FOSSU Unilag

24/01/2022

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25/04/2019

SOME THINGS YOU DON'T KNOW ABOUT OYO STATE
PART 1
INTRODUCTION
Nigeria as a sovereign state has 36 states and Oyo is one of it, but, some Nigerians, indigenes and residents of the state do not know that it is called ‘The Pacesetter State’.
Also, some do not know that Oyo state, was coined and named after a prominent town, Oyo Alafin; which is an inland state in the south-western Nigeria with its capital at Ibadan.

The state with about 4.5 million people and predominantly occupied by Yoruba people is bordered in the north by Kwara State, in the east by Osun State, in the south by Ogun State and in the west partly by Ogun State and partly by the Republic of Benin.
Reports that the state has 33 local government areas and prominent sons and daughters, whose contributions to the development of the country could not be easily ignored, was created as a state in 1976 from Western State, and included Osun State, which was split off in 1991.
The indigenes mainly comprise the Oyos, the Oke-Oguns, the Ibadans and the Ibarapas, all belonging to the Yoruba family.

THE MAJOR TOWNS
Like many other states in the south west, Oyo state is developed as a state in consonant with the status of the first generation state and this is evidenced in some of the prominent towns and cities within the state. The towns and cities are; Ibadan, Oyo, Iseyin, Ogbomoso, Okeho, Saki, Igboho, Kisi, Igbo-Ora, Lalupon, Fiditi, Ilora, Eruwa, Igbeti, Sepeteri, Ilora, Awe, Igbo-Ora and Otu.
The many firsts of the state as its slogan connotes, Oyo State is a pace setter in all fronts as it plays host to the first university in Nigeria, the University of Ibadan known as the premier university of Nigeria.
University of Ibadan
The university was founded in 1948 as College of the University of London until it was converted into an autonomous university in 1962.
First NTA
The first Nigerian Television Authority (NTA), Ibadan, was established in 1959 by late Obafemi Awolowo as WNTV before it changed to NTA Ibadan. It is the oldest television station in the whole continent of Africa and it serves as a museum in journalism.
Old Oyo National Park
It is one of the premier national parks in Nigeria and it lies in the north-western part of the Oyo State. It is about 160 kilometres from Ibadan and it has an area of about 2,500 square kilometers and harbours a wide variety of wildlife.

PROMINENT MONARCHS
NAIJ.com can reveal that undisputedly, Alafin stool is the Chairman of Oyo state Council of Obas and several attempts to change it were null and void. Till date, His Imperial Majesty, Oba Lamidi Adeyemi III, Alaafin of Oyo, is the leader of all the Obas in the state. Also, the Olubadan and Soun’s stools are of the first class status.

ALAAFIN
Oba Lamidi Olayiwola Adeyemi III, who is the incumbent Alaafin of Oyo ascended the throne in 1970 to succeed Alaafin Gbadegesin Ladigbolu II.
OLUBADAN
The current Olubadan of Ibadan, Oba Saliu Adetunji, is the 41st monarch to ascend the prestigious stool of Olubadan and succeeded Oba Samuel Odulana Odugade I, who joined his ancestors on Tuesday 19th January 2016, aged 101.

SOUN
His Royal Majesty, Oba Jimoh Oladunni Oyewumi Ajagungbade III JP, CON, is the incumbent Soun of Ogbomosho and the monarch ascended the throne of his forefathers in 1973 and today, he is the leader of the Obas and traditional chiefs in Ogbomosho land.

NOTABLE INDIGENES
The Pacesetter State is blessed with many notable sons and daughters who had paid their dues for the advancement of the country. Some of them are; Oba Lamidi Adeyemi III, Alaafin of Oyo; the incumbent Governor of the state, Senator Isiaka Abiola Ajimobi; Senator Rasidi Adewolu Ladoja; Otunba Adebayo Alao- Akala; late Lam Adesina; late Emmanuel Oladipo Alayande; Professor Dibu Ojerinde, immediate past Registrar, The Registrar Joint Matriculation Board of Nigeria; late Arisekola Alao, Aare Musulumi of Yorubaland; late Fuji Icon, Sikiru Ayinde Barrister and Alhaji Saheed Osupa, a notable Fuji musician.

Others are; late Lamidi Ariyibi Akanbi Adedibu; Chief Richard Akinjide( former Attorney- General of the Federation and Minister of Justice); Senator Monsurat Sunmonu, first female Speaker OYHA and first female Senator from the state; Oloye Jumoke Akinjide (former Minister of state for FCT); Chief Lai Balogun; Chief Harry Akande; Mr. Niyi Otunla, former Accountant General of the Federation; Prof James Adelabu, former Vice Chancellor, University of Abuja; Abass Akande Obesere, musician and late Dauda Akanmu Epo Akara.

Source: https://www.informationng.com/2017/03/facts-believe-didnt-know-oyo-state.html

Read now ➨ News in Nigeria Today & Breaking news ⚡ headlines. Check out the latest Naija news and stay informed with LEGIT.NG☝ — your trustful news provider

12/12/2018

*BURSARY SAGA*

It is no news that the state government has not been paying bursary to students. It is saddening that other states have been making efforts towards the payment of bursary to their indigenes.
It is on this note we salute the efforts of Federation Of Oyo State Student Union(FOSSU) national in salvaging the bursary saga.
We hereby use this medium to declare our astute support to the general body of Oyo state students to fight the struggle for payment of bursary. We urge all Oyo state students to support the cause.
*We thereby call upon the state government to salvage the situation and listen to all our agitations.*
*Being an Oyo indigene is important but being paid bursary is "importanter"*

Signed:
FEDERATION OF OYO STATE STUDENTS (UNILAG CHAPTER)

09/07/2018

HOW AND WHAT MADE OYO EMPIRE COLLAPSE?

PART 1
Shortly after Oyo Empire expanded her influence westwards, capturing Port Novo and making Dahomey (present-day Benin Republic) a vassal state pay tributes of 40 guns and 400 loads of cowries and corals regularly to Oyo, of course after phases of wars that made Oyo army a dread to the Dahomeyans, Alaafin (Emperor) Labisi appointed a new Basorun (Prime Minister).
To check the Alaafin from becoming too dictatorial, the Prime Minister according to the constitution could pass a vote of no confidence that would turn the Oyo Mesi (Legislators) against the Alaafin and an empty calabash would be handed to the emperor signaling that he was required commit su***de and pave way for a new Alaafin since the Oyo Mesi had lost confidence in his rule.
The Basorun was a high priest controlling all the cults except Sango and Ifa, so this could make him declare that the ancestors and Heavens had lost confidence in an Alaafin. Prior to the appointment of Ga, the unwritten constitution of the empire had been amended from the more ancient style that the Aremo (heir apparent) ruled after an Alaafin passed on.
The new constitution demanded that the heir apparent died with the Alaafin so as to pass on succession without disputes and in a way make the monarchical system a sort of republic. This made Basorun Ga more powerful. Ga became despotic and power drunk and from the slightest accusation that an Alaafin or his Prince disrespected the Oyo Mesi to the accusation that an Alaafin was assuming airs of superiority, Basorun Ga raised five Alaafins to the throne and successively destroyed four of them.
He and his family ruled despotically for twenty years, almost as if they were the Alaafins. By the reign of the fifth emperor, Alaafin Abiodun, the people were fed up of Ga’s dictatorship. On an appointed day, with the support of Are-Ona Kakanfo (Military Commander of Oyo army) Oyabi, the Alaafin and the people broke the jinx of Ga’s powerful magic and rounded up all his family (except Ojo, Ga’s first son) and were seized and killed, Ga himself was burnt to death in his house.

PART 2
Abiodun’s reign then went on peacefully and lasted from 1774 to 1789, his was a golden reign. However, the center was no longer holding the seams of the Empire together after 20 years of internal imbalance triggered by Ga. Taking advantage of the lawless years, Egba province under the warrior, Lishabi, had proclaimed their independence and migrated towards their present location in Abeokuta. The Egbas had been aggrieved by the oppression of the resident Ilaris (governors) in their three provinces within the empire and the absence of any authority to hold them in check.
When authority was installed by Abiodun, he sent a punitive expedition against the Egbas, but the rocky hills of Abeokuta made the Oyo cavalry failed woefully in subjecting the Egbas. This triggered a domino effect of provinces declaring their independence from Oyo. Even Dahomey had the effrontery to assault Ketu, a westernmost Yoruba district, without fear of the Oyo imperial army. As far as Ewe (in today’s Togo), Oyo began to wane.
But within the city, Abiodun restated law and order but his reign came to an end with his death in 1789 and a new Alaafin was crowned, Alaafin Awole who reigned between 1789 to 1796). Alaafin Awole did not help matters he could have consolidated Abiodun’s effort to keep the empire together, but he did not. Under Awole, Afonja was the Are Ona Kakanfo (Military Commander), though the two of them had vied for the throne.
It was a taboo in Oyo constitution for the Alaafin and Are to live in the same city, so while the emperor resided in the capital, the Are must reside elsewhere, especially a town where enemy threat is imminent. Afonja was also from a royal family but he was slave-born and it was probable this that played against his becoming emperor, though some chiefs of the Oyo Mesi sympathized with him. Afonja’s great-grandfather had been the founder of Ilorin.
Alaafin Awole began to lose the Oyo Mesi’s confidence when he firstly requested Afonja to attack Apomu as part of a yearly military exercise the Alaafin must order the Oyo army to revive its strength, but Awole’s omission was that Apomu was an Ile Ife town and it is contrary to the “Coronation Oath” of the Alaafins who all received their royal swords from Ife and sworn never to raise sword against Ife. Secondly, Awole again ordered Afonja to attack Iwere town, which was a fortified fortress impregnable to Oyo army’s weapons of swords and arrows.

PART 3
It was a calculated attempt by Awole to get rid of Are Afonja since the Are must kill himself if he ever failed to win any battle (this had also been the secret of the Oyo army’s strength in its heydays, as the Are must fight to be killed or fight to win resulting, making his army fight to the finish without option of retreat).
Afonja sensed this and rather than launch a battle he would not win he refused on the pretext that the town, Iwere, was the maternal home of Alaafin Ajagbo. Ajagbo was Alaafin in 1587 to 1624 and had created the Are Ona Kakanfo, Basorun, Agbakin and Asipa titles, which were military titles except Basorun and Asipa which were administrative. The third reason that Oyo Mesi lost confidence in Awole was trying to introduce Islam into Yorubaland.
Yorubas generally distrusted Islam in the polity and it is unacceptable according to the constitution for the Alaafin to accept the religion because of its male dominance and autocratic nature of the emirs. Note that women make up part of the Oyo Mesi (Legislators) and there were powerful women like Efunsetan Aniwura who had their say in the polity for Oyo was not totally a male dominated society. Besides, the Alaafin was not allowed to wield total power like the emirs did in the north.
Soon the Oyo Mesi sent the empty calabash to Awole and he had to commit su***de. Awole was not missed for his reign further declined the empire and left the bullying ilaris unchecked in their districts. The center no longer held and even the next Alaafins’ reigns were so short as people became disillusioned and in want of effective leadership. Adebo ruled for 130 days, Maku was next and was there for only two months thereafter an inter-regnum lasted in the capital from 1797 to 1803.
Afonja’s influence thus began to grow. Afonja tried to become emperor, but some chiefs opposed this. Thus in 1817, he declared Ilorin also independent just as other provinces were also doing. Afonja had a Fulani adviser, Mallam Alimi, and he encouraged dan Fodio jihadist warriors to support Afonja.
Meanwhile, Fulani/Hausas were popularly used in Yorubaland as cheap labors and servants, they were so popular that looking down the nose upon the northerners continued well into post-colonial years in Nigeria. So with the call to arms, Hausa/Fulani laborers in the Oyo underground economy swelled the ranks by fleeing to Ilorin. Ojo, the only surviving son of Ga, along with the Onikoyi of Ikoyi, which was then the largest provincial town of Oyo hence marched against Ilorin.
The Ikoyis were the royal battalion of the imperial army and were also known as Ikoyi-Eso (Guards Battalion). When the war began and Hausa/Fulani ex-laborers roamed the country pillaging and selling their former Yoruba aristocratic masters as slaves to white slave buyers (as happened to Ajayi Crowther and his mother who were sold to Portuguese when their village was sacked by the Muslims later in 1821) Afonja became displeased with this.
And since he was still suspected of being loyal to Yoruba than Islam, Alimi had Afonja killed and his son, Abdul Salami took Ilorin throne as emir, giving allegiance to the Sokoto caliphate. Thus Ilorin became a part of the Sokoto caliphate. There was no central authority anymore in Oyo and a lot of the provinces kept breaking away and the disunity did not give a common cause to the Yorubas to fight and retake Ilorin.
Some Yorubas by this time living in Ilorin had also accepted Islam and thus while Ilorin swelled with a platform for its warriors to fight on in one cause, there was no single cause the Yorubas stood for a united fight. The center no longer held and things badly fallen apart. There was no more cavalry for the Oyo army since horses were before bought from northern trade routes which were now closed because of the war against Fulani/Hausa.

09/07/2018

Factors That Facilitated The Rise Of Old Oyo Empire

These are the factors that facilitated the rise of old Oyo Empire:
1. The Fertility Of The Land: The land around the empire was fertile which made the Oyo Empire people agrarian and also made food production sufficient for them.
2. The Strategic Position Where They Are Located: The old Oyo Empire was situated among the trading routes which made them the leading commercial empire.
3. Skill In Weave Making: This is another factor that facilitated the rise of old Oyo Empire, because they were skilled in making weaving, dyeing, carving and decorating art. The products are sold freely in the market.
4. Connection With Other Empires: Because they were leading in commercial trade, they had a lot of connection with other empires and traded with Egypt at the coast of Novo.
5. Skilled In Making Iron: The old Oyo empire were skilled in making iron and because of that, iron became their chief defense weapon. They used this to form a strong military.
6. United: The old Oyo Empire was united. They speak the same language and traded the same business. They also took Oduduwa as the founder of their race and regarded Ile Ife as their ancestral home.
In conclusion, it is important to note that the government structure of the old Oyo Empire was cephalous in the sense that Alaafin who is the king wielded both political and spiritual powers. Under him was the Aremo, he is the king’s son who will become the king when the king dies.

Reference:

Factors That Facilitated The Rise Of Old Oyo Empire These are the factors that facilitated the rise of old Oyo Empire. 1. The Fertility Of [...]

09/07/2018

We are resuming our posting of articles. This series will be on the Ancient Oyo Empire and what became of it. Enjoy the read guys.

24/06/2018

TWINS IN YORUBALAND
INTRODUCTION
The Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.
Geography, Population and History Of The Yorubas
The Yoruba area is mainly located in Southwestern Nigeria and in the East of adjacent Benin formerly known as Dahomey but Yoruba people have also spread to Togo and Ghana. The twenty five million people or so who speak the Yoruba language (belonging to the Kwa language family) represent one of Africa’s largest ethnic groups of which the main city is Lagos, one of the most rapidly growing cities in the world with a population of 1.4 million in 1972, 10.6 in 1996 and a projected figure of 20 million by 2010. The origin of the Yoruba is somewhat obscure. Classical theories maintain that they originated from Egypt, Arabia or Nubia and that they settled in their present homeland long before the 12th century. However, studies of mtDNA indicate that in addition to their kinship with close neighbours such as Hausas and Ibos, they are genetically the most closely related to two Western African populations located in the Senegalese region (Mandenka, Songhai) as well as to Tuaregs. According to Yoruba lore, they originally came from the ancient city of Ife where their almighty god Olorun also known as Olodumare created mankind. The Yoruba chiefdoms were united under the supreme authority of the powerful Alaafin, king of Oyo, until the beginning of the 19th century. The great Oyo kingdom was then thrown into confusion by internal battles and wars so that new smaller kingdoms were created, generating the major Yoruba sub-tribes that exist today alongside the original Oyo. In 1886 began the British colonial period which ended with the declaration of Nigerian independence in 1960. In 1966, the Biafra civil war involved the Yoruba, Hausa and Ibo tribes and led to political turmoil and military government until the return of Nigerian civilian rule in 1979.

THE STRUCTURE OF SOCIETY IN YORUBALAND
The Traditional Yoruba Community The family unit is of vital importance in the life of every Yoruba. As in many African societies, the concept of the family extends far beyond one’s own parents, siblings, wife and children. It includes a whole clan often composed of more than a hundred people among which mutual assistance is compulsory. The head of this extended family is the clan elder called Baale. Within the clan, the senior is always superior to the junior. The former, however, has the obligation to support the junior. If needed, he must, for instance, take over the role of the junior’s father. The next level of Yoruba social organization is the village community assembling several clans that are closely linked to each other in a brotherly way. A number of village communities combine in the form of a principal Yoruba tribe occupying a given area. At the head of each tribe reigns a king called Oba who used to deal with superregional matters. Nowadays, the Obas no longer have a say in official policy making although they are still honoured and respected as traditional rulers. Beaded crowns are worn by the Oba kings during festivities to emphasize their spiritual powers and royal lineage.

RELIGIOUS BELIEFS OF THE YORUBAS
Yoruba Religious Beliefs Within today’s Yoruba religious affiliations, more than 40% of the population are allied to Islam, less than 40% are Christians with the remaining 20% exclusively practicing the traditional animist Yoruba religion. However, most Yoruba people belonging to the Islamic or to the Christian faith also adhere in one way or another to the traditional religious beliefs. The latter are based on the immortality of the soul and on its reincarnation, which are both essential to the ibeji twin belief. Besides the creator Olorun or Olodumare the Yoruba pantheon is diversified into numerous gods or Orishas. The resemblance with the realm of ancient Greek mythology justifies the designation of the Yorubas as the “Hellenes of Africa”. The main Orishas are: Shango: god of thunder and lightning whose emblem is the double axe (Yoruba territory is subject to the second highest frequency of thunderstorms in the world, after Java); Shopona: the god of smallpox, very powerful and much feared; Eshu: the troublemaker, the magician and sorcerer who has many faces and may behave either favourably or balefully; Ogun: god of iron and war and anyone who works with iron (smiths, hunters, carvers, taxi drivers, etc.) is a worshipper of Ogun; Obatalla: Olorun’s plenipotentiary who created the cripples while being drunk. Besides these main figures, there are many secondary Orishas. The belief in reincarnation is linked to the Yoruba ancestor belief. In Yoruba religion it is thought that about two generations after death, every human soul has a chance to return to earth in the body of a newborn, mostly within the same family. The welfare of any family is entirely dependent on that of its ancestors. Therefore, regular prayers are said and sacrificial gifts are laid in front of a special family shrine devoted to the ancestors.

As in other African social frameworks, the Yoruba have developed select and secret religious communities endowed with strong powers based on the use of black magic and powerful drugs. The most prominent of these groups is the Ogboni organization which, in the past, could even force an offender to drink a cup of deadly poison. In their very popular festival that takes place once a year, the Egungun worshippers represent the spirits of the departed by masks, in order to connect the living to the dead. Other such organizations are the Gelede and Epa societies which are well known for their display of elaborate masks.

TWINS IN YORUBA SOCIETY
In traditional African societies, twins were considered of preternatural origin and raised emotional reactions oscillating from fear and repugnance to hope and joy. In ancient times, the Yoruba used to reject and even sacrifice newborn twins. Strangely enough, historical scales were tipped so that twins are nowadays not only well accepted but welcomed, their birth being an occasion of great rejoicing. A feast will be organized for the whole community and even for neighbouring villages if the twins are the children of a prominent member of the tribe. It is believed that twins are able to bestow happiness, health and prosperity upon their family. However, since they can also bring about disaster, disease and death, they will be treated with all due respect, loving and care. Their upbringing is therefore far more permissive than that of other children. The first born twin, whether a boy or a girl, is always called Taiwo, meaning ‘having the first taste of the world’, whereas the second is named Kehinde, meaning ‘arriving after the other’. Although being born first Taiwo is considered as the younger twin. His senior Kehinde is supposed to send out his partner to see what the outside world looks like. As soon as Taiwo has given a signal by crying, Kehinde will follow. Kehinde is supposed to be more careful, more intelligent and more reflective, while Taiwo is believed to be more curious and adventurous, but also more nonchalant.
Reference: http://www.randafricanart.com/Yoruba_Customs_and_Beliefs_Pertaining_to_Twins.

18/06/2018

Something exciting is coming on this page this week. Stay with us.
AJISEBI OYO LAARI

07/06/2018

For the Love of Our State of Origin!!

07/06/2018

The interview session yesterday for students who applied for Ibadan scholarship was a success. Thanks to our dedicated Lecturer - Dr. Oladeji from the Faculty of Arts who acted in the capacity of the Interviewer.

06/06/2018

Hello FOSSUites. FOSSU UNILAG is better and more classy