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. 1 day ago
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Recognition Through Misconduct: K1’s Airport Saga Sparks Outrage in Nigeria


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By Femi Emmanuel

When celebrated Fuji musician, Alhaji Wasiu Ayinde Marshal, popularly known as K1 De Ultimate, tendered an apology to Nigerians on August 8, 2025, over his recent airport misconduct, many believed the matter had been laid to rest. His offence—non-compliance with aviation security procedures at the Nnamdi Azikiwe International Airport, Abuja, on August 5, 2025—had raised eyebrows when he reportedly refused to surrender an unapproved flask containing liquid before boarding.

K1’s public apology to Nigerians, particularly to the Federal Airports Authority of Nigeria (FAAN) and the Civil Aviation Authority (CAA)—two critical institutions responsible for managing commercial airports and regulating aviation safety—was seen as an act of humility and acknowledgment of wrongdoing.

However, what followed shocked many. Instead of facing sanctions or being used as a deterrent for others, the musician was appointed as an ambassador for proper airport security protocol. This controversial recognition has triggered heated debate across the country, with critics questioning the message such a decision sends to the public.

Mixed Reactions Across the Nation

The Nigerian government’s move has been met with mixed reactions both at home and abroad. To many, the decision creates an “obnoxious impression”—that misconduct can be rewarded rather than punished.

“How can someone who blatantly disobeyed airport security rules suddenly be honoured as an ambassador of the same protocol he violated?” asked one aviation stakeholder.

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Nigerians argue that instead of being celebrated, K1 should have been punished in line with constitutional provisions to serve as a deterrent to others who may be tempted to flout airport regulations.

A Question of Equality Before the Law

The handling of the case has reignited concerns over favouritism and selective justice in Nigeria. Many citizens believe that if it were an ordinary traveller who had committed the same offence, the punishment would have been swift and uncompromising.

Indeed, sources confirm that an initial six-month travel restriction placed on the musician was surprisingly lifted, allowing him to travel freely once again. To add insult to injury, government recognition followed almost immediately.

This unequal treatment has left a bitter taste in the mouths of Nigerians, reinforcing the belief that “we are not equal before the law.” The perception that status and connections, rather than fairness, dictate the enforcement of rules has only deepened public distrust in institutions.

Comparisons with Developed Nations

Observers have also drawn comparisons with developed countries, arguing that K1 would not have walked away unscathed in such environments. In stricter aviation jurisdictions, defiance of airport security procedures often attracts severe penalties, including prosecution, blacklisting, or long-term travel bans.

By contrast, Nigeria’s handling of the situation—lifting his ban and rewarding him with an ambassadorial role—appears to undermine the very essence of security enforcement.

A Dangerous Precedent

The government’s decision, critics say, risks encouraging other travellers to disregard aviation rules, believing that fame, influence, or political connections can shield them from consequences. Instead of strengthening security culture, the move appears to erode it, leaving Nigeria’s aviation integrity at stake.

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For now, the controversy surrounding K1 De Ultimate’s misconduct and subsequent recognition remains a hot topic of national debate. While some applaud his apology, many Nigerians insist that apologies should not replace accountability.

After all, as one critic put it:

“In a country where law and order are already fragile, rewarding misconduct is a dangerous precedent.”


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