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RHEUMATISM / ARTHRITIS

ISEKETU or ISEKOTU 0r Osakotu in Yoruba Language. Botanical name : Sida Acuta.

For bacteria in the body system, severe waist pain, ankle pain, lower abdominal pain during me**es, hormonal imbalance, irregular me**es, watery s***m and quick ej*******on.

This dreaded disease refer as rheumatoid arthritis which normally developed symptoms like; deformation, joint pain, swollen ankle, and general inflammation of body.

Here is a wonderful plant that God has deposited to help us in perfect treatment of this dreaded disease, but it required to work only if you reserve the rule and perfect preparation.

This plant is to be harvest early morning hour of 6:00 am dot before the sunset, if not it won't perform, and must be kept in cool in or wet place if you aren't ready for immediate preparation.

Get 2 big balls of white onions ready, harvest three handful of this plant and wash it with water and salt. Then cut in pieces and pour 4 liters of fresh water in a pot, cut the two balls of white onions and spray it on the top.

Boil it for maximum of 15 minutes and filter the water for your healing. Drink a glass cup for morning and night to testify of goodness of God.

General weakness : boil only the leaf and drink one glassful thrice daily.

Kidney problem: Fill a medium size pot with the root and water. Bring to boil. Half glass twice daily.

Insomnia : Add almond and bamboo leaves to this plants (Sida Acuta leaf with it). Bring to boil one glass full twice daily.

Please try to save a life today.

*It's a strong antibiotic.
*Is good for somebody that water is coming out of her breast without pregnancy
*It's good for pregnant women, from 8months pregnancy wash d leave
squeeze out d juice and sieve it. mix d extract with pap take it every 2 days in d morning. It makes delivery easy. You
* Boil together with guava n paw paw leaf. Good for long lasting er****on

*It's work for malaria.
Just get fresh of it and boil it for 10 to 15 minutes and drink it. It work fast for relief of fever and malaria.

*Is good for both delivery and pregnant women use

*ALSO GOOD FOR ATRITICS

"Good for healing boils

How to use:
——————

Grind it together with native white chalk then apply to the boil leave it to dry and see what will happen next.

Very effective
*

It good for pregnancy women,when the baby sit down it will tune the baby to good position
just uproot it an wash it very well u boil it together with the root lobatan

*I know it to work for ovarian cysts if you eat handful fresh seeds with clove of garlic daily
*It is very effective in treating severe epigastric pains

pluck plenty of the leaves and wash thoroughly, then put it in a bowl and add little water and, squeeze it till it draws like okro then add half quantity of peak milk, filter and drink the liquid before meal morning and night. Epigastric pains will varnish like magic

* It helps in joint pains. By boiling it and drink.

Eggroll recipes

Flour 1 and half cup
Baking powder 1/2tsp
Nutmeg 1/3tsp
Sugar 2tbsp(or more)
Butter 1tbsp
Water more than 1/2 cup

Procedure
Step 1: pour your flour into a bowl
Step2: add baking powder
Step3: add nutmeg
Step 4: add sugar and mix thoroughly
Step 5: add butter and coarse with your hands
Step6: add water gradually and check your consistency
Step7: knead for a while, not too much
Step8: place on your work table and cut into 4
Step 9: take your boiled egg,coat it with flour
Step10: take one out of your dough and roll out flat.
Step 11: wrap the dough round your egg one after the other and smoothen it with you hand or on your work table Make sure there's flour on your palm so it won't stick
Step 12: fry in a deep hot oil/make sure you reduce your heat source to the minimum while frying
Step 13: while still in the oil, use a fork to pierce it in two places, so the heat can pe*****te into it.
Ctto

History Of Ile-Ogbo Town

Ileogbo is the headquarters of Aiyedire Local Government in Osun State, Nigeria. It is situated midway between Ibadan and Osogbo, the capitals of Oyo and Osun State. Ibadan is about 44 km to the south of Ileogbo while Osogbo is about 42 km to its north, Oyo 40 km to its west, while Gbongan and Ife are located to the east of the town.

The name Ileogbo comes from an old Yoruba folk tale that the people in this town had a very long life span. Ileogbo means the land of the old. The settlers in this town used to have a saying "Ile Ogbo mi ni mo de yi" (meaning the place where I will live till I am very old), and the name was later shortened to Ileogbo.

Ileogbo is one of the famous Yoruba land with its famous cultural activities and tradition,

Ore (ileogbo Ilu ore, omo arepo panda) said to be the protector of ileogbo citizen both home and abroad. Ore festival comes once a year and it attracts people far and wide. Ore tree is as strange as finding a lion in a hole dug in the ground that harbors a rat. When you account for the mother of whom her child's biography is shoddy, its sound unbelievable. But such is the feature of the cradle of a sacred Oore Tree located in Ileogbo.

Ileogbo, inarguably is a product of Ore Tree. The tree, because of its peculiarity, is a pointer to the seating of Ileogbo, the headquarters of Ayedire Local Government in Osun State. The tree life span is uncertain as the first settlers are younger than Ore tree.

The tree was located circa 1840 subsequent to a spiritual consultation with oracle by Kuseela, the only surviving Prince of the war between Fulani and Ileogbo in 1822. Ileogbo was checkmated by Fulanis in 1822, thus, the former site became desolated. After the clash between the troops of Alaafin and the Fulanis in Osogbo in 1840, tranquility returned to the affected Yoruba towns, Ileogbo inclusive. The development triggered Kuseela, consulted an oracle and was divined that he stops, with his entourage where ever he finds a tree tied with white cloth. It was divined that he, with his people shall organize a prosperous kingdom.

Tradition had it that the tree is manned by a male (Baba Abore) and a female (Iya Abore) appointed on the advice of the king. One of the past Iya Abore from Olukoun's compound nicknamed the tree Alhaja Jabaru. This name is not unconnected with the female spirit the tree is said to shelter. Some traditionalists considered Ore as a strong protection against any havoc in Ileogbo. The tree does not shed its leaves under its shade.

Eegun festival (masquerade) it is festivity that draws people from other towns and cities to Ileogbo.

Igbo festival is a must see tradition where young and old, men and women, boys and girls loyal to Igbo festival will be flogging themselves publicly in the city center.

Ileogbo has some private and public secondary schools like Luther King’s college ileogbo, Community High School, Ileogbo, African church grammar school, kuta/ileogbo others are Royal ambassador international college, ileogbo, Omoloye group of schools, ileogbo, Daarul-Hikmah Islamic School, Glorious group of schools, ileogbo and lots more

Aiyedire is a Local Government Area, one of the thirty Local Government Areas in Osun State, Nigeria. Its headquarters is located at 1, Col Ogunkanmi Road in the town of Ileogbo at 7°47′00″N 4°12′00″E. Hon. Adeboye Mukaila Oladejo had been its Chairman since 2017.

Aiyedire Local Government Area is divided into four districts namely Ile Ogbo, Kuta, Oke Osun (Alabata), and Olupona. For efficient administration purposes, Aiyedire South, a Local Council Development Area (LCDA) was created out of Aiyedire and headed by Hon. Olufemi Idowu.

This Local Government Area is located in the western axis of Osun state. It is bounded by Ejigbo, Ola Oluwa, Irewole, Ayedaade and Iwo Local Government Areas. It has an area of 262 km² and a population of 75,846 at the 2006 national census. It features two distinct seasons, the dry and rainy seasons. The average temperature of Aiyedire is put at 28.5° centigrade while the humidity of the area is estimated at 60 percent. Wind speed across Aiyedire is put at 10 km/h.

Farming is the predominant economic activity. Cocoa is a major cash crop cultivated in the area solely or in combination with other agricultural crops such as coffee, cassava, palm oil, kola nut, maize, pineapple and yam.

Trade is an important feature of the economic lives of the people with markets such as the Alaya main market and the Mosun market providing access for the exchange of a wide range of goods and services. Hunting and crop cultivation are other important economic enterprises engaged by the locals.

Sacred Idi-Oore Tree

The tree is famed a pointer to the seating of Ileogbo, the headquarters of Ayedire Local Government in Osun State. The tree life span is uncertain as the first settlers are younger than it. The tree was located circa 1840 subsequent to a spiritual consultation with oracle by Prince Kuseela, the only surviving monarch from the war between Fulani and Ileogbo in 1822 where they were defeated. In 1840, as tranquility returned, it triggered Kuseela, to consult an oracle for a new abode as the former settlement was desolate. The oracle divined that he stops, with his entourage where ever he finds a tree tied with white cloth. It was divined that he, with his people shall organize a prosperous kingdom. Prince Kuseela contacted the tree, weeded its surrounding, settled near at Akinmoyero`s compound and invited people from far and near and subsequently multiplied to about eighty two compounds with numerous suburb.

Tradition had it that the tree is manned by a male (Baba Abore) and a female (Iya Abore) appointed on the advice of the king. One of the past Iya Abore from Olukoun`s compound nicknamed the tree Alhaja Jabaru. This name is not unconnected with the female spirit the tree is said to shelter. Some traditionalists considered Oore as a strong protection against any havoc in Ileogbo. The tree does not shed its leaves under its shade.

Cultural activities

Anlugbua is celebrated annually. Anlugbua Akindele, a famous hunter and warrior was a progenitor that led his people from Orile-Owu to Owu-Kuta, where they are presently settled. He left Orile-Owu because he was not given the chance to reign after his father’s passage. His younger brother was made to ascend the throne, which angered him. So, he left and later settled in a place called Ikutamiti (I evaded death). It is Ikutamiti that was shortened to Kuta. After a reign of 300 years, he decided to sink to the ground, instead of dying physically. The spot where he entered into the ground is where is annually converged to celebrate. The place is now a local historical site.

The shrine is a sacred groove about three kilometres away from the town and inaccessible by vehicle and tucked inside the Anlugbua forest. Some of the rites are the sacrifices of live ram and dog in addition to pounded yam and okro/ogbono soup at the shrine. Persons who wear certain tribal marks called keke are forbidden from entering Anlugbua’s.

Grab your NIGERIA HISTORICAL HANDBOOK [E-book] Text https://wa.me/message/DUDEA35CZOFXM1 or call +234 814 463 8341.

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😭😭😭😭😭
Sad moment for me as we lost Abiodun Oropo Oyinlomo Alhaji after brief Illness.
You came to this life during Ileya(Abiodun) and you left us on Ileya day. He was part of those that supported and made someone like us what we are today in Broadcasting industry.
Oko Yetunde, Aljanat Fridaus is all I pray for you 🙏🙏🙏🙏🙏😭😭😭😭😭😭😭

Strength Of Oyo Mesi And Fall Of Old Oyo Empire

The Oyo empire was a large West African empire founded in approximately the 1300CE. Oyo Alaafin descended from the historical figure, Oduduwa or Olofin. Thus, an integral portion of the Yoruba nation. The ‘Yoruba’ were said to have migrated from Ile-Ife as their principal centre of civilisation with Oranyan, the grandson of Oduduwa as the first Alaafin of Oyo. It should be noted that the descendants of Oduduwa instituted various kingdoms, Oyo, Ijesha, Ijebu, Ondo, Owo, Osun, Ketu, Ekiti etc. Also, oral history has a particular strong effect on Oyo history much more than other contemporary West African empires as Yoruba cosmology focuses on an earlier kingdom , Ife, which provide the foundation for the Oyo Empires. Early in the 16th century, Oyo was a minor state which was led by the founder, king-Alaafin of Oyo Oranmiyan whose position on earth was comparable to that of the supreme Being in heaven probably because of his strong reputation as a military leader. The Alaafin ruled with the aid of a council of powerful advisers, the Oyo Mesi, who were seven in number whilst the chief among the Oyo Mesi is the Basorun who carried out the duties of Chief Executive Officer of the state and principal adviser to the Alaafin.

Furthermore, it is worthy of mention that the Oyo Empire expanded based on its convenient trade location, and its ability to manipulate marketers by the second half of the sixteenth century. The Oyo Mesi were seven principal councilors of the empire (Oyo). They constituted the electoral council and possess the legislative powers to carry out their duty. The seven councilors are:- (1) Bashorun (2) Agbaakin (3) Samu (4) Alapinni (5)Laguna (6) Akiniku (7) Ashipa. Those seven councilors represent the voice of the nation and also had the chief responsibility of protecting the interest of the empire. The Alaafin also takes counsel from them whenever matters affecting the state occur. Furthermore, the strong political force of the Oyo Mesi was strengthened by the Ogboni cult. The Alaafin, while being the sole voice of the authority, was unable to exercise complete and unquestioned authority or power. His authority was curbed by the various political institutions of Oyo, particularly the Oyo Mesi. The Oyo Mesi guided the king in many important matters including military actions and religious festivals, while the Bashorun, the leader of the Oyo Mesi, exercised the highest authority and control such as in many ways rivaled the power of the Alaafin himself.

For example, the Bahorun served as the commander in chief of the army and equally orchestrated various religious festivals in Oyo, a position which accorded him both militaristic and religious authority above the king. To accord him more power, chief among the responsibilities of the Bashorun was the management of the all-important festival of Orun. This festival would figure prominently in the rise of the Oyo Mesi over the Alaafin because the Alaafin could not leave the palace due to ritual restrictions that accompanied the position which grossly curtailed his ability to implement and exercise his authority outside the palace walls. In line with this, a Nigerian historian, Samuel Johnson, observed “the father is the king of the palace and the son, the king for the general public. The Oyomesi had acquired the power to depose the Alaafin by forcing him to commit su***de during the Orun festival.

In 1754, the Oyo Prime Minister, Bashorun Gaa, conspired with the Oyomesi, a strong policitical force in the administration of justice and strengthened by the Ogboni cult, to force four successive Alaafins to commit ritual su***de after they had been presented with the symbolic parrot’s egg, as a result of which in 1774 the fifth Alaafin, Alaafin Abiodun executed Bashorun Gaa. These intrigues and instability weakened and impoverished Oyo as there were series of constitutional upheavals, dynastic intrigues and local particularism in the community. These were furthered when ‘Awole’ killed his father, Alaafin Abiodun, and became the king. He in turn was ousted by the revolt initiated by “Afonja” the Aare OnaKakanfo. It was the same revolt which led to the secession of Ilorin which played a crucial role in the destruction of Oyo empire because Oba Awole was rejected by his subjects. But Oba (king) Awole cursed the empire as he prepared to commit su***de, he said: “My curse is on you, your disloyalty and your disobedience. So let your children disobey you. If you send them on an errand, let them never return to bring you word again. To all points, I shoot my arrows. You will be carried as slaves. My curse will carry to the sea and beyond the sea . Broken calabash can be mended, but not a broken dish. So, let my word be irrevocable”.

After Awole’s death, Afonja, the Aare OnaKakanfo, now master of Ilorin, invited an itinerant Fulani scholar of Islam called “Alimi al-salih” into his cabinet, hoping to secure the support of Yoruba Muslims. However, turned by the internal struggle, the Fulani revolted and Oyo could not defend itself against the Fulani who razed Oyo Ile in 1835 and 1837. This explains why Ilorin traditional empire has an emir, while in the rest of Yoruba towns, the kings are called Oba or Baale, meaning “Father of the land” or “Lord of the land”. In conclusion, despite all attempts, Oyo Empire eventually became a protectorate of Great Britain in 1888; its states ceased to exist as any sort of super power and it never regained its prominence in the region. However, during the colonial period, the Yoruba were one of the most urbanised groups in Africa.

By Oyetunde is Chief Museum Education Officer, National Museum, Oyo

EIGHT INTERESTING FACTS ABOUT THE YORUBA PEOPLE

The Yoruba are an ethnic group of southwestern Nigeria and southern Benin Republic in West Africa who share a rich history and culture.

Here are eight interesting facts about the traditional Yoruba culture:

1. According to Yoruba mythology, all Yoruba people are descendants from the hero Odua or Oduduwa.

2. The language of the Yorubas, known as Yoruba, belongs to the Congo-Kordofanian language family. The language has many dialects, but most of its speakers are able to understand each other.

3. The Yoruba homeland is located in west Africa, with most Yoruba living in Nigeria. There are also some scattered groups in small neighbouring countries, Togo and Benin.

4. The Yoruba are one of the largest ethnic groups in Africa.

5. The Yoruba are a very sociable and expressive people who commemorate major events with colorful festivals and celebrations. Weddings, naming ceremonies, funerals and even housewarming parties are celebrated in a lavish and ceremonial nature.

6. As many as 20 percent of the Yoruba still practice the traditional religion of their ancestors. A large number of modern Yoruba also combine traditional Yoruba beliefs with modern day religions such as Islam and Christianity.

7. About 75 percent of the Yoruba men are farmers, producing food crops for their domestic needs. Women help plant yams and harvest corn, beans, and cotton.

8. The Yoruba present the highest rate of twin births in the world. This may be because of high consumption of a specific type of yam containing a natural phytoestrogen which may stimulate the ovaries to release an egg from each side. Twins are very important for the Yoruba; they are given special names and inspire wooden sculptures.

By: Oluwafemi Omodara
Source: WEST AFRICAN CULTURE & TRAVEL

History of Egbado People of Ogun State

The Egbado appear to have migrated - possibly from the Ketu, Ile-Ife, or Oyo - to their current area early in the 18th century.

Egbado towns, most importantly Ilaro, Ayetoro, Afon, Imeko, Ipokia and Igbogila, were established in the 18th century to take advantage of the slave trade routes from the inland Oyo empire to the coast at Porto-Novo.

Other towns were Ilobi and Ijanna, which were strategic in protecting the flanks of the slaving routes. The Egbados' were subject to the rule of the Oyo kingdom, which managed them via governor Onisare of Ijanna.

The Oyo were unable to deploy their cavalry force to protect the routes, due to tsetse fly and lack of horse-fodder and thus had to rely on the Egbado people to manage the routes.

The historians Akinjogbin, Morton-Williams and Smith all agree that by the early 18th century this route to the coast was heavily engaged in slave trading, and that slaves were the mainstay of the Oyo economy.

The Egbado later achieved a fragile independence after the fall of the Oyo kingdom, but were subject to frequent attacks from other groups such as the slave-raiding Dahomey (who seized, among others, Princess Sara Forbes Bonetta), and various tribes who wished to force open their own slave-trading routes to the sea.

Ilaro and Ijanna towns had been destroyed by the 1830s. By the 1840s the Egbado had come under the control of the adjacent Egba group, who used the Egbado territory to forge routes to Badagry and the port of Lagos.

By the 1860s the Egba abandoned the route because the British were actively using their formidable navy to try to abolish the slave trade. Consequently, the Egba expelled British missionaries and traders from the area in 1867.

After 1890 the Egbado asked for a British protectorate and got a small armed garrison, thus becoming independent of the Egba. The area became part of the British Colony and Protectorate of Nigeria in 1914, as Egbado Division in Abeokuta Province.

The administrative headquarters were later transferred away, after the creation of the new Ogun State subsumed the old Abeokuta Province.

The modern Egbado/Yewa

In 1995 the Egbado chose to rename themselves the "Yewa", after the name of the Yewa River that passes through the area they inhabit. They are primarily agriculturalists, but there is some artisan and textile processings.

They are located mainly in the areas of: Ado-Odo/Ota, Ipokia, Yewa South, Yewa North, Imeko Afon, and part of Abeokuta North.

There were complaints that the system of patronage and nepotism in Nigerian politics has caused the area to be neglected in terms of investment[citation needed].

The area developed a popular style of music, called Bolojo, in the 1970s. The population level is uncertain, but may be around 400,000.

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'Ti OLUWA NI ILE' 1993

Ti Oluwa Ni Ile is a Nollywood Yoruba drama film sequel directed by Tunde Kelani. Released in 1993 through Mainframe Films and Television Productions, the film was Tunde Kelani's debut film as a film director.

Stars : Kareem Adepoju, Gbolagbade Akinpelu, Dele Odule, Yetunde Ogunsola, Lekan Oladepo etc.

A LIST OF OBAS (KINGS) TRADITIONAL TITLES IN YORUBALAND

Okere of Saki
Ooni of Ile-Ife
Alaafin of Oyo
Awujale of Ijebuland
Alake of Egbaland
Olowu of Owu
Olubadan of Ibadan
Soun of Ogbomoso
Oba of Benin
Owa Obokun of Ijesha
Osemawe of Ondo
Ebumawe of Ago Iwoye
Ataoja of Osogbo
Deji of Akure
Timi of Ede
Orangun of Ila
Alapa of Okin-Apa
Eleko of Eko
Aresa of Iresa (Aresapa of Iresa apa, Aresadu of Iresa Adu)
Olugbon of Orile Igbon
Onikoyi of Ikoyi
Alaje of Ilu-Aje
Aseyin of Iseyin
Onilala of Lanlate
Eleruwa of Eruwa
Alaketu of Ketu
Alepata of Igboho
Oluwo of Iwo
•••
Olugbo of Ugbo
Olowo of Owo
Ajero of Ijero-Ekiti
Alara of Aramoko-Ekiti
Alawe of Ilawe-Ekiti
Ewi of Ado-Ekiti
Ologotun of Ogotun-Ekiti
Oloye of Oye-Ekiti
Owa Ooye of Okemesi-Ekiti
Olu of Itori
Alaga of Aga-Olowo
Olusi of Usi
Olofa of Ofa
ọwá of idanre
OLOBA OF OBA AKOKO
•••
Akarigbo of Remo
Olu of Mushin
Alaperu of Iperu
Onisaga of Isaga
Olubara of Ibara
Ogiyan of Ejigbo
Lalupo of Gbagura
Alaye of Aiyetoro
Olota of Ota
Olu of Ilaro
Olufi of Gbongan
Attah of Ayiede Ekiti
Ebumawe of Ago-Iwoye
Onjo of Okeho
Ayangburen of Ikorodu
Ogoga of Ikere
Orimolusi of Ijebu-Igbo
Akaran of Badagry
Akire of Ikire
Osolo of Isolo
•••
Oniwere of Iwere-Ile
Apetu of Ipetumodu
Olu of Mushin
Alaye of Efon-Alaye
Onisanbo of Ogboro
Aare of Ago-Are
Olojee of Oje-Owode
Asawo of Ayete
Onigbeti of Igbeti
Olokaka of Okaka
Onipopo of Popo
Onitede of Tede
Onisemi of Isemi
Onipapo of Ipapo
Alageere of Ofiki
Ajoriwin of Irawo
Onimia of Imia
Onidere of Idere
Obaro of Kabba
Olore of Ore
Onpetu of Ijeruland
Osile of Oke-Ona egba
Orimolusi of Ijebugbo
Onido of Iddo
Onigbaja of Igbaja
Onibeju of Ibeju-Lekki
•••
Oloja of Epe
Alaawe of Awe
Oba of Agboyi land
Olugijo of Ogijoland
Alabere of Abere Ede
Ologobi of Ogobi Ede
Olu of Sekona Ede
Olu of Owode Ede
Owa Ale of Ikare
Omola of Imala
Alara of Ilara-Mokin
Akibio of Ilora
Olofun of irele
Jegun of Idepe
Jegun of ile-Oluji
Orungberuwa of Ode-Erinje
Halu of Ode Aye
Laragunsin of Iyasan
Lapoki of Igbolako
•••
Alara of Igbokoda
Lumure of Ayeka
Sabiganna of Igana
Afonja of Ilorin
Owa of igbajo
Onijaye of Ijaye
Oloro Of Oro
elesa Of Oke Ode
Ogunsua of Modakeke
Oluressi of lressi
Olojudo of Ido-Ekiti
Owa-Oye of Oke-Imesi
Olokuku of Okuku
Olunisa of Inisa
Oloyan of Oyan
Onijabe of Ijabe
Onigbaye of Igbaye
Afaji of Faji
Akosin of Ekosi
Alaje of Ilu Aje
Olokua of Oku
Alagbeye of Agbeye
Onila-odo of Ila-odo
Atapara of Iyeku
Elekusa of Ekusa
Olojudo of Ido Faboro Ekiti
Alase of Ilasa Ekiti
Sano of kogga
Alasaba of Asaba
Alasi of Asi
Olopete of Opete
Olopanda of Oponda
Aromolaran of ijesaland
Olu ifon of ifon
Odemo of Isara
Aringbajo of Igbajo Ijesa
•••
Alamodu of Ago-Amodu
Onigbope of Igbope
Obalufon of Sepeteri
Alagbole of Agbonle
Olowu of Telemu
Odemo of Ishara remo
Olaogboru Adimula of Ifeodan
Aragbiji of Iragbiji
Olororuwo of Ororuwo
Olona of Ada
Alaagba of Aagba
Are of Ire
•••
Alageere of Ago Are,
Oloto of Are
Oloba of Oba Osin
Oloru of Oru Ijebu
Olu of Ile-Ogbo
Olokuku of Okuku
Oluressi of lressi
Ajalorun of ijebu ife
Oloko of ijebu imushin
Elese of ilese ijebu
Moyegeso of ijebu itele
Owa-akinfin of ikinfin
Oloko of oko
Oloba of oba-oke
Oniluju of Iluju
Onifaji Of faji
akosin Of ekosin
•••
onigbaye Of igbaye
olokuku Of okuku
olunisa Of inisa
Owa Oroo of Agbado Ekiti
Aree of ireeland
Owa of Otan Ayegbaju
Aragberi of Iragberi
Alayegun of Ode-Omu
Owatapa of Itapa Ekiti
Oloro of Oro
Eleju of Sanmora
Onikoko of Koko
Oniganmo of Ganmo
Olupo of Ajassepo
Elesie of Esie
Elese of Igbaja
Aala of Ilala
Oloyopo of Eggi-Oyoipo
Oludopo of Okeyapo
Aboro of ibese land
•••
Olu of sawonjo
Eleyinpo of Ipapo
Onisemi of Isemi-Ile
Oluigbo of Igbojaye
Awaraja of Iwaraja
Alana of Oke-ana
Alatori of Atorin Ilesha
Alada of Ada
alaigbajo of arigbajo
onifo of ifo
Olorile of orile Ifoland
Oni ilepa of ilepa ilepa
Edemorun of kajola
•••
Olomu of omu aran
Aloffa of ilofa
Olosi of Osi
Elepe of epe
Ekesin of ora igbomina
Olobaagun of Obaagun
Olugunwa of Oke Amu
Ololo of Oolo
Onimaya of maya
Onidada of dada
onidiemin of idi-emin
Onipara of Ipara
Olokua of Okua
Alaaye of Oke-Ayedun
Oniroko of Iroko land
Owatapa of Itapa Kingdom
•••
Olowu of Owu-Kuta
Elese of Igbaja
Oree of moba land
Oree of otun
Ẹbùrù of ibà.
Agbolu of Agbaje
Olu of Afowowa Sogaade
Oloto of Ofiki
Aare of Sando Ofiki
Oloba of oba
Alakola of Akola
Olora of Ora-Ekiti
Olopete of Opete
Alakanran of Araromi
Alararomi of Araromi Aperin
Oniye of Iye-Ekiti
Olowu of owu-isin
olusin of isanlu-isin
olusin of ijara-isin
olusin of iji-irin
oniwo of oke-aba
oniwo of odu-ore
oloba of oba-isin
elekuu of odo eku-isin
•••
alala of ala-isin
eledidi of edidi
onigbin of oke-onigbin
onigbesi of igbesi
Onikole of ikole kingdom
Elegboro of Ijebu-Ijesha
Abodi of ikale land
Olokaka of okaka
Akinyinwa of ikinyinwa
Oluaso of iberekodo land
Oniwere of iwere ile
Salu of Edunabon
Olubaka of Oka land
•••
Onikereku of ikereku
Olukoro of Ikoro Ekiti
Onidofin of idofin
Obawara of iwara-ife
Awara of iwara-ijesa
awara of iwara- Iwo
ogogo of ifewara
Olu of Okeamu
Onigbope of Igbope
Asigangan of Igangan
Olusin of Isanlu Isin
Alaremo of Aremo
Olubosin of ifetedo
Asaooni of Ora Igbomina
•••
Olosan of Osan Ekiti
Elerin of Erinmope
Ajalorun of ife ijebu
Aale of Okelerin
Alabudo of abudo
Onigbamila of gbamila
Alaaye of aye
Olokusa of okusa
Onilai of ilai
Gbelepa of gbelepa
Alaboto of aboto
Onidigba of idigba
Agura of gbagura
Oshinle of okeona
Oloyan of Oyan
Olubaka of Oka land
Aboro of Ibooro land
Olojoku of Ojoku
Onika of Ika
Olomun of omuaran
Onilogbo of Ilogbo
Olumoro of Moro land
Onimeko of Imeko land
Oore of Otun ekiti
•••
Oloola of Ilara
Onidofa of Idofa
Ooye of Iwoye
Obaladi of Afon
Olu of Imasayi
Oluresi of lresi
Obaro of Kabba
alado of ado awaye
alawaye of awaye
Onisan of isan Ekiti
Elero of ilero
Olomu of omupo
Alaran of aran orin
Oluware of iware land
Aganmo of ganmo
Oloola of Ilara-Yewa
Onidofa of Idofa
Ooye of Iwoye
Onipara of Ipara - Remo
Odemo of Isara - Remo
Alakaka of Akaka - Remo
Alara of Ilara - Remo
•••
Agbowu of Ogbaagbaa
Owa of Igbajo
Elerin of Erin Ile
Onibereko of Ibereko
Oore of moba land
Oloba of obaile
Onirun of irun Akoko
Ologbagi of Ogbagi Akoko
Oni lrun of lrun Akoko
Elese of Ese Akoko
Deji of Arigidi Akoko
Ologbagi of Ogbagi Akoko
Oni Irun of Irun Akoko
Elese of Ese Akoko
Eleyinpo of Ipapo
Onidofian of idofian
Alamonyo of amonyo
Onijoun of ijoun
Alagutan of Abegunrin land
Onífẹ̀dẹ̀gbó of Fẹ̀dẹ̀gbóland
Aláyégún of Ayégún
Alie of Ilie
Onitabo of Itabo
Alado of Ado-Awaye
Asu of Fiditi
Olupako of Shaare
Alapomu of Apomu
Alakire of Ikire
Oliyere of Iyere
Oniro of Komu
Akirun of Ikirun
Onidere of Idere
Alajinapa of Ajinapa
Onitewure of Tewure
Arinjale of Ise Ekiti
Olute of Ute
Olopete Of Opete
Elerin of Erin-ile
Alara of ilara Remo
Elese of Ilese
Oloja of Ayede
Olukare of ikare
Obanla of ijesa
Obaloja of Oloje kingdom Ekiti
Onimode of imode
•••••••
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HUBERT OGUNDE
Hubert Ogunde, (born 1916, Ososa, near Ijebu-Ode, Nigeria—died April 4, 1990, London, Eng.), Nigerian playwright, actor, theatre manager, and musician, who was a pioneer in the field of Nigerian folk opera (drama in which music and dancing play a significant role). He was the founder of the Ogunde Concert Party (1945), the first professional theatrical company in Nigeria. Often regarded as the father of Nigerian theatre, Ogunde sought to reawaken interest in his country’s indigenous culture.
Ogunde’s first folk opera, The Garden of Eden and the Throne of God, was performed with success in 1944 while he was still a member of the Nigerian Police Force. It was produced under the patronage of an African Protestant sect, and it mixed biblical themes with the traditions of Yoruba dance-drama. His popularity was established throughout Nigeria by his timely play Strike and Hunger (performed 1946), which dramatized the general strike of 1945. In 1946 the name of Ogunde’s group was changed to the African Music Research Party, and in 1947 it became the Ogunde Theatre Company. Many of Ogunde’s early plays were attacks on colonialism, while those of his later works with political themes deplored interparty strife and government corruption within Nigeria. Yoruba theatre became secularized through his careful blending of astute political or social satire with elements of music hall routines and slapstick.
Ogunde’s most famous play, Yoruba Ronu (performed 1964; “Yorubas, Think!”), was such a biting attack on the premier of Nigeria’s Western region that his company was banned from the region—the first instance in post-independence Nigeria of literary censorship. The ban was lifted in 1966 by Nigeria’s new military government, and in that same year the Ogunde Dance Company was formed. Otito Koro (performed 1965; “Truth is Bitter”) also satirizes political events in western Nigeria in 1963. An earlier play produced in 1946, The Tiger’s Empire, also marked the first instance in Yoruban theatre that women were billed to appear in a play as professional artists in their own right.
Ogunde’s technique was to sketch out the basic situation and plot, and then write down and rehearse only the songs of his plays. The dialogue was improvised, thus allowing the actors to adjust to their audience. The plays produced by his company usually reflected the prevailing political climate and interpreted for audiences the major issues and the aspirations of those in power.
His company performed with equal ease in remote villages and in metropolitan centres of Nigeria (as well as throughout West Africa). Many of Ogunde’s later folk operas were basically popular musicals featuring jazzy rhythms, fashionable dance routines, and contemporary satire. Through this format, he set an example for a successful commercial theatre and prepared audiences all over Nigeria for his followers. During the 1960s and ’70s his plays became an important part of the urban pop culture of West Africa