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| Prof. Michael Omolewa |
Preamble
Please allow me to stand on the
existing protocol to save time.
I had wanted to begin my
presentation with the use of the familiar phrase of the late Bapitan of
Ikole-Ekiti, Emeritus Professor Jacob Festus Ade Ajayi, “I don’t know to what I
owe this distinction and honour” in response to the kind invitation to
share my thoughts with members of this Ekitipanupo Forum. I was aware
that my only credentials are perhaps my birth in Ipoti-Ekiti during the Second
World War, and my new birth at Christ’s School, Ado-Ekiti, the veritable School
of Christ, where the knowledge of Jesus Christ as my personal Saviour and Lord
was brought home closely to me, as I pursued my Higher School Certificate
course in the celebrated School, shortly after the attainment of Independence
by Nigeria.
I changed my mind when it
occurred to me that the invitation to share my thoughts with the indigenous
think-tank and intellectual roundtable of Ekiti, at home and abroad, is a great
honour and privilege, and an answer to my prayers to serve as a blessing to the
community in which I grew up. I firmly believe that it was the Lord who
led the organisers to select me as speaker, made them choose a cherished
friend, Professor Ade Ojo, to generously introduce me, provided the
organisers with the wisdom to choose the topical and timely theme of,
“Rejuvenation of Ekiti bond and values”, for deliberation, offered the venue of
this miracle University, chose the historic date of May 23rd,
which I understand is the 95th birthday of Papa Ajayi of
Iyin, father of our indomitable Christ’s School envoy in the United States,
Wuraola Ajibade, as well as the birthday of our former Deputy Governor and
seasoned educationist, Professor Dupe Adelabu. And I thank the Holy Spirit for
His constant inspiration that has helped me in all my writings, including this
one.
My aim is to explore how
different people in different places have perceived the Ekiti. I shall then try
to analyse the basic perceptions of the Ekiti, examine how the perception of
the Ekiti has sought to define the people, and to explore the extent to which
this perception has been fair, accurate, justified, insightful, or misleading.
Following this, I shall attempt to draw attention to some conclusions and make
recommendations on how the Ekiti could learn a lesson or two from the
perceptions.
It is hoped that this
exploratory presentation will provoke a lively debate and generate further
ideas among the people, whilst serving as a focus of discourse before our next
celebration.
Perceptions
It is appropriate at the outset
for me to explain that I shall use the ordinary meaning of perception as the
manner in which a person or an object, people or race is observed and
interpreted. Perceptions are usually the assessment of a habit, or general
impressions held by many people, usually the general public, of those who
are different, or strange. They are sometimes formed by neighbours and
co-citizens. Perceptions are therefore a way of distinguishing a group that is
“outside” of the box. They are thus are what people think of a subject or
person and are. They may be accurate and correct; whilst others are exaggerated
and presumptuous, and misrepresent the reality.
Some perceptions emphasize
values like honour, reliability and integrity. They may also be a reflection of
some of the values that some people hold dear.
Some perceptions are casual,
on-the-spot assessments and observations, while some are opinions formed over
an extended period of time. Some perceptions are positive; others are negative.
Some are flattering and designed to encourage or celebrate, whilst others are
aimed to ridicule and mock. Examples include the English who mock the Irish
with their perceptions, the Bavarians of Germany who have perceptions of the
Prussians, the French of the British, the German of the British, the Americans
of the Europeans and the Igbo of the Yoruba. There is, for example, the
perception reflected in the saying, “Gambari pa Fulani ko lejo ninu” among
the Yoruba, which means that there is little difference between the Fulani and
the Hausa.
An example of perceptions is
found in the story of the Lord Jesus who, after spending over two years with
his disciples, asked them: ‘Who do men say I am?’ All the answers offered by
his disciples were misplaced and wrong: ‘Some say you are Elias (Elijah),
others Jeremiah, and yet others one of the prophets’. Jesus then asked them
directly: ‘Who say ye that I am?’ Only one of the disciples had the correct
perception of the Master.
The disciples of the Lord Jesus
were to be guided by the example of their Master, and perceive only what they
recognised as the truth. Thus, Peter was able to declare later, when faced with
the decision of how to treat non-Jews, that “Of a truth I perceive God is no
respecter of person”.
Unlike Jesus, the perceptions
of human beings are influenced by various circumstances, such as the place of
their birth, their social status, their political leaning and other prejudices
either inherited or acquired. Nevertheless, we have to work with them, as
perceptions often determine the reactions and responses of others.
Repute for learning
One area in which the Ekiti are
perceived to have excelled is learning and they are distinguished for their
educational prowess. This recognition has been widely
acknowledged. There was indeed a time the Ekiti State government adopted
the sobriquet, the “Fountain of Knowledge”. A top politician in fact once
referred to Ekiti as the manufacturer of professors. Moreover, an accomplished
musician, Ebenezer Obey, had once given credit to Ekiti as the place where
learning is taken seriously in every home, in his celebrated album: Ikole
- Ekiti, titi de Ijero-Ekiti, Ijero-Ekiti titi de Aramoko, oga ni nwon je nwon
nkawe, nwon mura.
The truth is that this
perception is somewhat exaggerated. For one thing, Ekiti had a late start in
the development of education. Whereas primary schools were planted as early as
1842 in towns like Abeokuta and Badagry, it was not until about fifty years later
that schools were introduced to Ekiti. Secondary schools too had been
established as far back as 1859 in Lagos, and 1908 in Abeokuta, however it was
not until almost three decades later that the first secondary school was
established in Ekiti, with the foundation of Christ’s School at Ado-Ekiti.
Furthermore, whilst Abeokuta had produced renowned authors such as Ajisafe,
Lijadu and Lucas in the early twentieth century, it was not until later in the
century that Ekiti began to produce notable scholars and writers. It is
also important to note that the teachers who met in Lagos on the morning of the
8th July 1931 to found the Nigeria Union of Teachers (NUT) came only from
Abeokuta, Ijebu Ode, Agege, Ibadan and Lagos. In recent years, the area around
Abeokuta alone boasts of more universities than are available in the whole of
the Ekiti State. The number of universities in Ekiti State is also less
than 25% of those in Ogun State.
Reference to the educational
prowess of the Ekiti can therefore not be determined by the abundance of
institutions alone. It seems that those who ascribe educational attributes to
the Ekiti are referring, not to the increase in access, but to the resolution
of its people to learn, and to their determination and uncompromising commitment
to invest in education, at all costs. In Ekiti, the incentive to learn is
depicted in the song, “Bata re a dun koo koo ka, t’oba kawe re” conveying the
promise that if one is successful in his studies, the sound of the shoe will
proclaim his arrival. This song is hardly applicable in a state where shoes
were not readily available to the poor. For as Aare Afe Babalola,
the eminent Ekiti leader, has testified, shoes were not readily
available in Ekiti homes, and he himself did not wear shoes until his
mother bought him a pair after his graduation from primary school:
we did not wear shoes to
school. But on Sundays I wore the white tennis bought for me by my mother…On my
return from the church I used to clean my tennis shoes, wash them, apply white Nugget,
dry them and keep them till the next Sunday.
It was thus the persistence to
learn, in spite of all obstacles that earned the Ekiti the appellation, ‘book
learners’.
For in Ekiti State, children
were not begged to go and read. Rather, it was the child that would threaten
hunger strike, even suicide, unless he or she was sent to school by his poor
parents. And for those from poor homes, they have defied poverty through hard
work and resilience. As Adeloye testifies, “My parents found it difficult to
pay my school fees since I entered Christ’s School in January 1947”. He states,
“I found a cure for my economic travails by developing an extraordinary
interest in sporting activities”. The Ekiti pupils learned to cultivate
farms to produce food and worked hard to make close the gaps that were evident
between those who had and those who did not have opportunities for learning..
The Ekiti have proved to be
brilliant people if and when they are given the opportunity to learn. On
arrival at the only secondary school in Ekiti where science subjects were
unavailable, the Ekiti students took to learning the subjects on their own and
excelled. For example, despite a lack of Science subjects offered at secondary
School, the Ekiti students nonetheless proceeded to read Medicine and
distinguish themselves as surgeons. This was the story of the likes of Kayode
Osuntokun and Adelola Adeloye. There are also the likes of Chief J.O
Alabi, a distinguished Physics teacher who was reported to have said that the
first time he saw a Bunsen Burner was when he was admitted to University.
Those who could not attend
formal educational institutions such as St Andrew’s College, Oyo, or Fourah Bay
College, Freetown, Sierra Leone, took to the use of correspondence Colleges
based in Oxford. They denied themselves all luxuries of company and
tastes, and concentrated on their studies. In the end, they passed the dreaded
London Matriculation examinations and later succeeded in receiving degrees from
the University of London. That is the story of the renowned economist, Sam
Aluko, the legal icon, Afe Babalola and of many of the educated elite, such as
the former Vice-Chancellor of the Open University in Nigeria, Afolabi Ojo, and
the current Chairman of Standard Chartered Bank Nigeria Ltd, Remi Omotoso, who
obtained their entry qualifications as external candidates at the University of
London.
Thus, rather than concede
defeat of a dream, the Ekiti would continue to forge ahead until their last
breaths.
Because the Ekiti have come to
appreciate the value of the pursuit of educational excellence, they have
invested in the establishment of academic institutions at all levels of the
educational system. For example, the Ekiti Progressive Union (EPU) and the
Ekiti Native Authority (ENA) founded Ekiti Parapo College at Ido-Ekiti to
provide secondary education for those who would have been denied access to
education. As E.A.Babalola, a prime mover of the initiative, explains:
Since I had discovered that
the British Administration was not prepared to build a Grammar School for us in
Ekiti, it occurred to me that we the sons and daughters of Ekitiland
particularly those abroad, should found one for ourselves. I drew up a scheme
for the grammar school in 1937 and sent a copy to the Lagos branch of Ekiti
progressive union.
That was the beginning of the
emergence of EkitiParapo College at Ido-Ekiti, in the educational development
of Ekiti. The same passion for founding educational institutions made Aare Afe
Babalola work hard to have the Federal Polytechnic established at Ado-Ekiti,
and to negotiate the founding of the aborted Federal University in the State.
It also explains the founding of the Afe Babalola University at Ado Ekiti
(ABUAD) which gathered a world-class reputation as a trail blazer over a short
period of time.
Thus, in spite of the
limitations in Ekiti, the pursuit of excellence has remained its hallmark. The
State has continued to produce exceptionally distinguished people,
intellectuals and professionals. It should not come as a surprise, then, that
during the past twelve months Ekiti has produced Niyi Osundare from
Ikere-Ekiti, the sole National Merit award recipient for the centennial year of
2014. The State has also produced Aare Afe Babalola, the first African to
receive the Honorary Degree of Doctor of Laws of the University of London since
the establishment of the University in 1836, and the introduction of the
honorary degree awards in 1903.
The Vice-Chancellor of the
University of London, Sir Adrian Smith explains that Aare Afe Babalola is
unique, being the only person who had obtained two degrees of the University as
an external student, the BSc in Economics and the LLB. He notes that his
credentials are both exceptional and impressive.
Given the perception that the
Ekiti excel in educational pursuit, it is by no means surprising that in his
attempt to assemble the best talents for the execution of his government
programmes in 1999, Chief Olusegun Obasanjo appointed Professor Tunde Adeniran
of Orin-Ekiti as his Minister of Education. Professor Adeniran is credited with
the launch of the Universal Basic Education programme and the introduction of
the second national secondary education examination body, the Nigeria
NECO. Professor Adeniran was succeeded by Professor Babalola Borisade of
Usi-Ekiti, a first class engineering graduate, who is credited with the
restoration of the National Open University of Nigeria. Unfortunately, this
recognition has not been sustained by successive Administrations, nor was
practiced by preceding Administrations.
Moreover, there is little
evidence to show the investment the Ekiti people have made into
education. Thus, in spite of the fact that the Ekiti have perennially
been preoccupied with academic qualifications, and the State a prolific
producer of doctorate degrees and professorships, wherein each home has a
multiplicity of professors, the Ekiti have not been adequately or effectively
utilised by the country, nor received the opportunity to serve the nation,
which they so deserve. For example, the State has never produced a President,
or Head of State, military or civilian, with the attendant benefits in the
country arising from the occupation of such positions. It is possible that if
the State had been offered political leadership of the country, its fortunes would
have been different and the State would have been able to attract industries
and thus able to offer employment to many of the youths who have had to migrate
to other parts of the country and abroad in search of employment. It is also
possible that the State would have joined other States that own airports and
thus air links with other parts of the vast territory of the country. In
any case as in most developing countries, people think of important
state offices in terms of their being occupied by their kinsmen, rather than by
people recommended by their intellect and character.
As Femi Orebe has chided,
““Ekiti may boast of a rash of PhDs but we have seen that these degrees do not
a great people and society make!”. At the moment there are no
Federal Industries as there is a dearth of Federal infrastructure; even the
cocoa produced by the State is sold and processed outside of the State. There
are no railway connections, and the few roads there are, are usually narrow,
with old bridges that remain unsafe to handle an increased traffic. In the
field of education, the State has also not been adequately served. If what most
people credit Ekiti with is education, then the availability of a “half-
Federal University”, a struggling State University and a private University
wholly financed by only one individual who has never occupied a paid position,
is grossly unsatisfactory. An Ekiti indigene says that being accorded the
recognition as leader in learning without being compensated for the recognition
is like attempting to cook a piece of yam without supplying gas or
electricity for the cooker to function, and that the yam will ever remain
uncooked.
Fagbenro-Byron puts it more
forcefully when he declares that,
in spite of - the much
vaunted accomplished human resources from Ekiti state, the very high literacy
level, Ekiti men and women of learning and capacity, their renown (sic)
professors and professionals - the state remains the poorest state in the
South West of Nigeria. It is poorest in terms of both domestic and external
Investments and Productivity, Income per Capita, Gross Sub-National Product,
natural resources development, Federal Allocation etc.
Hardy, resistant at all cost
to any subjugation
Another major perception of the
Ekiti is their passion for defending their values and, and their love of their
liberty. This has led many to describe the Ekiti as boorish and sometimes
uncivilized. Called “ara oke”, a coinage from their geographical location in
the hills, the picture painted is of a people who are remote, and naive. Their
distance from the coast and the ruggedness of the landscape has posed serious
challenges to Ekiti’s development. For example, Mercy Oduyoye, a historian of
the Methodist Church in Nigeria, explains that Ekiti was “a district difficult
to reach from Lagos” and that this geographical factor considerably limited the
spread of Western education there. More grievous, however is the fact that
these geographical features has resulted in those seeking economic and
political advantage to look down on the Ekiti people with contempt,
disrespect and disregard and derided as products from ‘beyond, across the
hills, remote and difficult terrain’.
Coming from the up-country has
made the Ekiti different from those who live in urban centres. Their lives, far
from the urban centre, is considered uncivilized. Seen as unbending, and
sometimes stubborn, their separateness is said to make them boorish.
There is considerable truth in
this perception, because many of the Ekiti are most unpretentious about who
they are, and how they love to behave, live, speak and act. They remain proud
of their different high-pitched accent and refuse to be influenced by
neighbours.
One consequence of this
behaviour is that they are sometimes alienated and ignored by the people around
them. The result is that even the best of them have had doubts about their own
potential and capabilities. The situation became desperate when the main career
avenues available to the Ekiti were teaching professions. As Aare Afe
Babalola shows in his autobiography, being a teacher living in near-poverty was
to condemn oneself to prejudice and low self-esteem. Afe Babalola explains that
as a teacher, he had once accepted that he was inferior to other professionals:
My friends who went to
Christ School, Ado-Ekiti, Ilesha Grammar School, Government College, Ibadan,
and Kings College, Lagos passed out in 1952. Some later went for a
two-year course for the Higher School Certificate (HSC), but most of them were
employed as Clerks in the Railways, Marine Department and in the Civil Service.
As civil servants, their salaries were higher than teachers’ salaries.
They were better dressed. They were contemptuous of teachers.
Indeed, I also believed that I was inferior to them.
E. A. Babalola, first
university graduate from Ekiti, observed that, “the people of Ekiti had an
inferiority complex. They believed themselves inferior to the people of
Abeokuta ,Ijebu, Ibadan, and other cities.
However, this perception can be
most misleading. First, it fails to appreciate the value of living in an
environment far from the congestion and rowdiness of the urban centres and the
decadence of urban settings. Second, it fails to appreciate the merit of living
within nature, the hills and the rocks, the type that the Europeans were
desperately searching for, when they arrived to make their homes in Africa, as
demonstrated by the building of the house among the Agidimo hills by Archdeacon
Henry Dallimore at Ado-Ekiti. The Ekiti offer no apologies that they are geographically
landlocked, with ranges of hills visible everywhere, and they are proud to
demonstrate their uniqueness by the addition of the common name of Ekiti by all
towns and villages, perhaps except Efon-Alaiye, to their names.
Furthermore, it fails to
recognise the fact that the Ekiti may be rugged, but they firmly hold on
to their principles. They are also committed to one another and prepared to
defend their members. The Ekiti are also recognised for the acquisition of
specific attributes of character involving proper behaviour, respect for the
elders and for constituted authority, compassion for others, tolerance and
understanding of differences, dedication to principles and loyalty and
solidarity.
It is imperative to
recognise the determination of the Ekiti to work together in solidarity, and
achieve the common goal of self-determination. This spirit was demonstrated
during the events of the 19th century, when Ekiti fought to
protect its Independence, and, in the process staged a rebellion against
Ibadan. It will be recalled that when threatened by the Fulani invasions, the
Ekiti had invited the Ibadan to assist in arresting the incursions. The victory
by the Ibadan had of course led to another form of internal colonisation in
which the Ekiti was told what to do from the outside. The Ekiti resented this
and rose up in arms against such colonial exploitation, which had oppressed
them for years. Samuel Johnson, the historian of the Yoruba, chronicles the
revolt in which the Ekiti seized the Ibadan messengers and the ajeles,
the political residents, and the Oyos who resided amongst them, killing many
and selling the rest to slavery. The Ekiti later formed an alliance, a
grand coalition called the Ekitiparapo. a confederation of the
Ekiti kingdoms which stood firmly against Ibadan domination, and resolved to
liberate itself by chasing away Ibadan. The confederation raised what Johnson
describes as “a formidable army”. In addition to raising an army, the Ekiti
embarked upon a course of sustained diplomacy by winning neighbours and
stronger powers to their side. The Ekiti also benefited from the new road which
avoided the Egba and Ijebu, coming directly through the eastern lagoon, to
Ilaje, and Ikale countries to Ondo, and then on to Ekiti.
In the meantime, the Ekiti in
diaspora who had returned from Sierra Leone and the Americas, and those who had
been captured but escaped being shipped away from Lagos, formed themselves into
an association, which in 1876 became the Ekitiparapo society. It held weekly prayer
meetings but also discussed politics. Akintoye says that “it became usual for
special prayers to be offered in the weekly meetings of the association that
‘God may bring about in due time events which may ameliorate condition of their
country”. Very soon, the Ekiti Association resolved to join the battle and
provided the Ekiti army with superior arms and ammunition, bought from the
Europeans in Lagos. Johnson records that in procuring arms, the Ekiti
confederation had a great advantage over Ibadan: “Long flintlock guns with
large muzzles were imported… these, when fully loaded and fired, gave a report
which reverberating from hill to hill all around sounded like Ki-ri-ji-i”, from
which the war was named.
Every segment of the Ekiti has
given itself the task of joining hands to protect the generality of the people.
For example, when confronted by the forces of the Are of Ibadan on the 4th of
May 1880, Johnson reports that
The Ajero saved the
situation for the Ekitis that day, for seeing all in full retreat he stood by
the gate of the town, and the first Ibadan boy that entered he shot down dead;
the others, seeing no war-chief or leader of any kind behind them, retreated
hastily.
Other traditional rulers fought
with all their zeal. In the course of the battle, the gallant Faboro, Prince of
Ido, and Oba Okinbaloye, the Oore of Otun died in battle at Okemesi. This great
sacrifice by the ruling houses confirmed the extent to which the Ekiti would go
in order to present a common front.
There were other acts of
solidarity completed by the Ekiti rulers. For example, during the Yoruba wars,
the Ibadan had arrived in Ijero kingdom, and asked the Ajero “for permission to
forage in the Ikoro farms”. As Akintoye reports, “the Ajero had no intention of
sacrificing the prosperity of Ikoro to the pleasures of Ibadan, and he
therefore returned an insolent answer”. As the Ibadan soldiers began to
raid the Ikoro farms, the Ajero sent word to all the neighbouring Ekiti rulers,
inviting them to send their armies to defend Ikoro, and warning them that the
fall of Ikoro would open the gates of all Ekiti to Ibadan. The Ajero were not
disappointed, as the rulers of Ekiti “responded enthusiastically” to their
call. At Ara, where the king refused to join his Ekiti neighbours, there was
civil strife as the chiefs called on the people to defy their king and come to
the defence of their Ikoro brethren. Leaving the Alara in disgrace, the Ara
chiefs “led out a large but unofficial Ara army to join the other united Ekiti
army at Ikoro”. This event demonstrated the extent to which the people of
Ekiti would go to defy their rulers, in order to show solidarity.
Solidarity was not limited to
military exploits. Among the Ekiti there was a respect for diversity, and the
ruling groups frequently met to express their solidarity. In the realm of
religion, the diversity in names was a reflection of the understanding and
respect the people had for their individual or family faiths. We can illustrate
this by the diversity on the application of the names surrounding the god of
divination, Fajuyi, Fayose, Fayemi, Falayi, Fatoyinbo, Fatoba,
Falope,Faluyi,Falase, Falomo, Fasola, Fasade, Fasuyi, Fajuyigbe,
Fasoro,Fasanu,Faleti, Falola, Fagbulu, Fasina,Falajiki, Fajana, Fajuyigbe,
Falana, Fagunwa, Fayiga, Fatogun,, Fabunmi, Fafunwa, Fagbenle, Fakorede,
Fagbemiro, Fagbamila, Fadairo, Fajembola, Fajemisin, Fasesin, Fagade, Fatoki, Fasanmi,Faturoti,Faseun,
Fadahunsi, Fakayode, Famoriyo,Fasoranti, all variants of the worship of the god
of divination and celebrating unity in diversity of names.
We must emphasise thepoint that
there is tremendous value and wisdom in people working together. There is also
strength in unity, as the Biblical story of the Tower of Babel demonstrates. It
is obvious that unity is strength: working together in partnership, respecting
differences of opinion and political affiliations offers a people vitality. One
of the Books of Moses says that, “One will chase one thousand and two will
chase ten thousand”, a strange mathematical calculation which recognises the
strength of working together. Working together offers strength. The Yoruba have
the saying that agbajopo owo la fi nsoya which, in
English, states that unity is strength. It must have been this
desirability to work together that made Aare Afe Babalola, in congratulating
the new Governor Ayo Fayose, before the last general elections, advise the new
Governor to cooperate with the Government at the Centre and maintain a fruitful
working relationship with the Federal Government.It was for that same purpose
of working in harmony by diverse groups, nationalities and cultures, that
UNESCO adopted in 2005, the Convention on cultural diversity.
Independent spiritedness
Related to the issue of desire
for liberty is the perception that the Ekiti are endowed with independent
spiritedness. There is a perception that the Ekiti are stubborn and defiant,
alagidi. This attribute as hard-liners is believed to
be typical of the Ekiti. David Hinderer, the European missionary to Yorubaland
recognised this uniqueness among the Ekiti when he observed that the Ekiti
people “love their liberty – and have been known in the hour of extremity to
choose death rather than a life of slavery”. There are anecdotes that
describe the Ekiti as forthright, loyal and dependable. These attributes are
often used to distinguish the Ekiti from the Oyo Yoruba, whose loyalty is
considered flexible with respect to friends and promises.
A friend of the Ekiti, and an
international development agency-worker in Nigeria, Sina Fagbenro-Byron,
recently re-echoed this view when he observed that the Ekiti- are “protective,
proud and persistent people – some will say stubborn”.
Perhaps because of their
assertiveness, the Ekiti have become bold, and determined to prove that they
are a people to be reckoned with. E.A.Babalola explains that as far back as
1922, he would write to the District Officers and the Residents about Ekiti
affairs. He further explains that people wondered why he was so bold as
to attack the officials and their cynical methods, concluding that “In the
first place I did not fear people”. The Ekiti also have acquired the dogged determination
to overcome all challenges that serve as obstacles to their success.
Honour has remained a constant
goal of the Ekiti. In preserving their honour, the Ekiti would make any
sacrifice. During the Yoruba wars of the 19th century, Chief
Elejofi of Ara, whom Akintoye calls “a true patriot”, led the resistance
against the Ibadan. After six months of successful sieging against the Ibadan,
hunger and want compelled the people of Ara to surrender. Following his refusal
to honour an invitation from the Ibadan:
Chief Elejofi, aided by his
eldest son, solemnly destroyed his house, his belongings and many of his wives
and children before taking his own life.
Related to the Ekiti value of
honour has been the joy derived from contentment, nobility, bravery, hard work,
dedication, and loyalty, choice words often used to describe the Ekiti. It is
significant to note that Nigeria is yet to produce a State which is capable of
reproducing a Colonel Adekunle Fajuyi, Military Governor of Western Region of
Nigeria during the July 1966 counter- coup. Fajuyi was said to have disallowed
his guest, the head of the military government, on a visit to his region, to be
killed. When he was given the option to die with him, we are told that Fajuyi
reminded his uninvited guests of the African tradition and duty to protect
one’s guest, even at the cost of one’s life. Fajuyi was reported shot, as his
adversaries moved on to kill his guest. Fajuyi demonstrated the virtues
of fearlessness and courage, with the knowledge that it is given to man to die
and fact that death is the debt owed by all, young and old, male and female,
rich and poor. The tragic death of Fajuyi has had untold consequences for his
family, who have remained shaken by the untimely death of their patriarch and
bread-winner. Fajuyi also remains an unsung national hero, an example of
integrity and commitment to the preservation of the highest ideals. His square
will pass unknown; his memory is faint in a country which has chosen to
eliminate history as a core subject in the national school curriculum.
It should be noted that this
virtue is not peculiar to the modern generation of the Ekiti; an earlier
generation in Ekiti had also displayed similar courage and bravery. This
included Aduloju of Ado, Fabunmi, Prince of Imesi-Igbodo and Olugbosun of Oye.
Fabunmi was said to have inherited from his father the iron will and bravery
for which he came to be known.
History records that one day as
the people were feasting and dancing during the annual Erinle festival,
the Ibadan Ajele’s men, armed with swords and machetes, swearing and
cursing, impounded the food and palm wine of the celebrants and laid hands on
Fabunmi’s companions. Prince Fabunmi reacted violently to the outrage. He
rushed to his house to arm himself, and then made for the Ajele’s compound.
Fabunmi cut off the head of the Ajele. Those who were bold enough joined
Fabunmi and terminated the lives of the Ajele’smessengers and
hangers-on. Similar acts of murder took place in other parts of Ekiti, and
“Ibadan officials and other persons known to be associated with them were
indiscriminately murdered”.
When the ruler of Ibadan learnt
of the massacre by Fabunmi, he was in disbelief that there could be anyone who
dared challenge the Ibadan. He therefore invited the King of Imesi-Igbodo to
send him the head of Fabunmi in a calabash. Fabunmi, who had been asked
to listen to the message in person, “flared up and swore that he would
take the Are’s head first”. He also insulted the Are and boasted that the
Ekiti would soon rise up to crush the power of Ibadan. He proceeded to cut off
the head of one of the messengers from Are Latosisa, and “bade the rest go home
to report to their master what they had seen”. The courage and bravery of
Fabunmi and his colleagues provided the necessary incentives required during
the difficult days of the early defeat of the Confederacy armies. As
Akintoye puts it, “To stand on its feet again, the Confederacy needed a
determined and vigorous rallying force. Men like Fabunmi provided that force”.
In the end, the Ekiti achieved victory.
Some have also argued that a
further major disadvantage of the Ekiti people, which perpetuates the
perception of their irrelevance, is that they are often found on their own.
They are believed to have no national “Baba agba”, a “Baba’sale”, opomulero,
father figure, or elder who protects the interests of the younger ones,
supporting, assisting, defending and managing their affairs. The Baba’sale,
armed with a superior knowledge of those positions available for occupation,
and the opportunities which can open up resources for the people, is the
champion of the interests of those younger elements of his own people. In
contrast, most of the time, the Ekiti have always remained on their own,
except on those occasions when unsolicited help arrived. The Ekiti believe in
“do it yourself” having become familiar with years of hardship, marginalisation
and neglect. There are now stories of how help arrived for Chief S.B.Falegan
from higher quarters, when he was faced with the crisis of confronting a
powerful and influential First Republic politician. Similar help had not been
forthcoming for late Emeritus Professor J.F.Ade Ajayi, the first PhD holder in
Ekiti (it is important to reject the myth that Mojola Agbebi was the first PhD
holder in Ekiti and that he was awarded the doctorate degree in 1867. Agbebi
was born at Ilesa in 1860 and could not have received a doctorate degree seven
years after his birth. His main contribution was as a Minister of religion and
nationalist, having changed his name from David Brown Vincent). Ade Ajayi, the
trail-blazing Vice-Chancellor of the University of Lagos was removed during the
Ali-must-go crisis of 1978.Professor Adeyemo Elebute, an eye-witness has
recently reported the behind-the-scenes events that preceded the military
government’s decision to humiliate the scholar:
The government set up a
Commission of Enquiry into the university crisis. On the opening day of the
enquiry held at the National Arts Theatre in Lagos, I met a Lawyer who was my
senior at school. He drew me aside and said I should advise the Unilag
delegation to say as little as possible because he believed that decisions had
already been taken as to the outcome of the enquiry.
Professor Ade Ajayi did not see
the need to have an opomuleroto plead with the powerful military
forces in order to spare him, choosing to act responsibly and professionally
and with dignity to the very end.
Politics: Fanatical
commitment to causes
It is often said that the Ekiti
are politically naïve, fanatically supporting a single political Party which
receives their support whilst failing to provide any political dividends
in return. This approach to politics is criticised as ‘blind support’, almost
the hero-worshipping of political party leadership.
This persistence and loyalty
had denied the Ekiti the amenities and facilities that the federal Government
could have provided the State during the First Republic, when supporters of the
Action Group and its allies throughout Nigeria were persecuted, by the majority
coalition power. For example, at the House of Representatives Debates in Lagos,
Mr S.D.Lar, representing the Lowland East, complained of the intolerance and
discrimination towards opposition party members in Northern Nigeria , citing
the case that those from his constituency who had applied to the Northern
Government for loan, were told “go to Chief Awolowo and get the loan there”.
The Ekiti stood firm. Thus, when at the Federal House of Representatives, Chief
Obafemi Awolowo, the Leader of opposition, was systematically oppressed and
humiliated for giving a lecture which Mr W.O.Briggs had described as “a
masterpiece of learning and erudition”, all of the Ekiti members of the House
stood in full support of the Leader of their Party, throughout the session.
It has been suggested that the
character trait of unrepentant dedication to party leadership, may explain why
the new University located in Ado-Ekiti was named after Chief Awolowo, even
when the politician’s State of origin did not accord him that honour and
recognition. The name of the University was later changed by the military
administration to reflect its geographical location.
We must note that this
perception of the Ekiti is not always valid, because in later political
development, many of the core members of Chief Awolowo’s Action Group changed
their political affiliation and proved that the Ekiti do not always sleep and
face only one direction, although it is in their character to be steadfast and
loyal people, dedicated to causes they consider noble. Once the Ekiti are
persuaded by a view which they consider honourable, they will resolve to pursue
it with dogged determination, at any cost.
Lessons taught by the
perceptions
For the Ekiti to benefit from
the perceptions of themselves and of others, they need to learn some lessons.
They must become aware that the habits which they form are important, as they
are used to describe them and to negotiate with them, by others. They should
learn to be humble enough to identify and discard those habits which do not
bring pleasure, but rather, irritation and discomfort to themselves and the
wider world. They should then concentrate on those features that bring favour
upon themselves as a community, and to the society at large.
The perception of the Ekiti as
fiercely independently minded individuals who do all they can to ensure their
pursuit of freedom from all forms of oppression, be it material, professional,
emotional, spiritual, and their resolution to fight against humiliation and the
denial of human rights, are very important. The Ekiti must thus consciously
continue strive to maintain those positive perceptions such as courage,
persistence, selflessness and indomitable spirit. It is important that the
entire people are made aware of the perception and encouraged to consistently
imbibe the indomitable spirit. Perhaps in spite of the annulment of
History as a school subject in the schools, the Ekiti must insist that the
History of Ekiti is made an integral part of the school curriculum, education
being one of the items on the concurrent list in the Nigerian Constitution.
Perhaps the Ekiti will go one
step further and decide to share those unique attributes with the wider world
through the persistent display of the virtues. There is no doubt that the
entire country and the international community requires attributes such as the
courage and selflessness of the Ekiti to stand up for what they believe is
right. But perhaps equally desirable is the need to ensure that the entire
Ekiti people and not just a few continue to cherish those positive perceptions,
and that the virtues are consistently visible and not limited to their episodic
displays. Furthermore it is important that those perceptions are made valid for
all seasons.
For it is noted that the
passage of time has tended to affect the validity of many of the perceptions of
Ekiti. For example, it is being noted that the younger generation are less
resolute in the pursuit of academic excellence as there are many failures in
the school examinations. Many of the youths are also reported to be lazy and
indolent, some desiring to earn payments for which they have not worked, and
many arriving late to work. It is said that there are now the Ekiti who are
vicious and contemptuous, envying others without making an effort to excel. It
is also noted that there is increasing evidence that the Ekiti no longer work
as one body in the defence of the rights and the freedom of the Ekiti, given
the temptations of opportunism and unnecessary display of arrogance evident in
the global village and the intolerance of dissenting opinions and views. Even
more tragic is the impression given that the preoccupation of the Ekiti is to
write petitions, pull their own people down, the PHD, and Pull him/her Down
syndrome, developments leading to instability in governance, violence and
disharmony among the peoples of the State.
Yet it is imperative that there
is trust among the peoples and stability in governance as such stability and
confidence in stable governance will encourage investment and provide jobs. It
is also important for the people to maintain their integrity, even in the
face of material or political deprivation. It is also important for the people
maintain solidarity amongst themselves. It is in this vein, that one must
commend the Ekitipanupo initiative that was born ten years ago, as a true mark of the Ekiti people's indigenous
socio-political group, driven by the desire to unite all Ekiti at home and abroad
in work, in spite of their social and political differences. The vision of this group as an all-inclusive forum outside of the confines of
government, that can boldly step-up to speak for the Ekiti people on any
national issue and matter of common heritage without being regarded as
sectional or self-serving, should offer a rallying point for all those
genuinely interested in helping the Ekiti gather positive perceptions.
The Ekiti must thus urgently,
but steadily, review their strategies for development. For it is not enough to
be gallant and zealous, dedicated and hard
working. But one has to be wise
and resourceful, carefully exploiting circumstances to one’s advantage.
Resources and talents must be directed appropriately, and the energy dissipated
by strife must be dissolved. Thus, the Ekiti must work harder to strategize
their operations. They must review their ways in the light of these
perceptions, deliberately and consciously working to counter stereotypes and
misconceptions that humiliate and subjugate the people. The Ekiti people must
stand tall, and join in the building of the country and the wider world.
REFERENCES
Adeloye, Adelola (1970)
Archdeacon Henry Dallimore: Founder of Christ’s School Ado-Ekiti, Daystar Press
Ibadan
Adeloye, Adelola (2013)
My Secondary School Saga, Book Builders Africa Edition
Adetunmbi, Seye, (2015) 10 Years of Purpose Driven Intervention of
Ekitipanupo, Vanguard, May
Ajayi, J.F.Ade Jadeas
Library papers, Aja Box 26. Professor Segun Sowunmi, “The Recent Elections in
Senate and congregation- Mass Hysteria or Mass Delusion” no date
Akintoye, S.A (1971).
Revolution and Power Politics in Yorubaland, 1840-1893, Longman
Ayandele, E.A (1974), Educated
Elite in Nigerian Society Ibadan University Press, 1974
Babalola, Afe (2008)
Autobiography: Impossibility Made possible, Ibadan
Babalola, E.A (1978) My
Life Adventures: Autobiography, Ibadan, Caxton Press
Committee for the promotion of
Yoruba Agenda (1994), Memorandum Submitted to the National Constitutional
Conference Commission of the Federal Republic of Nigeria
Fortune, (2013) “Sir Remi
Omotoso, Surviving Corporate Intrigues with Credibility Intact”, Vol. VI No 08,
Johnson, Samuel (1921) The
History of the Yorubas: From the Earliest Times to the eginning of the British
Protectorate, C.M.S(Nigeria) Bookshops, Reprinted Routledge and Kegan Paul
Oduyoye, Mercy Amba,(1992) The
Wesleyan Presence in Nigeria, Ibadan, Sefer
Oguntuyi, A.O , (1953) The
History of Ado-Ekiti, Bamgboye &Co Press(Nig) Ltd
Omolewa, Michael and Akinjide
Osuntokun, eds (2014), J.F.Ade Ajayi, His Life and Career, Ibadan, Bookcraft
University of Ado-Ekiti (2000)
The Biography of Kabiyesi Oba Rufus Adeyemo Adejugbe Aladesanmi 111 University
of Ado-Ekiti Centre for Research and Development
This lecture was delivered at
the 10Th Anniversary Public Lecture of EKITIPANUPO by Prof. Michael Omolewa at
Afe Babalola University, Ado-Ekiti On 23 May, 2015.
