BREAKING

BALE MASIFA OF OGBOMOSO, HIGH CHIEF GBADEBO OYEBODE ADEOBA, TRANSITS TO THE ANCESTRAL REALM By: Adewuyi Adegbite. The entire Ogbomoso community has been thrown into mourning following the transition of the Bale of Masifa, High Chief Gbadebo Oyebode Adeoba, a revered traditional leader, seasoned herbalist, and custodian of Yoruba heritage. High Chief Adeoba, who passed away at the ripe age of about 85 to 90 years, was widely respected not only for his traditional wisdom but also for his deep knowledge of Ifa divination. His passing marks the end of an era for the Masifa community in Ogbomoso and for the traditional institution as a whole. Having known him for decades as a close friend of my late father, I recall that during my father’s lifetime, he often purchased planks from him. Following my father’s demise, Baba Adeoba continued to maintain a cordial relationship with me, sustaining a friendship that had spanned generations. It was, therefore, with deep sorrow that I received the news of his transition to the land of the spirits. Though his death calls for celebration, given his age and achievements, it is always difficult to part with a loved one. In the Yoruba worldview, however, such a man is not considered dead but rather transformed into an ancestor. As a monarch and traditionalist, Bale Adeoba lived a fulfilled and exemplary life worthy of emulation. A professional herbalist and seasoned Babalawo, he was deeply versed in the Odu Ifa corpus. His expertise in divination took him beyond Nigeria’s borders to South America, particularly Brazil, where he not only practiced Ifa divination but also lectured adherents on its rudiments. Masifa, the community where he reigned, holds a unique historical position in Ogbomoso’s evolution. It was one of the 143 towns and villages that converged in Ogbomoso during the early 19th century as part of a strategic move to ward off invasions from Ilorin and other enemies following the fall of Oyo-Ile, the capital of the ancient Yoruba Empire. The Masifa people originally migrated from present-day Osun State, specifically the Ejigbo Local Government Area. Other towns that migrated alongside them included Agurodo, Isudunrin, Ola, Aye, Iwata, and Opete. While many of these towns later returned to their original settlements after hostilities ceased, some—like Masifa, Agurodo, and Olorasoko—remained in Ogbomoso, duplicating their traditional institutions but maintaining familial and cultural ties with their homesteads. I had the privilege of interviewing Baba Adeoba some years ago while gathering materials for “The Genesis: The History of Okeelerin,” authored by His Majesty, Oba S. B. Amao, the Aale of Okeelerin. During the interview, I asked him how their ancestors came to settle in Ogbomoso from Masifa-Ile. When I jokingly suggested that they might have sought refuge during the Fulani invasion, the outspoken monarch was quick to correct me. He vehemently debunked that claim, insisting that the Ilorin war never reached Masifa or its environs. He asked rhetorically, “How could the war that did not affect Ejigbo, which is only a few kilometers from Masifa, reach us? Did the Ilorin army use fighter jets to bypass Ejigbo and strike Masifa?” According to him, a prominent Oba in the Oyo Empire had invited their forebears, along with other communities, to settle in Ogbomoso as a strategic military move to defend the remnants of the empire from Ilorin’s incursions after the fall of Oyo-Ile. He also challenged the popular historical account of the 1835 Eleduwe War, often attributed to Oluewu and his Ibaruba ally. He asserted that his ancestor, Alajiki, for whom a major street in Masifa is named, actually led the war. His submission revealed the shortcomings of historians who rely on limited or single sources of information. Baba Adeoba further explained that if their people had indeed fled to Ogbomoso as refugees, they would not have had the confidence to settle at the outskirts of the new town—close to Ilorin’s frontier—where communities like Agurodo, Alapa at Taraa, Ajaawa, Ayegun, Osupa, and others were strategically positioned as defenders. “These towns,” he emphasized, “did not run from war; they formed the protective shield of Ogbomoso.” His position aligns with the account of Reverend N. D. Oyerinde in his classical text, “Iwe Itan Ogbomoso,” which acknowledges the military significance of these frontier settlements. Despite lacking formal Western education, High Chief Adeoba was a man of great native intelligence, courage, and decisiveness. As a ranking chief under the Soun dynasty, he was exceptionally loyal and humble. While many sought beaded crowns and undeserved titles, he proudly bore the simple but dignified title of Bale Masifa. During his reign, Masifa witnessed remarkable progress. He mobilized indigenes at home and abroad—including notable figures such as L. A. Gbadamosi, Justice Afolabi Adeniran, Barrister Dapo Atanda, Hajj Rasak Gbadegesin Kareem, and Hon. Wumi Ladeji—to contribute to the community’s development through the Masifa Progressive Union. Beyond his developmental strides, Bale Adeoba elevated the spiritual and cultural stature of Masifa through his mastery of Ifa. He will be remembered for his cordial relationship with all Ogbomoso monarchs, his detribalized nature, his patriotism, and his commitment to sustaining the bond between Masifa in Ogbomoso and their ancestral home in Osun State. I extend my heartfelt condolences to Oba Ghandi Afolabi Olaoye (Orumogege III), the Soun of Ogbomoso, members of the Soun-in-Council led by High Chief Otolorin, other Soun High Chiefs, the Aale of Okeelerin, Oba S. B. Amao, the Aresa of Iresa (Pupa), the Onpetu of Ijeru, Oba Sunday Oladapo Oyediran (Lagbami Osekun III), members of the Masifa Progressive Union, indigenes of Masifa at home and in the diaspora, the Ola Aresa of Masifa, and particularly the Adeoba Royal Family, on the passage of this illustrious patriarch. May the ancestors receive him with open arms, and may his legacy of wisdom, humility, and progress continue to inspire generations to come. 4 days ago
Arts and Entertainment

TOMOLOJU’S JANKARIWO ECHOES DYSFUNCTIONAL Leadership Structure, Conspiracy of the Poor, Societal Helplessness


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Photo: Oyetunji Sukura Bolanle

By: Tunji Solomon & Mofe Okerentie

IT IS a familiar terrain for the privileged class to blame the downtrodden for the state of corruption the nation has been soaked-in time and time again – as sorts of cobwebs that entangled the nation on a spot. The sad part: the consequences does not fall on the opportunists, but the common man – the one Frantz Fanon’s boldly tagged: Wretched of the Earth.

IN HIS innocuous stance lies his ingenuity, Ben Tomoloju knows how to pinch us with our pains, yet, looks away as if he has not hurt us through his creative work. He only wakes our consciousness to our needs, and our silence on what matters. He definitely understands the construct of Sociology of Mass Communication – he knows how to report the society back to the society!

IT IS more than a paradox as political office holders, being the metaphoric foreman and guardian of national resources, who plunder the wealth they’re elected to safeguard. Unlike Niyi Osundare’s evergreen poem: Ours to Plough, Not to Plunder; they are duty bond to protect personal interests, while national interests languish.

JANKARIWO, directed by Ojeleke Samuel Oluwatimilehin, through the playwright, weighs the complexities of power and leadership, he chips in the tendencies and acts of office holders, who take advantage of the ordinary citizens in their vulnerability. Other themes treated by the playwright is the community struggle, identity and every day survival race. It refreshes the need to have visionary leaders who are agents of change so desired by the society.

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THE CHARACTERS were adequately internalised from the Councillor (Onipede John) – a symbolic representation of the political class who nurtures creative ambition to destructive political career through greed and self-centred lifestyle; we have them in abundance across the length and size of Nigeria. They are mirrored as enemies of the state at the grassroots level. The trio of the Teacher (Ogunshola Olushola) to Pastor (Orobiyi Oyindolapo) – like the clergy in The Pillars of the Earth – an adaptation of Ken Follette’s novel; to Imam (Ramoon Mujeeb); the allegory is complete with the Bank Manager (Ogunwemimo Islamiyat), Leader of Trader (Bakare Roimot) and workers (Olayiwole Ajibola) are all parts of the systemic failure the nation manifests. We all know what is wrong with us as a nation.

THE WIFE of the Councillor (Treasure Thompson) reminds us with clarity the representation of the contemporary wives of elected political office holders, who waste tax payers’ money on needless travellings, and equally fails in their matrimonial duties to the extent that their duties become the duties of the house help. There are examples in your neighborhood. The theme here talks to every housewife indirectly. You cannot eat your cake and have it at the same time. Learn.

LIKE HALLOWEEN that never lasts, the spoils of office spoil the lives of the Councillor, his allies in corruption and extensions, with the sudden take-over of the government through the coming of the Junta – the Jack Boot, the end of the road comes in the midst of merrymaking for the opportunist civilians; who the military derogatorily refers to as Bloody Civilians. A reminder of what had happened in national history, when many politicians ran away after the overthrown of the democratic government. As Jurgen Habermas once said: the past is never past!

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AS ITS social outcome, Jankariwo remains one of the most significant works of art within the space traditional protest theatre of Nigerian context, occupies. Its enduring impact lives in its confrontational critique of malfunctioning leadership. Significantly, it could be said that the change experienced in Ben Tomoloju’s Jankariwo was engineered by the bloody civilians themselves as the impression was so bold and loud through the directorial concepts. The reviewers have other ideas: the Nigerian public of 2025 is yet to know their rights towards liberation from the shackles of the political class. They’re still like the spectators watching their own affairs with indifference and cold attitude. What a pity!

WITHOUT MINCING words, the drama talked to the audience in many ways. It is like mud that’s being stirred. Individual should pick their lines and play their roles in the expected and ideal society they want to see materialised.

MANY THANKS to the effective and efficient ways the scenes were bridged through sonorous songs and tribal accent of the Yorubas that created hilarious and humourous atmosphere. The colourful costumes that depicted the old school, time and age; brings home the scope of the plot and settings, while the themes travel ahead of time. The few weak links in the stage performance manifested in form of occasional masking and inability to optimally maximise the stage. The Orchestra (Giwa Balikis/Adekanbi Sofiat), Props (Onisona Oluwaseun) and Assistant Director (Adebowale Farida Folasade); being 100 Level performance, deserve commendations.

THE CAST appreciated the significant impacts of the Dean of the Faculty, Prof. Temisan Ebijuwa, and Head of Department, Theatre Arts, Prof. Taiwo Oloruntoba-Oju. The audience was kissed with a bow by the cast as gesture of their appreciation too.

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