Timi Egba

THE BIOGRAPHY OF FELA – KUTI

Fela was born Olufela Oludotun Ransome Kuti in Abeokuta, Ogun state on 15 October 1938, to a middle class family. His mother, Funmilayo Ransome Kuti was a famous front line activist in the anti- colonial movement and his father, reverend Israel Oludotun Ransome- Kuti, a protestant minister and a school principal, was the first president of the Nigerian union of teachers.
His musical talents and radical nature manifested early, so it was no surprise that he went to London in 1958 to study music at the trinity college of music. While there he formed the band Koola Lobito’s, playing a style of music that was a fusion of Jazz with West African highlife. In 1963, Fela moved back to Nigeria, reformed Koola Lobito’s and trained as a radio producer for the Nigerian broadcasting corporation.
In 1969, Fela took the band to the united states, while there Fela discovered the black power movement through Sandra smith (now isodore) a partisan of the black panther party which would heavily influence his music and political views, indeed Fela experience a political awakening that later reflected in a total transformation of his world view his music and the place of Africa and the black man in history.
His early years and his mother political activism had exposed him to some degree to the fight for political independence from colonialism, and especially memorable for the young Fela was being introduced by his mother to the late Kwame Nkrumah.
Nkrumah was the guiding light of Ghana’s independence and the leading advocate for pan- Africanism and the Organization of African Unity (O.A.U).
If this early exposure could be said to introduce Fela to the politics, his nine (9) month sojourn in Los Angeles completed his political education and gave birth to the musical phenomenon and political maverick of African music forever. In his own words “for the first time I heard things I had never heard before about Africa”. Fela told friends he learnt more about African in Los Angeles than he had learnt in Lagos and insisted that the whole atmosphere of black revolution changed me, my consciousness, my thinking, and my perception of things).
I was educated”

The first acclaimed on afro-beat song “which gave birth to the genre was my lady frustration part of a recording available today on the compilation named “the 69 los angeles sessions.
Fela and his band renamed Nigeria 70, returned to Nigeria. He the armed the Kalakuta republic a commune , a recording studio, and home for many connected to the band that he later declared independent from the Nigerian state.
Fela music became very popular among the Nigerian public and Africans general. Infact, he made the decision to sing in pidgin English so that his music could be enjoyed by individuals all over African where local languages spoken are very diverse and numerous. As popular as fela’s music had become in Nigeria and elsewhere. It was very unpopular with the ruling government and raids on Kalakuta Republic where frequent.
In 1977, Fela and the Africa ‘70’ released the hit album zombie, scathing attack on Nigerian soldiers using the zombie metaphor describe the method of the Nigerian military. The album was a smash with the people and infuriated the government, setting off a vicious attack against the Kalakuta republic, during which one thousand soldiers attacked the commune. Fela was severely beaten, and his elderly mother was thrown from a window, casting fatal injuries. The Kalakuta republic was burned, and Fela’s studio, instruments and master tapes were destroyed, he claimed that he would have been killed if it were not for the intervention of a commanding officer as he was being beaten. Fela’s response to the attack was to deliver his mother’s coffin to the main army barrack in Lagos and write two songs, “coffin for head of state” and “unknown soldier” referencing official injury that claimed the commune had been destroyed by Unknown Soldier. Fela and his band then took residence in crossroads hotel as the shrine had been destroyed along with his commune. In 1978, Fela married 27 women, many of whom were his dancers, composers and singers to mark the anniversary of the attack on the Kalakuta republic. The year also marked by two notorious concerts, the first in Accra in which riot broke out during the song “zombie” which led to Fela being banned from entering Ghana. The second was at Berlin Jazz festival, after which he had a lot of his band members desert him due to various issues.
Despite the massive setbacks, Fela was determined to come back. He formed his own political party, which he called movement of the people. In 1979, he put himself forward for president in Nigeria’s first elections for more than a decade but his candidature was refused. At this time, Fela created a new band called Egypt ‘80’ and continued to record albums and tour the country. He further infuriated the political establishment by dropping the names of ITT Vice president Moshood Abiola and then general Olusegun Obasanjo at the end of a hot selling 25 minute political polemic titled I.T.T (international thief-thief) in 1984, he was again attacked by the military government, who jailed him on a dubious charge of currency smuggling. His case was taken up by several human right group and after 20 months, he was released from prison. He continued to release albums with Egypt “80” made a number of successful tour of United State of America and Europe and his album output slowed down in the 1990’s.
He died on 2nd August 1997, more than a million people ironically including from the armed forces and police attended his funeral in Lagos. His musical career was matchless and prolific with over 70 albums and over 200 songs.

October 15, 1938, Abeokuta, Nigeria fela kuti born 🔎

YORÙBÁ KINGS AND WARRIORS - ỌBA ÀTI IBA

Basọ́run is actually, *Iba Ọsọ̀run*

As Reverend Samuel Johnson rightly pointed out in his book on the History of the Yorùbá, there is virtually no difference between Iba and Ọba, except for an Ọba to be of Royalty, whilst an Iba is equally a Ruler, but not of Royal blood.

The Iba Ọsọ̀run as The Traditional Prime Minister, has his own chiefs, seven of them, just like a king would.

In the Old Ọ̀yọ́ Empire, the Ààre Ọ̀nà Kakaǹfò is also an Iba with his own 70 chiefs, Ẹ̀ṣọ́, and wears a crown called Òjìjìko or Òjìkoko, made of leopard skin and the red feathers of a parrot.

Ever before the installation of the Ààre Ọ̀nà Kakaǹfò by Aláàfin Àjàgbó, the one who acted as the Great Warrior throughout Yorùbáland, was Iba Fágbàmílà of Òkè-ìlá, who later became the Ọ̀ràngún ilé-Ìlá. In a small town called Jàbàtá in Ògbómọ̀ṣọ́ area that produced 2 Iba Kakaǹfò, based on that they have an Ọba today. *Ọba ba lórí ìlú; Ibá ba lórí ogun. Whilst the Ọba is lord over the city/community; Iba is lord over all warriors, both exercising the rights of a king.

Basọ́run Olúyọ̀lé of Ìbàdàn was actually an Ọ̀yọ́ royalty that Àlàáfíà Àtìbà compensated with the title of Iba Ọsọ̀run of Ọ̀yọ́, but chose to reside in ibadan. The market at Ìbàdàn is actually Ọjà Iba, rather than Ọjà Ọba.

In Kìṣí, Àgọ́ Ààrẹ and in one or two other places, the title of the king is *"Iba"* rather than Ọba, simply because rulership is not through Royal lines... The active letters/word in both Ọba and Iba is/are *"Ba"*, meaning *"Constituted Authority"*

And, the etymology of the word, Ọba originates from the sixteen primordial rulers at Ilé-Ifẹ̀, prior to the advent of Odùduwà — Ọbajió, Ọbaláayè, Ọbalúfẹ̀, Ọbaléjùgbẹ̀....

Likewise, Balógun, is Iba-lójú-ogún, The Lord and King on the war front.

In the olden days, Ọbas used to go to wars and many die there, which resulted in instability and demoralization of the warriors, there was the need to safeguard the stool by delegating part of the duties of the Ọba to the Iba. The origin of The creation of the position of Iba is this...

The Baṣọ̀run or, *Iba Ọsọ̀run*. Is also seen as a spiritual lord, who divines for the Ọba, hence the meaning — Lord of the heavenly revelations..

🗣️🏆🏆🌹🌹❤️❤️This is a prominent intersection road in ABEOKUTA, can anyone describe where this road is? That is if truly you know ABEOKUTA very well. ❤️❤️❤️❤️❤️

The question about where in Abeokuta is this intersection road has generated different locations. So I will keep the answer for the general public to answer and be convinced about the true location of the road. Many thanks for all your efforts. ABEOKUTA IS A GREAT CITY, A CITY NAMED AS GOD DESIGNED - ABEOKUTA meaning UNDER THE ROCK with OLÚMỌ as an iconic edifice GOD PUT AN END TO THE SUFFERING OF THE Ẹ̀GBÁS when they hid under the OLÚMỌ rock during the inter tribal wars when the Ẹ̀GBÁS finally settled in ABẸ́ÒKÚTA in 1830 ❤️❤️❤️❤️

Aderupoko Coker family of Abẹ́òkúta, Egbaland ( my in-laws)

Chief Isaac Olufusibi Coker (Alias "Aderupoko")- The first Oluwo of Egbaland (Itesi, Abeokuta). A larger than life philanthropist, and a merchant with enviable business acumen.

Chief Isaac Olufusibi Coker was a very prosperous farmer and trader. He used to overload the canoes carrying his merchandise from Lagos to Abeokuta via the Ogun River. On sighting such overloaded canoe, people will exclaim “Ha! A-da-eru-pa-oko!”, hence, he was nicknamed “Aderupoko”.
He became the first Oluwo of Itesi Abeokuta in 1897 and was the first to carry the mace of Ogboni (i.e. Edan – Opa ase Ogboni) – staff of authority of Ogboni – from the former Itesi town, Itesi in Abeokuta. Chief Olufusibi Coker was an outstanding philanthropist and was very generous.
Between 1887-1892, the Egba Chiefs invited him to become the Alake of Abeokuta but his senior brother, Chief Samuel Sowemimo Coker, disallowed him for the fear that most of the Alakes then used to die prematurely.
History told us that all the arrangements he had made in preparation for the enthronement, like all the clothes he had ordered from abroad, were distributed between Oba Adila of Erunwon and the would-be Oba Gbadebo 1, Alake of Abeokuta. It was further revealed that the rolls of clothes meant for Alake were laid from Itesi to Ake Palace for the new Alake to tread on to his Palace, after which Aderupoko sent all the rolls of clothes as gift to Oba Gbadebo 1. He then ordered another set of the rolls of clothes for himself. That was why Oba Gbadebo 1 and Chief Isaac Olufusibi Coker used to dress alike, almost every time.
He was however compensated with the title of the first Oluwo of Abeokuta in 1905 by Oba Gbadebo 1 because he was forced not to accept the throne by his senior brother and he consented.
Whenever the Egba Native Authority was unable to pay their staff, he used to come to the aid of the Authority by paying the staff.
During the war, he recruited his own soldiers and that was why the boundary between Abeokuta and Ibadan (in Bakatari) was taken over by Aderupoko and also the boundary between Remo and Egbas (in Fidiwo) was taken over by Aderupoko to check the advancements of his enemies. That is why up to this date, the boundary lands in Fidiwo and Bakatari are still in the possession of his children.
He was one of the guarantors of the loan of Thirty Thousand Pounds (£30,000.00) for Egbaland for the electrification and supply of pipe-borne water to Abeokuta.

C-A-S-H MADAM , Alhaja Khadijatu Kuburat Adebisi Edionseri. *****(This is not my materials, I am only celebrating an illustrious daughter of Egba who has contributed so much to the nation. *****

HOW CASH MADAM STARTED TRADING @ AGE 10 With £25 Pounds Gift From Her Dad

She is an illustrious daughter of Yewa and Egba. Alake Alhaja Khadijatu Kuburat Adebisi Edionseri was born at Ibara Abeokuta Ogun State to Chief Sanusi Elegbede and Sabitiu Elegbede (Mrs.) Alhaja Khadijatu Kuburat started her education at St Andrews School, Ibara but realised earlier in her life that she had a flare for business. Subsequently, at a very tender age of 10, Alhaja Khadijatu Kuburat opted for tutelage in the sales and marketing of basic products by joining her late sister Princess Bilikisu Akewusola at Badagry in 1945 to understudy the trade. This trading experience took her to Aganna, Olorunda, Idiagbon, Ilogbo, Ota, Coker, lju, and Ishaga Onilado.

Within a very short time she developed a good marketing skill. This resulted in her being the most result oriented sales person in Badagry and its environs in 1954. she was appointed Dealer by John Holt in Ijebu-Ode area of Ogun State, The rapid growth of her business resulted in her being subsequently appointed as a dealer by UAC, CFAO and GBO by 1958 as a whole seller for the Ibadan area of the old Western Region.

When the Ogunpa River disaster of 1960 in Ibadan, resulted in enormous loss from the flooding of her warehouse and shops, her dynamism and quick thinking was instrumental to her decision to register with the Ministry of Works and Ministry of Water Resources as a supplier of gravel and sand. Her business instincts and managerial skill was once again in the forefront as she was able to grow into one of the main contractors of both Ministries. Within a period of 6 years, she was involved in majority of drainage works for roads constructed in the old Western Region and also construction of majority of water reservoirs within the region.

Her commitment and zeal was instrumental to her being invited to become a contractor of the Ministry of Defence. During the Civil War of 1967-70, she was appointed one of the major food suppliers to the Nigerian Army between 1970 – 1995. she built several businesses which including road and Building Construction Company, specialized sales and Distribution Company, Farming, Advertising and Public Relations Company, and a Telecommunications Company.

Notwithstanding her very busy schedule, she gave various humanitarian causes her complete dedication.

So far over 1000 young deprived youth have benefitted from scholarship scheme for primary, secondary and university education.

About 185 others have also been sponsored for post-graduate studies within and outside Nigeria. She enjoys Giving because she believes that Giving is Living, Her ability to give without any reservation resulted in her being christened “CASH MADAM”. She has over the last fifty (50) years supported various good humanitarian causes like hospital project, educational development projects within schools and universities, religious projects etc.

In honour and recognition of her service of humanity, she has been appointed Matron of several associations and clubs like the Abeokuta Sports Club, Ogun Prestige Social Club, Club 20 Ayetoro, Metro Club Yewa, Big Gate Social Club, Abeokuta City Club, Club 85 Ijebu Mushin, Crown 88 Club of Nigeria, Ayo Club Ayetoro, Olowolagba Ladies Club, Alowo Mafisegberaga Club Lagos, Ifelodun family, Ibara Young Star Club.

Others are: Diamond Sisters Club, Sunshine Ladies Club Egba, Crown Sisters Club Egba, Iya Egbe Ogun Prestige Social Club of Egbaland, Club 12 Ayetoro Yewa North, Osupa Egba Youth Wing Idiroko, Classic Sisters Club Iya Egbe Metro Social Club Yewa Land, Iya Egbe City Club, Iya Egbe Irepolodun Social Club of Egbaland, Iya Egbe Bobagbimo Asiwaju Okunrin Akile Ijebu, Iya Egbe Bobajolu Basiri Obirin Akinle Ijebu, Iya Egbe Gbobaniyi Ashiwaju Obirin Akile Ijebu. She is also the Yeye Oba of Ayetoro, Arowo Sadinni of Aiyepe, Iya Suna Ibara, Iya Suna Ijeja, Iya Egbe Adinni of Ayetoro, Yeye Oba of Eruwa, Iya Egbe Anobi Loniigba Alasalatu, Iya Egbe Shamsu Quoran of Egba Land, Iya Egbe Alaluqurian Obirin of Egba Land, Iya Egbe Alhaja Sanmori of Egba Land, Iya Egbe Ajijola Anobi of Egba Land, Iya Egbe Alasalatu Anabilonigba of Nigeria Ijebu Branch, Talented Gents Club of Ijebuland, Iya Egbe Alasalatu of Nigeria and West Africa (AKOREDE), Matron Saaddatul Abaddiyat of Nigeria, Iya Egbe Adinni Ayetoro Yewa North.

She was also bestowed with several titles which includes Iya Suna of Yewa Land, Iya Alaje of Yewaland, lyaAlaje of Egbaland, Iya Suna of Egbaland and now the Iya Suna of the Umbrella Islamic body of Ogun State The Muslim Council of Ogun State. At 82, Mama is a fulfilled woman. She is blessed with children and grand children. She retired at an early age in 1995 and has continued her Service to Humanity within Nigeria especially her home state, Ogun.

The great Sage, Chief Jeremiah Obafemi Awolowo, a visioner, pioneer, erudite lawyer, great leader, forthright, disciplinarian, an architect of structural governance, the great manumitter of the downtrodden. A forthright elder statesman of the Yoruba nation.

The above is my own personal way to qualify Pa Awolowo ( Olurotimi Ogunbayo 'Timi Egba ) It is my delight to share the write up below about who Pa Awolowo was. Enjoy. .......

When Awolowo was sentenced to prison, a lot of Progressives were shocked, some died instantly and some became sickly! Some people(Bishops and Statesmen) went to beg the Central Government of Zik and Balewa. The Government agreed to free Awolowo but, knowing fully well that Awolowo would not agree, they said his wife HID must come to beg the government and after that, Awolowo would be freed. The aim was to put Awolowo's wife pictures begging the government on front pages of major newspapers.

The 'Eminent' men went to meet HID and persuaded her to beg the government. HID thanked them all but said she could only do that if her husband permitted her, if not, she would not. Recall in 1986, similar offer was made to GMB's former wife but she fell for it, Buhari later divorced her.

The eminent men went to meet Awolowo in prison and begged him to allow his wife beg the government, they cited many verses from the Bible(Read My March through Prisons or Travails of Democracy and the Rule of Law by Chief Obafemi Awolowo). Awolowo, in reply, thanked them very well but declined. He said "my wife beg who exactly? Will she kneel down or prostrate? Beg for what offence exactly? That I plotted a Coup? That's ridiculous! You're men of God, you should know that God does not not encourage people to bow to injustice...."....

*Awolowo allegedly said and I quote " I believe I should not be in prison but here I am, the only Premier that ended up in prison for no reason.* *_If we are confused about my innocence, let God be the Judge.*
*_If truly I did what they accused me of, I will not come out of this prison alive but if I am innocent, I will not spend my life here in prison, I will come out and as the Lord lives, I won't meet any of those who conspired against me alive......._* Thank you gentlemen for your visit, I wish you journey mercies.... "

By the time Awolowo was released from prison few years later by Yakubu Gowon, all those that conspired to imprison him, Ahmadu Bello, Tafawa Balewa, Akintola and the rest had been killed in a coup.

You live on the earth, you eat rat, you live on the earth you eat fish, you live on the earth you do evil, the judgement is in the earth.... Earth the killer!

The rest is history!
Ayekoto Akindele

Olurotimi Ogunbayo, 'Timi Egba ' looks into the life of an international icon Abami Eda, a mysterious being.

Fela Anikulapo Ransom-Kuti. Abami Eda, a mysterious being.

He was one of the children of the great educationist dad, Reverend Israel Oludotun Ransom-Kuti and freedom fighter mum Chief Mrs Olufunmilayo Ransom-Kuti of the Abeikuta origin. His dad Reverend Israel Oludotun Ransom-Kuti was a great educationist and one of the first students to be registered at the great Abeokuta Grammar School when it was founded on the 8th of July, 1908. Reverend Ransom-Kuti was the one that composed the Egba Anthem, 'Lori Oke Ati Petele'. He was also at one time the Principal of Abeokuta Grammar School for many years. One of the school he founded in Abeokuta was named after him, Reverend Kuti Memorial Grammar School, and was the founder of Oduduwa College, Ile-Ife.

Fela Anikulapo-Kuti
The singer died August 1997 about 23 years ago , so sad that most of the things he sang about has not changed till date.


*10 Fela Songs That Are Still Relevant In year 2020 that's 23Years After His Death*

1. Original Sufferhead (1981)

This song describes the problems and sufferings that abound in Africa as a continent, despite its rich resources. He condemns the ‘big big man’ and ‘white man’ for taking up everything and leaving nothing but suffer and anguish for the average African man.

This song, released over 21years ago sadly still applies greatly. The economic disparity between Africa and other continents is displayed in the fact that basic resources like food, water, electricity and the likes are still unavailable to a large number of people living in this part of the world. Such disparities are even found within countries, where we have the rich getting richer and the poor getting poorer.

2. Suffering and Smiling (1977)

Fela describes the life of the average Nigerian who is constantly suffering, but smiling through the pain, believing in the rewards that await them in the afterlife due to the teachings of religious leaders, who themselves live the most lavish lives, enjoying the so-called earthly pleasures. He warns people to open their eyes to this injustice and stop being blind followers of religion.

Things haven’t changed much today, as people still blindly follow religion (and religious leaders), without necessarily understanding its true meaning.

3. International Thief Thief (I.T T.) (1980)

Fela uses the abbreviation of International Telephone & Telegraph (IT&T) to directly attack the company’s CEO, Moshood Abiola, and other politicians like Obasanjo who continuously betray the continent and their fellow Africans in their bid to get rich off the white man’s wealth.

This song is relevant in today’s world as seen in the violence that goes on in the Niger Delta as a result of the insufficient resources and recognition that the region is given despite being the major supplier of oil and the bulk of the county’s wealth.
Politicians are still looting, extorting and selling out their people in their bid to get richer.

4. Authority Stealing (1980)

This song, like may others, talks about how the government steals and loots the country’s resources on a daily and goes unpunished, while the petty thief gets killed and burned on a daily basis. For him, the people in authority are just civilized thieves who get away with their crimes because of their position.

Our government still steals from us and feeds us lies and we let them get away with it. The petty thief gets thrown in jail while the political robbers remain scot free and given liberty to continue looting.

5. Coffin for Head of State (1981)

This song also condemns politicians. Here, he speaks about the corruption that abounds in religion, especially by hypocritical leaders like Obasanjo and Yar’adua. These leaders were the most corrupt people in the world, killing and stealing from innocent people, yet they openly condemn such activities and hide behind Christianity and Islam.

Today, we still see a great deal of corruption and hypocrisy in the guise of leadership and religion. Our leaders are still stealing from us, but yet are the quickest to attend church programs and quote bible verses.

6. Beasts Of No Nation (1989)

This song talks about the many unusual happenings in the country and how the citizens all behave like crazy people. It touches political, economic, social matters and talks about the silence of the Nigeria people against government oppression and brutality while speaking up against apathy in foreign nations like South Africa. According to him, these could only happen in a crazy world.

This song remains relevant today as the same hypocrisy and silence in the face of government injustice is still the order of the day in our beloved country and continent as a whole.

7. Yellow Fever (1971)

In this song, Fela warns about the dangers of skin bleaching that was becoming a trend for women. He lists the many unappealing aspects of bleaching and tells women that they were better off leaving their skin in its natural form.

Today, bleaching has become even more rampant than in the times of Fela. According to the World Health Organization, Nigeria has the highest number of women in the world who use skin-lightening products.

8. Teacher Don’t Teach Me Nonsense (1980)

This song highlights the fact that the white man seems to be living our lives for us, while they make their own decisions based on their culture and tradition. The white man, instead of condemning the bad leadership that goes on here, overlooks them while doing the exact opposite in their own countries.
He condemns the so-called democracy and begs Africans to open their eyes and realize that they are being misled and stolen from.

Today, instead of drawing away from the chains of colonialism, we still rely on foreign countries to help us make some of our major decisions and try to imitate every aspect of their lives, forgetting our cultures and traditions in the process.

9. Colonial Mentality (1977)

He speaks about the fact that Africans have colonial mentality and still live in the past despite having gained independence. They embrace everything foreign and believe theirs to be inferior, from basic things like food and clothes down to their names and religious practices.

This song is still very relevant today, as Africans in general would rather purchase foreign made products and would use foreign names instead of their traditional ones. *Even Presidents go for treatment in foreign countries instead of developing their own health care system* .

10. Confusion Break Bone (1990)

This song talks about the confusion that abides in the country and the lack or proper organisation. His tone here sounds sadder and more resigned to the fact that things might never get better for the country.

MKO Abiola, the Generalisimo of Yoruba land

The materials in this post is NOT the original work of Timi Egba, but had been used to remember and immortalise Chief MKO Abiola.

Where were you in 1987?

~ Professor Yemi Osinbajo was then a Special Assistant to the Attorney General of the Federation.

That was the year Oba Yesufu Oloyede Asanike, Olubadan of Ibadan made history. Olubadan installed Moshood Kashimawo Olawale Abiola as the Bashorun of Ibadan. It was a prestigious title befitting of a distinguished personality in the mould of MKO Abiola.

That was the title of the legendary Bashorun Oluyole who was the paramount chief of Ibadan in 1850. It was also the title of Bashorun Ogunmola who reigned between 1865 and 1867. It was therefore historic that exactly 120 years after the death of Ogunmola, MKO Abiola became the fourth person to be conferred with the prestigious title.

It was indeed a befitting honour for someone who had amassed chieftaincy titles from almost every town in Nigeria. As of the time of his installation in 1987, MKO Abiola was reputed to have over 150 chieftaincy titles. He was the Bobajiro of Ode-Remo. He was the Bada Musulumi of Gbagura Egba.

As he drove out of the palace of Oba Asanike that fateful day with his son by his side, MKO must have thought that he had reached the peak of traditional chieftaincy in Nigeria.

He was just settling down in his Ikeja home when he was informed that he had a call. Who was on the line? He asked before collecting the phone. It was the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III.

MKO snatched the phone. “Iku Baba Yeye, Igbakeji Orisa! Kabiyesi!” The newly installed Bashorun paid his homage to the foremost traditional ruler. Alaafin must be calling to congratulate me, MKO thought. Kabiyesi was however not calling to congratulate the business magnate.

“We have decided that you are to be conferred with the title of Aare Ona Kakanfo!” Kabiyesi informed him.

The phone nearly dropped from the hand of Bashorun. Aare Ona Kakanfo! The Generalissimo of Yoruba race! The Field Marshall for all descendants of Oduduwa! The portfolio held by Afonja, the founder of Ilorin! The title of Aare Obadoke Latosa of Ibadan – the scourge of Efunsetan Aniwura! The position held by the last premier of Western Region, Ladoke Akintola of Ogbomoso!

For a single person to be Bashorun and Aare was unheard of. It was the ultimate! Traditionally, Bashorun is the Prime Minister. Aare is the Field Marshall. When Bashorun Gaa moved against Alaafin Abiodun around 1770, it was Oyalabi from Ajase (now Republic of Benin), the Aare Ona Kakanfo that came to the powerful monarch’s rescue. Now, Abiola was going to be both the Prime Minister and the Field Marshall!

Alaafin had spoken. MKO Abiola had no choice. The news spread like wildfire. Congratulatory messages poured in from all over the globe. Aare Ona Kakanfo was not just another title. It was the title. It was the father of all traditional titles. Father ke? No, it was the Grandfather of All Titles. If it were to be a national honour, it would be the equivalent of the Grand Commander of the Federal Republic!

Everybody in and outside Yorubaland was ecstatic at the choice of Abiola as the 14th Aare Ona Kakanfo. Well, almost everybody.

It happened that the Ashipa of Oyo, Chief Amuda Olorunosebi was not pleased with the choice of Bashorun MKO Abiola as the Aare. Ashipa was one of the prominent chiefs of Alaafin. He objected to the choice of the flamboyant publisher, an Egba man, as Aare Ona Kakanfo. He went to Kabiyesi to protest. Iku Baba Yeye was adamant that MKO was eminently qualified to be the Aare Ona Kakanfo.

The Ashipa went back to his quarters at Isale Oyo. As MKO Abiola and the Alaafin were preparing for the installation of Bashorun, Chief Amuda was consulting with his lawyers. This was however unknown to the Alaafin. It was assumed that the Ashipa had been convinced to support Abiola’s candidacy.

Abiola was no ordinary person by any standard. He was larger than life. He was flamboyance personified. He was determined to make the chieftaincy installation as grand as possible. He invited all his contacts from all over the world. All the military governors were invited. A special invitation was delivered to the President, Ibrahim Babangida, who was a close friend of the Bashorun. African Heads of States cleared their schedules in order to honour MKO. Nigerian Embassies were issuing visas on daily basis. It was going to be a grand occasion.

Then the unthinkable happened! It started as a rumour. It was days to the installation.

‘Eti Oba nile, eti Oba l’oko, eniyan lo n je be.’ - The ear of a king is everywhere. Iku Baba Yeye was in his palace when he heard from the grapevine that a case had been filed to stop the occasion! “Ewo! Sango o ni je! Abiodun o ni je! Aole o ni je!” Kabiyesi went on to invoke the names of his predecessors on the royal throne of Alaafin!

It was around noon when the phone rang in Ibadan. It was from the Palace, Oyo Alaafin. Chief Afe Babalola, the famous legal practitioner, picked the phone. After exchange of homage and royal blessings, Alaafin informed Afiwajoye of Ado Ekiti that Ashipa had filed a suit against the installation of MKO Abiola. Not only that, a motion ex parte for interim injunction had also been filed. It was apparent that Ashipa was not ready to gamble with his chance.

Though Kabiyesi did not say it, Chief Afe knew the urgency involved. Installation was on Saturday. The call came in on Tuesday.

Less than thirty minutes after the call, Chief Afe was almost at Oyo. The legendary lawyer covered the 57 kilometres between Oyo and Ibadan as if he was on a chariot. He proceeded to court where he met the court registrar. Of course, the registrar knew Chief Babalola. It is doubtful if there is anyone in the Judiciary who does not know the Mayegun of Modakeke. Mayegun paid the requisite fees and conducted a search of the court’s file. It was there! Alaafin’s information was correct!

Iduro ko si, ìbèreè ko si fun eni ti o gbe odó mi - A person who swallows a pestle can neither stand nor sit comfortably. Installation was on Saturday. The search was conducted on Tuesday! The motion ex parte was to be heard the following day, Wednesday.

Time was of the essence! Chief Afe turned his car around, off to Emmanuel Chambers, Ibadan. Before the car reached Fiditi, he had mentally finished composing the processes. He was nodding as the cases and other relevant authorities began to surface in his mind.

By the time he reached his office, the mental process was complete. In a minute the Counter-Affidavit was ready. There was no need for a Written Address. Professor Yemi Osinbajo was then a Special Assistant to the Attorney General of the Federation. It would be years later before he introduced Written Address as the Lagos State Attorney General. The counter-affidavit was filed and served on counsel to the Ashipa.

On Wednesday, the court was full. Chief M. L. Lagunju, Ashipa’s counsel was in court. He adjusted his wig and checked his books. He smiled. It was a Motion Exparte. It won’t be contested. He checked his time. Then there was some commotion at the entrance of the court.

Chief Lagunju blinked! He blinked again! Walking in majestically was the Afiwajoye of Ado-Ekiti, the Balogun of Mobaland, the Mayegun of Modakeke, Chief Afe Babalola in flesh! He was followed by a host of other lawyers, each armed with bags of legal authorities enough to open a law library. Chief Lagunju didn’t know when he said: “The game is up!”

On the dot of 9 O’clock, the Court began sitting. The trial judge was a royalty himself. Justice Aderemi’s father was the late Ooni of Ife, Oba Sir Tadenikawo Adesoji Aderemi, the first Governor of Western Region. The case was called.

The plaintiff’s counsel sought to move his application. The learned counsel informed the court that it was an ex parte application and therefore the other party had no right of audience.

His Lordship turned to Chief Afe Babalola. The court was as silent as a ghost town. Young lawyers craned their necks to hear what the Legend was going to say. They have been taught in law school that Ex Parte Motion was for only one party. Some of them must have been wondering what magic the Mayegun of Modakeke was going to perform.

Chief Afe Babalola brought out the White Book. Oh! Sorry, you don’t know the White Book? The White Book is an important book for lawyers. It contains the sources of law relating to the practice and procedures of the High Court. Ask your lawyer friend to show you a copy. He won’t charge you, unless you open it.

The Legal Colossus was on his feet. He was vibrating like a trumpet, but his voice was as soft as velvet. He began to reel out authorities after authorities to the effect that a defendant who became aware, anyhow, that a party had gone to court and was about to obtain an order ex-parte that would affect him, had a right to appear in court and to insist on being heard.

His Lordship – a brilliant Judge from the Source of Yoruba Race – was nodding as he scribbled down the authorities being cited by the Legendary Advocate. His Lordship was not the only one writing. Most lawyers in court were writing furiously. One old man turned to his friend and whispered: “I don’t mind selling my house, Mufu, my son must become a lawyer like this man. Look at the way he is speaking English as if he is chanting oriki Sango!”

“There is merit in the case of the Defendants. I agree with Chief Afe Babalola, the Defendants deserve to be given the right to be heard. Case is hereby adjourned to tomorrow for arguments on the Motion on Notice.” His Lordship rose.

It is doubtful if the parties involved in the case slept that night. Whilst the lawyers checked and re-checked the authorities, the litigants were in anxiety mode. Chief MKO Abiola’s invited guests had started arriving from their various bases. Musicians engaged for entertainment had begun to set up their instruments in Oyo and Ikeja. Caterers had booked all the cows in Ilorin, Oyo and Ibadan. Local drummers had cancelled all engagements. The royal poet, Lanrewaju Adepoju had finished composing his masterpiece. All roads led to Oyo Alaafin.

If the court was filled to the brim on Wednesday, it was spilling over on Thursday. Litigants, journalists, lawyers, in fact everybody was in court that day. Chief Lagunju stood up. The learned counsel knew what was at stake. He argued his application expertly. He guessed the likely issues that Chief Afe would raise. He addressed each comprehensively. It was advocacy at its best.

Then the Balogun of Mobaland stood up. Like a surgeon, Chief Afe surgically cut through the issues deftly. He was not going to take any prisoner. After cutting through the issues, the authorities followed. From Halsbury’s Law of England to Commonwealth Law Reports, from decisions of House of Lords to decisions of Court of Appeal, from WACA to White Book, and then finally to the Supreme Court. The authorities were flowing like water from Asejire Dam. There was no stopping the deluge.

“In the light of the copious authorities cited by the learned counsel for the plaintiff and the defendants, the Court will be adjourning to…” There was pin-drop silence in Court. The installation was only two days away. “... Friday” Ha! Palpable relief went through the court.

On Friday, Chief Afe Babalola’s phone began to ring from dawn. “Chief, E ma lo gba ruling yin l’Oyo loni o. Please send your junior o.” Clients, friends and well wishers who witnessed or heard of the tension soaked session in court on Thursday were justifiably apprehensive. But Chief Afe was not the Balogun of Mobaland for nothing. A General must not be afraid of the warfront. Off to Oyo.

Chief Afe had hardly left Ibadan when he started seeing policemen at strategic junctions on the road to Oyo. As they approached Fiditi, the number of policemen increased. By the time they got to Jobele, it was as if the Police College had moved its campus there. In the forest, on top of trees, in the bushes, and on top of buildings, the police were everywhere.

The Courtroom itself was no exception. More than fifty police officers joined lawyers and litigants in the courtroom. If you were not wearing a wig and you were not a party to the case, you would have to stay outside.

Court!

Justice Aderemi went straight to the business of the day. “RULING” His Lordship began. Time stood still as His Lordship went on to review the facts of the application and the authorities cited by the counsel for the parties. “In the final analysis…” Counsel and cops in the court became tense.

“This application fails and is hereby dismissed.”

As if by telepathy, the crowd outside heard the ruling immediately! Shouts of joy erupted. Drummers who must have been hiding theirgangan drums under their agbada sprang out.Sekere came out. Agogo was not to be left behind. Chief Afe Babalola was pulled out of his car, The Balogun was placed squarely on the roof of the car. Women danced, men jumped. I’m not sure but one of the songs on that day must have been “Ajekun Iya ni o je”. I have to confirm this from Chief. May God preserve his life.

Alaafin was waiting in the Palace with his Council Members. For a moment, the Sango of our time, Iku Baba Yeye was close to tears. It was an emotional moment. MKO Abiola was called. The Bashorun shouted: “Allahu Akbar! Alhamdulillah.”

On Saturday, January 14, 1988, Oba Lamidi Olayiwola Adeyemi III installed Bashorun Moshood Kashimawo Abiola as the 14th Aare Ona Kakanfo. The famous Yoruba Poet, Lanrewaju Moshood Adepoju was then called to the podium. In his deep and flawless Yoruba, Adepoju movingly rendered traditional poetry tracing the history of the title and the qualities of the new Aare Ona Kakanfo.

Abiola smiled.

It was indeed a glorious day for the husband of Simbiat Atinuke.

In recognition of his service to the Crown and the Law, Alaafin later conferred Chief Afe Babalola with the prestigious title of Aare Bamofin of Oyo Empire.

- Onigegewura