High Chief Oyekanmi Ogedengbe Obanla IV who occupies the royal stool of his forefathers laments that his grandfather and great Yoruba warrior, Ogedengbe Agbogungboro, has not been given his deserved honour. Taiwo Abiodun, who visited the royal house in Ilesha, reports

His name rings, bell across the length and breadth of Yorubaland. In the wars that raged in the land in the 18th century his name featured prominently. He fought in many battles that conquered many cities and towns in Yorubaland. He became a war legend by dint of his brawn. However, in spite of his exploits and being a ‘saviour’ of his kinsmen he seems to have been forgotten. His grave in the royal house is unmarked.

Lamenting this neglect, the ruling Obanla IV said, “ In the year 2010 when the family members celebrated 100years of his exit, some institutions of higher learning, state governments and individuals made pledges to make sure he was accorded honour befitting his status. Osun State Government promised to turn the royal house into a tourist attraction centre while the University of Ibadan and Obafemi Awolowo University, Ile- Ife were not left out as they too announced their pledges but none has come up to redeem their pledges.”

The mystery royal house

At the entrance to the big compound is the drawing of two guns across each other, signifying the house of a warrior. Obanla IV pointed at the drawing and said, “ those guns there are sign that this is a warriors’ family house. We have no other job than going to the warfront. I believe it runs in the family, Ogedengbe’s grand children are about 24 in the Nigerian Army, excluding those in the Air Force and the Navy,”he boasted.

In the big compound are courtyards and rooms of different sizes. It is full of dark and windowless rooms! To view the war relics in the room, one needs a candle light. The room looks so secretive and fearsome, but most of the walls have caved in, while some of the log of woods and the iron roofing sheets are still very strong.

According to Ogedengbe IV, there are about five courtyards in the compound and each courtyard has about 20 rooms .”There are cell rooms or guardrooms here where the late Ogedengbe used to punish his slaves , family members and followers whenever they committed any offence. There are sacred rooms where no one enters but the late warrior only. Some rooms were used as armoury where arms and ammunition were kept while he also had rooms where he kept his juju or charms.”

A box in one of the rooms was filled with remnants of juju and various charms of different types and sizes. As the reporter was being conducted round he was warned to steer clear of touching any of the materials or be ready to bear the consequences. A forbidden exit for strangers in the courtyard was shown to this reporter too. Saucers, which were said to have been used by the late warrior for eating, guns, daggers and long necklace the late warrior used in the 17th century, were all on display in the palace, with his photographs conspicuously hung on the wall.

The big shrine which he used to visit to perform rituals before going to war has been preserved for posterity. It is called Atoni, named after his mother’s farm.

A forgotten hero?

Obanla IV is not happy at the way his grandfather’s valour and gallantry have been relegated. According to him, the Osun State government is yet to fulfil the promise that it would turn the courtyard into a tourist centre or monument. He is also unhappy over the relocation of the late warrior’s statute in the town and failure to rebuild his grave. He said, “The university of Ibadan promised to come here and build a tomb on the grave, they demanded for the relics of the war like guns, clothes and his other personal effects but nothing has been heard from them again. The Osun State Tourism Department said they wanted to turn this place into a tourist attraction centre when we celebrated 100 years of his death in 2010 but nothing has been heard from them again. I know that the Governor, Ogbeni Rauf Aregbesola appreciates culture and history, he will definitely do something.”

He expressed displeasure over the decision to replace the late Ogedengbe’s statute placed at the roundabout in the town with that of Owa Ajibogun, saying the decision to place Ajibogun’s statue at the roundabout and remove Ogedengbe’s was unfair and standing history on its head. “My father’s statue was erected here at the centre of this town in 1934 by Captain Bower, and it was here the Army Parade paid homage and saluted him as a warrior but when Oba Aromolaran came he removed it and placed the statute of Owa Ajibogun, the traditional head of warrior in Ilesa, instead of Ogedengbe’s. Ajibogun was the first Owa but he died in Ibadan. It was his children that got to Ilesa. Ajibogun never reached here. It was the present monarch, Oba Aromolaran, who replaced it and placed a cutlass in Ajibogun’s hand. Now when the soldiers are celebrating and marking the fallen soldiers they are misled and would go to Ajibogun instead of Ogedengbe to pay homage. I want this to be corrected. We the family members of Ogedengbe are not happy at all.”

Asked whether he would renovate the tomb if there is no response from those who promised to assist, he said, “I would have renovated the grave but I was advised to leave it for the government knows how and what to do with it.”

Kiriji War

According to Obanla IV, the war that made his grandfather popular was the war between the Ibadan /Oyo and Ekiti/Ijesa in the 17th century. It was caused by the consul who seized a warrior’s wife while she was on her way to Imesi to give her husband, Fabunmi, food and palm wine.”They did not only seize the food and palm wine from her but they also raped her. When she told her husband, Fabunmi, he was annoyed and went after the Oyo consuls, and started beheading them and sending their bodiless heads to Ibadan. This annoyed Latoosa the Generalisimo of Ibadan who swore to reduce Ijesa and Ekiti to rubbles. It became a war between Ekiti/Ijesa and Ibadan. In fact, it was the first civil war before Biafra.”

“Ogedengbe used to get his weapons through trade by barter by exchanging his slaves for arms and ammunition from Germany. These weapons were imported by one Mr. Braham who used to come from Germany to buy slaves in exchange for arms and ammunition from Ogedengbe.”

During the war, he said, Ogedengbe exhibited his magical feat. Each time he observed that his foot soldiers were tired he would just touch the trees which would transform into human beings and would fight the enemies. “Not only this, he was so powerful that when he was beheaded while fighting, he quickly used his bare hand to cut a woman’s head to replace his severed head to search for his own! When he saw his own head he removed the woman’s head from his neck and replaced it with his own and continued the war!

“While the war was going on, he appeared and disappeared. It was not a myth or imaginary, my late father told me all these stories and they were real,” he affirmed, adding, “In a place in Edo State, he rescued them and today they worship his cap and built a shrine for Ogedengbe there!”

He continued, “Ogedengbe had powerful charms that made him to be feared! When he was to be taken to Iwo (exile) by Captain Bower who came with his aides, one of Captain Bower’s aides struck Ogedengbe’s second in command, head, Alimoro, with sword, the sword broke into four pieces but Alimoro too cut off the aide’s hand. Seeing the hand on the ground Ogedengbe picked it and blew air to it and glued the hand back! He was powerful and strong, he had juju.”

Describing his ‘charmed’ war clothes, Obanla said, “his war jacket was so heavy that about four people used to carry it yet it is hung on a spider’s web. But the British took that away. However, we all know it would not be possible for them to take it away without the connivance of some of Ogedengbe’s foot soldiers.”

There was the story that when he returned from war, the people offered to make him king but he declined, saying he was a warrior and would not be able to go to war while on the throne. His refusal led to suspicion that he would continue to levy wars and the chiefs became afraid. They reported him to the Governor General in Lagos. He was ordered into exile. This annoyed him and led him to curse Ijesa people that “they would carry their loads but would not be able to place it on their heads!”

“While in exile, he became more popular as the public trooped to see the strong and powerful man whom everybody dreaded but for a fee while the money realised went into the government purse. In fact , people came from foreign countries to have a glance at this great warrior , Ogedengbe who became a celebrity “, the grandson said.

House of legacy

Ogedengbe’s palace is full of strange things. He said strange things used to happen in the palace, “strange things are happening here, for example we use to hear strange voices in the night and also the booming of the guns, clanging of metal objects and the shrill cries of dying men like the ones we heard in war!. Not only this, at times Ogedengbe would appear wearing his war jacket or white apparel while the monkey would be screeching and the dogs too would be barking. There is nothing we demand for that will not be provided each time I am in need and I go to his grave to cry.“We keep Gboroko Kapee , a monkey here. It is compulsory to keep it for it has a purpose. The late Ogedengbe had four, my father Ogedengbe II had three while my late brother Ogedengbe III who did not spend up to one year on the throne kept too. A man once came here to harm my father while on the throne , it was the monkey Gboroko Kapee that discovered it for it started behaving strangely as it defecated and slammed it on the man’s face. When the man was searched we found charms on him, he confessed that he came to harm my father. An owl once came here, and it is a bad omen and the monkey started screaming, on the second day we heard that one of my brother’s sons died.

“We offer sacrifice every week in this compound, and here we worship Ogun, god of iron called Iwude, and it is compulsory for the Owa to come here spend hours with us during the festival.”

Ogedengbe not a name

Obanla IV said Ogedengbe is not a name but an appellation.”Many did not know that Ogedengbe is not a name but a nickname. The warrior’s real name is Orisaraibi Apasanforijiwa but was nicknamed Ogedengbe because of his prowess in fighting. He was a great wrestler that could face eight to nine people at a time! He would carry his opponent up and slam on the ground without stress, no matter how hefty the opponent is. It was from this that he got the appellation Ogedengbe, which was used to describe how he used to lift his opponents up and slam them on the ground.

His birth was a mystery, it was said to have been predicted by an oracle that a powerful man would be born. Immediately he was delivered his mother died and it was believed that he killed his mother so it was in annoyance that they dumped him in a small pit where traditional weavers work, wanting him to die too. On the third day his cry was heard and baby Ogedengbe was found to have been covered with ants and rubbish. Everybody was surprised that he was still alive, he was later taken care of till he grew up with his uncle who was a blacksmith manufacturing dane guns in the Atoni village. When he was 16 he shot and killed a pregnant woman, seeing how grievous his offence was, he escaped and fled to Ijoka in Ilesa

“We are praying to the OOdua race as a whole not to let history die. How many people remember this Ogedengbe again? We even read it in history but now we don’t teach history as a subject again. We have rich and powerful history that cannot be wished away.”

On a final note, he appealed to the governors of the Southwest region, to, in the spirit of the regional integration, return the teaching of history to the school curriculum so as to teach our children the history and valour of the Yoruba race.

Every good thing seems to be learnt with some conscious effort. Where, however, determined bid is not made to learn, evil sprouts instead. How total ignorance overwhelmed them! By distancing the rod from their daughter, an instrument of correction that purifies, they equally denied their daughter of correction in righteousness. The actualities of life not tempered with the rod therefore manifested in all aspects of Ado’s life continually.”

With this statement on page 41 of the novel, Deserts, written by G. E. Orubebe, it is easier to glimpse through the message and the total import of the book. The book tells the story of Ado, a spoilt child who had everything going for her. Unfortunately, her parents did virtually nothing to correct her excesses.

In the book, two families are pitched in different locations, where their individual backgrounds in terms of wealth and orientation help readers to understand the stories. The essence of the stories coming from different backgrounds is to teach humanity how the lack of discipline in the society has become the bedrock of the total collapse of the values people attach to life.

This is why the author obviously chooses the story of Ado who is so beautiful but is unduly pampered by her folks to register the central point of his message. Ado is almost like a princess, whose beauty shines and blossoms in the bloom of life. And so, among her other siblings, her parents single her out for praises and often adorn her with other inconsequential niceties.

And with time, however, Ado becomes too over-bloated with pride due to those praises, that she loses her normal senses. As she goes into secondary school, her primary business and preoccupation is to hoodwink and seduce men to stupor. Essentially her concern is to have the best of the world, while her education goes to the dogs. This obnoxious habit of hers leads her from one trouble to another. In the process, she throws caution to the winds in order to perfect her life of idiocy.

On the other hand, Samuel, a boy born into an affluent home sets out to be nasty too. In-between the time, his mother brings him back to his senses just in time for him to begin to fall in line. Samuel, in spite of his many youthful escapades, tries to listen to his mother. While in school, he makes serious efforts to conform to rules and regulations, albeit with in-built self-discipline and comportment.

The Deserts is a story weaved around the issues that make people become either useful or useless in future. For every single habit we display or exhibit in the process of discharging our duties in life, it all depends entirely on how much discipline and decorum we received while growing up.

The author spices the book with moral instructions to direct both the parents’ and the youths’ attention to the deteriorating situations in most homes in Nigeria today. Without sound and profound moral upbringing, no one can grow up into a useful and meaningful person. People need to be told that God is the pillar of life.

The book of Psalms says that it is only a fool who says there is no God. And he who says that does so at his own peril, for God is real and He guides those who call upon Him. Therefore, discipline is of God, the maker of mankind.

It is amazing how the author, a senior police officer, could use the issues of morality and crime and culture to permeate his book. It shows that he has indeed perfected the art of story-telling in such a way that the infusions do not clash or distract.

It is pertinent to ensure that a child is taught the way of God right from cradle. The author sums it up thus: “The child grew up not knowing scolding, striking or spanking from those whose bounden duty it was to do so for correction. The love the parents thought they professed for her (Ado) became of little or no importance. Rather it only helped in making her a vessel of dishonor…”

The book draws attention to the very core problem area of lawlessness and disobedience which still beckon in the society. It is this issue that the novelist keeps hammering on in the book in order to encourage everybody to sit up. It is also a book totally devoted to the raising of the fabrics of the home; the complete indoctrination of the child to be able to face the realities of tomorrow.

In 330 pages, Orubebe has been able to let the world into the secret lives of mega rich families who breed monsters in form of human beings. Yet, the lesson in it is for people to desist from such absurdity. However, there are few typographical and editing errors that need to be corrected forthwith. There are places where the inverted comas did not close or open properly.

And so for this book to make the list of the NLNG literature prize, those errors have to be corrected. Besides, it is a book for today and for tomorrow to help remould derailing characters.

Some moments remain indelible in the mind. And one of such moments for members of The Weavers, a creative writing club at the University of Lagos (UNILAG), was last Friday, when they met with Jude Dibia.

The event was a literary interactive session which features as a monthly programme of the club. The session is a platform on which members of the club interact with established writers.

Part of the schedule of the evening was readings by the guest writer, and Jude Dibia read from his novels, Unbridled and Blackbird. Before the reading, the guest briefly shared his background, and how he came into writing, with his rapt audience.

Thereafter, Dibia fielded questions from the young writers in a rather engaging atmosphere. He stressed the need to first of all be a humanist, in order to be successful as a writer. He explained that a writer must be able to empathise with others whose experiences he may not even share. This came as a response to how he is always able to create characters that are totally different from him.

Jude Dibia, who has published three successful novels, quelled a notion raised by a student-writer, that only rich writers who have the means get published. “What I know for sure is that good writing gets published,” Dibia said.

He further urged the young writers to be wary of rushing to get published. He said that there’s always the tendency to be impatient to get one’s work out, but that shouldn’t be the priority. “Make sure you believe in the story you want to tell first of all.”

At the end of the session, members of the club could not contain their joy. Atie Oritsemolebi, a 300L student of English said, beaming with satisfactory joy: “it is actually one of my wishes for this year to meet the writer whose characters always keep haunting me even long after I have dropped his novel, Jude Dibia.” Another student, Ogu Kelechukwu who is in 200L, Mass Communications, said that it was a session that he wouldn’t have traded for anything.

Present at the event were the Head of the Department of English, UNILAG, Dr. Adeyemi Daramola, Professor Karen-King Aribisala, Dr. Patrick Oloko, and Dr. Augustine Nwagbara, all lecturers at the same department.

Ghandi Ebikeme Orubebe, an Assistant Inspector-General of Police (AIG) is a prolific writer and a novelist. His two latest novels – Deserts and Missing Daughters, do not only dwell on the myriad of issues troubling the society, Orubebe also carefully combines criminal, social, and cultural issues to point the way forward. It is obvious that with his background as a sociologist, Orubebe’s penchant for corrective measures in his works cannot be faulted. He spoke to Edozie Udeze in his office in Osogbo, Osun State, on his writings, how his wife influences him and more

There is no doubt that prose writing is one of the most tedious things to do in life. For a society where there are already too many distractions, it is even much more difficult for one to sit down and write. But for Ghandi Ebikeme Orubebe, an Assistant Inspector General of Police, (AIG), creative writing has indeed become more than a hobby. To him, it is now a way of life; something that must be done not only to help the society move forward, but to also point out some ills that bedevil the entire citizenry.

Why I write

With his two latest novels – Deserts and Missing Daughters, he has proved that books can equally be used to fight crime and remould people’s attitude towards one another. Reacting to the reason why he even chose this part to greatness, Orubebe enthused: “In the Police Force, apart from the idea of running after criminals, when you are posted to a staff college as part of your official responsibility, you are duty-bound to teach the children well. But again over there, you have plenty of time to read books on your own. So, while I was there discharging my duty, I had time to read and write. Any book that caught my fancy I read in order to learn a lot more about the society,” he said.

Beyond this rare opportunity to acquire more knowledge not only for himself, Orubebe also nursed the urge to render unconditional help to humanity. He said, “Yes, right from the beginning, I had always been in love with novels; in fact all sorts of books. And so, at a point, I felt it was time for me to put down my own ideas for people to read and learn from. And in producing most of my works, I carefully look at the various issues of crime, cultures and the like.”

And because he has decided to make writing a serious affair in his life, Orubebe deliberately retires into his study at mid-night when members of his household have all gone to sleep. “Yes, it is more conducive to write when you cannot be disturbed. This is why I write very well at night. Most of the time, I would be alone in the ambiance of my study. And for me to complete a story, it can take me one or two months. Usually, it depends on the nature of the story and how much time I devote to it. Before I do that, I would first of all gather the ideas together in my brain. After that, the story idea then begins to flow,” he explained.

Dealing with issues

In Missing Daughters, the AIG rummaged into the depth of the male/female syndrome in Nigeria. To him, it is a theme that needed to be revisited and treat well for people to learn from. “Ha, you know in Nigeria, people tend to attach too much importance to male issues. I don’t know why it is so, probably due to male chauvinism. It seems if one doesn’t have a male issue, he is doomed for life. But everything really depends on what your kid can be in life; whether female or male. For me, however, both are good and should be seen so.”

He went on: “But because it is a societal issue that was why I gave it this attention so that people would be able to see how to handle it. No, it is not that I have a personal experience or encountered people with such problems. It was just a spur of the moment, coupled with what obtains in practically in all parts of the Nigerian society. The point also is that as a sociologist, I was trained to primarily feel concerned about societal problems. It is my duty too to correct the ills of the society in whatever way I can.”

As a born again Christian, Orubebe feels it is his moral responsibility to reach out to a lot of people through his works. “Oh, as a born again Christian,” he said, smiling reflectively, “you cannot shy away from being on the part of positivism. When you join these issues together, you have a burning urge to ensure that you do things that help to correct the wrongs in the society.”

While at both the Federal Government Colleges, Bomadi and Ughelli, Delta State, at different times, the instincts to be a writer began to develop. Being a bookworm, young Orubebe promptly enrolled in the debating and literary societies of the schools to further sharpen his brain. “It was then I began to notice that one day I’d write my own books. This was years back. There, at Government College Ughelli while I was doing my Higher School Certificate, I took time to read a lot. Then the books of Professor Wole Soyinka appealed to me a lot. Even though I love African writers generally, Soyinka influenced me most. I love the way he increases one’s vocabulary and makes his works hard.”

Familiar problems

And because of this deep-rooted influence, Orubebe’s works concentrate essentially on basic familiar issues. He said: “Of course, some of the problems tackled in my books can be resolved depending on how you see them. It is just like the Police Force. It is usually said that a society gets the type of police force it deserves. That is exactly what these books should do to the people. If you are talking to a group of people and they are adamant, they don’t want to change and they can never change, no matter how you do it.

“But if the people want to change, little touches here and there can help them to change. You see the example of Jeremiah in the Bible. There came a time when Jeremiah was sent to the people of Israel. But they told him point blank that he was wasting his time. Yet a few of them later turned around for good. That’s what these books can do to the psyche of the Nigerian people. Even though I have written other books, these two are topical and address issues of the moment.”

In the main, Orubebe admitted that he uses his books to tackle crime. Although he doesn’t dwell wholesale on criminal issues, he sees his works as basically corrective. “I don’t deal with only crime. The society has more problems. The cultural issues we have are indeed inimical to societal growth and progress. Take for instance the issue of Osu-caste system in Igboland. Those things are not of God and we need to expunge them from the society. It is not good for man to find himself in those kinds of encumbrances. By the time you handle issues like that the society will be better for all of us,” he further posited.

Patience’s angle

In whatever crime issues he is involved in combating, the AIG sees plenty of stories in them. But in the first place, he made it clear that his wife, Patience, has the greatest influence on him. “Oh, yes, most of my stories were told me by my wife. Each time she told a story I’d make notes. It was her stories that first inspired me to write. After she’d told the story, I’d amplify them to make them into fictions.”

Nonetheless, his books cannot be totally classified as fiction. “I don’t do fiction for the sake of fiction,” he said. “All I do is to use the story told by my wife to create real life scenarios; scenarios that are prevalent in our society. And with this, people can easily draw a lot of lessons therefrom. You see, if you believe in hard work, the end result is that you’ll make it in life. You don’t need to circumvent hard work because that is the bedrock of success. You really need hard work to get to your destination.”

God’s touch

Everything we have, comes from God. He created me to worship Him and I have chosen to worship Him for the rest of my life. For me, there is no escape route from that. That I have been able to come this far, is due to the grace and love of God, the creator of mankind and He has been guiding my senses in whatever I lay my hands on.

“Indeed I am not serving God to please people or to impress anyone. Even if people say oh, how can a police officer be a born again, that is their business. All I know is that I love God and He has been good to me. We have such people in the Bible; even tax collectors. But once God has chosen you to be His own, there is no one to change it.”

Orubebe who studied Sociology at the University of Lagos, also has a Masters degree in Business Administration from the University of Ibadan. It was after his first degree that he joined the Nigerian Police Force. Today he has over eight books to his credit even though only two – Deserts and Missing Daughters are ready for launch. “Yes, I hope to do the public presentation of the two books on 8th of next month at Asaba, Delta State. This is so because the two books appeal to the fabric of the nation presently,” he explained.

Despite recent stepped up campaigns against herbal homes, many expectant mothers prefer going there and to churches to deliver their babies. Taiwo Abiodun investigates

Mrs. Sola Segun [not her real name] is based in Akure, Ondo State. She had been married for over 30years without a child. Two years ago at 56, her body chemistry changed. She complained of fever and dizziness; her legs got swollen and she began to exhibit symptoms akin to that of an expectant mother. She was advised to go to hospital for pregnancy test. She decided to. The result of the test turned positive: she was indeed pregnant!

The doctor told her that at her advanced age, there was no way she could deliver the pregnancy unaided because age was no longer on her side. She was advised to get prepared for a Caesarean operation which would cost her some ransom. Her response to that was “I reject it in Jesus name.’’ Immediately, she stopped going to the hospital for pre-natal care and headed for an herbal and maternity home where she was periodically given a cocktail of herbs. In the ninth month, she was delivered of a baby girl. With her face beaming with joy she said, “I am hoping to have another one again and would not go to the hospital.’’

Mrs. Segun is a level 14 officer in the Ministry of Education, and a headmistress in one of the primary schools in Akure.

Asked why she shunned the hospital to deliver her baby, she said “I am afraid of surgery and I am not sure what would happen after.” She said she is at home with herbs than subject herself to a doctor’s scalpel.

Madam Stella James [not her real name] is a devoted Christian. She married late and at 45 she conceived but was advised not to go to the hospital or else she would be opened up for caesarean operation. She did not need much persuasion to shun the hospital because according to her, “When I was looking for the fruit of the womb I visited several hospitals many times but got no positive result until I came to this Christ Apostolic Church where God answered my prayer. It is holy water and anointing oil that I used. I was told that my problem was more spiritual and that was why I delivered my baby here too and God has been kind to me. I don’t care what people would say, this is where I had my two children and I have not gone to the hospital since.”

The stories of Mrs James and Segun are typical of many today. Many expectant mothers prefer to visit herbal maternity homes or churches to have their babies irrespective of the hygienic condition of the environment.

A visit to some of the labour rooms in these churches and herbal homes show how indecent and unhygienic they are for newly born babies.

Growing patronage of herbal homes

At Aanuolapo Trado Medical Centre and Maternity Home, Abule – Iroko, Ogun State, which is run by ‘Dr’ Rasaq Ibrahim, the scent of herbs wafted through the air. Placed on wooden shelves are bottles and plastic jars filled with both liquid and powdery substances and concoctions. Local clay pots were on fire steaming, cooking some of the herbs. Pointing at each bottle on the shelve in his consulting room, Ibrahim explained the functions of each ‘drug’ to the curious reporter.

Pointing to one of the containers he said, “This one is blood tonic, the other one is for pain relief while the next to this one is an antidote for body itching. We use all these for expectant mothers and it also depends on their complaints, He was beaming with satisfaction and confidence.

Inside the consultation room is a bed where he examines his clients , “In fact, I can read and interpret the result or what the scan says, ’’ he said and to authenticate his words he brought out a scan result of one of the patients, glanced at it and said “This scan is normal, the baby’s head is upside down, all these are important when a baby is about seven months old in the mother’s belly,” he lectured the reporter.

Aanuolapo Trado Medical Centre, which he heads, is a traditional maternity and healing home where the sick and expectant mothers attend and are delivered of their babies. According to him, “I will listen to their complaints and if there is need to give them herbs I will and if it is powdery concoctions [agunmu] I will also do so. I don’t give injection at all.” As is the practise in orthodox hospitals, before any client is attended to he/she must purchase a card. He boasts, “I started doing this job over 25 years ago and since then I have no cause to regret because my clients deliver with ease and without any problem.’’

He added, “We don’t operate on pregnant women. When the baby is not in normal position we know the herbs or powdery herbal substance to give the mother for the baby to make it turn to the right way but if it is the orthodox (doctors) they will quickly bring out their scalpel and open up the patient. We have different types for example, if it is to swallow, or liquid form or again local soap for bathing depending on the condition of the client.’’

He claimed that he is a trained herbal medicine practitioner, “I have my licence to practise. The Lagos State government used to train us and we attend workshops, seminars and other related courses in order to upgrade ourselves. I am a certified trado-medical practitioner. ’’

He, however, admitted that there could be complicated cases of which he would not hesitate to refer such a client from his herbal homes to orthodox medical doctor or hospitals. “But the fact is that we use traditional way to deliver babies but if we observe that the case is far from being ordinary and we cannot handle, we would then refer them to the hospitals.” He said the work is symbiotic as some orthodox doctors do refer some complicated cases to them because as he called it “to guard their loins against principalities.’’

He argued that it is not only the poor that need his services because “the rich ones also patronise herbal homes very well irrespective of their financial or social status. In fact, those who cannot come in the day would come at night in their big cars!’’

At Mama Meta Traditional Clinic and Maternity Home, Iyana – Ipaja, wooden framed certificates decorate the wall evidencing the job the woman is doing. Pregnant women were being attended to by the MD (‘medical director’) of the clinic, Chief (Mrs.) Temilade Fayemi, who is the chief consultant. According to her, there seems to be high number of expectant mothers patronising herbal healing homes and this is due, according to her, to the efficacy of traditional medicine. She said, “I have spent 38 years on this job and I have never encountered any problem. I inherited the practice from my late father who practised as a midwife then while I also underwent training both from the Lagos State government and the World Health Organisation. In fact, I cannot count the number of patients I attend to in a week. Nigerians now appreciate and believe in the power of traditional healing homes unlike before when the case was the opposite.”

Asked whether she delivered her own children in herbal homes, she declared, “I had my first set of triplets in the hospital while I had the rest four in my herbal home,. In fact, my apprentices acted as my midwives when I had all my children in this my clinic.’’

Among those who delivered in Mama Meta’s clinic is Madam Elasoro Rebecca. According to her, “My father in-law was a practitioner too. All his children were delivered here.” For Mrs Alade Oluwasola [in her 40s], when she married she had delay in having children until she got to Mama Meta’s clinic. Her story about orthodox medicine is the same, that she took many drugs without any result until she turned to herbal treatment.

For Madam Oluwasogo Agbesuyi [aka Mama Ibeji], she had her five children in the herbal home and boasted that she prefers it to any other. But for Jamiu Olawale and his wife, Moriamo who live in Abule-Iroko, Sango in Ogun State, they confessed that they patronise herbal homes because of lack of money. According to Jamiu, “We are very poor and have nobody to assist or support us so we have no choice than to go to herbal homes for medical care. You can see that I am partially blind and my wife is blind too.” Their two children were delivered in traditional herbal homes.

….And to churches with holy water

Churches and spiritual homes are not left out,. For instance, the Christ Apostolic Church [CAC] believe in what they call ‘miracle water’. At Christ Apostolic Church, Ibudo Iyanu, Abule-Egba headquarters is where Evangelist [Mrs] Celena Bose Agbaje practises as a midwife to the church.

According to the pastor in charge, Israel Afolabi, “God is performing wonders here through our midwives, ask Madam Agbaje”, he said with total conviction and full satisfaction.

Corroborating Israel’s words, Agbaje who has spent 15years practising as a midwife in God’s Vineyard said she is spending her sixth year in Ibudo Iyanu. To convince the reporter she took him round the labour rooms where there are several rows of beds. She said, to become a midwife is not just anyhow but by calling. “It is like a pastor’s calling. When you are called you have to go to Faith Home in Ede in Osun State where you undergo spiritual training for two years and would then be qualified as a midwife, while there you are taught spiritual and medical training on how to handle cases of childbirth.’’

According to Agbaje , “Many expectant mothers prefer going to churches to deliver their babies because of spiritual warfare the world is facing. Many are pregnant for three to five years. Some after delivery would give birth to monsters and it is through the powerful prayer here that we are able to deliver them. While evil forces reign in some women’s lives. A woman once delivered an imp. After delivery it was a still birth and she left it somewhere where she was organising to bury it but suddenly it transformed into an imp holding a mat while according to her , her head began to swell until the imp disappeared. This type of war can only be faced with spiritual warfare. If such a person had gone to the hospital she would have died!”

According to her, the CAC believes in their powerful spiritual water called miracle water [Omi Iyanu]. The well from which the water is drawn is located by the labour rooms. She pointed at the well and declared with strong warning: “A woman must not go near the water or take from it, only men are allowed to fetch it for us. You can see kegs of water here these were brought by members and non- members of the church. We don’t go to hospital here for we believe fervently in prayers and God has been doing it for us. Last year we delivered about 93 babies. If a baby dies we pray and it will come back to life. We also use anointing oil by asking the pregnant woman to use it on her private part.”

Asked what happens if it gets to a point where an operation is needed, she responded, “We hardly experience such here. But in a case where a woman bleeds excessively we would quickly refer her to the hospital but this is very rare! We use prayer and holy water to do whatever we are doing here. There was a time the government sent spies or detectives here to know whether we are using medical treatment but when they discovered that we did not they left us alone. There is nothing God cannot do. Those who come here are sure they will meet God here. We use faith to do anything here ’’.

Evangelist Agbaje explained that they don’t discountenance orthodox medicine but advise their patients to go to the hospital and do scan, “If the baby is in traverse we will pray for the mother and the baby will come to the normal position. It is miracle and that is why people prefer coming to churches. When the doctor request for caesarean operation we would turn it down and pray while they would be given holy water to drink and that is all , the baby would be delivered . It is happening here.’’

He, however, expressed displeasure at the manner churches are being treated, saying “if a woman accidentally dies in the church the police usually arrest as if we are at fault but if it happened in the hospital and from doctor’s mistake, it is buried !” He considered this unfair.

At the Mountain of God Miracle Apata Igbala ,[ Cherubim and Seraphim] Guinness , Ikeja, a pregnant woman sleeping on a mat was pointed at as a woman who conducted the reporter round the premises said, “If you come here on Sunday you will see miracles. We deliver babies here. Our headquarter at Agege has a hospital but we believe more in miracles. What we do is legitimate and it is God who assists us. We deliver babies here and it is through the work of God.’’

In the church compound are signs showing “Ward A’’, “Ward B’’, “Doctor’s Ward’’ etc.

The common thread running through all the places visited show that most of these so-called herbal homes and faith clinics are dirty, while they have poor management which often result to the deaths of many of their patients as they are handled by half-baked medical practitioners.

Investigations revealed that some of these churches and trado medical centres employ auxiliary nurses. Layi Owolabi, a medical doctor with over 30 years of working experience, agreed that there is an increase in the number of pregnant mothers turning to herbal and spiritual homes.

He linked this to “poverty in the land as these people cannot afford to pay both the government and private hospitals fees.” Owolabi blamed the surge to herbal and spiritual homes on the fact that the two are allowed unrestricted access to the media to advertise their products while orthodox practitioners are barred from doing same.

According to Owolabi, “I am not saying there is no miracle but our people are so gullible that when a patient is advised not to eat at certain time it is then that you will see these so-called chronic believers bringing in anointing oil from their pastors and forced it into the patient’s throat thus ignoring the doctor’s instructions. They are hoodwinked by men with sugar -coated tongues. There should be law guiding all these and it is very unfortunate that the government itself is not helping matter. To deliver a baby in the hospital you have to pay through your nose while to perform caesarean operation one needs money. And most of these clients cannot afford it so they go for the cheaper one at the risks of their lives. The state and federal government should practise the National Health Insurance Scheme[NHIS], and make medical bill affordable to all. Without this, our people will be dying in the hands of these so-called trado medical doctors and churches who cheat the gullible ones among us.’’

WHO on traditional medicine 

Traditional medicine (TM) refers to the knowledge, skills and practices based on the theories, beliefs and experiences indigenous to different cultures, used in the maintenance of health and in the prevention, diagnosis, improvement or treatment of physical and mental illness. Traditional medicine covers a wide variety of therapies and practices which vary from country to country and region to region. In some countries, it is referred to as “alternative” or “complementary” medicine (CAM).

Traditional medicine has been used for thousands of years with great contributions made by practitioners to human health, particularly as primary health care providers at the community level. TM/CAM has maintained its popularity worldwide. Since the 1990s its use has surged in many developed and developing countries.

Ibadan, reputed to be the largest city in West Africa, has lots of myths woven around it. Oje Market is one of the many markets in the city and has one of the biggest and richest cultural sections. Taiwo Abiodun visited the ancient market and reports.

As you approach the market din of voices herald you into its wide open bosom, welcome to Oje Market in Ibadan, one of the country’s largest cultural markets. The leaves on the Akoko and Odan trees dance in the air as if in response to the deafening noise! Men, women, the old and the young haggle over price and quality of wares on sale.

Children who should be in school hawk wares around the market. The market is a typical theatre, play your part and leave the state.

Fighting, haggling, hot arguments, heated discussions, running around, hissing, cursing, and cheating – all take place in the market. While some walk, some others crawl or run past.

The ancient Oje Market is rough and dirty. It is bordered around by old and dilapidated buildings with rusted iron roofing sheets. The market has many entrances and exits, giving a nod to the Yoruba proverb that many roads lead into and out of the market. One could go in through the dilapidated houses, sharp corners, rough roads, or even behind the houses. Some of the mud houses have become part of the market.

A place for fabrics

The market is home to assorted fabrics, both local and international. Displayed in shops are Yoruba traditional clothes like aso oke, sanyan , alaari, and ornamental beads of different makes and sizes, meant for both the lowly and high in status, and of course for those from the royal houses depending on their status in the society. This is what the market is popularly known for. Women and men are there to market their products. Not only this, one could find assorted herbs meant for different ailments and diseases.

Not left out are different species of kola nuts. There are also a thousand and one kinds of clay pots meant for different things, from sacrifices to libation. It is reputed to be the most popular market not only in Ibadan but in West Africa at large!

Attesting to the fame of the market, Chief Raufu Yesufu Delesolu, 70, who has just being upgraded from the status of Mogaji to the higher status of Gbonka of Ibadan, said “Foreigners do visit the market to buy traditional fabrics and ornamental beads. I remember that the whites used to come here for shopping before going back to their countries. There was a time when Oyo Town tried to emulate us by having Oje Market and people decided to be going there until the market fell and nobody goes there again. It died a natural death. In the end only few marketers and buyers patronised them, they later came back to Ibadan here. There is no other place to be compared with this Oje Market in Nigeria.”

Located in the central Ibadan, Oje Market has been there for over a century. It is less than a kilometre to the Olubadan of Ibadan’s palace, the paramount ruler of the city. According to Delesolu, the market is over 100 years old, adding that, it is in fact, the oldest market selling Yoruba fabrics where traders come from all over Africa to patronise every 17th day

History of the market

According to the Gbonka of Ibadan, the market has been there since 1884 during the reign of Oba Oluyole. The name, Oje is derived from a town not far from Ijeru near Ilorin where many people were living in the 1800s. But when war broke out with the Fulani the inhabitants were scattered and from there they migrated to Ibadan. He continued: “In order to know where these people should stay, they consulted an oracle, which instructed their leader to put all their sacrificial materials in a mortar and continue going round Ibadan Town until he is tired. Thus, the leader obeyed the instruction and when he could no longer carry the heavy load of the mortar and its contents he stopped at Idi Ayunre. Later, they continued and got to a place where they cleared the bush and saw cowry’ shells, lead, and tubers of yam among other things. Shocked to have discovered (Oje) lead, it reminded them of their roots where they came from (Oje not far from Ijeru near Ilorin). They then named the place after their former place, and called it Oje Market. Today the people who later inhabited Oje Town near Ilorin observe Oje festival every year. The Oyo, Ilorin, Iseyin, Ogbomoso, Iwo, Offa- Ile and other Yoruba -speaking people later were coming down here to sell their hand-woven clothes. The market then became a meeting point for business transactions of native Yoruba clothings not only in Yoruba land but in Africa as a whole as traders come from Cotonou, Togo, Ghana, among others.”

He said most people who claimed to be Ibadan indigenes are not from Ibadan, “ I can tell you authoritatively that 90per cent of those claiming to be Ibadan are from Oyo, Ilorin, Iseyin, Ogbomoso, Iwo, Offa- Ile and other neighbouring Yoruba- speaking towns. In fact, the first medical doctor in Ibadan, Dr Agbaje is not from Ibadan,” he said authoritatively.

The Oje Market myth

The rumour that some strange people are usually seen in Oje Market in the dead of the night, thus making many believe that they are either fairies or elves, was debunked by Delesolu. He described the story as untrue. He said that the market is very rich in terms of having fabric materials to sell, thus making the traders always busy as they come early and leave late in the night. “It is the only market that buyers and sellers come early to and leave very late in the night. They could be there as early as 4am and stay till 2am in the following morning as people from all walks of life thronged there to buy and sell.”

It is a popular belief that strong and powerful people do go to the market to either do evil or go there for powerful protection via witchcraft or wizardry, but again, Delesolu denied this.

Asked whether the story of seeing elves in the night in the market is true, the Delesolu of Oje denied the rumour saying, “it is a rumour that the dead do come there to partake in buying and selling. The fact is that some of these traders come as early as possible while some stay till the early morning. So seeing them would make people think they are seeing spirits! You will see drivers who would like to leave as early as possible to their various destinations while the same thing is applicable to these so called market women who will wake up as early as possible, as if they don’t sleep in their houses. It is a rumour that the dead wake up and join the marketers to sell and buy things here. I have never heard such in my life,” he responded.

Eroding culture

The Gbonka of Ibadan decried how our culture is being eroded. He said, “Ten years ago some Aladura members went to destroy the Igi Ayunre tree, but they were stung by the bees. The place is where we used to worship Esu, and this is where the Duronkika masquerade used to pay homage to the god before embarking on his festival. But the masquerade is still observed till date while the velvet clothes (aso aran) our forefathers exchanged for slaves from the colonialists and used by these masquerades are still there till today.

Speaking on the usefulness of Akoko leaves he said, “the Akoko and odan trees have been there for over 150 years, the trees are money – spinning, in fact, we all met the trees there. The leaves are called Akoko leaves which are used for coronation on our chiefs. The leaves are very important and crucial in Yoruba land. In fact, it is what we use during an important period and time of coronation of any important personality.”

Igbejo Delesolu

Inside the market is a traditional court called Igbejo Delesolu , (Delesolu’s Court) where petty cases are settled, it manages the affairs of the market. At the entrance of the court are people going in for either consultation or settlement. It is a peace meeting place for marketers who are aggrieved. According to Alhaji Ganiyu Oladeji Ekaanoye Delesolu (a retiree from the Dental Department of the University College Hospital (UCH), Ibadan), who is among the local judges settling disputes, he said “We settle disputes here and whatever decision we take here is final. We settle petty cases like fighting for spaces, petty thievery, rumour mongering and back biting among the market women who are fond of causing chaos and snatching their boyfriends or customers. But when a case is beyond us we would refer them to the police station. We don’t rush to the police station to report cases. Hardly will you see these market women going to the police station to report themselves except cases of robbery and some others difficult to settle. There is relative peace here. We know how to control and caution anyone of them and sincerely speaking’ we are doing well in settlement here.”

Igbejo Delesolu has been in existence for over 130 years with the settlement of landed property. Illiterate but matured and wise were employed to act as judges to preside over cases.

Mysterious crocodile

Situated at the centre of the market is a pond housing a crocodile. The pond was designed by the Delesolu family. According to the Gbonka, the crocodile is a must wherever Oje Market is located. “It is a tradition that the crocodile must be kept here. I met it like that. The first one died in 1939 and my father who later became the Mogaji (head of the Delesolu family and the market) came to the throne in 1940, and between then and 1942 another crocodile was brought into the market. And it has been here since. We use to feed it with live chicken.“

On the importance of the crocodile, he said with total conviction that the crocodile is highly medicinal. “Women looking for the fruits of the womb do come here. Some women who are looking for children are often advised to come and give hen or chicken to the crocodile and that they would have a child. Many have done this and are blessed with children. Some were here to give thanks to the crocodile. Not only this, those who are sick and their cases become hopeless in hospitals use to come here to seek healing! It is not funny, it is real!” he said.

He continued “A chief matron whom I would not mention her name came here as advised by her spiritualist (Babalawo) to come and scoop its water. She came here and took some of the water the crocodile swam in and she used it to bath for healing , and for seeking for the fruit of the womb. It worked. She came here later to give thanks. Many traditional healing homes and traditional medicine men (Babalawo) used to come here to take away the eggs of the crocodile.”

(High Chief ) Mrs Mode Omonigbehin who trades in ornamental beads of different makes said she has been in the trade for decades. “It has been long I have been here. I am making my money and God has been doing it. This is one of the largest markets here in West Africa where you can buy these types of beads. She described the market as the most valuable in the world.

Iyaafin Jemilat Oyinlola has been selling kola-nuts for long in the market, according to her, she gets to the market by 8am and closes by 6pm, she said “both the white people and Nigerians come here to buy kola nuts from us, they are used for wedding ceremonies, gifts , birthdays among others.“

Another respondent, Mrs Oyetunde Falaisi, who is a herb seller said she has been in the market for a very long time and would not like to go to another place to sell, “I have been selling this products for the past 20 years. I inherited the business from my grandmother.” And Alhaja Sikiratu Delesolu said she too has been coming to the market for over 30 years. She claims she has been in the business since 1974. “I am from the family of Delesolu and have been in this business for over three decades. I have trained my children from the proceeds and built houses to shelter myself. The Oje Market is a blessing for us and for Ibadan at large.”

Another woman who sells herbs describes the place as a gift to human being, “This is the business I was born into. I have nothing to do. I am not an herbalist but herbs seller. I know the nitty gritty of cutting the herbs from the bush, I know the names they are called but at the same time I am not an herbalist. It is the job of the herbalist to tell us what the roots and herbs are meant for.”

Oje Market is no doubt a market with its own peculiar oddities.

With improved facilities and a better ambience, Young at Art (YAA), a children’s workshop which seeks to build future artists and sustain interest in the arts, has increased it number of activities. Formerly a summer event, Biodun Omolayo, Director of the Biodun Omolayo art gallery, conveners of the event says that the workshop now takes place all year round.

“The programme now runs round the year not only because we now have a more conducive environment but because of the growing interest by both parents and children. Also, we now have more facilitators making it more convenient for us to run,” Omolayo said.

On the journey so far, Omolayo says that in its own way, the Young at Art children’s workshop has boosted the interest of not just children but their parents in the creative industry. “That is why we decided to be flexible. Again, we have started publishing a magazine, Young at Art Express. We have done the second edition, we are on the third edition of the magazine now,” he added.

Situated at the second floor of City Mall, Onikan, Omolayo says that the gallery can now host exhibitions. “The ambience is beautiful. Apart from hosting other artistes and having exhibitions, we also now have a large collection of sculptures, both contemporary and traditional. The quality of works and numbers too has really increased,” he adds.

Only recently, he said, the gallery hosted an exhibition themed Removing The Veil featuring a group of artistes. “It was a very successful one. It had about 16 artists showcasing their works. We are planning for another one again very soon and other, the artist revealed.

Tales of victims of incest and those who commit this abominable act are usually swept under the carpet.  And the list of victims continue to swell on a daily basis. Yetunde Oladeinde takes a look at why incest occurs, cases and the challenge of bringing perpetrators to book

It was a very sad story. And as she talked about it she just could not hold back tears. Her brother-in-law who was in his twenties had been having incestuous relationship with her daughter. When Bose discovered, all hell was let loose in the house and she reported to her mother-in-law. It was at this point that she hit the brick wall, the old woman asked her to either forget the matter or be kicked out of her matrimonial home if she opened her mouth to talk about the matter again in public.

Even though it was a very painful experience, she decided to keep quiet and have peace at home. “I tried to let my mother-in-law see reasons with me, but she just did not understand. First, she insinuated that this was a ploy to make my husband hate his brother and threatened to fight me with everything if it resulted in any cracks in the family. To buttress her point, mama also claimed that I did not train my daughter properly and that the girl must have made some seductive moves towards her son.”

Bose is not alone, most times victims of incest are ashamed to speak in public because of the stigma associated with it. Unfortunately, the perpetrators of this act, usually family members and close relatives, continue without being checkmated.

Last month, officials of the Lagos State Ministry of Youths, Sports and Social Development arrested a 39- year-old bricklayer, Olarenwaju Wasiu, for allegedly raping his 14-year-old daughter. The evil deed was committed at his residence in Awoyaya – Ajah, Lagos; and after carrying out their investigations, it was discovered that he slept with his daughter twice weekly and threatened to kill the girl if she told anyone.

Frightened, the girl kept mute and complied with daddy’s instructions. However, the bubble burst one day when the poor girl just could not take it anymore; she broke down in tears in school. Her teachers and other students got worried and tried to unravel this tearful puzzle. Then she opened up and told the sad story.

Could this really be true? On his part, Wasiu did not deny the allegations: “I did not know what came over me, it is not my fault. I don’t know how it happened. It is the devil’s work. I only slept with her twice weekly.”

Another moving example comes from Mary Adetokunboh Akinsanya, a teenager. “My father started abusing me sexually at the age of 14 years. We used to run a computer school and some of the boys who came for the training took advantage of me. When this happened, I told my father about it. Then he told me that the only remedy that would heal me was if he did the same thing to me. I accepted and ever since my dad has been sleeping with me. It has happened about 15 or 16 times now.”

You want to know her mother’s reaction to all this, and she replies this way: “Initially, I thought that my mum did not know but later I realised that she did but pretended not to notice because she was afraid of him.”

Akinsanya added: “My dad usually sleeps with me when my mother is cooking in the kitchen and there are times that he would send her out to go and get something. We have a second house and there are times when he takes me there to make love to me.”

Maureen Adigun is a counsellor and she has handled a number of cases relating to incest. “There was a very pathetic case that made me cry when I handled it. The lady kept on having extra marital affairs and while we were investigating the matter, we realised that Funsho was a victim of incest.

“Funsho and her younger sisters were victims of incest by their father. Her father, from the age of nine, sexually abused Funsho until she was 13. She was particularly angry with her mother for not protecting her from the abuse. He stopped sexually abusing her when she turned 13 and was about to start her periods. Her father turned his sight on his next pre-menstrual daughter, Funsho’s immediate younger sister.”

So, why do people indulge in this crime even when they know it’s wrong? “Too many people often assume the devil as the cause of their evil deeds. I know of a recent incident which happened to a friend. In fact, the couple had been married for about 20 years and the union was blessed with three children, a boy and two girls. On that fateful day, Mrs. Blessing Onunkwe, a businesswoman, decided to go home to take some rest. Unfortunately for her, as she opened the door to the bedroom, she caught her husband on her matrimonial bed having intercourse with their first daughter.”

The big question on the lips of many is what should a woman do if she finds herself in these shoes? According to Naomi Peters, a textile merchant, this should be a no-go area for her man. “No, I just cannot comprehend that kind of idea at all. How can he be sleeping with me and at the same time sleeping with my daughter? Such a man is wicked. As for me, I will take my daughter out of that house and make sure that he never sets his eyes on me again.”

“Personally, I would forgive him because if I don’t, our marriage will lead to divorce. Though it won’t be easy to forget what I encountered between my husband and my daughter, I will forgive him.”

Like Blessing, Mrs. Gbemi Awonuga, a health practitioner, says it is better to let sleeping dogs lie in the matter. “I will forgive him. Though it takes the grace of God to forgive, however, I will forgive him, because if you read your bible very well you would see that Jesus Christ forgave the adulterous woman irrespective of her sin. So, as a Christian, I need to follow the example of my master. I will forgive the man, though it won’t be easy for me to forget that occurrence.”

Shrouding incest and child sexual abuse in mystery is unhelpful. Denying that such acts occur among Nigerians is also counterproductive. “We need to recognise that educational attainment, ethnicity, geographical location or social class does not limit incest. That withdrawn child in your Sunday School class or mosque might be a victim of child sexual abuse. That promiscuous girl on your street may be an incest survivor. That nice woman in your office may be a perpetrator,” bemoaned Folashade Ajayi, a counsellor.

She added that “by establishing trusting relationships with people, you may be able to offer them help and support. By becoming more aware of one’s environment and asking questions, neighbours, nurses, teachers and everyday folk may help rescue victims of incest from an unbearable situation. Finally, by providing education on sex, treatment for victims and focusing on preventive measures, we as a society can provide hope and succour to those who are trapped in incest or live with the residual effects of this damaging practice.”

Incest is as old as time itself. The 19th chapter of the book of Genesis in the Holy Bible records incest between Lot and his daughters. Incest is a cultural term that describes sexual contact between closely related persons, especially between members of a nuclear family, i.e. between parents and children or between siblings. Incest can also be sexual liaisons between adult members of a family. A blood relationship does not have to be established before such sexual acts qualify as incest. When individuals live together under the same roof as a family, sexual intercourse between such is incest.

Incest is different from childhood sexual abuse. A child can be sexually assaulted by a stranger, that does not qualify as incest. However, intrafamilial child sexual abuse is what occurs when an adult parent sexually assaults a biological child or a minor in the family. Incest on the other hand can occur between family members of all ages. We also have cases of elderly sexual abuse, where adult children or caregivers sexually abuse frail senior citizens.

Incest can be consensual in situations where both parties are adults and mutually consent to the sexual activity. In 2007, the German courts intervened in the case of a brother, Patrick Stubing and his biological sister, Susan Karolewski. They had given birth to four children from their incestuous relationship. Incest that occurs between underage siblings often has the older child coercing the younger child by virtue of the power differential in the relationship; as such, a situation cannot be described as consensual.

The principal actor and instigator in majority of incest cases are males, usually the father, stepfather, uncle or brother, while in child sexual cases, majority of the victims are female, i.e. daughters, stepdaughters, grandchildren, cousins etc. Some researches show that up to 95% of offenders in sexual abuse cases are men and offenders are punished under the law.

The Yoruba’s as well many other African ethnic groups ostracise and socially sanction incest participants as the practice is viewed as an abomination. In the biblical book of Leviticus, incest carried a death penalty.

What are characteristics of incestuous families? According to Jide Babajide: “Traditionally, such families are described by terms such as dysfunctional, secretive, psychologically, physically and socially isolated people. In addition, you find that incestuous fathers are profiled as emotionally immature, rigid and patriarchal. It is tough to be a mother in an average family and worse being in this kind of family. Mothers in incestuous families are sad people; they may be emotionally needy, in denial or often away from home on overnight trips. That is why women must live up to their responsibilities and serve as a guide in every family”.

He adds that: “The victim, because of fear, shame and coercion by the extended family, often conceals incest. Have you ever wondered what a child who is being molested frequently by his parent is exposed to? Who can he or she turn to for help? Of course, we all know that a child who is molested by a stranger can run home for help and comfort, but the child victim of incest cannot. Such children are dependent and entrapped in these sick families.

Throw into this mix, superstitions, fetish rituals and unhealthy respect for elders and you have a child victim in bondage.

Experts also inform that children are not physically or psychologically prepared to handle recurring sexual stimulation and sexual abuse and this often has a lasting negative impact on the life of the victims. Child victims of incest and child sexual abuse present with certain peculiar traits and behaviours. These include a host of mental health issues such as depression, anxiety, personality disorders, and post traumatic stress disorders. Other behaviours include nightmares, aggression and sexual promiscuity.

Africa is the latest bride, and artists have increased their romance with the hitherto dark continent. Joe Agbro Jr. attended an art exhibition, showcasing Africa as a design hotbed

Welcoming one at the African Artist Foundation in Lagos penultimate Friday was a gigantic and shiny contraption. Looking highly polished, its sleekness, shape, and size seemed a bit ethereal. The gleaming black object later explained to be actually a desk, reminded one of scenes of Starwars, the popular science-fiction movie. But, this wasn’t a space station, neither was it fiction. The desk, code-named Double Agent, is the creation of Ifeanyi Oganwu, a Nigerian architect based in the United Kingdom.

No doubt, Oganwu’s furniture is out of this world. Its aerodynamics features with black metal finish gives it a space-like look, but it is actually a workstation that can seat two people with room for computers and storage space. Handcrafted and made from fibre-glass, Oganwu modestly said, “a lot of hours went into the production of the piece.”

The ‘Double Agent’ was one of the works on display at the ongoing exhibition at the African Artist Foundation (AAF), Ikoyi, Lagos. Titled Designing Africa: Appropriating culture, Mediums, and Meanings, runs between Friday, March 8 and April 5.

Oganwu studied architecture at the Illinois Institute of Technology, Chicago; the Architectural Association, London, and Columbia University, New York. Having worked with reputable art firms, in 2008, Ifeanyi founded Expand Design Ltd, a London-based studio engaging in architecture and furniture design. The result is the space-like office furniture made from fibre-glass.

Other participating artists at the exhibition are Alafuro Sikoki-Coleman, Native Almaqri, Chinenye Emelogu, and thanksthanksafrica, a fictional art collective on a social media. These artists, using their arts to express latent talent and expressions not yet widely appreciated in many parts of the continent, showed off local ideas. And, in the swanky setting of the AAF, it was a case of the local in collision with contemporary for while Oganwu’s work tends to be futuristic, Sikoki-Coleman, an artist and industrial designer, was interested in taking viewers back into time. Hung on the walls were round mirrors of varying sizes all edged with the combs locally carved from wood. Creating the wow effect were the combs which for many people signified a time when the culture of hair-weaving was the norm amongst Nigerian women.

Titled, ‘The Born Kinky Mirror Series’ the works immediately jump at anyone familiar with wooden combs. Glancing in the mirrors, one can’t fail to appreciate the designs of the combs arranged in circular mirrors. She said; “Every Nigerian woman up till a certain age used these type of combs.” And it is the combination of these combs and mirrors that form the basis of her latest work.

However, it also hints at the disappearance of hairstyles involving local weaving. Though Sikoki-Coleman wears a style that requires weave-on, she said, “I’m growing an Afro undrneath. But, I’m part of the groove too.”

As hair texturisers flood the market influencing more African women to go for artificially straighter hair, the artist who graduated from the University of the Arts, Philadelphia in 2006 with a Master’s Degree in Industrial Design, believes the local carving industry responsible for producing these combs is dying.

She said: “There is a type of comb that has six prongs and it is made in Benin. A man use to do it but he no longer does it. He said, ‘Oh, my grandmother used to make it. I don’t make it anymore. Why do you even want it? Well, I can do it. But if you’re not doing a bulk buying, I’m not doing it.’ Nobody makes it anymore. That industry is extinct. Think about of it. There is a loss of culture, a loss of heritage that we are not aware of and we’re all contributing to it. For me, this is culture conservation. There will be a time when our children would be like, ‘what are you talking about?’”

Sikoki-Coleman had also framed some popular sayings which are common lingo in Nigeria. For instance, though dying with successive generation, slangs such as ‘Who dash monkey banana?’ and ‘You Do Me I Do You God No Vex’ evokes a sense of Nigerianness, as such terms are used to convey information: In this case, it could be translated to mean ‘foolery’ and ‘human retribution’ respectively. Using the images of a peeled banana and threatening clouds, she visually accompanies the words for effects.

Sikoki-Coleman who lives and works in Bayelsa also holds a Bachelor’s Degree in Communication, Authoring and Design from Coventry University, UK, in 2003. She won second prize at the National Art Competition for her project entitled Cog, which explores television consumption and media saturation in Nigeria today.

Also exhibiting was Chinenye Emelogu. She trained at the University of Nigeria, Nsukka, here she obtained a B.A and is currently completing her MFA. Her installation, Human Hives, won First Place at the National Art Competition in 2012. Human Hives is a colourful sprawl of strip bale (plastic rings strips used for packaging products in bales). And spread amorphously on the floor of AAF, the rings in four colours sought to show the distorted class structure prevalent in Nigeria and how Nigerians live, even amidst calamities; both natural and man-made. Drawing inspiration from the social patterns of bees, Emelogu explains, “The concept relates to this theme by the visual narrative that defines it. When there is a disturbance within any social structure, the consequence will be disorder of the structure as a whole.”

Native Almaqri ‘s series in this exhibition include works on paper, with simple splashes of paint that suggest an exercise in typographical design while thanksthanksafrica, a fictional artistic collective that exists primarily on Facebook, in its works examined the global relationship between Africa and the rest of the world. The collective was created in 2010 to support artistic, political, and social inquiry.

Home to over one billion people, Africa is the world’s emerging continent. Purloined for its virgin resources, Africa has grown to become the new bride with global attention focused on it. No doubt, Africa will still mean a different thing to different people, what is certain is that it is moving forward.

According to a statement from Joseph Gergel, Curator, African Artists’ Foundation: “As the arts and design community in Nigeria has evolved at an unprecedented speed over the last decade, it is our goal that Designing Africa will act as a catalyst for future investigation and experimentation in contemporary African design.”

While labelling of Africa in the near future may be irrelevant, African designers seem defiant, ready to challenge stereotypes that labels African designs as only ‘traditional.’ At least, this exhibition proves so by borrowing global influences to infuse into their art, which is definitely African.

The book, In the Wilderness of life, an autobiography written by His Royal Majesty Oba David Victor Folagbade Olateru- Olagbegi III (CFR), the Olowo of Owo kingdom chronicles his life story from his birth, education, love ties with his father, his law practice, how his father, the late Sir Olateru Olagbegi II was dethroned and his own odyssey to the present monarchical position he occupies.

The beginning of the book gives graphic details of the history of Owo and all the monarchs that had reigned till date. He traced the circumstances surrounding his birth, how he went to read Law in England and came back to Nigeria to attend the Nigerian Law School from where he left to practice under the late Frederick Fatai Williams (SAN) and became member of the Black Table. He also narrates how he was invited by the Shehu Shagari presidency via Dr Alex Ekwueme, the then Vice President to become a government counsel in 1981.

The HRM became a lecturer at the Nigerian Law School, rose to the position of a Reader and retired in 1991.

The 192-page book is loaded with the monarch’s experience and challenges during the Obaship struggle and crisis, and how he fervently stuck to God and his faith in God remained unshakeable like the rock of Gibraltar. He tells of how several times he turned down all magical and fetish ‘assistance’ offered him free of charge during the crisis in Owo.

In the book, he reveals that though he is a traditional ruler but fervently believes in God. And as a practicing Christian, he attends Redeem Christian Church of God (RCCG) and does not miss the monthly ‘ritual’ redemption camp along Lagos/Ibadan Expressway. He narrates his pilgrimage to Jerusalem which convinced him that all the stories in the Bible are true!

The monarch says in his book that he is not the chief priest of the town. Not only this, it explains in many instances that he is indeed a crowned monarch from the womb who eventually fulfilled his destiny as designed by God. It gives detailed account of his ascension to the throne; the genesis of how he was ‘chosen’ and called to be ordained as King; how they paid obeisance to him as a king by his school mates, colleagues while in England and by his father before his demise.

Chapter one is titled ‘My Cradle in History.’ Therein, the writer traced Ile-Ife (Osun State) and Oduduwa as the progenitor of the Yoruba race. He traced the reigns of Olowos from the first Olowo of Owo, Oba Ojugbelu, Imade, who ruled from 1070 to 1105AD, to the most powerful monarch Olowo Ajagbusi Ekun in 1760AD, a blood thirsty and ruthless ruler who undertook 400 military engagements but lost only one. He sacrificed all his princes and princesses in the last military expedition but lost. He dedicated one room in the palace exclusively for his charms and amulets. The room was locked for about 200 years as no monarch had the effrontery to open it until the late Sir Olateru-Olagbegi II opened the room in 1950.

As an eye witness and legal defender of his father, HRM Olateru- Olagbegi III writes on what the Owo people and the old politicians would like to read about how. He tells why the charming, well exposed and radiant monarch, Sir. Olateru-Olagbegi II was banished from Owo to Okitipupa and replaced. He writes: “The bloody crisis was on for most of 1965, particularly in Western Nigeria. But it quickly spread to other parts of the country like wildfire. In Owo, my father (Sir Olateru Olagbegi II) led the Akintola camp of NNDP, while Chief Michael Adekunle Ajasin led the AG. The former group was referred to as“Olowo camp”, that is the symbol of NNDP, while the latter was “Olope”, its political symbol. Owo was engulfed in crises. A hitherto peaceful, united and progressive town became a battle zone. In the ensuing political quagmire, the Nigerian military was constrained to intervene…..In Owo, it became patently clear that my father could not weather the storm against his stool. Although the military was in power, the regime favoured the AG; after all, its leader, Chief Awolowo was now the cornerstone. Within a few years, the defunct AG orchestrated a deadly scorched – policy to punish those who supported Akintola. Chief Ajasin’s had been appointed as the chairman of Owo Local Government. It would seem that , as a result of this orchestrated machinery the fate of the Olowo was sealed .A concatenation of events , many of them borne out of lazy and flimsy excuses, soon led to a sponsored uprising against him and his supporters .He was exiled , first to Okitipupa and later to Ibadan. All his political supporters in Owo were either killed, their properties and houses set ablaze, or were hounded into exile. The few who were spared became political pariahs. The General Adebayo Government later validated his dethronement as the Olowo of Owo through a decree. That was how my father lost the throne to politics. A year later, a new Olowo was chosen by the people of Owo, this putting paid to any thought of Sir Olateru- Olagbegi II coming back to rule Owo again.”

However, the book reveals how the banished monarch regained his throne back after 25 years in exile. In 1999, Oba Olateru -Olagbegi III ascended his forefather’s throne as the then governor, the late Adebayo Adefarati objected with his inflammatory and strongly-worded statements, but Dr. Olusegun Agagu who later became the governor rescued the ancient town by bowing to the people’s wish by giving him his royal staff.

The book is rich in culture, tradition, and laced with Biblical quotes and verses as well as Greek Mythological phrases. It is recommended to be studied by secondary school and university students, as well as historians and Yoruba royal fathers. Its foreword was written by Rt. Hon. Justice Muhammadu Lawal Uwais (CON, GCON) while the preface was written by the late Chief Frederick Rotimi Alade Williams (SAN, CFR, CON).

Published by University Press Plc., the book, which was launched few weeks ago in Lagos, will be launched in Owo on Saturday, 23rd of March.

Elder Enebedum Ekedife is a native of Nobi, Anambra State, some three hundred kilometres from Calabar in Cross River State. For the past three years he has had problem with his eyes. In fact, in mid 2012, he went completely blind. If he needed to eat someone had to be on hand to help him keep the food close to avoid spilling, even as frustrating as that could be, someone had to lead him by hand and remain close by each time the sixty -three -year- old visits the toilet so he would not soil himself!

Even doing simple chores like putting on his clothes he has to be assisted by his daughter, Jane, who had to run the errands for him, leading the twenty -one -year -old to abandon her studies at the Institute of Management and Technology (IMT), Enugu.

However, all that changed when he visited the Mission for Vision Centre in Calabar, where he was operated on both eyes. “Many people who came to see me told me to come to Calabar and my daughter led me here by hand and last week I was operated upon and now I can see very well with both eyes.” He said Jane, who is now ready to return back to her studies in IMT, is ecstatic with her father’s significantly improved vision and is singing songs of praises not only thanking God but also to the Cross River State Government and Tulsi Chanrai Foundation, operators of the free eye surgery programme through which her father regained his lost sight. As is with Ekedife, so also for Madam Rose Ubani, 58, a retired school teacher from Abia State. While narrating her experience tears of joy flowed down her cheeks as she could not believe she would regain her sight after two years of living in darkness. The fair complexioned woman said her both eyes were covered by cataract for over two years and she thought that her enemies had prevailed over her and rendered her useless. “I went to a traditional doctor who poured some painful substances into my eyes for over three months and nothing improved but rather my children saw a red patch develop in my left eye. It was while my problem was getting worse and I had to return home that one day my son’s friend who came to visit asked why we have not been to Calabar. That was how we came to know that I can be treated in Calabar free and today I can see clearly.”

The testaments of Mr Ekunife and Madam Rose Ubani resonate with those of several thousands of others: young, old, men women, the rich and the poor who have regained their lost or impaired vision through the free eye surgery at the General Hospital Calabar, Mission for Vision partnership between the Cross River State Government and the Tulsi Charai Foundation which provides free eye surgery for eye patients.

Daily, the precincts of the General Hospital Calabar, located along the Mary Slessor Avenue, always witness a deluge of eye patients from places farther afield as Anambra, Enugu, Ebonyi, Rivers, Bayelsa, Edo, Abia, Benue, Akwa Ibom and Kogi states seeking for free eye surgery effectively turning the place to a “pilgrimage” of sorts.

The free surgery programme, a synergy between the Tulsi Charai Foundation and the Cross River State Government has provided free eye surgery for over 26,000 eye patients since it came into inception in 2003. Surgeries that ordinarily would cost between N75, 000 and N120,000 in private medical facilities and upward of N30,000 to N50,000 in teaching hospitals are done for free in addition to free medication, accommodation and bed accommodation for patients . While the Cross River State government provides the necessary infrastructure such as surgical equipment, hospital wards, operating theatre , clinic, residence for expatriate doctors and project vehicles , the Tulsi Chanrai Foundation on its part bears the cost of maintaining the expatriate doctors and managers, drugs and consumables, supportive staff, and the day-to-day maintenance of the centre.

“For every patient who steps into this centre, rich or poor, has the same quality of eye surgery and receives free drugs and free post operation checks,” Dr Richard Sylvester, the Project Manager said.

He said to assist the government in locating patients who need the free eye services in the numerous villages, the state government has a brand new bus that provides dedicated services ferreting patients from the eighteen local government areas of the state to the eye centre in Calabar at no cost. “There is a screening centre in each of the eighteen local government areas in the state to identify and bring people who need surgery to Calabar to be attended to and from 2003 to February 2013, we have carried out 26,633 surgeries for people all over the South south and Southeast states geopolitical region.”

The Chief Press Secretary to the Governor, Chris Ita, said. “The programme was meant for people of the state but there is no discriminating where the person comes from as everyone is attended to the same way free.” He said to sustain the scheme, the Tulsi Chanrai Foundation has begun the training of six indigenous ophthalmologists both within and in India to increase and sustain the manpower base of the programme.

The training is to infuse the right techniques and kind of eye surgeries done by the expatriates into the local ophthalmologists to meet the increasing number of patients. The Cross River State Government is through the programme demonstrating its care and commitment to the welfare of the people, the Tulsi Charai Foundation, a vision of the Tulsi Charai family, an Indian family which has been living in Nigeria for over one hundred years and doing textile business, the programme is to sow back to the society from which it has been reaping from these past several decades.

The book entitled: “Poverty Alleviation from Biodiversity Management” is a 431-page treatise which comprises 15 chapters made up of contributions from 18 scientists with expertise in ecology, agronomy, botany, zoology, fisheries, forestry, wildlife and socio-economics.

The main theme of the contributions is the focal attempt to relate the biodiversity content of the various disciplines to poverty alleviation and the development of rural economies.

The book defines poverty as the deprivation of well-being that occurs when people cannot@ satisfy their basic needs. It also defined poverty alleviation as measures that raise, or are intended to raise enabling the poor to create wealth for themselves as a means of ending poverty.

The first three chapters analysed biodiversity from historical United Nations perspectives and the socio-economic values as they are inherently capable of driving poverty alleviation in rural Africa. The causes of the poverty and the prevalence poverty in Nigeria were highlighted while genetic, species and ecosystem diversities were categorised and evaluated with relevant examples and empirical evidence. The need for biodiversity conservation as a tool to enhance poverty alleviation was explicitly narrated.

Subsequent chapters dealt with the socio-economic dimensions of biodiversity management in the farm-household content as they relate to gender roles and gender, differentiated indigenous knowledge as inputs to agricultural production and utilization of plant resources.

Proposals were made for institutional interventions that can promote biodiversity as a catalyst for development. It was affirmed that “The condition, management and governance of ecosystems in all regions of sub-Saharan Africa is a dominant factor affecting the chance of success in fighting poverty and in furthering human development.”

Contributions from Chapter Six were specific in their biodiversity evaluation and the alleviation of poverty. Using the Cross River National Park as a template, an analysis was made on how the management of national parks can turn adjourning communities into better supporters of biodiversity conservation.

Analysing wildlife management and food security, a case was made for sustainability of bush meat production systems through in-situ and ex-situ management procedures. It was concluded that procurement and sale of bush meat contribute to food security as well as the potential of the wildlife industry for ecotourism.

Fishes of the Nigerian inland water mass as well as those in agriculture were identified as an important component of freshwater fisheries biodiversity that provide a significant part of our animal protein intake. Details were provided of how to set up and manage aquacultures as going concern for boosting fisheries production.

The medical plants that abound in our forests and ecosystems were identified with strong views expressed on the strategies for sustainable harvesting, since uncontrolled harvesting impacts negatively on the resources of the ecosystems. A strong case was made for the increased inclusion of traditional medicine in enhances healthcare delivery particularly in the hard-to-reach rural communities. Since health is wealth, improved healthcare would alleviate poverty.

Crop production is increasingly dependent on chemical control of pests and diseases for maximum productivity. A case was made for the use of natural pesticides from plants and their products to optimise crop production and productivity. A comprehensive catalogue was provided of work done on pest management with natural pesticides in Nigeria from 1983 to 2011. These included works of the insecticidal, piscicidal, fungicidal, bactericidal and nematicidal activities of plant oils and extracts, citrus fruits, peppers, ground leaves, barks, flowers and seeds. Increased use of natural pesticides would boost sustainable crop production by resource – poor farmers who produce the bulk of the nation’s food, as well as create employment and promote export.

Apart from attempts in Chapter Four to evaluate the size of market in the various sectors that depend on genetic resources, no serious efforts were made in the various chapters to evaluate the economic benefits of either biodiversity conservation or the inherent economic benefit in poverty alleviation

There is no doubt that scientists can provide a great synergy in the dissemination of research efforts if they can address issues from the perspective of a common theme as this book has attempted. The Millennium Development Goals were agreed upon as a formidable tool in poverty alleviation and human well being. It is clear from various global efforts through conferences and summits that biodiversity conservation is a veritable vehicle for poverty reduction and efforts of the authors in this book must be accorded due recognition in this regard.

This book will serve as a useful resource material for stakeholders in the poverty alleviation, food production and biodiversity management sub-sectors among others.

Reviewed by Prof. Olurotimi Tayo of the University of Ibadan

When the Ugandan poet, Okot p’Bitek died in 1982, we seized the opportunity of the gathering writers in Ile-Ife, where he had spent a sabbatical year a few years before, to organise a little programme in his memory. Against the background music provided by Jimi Solanke, I read a poem titled “He Avenged our Lives”. As I went back to my seat, I overheard Chinua Achebe’s soft voice saying that Okot would not have liked the sadness my poem evoked. Now, as I try to memorialise the great life Achebe lived, I find myself wondering what emotion he would be comfortable with.

Chinualumogu (let my chi fight for me) Achebe often referred to the saying of Igbo people that when a thing stands, another stands beside it. A conception of human existence in terms of struggle which also makes the Yoruba to once in a while name a child Ijalaiye (life is war!) leads some Igbo to see the human world as controlled by heroes and villains. Heroes, in this view of the world, are unfortunately always in short supply but if a society is lucky, a few great ones can galvanise the people to keep the villains in check so that progress can be made in different spheres of life. I see one Achebe standing tall as a hero in this world because, being in agreement most of the time with each other, he let his chi direct his fights against racism and colonialism. Victories from such fights humbled him and came as a result of profound and visionary writings in novels and essays that in uncluttered crystal clear prose have been ranked among the best in the world. I also see another Achebe standing beside the first one – too angry, impatient and bitter about the conduct of the war against self abasement and corrupt leadership in his homeland, that he could not wait for agreement with his chi as he moved into battles. This aspect of the postcolonial hybrid directed the Achebe vision to pass through a tragic lens for the most part, keeping out the comic spirit, great conviviality and necessary self mockery. As with all great heroes, this sometimes constituted a tragic flaw of hubris or overbearing pride when these kinds of battles inspired some writing or in certain pronouncements concerning the resourceful and dynamic Igbo people. This is the aspect that made things weigh too heavily with him.

Achebe’s grandfather and his generation in black Africa woke up one morning to a “strange dawn”. As Cheikh Hamidou Kane described it in his Ambiguous Adventure, a novel which Achebe liked a great deal, “The morning of the Occident in black Africa was spangled over with smiles, with cannon shots, with shining glass beads. Those who had no history were encountering those who carried the world on their shoulders. It was a morning of accouchement: the known world was enriching itself by a birth that took place in mire and blood…

“Those who had shown fight and those who had surrendered… – they all found themselves, when the day came, checked by census, divided up, classified, labeled, conscripted, administrated. For the newcomers did not know only how to fight… If they knew how to kill with effectiveness, they also knew how to cure, with the same art… On the black continent it began to be understood that their true power lay not in the cannons of the first morning, but rather in what followed the cannons.”

That was how the church and the school trained Achebe in his early years at Government College Umuahia to see himself not as an African in the books he read. In his own words, “I took sides with the white men against the savages. The white man was good and reasonable and smart and courageous. The savages arrayed against him were sinister and stupid, never anything higher than cunning. I hated their guts.” When at the University College Ibadan (now University of Ibadan) he came to the life changing realisation that “these writers have pulled a fast one on me” and that he was not one of those on Marlowe’s boat steaming up the Congo in Conrad’s Heart of Darkness, but “one of those unattractive beings jumping up and down on the riverbank, making horrid faces,” the young Achebe and his chi picked up the pen to do battle when it was “morning yet on creation day.” The war against colonisation must be fought and it must be driven by native cultural ideals even if fought with weapons manufactured in Europe. And so came Things Fall Apart, Arrow of God, No Longer at Ease. As the day wore on and the battles raged, Achebe realised more and more how much many natives have become their own enemies. And so, A Man of the People and Anthills of the Savannah followed. He saw hope in the horizon but was well aware of the impediments. A near fatal car crash, which tried to turn exile into home, did not deter him. But he got angrier and more impatient about the troubles with Nigeria, his home country. As midnight approached, he reflected sadly on how in his mind, there was a country which Okonkwo, Obierika, Ezeulu, Ikem, Beatrice and their counterparts in the world, had loved so much in their different ways.

Now that he has left them to continue the struggle in their different ways, the freedom which Achebe sought for all men may not be in sight in a world where slavery and colonisation have put on more attractive clothes in form of outsourcing, brain drain, visa lottery and globalisation, presenting in their wake, more meaningful gifts to the “natives”. But thanks to their work, Achebe’s grandchildren, more than his grandparents, have a great legacy with which to evaluate those gifts as they struggle to find their own place in the world.

•Anyadike is an associate professor of Literature in English at Obafemi Awolowo University, Ile-Ife.

Adedokun Joseph Aralepo at 103 is widely regarded as a griot in Owo, Ondo State. He has witnessed the reign of six monarchs (1913 to date). He is a mobile encyclopaedia of mores and traditions of his people. When Taiwo Abiodun met him recently in Owo, the griot spoke about the feud between the late Adekunle Ajasin and the late Sir Olateru Olagbegi II among other issues.

t was a hot afternoon and sitting on his balcony reading a book is High Chief Adedokun Joseph Aralepo. At 103, he sat there reading the book without the aid of a recommended eye glasses, his eyes are still sharp. He speaks clearly and does not use hearing aids. That is not all, his dentition is impressive for a man of his age. And while many in his age group have lost their memories, he has good retentive memory. Events flash through his mind with ease as he reels out dates and personalities. He is believed to be among the few and the oldest but educated centenarians who have the history of Owo on their finger tips.

On how he knew his age, the old man said with a wry smile, “There was no record of birth then but I was told that I was born three years before Olowo Olagbegi Atanneye came to the throne in 1913. So when I calculated it falls into 1910. I remember I assisted my father to write a petition to Olowo, the Olotu Olagbegi I, when there was a dispute between my father and Elerewe Olakunori in 1920. I remember that day I went with my father and he asked who assisted my father to write the petition and my father pointed at me that it was me. The monarch then gave me two shillings and six pence.”

The reign of six monarchs

The griot he knows the history of the ancient town like the palm of his hands. Aralepo had witnessed the reigns of about six monarchs, and could write testimonials of each of the kings and tell their stories and characters without iota of doubt.

According to him, he was very close to all the monarchs that ruled from 1913 to date. “I have witnessed about six obas, the Olowo Olagbegi Atanneye II ,(1913 to1938) , Olowo Ajike Ogunoye (1938 to 1941), Olateru Olagbegi II ,(1941 to 1968) Olowo Adekola Ogunoye II (1969 to 1994): I also witnessed the return of Olateru Olagbegi II, (1993 to 1998) and the reigning Olateru Olagbegi III (1999 to date).”

He continued: “Well, if you are asking of who was the best among them all, I would say Olagbegi II was my friend, Ogunoye was my friend. Olagbegi I was very energetic, same for Ogunoye II, they have equal magical powers.”

Asked to confirm whether Olowo Adekola Ogunoye II was a no nonsense man and whether it was true that if he cursed any person it would come to pass, the old man looked up, then smiled and said, “I was then the Secretary and Adviser to the late Olowo Adekola Ogunoye. Yes, it is true (his curse), it will take effect.” He cited the example of the monarch’s curses that came to pass. “At a time one man beat his wife at Ehin -Ogbe and the wife came to report to the monarch, who invited the husband. When he came he stood at the entrance of the palace and said ‘Yes’ .The Olowo’s errand boys said he should kneel down (in obeisance to the monarch) but he said No, he would not kneel down as his own Oba has not come. Then he (Ogunoye) asked whether he had offended him, and said it was his wife who came to report him and he wanted it settled, but the man said “ No, No, No.” He didn’t respect the Olowo. He then used abusive language on the monarch. The monarch cursed him and said he would be killed by a buffalo. On the fifth day a buffalo killed him!”

I had my first sex at 35

Asked about the secret of his young and agile looks, he paused to regain his breath, looked at his surrounding and declared that the youth of today abuse their bodies. “I don’t drink alcohol, I don’t womanise. I do everything in moderation. In the evening you will see young men going there (pointing to a drinking joint) to drink all sorts of drinks like sepe (local gin). It weakens the body. I can still sleep with my wife but she has been ill for the past 15 years. Since then nothing between us. I started having sex at the age of 35 or so .The young stars nowadays , before they grow old, they begin to do it and that shortens their lives.”

According to Aralepo, longevity runs in his family.”My father was old, he lived up to 98 while my mother died in 1941, she lived up to 80 or 86.”

I taught eminent Nigerians

“I started teaching on July 5,1937 after which I started taking tuition to pass my Grade Two Teachers’ Certificate. Before then I sat for a post in government line, and 35 of us sat for it, I took first position as I scored 85 per cent while the next candidate scored 35 per cent, and the third 20 per cent. Before, I was earning 21pounds per annum in the Voluntary School but when an European tested us and saw what I scored, my salary was increased to 42pounds per annum. From there I finished my Grade Two teachers’ college in 1968 and the government seconded me to School of the Blind. And I went to study Special Education at the University of Ibadan between 1964 and 1965. I had my practical teaching at Oji River. Later, I was asked where I would like to be posted to and they suggested Lagos, Ijebu Ode, Ibadan, Osogbo but I insisted on coming to Ondo Province; for North, East, West and South, home is the best.”

In his career as a teacher, he said he is proud to have taught many eminent Nigerians such as the present Olowo of Owo, Oba David Victor Folagbade Olateru -Olagbegi III. “I also taught Prof. David Ijalaiye , Chief Michael Adelanke Ajana, and a host of others now in their 80s.”

I never took bribe in my life

The High Chief swore that he had never for once took bribe from anybody and that this later helped him in life as his life was spared when hired assassins came to his house to kill him. In 1978 there was a vacant post at the Judiciary in Customary Court, and I was appointed as the President of the Grade I Customary Court. This I did for seven years. One day, 25pounds was offered to me as a bribe for a case in order to favour one of them but I rejected it. Many years later, when Owo was engulfed in crisis and they wanted to assassinate me but one of the assassins sighted me and he spared my life saying, I did not collect bribe from him when I was the President of the Customary Court.”

But he lamented that things have changed.”During the colonial days things were very normal, there was nothing like slavery, kidnapping didn’t exist. Killing of human beings didn’t exist. If anybody committed an offence, he would be punished adequately. But nowadays, everyone is after money.”

Between Ajasin and Olateru Olagbegi

According to the centenarian, the two great sons of Owo, the late Sir Olateru Olagbegi II and the late Chief Adekunle Ajasin were good friends before they parted ways. Aralepo who saw it all said “They were very, very, friendly .The (quarrel) was the work of the devil.”

On what caused their sour relationship, the griot said “so many things , and people. They had gone between them to try to disunite them. You know people, they didn’t want peace. There are very few people who are faithful.Whatever God has planned for one can never be changed. Destiny can never be changed.So it is. So that is why however old one might be on earth, if he has not completed the plan God has for him he will not die. Now I am reading the Bible the second time this year. Bible is my hobby.”

To marry again!

Asked whether he wishes to remarry since he is alone, the old man shrugged and said, “Yes, I need a wife. When King David was old and could not perform, what did they do? They looked for a woman, most beautiful lady just to keep him warm and to feel lively, that is it. To be in solitude condition is not good. I read it in those days that the Hermits used to live in the bush unlike nowadays. I have a wife but she is old and sick. But I need a woman. Who will be going in and out with me, not for sex but a companion who will wake me up at night and say ‘Daddy, Daddy what is it?”

The man, who said if he had not been a teacher he could have ended up as a medical doctor, said “I never thought I would end up as a teacher because I passed the Nursing Entrance Examination in 1940, and we were only two who passed the exam but when my mother died in 1941 I could not go, but if I had known I could have gone, the man that came third then went overseas! Today I take a lot of herbs I prepare by myself. I don’t know when last I visited hospital at all. Herbs is good, read Ezekiel chapter 47 verse 12, read it. God does not forbid it. I wake up at 4 am and sleep at 10 or 11 pm. If I don’t feel like sleeping I would be reading my Holy Bible or foreign books on herbs.”

On his happy moment

Asked what he has left undone, the man said he prayed to launch his book on Owo. “Yes, I have left undone the History of Owo which will be the best history of Owo and none will surpass it. If I finish it. I don’t care what would happen because works and deeds are external life of a man. Ajasin’s performance will never be forgotten so I want to leave that behind.”

At 103 he was asked if he would like to live for more years, he said “If I could live up to 10years more I’m alright. I don’t want to be haggard.” With a voiced laced with sadness, he added, “my mates have all gone.”

On how he wants to be remembered he said, “Remember me by the grace of God of my truthfulness, uprightness and neatness.” To tell the reporter the discussion was over, he beckoned to a young man nearby and told him to go and buy pap for him, saying, “ I ate pounded yam in the morning, it is heavy. I need to eat light food.”

Film-making takes dreams, hard-work, and perseverance. The filmmaker, most times takes toil, time, and creativity to make a movie. Joe Agbro Jr. who was at the 100th CORA Art Stampede where film-makers talked about their financial stress and reports

Discussing funding of films in Nigeria could be unnerving venture for film-makers. Hence, when some Nigerian film-makers gathered to discuss funding in the industry, it was with filled emotions that hey spewed out their challenges. And it was to re-evaluate this funding challenge that the Committee for Relevant Arts (CORA) dedicates the 100th edition of its regular session, tagged Art Stampede.

The event, which held last Sunday at the Kongi Harvest Gallery, Freedom Park, Lagos was anchored by Shuaibu Hussein, a film critic and journalist, and had as discussants film producers such as Francis Onwuchie, Mahmoud Ali-Balogun, Tunde Kelani, Charles Novia and Director of Eko Film Festival, Hope Opara. The Stampede also comprised a motley crowd comprising veterans, participants, and friends of the Nigerian movie industry.

To Hussein, “no developing country can survive without grants.” He continued, saying the Nigerian experience was such that: “There has been a lot of talk but no action.”

However, action came two years ago in the form of a $200m intervention fund to the creative industry by President Goodluck Jonathan. And according to Hussein, recently, President Goodluck Jonathan said that “only about N761m has been accessed.” At the same forum, Hussein said the president also announced a three billion naira Nollywood Project grant to be managed by the ministry of finance and the ministry of culture. This was good news for the producers.

But the frustration as some of them recalled their experiences was far from pleasant. You could hear a pin dropped in the hall when Producer Tunde Kelani of Mainframe fame recalled how during his early years in film-making, he was bogged on a project with four other producers and needed N85, 000 for the movie. He said it was Rasheed Ladoja, former governor of Oyo State that bailed him out. The film was made but Kelani, whose brand of cinema is largely based on Yoruba culture, said he was only able to return N33, 000. But when he decided he wanted more control, he went back to Ladoja and the former governor agreed to invest in him. However, Kelani says his whatever he is today was a result of self-denial. “My primary source of funding is the sacrifice to myself because I delayed everything about my life,” he said. “I said, ‘marriage is out. My first daughter came when I was 40.’”

He lived with his wife in the studio for ten years and they agreed that their children would attend public school. Kelani said Ladoja had concluded that he wasn’t going to make money. But today, Kelani ranks high amongst Nigerian film-makers. Few of Kelani’s blockbusters include Ti Oluwa ni Ile, Oleku, Thunderbolt, and Arugba.

Also, speaking on the challenges of funding was Onwuchie, who was able to access funds from the French government. “Getting the fund from Paris,” he said, “was very exciting for me because it allowed for a lot of room to do a lot of things.”

However, Onwuchie sounded a bit disappointed that the only support he has gotten came from outside. He recalled an experience he had in South Africa. “Prior to that time, I was at a (film) festival in South Africa and I and a fellow producer whom we had a lot of things in common were discussing the film environment in Africa. He was very upset with his organisation because they gave him only about $10, 000 for researching the scripts. He was so furious with the agent and I think a representative of the organisation was telling him that this is to support you to concentrate on this script and research and then you can now come and apply for a grant.”

To Onwuchie, this sounded to true to be real. He recalled thinking that “with this kind of money, I would develop a film that would compete with whatever he did.”

He, however, said things are changing in the Nigerian space. “A few of my colleagues,” he said, “have had cause to enjoy some corporate and government support for local film works. So, it is not 100% correct that government or organisations are not supporting.”

Speaking on whether Nollywood was bankable, Charles Novia, the brain behind November films wouldn’t agree. He said, “I don’t understand what they mean when they say it (Nollywood) is not a bankable project. But, they do know that it is an industry that generates lots of billions. It may not be structured, but they know that independent film producers have accounts. What they mean is they use the template of oil and gas industry to assess the film industry and that is very wrong.” Novia, one of the quartet behind the Project Nollywood, re-enacted what transpired when he was approached by Ecobank in 2006. After drawing up business plans, he, Fred Amata, Chico Ejiro, and Fidelis Dukker got N50m for which four of them raised N10m equity. The bank also asked for a 25% share in the company. According to Novia, there was a unique model which the bank wanted to employ to make sure the films would be sold. This was using about 10, 000 young Nigerian school leavers to be employed across the country by the bank as Direct Sales Agents (DSAs). The plan was to sell direct to the customer. But the Central Bank of Nigeria’s (CBN) rule that banks must not engage in non-banking activities would stifle this arrangement. The number of DSAs was reduced to 1, 000. Again, the bank introduced them to an outsourcing company for which they paid five million naira. It was not factored into the N50m loan. But, as the day of release of the movie approached, the (DSAs) were nowhere to be found.

“Within 48 hours,” Novia said, “we got 60 DSAs of our own, got buses, and entered the streets just to sell the movies.” By the end of the first week, they had raised nearly four million naira.

But, he said the bankers began harassing. According to Novia, the DSA plan was not the only plan but it was a strategic one. However, Novia who captured what happened in his book, a novel approach was that the security the banks requested from them were the master tapes of their films.

For Ali-Balogun, he was only able to get funding for his film, ‘Tango With Me’ after it was finished. “I took the risk of putting them (companies that would later fund him) in my movie,” he said. “And the first company that saw it said, ‘this is good.’” The company even wanted more corporate presence in the movie and this was extra bargaining chip for Mahmoud.

As the artistes rounded up, the crux of the parley remained that the country’s film industry definitely needs an intervention. And citing the example of the South African Film and Video Foundation, Shaibu said, “the government of that country has recognised film as one weapon that they can use to project South Africa. And they have provided different levels of funding that film-makers can apply for.” Nigerian film-makers no doubt believe that the Nigerian government can do better for its film-makers.

The Art Stampede is a quarterly CORA-organised event whereby a confrontational style discourse is held on issues bordering on the arts. The very first Art Stampede was held in Festac Town, Lagos on June 2, 1991 and had as its theme: What is Literature.

Last week, Nigerian theatre artistes gathered at the National Theatre, Iganmu, Lagos to celebrate the World Theatre Day (WTD) and to honour thespians who have contributed immensely to the growth of the sector. Edozie Udeze who attended the ceremony reports that it was an opportunity to reward artistes in different categories

This year’s World Theatre Day (WTD) which was celebrated by Nigerian theatre artistes under the aegis of National Association of Nigerian Theatre Arts Practitioners (NANTAP) on March 27th was purposely devoted to the recognition and appreciation of veteran stage artistes in the country. In order to ensure that the celebration was widely spread to take care of all the interests of members in the country, each state chapter of NANTAP was mandated to limit its activities within the state.

In Lagos where the celebration was spearheaded by the state NANTAP, the chairman, Eki Eboigbe, reiterated the need for artistes to always come together to foster unity and purpose for the profession to grow. Eboigbe, who took over last year as the anchor person of NANTAP in Lagos, reminded everybody that the WTD was initiated in 1961 by the International Theatre Institute (ITI), an arm of UNESCO, to encourage artistes to perceive their profession as a noble one.

“This is why we have decided to generate a generic theme this year in response to our immediate needs and concern. We take special interest too regarding our culture and environment, which are indeed the focal points for the celebration of WTD 2013. Indeed our theme is anchored on Sustainable Environment in Reaction to climate change,” she said.

While artistes recognised the numerous contributions made by older professionals, it was equally time to point the way forward. Eboigbe enthused: “This is why the celebration includes performances of all genres of the theatre arts. In addition, we are recognising and giving awards to distinguished arts and culture ambassadors that have contributed remarkably to the promotion and propagation of art and culture in Nigeria. The idea is for us to continue to ensure that we are in tune with what we do in this sector. The culture sector must be made vibrant and alive not only for ourselves but for those who are coming after us.”

In his response as the recipient of the World Theatre Day Distinguished personality of the year award, Professor Gabriel Olatunde Babawale of the Centre for Black and African Arts and Civilisation (CBAAC) said the recognition was an encouragement for him to do more for the arts. “We all are here tonight to honour and recognise distinguishing arts and culture practitioners. I am delighted and it gives me more joy to be recognised as the distinguished personality of the year. It shows that we have been doing our best for the sector. But more importantly, it shows that we need to do more; we need to return theatre to the centre stage of total entertainment in the society. Theatre, of course, is the centrepiece of life. Therefore, it is our responsibility to reclaim what has been lost in the past.”

In describing stage theatre as the mirror of life, Babawale urged thespians to always be proud of who they are and what they do. “It is we who will give that confidence the sector needs to prosper. This is why we must ensure that thespians return to the sector and that the cinema halls all over the country are reclaimed for us to make money and move on,” he said.

In his own reaction, Zik Zulu Okafor, one of those who received an award, described the occasion as the best platform for artistes to receive their due in the society. “It is so heartwarming to be here tonight among many of us to receive this award. It shows the confidence artistes have in me as not only a writer, but a producer and a director. This will certainly make me work harder,” he said.

For Sola Onayiga, a veteran actress whose award was specially heralded by guests, “It is so wonderful to be here as a special artiste. What we are doing is to ensure that the society is kept alive always through our art. And now that my people have singled me out for this special honour, I am so thrilled and hope to do more to help the sector grow.”

Other artistes who received award included Edmund Enaibe, Ego Boyo, Sola Fosudo, Dele Morakinyo, Abiodun Aleja and many others. The recognitions were based essentially on the number of years an artiste has put into the profession and the amount of sacrifices he/she has made to promote the sector.

Eboigbe said it was all in the spirit of ensuring a steady growth and development for both the sector and the practitioners. “These arts and culture ambassadors here set the ball rolling. It is therefore our duty and commitment to continue from where they stopped. This is why this ceremony is very important to us and to the sector,” she stated.

Late Kenneth Crosthwaite Murray was born in England in the year 1902. He dropped out of School to study art in Birmingham and the client Hills of Worcestershire in the 1920’s

He was appointed to the Education Department of the Colonial Government in Nigeria in November 1927. He was one time Art teacher at Government Colleges of Lagos, Ibadan and Umuahia . Some of his students were the late Ben Enwonwu, Dr S.O. Biobaku former Vice-Chancellor of University of Lagos and Dr. D.F. Salawu of Shanu Hospital in Lagos

Murray was passionate about Nigerian Arts which was viewed in different quarters as been “primitive “or” fetish”. He was sympathetic towards the artistic heritage of Nigeria. He saw himself as a major means through which Nigerian arts, antiquities and monuments could be salvaged and protected. He and E.D. Duckworth, his friend, pressed for legislation to protect the artistic heritage of Nigeria and the establishment of a Survey of Antiquities.

Murray had a strong belief that the primary aim of the department of antiquities is not only to record but also to see to the physical preservation of the culture of the Nigerian people in whatever format or medium they were presented.

He was the first Nigeria’s Survey or of Antiquities. He was appointed to this post in the year 1943. He had the onerous task of locating, photographing and cataloging works of art of Nigerians. He engineered, in collaboration with others, the banning of the unauthorized export of Nigerian art.

Murray worked for the Nigerian Government for forty years (40) and kept on working till he died in an auto-accident in the year 1972 on his way to Benin National Museum.

Late Murray was a writer, a scholar, a researcher, an artist and enthusiast and he contributed articles and offered valuable contributions to journals such as Nigeria Magazines, Nigeria fields African Arts, etc.

K.C.murray archival materials

K.C. Murray had several field notes which were not published because he felt that once published, the information there in would be divulged, hence the arts/objects would be exposed to danger and theft.

He had an extensive tour of different cultural areas in Nigeria before and during his tenure as the custodian of works of art in Nigeria. He had notes written on localities such as: – Ilorin, Bauchi, Gombe Ohafia, Benue plateau, Ijebu, Egbado, Ekiti,etc etc.. As an art teacher, he was fascinated by some of our arts and crafts.

Murray had about two hundred and thirty six files (236) on various subjects. He also wrote on history of different ethnic groups or locations, their occupation and industries. He had different field notes on personalities that were colleagues to him or those that worked unclear him such as:-Z Dmochiowsk, J.S. Boston and William B fagg who also made valuable contributions to the development of the Museum in Nigeria.

Some of his documented archival materials were on several fields of study, some of which are on Basketry, Dying, Pottery, Body painting, Weapons, Musical Instrument, Mat-making, Glass and Beads, Weavings, Bronze etc.

Significance of his

archival collections

The significance of late Murray’s archival collections which spanned well over 30 years cannot be over emphasised. His collections are sought after mostly by researchers from within and outside Nigeria. Academicians and researchers on various subjects in the field of musicology found Murray’s writings very useful.

References are made to some of his collections in different write-ups, articles, and essays by writers and researchers. Murray’s writings are valuable and remain much relevant to Museum professionals today and in future.

K.C. Murray’s collections are authentic sources of in-depth information on any given subject. This is because he personally visited and interacted with communities, ethnic groups and personalities in different parts of the country

These collections are also meant to preserve Nigerian arts, culture and our artistic heritage. They are meant to preserve for prosperity the cultural ingenuity of the people and their rich arts and crafts technology partly for the purpose for which they are being used today and also for the development of the museum in years to come.

K. C. Murray’s collections are, in fact, good sources of factual reference materials on every facet of our cultural life.

Oyediran, is

Chief Librarian

National Museum

Lagos

• Agnes Adenike, wife of the slain journalist, Tayo Awotunsin, who was killed by Charles Taylor’s soldiers in 1990

She is a classic example of a strong woman who has remained unbowed inspite of the challenges and vicissitudes of life in the last 20 years. For Mrs Agnes Adenike Awotunsin, wife of the late journalist, Mr. Tayo Awotunsin, who was reportedly killed by forces loyal to jailed former President of Liberia, Mr. Charles Taylor, in 1990, the journey in the last two decadewq, has been nothing but pains and agony, climaxed by her suffering from stroke. But despite all of these challenges, Mrs Awotunsin is hopeful of a better future. In this interview with Remi Adelowo at her room-and-a-parlour apartment on the outskirts of Lagos, she recalls the good times she shared with her husband, how she won N1 million in the ‘Who Wants To Be a Millionaire’ show, her ailment and many more

How have you been coping since the death of your husband in 1989?

Life has not been easy o! Life has not been easy at all, but I still give glory to God. Considering how I have survived the challenges that I have faced in the last 17 years, I can only give glory to God.

Can you recollect your last moment with him before he left for Liberia.

He left Nigeria on June 11, 1990 for Liberia. He had earlier travelled there around May that year, but came back. A week later, he left again for Liberia. Initially, the Federal Government did not say anything about his where about until I granted an interview to Today’s Choice magazine, during which I said I would travel to Liberia to search for him. It was not up to 24 hours after I had the interview that General Joshua Dogonyaro (then the Commander of ECOMOG ) announced that he (Awotunsin) and his colleague, Kris Imodibe of The Guardian, had been killed by Charles Taylor.

So, it was not that the government sent a team to break the sad news to you?

On the day I got to know of his death, I wasn’t at home. It was on the radio that many people heard the story on 4 pm news. And you know how bad news spread quickly.

Did the government inform his employers of his death?

I don’t think so. What I remember is that Tayo’s uncle asked me to see him at the family house. As I was going home to prepare, I saw many people on my street, particularly in front of our house. I was curious about what was going on. As I was moving towards our apartment, one of the people asked me whether I’ve heard any news concerning my husband. I said no. Later when I got my husband’s family house, I met a delegation from the Champion.

What was the first thing that came to your mind at this point?

I just knew instantly that Tayo had gone!

Just like that?

Of course! What else could I have thought of? I mean we had been expecting him (Tayo) for sometime; I’d fasted and prayed for 41 days and looking like a skeleton. I was praying everyday for his safe return, not knowing he had been killed.

Did you make any attempt to take possession of his corpse after his death?

I did my best. I granted several interviews to radio and television stations, including newspapers pleading that his corpse should be released to his family. I guess the government also tried its best in this regard. We later heard that Tayo and other victims had been given a mass burial in Liberia.

Breaking the news to your children must have been a huge task for you. How did you handle that?

My children were very young then. As a matter of fact, our last child Tolani did not know him, because she was about two years old. I have three girls and a boy for Tayo. The boy, Sola, is the eldest. For the ones who were a bit small, they were crying because they also saw me crying.

What fond memories do you have of your husband? How was life with him?

(Took deep breadth). I really miss Tayo! That’s why I’ve decided not to re-marry. When he was alive, we never had problems. There was no interference from anywhere, because we loved and understood each other. Tayo never allowed me to spend my salary. He really spoilt me silly. Then, once I got pregnant, he would employ a maid and a nanny to take care of my needs. So, when he died, I exclaimed in Yoruba, ‘omi ti tan leyin eja? (I’ve lost my benefactor). He was my best friend.

Were you in paid employment then?

No, I was engaged in my personal business. Tayo did not allow me to touch a kobo out of my money.

What was he into when you first met him?

He was working with the defunct Television Service of Oyo State (TSOS), now known as BCOS in Ibadan. I was working then as a Secretary to Mr. Yemi Farounbi, who owned Labs Deroy Centre, Basorun in Ibadan. We met at Basorun, and later got married.

Can you recall your first encounter with him?

It was the normal a young man meeting a young lady scenario. He asked me out, but I told him I can’t date because he was too tall for my liking. He replied jokingly that they ate beans a lot in his family and that was why he was tall. I really didn’t take him seriously, but I guess God had destined our union. We were friends for many months. At that time, he was squatting with his friend at the University of Ibadan, where he was pursuing his Master’s degree. As we got more serious in our relationship, Tayo secured an accommodation very close to our offices.

When did you eventually get married?

1980. We had our first child in 1983. He left TSOS for Guardian and moved to Lagos. I had our second child and he came to Ibadan to pick us up. Thereafter, he moved to Champion newspaper. We finally relocated to Lagos sometime in 1985. It was while he was at Champion that he got a transfer to Abeokuta and we moved again. Then after I had our last child, we moved back again to Lagos in 1988 following his transfer. It was from Lagos that he made that journey to Liberia from where he never returned.

Beyond his loving and caring nature, what type of a person was he?

He was a very hardworking man. It was a miracle that I even had four children for him, because he never had time to stay home. The little time he spent at home, he was always with his pen and paper; always writing till late hours. Let me tell you this story. When I was about having our third child during our stay in Abeokuta, I had fallen into labour and my neighbour called him to come home. Tayo came home quite alright, but you know what he told me. “My dear, please just hold that baby. Let me quickly rush to the office to file this story to Lagos.” My neighbour could not believe her ears. But Tayo just told her to quickly get a taxi, which took me to the hospital. I had already given birth when my husband dashed in asking ‘where is my wife.’ I asked him, ‘so, you want me to hold the baby while you go to the office to write a story.’ He said ‘my dear, I’m sorry. You see, it was important I file that story today.” As a father, he was very responsible. He never joked with his children’s welfare, most especially the payment of their school fees. That was why after he died, the proprietress of my children’s school gave them scholarship for their primary education. The woman said she knew my husband as a responsible father. He never smoked, drank or womanised.

Charting a new course for your life after his death must have been a challenge. How did you face this?

My brother, being a widow is not easy at all. I faced too many challenges that I just can’t recount all. Do I need to tell you the day my four children fell sick at the same time, with measles all over their body. The children missed their father a lot and they gave me a lot of problems. There was a time I left them with my shepherd in the church where they lived for one year. I travelled to the north with my last child. There, I hawked bread and did menial jobs to survive. After I came back, I secured a one-room apartment at Baruwa, Ipaja. We had lived in a 3-bedroom flat, I lived in the north for about three years but in between, I came to Lagos to see my children. It was during the Sharia crisis in the north that I finally returned to Lagos.

How did you suffer stroke?

It was in 2010. The first sign was when I was coming from the market on this particular day. As I stepped on the plank in front of my shop, it collapsed. It was difficult for me to get up. But the stroke happened much later when I was taking my bath and suddenly fell down. I shouted and shouted, but unfortunately, none of my children was around. It was a neighbour in the third house who heard my voice and came around. But then it was too late. My right leg had turned around, ditto my mouth.

Did you suffer from any ailment before then, like high blood pressure.

I never fell ill for once. I had to be up and doing to make money and take care of my children.

Back to your husband. Did you have any premonition that he may not come back from that fateful trip?

I told him, but he didn’t believe me. He had returned from office and was having his meal. I went to him and said, “Please my dear, don’t go on this trip.” He simply told me to be prayerful. On the day he left, he told me he would be back after five days. But after the five days lapsed, I became disturbed, looking out of our apartment just to see if he was back. And for over 20 years, I’ve kept waiting for him to come back. And see the result; just look at me. Tayo left around May and his death was announced in August 1990.

How have you coped with this stroke?

It’s been very difficult! I can’t trek to the nearest junction without someone holding my hand.

I understand you run a beauty salon before you had the stroke. Is it still running?

Not yet! I was into the business many years ago, but when my son got admission to Lisabi Grammar School, Abeotuta, I had to sell everything in the salon just to raise money for his school fees.

What are your children doing now?

My eldest, Sola, is into music. The second child, Bisola, is a teacher; Folake is also a teacher, while the youngest, Tolani, is at Moshood Abiola Polytechnic, Abeokuta. She is almost rounding up. I did my best for all of them before this (stroke) happened. But I still give glory to God.

When you appeared on ‘Who Wants To Be A Millionaire’ show, were you hopeful it could be a turnaround in your life?

I never expected to win anything. It was God who made it happen. Credit also goes to Mr Olu Akinlabi, the man who searched for me and brought me on the show. He is God-sent. Before I appeared on the show, my house rent was due; my daughter school fees had lapsed, but there was no money. Even to feed was a problem. During this period, I will cut onion and soak it inside garri for at least 10 minutes. It was just to make it swell up and be enough to eat for me and the children. With the money, we were able to pay the house rent, my daughter’s fees and also buy some things for the salon. My plan is to get a stylist for the place. The rest of the money was spent to buy drugs for my ailment.

Why did you decide not to remarry?

Which other man could ever be like Tayo? Tell me, who?

But there must have been pressure from men, wasn’t there?

Too many. Getting married again, for me, is not worth it. I know God is on the throne and He would take care of us.

What lessons have you learnt in the past 20 years?

I’ve learnt many lessons, and in a very hard way. Now, I see life differently. I know that if Tayo were to be alive, life would have been much better. How far can a woman go? But I had no choice but to work hard for the sake of my children and not let Tayo down.

Did all of these ugly experiences shake your faith?

Initially, my faith was shaken, but now, I have infinite confidence that God is there for me and my children. I used to ask God, “are you still on the throne?” But I thank Him, afterall I’m still alive, and the children are still alive and in good health.

Would you like any of your children to follow their father’s path and become a journalist?

Lailai (never). When my youngest child told me that she wanted to study Mass Communication, I said I would curse her if she ever tried it. I repeat, lailai (never). For those of you in it (journalism), I always remember you in my prayers.

Journalism deprived me of the joy of my marriage. I was married for only seven years!

Lastly, do you still nurse a bitter feeling against Charles Taylor?

Well, I used to, afterall I’m human. But not again. I’ve left everything to God.

Donations can be sent to

Mrs. Awotunsin’s account below:

Awotunsin Agnes Adenike

Ecobank 0011203563

Easter Sunday, March 31 was a day of celebrating the rich cultural heritage of various tribes as the much-talked about Lagos Water Regatta held at the Waterfront of Oyikan Abayomi Drive. Being a holiday, families converged to get a feel of the tourist event while regaling in the rare show of entertainment action which included a high dose of comedy and dance competition for all ages.

Welcoming guests to the event, Engineer Olusegun Jawando, Chairman of the Committee which put the regatta together, said that the initiative, which was conceived four years ago has continued to serve as a symbol of common purpose and heritage as well as an important ingredient not only for development of tourism in Lagos but also for the evolution of national culture out of Nigeria’s plural society.

“The Lagos Water Regatta is a water-based cultural sporting and recreational activity put together to exhibit diverse functions of the boats put to use in yesteryears, from community to community,” Jawando noted.

Present at the event, the Lagos State Governor, Babatunde Fashola, said that the regatta, held as part of events to mark the celebration of the Lagos Black Heritage Festival, has become a social asset, a renaissance of a greater part of the culture of Lagosians.

“This administration is poised to exploit the commercial essence of its content by heightening the interest of corporate organisations here in Lagos and around the country in promoting it into tourists’ delight. Our ultimate goal is to register the Lagos Water Regatta in the map of world tourists’ destinations,” he said.

This year’s edition consists of eye-catching activities such as parade of speed boats and yachts, ski jets fun ride, swimming competition, kayak racing which will involve all the 57 local government councils in the state; fun activities at the Regatta Village.

An ongoing arts, crafts and decor fair in Lagos showcases works of diverse visual arts, designs and textiles to promote and propagate Nigerian artistic creativity to the larger audience. Edozie Udeze reports

As part of the Easter celebrations, the National Council for Arts and Culture (NCAC) in collaboration with the National Gallery of Art (NGA) mounted an art exhibition in Lagos entitled Arts, Crafts and Décor Fair. The venue of the ongoing exhibition is Aina Onabolu Art Gallery, Iganmu, Lagos, where crafts, paintings and sculptures of all genres are mounted for public viewing, patronage and appreciation.

In declaring the exhibition open, Ekene Okoroma, the head of the Lagos office of the National Gallery of Art (NGA) described the outing as the first of its kind in Nigeria. “It is heartwarming to see these two parastatals initiate and consummate a collaboration to mount an exhibition to showcase works of art, crafts and décor, depicting contemporary socio-economic realities of the Nigerian society.”

The works on display showed complete array of visual artworks from artists with diverse backgrounds. These included graphics, paintings, drawings, sculptures, ceramics, pottery and lots more. They all depict and portray the different but rich repertoire of cultural settings in Nigeria. The crafts also came in different modes and mediums, representing various ingenious creative persuasions of the multi-cultural nature of Nigeria.

Okoroma, who spoke on behalf of Abdulahi Muku, the Director – General of NGA, directed people’s attention to the essence of crafts in Nigeria. “Often, people ask for space to showcase what they have,” she stated. “And that is why this exposition is necessary in order to give a lot of artistes the opportunity to showcase what they have. The works of art here depict who we truly are as artists and as professionals,” she further said.

Joy, one of the artists whose crafts dwelt remarkably on interior decoration, praised the two parastatals for making the exhibition possible. “I am elated to be here,” she said. “What we have on display is rich on Nigerian cultural heritage. You don’t need to go abroad to shop for materials for your interior décor. We have plenty of beautiful crafts here to make your day,” she noted.

In welcoming guests to the occasion, Chinwe Abara, who stood in for the Director-General of the National Council for Arts and Culture (NCAC), M. M. Maidugu, drew the attention of the people to the urgent need to continue to discover, tap and develop young talents in the areas of crafts and weave-making.

“We need to always impart on the creative use of indigenous materials. We have to ensure that we inculcate craft skills and appreciation to the younger and future generations. We also organise zonal crafts workshops, exhibitions and trophies for the purpose of creating awareness in the minds of the public,” she further stated.

Some of the artists whose works were on display were Uche Nwosu, John Egwuatu, James Itodo, Israel Benamaisa and Ugherebe Godwin, all of whom are staff of the NGA.

The idea is to encourage these artists to be conscious of their primary calling. Apart from being civil servants, they need to also be aware of their professional calling which is the art.

Egwuatu, whose sculptural masterpieces stunned many, opined that it gave him plenty of joy to be part of the big show. “Even though I work from time to time, this fair is a big one for me,” he said. “It is a big one, in that it depicts the sort of art that I love so much. As a sculptor, these works showcase my true talents and professional calling as an artist.”

The one week show drew guests from all genres of the art who came out to give kudos to various arts of creativity on display. As people went from stand to stand to view and appreciate these works of art, traditional music played in the background to give the necessary groove to the people. “It is so cool here. In fact, art is really felt in people’s nerves,” Charles, a student from the University of Lagos who attended the programme, enthused. “Nigerians need to inculcate this habit of relaxing with the art,” he said.