Destiny hotel and suite

List of Inspector General of Police (IGP) in Nigeria Since Independence The highest-ranked officer in the Nigerian Police Force (NPF) is the Inspector General of Police. The occupant of that position is charged with running the day-to-day activities of the police. The …

In 1990, Shina Peters built a house with N20 million naira; the same year Jim Ovia started Zenith Bank with the same amount.
Today, you and I don't have a room in Shina's house but I have an account in Jim's bank and probably you do too.
Shina's house was built in Iju Lagos and remains there till date.
Jim's bank started in a corner and now has over 500 branches in Nigeria, and many international branches.
Millions upon millions transact business in Jim's bank daily.
Shina's house is becoming dilapidated...in 2015, he SPENT more money to renovate the house and bought a Nissan Pathfinder with N10 million...additional liability, while in the same 2015, Jim's bank MADE a profit of N105.7 billion.
Zenith bank employs hundreds of thousands, and feeds their families.
This is the difference between Assets and Liability. If you buy a car for N20 million today, in 20 years time, you will be ashamed to drive it. On the other hand, if you invest that same amount in a lucrative business or in an asset, It may be worth billions in 20 years. ( Jim Ovia is now worth $980 million dollars, with the official dollar rate of N320, that means he is worth N313 BILLION NAIRA because of an investment of N20 million).
Spend the little money you have today wisely. Some people driving expensive cars today, are not aware that they are driving their future and the future of their children. Some people carrying iphone7 today, may not be aware that they are carrying their future.
When you are young, don't spend money. Invest it.
Every penny in your hand is like a seed, you can decide to eat it, or sow it. When you sow it, it will bear much more seeds later in future.

Credit: Deltablog

Just published: front page of Saturday Independent Newspapers for today, 24 July 2021.

BRIEF HISTORY OF OGBOMOSHO PEOPLE

Ogunlola was of Ibariba stock and descent. He came to the area now known as Ogbomoso in pursuit of his hunting profession. He stayed under ajagbon tree (still seen today by the side of the palace) and used the branches for hanging gears. The whole place was at this time (around the middle of the seventeenth century), a dense jungle. Ogunlola was an expert archer and brave hunter. Later he and his wife, Esuu, built their hut by the side of the ajagbon tree.

On a certain day, Ogunlola noticed smoke oozing from some nearby locations. He took courage and approached this place and discovered other hunters. The first hunter named Aale was found at a site now called Oke-Elerin quarters, the second called Onsile at the site now known as Ijeru quarters, the third Orisatolu at Isapa quarters and the fourth Akande quarters. The descendants of the first three of these hunters are still today the Bales of Oke-elerin, Ijeru and Isapa quarters respectively. However, there is no more Bale Akande. Esuu feared what might be her fate whenever she offended her husband; particularly when there was no one near their hut to act as a check on him. She, therefore, designed a mound near the hut and by consensus, they decided that whenever Ogunlola wanted to beat up Esuu, if she could escape and embrace the mound, whatever the nature of the offence, he must spare her.
This mound is named Lorungbekun (Olorun-gbo-Ekun) and is still within the Abata enclosure in the palace. The term of the agreement is Egbe Alongo (Alongo Society)
Ogunlola, after the discovery of these hunters, took the initiative to invite them to form the Alongo Society. The primary objectives of the society were: Defence against Sunmoni (slave prowler) raids, Group hunting of wild animals, and Mutual assistance.

At the take-off of the society. Ogunlola was, made the chairman. After each day’s hunting, they retired to Ogunlola’s hut where they were treated to beans and other meals and were served with sekete wine brewed by Ogunlola’s wife from fermented guinea corn. They also engaged in discussing current affairs and planning.

Later, other settlers came and built their huts and formed the nucleus of a small village. Ogunlola‘s hut became the place for settling disputes and other matters. He, Ogunlola had the final say. The groups of huts being on the north-south highway from Oyo-ile became popular as aroje (a place to stop for refreshment and other ‘knick-knack’ by travellers.

Esuu, the wife of Ogunlola introduced the worship of Orisapopon to Ogbomoso. This object of worship is the same as Orisala and is worshipped in different towns under different names. The worshippers are distinguished by white beads worn around their necks and wearing only white dresses. Drinking of palm wine is forbidden to them. The name orisapopo was probably derived from the fact that Ogunlola’s hut was on the north-south route therefore the Orisala being worshipped in the hut was name “Orisapopo” (idol by the highway).

The importance and influence of ‘Orisapopo’ among the citizens of Ogbomoso are immense. It can be described as the patron “Orisa” of Ogbomoso.

During the time the Ibaribas under the leadership of Elemoso attacked Oyo-Ile near Ilorin, Ogunlola was already in detention there, awaiting trial for an alleged offence of murder. Elemooso caused devastating havoc among Oyo’s so much that they feared him in battle. Elemoso consequently laid total siege on Oyo causing famine and untold hardship among the people. Ogunlola therefore, told the Alaafin that if he could be released, he would kill Elemoso. This was granted and Ogunlola was shown where Elemoso camped. Ogunlola after studying Elemaso’s tactics took proper aim and shot him down from his hiding place. Ogunlola quickly beheaded him and brought the severed head to the Alaafin of Oyo. Elemeso’s army was therefore routed.

Alaafin was so impressed by Ogunlola’s prowess that he, the Alaafin, requested him to stay in the capital Oyo-Ile instead of returning to his settlement. Ogunlola politely declined to say “Ejeki a ma se ohun” meaning let me stay yonder” His majesty, the Alaafin, granted Ogunlola’s wish to return to his old settlement.
Later, travellers passing to and fro used to refer to the settlement as that of who beheaded Elemaso meaning “ido eni ti o gb’Elemoso”. This was later contracted to Ogbomosho.

Eventually, the authority of Ogunlola became greater and more respected. He was consequently made the head of the settlement under the title of Sohun to reflect his request from the Alaafin, ‘let me stay yonder’. His compound by the Ajagbon tree then became the Soun’s palace and a rallying point for all Ogbomoso citizens.
Ogbomoso, because of her strategic location, quickly grew from village status to a medium-size town. Her people were also known as warriors. During the Fulani wars of the 19th century many towns and villages, about 147, were deserted while their people took refuge in Ogbomoso. The influx of people further enhanced the size and strength of Ogbomosho to date.

The brief History of Gbongan Ile

Abiodun Adegoriolu the Alafin of Oyo, who reigned between 1750 – 1789 was the father of Olufi. Olufi migrated from Oyo with a large followers consequent upon the unrest that attended the death of Alaafin Abiodun in 1789. One tradition states that Olufi contested the throne of Oyo and lost. He then had to leave Oyo as tradition demanded. Another associates the migration of Olufi from Oyo with the general unrest that characterised the politics in Oyo after the demise of Alaafin Abiodun. This made Oyo metropolis not safe for peaceful co-existence, hence many citizens of Oyo followed Olufi as he migrated from Oyo. It is relevant here to stress that Olufi probably left Oyo after 1789. He took Igbori route. His entourage stayed there for some time. They then moved to Soungbe before they finally settled in Gbongan Ile. All these places are mentioned in the Oriki Olufi, the important things that happened to Olufi and his entourage are also recited in the Oriki. The Olufi carried along from Oyo a beaded crown which made his followers recognise him not only as an Oyo prince but as an Oba in his own right. The unrest that precipitated the fall of Old Oyo empire also affected the stability of many towns in the savannah region of the empire. There emerged soldiers of fortune who started to carve for themselves areas of jurisdiction. They had to fight their weak neighbours to establish their own domains, and in order to survive dis-establish Oyo towns. They, the soldiers of fortune, infact made it possible for the Fulani to pe*****te and to destroy many Oyo towns. The resultant effect was the drift in population from the savannah region of the old Oyo empire to the forested region of the south, where the horses of the marauders could not easily pe*****te. This was how many Oyo towns were either destroyed or deserted and many moved towards Ife forest. Many settled with the Olufi in Gbongan and others in Origbo. Those who settled among the people of Ife later founded Modakeke. The fall of Owu in 1821 made many people from Owu to settle in Gbongan. Some people chose to settle in Gbongan from their Origbo base. Gbongan, therefore, started to grow as a result of influx of people from many quarters. The prevailing peace in Gbongan was however not to last long. There was a fresh wave of marauding activities in places that were regarded as safe.

Mid 1823, after the Fulani defeat of Afonja in Ilorin, Muslim marauders from llorin and Iwo attacked Gbongan Ile, Ikire Ile and Ipetumodu. The towns were deserted and the people sought refuge in Ile-Ife. In about 1825, the people of Gbongan decided to rebuild Gbongan, but the people chose a new site rather than the old site which was at the fringe of the savannah. A site that was in the heart of the forest was, therefore, chosen. This is why at the present location, we have such locations as Owo Ope, Oke Egan, Oke Apo and Oke Apata. There is also the network of streams like Oyunlola, Akinjole, Alaanu and Oleyo which serve as sources of water supply to the town. The present Gbongan could, therefore be said to be founded around 1825, at a time when there was a renewed influx of people from the crumbling Oyo empire. The fact that Gbongan was headed by an Oba attracted many people to settle there, and the fact that the town had moved to a truly forested region made people to feel secure. By the middle of the 19th Century, Gbongan had become one of the biggest towns in Yoruba region. OLUFI BECAME A BAALE Ibadan imperial drive to Ijesa and Ekiti countries from 1850s affected Gbongan in a number of ways. Gbongan was not conquered by Ibadan. Gbongan was only invited as a junior ally to help in the prosecution of Ibadan wars. This was how Gbongan was involved, and took active parts in Ijesa, Ekiti, Akoko campaigns to the seventeen year of Ekiti Parapo war. Gbongan fought as an ally of Ibadan in the Modakeke war of 1881-86, and this was why almost all Modakeke moved en-masse to settle in Gbongan on March 27 1909 before Ode Omu was founded in 1910 for those Modakeke who chose to settle in a separate town. The implication of this was that the history of Gbongan during the period of Ibadan imperial drive was ultimately tied with that of Ibadan who had a Baale as ruler of Ibadan. In effect, the rulers of those towns which were junior partners of Ibadan were regarded as Baale. This was not peculiar to Gbongan town. Ikire, Apomu, and Ipetumodu were so treated. Olufi therefore resorted to wearing his crown annually during the Orisa Akire Festival.

EXCLUSIVE -THE STORY OF GEN. OLADIPO DIYA

Exposed! What Really Happened On The Night Diya Was Supposed To Be Executed By Abacha Boys, This Was What Really Went Down

Lt. General Oladipo Diya served as the Chief of the General Staff (Deputy Head of State) during the military regime of late General Sani Abacha from 1994 till 1997 when he was arrested for treason after an alleged failed coup. In an interview with the Tribune, Gen. Diya had talked about the other side of Gen. Abacha, his experiences in the Nigerian military, the bomb allegedly planned to kill him and the phantom coup widely believed to have been targeted at him.

When asked about the alleged coup targeted at him as the second in command to the late general Sanni Abacha he had said that they were thankful that it was a phantom coup, but then whether phantom or real, or imagined, in the army, a coup has always been taken very seriously. He went further to say that there had never been a coup where you start taking the video or film of it even before it happened.

But then, a lot of activities had happened before. He also told a story of how a plane which he had boarded to take to Makurdi was planned to be bombed, but by the stroke of fortune, he was 10 minutes late, which was really not in his character. He said that lateness was what God actually used to save his life. Within those 10 minutes, those that were priming the bomb so that the plane would explode 10 minutes after take-off were killed by the bomb before he got there. He refused to go ahead with the journey.

Although everybody around him, including his chief security officer, said he should continue on the journey, he said no because if he did, the same situation would have been repeated in Makurdi. So, he had stopped and that was what saved his life. If those who were responsible for that bomb knew God, they would have stopped. They went on and three weeks after, He was arrested on allegation of planning a phantom coup. But he said that he was thankful to God that on every step that was taken thereafter, Almighty God saved had saved him. And since that day he said they had failed in their attempt to blow him away , he gained the confidence that, by the grace of God, he is beyond human destruction.

After his arrest, he said that the impression was being given to him that everybody was being arrested, he was detailed to talk to all the service chiefs, Bamaiyi and GOCs, Bashir Magashi and co. He was asked to talk to them because he was being told that they should continue with the government and he had no, that it as never done. He went ahead to explain that he felt that he was talking frankly because he joined the army at the age of 18, going to 19 and he did not know how to tell lies, so, he would tell them his mind: that If somebody wanted to contest an election, he should leave the army; he should leave the government and contest as a civilian.

When asked if that was his advised to Abacha he had replied that

That was his advice; that he should consult with all the service chiefs. He had spoken to all the service chiefs one by one and they told him the same thing; that no, he should not continue, not knowing that some of them had tape recorders on them. He went ahead to say that it was all history and that they had put all behind them . He said he was grateful to God because on three occasions, they attempted to kill them.

He said when we were in detention and he discovered that it was only Yoruba officers, including Adisa and Olanrewaju, who were arrested, he was shocked. That then forced him to ask where Bamaiyi, Magashi and others were. That was when he knew said there was a conspiracy. That was the statement he had made and the whole world echoed it, he said that was what actually saved his life and turned the table against the whole conspiracy.

He was also asked if Abacha ever planned on returning power to the civilians after assuming office

He said returning power to the civillian govt was Abacha true intention, adding that there was no intention for any permanent stay in power. Emphasizing on the fact that the military is not for permanence, and that it was an aberration, and one just come in, do whatever he wants to do and then hand over. That is military regime. He said When a military regime comes and it wants to stay, nobody would allow it.

He referred to the situation in Egypt. The commander-in-chief in that country has just resigned to contest an election. Although I wouldn’t say that is even good, it is better than to come and stay put. He has resigned and the vice president has been sworn in as the new commander-in-chief of the armed forces in Egypt. If he stands election and wins and the exercise is seen to be free and fair, they will appreciate him rather than for him to sit tight in power and say he is going to transform himself into a civilian president.

He was also asked if general Abacha was being pressured by outside forces withing and outside the military and he had replied that

He could not be certain because at that time he was in detention, and he had no access to the news or newspapers and you couldnt even hold discussion with anyone although he had said that Abacha had confided in him that that he had plaans yto become a civillian president and that he had ytold him that he was not in support, Abacha had ordered him to call the service chiefs and they had also told him no, though he was not aware what they had said to Abacha request.

He was asked if he had any hope of surviving his ordeal when thrown into prison and he had replied in the affirmative saying that after the bomb attempt a certain boldness came over him that he was beyond destruction, he also said that in December 14 he was to be executed in Jos. They had been taken out of prison and Sergeant Barnabas Rogers was in charge, decked in battle dress.

They were to take us for ex*****on. According to him he said “They took us out. Adisa was there, so was Olanrewaju. As we were going, around midnight, the vehicle stopped. The reason the vehicle stopped, we didn’t know, but it stopped. Was it the engine? Was it tyre? We didn’t know. We were there, waiting and waiting. When it was 5:45a.m. in the morning, the driver started the van, made a U-turn and took us back to prison.

“‘Again, what happened? It was miracle of God. It was divine intervention because, you know, one Major was complaining to the GOC. I remember that the GOC was one of our students, now a commandant of the National War College. The Major was challenging the GOC: ‘You are taking these people for ex*****on in the morning. The ex*****on was to take place at 7.00 a.m.

All you were saying was that somebody phoned you on behalf of Abacha. Suppose tomorrow, the person denies, what will you have as evidence?’ The GOC was stunned. We heard the story later after they had returned us to the prison. Then, the GOC now said okay and he started trying to call Abacha, just for Abacha to give a go-ahead. This officer could not do anything without Abacha’s instruction.

But Abacha had an attitude: he never picked phone calls. And that attitude of not taking phone calls was another miracle. He did not pick his calls and when the officer tried and tried until around 5:30 a.m. and could not get Abacha, he had to give instruction that they should return us, saying that he would go to Abacha to take permission from him.

”He went and got the instruction and said that they should now take us to Kano, where the ex*****on would now be done. They took us to Kano and put us in a small house. I don’t know the owner of that house, a bungalow, but that was where we were all crammed. We got to Kano on Sunday evening for ex*****on the next morning. But that was the night Abacha died. We wouldn’t have known but for one of the soldiers, called Sergeant Bush, who went to buy batteries for his radio — a Hausa man would always have a radio.

That was how we heard that Abacha had died. So, he came back to where we were held in that bungalow and started quarreling with Sergeant Rogers that he heard from a BBC Hausa programme that Abacha died and he was not going to take part in this firing squad except another head of state gave them a directive. That was the beginning of another controversy between Sergeant Bush and Sergeant Rogers, because three other men supported him. Sergeant Rogers was the one that led the others, the camp of four men.

So, we thank God that split caused the delay to execute us, because it was now four on each side. The other camp led by Bush said if the Rogers group tried to kill us, they would shoot themselves. That created the split and that was why the ex*****on was not carried out. Was that not another divine intervention? It was not by our power, it was God. All this was not known to members of the public, so, I have every cause to be grateful to God.

To hire Ayinla Omowura for performance in 1977 the customer must provide Omowura and his band boys the following,

Good foods to eat
One carton of Star Beer
One carton of Top Beer
One bottle of Schnapps, perhaps Ogogoro could be acceptable.
Four packets of Consolate ci******es among other things.

Signed by Baiyewunmi who later killed his boss.

Photo credit Prince Adebayo Adejare.

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