Category: Arts & Life

Adedokun Joseph Aralepo at 103 is widely regarded as a griot in Owo, Ondo State. He has witnessed the reign of six monarchs (1913 to date). He is a mobile encyclopaedia of mores and traditions of his people. When Taiwo Abiodun met him recently in Owo, the griot spoke about the feud between the late Adekunle Ajasin and the late Sir Olateru Olagbegi II among other issues.

t was a hot afternoon and sitting on his balcony reading a book is High Chief Adedokun Joseph Aralepo. At 103, he sat there reading the book without the aid of a recommended eye glasses, his eyes are still sharp. He speaks clearly and does not use hearing aids. That is not all, his dentition is impressive for a man of his age. And while many in his age group have lost their memories, he has good retentive memory. Events flash through his mind with ease as he reels out dates and personalities. He is believed to be among the few and the oldest but educated centenarians who have the history of Owo on their finger tips.

On how he knew his age, the old man said with a wry smile, “There was no record of birth then but I was told that I was born three years before Olowo Olagbegi Atanneye came to the throne in 1913. So when I calculated it falls into 1910. I remember I assisted my father to write a petition to Olowo, the Olotu Olagbegi I, when there was a dispute between my father and Elerewe Olakunori in 1920. I remember that day I went with my father and he asked who assisted my father to write the petition and my father pointed at me that it was me. The monarch then gave me two shillings and six pence.”

The reign of six monarchs

The griot he knows the history of the ancient town like the palm of his hands. Aralepo had witnessed the reigns of about six monarchs, and could write testimonials of each of the kings and tell their stories and characters without iota of doubt.

According to him, he was very close to all the monarchs that ruled from 1913 to date. “I have witnessed about six obas, the Olowo Olagbegi Atanneye II ,(1913 to1938) , Olowo Ajike Ogunoye (1938 to 1941), Olateru Olagbegi II ,(1941 to 1968) Olowo Adekola Ogunoye II (1969 to 1994): I also witnessed the return of Olateru Olagbegi II, (1993 to 1998) and the reigning Olateru Olagbegi III (1999 to date).”

He continued: “Well, if you are asking of who was the best among them all, I would say Olagbegi II was my friend, Ogunoye was my friend. Olagbegi I was very energetic, same for Ogunoye II, they have equal magical powers.”

Asked to confirm whether Olowo Adekola Ogunoye II was a no nonsense man and whether it was true that if he cursed any person it would come to pass, the old man looked up, then smiled and said, “I was then the Secretary and Adviser to the late Olowo Adekola Ogunoye. Yes, it is true (his curse), it will take effect.” He cited the example of the monarch’s curses that came to pass. “At a time one man beat his wife at Ehin -Ogbe and the wife came to report to the monarch, who invited the husband. When he came he stood at the entrance of the palace and said ‘Yes’ .The Olowo’s errand boys said he should kneel down (in obeisance to the monarch) but he said No, he would not kneel down as his own Oba has not come. Then he (Ogunoye) asked whether he had offended him, and said it was his wife who came to report him and he wanted it settled, but the man said “ No, No, No.” He didn’t respect the Olowo. He then used abusive language on the monarch. The monarch cursed him and said he would be killed by a buffalo. On the fifth day a buffalo killed him!”

I had my first sex at 35

Asked about the secret of his young and agile looks, he paused to regain his breath, looked at his surrounding and declared that the youth of today abuse their bodies. “I don’t drink alcohol, I don’t womanise. I do everything in moderation. In the evening you will see young men going there (pointing to a drinking joint) to drink all sorts of drinks like sepe (local gin). It weakens the body. I can still sleep with my wife but she has been ill for the past 15 years. Since then nothing between us. I started having sex at the age of 35 or so .The young stars nowadays , before they grow old, they begin to do it and that shortens their lives.”

According to Aralepo, longevity runs in his family.”My father was old, he lived up to 98 while my mother died in 1941, she lived up to 80 or 86.”

I taught eminent Nigerians

“I started teaching on July 5,1937 after which I started taking tuition to pass my Grade Two Teachers’ Certificate. Before then I sat for a post in government line, and 35 of us sat for it, I took first position as I scored 85 per cent while the next candidate scored 35 per cent, and the third 20 per cent. Before, I was earning 21pounds per annum in the Voluntary School but when an European tested us and saw what I scored, my salary was increased to 42pounds per annum. From there I finished my Grade Two teachers’ college in 1968 and the government seconded me to School of the Blind. And I went to study Special Education at the University of Ibadan between 1964 and 1965. I had my practical teaching at Oji River. Later, I was asked where I would like to be posted to and they suggested Lagos, Ijebu Ode, Ibadan, Osogbo but I insisted on coming to Ondo Province; for North, East, West and South, home is the best.”

In his career as a teacher, he said he is proud to have taught many eminent Nigerians such as the present Olowo of Owo, Oba David Victor Folagbade Olateru -Olagbegi III. “I also taught Prof. David Ijalaiye , Chief Michael Adelanke Ajana, and a host of others now in their 80s.”

I never took bribe in my life

The High Chief swore that he had never for once took bribe from anybody and that this later helped him in life as his life was spared when hired assassins came to his house to kill him. In 1978 there was a vacant post at the Judiciary in Customary Court, and I was appointed as the President of the Grade I Customary Court. This I did for seven years. One day, 25pounds was offered to me as a bribe for a case in order to favour one of them but I rejected it. Many years later, when Owo was engulfed in crisis and they wanted to assassinate me but one of the assassins sighted me and he spared my life saying, I did not collect bribe from him when I was the President of the Customary Court.”

But he lamented that things have changed.”During the colonial days things were very normal, there was nothing like slavery, kidnapping didn’t exist. Killing of human beings didn’t exist. If anybody committed an offence, he would be punished adequately. But nowadays, everyone is after money.”

Between Ajasin and Olateru Olagbegi

According to the centenarian, the two great sons of Owo, the late Sir Olateru Olagbegi II and the late Chief Adekunle Ajasin were good friends before they parted ways. Aralepo who saw it all said “They were very, very, friendly .The (quarrel) was the work of the devil.”

On what caused their sour relationship, the griot said “so many things , and people. They had gone between them to try to disunite them. You know people, they didn’t want peace. There are very few people who are faithful.Whatever God has planned for one can never be changed. Destiny can never be changed.So it is. So that is why however old one might be on earth, if he has not completed the plan God has for him he will not die. Now I am reading the Bible the second time this year. Bible is my hobby.”

To marry again!

Asked whether he wishes to remarry since he is alone, the old man shrugged and said, “Yes, I need a wife. When King David was old and could not perform, what did they do? They looked for a woman, most beautiful lady just to keep him warm and to feel lively, that is it. To be in solitude condition is not good. I read it in those days that the Hermits used to live in the bush unlike nowadays. I have a wife but she is old and sick. But I need a woman. Who will be going in and out with me, not for sex but a companion who will wake me up at night and say ‘Daddy, Daddy what is it?”

The man, who said if he had not been a teacher he could have ended up as a medical doctor, said “I never thought I would end up as a teacher because I passed the Nursing Entrance Examination in 1940, and we were only two who passed the exam but when my mother died in 1941 I could not go, but if I had known I could have gone, the man that came third then went overseas! Today I take a lot of herbs I prepare by myself. I don’t know when last I visited hospital at all. Herbs is good, read Ezekiel chapter 47 verse 12, read it. God does not forbid it. I wake up at 4 am and sleep at 10 or 11 pm. If I don’t feel like sleeping I would be reading my Holy Bible or foreign books on herbs.”

On his happy moment

Asked what he has left undone, the man said he prayed to launch his book on Owo. “Yes, I have left undone the History of Owo which will be the best history of Owo and none will surpass it. If I finish it. I don’t care what would happen because works and deeds are external life of a man. Ajasin’s performance will never be forgotten so I want to leave that behind.”

At 103 he was asked if he would like to live for more years, he said “If I could live up to 10years more I’m alright. I don’t want to be haggard.” With a voiced laced with sadness, he added, “my mates have all gone.”

On how he wants to be remembered he said, “Remember me by the grace of God of my truthfulness, uprightness and neatness.” To tell the reporter the discussion was over, he beckoned to a young man nearby and told him to go and buy pap for him, saying, “ I ate pounded yam in the morning, it is heavy. I need to eat light food.”

The book entitled: “Poverty Alleviation from Biodiversity Management” is a 431-page treatise which comprises 15 chapters made up of contributions from 18 scientists with expertise in ecology, agronomy, botany, zoology, fisheries, forestry, wildlife and socio-economics.

The main theme of the contributions is the focal attempt to relate the biodiversity content of the various disciplines to poverty alleviation and the development of rural economies.

The book defines poverty as the deprivation of well-being that occurs when people cannot@ satisfy their basic needs. It also defined poverty alleviation as measures that raise, or are intended to raise enabling the poor to create wealth for themselves as a means of ending poverty.

The first three chapters analysed biodiversity from historical United Nations perspectives and the socio-economic values as they are inherently capable of driving poverty alleviation in rural Africa. The causes of the poverty and the prevalence poverty in Nigeria were highlighted while genetic, species and ecosystem diversities were categorised and evaluated with relevant examples and empirical evidence. The need for biodiversity conservation as a tool to enhance poverty alleviation was explicitly narrated.

Subsequent chapters dealt with the socio-economic dimensions of biodiversity management in the farm-household content as they relate to gender roles and gender, differentiated indigenous knowledge as inputs to agricultural production and utilization of plant resources.

Proposals were made for institutional interventions that can promote biodiversity as a catalyst for development. It was affirmed that “The condition, management and governance of ecosystems in all regions of sub-Saharan Africa is a dominant factor affecting the chance of success in fighting poverty and in furthering human development.”

Contributions from Chapter Six were specific in their biodiversity evaluation and the alleviation of poverty. Using the Cross River National Park as a template, an analysis was made on how the management of national parks can turn adjourning communities into better supporters of biodiversity conservation.

Analysing wildlife management and food security, a case was made for sustainability of bush meat production systems through in-situ and ex-situ management procedures. It was concluded that procurement and sale of bush meat contribute to food security as well as the potential of the wildlife industry for ecotourism.

Fishes of the Nigerian inland water mass as well as those in agriculture were identified as an important component of freshwater fisheries biodiversity that provide a significant part of our animal protein intake. Details were provided of how to set up and manage aquacultures as going concern for boosting fisheries production.

The medical plants that abound in our forests and ecosystems were identified with strong views expressed on the strategies for sustainable harvesting, since uncontrolled harvesting impacts negatively on the resources of the ecosystems. A strong case was made for the increased inclusion of traditional medicine in enhances healthcare delivery particularly in the hard-to-reach rural communities. Since health is wealth, improved healthcare would alleviate poverty.

Crop production is increasingly dependent on chemical control of pests and diseases for maximum productivity. A case was made for the use of natural pesticides from plants and their products to optimise crop production and productivity. A comprehensive catalogue was provided of work done on pest management with natural pesticides in Nigeria from 1983 to 2011. These included works of the insecticidal, piscicidal, fungicidal, bactericidal and nematicidal activities of plant oils and extracts, citrus fruits, peppers, ground leaves, barks, flowers and seeds. Increased use of natural pesticides would boost sustainable crop production by resource – poor farmers who produce the bulk of the nation’s food, as well as create employment and promote export.

Apart from attempts in Chapter Four to evaluate the size of market in the various sectors that depend on genetic resources, no serious efforts were made in the various chapters to evaluate the economic benefits of either biodiversity conservation or the inherent economic benefit in poverty alleviation

There is no doubt that scientists can provide a great synergy in the dissemination of research efforts if they can address issues from the perspective of a common theme as this book has attempted. The Millennium Development Goals were agreed upon as a formidable tool in poverty alleviation and human well being. It is clear from various global efforts through conferences and summits that biodiversity conservation is a veritable vehicle for poverty reduction and efforts of the authors in this book must be accorded due recognition in this regard.

This book will serve as a useful resource material for stakeholders in the poverty alleviation, food production and biodiversity management sub-sectors among others.

Reviewed by Prof. Olurotimi Tayo of the University of Ibadan

The book, In the Wilderness of life, an autobiography written by His Royal Majesty Oba David Victor Folagbade Olateru- Olagbegi III (CFR), the Olowo of Owo kingdom chronicles his life story from his birth, education, love ties with his father, his law practice, how his father, the late Sir Olateru Olagbegi II was dethroned and his own odyssey to the present monarchical position he occupies.

The beginning of the book gives graphic details of the history of Owo and all the monarchs that had reigned till date. He traced the circumstances surrounding his birth, how he went to read Law in England and came back to Nigeria to attend the Nigerian Law School from where he left to practice under the late Frederick Fatai Williams (SAN) and became member of the Black Table. He also narrates how he was invited by the Shehu Shagari presidency via Dr Alex Ekwueme, the then Vice President to become a government counsel in 1981.

The HRM became a lecturer at the Nigerian Law School, rose to the position of a Reader and retired in 1991.

The 192-page book is loaded with the monarch’s experience and challenges during the Obaship struggle and crisis, and how he fervently stuck to God and his faith in God remained unshakeable like the rock of Gibraltar. He tells of how several times he turned down all magical and fetish ‘assistance’ offered him free of charge during the crisis in Owo.

In the book, he reveals that though he is a traditional ruler but fervently believes in God. And as a practicing Christian, he attends Redeem Christian Church of God (RCCG) and does not miss the monthly ‘ritual’ redemption camp along Lagos/Ibadan Expressway. He narrates his pilgrimage to Jerusalem which convinced him that all the stories in the Bible are true!

The monarch says in his book that he is not the chief priest of the town. Not only this, it explains in many instances that he is indeed a crowned monarch from the womb who eventually fulfilled his destiny as designed by God. It gives detailed account of his ascension to the throne; the genesis of how he was ‘chosen’ and called to be ordained as King; how they paid obeisance to him as a king by his school mates, colleagues while in England and by his father before his demise.

Chapter one is titled ‘My Cradle in History.’ Therein, the writer traced Ile-Ife (Osun State) and Oduduwa as the progenitor of the Yoruba race. He traced the reigns of Olowos from the first Olowo of Owo, Oba Ojugbelu, Imade, who ruled from 1070 to 1105AD, to the most powerful monarch Olowo Ajagbusi Ekun in 1760AD, a blood thirsty and ruthless ruler who undertook 400 military engagements but lost only one. He sacrificed all his princes and princesses in the last military expedition but lost. He dedicated one room in the palace exclusively for his charms and amulets. The room was locked for about 200 years as no monarch had the effrontery to open it until the late Sir Olateru-Olagbegi II opened the room in 1950.

As an eye witness and legal defender of his father, HRM Olateru- Olagbegi III writes on what the Owo people and the old politicians would like to read about how. He tells why the charming, well exposed and radiant monarch, Sir. Olateru-Olagbegi II was banished from Owo to Okitipupa and replaced. He writes: “The bloody crisis was on for most of 1965, particularly in Western Nigeria. But it quickly spread to other parts of the country like wildfire. In Owo, my father (Sir Olateru Olagbegi II) led the Akintola camp of NNDP, while Chief Michael Adekunle Ajasin led the AG. The former group was referred to as“Olowo camp”, that is the symbol of NNDP, while the latter was “Olope”, its political symbol. Owo was engulfed in crises. A hitherto peaceful, united and progressive town became a battle zone. In the ensuing political quagmire, the Nigerian military was constrained to intervene…..In Owo, it became patently clear that my father could not weather the storm against his stool. Although the military was in power, the regime favoured the AG; after all, its leader, Chief Awolowo was now the cornerstone. Within a few years, the defunct AG orchestrated a deadly scorched – policy to punish those who supported Akintola. Chief Ajasin’s had been appointed as the chairman of Owo Local Government. It would seem that , as a result of this orchestrated machinery the fate of the Olowo was sealed .A concatenation of events , many of them borne out of lazy and flimsy excuses, soon led to a sponsored uprising against him and his supporters .He was exiled , first to Okitipupa and later to Ibadan. All his political supporters in Owo were either killed, their properties and houses set ablaze, or were hounded into exile. The few who were spared became political pariahs. The General Adebayo Government later validated his dethronement as the Olowo of Owo through a decree. That was how my father lost the throne to politics. A year later, a new Olowo was chosen by the people of Owo, this putting paid to any thought of Sir Olateru- Olagbegi II coming back to rule Owo again.”

However, the book reveals how the banished monarch regained his throne back after 25 years in exile. In 1999, Oba Olateru -Olagbegi III ascended his forefather’s throne as the then governor, the late Adebayo Adefarati objected with his inflammatory and strongly-worded statements, but Dr. Olusegun Agagu who later became the governor rescued the ancient town by bowing to the people’s wish by giving him his royal staff.

The book is rich in culture, tradition, and laced with Biblical quotes and verses as well as Greek Mythological phrases. It is recommended to be studied by secondary school and university students, as well as historians and Yoruba royal fathers. Its foreword was written by Rt. Hon. Justice Muhammadu Lawal Uwais (CON, GCON) while the preface was written by the late Chief Frederick Rotimi Alade Williams (SAN, CFR, CON).

Published by University Press Plc., the book, which was launched few weeks ago in Lagos, will be launched in Owo on Saturday, 23rd of March.

Africa is the latest bride, and artists have increased their romance with the hitherto dark continent. Joe Agbro Jr. attended an art exhibition, showcasing Africa as a design hotbed

Welcoming one at the African Artist Foundation in Lagos penultimate Friday was a gigantic and shiny contraption. Looking highly polished, its sleekness, shape, and size seemed a bit ethereal. The gleaming black object later explained to be actually a desk, reminded one of scenes of Starwars, the popular science-fiction movie. But, this wasn’t a space station, neither was it fiction. The desk, code-named Double Agent, is the creation of Ifeanyi Oganwu, a Nigerian architect based in the United Kingdom.

No doubt, Oganwu’s furniture is out of this world. Its aerodynamics features with black metal finish gives it a space-like look, but it is actually a workstation that can seat two people with room for computers and storage space. Handcrafted and made from fibre-glass, Oganwu modestly said, “a lot of hours went into the production of the piece.”

The ‘Double Agent’ was one of the works on display at the ongoing exhibition at the African Artist Foundation (AAF), Ikoyi, Lagos. Titled Designing Africa: Appropriating culture, Mediums, and Meanings, runs between Friday, March 8 and April 5.

Oganwu studied architecture at the Illinois Institute of Technology, Chicago; the Architectural Association, London, and Columbia University, New York. Having worked with reputable art firms, in 2008, Ifeanyi founded Expand Design Ltd, a London-based studio engaging in architecture and furniture design. The result is the space-like office furniture made from fibre-glass.

Other participating artists at the exhibition are Alafuro Sikoki-Coleman, Native Almaqri, Chinenye Emelogu, and thanksthanksafrica, a fictional art collective on a social media. These artists, using their arts to express latent talent and expressions not yet widely appreciated in many parts of the continent, showed off local ideas. And, in the swanky setting of the AAF, it was a case of the local in collision with contemporary for while Oganwu’s work tends to be futuristic, Sikoki-Coleman, an artist and industrial designer, was interested in taking viewers back into time. Hung on the walls were round mirrors of varying sizes all edged with the combs locally carved from wood. Creating the wow effect were the combs which for many people signified a time when the culture of hair-weaving was the norm amongst Nigerian women.

Titled, ‘The Born Kinky Mirror Series’ the works immediately jump at anyone familiar with wooden combs. Glancing in the mirrors, one can’t fail to appreciate the designs of the combs arranged in circular mirrors. She said; “Every Nigerian woman up till a certain age used these type of combs.” And it is the combination of these combs and mirrors that form the basis of her latest work.

However, it also hints at the disappearance of hairstyles involving local weaving. Though Sikoki-Coleman wears a style that requires weave-on, she said, “I’m growing an Afro undrneath. But, I’m part of the groove too.”

As hair texturisers flood the market influencing more African women to go for artificially straighter hair, the artist who graduated from the University of the Arts, Philadelphia in 2006 with a Master’s Degree in Industrial Design, believes the local carving industry responsible for producing these combs is dying.

She said: “There is a type of comb that has six prongs and it is made in Benin. A man use to do it but he no longer does it. He said, ‘Oh, my grandmother used to make it. I don’t make it anymore. Why do you even want it? Well, I can do it. But if you’re not doing a bulk buying, I’m not doing it.’ Nobody makes it anymore. That industry is extinct. Think about of it. There is a loss of culture, a loss of heritage that we are not aware of and we’re all contributing to it. For me, this is culture conservation. There will be a time when our children would be like, ‘what are you talking about?’”

Sikoki-Coleman had also framed some popular sayings which are common lingo in Nigeria. For instance, though dying with successive generation, slangs such as ‘Who dash monkey banana?’ and ‘You Do Me I Do You God No Vex’ evokes a sense of Nigerianness, as such terms are used to convey information: In this case, it could be translated to mean ‘foolery’ and ‘human retribution’ respectively. Using the images of a peeled banana and threatening clouds, she visually accompanies the words for effects.

Sikoki-Coleman who lives and works in Bayelsa also holds a Bachelor’s Degree in Communication, Authoring and Design from Coventry University, UK, in 2003. She won second prize at the National Art Competition for her project entitled Cog, which explores television consumption and media saturation in Nigeria today.

Also exhibiting was Chinenye Emelogu. She trained at the University of Nigeria, Nsukka, here she obtained a B.A and is currently completing her MFA. Her installation, Human Hives, won First Place at the National Art Competition in 2012. Human Hives is a colourful sprawl of strip bale (plastic rings strips used for packaging products in bales). And spread amorphously on the floor of AAF, the rings in four colours sought to show the distorted class structure prevalent in Nigeria and how Nigerians live, even amidst calamities; both natural and man-made. Drawing inspiration from the social patterns of bees, Emelogu explains, “The concept relates to this theme by the visual narrative that defines it. When there is a disturbance within any social structure, the consequence will be disorder of the structure as a whole.”

Native Almaqri ‘s series in this exhibition include works on paper, with simple splashes of paint that suggest an exercise in typographical design while thanksthanksafrica, a fictional artistic collective that exists primarily on Facebook, in its works examined the global relationship between Africa and the rest of the world. The collective was created in 2010 to support artistic, political, and social inquiry.

Home to over one billion people, Africa is the world’s emerging continent. Purloined for its virgin resources, Africa has grown to become the new bride with global attention focused on it. No doubt, Africa will still mean a different thing to different people, what is certain is that it is moving forward.

According to a statement from Joseph Gergel, Curator, African Artists’ Foundation: “As the arts and design community in Nigeria has evolved at an unprecedented speed over the last decade, it is our goal that Designing Africa will act as a catalyst for future investigation and experimentation in contemporary African design.”

While labelling of Africa in the near future may be irrelevant, African designers seem defiant, ready to challenge stereotypes that labels African designs as only ‘traditional.’ At least, this exhibition proves so by borrowing global influences to infuse into their art, which is definitely African.