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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. 2 days ago
BALE MASIFA OF OGBOMOSO, HIGH CHIEF GBADEBO OYEBODE ADEOBA, TRANSITS TO THE ANCESTRAL REALM 2 days ago
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Legislature

AN OPEN LETTER TO WASIU AYINDE: WHEN FAME THINKS IT CAN FLY ABOVE THE LAW

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2 months ago
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AN OPEN LETTER TO WASIU AYINDE: WHEN FAME THINKS IT CAN FLY ABOVE THE LAW

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By Femi Emmanuel

Dear Alhaji King Wasiu Ayinde Marshal,

You are a legend. Your voice has carried the rhythm of Fuji across continents. Your name, K1 De Ultimate, opens doors and commands respect. But on Tuesday, August 5, 2025, at the Nnamdi Azikiwe International Airport in Abuja, you stood before a door no fame can open — the door of the law. And you tried to force it.

The facts are clear. An Aviation security officer asked you to surrender an unapproved flask containing liquid before boarding. This was not a matter of opinion. It was not a personal grudge. It was standard procedure — the same rule that applies to market traders, students, diplomats, and yes, even Fuji kings.

But instead of compliance, you chose defiance. You refused. You disrupted. And in that moment, your decades of musical glory could not shield you from the truth: the law is no respecter of persons.

The Federal Airports Authority of Nigeria (FAAN) and the Civil Aviation Authority (CAA) acted as the law demands — banning you from air travel for six months. Not because they enjoy bringing down the mighty, but because order dies when exceptions are made for the famous.

Let’s be clear, sir:

In the United States, United Kingdom, or United Arab Emirates, such conduct could have landed you in jail before you could say “boarding pass.” The difference is not that their laws are better, but that their citizens know the law has no favourites.

To you, and to every Nigerian who thinks connections or celebrity status can outshine the law, hear this: The rules you bend today may be the very ones that could save your life tomorrow. Aviation security is not theatre. It is protection.

Alhaji, you owe the CAA, FAAN, and the Nigerian people a public apology once more — not because you are humiliated, but because leadership demands humility. When you lead in music, you influence culture. When you lead in arrogance, you inspire rebellion against order.

This letter is not just to you. It is to every would-be lawbreaker watching from the sidelines, grinning at your ban as though it could never happen to them. If you break the rules, be ready to bear the consequences.

The skies have rules. The roads have rules. Life has rules. Respect them, and you rise in dignity. Disrespect them, and you fall — no matter how high you have climbed.

You are grounded, Alhaji. Let this be a lesson that echoes beyond Fuji music into the heart of a nation that desperately needs to learn that the law is no respecter of persons.


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