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BALE MASIFA OF OGBOMOSO, HIGH CHIEF GBADEBO OYEBODE ADEOBA, TRANSITS TO THE ANCESTRAL REALM 1 day ago
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. 1 day ago
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Current Events and News

Ogbomoso-Born Engineer ’Tunde Ìgè Marks Another Year of Grace and Service

ScoopChase
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Ogbomoso-Born Engineer ’Tunde Ìgè Marks Another Year of Grace and Service

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By ‘Sayo Àlàgbé

It is always a privilege and an unceasing testimony to the grace of the Almighty when a mortal journeys through the storms of life, completes a calendar year, and celebrates a birthday in sound health and peace.

Today, Tuesday, September 23, 2025, marks another milestone in the life of Engineer ’Tunde Ìgè — a remarkable son of Ogbomoso, widely admired for his resilience, humility, and generosity.

Engineer Ìgè, born and raised in Ogbomoso, has over the years carved a reputation as a cosmopolitan, urbane, and refined personality. Despite his exposure and success, he is deeply rooted in humility, never harbouring grudges and always extending kindness to those around him.

Known for his quiet philanthropy, Engineer Ìgè gives freely and selflessly from his hard-earned resources to people of all walks of life, without discrimination. A teetotaler by choice, he is nonetheless known to freely associate with friends and colleagues who coddle alcohol — often buying drinks for them while maintaining his abstinence.

His love for Ogbomoso remains unrivalled. Though based in Abuja where his thriving business occupies much of his time, he makes it a point of duty to visit his hometown at least three times a month. His commitment to the progress and development of Ogbomoso is also evident in his active participation in the Ogbomoso First Group — a socio-political organization devoted to ensuring peace, unity, and advancement for the ancient city. Currently serving as the Vice President of this globally recognized group, Engineer Ìgè continues to push for initiatives that place Ogbomoso at the forefront of growth and development.

Also Read:  Ogbomoso Education Summit: Stakeholders Highlight Challenges, Chart Pathways for Progress

Described as kind, gentle, polite, and unassuming, Engineer Ìgè exemplifies a true Ogbomoso son — proud of his heritage yet open to the world.

As he marks his birthday today, admirers from Ogbomoso, across Nigeria, and around the world join in celebrating his life of impact. They wish him continued good health, divine grace, and prosperity in the years ahead.


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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.
Current Events and News

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.

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