Ifisin-Ekiti

AN ABRIDGED PROFILE OF IFISIN-EKITI

By

Seye Adetunmbi, The Eletolua of Ifisin-Ekiti, 2011

Ifisin-Ekiti like any other Ekiti community is as old as the contemporary Yoruba town in the Federal Republic of Nigeria. Ifisin indigenes are unique like any other notable human race in the contemporary world. Under the confederation of the old Ekiti Kingdom the people had been living together as brothers and sisters long before the 19^th century when Yoruba Kingdom came together and adopted a common dialect as the official lingua franca. Ekiti core values of honesty, transparency, credibility, integrity, hard work and uprightness are the virtues of Ifisin indigenes. These are the unique characteristics that have always made Ekiti people to stand out positively over the years. Thus, everyone born within or outside Ifisin by parents who are indigenes, likewise every non-native who associates with or supports the progress of Ifisin community, also anyone who works and lives in Ifisin and imbibe the lasting cultural and fundamental values in the practical sense of it is considered an Ifisin personality.

GEOGRAPHY OF IFISIN

Location: Ifisin-Ekiti is situated in Ido/Osi Local Government Area of Ekiti-State of Western Nigeria with a landed area of approximately over 9,000 square kilometers. It is falls within the Ekiti District in Yoruba land. It lies close to the heart of Ekiti Land. The town enjoys the benefit of proximity to the link roads to Abuja via, Ifaki, Ikole, Omuo, Kabba and Lokoja; Lagos via Ido, Ijero, Aramoko, Ilesa and Ibadan; Kaduna via Ido, Usi, Otun, Omu-aran, Ilorin, Jebba and Kotangora; and Ondo town via Ado, Ikere and Akure. Its geographical location has its own unique advantage. Ifisin like most of the counterpart Ekiti communities have very limited land space. The community is surrounded by small and big towns with which they share the little distances in between themselves. Towards Aye-Ekiti side, the town has only few meters while going towards Igbole-Ekiti, it is less than 5 kilometers. To some extent the inner farmlands on both sides of the community, Ifisin has fairly large expanse of land where it shares some interior boundaries with Ifaki, Osi Ora and Ido-Ekiti.

Climate: The climatic condition of the town has the characteristic features of the tropical climate.  The town lies within the Longitude 7 degrees east and Latitude 8 degrees north of the equator.  It lies on the path of the sun and hence it has a hot climate.  Temperature ranges between 70 degrees Fahrenheit and 95 degree Fahrenheit in the coolest and hottest months.  The daily average range of the sun beats down heavily while the rain sends down its showers during the wet season. The prevalent source of rain in the community is by way of conventional type of rainfall.  The wind system is in conformity with that of Nigeria generally.  From March to November except for a month or more of dry period, when the South West rain bearing wind is felt.  But from December to about February the reverse is the case.  The North East dry wind that is not accompanied with rain steps-in.  The local wind called the harmatan has its foothold at this time. There are thunderstorms sometimes which could be destructive.

Vegetation: Ifisin falls within the belt of deciduous forest. It is not too far from the transitional zone for the deciduous and pure Savannah. To its north one has to go about 50 to 60 kilometers to reach the southern limit of the Savannah region which is the boundary for the Northern Region. As it is usually found around villages or old towns, virgin forests (Egan) within a radius of half a kilometer or more are found sheltering and surrounding the town.  The far-off uncultivated areas are also thickly forested.  Land is usually cultivated for farming purpose.  Some of the land has been reduced to parklands with shrubs. In the forest around Ifisin and in their farms are commercial trees like Iroko, Mahogany, Obeche, Arere wormwood and palm trees. The resourceful Ifisin community falls within the naturally endowed belt in the supply of timber for the export market in Nigeria. Wildlife species in these forests include antelopes, deer, rats and snakes. Birds of different shapes and sizes are found. But games like the Elephant and Crocodiles are rare.

Land Forms: The town situates on a relatively flat terrain of hard land with little or no trace of strips of marshy or swampy land close to the developed part of the town. The community has few perennial streams and ponds that to some extent serve the people all the year round.  Some of these ponds could be developed to serve as sources of water supply in future whenever such opportunity arises. Ifisin land is surrounded and characterised by modest highlands. Within 60 feet, one can strike water table in the relatively high area of the community.

Soil Structure: The soil has some measure of pure laterite underlay by hard core of solidified laterite. The fact that the underlying soil is compact rock, the water table is considerably near the surface.  This also makes it easy for the soil of the town to lose its water quickly during the dry season. A fairly well dug and deep well may survive the dry season in most part of the physically developed section of the town. Some of the underlying rocks have been exposed by constant erosion

The People: The population of Ifisin people is slightly under 20,000 inhabitants, majority of who live outside the town, in Nigeria and abroad. Indigenes and others who live in Ifisin are mainly peasant farmers, civil servants including teachers and pensioners. With the advent of western education, Ifisin indigenes embraced it and the community is of one the producers of intellectuals in all fields of human endeavors in modern Nigeria.

Social Amenities: Ifisin has primary and secondary schools facilities for the use of the indigenes and neighboring communities. There is a maternity home and primary health Care Centre. The town has public electricity supply though yet to fully enjoy pipe borne water facility. However, the community has private sector supported bore hole water supply. Through communal efforts, the indigenes embarked on a yet to be completed big town hall project with over 5000 sitting capacity for social events, meetings and conferences.

Occupation: The indigenes and residents are mainly farmers. They cultivate food crops and cash crops.  Such crops are yam, maize, banana, cotton, beans and peas.  Cocoa and coffee are now being planted in fairly large quantity. With the presence of government in the community such as public Schools and Health Center, the community has very little civil servants.

THE ACCEPTANCE SPEECH OF ALAYELUA OBA PASTOR MICHAEL FOLARIN FABUNMI, ONARINLA IV, THE ONIFISIN OF IFISIN-EKITI

Your Excellency, Dr Kayode Fayemi, the Governor of Ekiti State; Your Excellency, Mrs Funmi Olayinka, the Deputy Governor of Ekiti State; Secretary to the State Government; Distinguished National Assembly Members; Members of the State Executive Council; Members of Ekiti State House of Assembly; Chairman of Ido/Osi Local Government; Royal fathers and Members of Ekiti State Traditional Council, other traditional rulers and Oloris; Honorable Commissioners; Special Advisers to Ekiti State Government; My Lords temporal and spiritual, all the Christian religious leaders present (permit me to recognize the Deputy Head of RCCG worldwide who stood-in for Pastor Adeboye who would have been part of us here); My highly respected Ifisin Chiefs and eminent Ifisin sons and daughters, members of the press; security agents; distinguished guests; ladies and gentlemen.

   The great and memorable event of today is the Lord’s doing and it is marvelous in our eyes. Indeed, today is the day the Lord has made to formally herald a new honorable order in my life as well as open a fresh chapter in the life of Ifisin community. I must first give thanks to God the Almighty for making it possible for all of us to witness this remarkable occasion. My profound gratitude goes to His Excellency, Dr Kayode Fayemi who in spite of the tight schedule of the office of Ekiti State Governor, graced the occasion with his esteemed presence. Ifisin community appreciates you and applauds your commendable programmes which give every well meaning Ekiti indigene hope of more beautiful dividends of a working democracy to come. As they say, morning shows the day; I wish your administration greater exploits. To the chairman of Ido/Osi Local Government Area and other government officials who have contributed to the success of this coronation, I say thank you. When a community is making progress and developing, it is evident that the monarch is enjoying resourceful support of the community and my fellow Ifisin indigenes for their love and commitment.

My ascension to the throne of Onifisin has divine tinge. As an ordained Pastor in the Redeem Christian Church of God (RCCG), it was an initial challenge for me to take decision on the clarion call to become an Oba. In the cause of meditation, revelation came that the second institution created by God after the marriage institution is kingship and the purposeful leadership for God’s children. With this declaration in Deuteronomy 17:14-20, there and then I accepted the divine call from my community to superintend over their affairs as God’s destiny for me. Your Excellency, may I therefore humbly accept this great honor bestowed on me by forebears and assure everyone of my determination to give the lifetime assignment my best shot God being my helper. I have no doubt in my mind that the government, all ranks of my associates, friends and other well wishers of Ifisin community will continue to lend their hands of support to make this task ahead surmountable for my reign and tenure as the Onifisin of Ifisin.

We thank the government for the minimal ongoing presence in Ifisin community and the modest contribution from the private sector. Water and electricity supply still constitute major challenge for my people. The borehole project executed by erstwhile government was not completed. The two public bore holes were abandoned, while through my personal intervention I was able to get one of them functioning to serve the community which obviously is grossly inadequate. The last transformer installed in Ifisin-Ekiti very many years ago, has become unserviceable and does no longer meet the growing demands and needs of Ifisin community. Other neighboring communities have more than two, and there are towns just a little bit over our size that have 6 transformers. They always enjoy electricity while we are without electricity.

    Your Excellency, on behalf of my community, permit me to use this opportunity to demand and ask for more, because entrepreneurs are considering coming to establish small scale industries and electricity has always been a major concern. The Igbole-Ifisin-Aye axis has been an important alternative link road to national transportation from Lagos to Abuja, yet we have been neglected for many years. On occasions like this, we have received promises from past governments to assist in opening up our areas to modern development, but nothing happened. Therefore, we are believing God that this administration will be tuned to more economics, social and political development for Igbole, Ifisin and Aaye axis, especially Ifisin, because of its central location. At this juncture, I like to say that Igbole-Ifisin-Aye axis is ripe enough to have its own local government council. The three towns combined have technocrats, civil servants of high caliber and seasoned politicians who are able to run the administration of a local government. The approval of a local government council for us will go down in the record of history of this administration’s development efforts of bringing the grass root to the central government.

The kingmakers and my other chiefs of Ifisin have demonstrated that they are honorable people and this worthy disposition is a major source of inspiration for me in pursuit of my royal responsibilities. Ifisin is blessed with wide range of elites who are doing well in their respective callings. It is now time for everybody to come home regularly and associate with the new dawn in Ifisin. The community needs more hands on board. Let everyone bears in mind or remembers that no outsider will develop our community for us. Ifisin youths are urged to work harder and pursue honorable ways in order to cope with the reality of our nation. No food for a lazy man, engage yourselves constructively and stay out of trouble. My prayer is that things will begin to look up for Ifisin indigenes home and abroad in Jesus name. Amen. My forerunners in Ekiti traditional council of Obas, I thank you for admitting me to your hallowed royal fold. May the council continue to grow from strength to strength and God will grant us the grace to be our brother’s keepers. May I use this opportunity to encourage more purposeful collaboration of communities that share boundaries and integrated common interests to maximize social benefits arising from government projects and private sector initiatives. Let’s explore optimally, strengths of communities for our collective advantage. Any community with an excess capacity should kindly extend hand to a needy community amicably. A candle loses nothing by lighting another one. God will help us.

How would I have been able to cope without a very supportive royal Onarinla ruling house, descendants of Fabunmi, my immediate family members and my inestimable jewel, Olori Laduntan Fabunmi. You are a pillar of support without which, the journey would have been possible, I appreciate you so much. My children and grandchildren are also appreciated for your support. To my friends and numerous well wishers, I say big thank you for your moral and financial support. At this point I must acknowledge Pastor E, A. Adeboye my spiritual father for his encouragement towards my new calling. I want to also place on record, my family relationship with Alhaji Dr Adebola & Alhaja Ajibike Adegunwa for their long standing support in my life. Likewise, Are Afe Babalola, the legal legend of our days, the founder of ABUAD; Chief Mike Ade-Ojo, Founder of Elizade Nigeria Limited and Elizade University, Ilara Mokin, Ondo-State; and Dr Chief Adeniyi Fateye, the proprietor Ibilade Memorial Hospital, my childhood mentor. I quite appreciate you. Whoever is serving people and his community, is serving God. Everybody who assists a Kabiyesi to get result in his service to the community is also serving God. The reward of those who serve the Lord is bountiful. Thus, as for me and my household we will serve the Lord. Joshua 24:15. Distinguished guests, ladies and gentlemen, I thank you for the honor of your presence. Adele bare o Amin. God bless all and accept my sincere thanks, while wishing you journey mercies back to your respective destinations in Jesus name. Amen.

IFISIN: HOMOGENEITY WITH DISTINCTION

A special essay by Okanlomo Eletolua Seye Adetunmbi for the coronation of Onifisin of Ifisin, Oba Pastor Michael F. Fabunmi, October 2011

Every Yoruba community, big or small has its own unique history. Ifisin-Ekiti in Ido/Osi local government area of Ekiti State is no exception. Contemporarily, if the timeless cultural heritage of a typical community does not stand the people out as a going concern in the 21st century and beyond, then more often, it is the caliber of the monarch that provides leadership in modern times that often project obscure communities to the world. With the choice of the suave, devout Christian of repute internationally exposed and quintessential Oba Michael Fabunmi; Ifisin community have not only got it right but had embarked on the journey of communal greatness. This divine choice is bound to project the people positively and place the town in a limelight for the current elites to explore optimally while the younger and future generation will build on it. This is why the scheduled 2011 coronation of His Royal Majesty, Oba Pastor Fabunmi has put the community on the spotlight. Subsequent to the privilege of meeting the affable 15th monarch of Ifisin, coupled with my natural interest in tradition; I took it upon myself to dig into the aboriginal culture and history of the town. In the process, I spoke with some notable indigenes of Ifisin courtesy of Kabiyesi Fabunmi. However, an engaging interaction with High Chief Joshua Adelusi, Chief Dr Adeniyi Fateye and Alayelua Oba Fabunmi provided rich ancient facts which informed the historical highlights in this exposition.

Origin of the Indigenes: Like other Yoruba communities, Ifisin has the origin of the town traced to Ile-Ife. Legend has it that Alamopo who originated from Ile-Ife, migrated from Ikole to settle at Ifisin-Ekiti. On his Ifisin bound journey, he was accompanied by his younger cousin who was helping him in running the affairs of the town when they arrived in Ifisin. Alamopo was a brave hunter and in the course of his exploits in the surrounding communities, he was able to persuade his co-hunters to come together and provide basic communal security for their wards against invaders. The five kinsmen of Alamopo who were also brave hunters that agreed to his proposal of coming together were Ajagemo, Onisere, Olua, Obamode and Olomu. He had a great feast of pounded yam (iyan) with palm wine (ogoro) for them which consumed a big cow (elila). In the course of the memorable party, the first son of Oba Olu-Obagbi Abakuta, the then reigning Olojudo of Ido-Ekiti was on a hunting expedition, he appeared at the scene. It was a cherished historical encounter at Ilamopo hamlet; they all dined together with excitement. The leftover meat was shared by Alamopo in this order; Olojudo's son, Ajagemo, Onisere, Olua, Obamode and Olomu. This is why Alamopo retains the role and the title of Olojua the person who officially shares things in the tradition of Ifisin. After doing justice to the sharing of the items, he then asked the beneficiaries how he has fared in the sharing exercise. His kinsmen chorused in their dialect 'ofin-osin' (you did well). This is where the name Ifisin is said to have emerged.

Ifisin and Ido-Ekiti Bond: The prince of Olojudo went back to brief his royal father about his experience at Ifisin. Olojudo Olu-Obagbi Abakuta came from Ido-Irapa with a crown that accompanied him from Ile-Ife. The Olojudo had three children; Adetolabo, Omotijande and Ologun Onumo. When Ifisin people wanted to install a King, they sent to Olojudo Abakuta to send Adetolabo to become the first Onifisin of Ifisin. It then became a trend in the olden days that whenever the reigning Olojudo passed on, the reigning Oba Ifisin was elevated to succeed his father at Ido-Ekiti. Oral history put it that the father of Olu-Obagbi was Obamoro who came with a crown from Ife to settle at Ido with his friend Emila. Based on mutual understanding, Adetolabo left Ifisin with all his possessions, children and assets to become Olojudo. In subsequent years, Osodo was chosen to become the new Onifisin. It was this Oba Osodo who declined when it was time to proceed to Ido and become Olojudo. His fundamental reason was that such relocation was the loss of Ifisin and the gain of Ido because the Oba had to move with all his possessions. He then preferred that his son should be made the king instead. During the reign of Olu-Obagbi, Ido people left Odo-Oba for igbo esisun where Ido Faboro is located. The old palace was built during the reign of Olojudo Obagbi and Ifisin people contributed immensely to the project because the then reigning Onifisin was a son of the then Olojudo. After the completion of the palace Olojudo asked Onifisin to send cockerel (akuko adiye) to him for celebration. This festival is called ebo-owa-eyo which is performed in Olojudo palace. By the special grace of God, it is a new dawn in Ifisin-Ekiti.

Culture of Ifisin People: By tradition in Ifisin, the head of princes and princesses (Olori omo-owa) is charged with the official announcement of the transition any Onifisin. The town warriors (Elegbes) will cut the top of standing trees in the town and for three months market activities are put on hold whenever a monarch has passed on. Within the three months all ceremonies pertaining to the transition must be concluded. The Iwarefa, the king makers are High Chiefs Ajagemo from Iyinsin, Onisere from Igbo-isere, Olua from Igbo-Iniya, Obamode from Igbo-Ibamode, Olomu from Ilomu, Alamopo from Ilamopo (Afobaje/Olojua) and Olupo the assistant of Olojua. The traditional role of Alamopo is to install Onifisin with the insignia of office. With the new dawn, cultures and traditions are changing for better and God’s willing, conscious effort is being made to improve on the best practices for the progress of Ifisin-Ekiti.

The Past Onifisin of Ifisin: In the olden days, it was the first son of Olojudo who was always seconded to Ifisin. Fourteen Onifisin is said to have ruled up to when Oba Pastor MF Fabunmi ascended the throne of his fore fathers. The names of the eleven past Onifisin are known while research on the remaining three still continues. The first Onifisin was Oba Abapata. Adetolubo ruled over Ifisin and later went back to become Olojudo while Osodo refused to leave Ifisin which put an end to seconding prince from Ido to Ifisin to become an Oba. The ruling houses merged into two to become Adejugbe Amudasile and Ogidilusu Onarinla. Oral history put it that the following Onifisin reigned till date:

1	Onifisin Gbimi	9	Oba Adejugbe
2	Onifisin Osedogun	10	Oba Fajembola I
3	Onifisin Oluereke	11	Oba Fabunmi I
4	Onifisin Oluaran	12	Oba Falade
5	Oba Olu-Obagbi	13	Oba Fabunmi II Onarinla III
6	Oba Adetolabi	14	Oba Fajembola II
7	Oba Osodo	15	Oba Michael Fabunmi III Onarinla IV 2008-date
8	Oba Onarinla I

Vibrant Future Beckons: Ifisin situates in a strategic location that shares boundaries with Aye, Ora, Ido, Igbole, Osi and Ifaki. The God fearing community has its own share of Christian values. Methodist Church is among the oldest denominations and to God be the glory, the author of this article was among the congregation of the first service conducted to plant a new Anglican Church in Ifisin by St Michael’s Anglican Church Ifaki in the 1970s. There are other Churches of different persuasions in the community. His Royal Majesty Oba Pastor Michael Folarin Fabunmi has been instrumental to the establishment the Redeemed Christian Church of God parish in Ifisin, all to the glory of God. The large expanse of boundary land gives room for expansion for future physical growth. As a matter of fact, the impact of any major government project or big private sector initiative situated in the outskirts of Ifisin will rub on the 6 boundary towns. It will amount to the adage of deploying one stone to kill several birds. This is why it is high time for Ifisin indigenes home and abroad who are occupying high offices in their respective callings to come home and rally round the new monarch who is leaving his comfort zone in the United States of America to give this divine call to serve his people his best shot. May King Pastor Michael Fabunmi live longer than his progenitors and may God make things look up more for Ifisin-Ekiti during his reign in Jesus name. Amen.

THE QUINTESSENTIAL MONARCH OF DESTINY

Oba Pastor Michael Folarin Fabunmi in an integrated perspective by Eletolua Seye Adetunmbi

It is no longer news in Yoruba land that every community ensures that whoever emerges as their monarch is an educated person. It has practically become an unwritten rule which may only be waved in an extremely unavoidable situation where there is dearth of such caliber of princes within the ruling house that is supposed to provide a succeeding king. All the same, being educated is not enough for a monarch to stand out. What makes one to be more unique than others is a combination of factors which include professional calling, exposure, disposition and vision. Any community that gets it right is destined for greatness. If a community does not attain global relevance through economic and historical advantage; then what often catapults such community to the limelight is the kind of monarch on the throne. This is why kudos goes to Iwarefa and elites of Ifisin for the choice of His Royal Majesty, Oba Pastor Michael Folarin Fabunmi Onarinla IV as the Onifisin of Ifisin. The potentials of the monarch had since manifested after his installation in February 2008 which portends good tidings awaiting the community in the years ahead.

Alayelua Oba Pastor Michael Folarin Fabunmi Onarinla IV & Olori Laduntan Fabunmi

Oba Pastor Fabunmi was born in 1954 into the Fabunmi royal family of Onarinla Ruling House in Ifisin-Ekiti. Kabiyesi spent early part of his life outside Ekiti including Primary and Secondary School education. He started his banking job in Wema Bank in the 1970s and in 1986 he graduated from the Chartered Institute of Bankers, London (now Institute of Financial Services, London) and became a Fellow status in 2002. After a flourishing career in the Nigerian banking sector where he rose to the level of an Assistant General Manager in Triumph Bank Plc in 1997, he worked with Elizade Toyota Nigeria Limited as the General Manager Finance and logistics. Alayelua worked with Chevy Chase Bank Mclean, VA, USA as a Financial Planning Analyst (FPA) in 1998-2001 and later joined Federal Home Loan Mortgage Corporation, McLean, VA as a Professional Financial Analyst until his retirement in March 2011. As Kabiyesi excelled in the professional calling, he remained a dedicated Christian. Oba Pastor Michael Fabunmi became born again in January 1989, commissioned as a worker in RCCG in 1996, ordained a local minister in 2002 at RCCG Victory Temple, Alexandra and ordained a Deacon RCCG Worldwide in 2004. He assumed full time Pastor of RCCG Amazing Grace Sanctuary Stafford, VA in March 2011. Apparently, whatever His Royal Majesty Oba Pastor Fabunmi gets involved with, he throws himself completely into which often result to bountiful harvest. Since his encounter with Christ he gets committed by the day and the influence is positively felt around him. The implication of this is that Kabiyesi has joined the league of Yoruba Obas who built Christian Chapel in the Palace. As a matter of fact the adopted motto of Oba Fabunmi Onarinla IV is as for me and my community; we will serve the Lord Joshua 24:15

Monarchs who spend personal resources on communal projects constitute a blessing to their communities. This is what Kabiyesi Oba Pastor M. F. Fabunmi represents. He is ready to go extra miles all for the good of his community. His love for the community is exemplary which he has exhibited long before he became king. A palatial house he has built over 15 years ago still stands out in the community and in the absence of an official palace; the building is suitable for his royal use. Meanwhile Kabiyesi is determined to build a befitting new palace for Onifisin of Ifisin- Ekiti that will serve future generations. Whoever has not seen a visionary monarch, the person has not met Oba Pastor M. F. Fabunmi. This kind of monarch would always be the rallying point for his community and the least the elites of the town is to reciprocate this gesture to get as many indigenes as possible from the Diaspora to come home and contribute their quota. Oba Fabunmi married his adorable and complementary wife in December 1980 and the royal family had been blessed with two princes, two princesses, two grand-princes and one grand-princess. May the joy of the royal family continue to increase in Jesus name. Amen.

I congratulate Ifisin for identifying a diligent and God fearing Oba. It is Lord’s doing indeed. Kabiyesi Alayelua, K’ade pe l’ori, Ki bata pe l’ese, Igba Odun, odun kan, Irukere a di okinini, Amin Ase.

Kako

The Predicament of Kako, a Beloved Pet

By

Seye Adetunmbi

In the early 1990s, 'beware of Kako, a mongrel' was the warning message hanged on the railings of my balcony. It was a departure from the conventional 'beware of dog' hanged at residential buildings. Most people were often amused when they read it. Anyway, it was meant so, to entertain visitors. Though Kako was a modest guard dog that barked enough to alert residents of any strange movement, yet it was a very friendly and likable pet! Subsequent to getting a boy to live with me in Lagos when I was a young working class eligible bachelor, while I trained the young kinsman in a gainful vocation as part of the incentive package, my mother (Mama) later brought a cute dog for me after her mongrel delivered 5 lovely puppies. Of course, she had been conscious of my love for dog as a pet. In fact she brought one for me in Ilorin during my post graduate days, which I named after my father's popular pet dog, Jack, that lived in the 1960s as the family pet dog. If you wish to read more about the original Jack, visit https://mindscopeafrica.blogspot.com/2018/04/d-o-adetunmbi.html?m=1. 

My new, small and a few weeks old friend; a very likable white hairy puppy arrived in Lagos from Ekiti in 1992. Considering the fact that I grew up to know Jack in Ekiti living with us, my new pet had to share my apartment with me and those under my care. It was really challenging bringing up my beloved pet in a 3-storey building on the second floor of  and premises of 8 block of flats. My love for the cute indigenous breed overshadowed the burden of cleaning the uncontrollable urine and excreta in any part of the apartment until an attainable age when easing itself was self regulated.

    Naming the pet was a serious matter for me. I finally settled for Kako! For the benefit of those who may not know, Kako is the name of "Kako onikumo ekun" my favorite legendary fictional creature in the famous book of D.O. Fagunwa; "Igbo Olodumare" which Prof Wole Soyinka translated into English under the title of the 'Forest of One Thousand Demons'. Kako can be likened to Rambo in the modern times or Mark Garland and Malik, for those who read James Hadley Chase in the high school days. If someone dropped a copy in the midst of students and sneezed, before the person recovered, the novel was gone! In fact, if some of us have read our academic books in the manner we devoted time on the panther and corgi series then, grade one distinction would have been assured. I digressed. 

   One can then imagine the expectation of people when I talked about my dog or mentioned its name knowing the character called Kako. They must have been expecting to see a fierce looking, "bad" and huge dog in the mold of an alsatian dog, a bull dog etc. Alas; by the time they encountered Kako, they must have been amused somehow or attracted to the little thing and be entertained. That was the spirit behind it all, while keeping memory of my folklore hero alive and having fun with my beloved pet.

  Outgrowing the puppy age was quite tasking. The veterinary doctor attended to the needs of the pet on schedule. Kako stayed in the balcony while everybody left the house, whatever mess we met on arrival would be cleaned up accordingly. With time, Kako got more matured and responded to the training of taking a walk after meals to ease itself; as well as when released every morning to go downstairs. Kako responsibly dashed out and returned back home immediately after easing itself. Same thing applied after greeting/welcoming us in the evening on arrival from work, to ease itself. 

Seye Adetunmbi with his friend, Kako in 1992

He rode with me to many places in my 1975 Peugeot 404 car that was passed to me. He was very popular among my friends. My squash racket playmates at the UNILAG Senior Staff Club nick-named me Kako because of my pet! Whenever Kako sighted the 404 or heard the hoot from the balcony, the wonderful creature was a beauty to behold. One could practically hear Kako barked out a distinct sound something sounding like 'gbo gbo, ko ko, ku ku, ka ka, a bo' (you are welcome); jumping at the railings. I was often scared of Kako falling down from the 2nd floor. I would wave and talked to the cute thing to please take it easy.

   Nevertheless, Kako and I had our low times. I came home one day and saw the poor thing tottering in pains. Someone for whatever reason, somewhere or somehow attacked Kako with a cutlass or a sharp object which inflicted one of the rear legs. I spirited it to the veterinary clinic in Ikeja GRA from Akoka, Yaba. Kako was admitted and the affected part was stitched. The fourth leg couldn't touch ground evenly with the rest which caused Kako to hobble slightly. The setback and minor disablement notwithstanding, the pet remained the bubbling self after the wound healed.

   Kako and I had best of times together until I had to relocate briefly to Zambia on invitation from an expatriate friend, to explore opportunities and carried out some financial advisory assignments after the hurtle of the Nigerian finance houses in 1994. I didn't want to send Kako back to Mama, my preference was someone based in Lagos with natural caring disposition towards pets. Reprieve came and I was very happy when one of my older brothers and his wife offered to take care of Kako for me.

   The good thing was that they had many pets of different species; dogs of foreign breeds, peacock, tortoise (Ijapa) etc. However, my worry for Kako was that it was a "spoilt" pet that lived in the house with all the attentions in this world. I never thought of any relocation that would break our staying together; perhaps I would have prepared the poor thing for the challenges ahead. I actually anticipated issues when Kako had to live with other pets in the compound or restricted outside the house. Kako apparently could not place it that it can not enter the house at will. The poor pet became unruly, stubborn and developed disturbing attitudes. The "change shock" was too much for Kako to handle and that was the beginning of the troubles of my beloved pet.

   Distance and temporary separation notwithstanding, Kako remained in my consciousness radar. One of my host's Nigerian colleagues in Mobil Oil Nigeria was returning from Zambia to Lagos, he heard me talked often about Kako in Ndola, Zambia and volunteered to help me check Kako out. I was damn too happy to send him to my brother's place. By the time I received the letter giving me an update on what had become of Kako; it was a kind of nostalgia relief though the news of its predicament was not particularly cheering. Apparently, it became tough keeping poor Kako at home and had to be relocated along with other pets to a vast office premises in Isolo.

   Kako met a well loved small monkey called ronto in the workshop. I knew the monkey very well; it was a master of intrigues peculiar to their mammal specie. I still feel that ronto was either a midget breed because it refused to grow in size, or was just still growing then. The technicians in the workshop played with it to unwind before the arrival of my beloved mongrel. Meanwhile, Kako was a "wounded" pet if you know what I mean. Here was a corny jolly-little monkey making overtures to an aggrieved Kako! Like the popular saying, a well fed dog does not play with a hungry one. Ronto was said to be fond of taunting Kako and climbed the nearest heavy duty truck to it where the latter would watch it with frustration. The predicament of Kako could only be imagined. On the day ronto miscalculated; Kako went for it and that was the end. The workshop mourned ronto the little likeness left for Kako faded out. "Aja ti o l'eniyan l'ehin, ki i p'obo" (a dog without people behind it can not just kill a monkey). The hostility was too much towards Kako from the technicians that ronto was fond of entertaining. Kako went out of the compound and never came back. The beloved pet had lost the beautiful white furs and had to fend for itself. Few people who knew Kako sometimes ran into it on the street where he had turned into a public property.

   I left Kako adorably healthy in July 1994, by the time I came back in November 1994; it was  a shadow of itself. It was indeed a tragedy of a beloved pet. Few days before my arrival, they found Kako dead somewhere in Isolo area. I thank God for one thing, I never saw Kako in its last ignoble days or bad state. This helped me a great deal to reduce the pain because I held myself responsible for all Kako went through. Dedicating this article to its memory makes me feel better. Until I'm sure of sustaining the required lifespan treatment for my kind of pet dog, I'm for now limited to my cherished 1975 antique car, the story of which I have told and had been published. 

Omolewa

EMERITUS PROFESSOR M. A. OMOLEWA – AN INTERNATIONAL PUBLIC SERVANT AND AN ACADEMIC OF AN UNCOMMON DEPTH

 By

Seye Adetunmbi, May 2015

The early distinguished scholars of Ekiti extraction set the pace and standard that made Ekiti people to standout in the academic community in Nigeria and abroad. This has been sustained by Professor Michael A. Omolewa and his contemporaries to glory of God and the pride of Ekiti indigenes. It is not mere coincidence that one would stand out as professor at the same time have a distinct track record as an exemplary international public servant. Certainly it is a manifestation of brilliance, dedication to duty and commitment to excellent ways through the grace of God. For many years, Prof Omolewa was always in the news when he held a strategic position in UNESCO where he left an indelible mark as an academic with uncommon depth and an administrator of repute. Michael Omolewa an educational historian and emeritus professor at the University of Ibadan, was President of the 32nd session of the General Conference of UNESCO and a Gold Medalist of the organisation.

Prof Omolewa is one of the eminent indigenes that Ipoti-Ekiti has produced. He attended Ibadan Grammar School, Ibadan 1955 to 1958; Ekiti Parapo College, Ido–Ekiti 1959 to 1960; Christ’s School, Ado Ekiti 1962 to 1963; University of Ibadan 1964 to 1973 and University of Dakar, Senegal, August - September 1965. His specialisation is African History as a B.A. (Hons) Second Upper Class Division holder from the University of Ibadan, June 1967 and PhD specialising in the History of Administration of Europe from the University of Ibadan, Nigeria in 1973. He is also a product of Queen Mary College, University of London 1966; Institute of Historical Research, University of London 1968 – 1970; Goethe Institute, Murnau, Western Germany 1968; Faculty of Education, Kings College, University of London 1975-1976.University of British Columbia, Vancouver, Canada 1983-1984; Athabasca University in 1983; UNESCO Institute for Education, Hamburg, West Germany in 1988 and Haggai Institute, Singapore in 1991.

Until his recent appointment as Emeritus Professor of the History of Education, University of Ibadan in 2013, he was Emeritus Professor of History, Babcock University, Professor of Adult Education, University of Ibadan, 1982 to 2006; Senior Lecturer in the Department of Adult Education, University of Ibadan, 1977 to 1982 and Assistant Lecturer and Lecturer, Department of Adult Education, University of Ibadan 1971 to 1977. He was an Associate Lecturer in Adult Education at University of Lagos 1982 to 1985; an Associate Lecturer in History, University of Ilorin 1984 to 1986.

Expectedly, distinctions and awards cannot elude such a diligent brilliant scholar. He holds Exemplary Leadership Award, Osun State University, 2008; Honorary Medal of the President of the Republic of Bulgaria, Georgia Parvanov, in recognition of his “outstanding contribution to international cooperation within the framework of UNESCO and implementation of the noble ideas of the organisation (and) the objectives for the promotion of peace, tolerance, cultural diversity and dialogue among people”, 2008; Inducted into the International Adult and Continuing Education Hall of Fame [HOF], Oklahoma, USA, 8th September, 2008; Federal Government of Nigeria National Honour of the Officer of the Order of the Niger [OON], Abuja, Nigeria, 21 December 2006; Life Patron of the History of Education Society of Nigeria, University of Ibadan, 2006; Honorary Fellow of the Commonwealth of Learning [FCOL], Ocho Rios, Jamaica, 2006; Honorary Professor in recognition of his outstanding achievements at UNESCO and in Promoting World Cultures by the Beijing Foreign Studies University,  Beijing, China, 2005; Presented UNESCO Gold Medal on October 3, 2005 and the J. Roby Kidd Special Citation for a significant and innovative contribution to Adult Education by the International Council for Adult Education, Argentina in 1985

The Emeritus professor Omolewa is listed in theInternational Who’s Who in Distance Learning, Berlin, Germany, 1998; Africa Who’s Who, London, UK 1991; Dictionary of International Biography, Cambridge, UK 1991; Newswatch Who’s Who in Nigeria, Lagos, Nigeria 1990;International Who’s Who in Education, Cambridge, UK 1987; IDRC South North Education Award Recipient 1983-1984 Session, University of British Columbia, Vancouver Canada and of course Ekitipanupo Hall of Fame.

He was a Visiting Scholar to the University of Wisconsin, Madison USA in 1976; Commonwealth Universities Academic Staff Fellow, Faculty of Education, Kings College, London, 1975 to 1976; Sir James Robertson Prize, Faculty of Arts, University of Ibadan, in 1967; and held Departmental Prize in History, University of Ibadan in1967; University of Ibadan Scholar (Postgraduate) 1967 to 1971; University of Ibadan Scholar, (Undergraduate) 1965 to 1967 and Federal Government of Nigeria Scholarship 1964 to 1965.

Positions held over the years include being a member of the Governing Council of the International African Institute (IAI) from January 2013; Member of the Commonwealth Advisory Council on Teacher Mobility, Recruitment and Migrations, 2010 to date; Member of the Commonwealth Scholarships and Fellowship 50th Anniversary Endowment Fund, 2009 to date; Deputy Chairperson, Governing Board of theCommonwealth of Learning (COL), 2009 to 2010; Ambassador/Permanent Delegate of Nigeria to UNESCO, 2000 to 2009; President, 32nd Session of the General Conference of UNESCO, 2003 to 2005; Member, Representing Africa, Governing Board of the COL, 2001 to 2003; Member of the Governing Board of COL, representing theFederal Republic of Nigeria, 2003 to 2010; Member of the Executive Committee of the Governing Board of COL, 2005 to 2010; Member, Executive Board of UNESCO, 1999 to 2003; Member of the Board in an advisory capacity, 2003 to 2005; and re-elected to    represent Nigeria, 2005 to 2009; Member of the Bureau of the Executive Board of UNESCO 2001 to 2003; Chairman, Committee of the International NGOs of the Executive Board of UNESCO, 2001 to 2003 and Chairperson of Education Commission of the 31st session of the General Conference of UNESCO in 2001.

He served as a member of the Executive Board International Standing Conference on the History of Education (ISCHE), 2000 to 2006; Member, Governing Council of the International Bureau of Education, (IBE) Geneva, Switzerland 1999 to 2003, re-elected 2005 to 2009; Vice-President IBE Geneva, 2002 to 2003; Vice-Chairman, International Literacy Institute, University of Pennsylvania, 2003 to 2009; Chairman Working Group on Education of the Group of 77 of UNESCO, 2000 to 2003; Member, Board of Foundation, International Baccalaureate Organisation, 2000 to 2001; Member, Government Advisory Board of the International Baccalaureate Organisation, Geneva, 2001 to 2006; Member, Working Group on the International Conference on Education, Geneva, Switzerland, 2000-2001, and re-elected 2005 to 2008, as its Chairperson; Member, Hall of Fame International Development Committee (HOF), Class of 2008; Member, Nigerian Delegation to the World Education Forum, Dakar, Senegal in 2000 and Member, Nigerian Delegation to the UNESCO General Conference: 1997, 1999, 2001, 2003, 2005 and 2007.

He is a respected member, Board of Governors, Christ the Redeemer’s College,Sagamu, 1995 to date; Deputy Chairman of the Board of Governors, Christ the Redeemer College, U.K., 2006 to date; Member of the Board of Trustees of the Redeemers University, Nigeria, 2004 to 2010. Member, Board of Trustees, Babcock University, Nigeria, 2006 to 2010; Member, Board of Trustees, African World Heritage Fund, 2007 to 2009; Chairman, Board of Governors, Bethel Comprehensive College, Ibadan, Nigeria, 2003 to 2009; Coordinator for the Laubach Literacy International Literacy Project in Nigeria January 1992 to 1999; Chairman, Board of Governors, City of Faith Bible College 1992 to 1999; Member, Governing Board of the Adventist Seminary of West Africa, 1988 to 1997 and Chairman, Internationalisation of History Curriculum Panel of the West African Examinations Council, 1992 to 1999.

Member, Nigerian National Examination Committee of the West African   Examinations Council (WAEC), 1985 to 1988; Co-ordinator for the West Africa, African Association for Distance Education, 1986 to1989; Member of the Governing Council of the Ondo State College of Education, 1990 to 1992; Sub-Dean (Postgraduate) Faculty of Education, University of Ibadan, 1977-1979; 1981 – 1983; Member, National Biography Committee of the Historical Society of Nigeria; Vice-Chairman, African Association for Literacy and Adult Education, 1987-1989.

He served as a member of the Editorial Board of many reputable international journals and the editor of some. National President, Nigerian National Council for Adult Education 1987 to 1989; Chairman, General Studies Programme at the University of Ibadan 1991 to 1993 and Member of Senate, University of Ibadan 1979 to 1999.Consultant to British Council 1995 to 1999; Consultant to the UNESCO Regional Office for Africa 1992 to 1999; Consultant to IFESH/ USAID assisted programme, University of Ibadan 1989 to 1999: Member, Federal Government of Nigeria Joint Admissions and Matriculation Board (JAMB) for all Nigerian Universities 1988 to 1993 and was Chairman of its Admissions Panel.

He worked on appointment and promotion assessment for many universities in Nigeria, Fourah Bay College, University of Sierra Leone 2011; University of Ghana, Legon 1984 to 1999 and University of Botswana in 1998. He was an External Examiner to the Faculty of Education, Catholic University of Leuven, Belgium in 2009; University of Nottingham, UK in 2008; Free University of Belgium, Brussels, 2003 to 2005; Department of Adult Education, University of Botswana, Gaborone, Botswana 1997 to 1999 and many Nigerian Universities.

To his credit are 56 published books he either authored or contributed chapters and had 69 articles featured in learned journals all over the world while there two commissioned publications in progress. He had inputs to 9 international technical reports and has over the years participated in 79 conferences within and outside Nigeria.

Ekitipanupo couldn’t have had it better to have this rare Ekiti man of huge intellect and of international repute to deliver the 2^nd Public Lecture to specially mark the 10^th anniversary of the preeminent Ekiti People's Forum.

Tai Solarin

THE CONSUMMATE ENEMY OF CANT AND CHICANERY: DR TAI SOLARIN (1920-1994)

By

Seye Adetunmbi

The original article was first written when Dr. Tai Solarin wore a donated complete agbada of Ankara made to launch "Better Life for Rural Women" programme as the Chairman of People’s Bank and his action gave rise to criticism. The article was not published then, I have edited it for publication here as a tribute to the great Educationist, Teacher, Philosopher, Scholar, Humanist, Social Crusader, Human Rights Activist and atheist who voluntarily led an unequaled spartan life among his peers and excelled exceedingly

I was a fervent admirer of Dr. Tai Solarin in his lifetime right from the time I started reading about him, or could lay my hands on his writings and teachings in the newspapers. He was among the few "role model" I ever had apart from my most venerable father in whom I believed so much in and found very tough to fault. I hardly missed his regular articles in the “State of Nation” column of every Sunday Tribune between 1983 and 1994. As a matter of fact, my week was not complete if I have not read his weekly message and views. Therefore at the risk of sounding immodest, I can claim to be a student of his school of thought and have followed his works and activities sufficiently enough to defend him or take position on his behalf on certain issues. I must also say that I always felt offended and found it unbearable to keep quiet over any aspersions cast on his character and unparalleled honour.

Social critics in the Nigerian Society can be categorized into three groups. The first group is the seasonal critics who criticize probably because they see some people doing so. They could be described as opportunists who turned social critics as a function of their selfish end. The second category is the regular or vocational social critics who hardly see anything good in what any government does as long as they do not like the form and composition of the government in question. Most of the critics in this group have feelings for the masses yet their target may be personal recognition or fame and in most cases they have political ambition. Primarily, they want their voice to be heard all the time. Apparently, their intention is to project themselves and they are in the majority in our clime. While those in the last category are very few, they are sincere functional social critics who challenge unpopular government policies when necessary and at an appropriate time. In most cases they propose and recommend alternatives to the government to facilitate effective decision and the desired result.  Interestingly, social critics that fall within this category would not hesitate to commend the government or the appropriate authority when good decisions are taken and laudable policies are promulgated.

Tai Solarin to the best of my knowledge fell within this last or 3^rd category of the Nigerian social critics.  The man whose attitude to life and social criticism was actuated by his love for the common man, the masses and the underprivileged, coupled with the desire to truly serve humanity and certainly not for the love of position or power. Those who aspersed his good name and criticized him because he took an appointment with People’s Bank and for wearing a donated outfit during the Better Life for Rural Women fare in Lagos in 1990 fall in the first category and second category of Nigerian social critics.  In fact they can best be described as “fault finders”.  Tai made himself very clear a long time ago that he would do anything for the benefit of the mankind that he claimed to be living for and this he demonstrated on several occasions in his lifetime.

He actually said that he was ready to "rob" the Central Bank and use the loot to fund free education scheme if he had the opportunity.  He was that original and down to earth. For accepting the appointment of People’s Bank as the Chairman backed up his statement that he was ready to serve his people under any situation since it will amount to denouncing the people he had professed to serve, of their general well-being.  Most of his followers agreed with him as long as the real Tai would not be compromised.  The fact that he took an appointment from the government did not stop him from crying out when he saw evidences of any fraud or mismanagement at any quarter. Somebody like Tai could not be depraved.  He chose his style and disposition long time ago and lived by it till he died.  All efforts to change him failed.

If there was any regret I have on one of my most revered personalities, it was the fact that I never met him in person. I have always thought that one day I was going to travel to Ikenne and ask for his permission to take photograph together with him. I did cherish the painting of his photograph which was taken by a Tribune photo journalist when they broke the sad news of the closure of 18 Nigerian universities by the then deceptive government of General Babangida. It was really painful for me to learn about his transition after about a month when he had since died. I was in the company with Abi Adigun, Gorge Ogbemi and another Nigerian expatriate inside Mobil Guest House in Ndola, Zambia sometime in August 1994 when Gorge who had just arrived from Lagos mentioned it in the course of discussing the general situation back home. I mourned the great teacher, philosopher, iconoclast and an exemplary humanist.

Tai never made a virtue of necessity. His desire to do good and serve mankind was innate to him. Whatever he did  or every step he took was his natural way of life.  All his actions were done out of free will.  He was never out to get the nod of everybody, neither was he really out to please anyone.  To God be the glory, he pleased a lot of people by his deeds.  It was not by design. It was indeed his personal unique way and disposition to life. A self-confessed atheist yet all his life activities and professions were more godly than most of the new generation born again shepherds and their flock! Certainly, virtue is its own reward.

Dr. Taiwo Solarin was born on an assumed date of August 22, 1922 in Ikenne, Ogun State. He attended St. Jame's School, Iperu, Wesley School, Ogere, Otapete Wesley School, Ilesha and Wesley College, Ibadan. Tai graduated from University of London and Manchester University, England. He was a member of the United Kingdom Royal Air Force, 1942–1945. He resigned from Molusi College, Ijebu-Igbo and in 1956 founded Mayflower School, Ikenne which signaled his trait as an activist. As the Public Complaints Commissioner in the old Western Region, he resigned his appointment when the police accosted him driving without his driving license. A very principled character who led by example. He had several brushes with various governments and law enforcement agencies which resulted to detentions many times e.g. was earlier Jailed 10 years and 18 months in 1984 by Buhari/Idiagbon junta.

Dr. Solarin typified his modesty even in death. After breakfast at about 8.30 am on July 27, 1994, he lost his steps on the staircase while ascending and fell. The 78 years old asthmatic patient passed on shortly after to draw curtains on an epoch of an integrated progressive social activism. In line with his wish, the body of Tai was committed to mother earth same day at 1.15 pm in a corner piece of the potato farm of his Mayflower School, Ikenne. He was dressed in his trade mark brown khaki shorts, shirt and cap with the inscription “Knowledge is Light”. According to Chief Gani Fawehinmi of blessed memory, that I admired so much too; Dr. Tai Solarin was indeed “the conscience of the nation, leader of the struggle for a just society, soul of the polity, a consummate enemy of cant and chicanery”