of the Idoma people as a whole. One notable Idoma scholar E.O. Erim cites genealogical data, collected from most modern groups in Idoma suggesting that they derive from several ethnic groups, each with different historical origin. Furthermore, the available genealogies indicate the existence of diverse ethnic groups who descended from ancestors other than Idu. In several of these cases, the claim of common descent is backed by both extensive genealogical connections and possession of common kinship totems.
Erim contends that while Idu was certainly a migration leader—he was not the “father” of the Idoma in the sense implied in the above traditions. These two considerations make it difficult to simply accept the view that every group in Idomaland is descended from Idu. Many Idoma kindred claim an ancestral homeland called Apa, north-east of present day Idomaland due to pressures of Northern invaders as recently as 300 years ago. The historical Apa was part of the ancient Kwararafa Kingdom (Okolofa Kingdom), a confederacy of several peoples. Informants in other ethnic groups have corroborated existence of this kingdom, chiefly the Jukun who also believe they once ruled a confederacy called Kwararafa. In the Hausa book Kano Chronicle it is mentioned that Zaria, under Queen Amina conquered all towns as far as Kwarafara in the 15th century.
At present, there is a Local Government Area in Benue State called Apa and is said to be the home of those who made the first migration from the historical kingdom. For many Idoma nationalists today, the name Apa elicits sentiments of a past glory, and some in the political sphere have gone as far as suggesting it should become the name of a new Idoma state. Other scholars point to historical and linguistic evidence that suggests that Idoma have ties with the Igala people to the west, concluding that the two nations came from a common ancestor. Among this group, there are those who believe both ethnic groups fled the same kingdom at some point in history. It is interesting to note that many traditional Idoma spiritual chants and “secret” tongues spoken during traditional ceremonies are actually Igala dialects and there are some Idoma themselves ( see the Ugbokolo People) who assert their Igala ancestry. There are yet other Idoma groups notably in the southern regions, which claim their ancestors arrived at their present location from Northern fringes of Igboland as a result of land disputes.
Scholars believe these people had most likely fled Apa too, settled and resettled.
As suggested, a number of factors make it difficult to study the historical origins of the Idoma people as a whole. In any event, it could be said that despite their heterogeneous origins, trading, marriage, language and other interactions among the Idoma have cultivated traditions and shaped a rich cultural identity distinctly their own.
Monkelewu – The healer of Saki
Oral tradition has it that Monkelewu was born in a small village near Igboho or Saki (can’t remember which). She was reported to have been born bearing a water pot and unusually large bosoms (Omu roro).
From a young age, she referred to the water from her pot as omi ogun (medicinal water) and could use it to cure all ailments known to man. When she became ripe for marriage, all intended suitors would immediately reject her on account of her unusually large bosoms once they saw her. She continued in her role as a healer to her people.
In far away Saki, Okere –a king, warrior and hunter who often suffered from a mysterious stomach ailment that had defied all known cures heard about Monkelewu and summoned her. She was able to cure Okere’s ailment who had asked for her hand in marriage in return.
She was said to have pleaded with the Okere to never slight her on account of her bosom; he also asked her to never enter the room where he kept his powers because the presence of another mortal in the room would render useless the potency of the powers.
Okere went hunting one day leaving his most powerful aso agbara to hang in the sun and the clouds gathered as if a storm was on its way; Monkelewu knowing that this particularly vest must not become wet and fearing that Okere would not return in time took a stick to pick the vest and threw it into the ile agbara facing backwards.
Okere returned in time but assumed that Monkelewu must have entered the room he’d warned her not to enter and retaliated by doing what he had warned him not to do.
Monkelewu angry and hurt took her water pot and ran from Okere’s palace until she got to a place near Ofiki where blinded by her tears she fell and broke her water pot.
Okere went in search of his beloved having been informed of how she saved his vest, but only found and an endless flow of water from the broken pieces. The water from the pot became the Ogun River and in anguish Okere swore to never set his sights on the Ogun River ever again.
Oral tradition has it that Monkelewu was born in a small village near Igboho or Saki (can’t remember which). She was reported to have been born bearing a water pot and unusually large bosoms (Omu roro).
From a young age, she referred to the water from her pot as omi ogun (medicinal water) and could use it to cure all ailments known to man. When she became ripe for marriage, all intended suitors would immediately reject her on account of her unusually large bosoms once they saw her. She continued in her role as a healer to her people.
In far away Saki, Okere –a king, warrior and hunter who often suffered from a mysterious stomach ailment that had defied all known cures heard about Monkelewu and summoned her. She was able to cure Okere’s ailment who had asked for her hand in marriage in return.
She was said to have pleaded with the Okere to never slight her on account of her bosom; he also asked her to never enter the room where he kept his powers because the presence of another mortal in the room would render useless the potency of the powers.
Okere went hunting one day leaving his most powerful aso agbara to hang in the sun and the clouds gathered as if a storm was on its way; Monkelewu knowing that this particularly vest must not become wet and fearing that Okere would not return in time took a stick to pick the vest and threw it into the ile agbara facing backwards.
Okere returned in time but assumed that Monkelewu must have entered the room he’d warned her not to enter and retaliated by doing what he had warned him not to do.
Monkelewu angry and hurt took her water pot and ran from Okere’s palace until she got to a place near Ofiki where blinded by her tears she fell and broke her water pot.
Okere went in search of his beloved having been informed of how she saved his vest, but only found and an endless flow of water from the broken pieces. The water from the pot became the Ogun River and in anguish Okere swore to never set his sights on the Ogun River ever again.
The Efunsetan story
I got most of the story below from Foluke Ogunleye's work. I like her historical perspective on Efunsetan Aniwura's history, she also cited Samuel Johnson and Professor Bolanle Awe. I particularly like the excerpt below;
"In traditional Yoruba society, the administrative structure encompasses the system of chiefdom, among others. At the head is the Paramount ruler, supported by various chiefs who are in touch with people at the grassroots. In Ibadan, the largest city in West Africa, the interest of women is protected by the existence and activities of the office of the Iyalode, This office, according to Johnson, is a title bestowed upon the most distinguished lady in the town. She has also her lieutenants Otun, Osi, Ekerin, etc., as any of the other principal chiefs of the town.
Some of these lyalodes command a force of powerful warriors, and have a voice in the council of the chiefs. Through the lyalode, the women of the town can make their voices heard in municipal and other affairs. This is a rarity in patriarchal Yoruba society, but this phenomenon shows that womenfolk are not entirely muzzled, as one might believe"
Efunsetan Aniwura (The Onwer of Gold)
2nd Iyalode Of Ibadan
circa 1800? -1874
Merchant, Warrior, Defence Contractor, Kingmaker and Financier
Women in Yorubaland from time immemorial have always had an important role to play and possess a strong voice in the affairs of Yoruba society.
The date on which Efunsetan Aniwura became the Iyalode of Ibadan is not certain, but it has been situated around the 1860s. What is certain, however, is that she was the second lyalode of Ibadan.
Efunsetan Aniwura was of Egba origin, she was very rich, she had hundreds of slaves on her farms, with many others at home. She was involved in trading with Europeans, taking goods from the hinterland to the coast and bringing imported goods, especially arms and ammunition, back to the hinterland. Efunsetan was a big-time farmer and producer of food crops in Ibadan. At a stage in her rise to wealth and fame, she was said to have had as many as 2,000 slaves on her farms (Johnson). She was conferred with the title of Iyalode of Ibadan and in the early 1870s ranked among the social, economic and political elite in the city.
The Clash with Aare Latosa
When Latosa became the Aare Ona Kakanfo, the Supreme Military commander of Ibadan, on 3 October 1871, deposing Ojo Aburumaku by force, He reversed some of the positive policies of the previous paramount ruler of Ibadan such as that of not installing "inexperienced young men over elderly men of ripe judgment"simply because of riches. These young men turned out to be rabble-rousers.
Latosa started his reign as a benevolent monarch .However, after a few successful war expeditions, he became proud and high-handed. According to Johnson, he began to show himself a kakanfo (Yoruba Generallissimo) with all the characteristics of a tyrannical Kakanfo- obstinacy, recklessness, blood thirstiness. He sought to obscure the influence of preceding great men of Ibadan such as Ogunmola and Ibikunle.
He also wanted to eliminate all his great chiefs so that his son Sanusi could succeed him. The chiefs were well aware of this and started scheming against him. Latosa died, a victim of his own numerous intrigues, at the Ekiti Parapo battle on 11 August 1885, probably through suicide.
Efunsetan Aniwura's political woes arose from her participation in the war effort. Latosa and his chiefs were becoming tardy in the payment of debts owed
Efunsetan. She who was a financier of the war efforts and also a supplier of ammunitions, She therefore stopped extending credit facilities to them. When Latosa set out for another war in 1874, she refused to give her usual support. After returning from the battlefield, Latosa brought three trumped-up charges against Efunsetan:
1. That she did not accompany him to war.
2. That she never sent him supplies during the campaign.
3. That she did not come in person to meet him outside the town wall to congratulate him on his safe return.27
Based on these flimsy charges, Latosa deposed Efunsetan on 1 May 1874, replacing her with her Otun (first lieutenant), who was blackmailed into taking the title with the threat that refusal to do so would earn her expulsion from the town and that she would be allowed to take just one suit of apparel.
Being a woman of very great means, Efunsetan had to oblige. Despite the fact that Efunsetan paid all the fines imposed on her, and through costly gifts sought the goodwill of prominent chiefs,seeking to use them as emissaries to request forgiveness from Latosa, these were all in vain. Johnson stated that
it must be remarked that many of the chiefs were against this treatment of the lyalode, but the Aare at this time was haughty and unapproachable.
Efunsetan was summoned to the meeting of the Town Council on the 22nd of June and was publicly disgraced, after which she was told that she was pardoned; but when a few days after, the voice of the Agan was heard in the night (i.e. the egungun that executes women) it was known that her death was resolved upon(Samuel Johnson, 28).
The Ijebu people tried to arbitrate, but they were shunned. This turned them against Latosa and when he needed their help later, they refused to oblige him.
However, because of standing rules and regulations, Efunsetan could not be publicly executed, so Latosa and his collaborators bribed Kumuyilo, Efunsetan's adopted son, and some other relatives to get rid of her. Efunsetan was also aware of the fact that her family or domestic staff could be used against her, and she spent miserable nights and days running from her own shadow. She cooked her own food herself and changed her sleeping place nightly.
However, on the night of June 30 1874, knowing where she slept, two slaves instructed by Kumuyilo entered the room from the ceiling and killed her by dashing out her brain. Latosa then installed Kumuyilo as head of Efunsetan's family.
Efunsetan had an only daughter, who died during childbirth in 1860. This obviously gave her some psychological problems, which led to her behaving in a cruel fashion towards her slaves. However, contrary to assertions that Efunsetan was so wicked that everybody hated her, an Egba delegation from her natal home at Abeokuta was sent to Ibadan to inquire about the cause of her death and to seek for justice against her murderers.
The chiefs who were against the murder then called on Latosa to prove his innocence by producing the murderers.
Faced by insurrection and possible reprisal attacks from the Egba, Latosa had Kumuyilo summoned for interrogation. Kumuyilo named three chiefs, who happened to be Latosa's close aides and obviously acting on his behalf, as his sponsors in the act. The rest of the chiefs did not want to disgrace Latosa publicly, so they deposed Kumuyilo from headship of Efunsetan's family and had the actual murderers executed on 10 July,1874.
An Efunsetan inspired Poem by Prof. Akinwunmi Isola:
Efunsetan Aniwura, woman of note,
Woman who instils fear in others!
The fearsome one who slaughters slaves to celebrate Id El Kabir,
Efunsetan is one force, Ibadan is another.
The valiant that challenges the Almighty God,
If the most High King does not answer her on time,
Efunsetan leaves the earth to go and meet Him in heaven.
Efunsetan Praise/chant song as by Prof. Bolanle Awe
Efunsetan, lyalode
One who has horses and rides them not.
The child who walks in a graceful fashion.
Adekemi Ogunrin!
The great hefty woman who adorns her legs with beads
Whose possessions surpass those of the Aare.
Owner of several puny slaves in the farm.
Owner of many giant slaves in the market.
One who has bullets and gunpowder,
Who has gunpowder as well as guns.
And spends money like a conjurer.
The lyalode who instills fear into her equals.
The rich never give their money to the poor.
The lyalode never gives her wrappers to the lazy.
Efunsetan Aniwura is credited with the revival of the Alakija festival in Ibadan. She also performed the annual ceremony for the placation and worship of Ori; the divinity that determines a man's destiny and fate.
Wooden sculpture of a woman with ankle bracelets
Sources:
Bolanle Awe, "Iyalode Efunsetan Aniwura (Owner of Gold) in Bolanle Awe, ed. Nigerian Women: A Historical Perspective (2nd ed Ibadan, 2001), 63-82. 308
A Male-Centric Modification of History: "Efunsetan Aniwura" Revisited by Foluke Ogunleye
I got most of the story below from Foluke Ogunleye's work. I like her historical perspective on Efunsetan Aniwura's history, she also cited Samuel Johnson and Professor Bolanle Awe. I particularly like the excerpt below;
"In traditional Yoruba society, the administrative structure encompasses the system of chiefdom, among others. At the head is the Paramount ruler, supported by various chiefs who are in touch with people at the grassroots. In Ibadan, the largest city in West Africa, the interest of women is protected by the existence and activities of the office of the Iyalode, This office, according to Johnson, is a title bestowed upon the most distinguished lady in the town. She has also her lieutenants Otun, Osi, Ekerin, etc., as any of the other principal chiefs of the town.
Some of these lyalodes command a force of powerful warriors, and have a voice in the council of the chiefs. Through the lyalode, the women of the town can make their voices heard in municipal and other affairs. This is a rarity in patriarchal Yoruba society, but this phenomenon shows that womenfolk are not entirely muzzled, as one might believe"
Efunsetan Aniwura (The Onwer of Gold)
2nd Iyalode Of Ibadan
circa 1800? -1874
Merchant, Warrior, Defence Contractor, Kingmaker and Financier
Women in Yorubaland from time immemorial have always had an important role to play and possess a strong voice in the affairs of Yoruba society.
The date on which Efunsetan Aniwura became the Iyalode of Ibadan is not certain, but it has been situated around the 1860s. What is certain, however, is that she was the second lyalode of Ibadan.
Efunsetan Aniwura was of Egba origin, she was very rich, she had hundreds of slaves on her farms, with many others at home. She was involved in trading with Europeans, taking goods from the hinterland to the coast and bringing imported goods, especially arms and ammunition, back to the hinterland. Efunsetan was a big-time farmer and producer of food crops in Ibadan. At a stage in her rise to wealth and fame, she was said to have had as many as 2,000 slaves on her farms (Johnson). She was conferred with the title of Iyalode of Ibadan and in the early 1870s ranked among the social, economic and political elite in the city.
The Clash with Aare Latosa
When Latosa became the Aare Ona Kakanfo, the Supreme Military commander of Ibadan, on 3 October 1871, deposing Ojo Aburumaku by force, He reversed some of the positive policies of the previous paramount ruler of Ibadan such as that of not installing "inexperienced young men over elderly men of ripe judgment"simply because of riches. These young men turned out to be rabble-rousers.
Latosa started his reign as a benevolent monarch .However, after a few successful war expeditions, he became proud and high-handed. According to Johnson, he began to show himself a kakanfo (Yoruba Generallissimo) with all the characteristics of a tyrannical Kakanfo- obstinacy, recklessness, blood thirstiness. He sought to obscure the influence of preceding great men of Ibadan such as Ogunmola and Ibikunle.
He also wanted to eliminate all his great chiefs so that his son Sanusi could succeed him. The chiefs were well aware of this and started scheming against him. Latosa died, a victim of his own numerous intrigues, at the Ekiti Parapo battle on 11 August 1885, probably through suicide.
Efunsetan Aniwura's political woes arose from her participation in the war effort. Latosa and his chiefs were becoming tardy in the payment of debts owed
Efunsetan. She who was a financier of the war efforts and also a supplier of ammunitions, She therefore stopped extending credit facilities to them. When Latosa set out for another war in 1874, she refused to give her usual support. After returning from the battlefield, Latosa brought three trumped-up charges against Efunsetan:
1. That she did not accompany him to war.
2. That she never sent him supplies during the campaign.
3. That she did not come in person to meet him outside the town wall to congratulate him on his safe return.27
Based on these flimsy charges, Latosa deposed Efunsetan on 1 May 1874, replacing her with her Otun (first lieutenant), who was blackmailed into taking the title with the threat that refusal to do so would earn her expulsion from the town and that she would be allowed to take just one suit of apparel.
Being a woman of very great means, Efunsetan had to oblige. Despite the fact that Efunsetan paid all the fines imposed on her, and through costly gifts sought the goodwill of prominent chiefs,seeking to use them as emissaries to request forgiveness from Latosa, these were all in vain. Johnson stated that
it must be remarked that many of the chiefs were against this treatment of the lyalode, but the Aare at this time was haughty and unapproachable.
Efunsetan was summoned to the meeting of the Town Council on the 22nd of June and was publicly disgraced, after which she was told that she was pardoned; but when a few days after, the voice of the Agan was heard in the night (i.e. the egungun that executes women) it was known that her death was resolved upon(Samuel Johnson, 28).
The Ijebu people tried to arbitrate, but they were shunned. This turned them against Latosa and when he needed their help later, they refused to oblige him.
However, because of standing rules and regulations, Efunsetan could not be publicly executed, so Latosa and his collaborators bribed Kumuyilo, Efunsetan's adopted son, and some other relatives to get rid of her. Efunsetan was also aware of the fact that her family or domestic staff could be used against her, and she spent miserable nights and days running from her own shadow. She cooked her own food herself and changed her sleeping place nightly.
However, on the night of June 30 1874, knowing where she slept, two slaves instructed by Kumuyilo entered the room from the ceiling and killed her by dashing out her brain. Latosa then installed Kumuyilo as head of Efunsetan's family.
Efunsetan had an only daughter, who died during childbirth in 1860. This obviously gave her some psychological problems, which led to her behaving in a cruel fashion towards her slaves. However, contrary to assertions that Efunsetan was so wicked that everybody hated her, an Egba delegation from her natal home at Abeokuta was sent to Ibadan to inquire about the cause of her death and to seek for justice against her murderers.
The chiefs who were against the murder then called on Latosa to prove his innocence by producing the murderers.
Faced by insurrection and possible reprisal attacks from the Egba, Latosa had Kumuyilo summoned for interrogation. Kumuyilo named three chiefs, who happened to be Latosa's close aides and obviously acting on his behalf, as his sponsors in the act. The rest of the chiefs did not want to disgrace Latosa publicly, so they deposed Kumuyilo from headship of Efunsetan's family and had the actual murderers executed on 10 July,1874.
An Efunsetan inspired Poem by Prof. Akinwunmi Isola:
Efunsetan Aniwura, woman of note,
Woman who instils fear in others!
The fearsome one who slaughters slaves to celebrate Id El Kabir,
Efunsetan is one force, Ibadan is another.
The valiant that challenges the Almighty God,
If the most High King does not answer her on time,
Efunsetan leaves the earth to go and meet Him in heaven.
Efunsetan Praise/chant song as by Prof. Bolanle Awe
Efunsetan, lyalode
One who has horses and rides them not.
The child who walks in a graceful fashion.
Adekemi Ogunrin!
The great hefty woman who adorns her legs with beads
Whose possessions surpass those of the Aare.
Owner of several puny slaves in the farm.
Owner of many giant slaves in the market.
One who has bullets and gunpowder,
Who has gunpowder as well as guns.
And spends money like a conjurer.
The lyalode who instills fear into her equals.
The rich never give their money to the poor.
The lyalode never gives her wrappers to the lazy.
Efunsetan Aniwura is credited with the revival of the Alakija festival in Ibadan. She also performed the annual ceremony for the placation and worship of Ori; the divinity that determines a man's destiny and fate.
Wooden sculpture of a woman with ankle bracelets
Sources:
Bolanle Awe, "Iyalode Efunsetan Aniwura (Owner of Gold) in Bolanle Awe, ed. Nigerian Women: A Historical Perspective (2nd ed Ibadan, 2001), 63-82. 308
A Male-Centric Modification of History: "Efunsetan Aniwura" Revisited by Foluke Ogunleye
Eze Chime the founder of Onitsha
Some of the immigrants from the mid-west were linked to Eze-Chima who fled Benin in the 15th century. The Founders of Ogwuari came from Ogwuashi-Ukwu in Delta State, a town not so far from Benin. Having crossed the Niger, they settled between the Niger and Anambra rivers with their Anam neighbours for many years, owning farmlands and fishing ponds like Ojeli, Akpatayama, Aribo and Onono. They eventually crossed the Niger and Anambra Rivers and settled between Ugbo Eke and Akpaka (present day Onitsha forest reserve) handing over their lands and fishing ponds to Anam people as custodians with an oath to act as care takers. The last to arrive were the Ogbunike people. They came from Ogbunike, a town in present day Oyi local government area of Anambra State. On arrival they attached themselves to Ogwuari village and have since been completely absorbed.
Nsugbe heart land being fertile was a major recipient of these groups of immigrants and as warriors and hunters those from the mid-west soon occupied an enormous area of land stretching out into other areas. They eventually met the other immigrants at a place called Okuki-izu. This square has since that time been used for purposes of meetings. Therefore the coming together and the settlement of these immigrants resulted to the foundation of what is today known as Nsugbe Which must have occurred over 500years ago. Nsugbe in the past can be divided into predynastic and dynastic periods.
Some of the immigrants from the mid-west were linked to Eze-Chima who fled Benin in the 15th century. The Founders of Ogwuari came from Ogwuashi-Ukwu in Delta State, a town not so far from Benin. Having crossed the Niger, they settled between the Niger and Anambra rivers with their Anam neighbours for many years, owning farmlands and fishing ponds like Ojeli, Akpatayama, Aribo and Onono. They eventually crossed the Niger and Anambra Rivers and settled between Ugbo Eke and Akpaka (present day Onitsha forest reserve) handing over their lands and fishing ponds to Anam people as custodians with an oath to act as care takers. The last to arrive were the Ogbunike people. They came from Ogbunike, a town in present day Oyi local government area of Anambra State. On arrival they attached themselves to Ogwuari village and have since been completely absorbed.
Nsugbe heart land being fertile was a major recipient of these groups of immigrants and as warriors and hunters those from the mid-west soon occupied an enormous area of land stretching out into other areas. They eventually met the other immigrants at a place called Okuki-izu. This square has since that time been used for purposes of meetings. Therefore the coming together and the settlement of these immigrants resulted to the foundation of what is today known as Nsugbe Which must have occurred over 500years ago. Nsugbe in the past can be divided into predynastic and dynastic periods.
Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu
Okpe Kingdom was founded by four brothers, Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu. When the brothers decided to establish a kingship system in Okpe Kingdom, the eldest, Orhue who would have been the first Orodje, disqualified himself because of his advanced age. Given the constant quarrels between the second son, Orhoro, and the third son, Evbreke, it was agreed that the youngest, Esezi, be installed as the Orodje. In establishing their kingdom, the founding brothers did not envisage an absolute monarchy but a king in council who will rule
with the support of an Otota (Speaker or mouthpiece of the Kingdom) and an Udogun-Okpe (Okpe Supreme Council). Esezi I was a strict ruler whose administration was characterized by a series of brutalities against his subjects. He was a powerful ruler whose “influence later led to a show of power which generated hatred in the Okpe people”.
As a result of his dictatorial rule, there was a widespread condemnation of his administration by the population. Consequently, a conspiracy to assassinate him was hatched. On the appointed day, the conspirators lured him to a meeting in the Palace and sat on a nicely decorated throne. Under the throne was a concealed pit covered with fragile fragments. Close to the Palace venue, a group of the conspirators had prepared boiling pots of oil and water. Immediately Esezi I took his seat and fell into the pit, the conspirators quickly poured the hot oil and water on him; and as he laid there dying, he was alleged to have cursed that the Okpe would “never be re-united under an Orodje”. It was not until 1945, presumably about 300 years later, before the Okpe rallied successfully to resuscitate the throne and monarchy by installing Esezi II as the first Orodje in Okpe modern history.
Okpe Kingdom was founded by four brothers, Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu. When the brothers decided to establish a kingship system in Okpe Kingdom, the eldest, Orhue who would have been the first Orodje, disqualified himself because of his advanced age. Given the constant quarrels between the second son, Orhoro, and the third son, Evbreke, it was agreed that the youngest, Esezi, be installed as the Orodje. In establishing their kingdom, the founding brothers did not envisage an absolute monarchy but a king in council who will rule
with the support of an Otota (Speaker or mouthpiece of the Kingdom) and an Udogun-Okpe (Okpe Supreme Council). Esezi I was a strict ruler whose administration was characterized by a series of brutalities against his subjects. He was a powerful ruler whose “influence later led to a show of power which generated hatred in the Okpe people”.
As a result of his dictatorial rule, there was a widespread condemnation of his administration by the population. Consequently, a conspiracy to assassinate him was hatched. On the appointed day, the conspirators lured him to a meeting in the Palace and sat on a nicely decorated throne. Under the throne was a concealed pit covered with fragile fragments. Close to the Palace venue, a group of the conspirators had prepared boiling pots of oil and water. Immediately Esezi I took his seat and fell into the pit, the conspirators quickly poured the hot oil and water on him; and as he laid there dying, he was alleged to have cursed that the Okpe would “never be re-united under an Orodje”. It was not until 1945, presumably about 300 years later, before the Okpe rallied successfully to resuscitate the throne and monarchy by installing Esezi II as the first Orodje in Okpe modern history.
Okolo-ama (1310 AD) the first leader of okoloama in bonny town Niger-delta
After the migration from Orupiri to Okoloama (Bonny town), the eldest of the group, Opuamakuba became the leader. When Opuamakuba became very old, the elders and priests persuaded him to hand over to Alagbariye who was then the high priest. When the Ibani left Orupiri, they brought with them to Okoloama, only a son of their national god, Kala Ikuba (Ikuba Junior). Opu-Ikuba.(Ikuba Senior) was left behind at Orupiri, Alagbariye served as high priest of Ikuba and succeeded Opuamakuba as ruler. Since there was no fresh water at Okoloama, the elders consulted oracles.
It was revealed by the oracles that water could be obtained only through the sacrifice of the king's child. Accordingly, Alagbariye sacrificed his daughter, Osunju, to the fresh water deities and so secured good drinking water for the people.
After the migration from Orupiri to Okoloama (Bonny town), the eldest of the group, Opuamakuba became the leader. When Opuamakuba became very old, the elders and priests persuaded him to hand over to Alagbariye who was then the high priest. When the Ibani left Orupiri, they brought with them to Okoloama, only a son of their national god, Kala Ikuba (Ikuba Junior). Opu-Ikuba.(Ikuba Senior) was left behind at Orupiri, Alagbariye served as high priest of Ikuba and succeeded Opuamakuba as ruler. Since there was no fresh water at Okoloama, the elders consulted oracles.
It was revealed by the oracles that water could be obtained only through the sacrifice of the king's child. Accordingly, Alagbariye sacrificed his daughter, Osunju, to the fresh water deities and so secured good drinking water for the people.
Queen Kambasa the First queen of Bonny and considered the first queen from the Niger Delta.
Queen Kambasa of Bonny was a Nigerian ruler who was the first queen of Bonny and considered the first queen from the Niger Delta.
Kambasa was a successor of King Edimini, her father, while her grandfather, King Asimini, was a famous amanyanabo or ruler in Bonny. Asimini introduced the trade with Europeans in Bonny and is thought to have created Bonny's first royal line. Prior to Asimini, kingship in Bonny was given to the oldest man, a priest or very important person.
As a queen, kambasa was quite successful due in part to the inherited structure she and her father were handed. King Asimini who introduced trade with the Europeans controlled the trade with the Europeans and the chiefs traded through his influence. During the time of his influence, Bonny depended on goods from up the Imo River in Ndoki and Ogoni land. When Kambass grew up, she was betrothed to Opoli of Azuogu from Ndokiland, partly to enhance the trade relationship between Ndoki and Bonny. While married, Kambasa was fairly liberated in disposition, and she took to a lover, Biriye. Before her father's death, she returned to Bonny to take care of him. After his death, she was crowned king when she seized the symbol of kingship, the ivory tusk and was able to make the king makers crown her. Demonstrating her knowledge of survival politics, she surrounded herself with loyal palace guards
As queen, she created a military unit and served as an arts patron. She is also associated with the cult of the war god, Ikuba.
Some historians have disputed her role as a queen mostly because it is an anomaly to have a queen during her period.
Queen Kambasa of Bonny was a Nigerian ruler who was the first queen of Bonny and considered the first queen from the Niger Delta.
Kambasa was a successor of King Edimini, her father, while her grandfather, King Asimini, was a famous amanyanabo or ruler in Bonny. Asimini introduced the trade with Europeans in Bonny and is thought to have created Bonny's first royal line. Prior to Asimini, kingship in Bonny was given to the oldest man, a priest or very important person.
As a queen, kambasa was quite successful due in part to the inherited structure she and her father were handed. King Asimini who introduced trade with the Europeans controlled the trade with the Europeans and the chiefs traded through his influence. During the time of his influence, Bonny depended on goods from up the Imo River in Ndoki and Ogoni land. When Kambass grew up, she was betrothed to Opoli of Azuogu from Ndokiland, partly to enhance the trade relationship between Ndoki and Bonny. While married, Kambasa was fairly liberated in disposition, and she took to a lover, Biriye. Before her father's death, she returned to Bonny to take care of him. After his death, she was crowned king when she seized the symbol of kingship, the ivory tusk and was able to make the king makers crown her. Demonstrating her knowledge of survival politics, she surrounded herself with loyal palace guards
As queen, she created a military unit and served as an arts patron. She is also associated with the cult of the war god, Ikuba.
Some historians have disputed her role as a queen mostly because it is an anomaly to have a queen during her period.
Opuamakuba, his brother Kala-Beni (Alagbariye or Alagba-ari-gha), Asikunuma alias Okpara Asimini and the bonny civil war The Ibani Ibe are situated in present day Rivers State. They took their name from Kala-Beni (Ibeni) corrupted to Ibani (or Igbani). The founding ancestors of the Ibani (Ibeni or Beni the original name) came from the central delta clan of Kolokuma, specifically the Isedani lineage of Kolokuma who had founded Okoloba. The traditions say that they left Kolokuma because of civil conflict. Although the exact time of the conflict is unknown, we can place the movement out of Kolokuma between 13th and 15th century CE (AD). The leaders of the migration were Opuamakuba, his brother Kala-Beni (Alagbariye or Alagba-ari-gha) and Asikunuma alias Okpara Asimini. Leading the families northwards, they first settled in the now Ndoki territory where they encamped for some time (prince Edimini the great grandson of Opuamakuba was born here). They moved from the Ndoki area, but left behind some of their people, these inter-married with the southern Ibo and gave birth to the Ndoki people founding among others villages such as Okolomakiri, Ayama, Osobie and Oruama or Azuogu. The ancestors then settled in the now Ogoni area and encamped at a site where Opuoko town now stands (thus the name Opu-Oko. from that place a village called Kala-Oko was founded). Kala-Beni being a hunter went hunting one day and came across the site of Bonny town where he saw many birds. He returned to report to Opuamakuba that there was good land to settle on further south. Opuamakuba then made the decision to leave the main land, first to Orubiri (Orupiri) where Opuamakuba died. Kala-Beni then lead the group to the site of Bonny town which they named Okoloama. It was also called Okoloba (after the Okoloba which they came from). Kala-Beni became the founder, and the whole group were subsequently called the people of Ibeni (Beni), which was corrupted to Ibani. Kala-Beni also established a shrine dedicated to Opuamakuba called Kala-Ikuba. The first crowned ruler was one Asimini, followed by a succession of rulers called Amayanabo (Amananabo in the western delta). The City State, which was to become known as Grand Bonny, was made up of the following towns and villages. Okoloma (Bonny town), Finima, Ayama (old settlement of the Andoni), Kalaibiama, Abalamabie, Ayambo, Asaramatoru, (old Asarama of the Andoni), Epelematubu, Oboma, Kuruma, Epelema, Oloma, Ayamina and lastly Orubiri (i.e. Orupiri the first settlement). In 1867-70 a civil war at Bonny resulted in the foundation of Opobo. Led by one Alabo Jack Jaja (Jubojubogha, also known later as King Jaja) of the house of Opubo Perekule, a section migrated and Jaja became their king. Thus Opobo derived from Ibani. The foundation of Ibani is pre 13th century AD, while the foundation of the offspring Opobo was between 1867-1870 AD. | |||
| |
legendary Kalabari King Amakiri
It is a common thing to keep the beginning and the ending of heroes shrouded in mystery and myth. But objective history and historians go after facts and figures which are accurate or very close to accurate. If there was one person whose account of his beginning has been so distorted, it was King Amakiri (AmachreeI) the legendary Kalabari king who, by all standards, has been the greatest King the Kalabaris have ever had.
Having a humble beginning cannot preclude the possibility of ascendancy unto greatness, power and wealth in one's later life. Such was the case of the legendary King Amakiri. Amakiri as a boy, was brought to Elem Kalabari during the reign of King Daba ( alias Igbo-ye Owibo ). King Daba was a trader in permkernel and oil and he had a trade depot in Opukolo in Ogbia region. During the course of his trading, he became friendly to one Ikpariba of Amakalekale of Ogbia, the father of young Amakiri. A crisis erupted in Ogbia that led to the death of Ikpariba, leaving young Amakiri. King Daba, because of his friendship with late Ikpariba, took Amakiri and brought him to Elem Kalabari. He gave him over to his wife Queen Okuma to bring him up as she would her own child. It was King Daba that gave him the name, Jen amakiri bobo ( meaning, "he who came from another land") shortened to Amakiri. In the course of time, King Daba died and his son Kala I gbea (meaning, a small place in life does not befit me) shortened to Kalagbea became the 13th ancient King of Kalabari. Sometime in the course of his stay in Elem Kalabari, Amakiri was afflicted with yaws (pirimaobi in kalabari). He was taken to Ke for treatment and placed under the custody of one Omoni. After he became cured, he decided to make Ke his base shuttling between there and Elem Kalabari. Amakiri became, at that time, a wealthy fisher primarily of mudskippers (isila). King Kalagbea also died and from the list above, it is seen that Amakiri (corrupted as Amachree) succeeded him.
It is a common thing to keep the beginning and the ending of heroes shrouded in mystery and myth. But objective history and historians go after facts and figures which are accurate or very close to accurate. If there was one person whose account of his beginning has been so distorted, it was King Amakiri (AmachreeI) the legendary Kalabari king who, by all standards, has been the greatest King the Kalabaris have ever had.
Having a humble beginning cannot preclude the possibility of ascendancy unto greatness, power and wealth in one's later life. Such was the case of the legendary King Amakiri. Amakiri as a boy, was brought to Elem Kalabari during the reign of King Daba ( alias Igbo-ye Owibo ). King Daba was a trader in permkernel and oil and he had a trade depot in Opukolo in Ogbia region. During the course of his trading, he became friendly to one Ikpariba of Amakalekale of Ogbia, the father of young Amakiri. A crisis erupted in Ogbia that led to the death of Ikpariba, leaving young Amakiri. King Daba, because of his friendship with late Ikpariba, took Amakiri and brought him to Elem Kalabari. He gave him over to his wife Queen Okuma to bring him up as she would her own child. It was King Daba that gave him the name, Jen amakiri bobo ( meaning, "he who came from another land") shortened to Amakiri. In the course of time, King Daba died and his son Kala I gbea (meaning, a small place in life does not befit me) shortened to Kalagbea became the 13th ancient King of Kalabari. Sometime in the course of his stay in Elem Kalabari, Amakiri was afflicted with yaws (pirimaobi in kalabari). He was taken to Ke for treatment and placed under the custody of one Omoni. After he became cured, he decided to make Ke his base shuttling between there and Elem Kalabari. Amakiri became, at that time, a wealthy fisher primarily of mudskippers (isila). King Kalagbea also died and from the list above, it is seen that Amakiri (corrupted as Amachree) succeeded him.
Subscribe to:
Posts (Atom)