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Wande Abimbola @91: How An Ábíkú Decided To Live (1) [OPINION]

Published

4 months ago

January 5, 2024

Editor

Tunde Odesola

At 14, Ogunwande left his father’s house for the clinic of a renowned olóòlà, the penis stylist in Akeetan, his Oyo hometown, and declared his mission to have the foreskin of his manhood surgically removed. “Mo fe da’ko,” he told the baba of his intention to be circumcised.

The baba shot him a knowing look, fetched his surgical tools and intoned some words to himself. As directed, a bare Ogunwande lay spread-eagled, wrapping his arms around a giant gourd that passes for a surgical table while the olóòlà set to work. With a dexterity that belonged to the ages, the olóòlà peeled off the foreskin as though he was unwrapping a candy.

Blood gushed, pain panged but Ogunwande did not flinch. His face was deadpan, like still water at night. He got up, put on his clothes and headed back home as if he had only visited a tailor who had taken his measurements for an agbádá. He walked with the swagger of a youngster returning home from watching Alapinni, the father of all the egúngún (masqueraders) in Oyo.

Every why has a reason, says William Shakespeare. A newborn should be circumcised at birth or within the first few days of life if the parents believe in religious or traditional beliefs. Why then was Ogunwande, begotten by religious and traditional parents, not circumcised at birth? Why was it his call to decide when to be circumcised? Why did he not wince or cry when he was circumcised?

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Well, Ogunwande was born an àbíkú. His mother, Sangodayo Awele, had knelt four separate times before the midwife, bearing four children, one after the other, but she lost each at infancy. However, Ogunwande’s parents already had two children, Ogunyoyin and Ogundiya, before abiku visited them four times in succession.

An article, “Grief and Bereavement in Fathers After the Death of a Child: A Systematic Review,” published in April 2021 by the American Academy of Pediatrics says fathers and mothers react to the loss of a child differently. The article written by Michael J. McNeil and four others, emphasises that, “Fathers often avoided discussing their grief with others, returned to work earlier, and used goal-oriented tasks as coping strategies. Intense grief reactions and posttraumatic psychological sequelae diminished over time in mothers yet persisted in fathers.”

But another article, “Bereavement Experiences After the Death of a Child,” written by Grace H. Christ, et al, and published by the world’s largest medical library – the National Library of Medicine – owned by the US government, says, “Women typically grieve more intensely and for longer periods of time than do their spouses.”

The loss of her four babies scorched the heart of Sangodayo like the leaping tongues of fire crackling dry twigs. Because it was a period when husbands were lords, Sangodayo knelt before her husband, Iroko Abimbola, and pleaded that they both go to Babalawo Ajao in Ahoro Iseke, Oyo, to protect the newborn against returning to the netherworld.

When mother and father got to Oluwo Ajao’s place, the priest gave them his object of divination to say their hearts’ desires to. The parents did not divulge what brought them to the babalawo but after speaking to the object of divination, and Ajao consulted Ifa, ‘Eji Ogbe’ (good omen) was the revelation the babalawo got, and he said in Yoruba, “Sangodayo, you’re pregnant. You do not want the baby to die like the others that died before it.”

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Shocked, Sangodayo confirmed she was pregnant even as her husband recalled the loss of their four babies. “This baby will live,” Oluwo Ajao predicted, adding, “If you will obey these three taboos.” “What are they,” Sangodayo asked eagerly; “We will do them,” Iroko assured.

The babalawo cleared his throat, “One, the child must never be beaten. Two, he must not have tribal marks. Three, he must not be circumcised unless he willingly volunteers to do so himself.” “We shall adhere strictly to the taboos,” the husband reassured the babalawo. And the couple departed.

After some moons, the abiku crept up from the underworld realm of ageless wandering and knocked on the door of life, hoping to make father and mother cry a river the fifth time. Little did it know that a trap had been set for the whale in the depth of the deep so that no one would wail no more.

Iroko and Sangodayo welcomed their bittersweet baby with hope and trepidation. They named him Ogunwande, which means ‘Ogun has come to dwell with me’, in recognition of the family’s ultimate belief in the Ogun godhead.

Ogunwande was never beaten, circumcised or given tribal marks. And he lived as predicted by Oluwo Ajao. Iroko consecrated his son to the gods. So, Ogunwande learnt Ifa, ijala, and the worshipping of Ogun, Sango, eegun etc, knowing the panegyrics of various deities. He also learned farming and hunting as a youngster in the family’s farmstead located away from their Akeetan home. The family lived on the farmstead, occasionally coming home during Ogun, Sango, and Egungun festivals.

Ogunwande said, “The farmstead was remote and threadbare when compared with the amenities in Akeetan where the family house is located. We lived more on the farmstead and occasionally came home to Akeetan. Whenever we came back home from the farmstead, we would be super excited to see even the omolanke (cart). The farmstead was considered a bush.

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“We had come home to celebrate one of the festivals, and I passed by Native Authority Town School near our house. I saw some children wearing the same uniform, playing on the field. I was surprised.”

A curious Ogunwande sauntered onto the school field and asked a student, “What are you boys and girls doing here?” The shocked student retorted, “What are we doing here? We are learning, of course!” Ogunwande got more confused, “Learning? What is learning?” The student laughed out loudly, “Ara oko (bushman), you don’t know what learning is?” “I don’t know,” Ogunwande said, crestfallen. “What’s your name?,” the impudent student asked in Yoruba. Ogunwande told him and watched as the student used a twig to write O-g-u-n-w-a-n-d-e on the ground. “That’s your name, ara oko,” the cheeky student said.

Ogunwande followed the student to his class, where he was shown what a classroom looks like. “You better tell your father that you want to school and stop chasing rats and rabbits about,” the student admonished.

School was love at first sight for ’Wande, who ran home to tell his father of his newfound desire. “I prostrated before my father; nobody in the family talked to him standing, my mother kneels to talk to him, I also prostrate to talk to my two older siblings, Ogunyoyin and Ogundiya, whom my parents had before the four abikus,” Ogunwande said. But his father wouldn’t have his son go to school. “Sukuru or what did you call it? Is that not the place where they write meaningless little things in books? Is that what you want to do with your life? Is that a job? You’re lazy! My son will never be lazy! So, you can’t go into the forest and kill buffalo, leopards and snakes? It’s writing small, small nonsense on paper that you want to be doing in your life. Is that a job? You won’t do that in my family?”

Ogunwande, subsequently, went on a hunger strike for three days, eating nothing, and he became very weak. His mother, Sangodayo, begged and wept but Iroko was unperturbed. Sangodayo, “My lord, please, remember the prediction of Baba Ajao, who said when Ogunwande comes of age, he would want to choose a peculiar job; remember, my lord, that the Baba said we should not stop him!”

But Iroko won’t budge. “So, Sangodayo ran to my father’s younger brother, Ogunyemi Ojo Olaluwoye, to come and prevail over my father,” Ogunwande recalled. Ojo spoke to my father while prostrating and pleaded my case, saying, “My lord, you’ve been to Lagos and the Second World War. Western education is the future of the world. Let Ogunwande go to school. My son, Ige, would also be joining them, too. Both of them can go together.”

“My father kept quiet for a long time after Ojo made his plea,” and he said, “You too are very lazy, Ojo! That’s why you’re supporting young boys, who should be displaying valour, to go and waste their time writing small small nonsense! It’s ok, he can go and ruin his life!”

Ogunwande survived on broth for the days his father was adamant and he became so gaunt, earning himself the nickname Olómí tóóró.

But ’Wande didn’t abandon Ifa and the worship of the deities. The knowledge of Ifa came in handy for him one day when a snake bit a student in school.

To be continued.

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

X: @Tunde_Odesola

News

Edo Guber: Those Leaving PDP Are Disgruntled; We Need People With Value – Campaign DG

Published

40 mins ago

May 16, 2024

Editor

Matthew Iduoriyemkewen, the Director-General of the Peoples Democratic Party (PDP) Campaign Council for the September 21st governorship election in Edo State says persons who defected from the party to other parties are disgruntled.

Iduoriyemkewen made this assertion on Thursday in Benin during a familiarisation visit to the leadership and members of the Nigeria Union of Journalists (NUJ), Edo State council, where he solicited for a partnership and cooperation from media practitioners.

According to the DG, the PDP is interested in persons of value, adding that those that are in the party are assets to the party and that many persons are still coming.

“Most of the people moving out of the PDP have become disgruntled, and they feel they must have it all. I don’t know who gave them that kind of entitlement that PDP is theirs, and it must be theirs, and that when they need anything in PDP, and they don’t get it, nobody else can get it, and that the roof must be brought down,” he added.

He continued: “I can tell you that people we have in PDP are those that are asset to the party. Those that are assets to the party, we do not allow them to leave. More so, those that we are bringing into the party are those that will add value to the party. You will start seeing them very soon.”

Iduoriyemkewen, who said Edo needs persons with value and substance, stressed that his party candidates – Asue Ighodalo and Osarodion Ogie – are the rights persons Edo needs to move to an enviable heights.

Further speaking on activities of the campaign council, the DG said the party campaign would be issue-based, adding that how to move Edo forward is his party concern and not frivolous issues.

He said: “Our campaign would be issue-based. The campaign would be where we met Edo people and where we intend to take them to. Our campaign is going to be a realistic one, the steps we intend to take to solve the numerous challenges facing us.

“What we are going to be telling Edo people is the process of taking them from where we met them to where we are taking them to.”

Responding, the chairman, Edo NUJ, Comrade Festus Alenkhe, assured the DG of members of the council unbiased, apolitical stance as far as politics is concerned in the state.

The Edo NUJ chairman who said the union as a professional body frowned at fake news and unverified information, described the NUJ secretariat as a freedom ground where anyone can come to express his or mind on issues.

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OPINION: Benin Monarchy And The Puppetry Of Some Enigie

Published

4 hours ago

May 16, 2024

Editor

Washington Osa Osifo

By Washington Osa Osifo

Colonialism and modern government victimized and diminished traditional political institutions, particularly in great Benin Kingdom, which, in the defence of her sovereignty, fiercely fought against their satanic incursion. At best, the institutions were reduced to collaborative administrative facilitators of colonial mission, particularly in the Northern and Eastern Nigeria. Indeed, Warrant Chiefs were created in the East. Politically independent Nigeria, short-sightedly inherited the oppressive mentality against the traditional institutions and largely retained them as symbolic reminders of our great history to date. The Traditional Rulers and Chiefs Edit of 1979 recently dusted from archival shelf by an unhinged iconoclast and hurriedly being tested by puppetry typifies the perpetuation of an obnoxious colonial tradition. Many of its provisions are at variance and absolutely antithetical to the traditions, values, and heritage of our people. Similar laws may have been operational in parts of the North, West, and East of Nigeria, where monarchical systems were not as matured, sophisticated, and centralized as in Great Benin. Here, the monarchical system is widely recognized and studied as one of the most advanced, sophisticated, and most highly centralized systems globally. It’s complex structures, established way back into obscure memory, have continued to marvel scholars. It is one of African’s contributions to world civilization.

And any attempt to tamper it could only have emanated from the darkest columns in hell. It is as horrific as pulling a sword through the heart and soul of Edo people! This might trigger bloody revolts from the forces of traditionalists and culturalists in Edoland and beyond!

The throne of the Oba of Benin is sacred in the truest sense of the word. The Oba is a godform to any ‘Ovbi’Edo Kpataki’, a true Edo man, and he had power of life and death over all subjects before colonialism.

He is the centre of the worldview of the people. Hence, a man is called ‘Okpioba’ and a woman is called ‘Okhuoba’. Edo idioms, expressions, and everything significant in the kingdom are named after the Oba.
No where else comes close to this. The closest is the British monarchy, where every political, cultural, and traditional decision or action is done in the name of the Queen or King of England. The process and procedures of induction of Edaiken and coronation of an Oba have been undiluted and preserved over the centuries. Again, it is only comparable with the tradition of the British monarchy with all its symbolisms. The process is highly complex, tortuous, and wrapped in transcendental spirituality. Political leaders have no bearing whatsoever with the process. The official presentation of the staff of office to a new crowned Oba is only symbolic of government recognition. The Oba of Benin, in the worst of times, could reign and thrive within the kingdom with a plate full of spiritual and traditional duties and responsibilities without social intercourse with political leaders. That underscores the independence of the throne of Benin kingdom.

In response to the dynamics of growth and development of the highly centralized monarchical system, Oba Oguola (1280 AD – 1295 AD)created Enogie (Duke)title and Avbiama village was one of the earliest Dukedoms in Benin Kingdom. The title ‘Enogie’ means ‘the one sent forth as representative’. Essentially, the Enogie of a town departed Benin City to live among the people under his authority. As the Oba’s representative, his duty was to oversee the interest of the Palace in the community as directed by the Oba. But if an Enogie falls out of favour for whatever reason, the Oba could neutralize him by dealing directly with the Odionwere, who is the de facto traditional leader of the village or community. The Enogie would, by that action, lose his accreditation and authority. Not only is he not an indigene of the community, but he also does not derive legitimacy from the people.

The Odionwere and Edion in-Council ( Council of Elders) are the authentic leaders of the people. And they, too, act on behalf of the Oba. It is clear from the foregoing that the question of institutionalizing the office of Enogie as an autonomous ruler may turn the villages and communities into theatres of bloody crisis. It can not find a place in the village or community traditional governance system established from time immemorial.

The leadership of the Edo state government has been caught in technocratic divertimento in the last seven years. Thus, it has been in the character of Governor Godwin Obaseki to abandon the ship of state, preferring to prosecute imaginary wars and enemies with uncommon ferocity. The facts speak for itself; a fierce onslaught against APC in his first term and the PDP leaders in his second term, scheming to castrate and neutralize the legislative and judicial arms of government, power tripping against religious leaders and traditional rulers, scrambling for land not for developmental purposes in the most ingenious but destructive manner etc. These and many more speak volumes of an atmosphere of toxicity that has characterized the state administration. Ordinarily, the demand for fairness and suspension of judgement is compelling but every attempt to build up defensive arguments to shield the authorities of the State government collapses in the face of staggering weight of evidence to the contrary. What is more, Governor Obaseki lacks philosophical anchor and emotional intelligence that ought to fundamentally drive purposeful and visionary leadership and service delivery to the largely distressed citizens of the state. Thus, the toxic and sterile environment that prevails incentivized cantankerous and incendiary elements. At the moment, it is rife in the public domain that the raging fire of the weird contestation over artefacts with the Palace is still smouldering. And then came, the wicked and ill advised refusal to release Palace entitlements for several months. This was closely followed by the so-called proposal to create seven traditional councils in Edoland with all its sacrilegious imputation. And then this; the most vexatious of it all, the court case? All of these, under the watch of Governor Obaseki, who appear to have portrayed himself as cold heartedly vindictive with proven penchant for stoking distractive crisis, particularly so, in grim untested territories. It is far-fetched to regard the events highlighted as mere coincidences. The conspiracy and intransigence of the litigants in the court case, the Enigie, without an iota of doubt, are under the influence and direction of a control centre. It is dramatic puppetry! Call it the voice of Jacob and the hands of Esau.

Contentious royal feuds between siblings and uncles of the king or queen litter the history of monarchies from the ancient world.

Benin Kingdom have had her share of royal feuds and surreptitious maneuvers in modern times, but they were subdued and well managed with a few crackdowns. The ongoing court case is anything but a royal feud. Rather, it is a vicious and diabolical attempt to undermine the power and prestige of the Benin throne by seeking the balkanization of the Kingdom. The Enigie who offered themselves as tools for this act of sacrilege were myopic and intensely driven by potential financial benefits of the struggle while the fiendish puppet manipulator concealed from them a more satanic mission – to pull down the world acclaimed ancient structures. It is saddening that some Enigie allowed a raging tyrant to lit a match for an apocalypse threatening the Edo nation. The future of Enogie title has been put on the cross fire and uncertain. Innocent generations will bear the consequences of this thoughtless blunder unless the greedy conspirators immediately retrace their steps and embrace acts of contrition. Edo people will stand firmly behind the Palace and defend their pride and identity as symbolized by the institution of Obaship in Great Benin.

In conclusion, it is obvious and must be mentioned again that sections 21-23 of the Traditional Rulers and Chiefs Laws, 1979 and the law itself, are one of the negative vestiges of military rule in Nigeria. It does not reflect our democratic values, traditions, and ethos as these sections specifically contradict and attempt to whittle down the powers of traditional rulers, especially first-class traditional rulers like the Oba of Benin Kingdom. These provisions give unbridled powers to the Governor and his Executive Council to act as “appointees” and “supervisors” to a traditional ruler whose seat, title and authority is traced customarily to his ancestors and the will of his people, and not the stroke of an Executive pen or a tinge of legislative prescription. No traditional ruler, let alone the revered Oba of Benin, deserves to be subject to the manipulative schisms of politicians, masquerading as members of the executive or legislative arms of government The traditional institution and indeed our culture should be insulated from politicians. This can be done not by sing songs or sound bites as the present occupants of Osadebe Avenue are wont to do, but by avoiding the use/abuse of anachronistic Legislations like the TRCL to attempt to whittle down the powers of traditional rulers, reduce the size of their kingdom or bulkanize it. Indeed, in view of this attempt to misuse/abuse these referenced provisions of the TRCL, we call for an urgent review of the law. We recommend a review process that will reflect the cultural values of the people. This is best achieved through public debates in the review process..We are hopeful that this should be the priority of the next government in Edo State. If this is done, no other governor will have the leverage and opportunity to use the same for otherwise altruistic purposes, as we have witnessed in Edo State recently.

Washington Osa Osifo, PhD
Public Affairs Analyst.

News

Edo Poll: LP Group Urges INEC, Judiciary to Adhere To Rule Of Law, Electoral Act

Published

5 hours ago

May 16, 2024

Editor

A pressure group within the Labour Party – Catalyst Committee – has tasked the Independent National Electoral Commission (INEC) and the Judiciary not to succumb to political pressure but show conformity to the rule of law and the electoral Act as amended in 2022.

The group made the call against the
background of the legal case instituted by Barr. Kenneth Imansuangbon against the candidacy of Olumide Akpata.

In a statement by the coordinator of the group, Dr. Abel Oarhe, the Catalyst Committee noted that the call became necessary as some “money bags” were out to ensure that justice was not served and thereby subverting the will of the people.

In the statement made available to newsmen in Benin on Thursday, the group pointed out that it is only when justice is served on the matter that democracy can be deepened in the country.

It warned that any attempt by the electoral body to shift the goalpost will create disruption in the nation’s political system, thereby eroding completely the confidence of INEC in the eyes of the people.

Imansuangbon had dragged the LP candidate to the Federal High Courts in Abuja and Benin seeking interpretation of the constitution as regards the emergence of Akpata as the party’s candidate.

Imasuagbon had alleged that Akpata was not fit to have participated in the primary nor declared the party’s candidate as a result of issue bordering on provision of false information, dual citizenship amongs others.

He pointed out that the issues in question did not only breach the party and INEC guidelines, but also contravened the country’s constitution.

The group pointed out, “INEC should know that Olumide Akpata is not the only one that is in the contest but there are other 16 gubernatorial aspirants in the contest.

“Therefore, INEC and the judiciary cannot afford to be seen shifting the goal post in violation of the clear guideline and rule of law.

“The integrity of INEC and Judiciary is at stake not just the issue of Olumide but issue of democracy and rule of law in Edo State because the other 16 political parties will not fold their arms because someone is boasting to shift the goal post.

“It is sacrosanct to note that obedience to the rule of law is part of the requirement to contest an election.

“ It must be emphasize that inability to obey the law is a clear ground for disqualification. So nobody should pamper any candidate who has deliberately violated the provision of the electoral laws or INEC guideline.

“Whoever disobeys the law the consequences are there and it should be applied and that is why Kenneth Imansuangbon has gone to court to rescue the party.

“INEC must be very careful that Nigerians are not too happy but should always seize the opportunity to redeem their image when such opportunity comes up by ensuring that the law is strictly followed.

“The Judiciary and INEC should know that the people are watching and it is not about Olumide of Labour party but the entire process.”