Electing the Right Leaders

DILEMMA OF CHOOSING ROLE MODELS AND ELECTING NIGERIAN LEADERS

By, Seye Adetunmbi (first written in 2006)

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Growing up in Ifaki-Ekiti in the 1960s was real fun for me like any other vivacious and curious child in my situation because one knew no other place then. More often, whenever one recalls some of the many innocent pranks and intriguing childhood ignorance exhibited then, I have a belly laugh. The public primary schools available had very limited teaching aids except for few ones made by creative teachers in the junior classes. The language of instruction was the admixture of Ekiti dialect, Yoruba and English languages. Perhaps one had little privilege over some of my peers because of being surrounded by educated parents and siblings who were quite older and always there to school one each time I goofed. It was when one of them made jest of me when I referred to the sketch map of Nigeria to be the map of the world that I realized that there are other countries not to talk of planets. Most of the things children of these days learn in their private primary schools one didn't get to know them until secondary school days. I'm not sure I traveled outside Ekiti or saw television live until a trip with my venerable father to Ibadan when I was in the primary school. In fact, electricity did not get to Ifaki until 1976, then, you can guess when the first television was seen in the community.

   Through radio powered by dry cell battery, Daily Times and Sketch newspapers which were supplied everyday; the family was kept abreast of what was happening in the outside world. Then, earth moving equipment like bull-dozers and graders were no common sights. But one day, the exact date I cannot recall; however, it was certainly during the civil war years in Nigeria 1967-1970, something like that was passing in the front of our house. I was so scared and ran to my senior ones and asked if the war that was so talked about was not approaching because I thought it was an armoured vehicle.

   My father had a relation, uncle Sunday Omoboye of blessed memory who was in the army and looked like 'Rambo'! His nick name was 9-9 because he was said to have beaten 9 people at a go. Apparently he often took advantage of few times he was sent on an errand with a military jeep to pass through Ifaki and would stop over in our house. I was always too excited to see him because of the legendary stories my older relations told me about his physical strength. During one of his visits I went to ask him if it was true that some of his muscles were removed because he was too strong; the man laughed. I liked to touch his very big biceps.
   At the peak of General Yakubu Gowon's popularity, he was always in the news. The handsome Head of State in his sharp ceremonial military dress often adorned the front pages of the newspapers were sufficient for me because I could not read and understand the stories after all. I still remember a particular signature tune on the radio with these words of "to keep Nigeria one is a task that must be done"; there was a funny way I sang it along with the radio in Ekiti dialect coloration because I didn't get the exact words correctly until I grew older. Words like ogagun Gowon kept recurring in my ears to the extent that I thought that the position or the title of his office was GOWON. It never occurred to me that it was his name. As a matter of fact, at the height of my excitement one day, I ingenuously said in Ekiti dialect when I grow up, "mo fe je Gowon" (I want to be installed Gowon). I did not know the difference between his name and the office he occupied until my senior ones expressed amusement and tried to explain it to me. I needed to understand what a state means before I could comprehend what Head of State stood for.
   I have been able to appreciate better the ordeal of meeting the challenges of my very inquisitive mind in those days from my parenting experience with Oluwadara, my 3 years old daughter in 2006 who wanted me to put on dark glasses in the house. I told her that it is a sun glasses, then her follow up questions was: what is sun? Luckily that day and time, the sun was up, bright and shinning and I was able to show her. But I soon realized how difficult it is to satisfy the inquisitive mind of a child. Dara kept coming with more questions just because I would not wear my sunglasses inside the house. Her next question was who put the sun in the sky? I said God. Then, she asked: where is God? I said in the heaven. Then you can by now guess the next question: where is heaven? I just kept pointing to the sky!
    Anyway, I had to go through all this length to pep up our consciousness on the reality of the fact that the choice of leaders at all tiers of governance should not be taken lightly because they impact a lot on the psyche of the innocent minds and youths. Those people who say they are not interested in politics because things seem okay for them or could not be bothered, put their children and grandchildren at the risk of choosing wrong role models. Bad governance breeds imps and when they are awake, the contented cannot sleep peacefully. Interestingly, a frequently recurring act in the absence of feasible alternatives may assume the status of a norm, which may be difficult to let go by anyone who has inculcated such a wrong habit. This is why corruption becomes a monster because those who entrenched it spend more time in government than the renewed effort to step it down to the barest level if complete eradication may be a mirage. It is almost becoming an aberration to do business without corrupting someone or being corrupted. The findings of EFCC on Petroleum Development Trust Fund in 2006 indicting senior Nigerian government officials is a major testimony and very appalling.
   As a result of the carriage, poise and dignity some of the early distinguished Ekiti leaders put to their calling, most of the ambitious indigenes looked up to becoming a school principal like Senator Paul Anjorin Ogundipe (Ijesha Isu-Ekiti), Chief Ade Akomolafe (Ido-Ekiti), Chief Asebiomo (Igbara-Odo), Chief Areola (Ayedun-Ekiti), Venerable Ayo Ogunlade (Erinjinyan-Ekiti), Chief David Famoroti (Ifaki-Ekiti), Chief J. Ojo (Ifaki-Ekiti); Professors like Adegoke Olubummo (Orin-Ekiti), Daniel Funmilayo Ojo aka Ojo Ugbole (Igbole-Ekiti) and Ade Ajayi (Ikole-Ekiti) or Permanent Secretaries and technocrats such as Lady Jibowu (Ido Ile-Ekiti), Chief J. M. Akinola (Ido-Ekiti) etc Thank God, we have more of Ekiti indigenes in wider professional callings these days who are impacting positively on Nigerians.
   However, actions of few elected officers in the ongoing democratic dispensation, as evident in their utterances, disposition to orderliness and decency as depicted on televisions constitute a put off sometimes. One can now appreciate better why General Olusegun Obasanjo was then quoted not to be excited in taking over the mantle of leadership when General Muritala Mohammed was assassinated because he could not fathom that a character like Dimka was gunning for the same office. Likewise one may be unenthusiastic to contest for elective posts that are presently occupied by uncultivated characters. Nevertheless, it is instructive that one must not because of irritants and opt to go blind; otherwise, the day inspiring souls are available one would not be able to see them. That may result into a regrettable miss.
   Thus, the way some other elected officials in other states and levels of government have been going about their mandates persuades one not to give up. As a matter of fact an official encounter I had with the amiable, cultured, disciplined and focused Governor Donald Duke in his office sometime in 2003 further encouraged me not to relent in my effort to be prepared to serve my constituency at the instance of a collective initiative towards entrenching enduring good governance in Ekiti whenever such clarion call arises. The success he recorded on the Obudu Ranch and the international TINAPA tourism project may not come to most people who knew him closely as a surprise because he is a vibrant visionary and dedicated governor. In my opinion if Nigerians are ready for genuine paradigm shift and the ruling party in their search for Presidential candidate in 2007 and ready to give new breed of politicians a chance to continue this ongoing reforms, this guy may be a good material for the South-South people and the nation. However, if it is imperative to appease the South East zone and consider a credible and reliable character in the Ibo clan the international and highly prized civil servant Emeka Anyaoku could be packaged for 2007 in the manner of 'Obj 1999', Nigeria would be better for it provided the current reforms are sustained for the good of all.
   Nevertheless, if the oppositions at any level are truly desirable of change; there is need for more functional planning and effective implementation strategy because propaganda is not adequate. This political class is faced with three practicable options: restructure their political party to be all inclusive; move en-mass to the ruling party and take control over time or make sure that a grand alliance of parties in this category works. Furthermore, political parties parading many aspirants at relevant levels should draw up a program whereby it is those accredited aspirants that will select the party flag bearer and make negotiation easier or reduces waste of resources. An alternative is to adopt the option A4 formula for all party carrying members to choose the party flag bearer. The traditional delegates approach gives room for money bags to be the major determinants and it often goes to the highest bidder and not a consensus candidate and those who lost out unjustly may team up with the opposition.
   Multiparty system engenders healthy democracy and as such let all political parties go ahead and field candidates at every level where they have strength and win elections. When it comes to governorship and presidential elections, each political party in opposition should elect their flag bearers, thereafter all these contestants with the consent of their political party must not deceive themselves in choosing a commonly acceptable candidate. They will campaign together to the admiration of the electorate and be seen to be working together as a team. A workable alliance is the key to success; it must not be like the alliance of Zik and Awo who had mortal scores to settle; it must be made to work and seen to work. It should not be matter of polemics or rhetoric.
   One important resolve that a consensus candidate must discern upfront is the fact that he/she is a candidate of a group beyond his/her primary political party and government will be formed based on a jointly drawn up program and duly executed pact. The beginning of making change possible is for those who desire it to accept the strength of incumbency and if any political party in the present dispensation thinks it can do it alone and dislodge or face the ruling party headlong, it may amount to a monumental wrong move. Once the common objective has been defined as change in the interest of all, then articulate the criteria for the kind of candidates required.
  A sincerely coordinated coalition may do it. In addition to some basic unavoidable political considerations, we consider a biblical injunction: “Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens” (Exodus 18:21). This is a good guide and such candidate should be at home with the charge of being a servant-leader personified and should have capacity to be able to bring everyone together under a conducive atmosphere that will ensure confidence of all parties concerned in the treaty. Albeit, wherever consensus can not be reached, it is in most cases a manifestation of the inherent motive of the parties involved which is often not short of selfish and sectional interest. This should be avoided like a plague in the next political dispensation.

Yorubapanupo

YORUBAPANUPO: A Perspective 

By Seye Adetunmbi

With the recurring cynical attitudes rocking the Yoruba political camp, the question Nigerians especially the Yoruba might need an urgent answer to is: does the Yoruba nation really have any future? Nigerians are eagerly waiting for the 'mother' that would sing a perfect lullaby for the crying child. Afenifere is no longer what it used to be and effort to unite the warring sides is becoming more difficult by the day. One needs no soothsayer to predict that creating another Afenifere Group may amount to a short-lived journey if the motive behind the formation is not to achieve an all-encompassing Yoruba socio-political platform that will endure.Another question that would need an urgent answer is: why it was increasingly difficult for Yoruba people to have a universally acceptable socio-cultural and all-encompassing political family platform in the latter days of Chief Jeremiah Obafemi Awolowo and even after his exit? Although, it could be difficult for a nation or large group of people to speak perfectly with one voice in a free society, yet a truly representative voice is achievable. In its efforts to find lasting solutions to the impasse in Afenifere, some concerned Nigerians have canvassed another Yoruba group that would bring together all Yoruba and focus on the socio-cultural needs of the people instead of politics.
   The belief is that there could be solution if Yoruba people critically assess the scenario that played out when the majority of ethnic groups - Northerners, Easterners and the West in Nigeria used to have a bulk popular voice in the past. Then, it was easier for Egbe Omo Oduduwa or the original Afenifere to have unique superior influence in the old western region because the Yoruba nation was under a geographical region and political leadership, which applied to the Hausas and Ibos respectively.
  The problem with Yoruba politicians is the reluctance to accept the reality on the ground. Undoubtedly, it is not advisable for leaders to adopt political strategies of pre and post independence days in the running of the affairs of a sophisticated race and diversely enlightened nation like Yoruba in the 21st century.
   Now that the main Yoruba territory in Nigeria is made up of Ekiti, Lagos, Ogun, some part of Kwara, Ondo, Oyo and Osun States it is rather utopian for any aboriginal socio-cultural group to be in the background or constitute themselves somewhere and want to determine which political party will rule or present certain candidates in all the representative states; and expected everyone to fall in line.
   No sectional political family or group in the manner they are presently structured can hold on to the soul of Yoruba nation in the way we are now. Gone were the days when all interested parties or the stakeholders, agree on a structured platform to move the Yoruba nation forward. If this is sincerely pursued with clear-cut objectives, it may help. This could at least be to the memory of those leaders who did all the regions proud in the past, to acknowledge their good deeds and adopt any of their manifestoes that can be implemented to take Yoruba nation to the Promised Land.
   The new order that produced Obama as the first Black President of America in USA and its reality in Nigeria today is not interested in whether you are pro-Awolowo or anti-Akintola or against Afenifere. What the people want is purposeful leadership that draws inspiration from the good past for the welfare of all now and in the future. The emphasis of Obama is neither based on colour nor race but on a ‘change’ that borders on issues.
   This is why some Yoruba people are calling upon the elite to promote an all-encompassing socio-cultural and political platform in the mould of what could be referred to as Yoruba Panupo Forum (Yorubapanupo): a neutral name that will not push away people needed in all encompassing fold like. This Yoruba group, it is believed would act as a check to those playing sectional politics and at the same time ensures eradication of politics of alienation and segregation.
   In the new rejuvenated Yoruba all inclusive socio-political group, no one would claim to love the masses more than the other, and leaders would avoid playing politics of 'it is only a sectional group that can save the Yoruba nation'. Anyone who wants to solely take the glory would make himself an enemy of the people. In essence, Ogun people would constitute Ogunpanupo; Ondo would constitute Ondopanupo; Lagos would constitute Ekopanupo; Oyo will come up with Oyopanupo; Osun intellectuals will come together as Osunpanupo, Ilorin Afonja, Igbomina Okun people too will 'panupo' and team up with Ekitipanupo. All these native groups will have their representatives in the national consultative Yorubapanupo roundtable.
   It is also believed that if Yoruba leaders come together, Yorubapanupo will be the melting point for the warring parties in the existing indigenous Yoruba socio-political groups where whatever concerns the Yoruba nation would be decided. It will not be a political party neither would it be any state government’s platform. We must always remember that everyone is first and foremost a member of a family that belongs to a particular hometown in a state before thinking about the larger Yoruba family. Nobody would wish an external influence to take charge of immediate family affairs. Each state is unique within Yoruba nation and the people reserve the right to decide, which political ideology they choose to associate with at any point in time.
   Our politicians must think right and stop deceiving themselves. We need ourselves. We can't wish the young and old politicians away. Like the saying in the Christian fold, the youth is the future of the Church. Likewise any groove the heathen do not expose the youth to will go into extinction. Also the elders must not be relegated to the background. Whoever is ambitious to become Yoruba leader let him earn it. The past leaders did not buy or lobby for it. A generally acceptable leader often evolves in the normal course of events without rancour through the leader's deeds as the situation demands.
   The challenge that the new Yoruba forum would have to contend with is how to make sure the group works together for the good of all, and contain the political manipulators for sectional or personal. Then, the past leaders would be happy to see that the lot of people has been improved upon through good politicking and purposeful governance, which they toiled for in their lifetime.

Yorubapanupo Imperatives

YORUBAPANUPO: THE IMPERATIVES OF THE INITIATIVE

By, Seye Adetunmbi 21/7/16

It is not uncommon to take notice of some people saying that Yoruba people have never spoken with one voice or can never speak in unison. This avowal or common saying may not be completely true and cannot be seen as sacrosanct. In consequence, Yoruba stakeholders should not fold their arms and do nothing when the commonwealth and collective heritage is threatened. By implication, posterity will not spare the current generation of elite for destroying the legacies of the pioneering efforts on the emancipation of the Yoruba nation by the forerunners, by letting down the masses today and mortgaging the future of our children, wards and the forthcoming generations. After all from time in memorial, Yoruba people have their inbuilt traditional administrative system for managing the affairs of every hamlet, village and town over the years till today. In essence, in a typical Yoruba community there is always a traditional head supported by quarter chiefs and other traditional administrative structures that have passed the test of time. Of course every small and big municipality in Yoruba nation agrees or defines their norms with the majority signing into it, while the minorities do have their say and yet they have to conduct their endeavors in line with the agreed standard or face the consequences of crossing the line. It is on this fundamental principle that Yorubapanupo school of thought is hinged.

Consequently, to put our present setting in proper perspective we need to review how we got to where we are now and then project into the future appropriately. Is it that the early political elite, the intellectual community and traditional institutions in Yoruba land never worked together in the past? If they did work together, at what point did things go wrong and what was responsible? Could those mortal disagreements have been avoided? What would the current block of Yoruba intellectuals and partisan political elite require in redressing the predicament of their people in the scheme of things within the Federal Republic of Nigeria (FGN)? Which body speaks for Yoruba nation today in the manner that will be representative enough and acceptable to the majority of all ranks of stakeholders all other things being equal? These among other arising issues are the things Yorubapanupo Forum (YF) initiative should interrogate in charting the way forward to address national matters that affect Yoruba people. The aims and objectives of YF therefore include constituting a credible think-tank for Yoruba nation, build on the past good works of the founding fathers while avoiding their mistakes, advocate harmony among the various interest groups and come up with an effective framework that will best suit the present dispensation in Yoruba nation for the benefit of all the constituents as a going concern.

   A peep into the past reveals that the first formal socio-political platform that took it upon itself to intercede on behalf of Yoruba nation was Egbé Ọmo Odùduwà (EOO) which was established in 1945. The group was an initiative of Chief Obafemi Awolowo, Dr. Oni Akerele, Chief Akintola Williams, Professor Saburi Biobaku, Chief Abiodun Akinrele, Chief Ayo Rosiji and others that met in London. The aim of the organisation was to unite the Yorùbá in a manner similar to the tenets of other nationalities that were already in existence then. In 1948, EOO was launched in Lagos by prominent Yorùbá politicians that included Chief Bode Thomas, Sir Adeyemo Alakija, Chief H. O. Davies, Dr. Kofo Abayomi, Akintola Williams, Dr. Akinola Maja and others. It was a timely revival for the Yoruba political group it was the period when Nigeria's political orientation and nationalism were being debated and the struggle for independence from the British had started. Apparently, majority of the prominent Yoruba elite worked together then, to chart a defined course for the development of Nigeria's Western Region, populated overwhelmingly by Yoruba people. This culminated to the planning for a political party arm called Action Group in 1951 to serve as the vehicle for realizing its primary objective of mobilizing the Yorùbá into one political umbrella which was led by Chief Obafemi Awolowo.

   Expectedly, the scenario that led to the formation of Egbe Omo Oduduwa in 1945 was completely different from what is playing out among the Yoruba people in the present day Nigeria. Nationalists then wanted a departure from the British rule and the various regions formed socio-political movements to drive the agenda of their ethnic groups just before independence and post-independent Nigeria. The Yoruba elite predominantly worked together essentially for the purpose of actualizing the self rule movement and this was sustained without irreconcilable differences until internal political power squabble set-in. It started moderately in the early 1950s but became more pronounced in the early 1960s just after the independence. Apparently, Yoruba collective interest was paramount in the pre-independence years while self interests and personal ambitions relegated Yoruba national interest to the background subsequently. The political space in the South West (SW) of Nigeria was no longer at ease and the centre couldn’t hold any longer in the region till today. The task before the Yoruba intellectuals that constitute and dominate membership of YF is to embark on a functional thought process that will break the jinx of lingering self-serving rancor that setback Yoruba nation such that the centre can hold again.   The charge to us that are concerned is, “yes, we can”.

    Consequently, YF as a purpose driven think-tank must standout in contemporary in-depth national policy analysis, the sagacious members have to be credible, pragmatic and decisive in its approach to partisan politics in facing the Nigerian political reality in order to appeal to the majority of Yoruba people. YF initiative is not about taking sides with any of the past and present warring political interest groups; it is about avoiding the past wrong moves in charting a more fruitful consolidated future for the Yoruba nation. This unambiguous stated vision for YF has clearly defined the qualification for membership, a clue to agenda setting and a kind of guide on the appropriate approach to the steps to be taken to achieve the desired result had also been provided. Yoruba politicians and intellectuals have abused themselves over the years without solution to serving the masses better. It is high time an alternative approach is explored. To douse tension and facilitate bringing everybody on board YF has to acknowledge the forerunners irrespective of their place in the history of politicking in Nigeria and give their credits to them where it has been earned. The old attitude of name calling has to pass away. Let that perfect person or the sinless clan cast the first stone! YF advocates a rebirth and calls for fresh perspectives while learning lessons from the past. This will not only appease the descendants of the alienated or the stigmatized, their wards and political devotees but will make reconciliation, an important ingredient for Yoruba to pa-inu-po in the real sense of it, easier and achievable.

   Those that constituted Egbe Omo Oduduwa in 1945 were in their 30s and 40s and the men were less than 10 Yoruba elitist intellectuals. It is rather damning that Nigerians in their 40s, and those of us that are 50+ age bracket are still tasking jaded politicians to continue the struggle of Yoruba socio-economic and political emancipation in the 21st century! What is required of YF initiative is to give those that have run their race due respect, carry them along appropriately while the leg work of the current phase belongs to the generation of those within the 30-70 age group. The Yorubapanupo concept first evolved in 2008, this was when the maiden article of the convener on the subject matter was first published in The Guardian. The power behind making progress is to get started. Likewise, every journey starts with the first step. Eight years after the inspiration came, the official debut of YF came with the first move in June 2016 and there is no looking back. YF took advantage of the world that has become a global village through technology. This made it possible for over 300 Yoruba intellectuals to formally convene as YF on June 27, 2016 deploying the Facebook facility. The pioneer members of YF are drawn from Ekiti-State, Kwara-State, Lagos-State, Ogun-State, Ondo-State, Osun-State, Oyo-State and Yoruba people in Kogi-State. The acceptance of the initiative was spontaneous and overwhelming with the common resolve to make it work through individual and collective consent. Yes, it is worth giving YF a try. The beauty of the setting is that participation is not constrained by location and distance, the membership accommodates Yoruba people resident outside Nigeria which enables the forum to tap from their intellects/inputs. 

   YF is not set out to replace any existing Yoruba group because it is not the same thing but a different product serving a distinct purpose. For instance when Action Group was formed, Egbe Omo Oduduwa didn’t dissolve into it; it continued its exploits in serving larger Yoruba interest. In the same vein, existing Yoruba groups can still be doing their own thing. In essence, YF is structured to provide a roundtable for the various socio-political groups within Yoruba nation to come together and join those of us stakeholders that are in the majority whenever Yoruba interest is at stake such that whatever is commonly resolved becomes binding. The truth is that it has been difficult for Yoruba people to have an all-inclusive national congress because the different states which they belong are governed by varying political parties and diverse interests. The era of SW being ruled by one political party may have gone for good and the truism calls for planning ahead on how to effectively manage the political reality. Yes, there is need to draw the line, when Yoruba interest should be the priority over political party concerns and it is imperative for all the stakeholders to have a roundtable talk on progressive issues of common concern. This had been elusive since 1960 and it is the challenge of the YF intellectuals to unravel for the good of Yoruba nation as a going concern under the federal republic of Nigeria and in the event that the constituting nations decide to go their different ways amicably.

   In as much as it is not unexpected that YF will be resisted by those who benefit from the status quo and won’t be able to manipulate the platform for sectional benefits because of the way it evolved, we must not give up. Certainly, with persistence and sincerity of purpose through determination, the initiative shall overcome. After all, when Chief Awolowo first called a meeting in his Ibadan house in March 1950 to discuss a plan of action for Western Nigerian people to present a united front, which had been lacking at the previous constitutional conferences before the MacPherson constitutional proposals, it was attended by seven people that couldn’t be counted among the political bigwigs of the time for ego reasons. It was the subsequent meeting held on April 28, 1951 in Owo that recorded a better turnout though the Lagos elitist politicians didn’t turn up also due to their self presumed political sophistication. Albeit, it is not a new thing that Yoruba people or any nation for that matter will not have all the constituents speak with one voice in one swoop. It becomes more difficult when struggle for political power sets-in. Perfection is not for the mortals while not ruling out endorsement of the majority in the credible quarters. YF will carry along as many upright Yoruba people as possible and go about its affairs with an open mind while leaving the rest to posterity.

   The good thing about YF is that it is not about members that are struggling for one political power or the other. This is why it was strategically collectively convened by well meaning stakeholders with multidimensional professional qualifications and people that cut across the constituent states in the SW such that all the pioneer members can take the credit of the initiative. The platform was not at the instance of the frontline politicians or any political party interest group. It is the common resolve of intellectuals of Yoruba persuasion to pilot a new dawn in the region for the good of all. As earlier stated, Egbe Omo Oduduwa was not a precursor of the Action Group although their members overlapped each other. The political landscape in Yoruba land was already polarized in 1950 with the NCNC that has gained so much ground under the leadership of Dr Nnamdi Azikiwe. In fact most Yoruba Obas did not give their support to the mooted idea of Awolowo to launch the Action Group. The support of the Olowo Olateru Olagbegi explains why the party was launched in Owo. AG had its teething challenges, yet the achievement of the party in government remains a reference point in Nigeria till today. This is to encourage the pioneer, members of YF not to give up in driving their vision to fruition in the event of arising opposition of those that may feel that their self-serving political influence is threatened.

Everyone who subscribes to the YF creed by being part of the platform owes it a duty to contribute to the agenda setting and work with others to realize the goals and objectives of the forum. Understanding our past is certainly essential to planning our future. The advantage YF members have over the past leaders that stood out is the fact that majority of us are older than them when they were recording their successes and failures while managing the affairs of Yoruba people. We are more mature and can be said to be more exposed contemporarily, which should make it easier to come together in earnest to design a sustaining future for the Yoruba nation that is built on the precocious leadership feats of our forerunners and not trapped by the excesses of their youthful days.

A sese fun wa o amin.

Dayo Adetunmbi

THE ENTREPRENEUR AND PHILANTHROPIST OF A KIND

Seye Adetunmbi, first written in 2007

Not very many people discovered in good time the best self employment or vocation that suits their character or style and stick to it through thick and thin to drive such initiative to a success story. Starting an enterprise from more or less a zero equity capital base and growing it within 16 years to a going concern business with an asset base now in billions of naira, would make a good case study in the modern day business schools. This is one business venture that had seen it all; the day of plenty and time of an extreme scarce means! The man behind this rare enterprise and the remarkable chronicle is Adedayo Opeyemi Adetunmbi a.k.a. Apa, the Executive Chairman of August Group of Companies.

When Dayo Adetunmbi set out to embark on a self employment journey in the early 1990s, he knew that was the best for him. By nature, Dayo is a hard worker who labours round the clock. His diligence dated back to his teenage days when he was practically the foreman of his contemporary fellow secondary school students who lived with his parents and worked on the family’s subsistence farm on weekends in the late 1960s and early 1970s. His most beloved career teacher and diligent worker father had so much confidence in him and appreciated a son who shared his passion for farming unequivocally. Perhaps Baba (http://doadetunmbi.memory-of.com/), as his father was popularly called had premonition of his son’s disposition and named him after himself, Opeyemi. Those who knew Dayo in his teenage days may not be surprised at the accomplishments in his business today if the only criterion is hard work for measuring the success recorded so far.

Dayo in a Family picture, with parents and siblings (1964)

The 3rd child and second son of Chief & Chief (Mrs) David Opeyemi Adetunmbi was born on August 9, 1957 and was the first child to be delivered at Ifaki-Ekiti Maternity Clinic. He started his primary education at St Michael’s Anglican Primary School, Ifaki. He was the only child among his siblings who ever stepped out while growing-up when he joined his maternal late aunt, Mrs Omolola Bamigboye (then a Grade II Teacher) at Aiyede-Ekiti where he concluded his Primary School in 1968. He attended Ifaki Grammar School between 1969 and 1974 and Christ’s School, Ado-Ekiti 1974/1975 where he got his nick-name, Apa-o-ka-igi. Because of his then slim frame, one of his co-hockey enthusiasts remarked if his hand would be long enough to go round the hockey stick! He later worked for one year at the University of Ife now Obafemi Awolowo University before gaining admission to study Agricultural Engineering in 1976.

Dayo through the years with his family, parents and siblings

It was during his National Youth Service year at Ilorin that he met Labake Fafowora and they got married in December 1986. To God be the glory the marriage is blessed with lovely children, Omolade, Adetutu, Jokotola and Wura. Expectedly, nothing is too much for him to ensure that his family is comfortable at all times. A pragmatic caring person who is very passionate about his family.

His entrepreneurial disposition was first noticed during his NYSC days when he saw to the take-off of Rake & Klean Environmental Agency, the first private waste disposal company in Ilorin a business initiative of his older brother Bunmi who was then working with the Central Bank of Nigeria, Ilorin branch. Metalloplastical Nigeria Limited, Apapa, Lagos offered him job in 1987 which lasted until he was caught up in a punitive retrenchment along with others who called for an attainable better working condition. He later got job with another plastic company, Black Horse at Ibadan where he worked until he decided to explore working in England for few years. His exposure at an automobile engineering company and inner drive made him to realize early enough that it is in Nigeria that there would never be limitations to what any Nigerian citizen could achieve.

With the little he saved while in England, he started August Ventures Limited in early 1990s specializing in the sale of fairly used vehicles popularly called Tokunbo imported from Europe. The business commenced from his residential flat in Akoka until he was able to secure an office space opposite Yaba Bus Stop as contact point as well as providing an integrated business center outlet. It had been a bumpy ride before August Ventures could give birth to Van Vliet Trucks Nigeria (sale of trucks and allied equipment), NICRE (heavy duty equipment hiring company), August Engineering Limited (fabrication of flat beds, tankers, sided bodies etc), DAF Nigeria etc. An incurable optimist and diligent worker ever prepared to weather any situation trusting that it shall be well in the end. This must have endeared him to his Dutch business partners over the years. He would never give up in the face of challenges, different forms of self deprivations notwithstanding.

Dayo flanked by his friends on his 60th birthday anniversary 

His entrepreneurial journey was characterized with various form of exploitation from his wide range of business associates who took advantage of his laissez-faire disposition. For a very long time he was practically working for his financiers. When his loyal and shrewd employees called his attention to trapping clauses, he would go ahead to sign any document presented to him since he meant well. He was often satisfied that an institution considered his business venture worthy of a credit facility or partnering with him and hardly looked at costs or the selfishness of the other party. This is also reflected in his attitude to his second passion, the “giving spirit”. He is a realist to the core who will overwork himself 24 x 7 to put every challenging situation behind him. He does not chase government contracts, but concentrates on his steel fabrication, one-stop heavy-duty automobile workshop and sale of trucks.

   One unique consummate side of Dayo Adetunmbi is philanthropy, while devotion to work is his forte. This is one generous donor who has redefined the “act and spirit of giving”! Of course everybody gives out; certainly not very many people overstretch themselves to give beyond the imagination of a beneficiary while expecting nothing in returns. His next passion after work and taking care of his family is benevolence to people around him irrespective of race and colour. The faculty where he passed out at Obafemi Awolowo University, Ile-Ife has a story to tell, likewise Ifaki community, churches, mosques, NAS, Cricket sports community in Nigeria and a host of others too numerous to mention. Those who donate buildings when they are yet to build one for their personal use and yet there are competing needs in their private business concern are certainly very scarce in our society. It definitely takes a special grace of God and a lot of guts to give the way this unconventional entrepreneur and uncommon humanitarian reaches out to people. Yet he is neither a politician nor interested in any shade of partisan politics. His attitude to charity is indeed a study. He is in a world of his own. His personal needs are minimal as evident in his trademark, choice shorts. Apparently, he works harder so that he can give out more and extend assistance to whoever needs helping hand. This is not about eulogizing an entrepreneur and philanthropist of a kind, of Ekiti extraction; it is about sharing the experience of perseverance that has turned out well and a brand of determination and persistence worthy of emulation.

Dayo, always at home with his people

A critical analysis of his person depicts a typical enigma. Depending on the standpoint one looks at it, most of his admirers are thrilled by his unique style and in some quarters they see this as his strength; while others may see this perceived strength from a different perspective. It is a matter of choice and perception which underscores the truism that no mortal is perfect after all. Thus, one may not agree with all his ways, yet one just have to give the credits that stand him out to him. Unequivocally, the radical in him reflected in the way he managed all his affairs from undergraduate school days till date. He is a fundamentalist who believes that his country is capable of achieving more than what it has to offer and the people deserve better than the deal on the table. He is always willing to support any initiative that would put decadence of the society on the spot and check. Perhaps this made him to subscribe to the credo of socio-political revolutionary associations or any eminent deep-seated group that would advocate good governance in Nigeria.

   Dayo is a man of huge intellect, an ardent reader always in search of knowledge and ever ready to learn from the experiences of others. Looking back at where he was coming from, where he is now and the ultimate destination the universe has in stock for him; there is every reason to celebrate this man of honour at the age of 50 and give God all the glory. Certainly, through God’s grace, the best is yet to come from this man of destiny. One man who hardly marked birthdays! Don’t be surprised if he tells you that he has forgotten the anniversary of his birthday a number of times. If not for Kome Agodo his long standing friend and colleague in his group of companies who initiated a surprise birthday for him on 9/8/07, he would have been in his steel orchard seeing to welding and fabrication where you may not differentiate him from his co-workers. Left to him the 50th birthday anniversary would have been like any other typical working day. Perhaps one of the reasons why the event to mark the golden jubilee was fixed in his factory premises coupled with the fact that it fell on working day!

   Like the true meaning of his baptismal name, “Opeyemi” (one must give thanks to due quarters). Surely, he has reasons to give thanks to God. Happy birthday and many more fruitful returns in good health to the indiscriminate Apatiroko, Baba o and Eleniyan; an icon of his generation.

The man with a distinct passion collections of arts and artefacts 

Dayo with Pa Bruce Onobrakpeya on 24-5-21

Dayo with Governor Abdulrahman Abdulrazaq of Kwara-State at Orisun Gallery

Dayo with Otunba Niyi Adebayo, the first elected governor of Ekiti-State and a serving federal minister, 2019 to date at Orisun Gallery, Abuja

Dayo and Big Ben during a courtesy visit to their oga, Prof Wole Soyinka

Dayo with his brother, Senator Olu Adetunmbi and Governor Akeredolu of Ondo-State at Orisun Gallery, Abuja

The man with his collections

Adelusi Ojo

D. ADELUSI OJO (Circa 1860-1950)

By

Seye Adetunmbi

Adelusi clan is my link with Ilupeju-Ekiti, my mother's home town. Egosi was my second world as a little boy where my very beloved grandmother (mama agba) lived. As far as I am concerned, grandma Hadiza Ruth Adelusi was an angel and I longed to be with mama agba in her lifetime at every opportunity. The unique woman of substance stayed with her children and lived in the family house for 50 years after the transition of her beloved husband, Pa D. Adelusi Ojo till her transition in 2000. She was the rallying point for the Adelusi dynasty which practically kept family house intact till date.
    I love Egosi so much to the extent that I was innocently not excited when I got wind of the new name until I grew older to appreciate what informed the change because I didn't know that Egosi and Eseta were autonomous communities. The family house which my grandfather named orun ni ile (heaven is home) was a bunch of fun for me in my innocent days because of the ancient and uncommon architectural design of over 12 rooms bungalow on a large expanse of land. I wish the original front view structure I grew up to like is retained with semi-circular steps to Mama Kerekere's shop. The rock outcrop which gave us vast natural paved ground to sit and play, guava and tangerine fruits/trees to climb and pluck as much fresh fruits as I wanted, and of course the boundless joy of seeing and spending time with cousins, aunties, uncles and other relations remain indelible in my mind. Those evergreen moments are better experienced than to imagine.

Adelusi Ojo (circa 1860-1950), wealth and
knack for good taste reflected in his choice robes

At every chance meeting with an Ilupeju indigene, I often quickly mention that I am passionately connected with the community and that my grandfather was Adelusi. It was during such moments that some of the encountered persons remarked, "oh you mean" Ojo-olulepanu (owner of corrugated roofing sheet house)? It was then I took special note of the appellation though I may have heard the epithet during discussions before then without giving it much attention. Naturally I asked my mother who confirmed it and explained to me why they called him the name. There and then, I took more than passing interest in the family background and decided to dig deep about the great man who commanded so much respect of the community and its environs in his lifetime, the goodwill of which rubbed on the second and third generations of Adelusi family.

   Memory of visits to Egosi Maternity Clinic where Chief Omotayo (baba-pupa) my father's kinsman worked for many years is indelible. How can I forget his injection which I dreaded, and his sharp dressing in khaki shorts with white short sleeve shirts. Likewise integrated encounters with my parents' friends such as Chiefs Bamisile, Abioye, and Robinson and Mrs Jinadu (nee Ajiboye). Of course my egbons; Messrs Dipo Bamidele, Esan Ogunleye, Banji Ogungbemi and Dipo Ajayi. Also my high school mates and friends; Agboola Awe, Ayo Otitoju, Femi Olajobi, Sola Akeredolu, Tunde Jegede, Gani of blessed memory, Kayode Daramola, Funso Daramola etc.

     D. Adelusi Ojo popularly called Ojo-olulepanu had an ancestral link with Itaji-Ekiti and Ijesha Isu-Ekiti. According to oral history, he belonged to the Ojo family of Igbede compound in Ijesha-Isu. On his return from a sojourn in the North, and all over Nigeria, he decided to settle first at Eseta community in Ilupeju-Ekiti from where he went  to explore his reintegration into Ijesa-Isu. He came back to Ilupeju because, apart from the rousing welcome he received at Ijesa-Isu, he would have been installed the Oloorigbo (the Generalisimo) at his ancestral home, which he did not want!
He left Ijesa-Isu, and indeed Ekiti, at a very young age, but returned a rich and educated man. He settled and lived his last approximately 24 years in Eseta/Egosi-Ekiti now Ilupeju-Ekiti. There is not much available information about his childhood which makes how he got educated remains a mystery. However, other known facts about him made it possible to put some instances together which informed putting his birth date to circa 1860. Apparently he left Ekiti north precincts at a young age and through the early colonial masters he received formal education. His record showed that served in the army.

January 1st 1960

A handwritten letter to the District Officer in 1941 which one of his grandchildren stumbled on, pointed to the likelihood that he might have served in the colonial army where he received some formal education as evident in his impeccable written English. The letter went thus:

A Retired Officer

Orunnile House

Egosi Oye-Ekiti

24:2:1941

The D. O. Sir

Having seen the Governor's broadcast in the West African Pilot No:27 in which he was appealing for Primastic Binocular. I'm therefore sending the sort, obtained when I was in the service. I shall be extremely glad if it can be any use to the war department with due respect and at the same time wishing British Empire a real and permanent victory.

Through the District Officer (D.O.) to the Information Officer, the Secretariat, Lagos.

Yours Obediently

D. Ojo

  

Heaven is Home, Eseta, Ilupeju-Ekiti

He later worked as a colonial civil servant in the Post & Telecommunications Department as a favored and disciplined senior staff. Naturally, after many years away from his root, he decided to come back home and settle down with his people in Ekiti north. He retired up northern Nigeria where he met mama agba, a native of Ibi in Taraba State. He married her after the first wife, madam Ajike a native of Offa, the grandmother of Mohammed Garuba.

Albert Olumide Adelusi and Mrs Omolara Garuba, some of the children of Ojo onilepanu

Mr Olufemi Adelusi and Mrs Folorunso Apata

On his homeward journey, he got to a nodal community and gave living there a consideration, but a man who later became his friend and a native of the town who took note of his possessions and aura around him, advised that he moved further up north because of the inherent peculiar nature of the indigenes of that community. Thank God he heeded the advice; the town remained notorious for recompensing good favor with evil. Egosi on a highland, endowed with rich soil for farming, proximity to Itaji, good nature, cultured and receptive indigenes, he decided to settle there around 1926. Good enough, strategic location of Ilupeju placed him in between his ancestral root, Itaji and Ijesha Isu; that was the perceptive and vintage Ojo-olulepanu. He arrived in Egosi with three children, Albert, Omolara and Olufemi; while his remaining over 13 children were born in Egosi. Orunnile  was built around 1927, the house which earned him the nickname of onilepanu.

Mrs C.M. Adetunmbi, Mrs Titi Ogunmayin, Madam Ester Asake Ayimora 

Mrs Bamitale Ogundipe, Mrs Omolola Bamigboye & auntie Bisi

By standard of his environment, the no nonsense man was of tremendous means, influence and substance. Whoever could sponsor his children to Wesley College in the 1930s/40s was a wealthy man. He commanded so much respect in Ekiti north district because he was one of the very few who were educated, affluent and influential. Whenever the colonial District Officers came to Ekiti north area, his attention was always sought to anchor the interface with the august visitor. This among other reasons might have influenced his closeness to King Atewogboye Adeleye I, the father of the His Royal Majesty, Oba Adetunla Adeleye II (1928-2010), the Elekole of Ikole-Ekiti and the paramount ruler of Egbe-Oba land. As a matter fact, he played active role in the final rites of the Oba Atewogboye in 1936. He built the first house with metal roofing sheets in the late 1920s which earned him the nickname of olulepanu. One can deduce that despite much affluence around him, his own humble way of reacting to it was to name the property which stood him out, "Orun ni ile" (heaven is home). This is profound, and one of the reasons why I admire philosophical Ojo-olulepanu so much and the only way I could register my appreciation of such a rare breed is to do this historical essay in honor of his prized memory.

3rd Generation of Descendants

Momoh Garuba, Mrs Alake Ajayi (nee Apata), Chief Akinloye Adelusi, Pastor Ayo Apata, Olori Yemi Oduko (nee Adelusi)

Henry Adelusi, Shola Ogunyemi, Omowumi Ogunmayin

Abiola Adelusi, Mrs Yetunde Haastrup (nee Ogundipe), Jibola Ogundipe, Dapo Ogundipe

Most traditional rulers he encountered wanted to associate with him. This is evident in the background of most of his wives that were bestowed to him with honour in those days. Madam Hadiza Adelusi was from a royal clan of Ibi in Taraba-State where Pa Adelusi served last, as the post master general in the early 1920s. Hadiza gave birth to Mr Olufemi Adelusi, Mrs Folorunso Apata, Mrs Modupe Adetunmbi, Mrs Titi Ogunmayin, Mrs Bamitale Ogundipe, Mrs Omolola Bamigboye and auntie Bisi. His eldest wife was Madam Ajike a native of Offa and mother of Albert Olumide Adelusi a barrister at law in his lifetime and one of the earliest Ekiti north indigenes who attended the prestigious Wesley College and mama Omolara the mother of Barrister Mohammed Garuba. The other wives of Adelusi Ojo with royal blood include a daughter of Oloye of Oye-Ekiti and Madam Adenike daughter of Apeju of Ilupeju. Madam Adesanola a native of Oye-Ekiti was the mother Gbadebo Adelusi. Madam Olakunmbi was a native of Ijesha-Isu Ekiti and the mother of Mrs Oluyemi Akinbode and Mrs Tolani Oke. Madam Moronfola of Eseta quarter in Ilupeju-Ekiti was the mother of Ashake. There was madam Rebecca from Itapa-Ekiti the mother of Remi, madam Olabutu a native of Osin-Ekiti was the mother of Olajide and Olulaja while Riyike a native of Itaji-Ekiti was the mother of Oyinade and Yinka Adelusi.

3rd Generation of Descendants - Grandchildren

Sola Akinbode, Seun Bamigboye, Ade Bamigboye, Abayomi Bamigboye & Segun Adelusi

Kola Adelusi, Ogumayin, Femi Apata, Toyin Adelusi

Senator Olu Adetunmbi, Dayo Apata, Gbenga Akinbode, Seye Adetunmbi

Moji Akinbode (Queen), Tunde Apata, Mrs Tinu Adeniyi (nee Ogundipe, Laide Adelusi

The revered Adelusi Ojo was noted as a successful transporter apart from having his own personal car. The label on his lorry was "sibe sibe Oluwa nbe pelu mi". When he lived in Lagos he had a property on Tapa Street, Lagos Island which he sold in the late 1940s. He had large expanse of cultivated land of tree crops in Itaji-Ekiti and between Ire-Ekiti and Ilupeju-Ekiti. Adelusi was a disciplinarian and a powerful community leader who was tough, bold and beautiful in his unique character. He was a member of the Methodist Church and later founded African Church in Ilupeju to facilitate worshiping of God in his compound. He was receptive to cultural activities in the community. His affluence and influence stood him out which gave rise to various calls for help coming to him from all quarters. This resulted to having a number of iwofas in his household; these were able bodied men that debtors voluntarily brought to stand-in as collateral pending the payment of whatever amount borrowed from the great man. Onilepanu was an unequaled benefactor in his domain. The aides were loyal to him and he in turn took care of them like his own children when some of the borrowers didn't turn up to pay up their debts. Some of them remained in his compound up till after his transition as extended members of the family. He passed on in 1950 which marked the end of the era.

Omo Asao 
Omo ekulele ona oja
Omo abudi eye batakun
Omo okeke lila mo o i ti moto l'aya
Eleyinkule adewure
Ojo-olulepanu, Orun nile
Orisa oke jemi se bi ti olule i
Ko se bi tere, ko mo ara re siko

DANIEL OLUFEMI ADELUSI (1925 - 2007)

By

Seye Adetunmbi, first written in 2007

I don’t know when my maternal grandfather’s house in Ilupeju-Ekiti (formerly Egosi-Ekiti) was named “Heaven is Home”! All I know is that I grew up to know that everyone calls the residence Orun ni ile/Orun n’ile (heaven is home) and certainly it is yet another truism/statement of fact that had been confirmed with the exit of my beloved uncle, Pa Daniel Olufemi Adelusi, the patriarch of Adelusi Ojo family who joined his ancestors in 2007.

Pa Daniel Olufemi Adelusi was the first born and the only son of Mrs Hadiza Ruth Adelusi Ojo (a.k.a.) Mama Agba, a native of Ibi in Wukari Local Government Area, Taraba-State, married to Pa David Adelusi Ojo a.k.a. ‘Onilepanu’ (owner of a house with steel roofing sheets). Pa Adelusi Ojo (circa1860-1950) with an ancestral link with Itaji-Ekiti and Ijesha Isu-Ekiti, settled in Egosi-Ekiti. His other children included Albert Olumide Adelusi, Mrs Omolara Garuba, Gbadebo Adelusi, Mrs Folorunso Apata a.k.a. Mama Kekere (Isan-Ekiti), Chief Mrs Comfort Modupe Adetunmbi (Ifaki-Ekiti), Mrs Oluyemi Akinbode (Ijurin-Ekiti), Mrs Titilayo Ogunmayin (Ilaje), Mrs Bamitale Ogundipe (Ijesha Isu), Mrs Emily Omolola Bamgboye (Ikole-Ekiti) and aunty Bisi among others.

D. O. Adelusi was born on August 13th 1925 in the northern part of Nigeria just before his public servant father retired from post and telecommunications department of the colonial government in the 1920s. He attended Methodist Primary School, Itapa and completed it at Ifaki Methodist primary School. He trained as a teacher at the famed Wesley College Ibadan in late 1947 during which His Royal Majesty, King Adetunla Adeleye II, the Elekole Ikole and Paramount Ruler Egbe-Oba Kingdom was one of his classmates. (Kabiyesi was number 763 to be admitted in 1947, while D.O. Adelusi was number 789) Initial teaching appointment took him to Igbotako, Ode-Irele and Aiyetoro in Ondo-State; he later worked in Ilorin, Offa and Lagos. He was somehow exposed to photography through an encounter with an ace photographer at one of his stations and developed commercial interest in the vocation thereafter to augment his income. Determined Pa Adelusi later registered Eyitayo Enterprises to service various construction contact jobs he secured at Ibadan where he lived, 1966 to early 1970s. He later joined a Lagos based Italian Structural Steel company that specialized in fabricating tankers at Ijora. He retired in 1980 to Ilupeju-Ekiti where he served as the organist of the Methodist Church, chairman of the building committee and remained a devout Christian till his transition on August 2, 2007.

Recalling my childhood fond memory of a most affectionate and beloved uncle is so easy for me because of his unique attributes which I admired so much. He was a handsome man and a sharp dresser with an unparalleled sonorous voice. As far as I’m concerned he had the finest voice in the world! When I paid His Majesty Elekole courtesy call in the morning of my uncle’s funeral service he attested to the fact that “uncle Nibus” as Kabiyesi used to call him, played organ with dexterity and sang with beautiful voice simultaneously to the admiration of listeners. In fact Kabiyesi even remarked and wondered who was going to play organ/piano that morning! I was happy when I saw Mr Bankole one of the few good hands left as the choir master/organist at the funeral service. Of course my uncle was very close to my beloved father. Though my father was older, they called each other awe. Apart from the fact that my parents met through him, organ music must have further boosted their cordial friendship and the mutual respect they had for each other.

I was always excited whenever I saw him on his cute Honda bike in the late 1960s/early 1970s and often craved listening to him sing, while Baba (my father) who was noted for playing full notes mounted his 1917 organ at home, to play favorite tunes during most of the times my uncle stopped over or came on a short visit to see us at Ifaki-Ekiti. Those were very sweet moments that one often wished it lasted forever! Alas, life is transient not to talk of happenings within the mortal journey! I did everything possible to stop over to see my favorite uncle most of the times I passed through Ilupeju. My last encounter with him was in July 2006 when I visited him on my way back from Ikole where we had gone for the funeral of his younger sibling, my beloved aunty Omolola. When he heard my voice, he knew where I was coming from and I had to dash out quickly to shrivel the pain of the emotional encounter!

Sleep well sir my beautiful uncle.

Omo Asao;

Omo ekunlele oja;

Omo abudi eye batakun;

Omo eleyinkule ajiwure

Omo orisa oke je mi se bi t’olule i,

Koba se bi tere, ko mo ara re siko?

Certainly heaven is home! Till we all meet to part no more!

Farewell sir!