society
Osaara Festival 2018
Just like every other festival, Osaara would come and go as each year passes by. “But it is imperative for the sake of posterity that diligent records in black and white are kept henceforth for history to prevail. Everyone needs to know what each festivals symbolises in order to pass it to generations unborn. This will help them to have a sense of history and they also can continue to propagate our culture.” Those were the exact words of the god-man holding forth for the progenitor of the Oduduwa race, Ooni Adeyeye Enitan Babatunde Ogunwusi Ojaja II, Ooni of Ile-Ife Oduduwa. As a reaction to the words of ‘Oni le Ife- the owner of the land of Ife,’ I took it upon myself to do expository writing of my findings from His Imperial Majesty, my king, the Arole Oodua. Some of my previous writings include discoveries from Olojo, Osoosi and Olokun festivals.
Our focus here shall be on the Osara festival which begins the annual Orisa calendar in Ile-Ife. The celebration often takes a course of 5 days before it is finalised. In time passed, 2 days were often set aside for the people of Ile-Ife to visit the neighbouring community of Okeigbo and Ifetedo to get male palm fond to be used as costumes. The Osara festival is usually celebrated shortly after the Olokun festival in Ile-Ife. The peak of the celebration which is usually at commencement is characterised by thunder spells and rainfall which is often invoked by the Oonirisa after the appeasement to the god and prayers to Olodumare using pigeon and water as part of the offering.
The miracle of immediate thunder spell and heavy downpour has been the order of the day since the reactivation of this energies since 2016 which marks the first Osaara festival celebrated by Ooni Ogunwusi since his ascension to the throne. The 5th of May 2018 was the peak of this year’s celebration. This informs us why the rainy days are here…… Physical evidence in form of pictures shall be attached to this writing.
Need I remind you that, Ile-Ife has a calendar of three hundred and sixty-five less a day in respect to its festivals and worship of deities; deities are messengers of God. It is therefore worthy of note that, “Ife Oodaye kan! Ife Ooyelagbo kan! Ile-Ife Oduduwa kan! – Ojo kan;Oosa kan ni Ile-Ife.” These exclamatory statements imply that, ‘there existed 3 dynasties in the Yoruba kingdom; the first dynasty being the Ife Oodaye, the second was Ife Ooyelagbo and the third which still exists to date is Ile-Ife Oduduwa,’ while Oduduwa was the first king, the incumbent Oonirisa remains the 51st king of Oduduwa kingdom. (I shall save us the stories of the 1st and 2nddynasties until such time that it is required).
Osaara which means Lagoon became the second wife of Oduduwa after the first wife, Olokun (Ocean) could not conceive. According to Fabunmi in the book Ife Shrines, the genealogy of the Ile-Ife clan exhibit a similar, but less radical, from the diversion biblical descent pattern. The most revered monarch, Ooni Ogunwusi also reverted to the bible while explaining the existence of Osaara as one of the five water-body referred to in the book of Genesis 2:10-14. He stated that the other water body include; Olokun which is the source of the four other water-body: Osun, Osaara, Esinmirin and Yeyemolu. Note also that these five became deities and are part of the two hundred and one deities of Ile-Ife.
Osaara became the choicest wife of Oduduwa after she gave birth to their only son, Akanbi. Akanbi would later give birth to the seven children of Oduduwa. The first wife, Olokun felt undermined by the development considering the fact that she advised her husband to marry Osaara, her best friend for the reason of procreation. Therefore, the superiority battle began. It was quite bad that Oduduwa arranged a meeting in which he invited the chiefs-in-council to mediate between the wives. In a typical women display, both wives decided to show-off their substance at the meeting. Olokun who was extremely beautiful and wealthy (she made and traded in beads) adored herself in beautiful and shinning aso-oke and beads. She also decorated the meeting venue with lovely ornaments and also made mouth-watering dishes for the people; the people in consonance with Olokun came up with the idea of “Olobe lo l’oko” meaning ‘a good cook is the husband’s favourite.’
Osaara heard the news of Olokun’s display of beauty and fame. She also decided to showcase her most prized possession, her children as a clap-back. She adored her children in fine attire accompanied with palm fond (agbon seed) on their arms and feet as they danced to the meeting place chanting “Olomo lo l’aye o, Osaara mo gbomo de o” meaning, ‘a fruitful wife rules the world, here comes Osaara with her children.’ This song had since become an anthem during the Osaara festivals.
This unhealthy rivalry would mark the beginning of the end to these adorable queens of the Oduduwa kingdom. Osaara became the spectacle as she was joined by the crowd from Lakoro’s compound near the Ife market. At the junction of Oriyangi near the palace she chanted “agbon ro” and her followers’ responded “ro” meaning the palm fond has descended and they continued chanting the Osaara anthem and also making musical sounds with the agbon. The Osaara- agbon followers still chant through the shrine to the Ooni’s palace during the Osaara festival to date.
The group marvelled the king and all the audience so much that they were accorded a standing ovation. Osaara was such a good dancer! However, the children and the entire followers of Osaara danced so much that they shattered the ornaments displayed by Olokun. This got Olokun angry so much that she swore, never again to have any dealings with Osaara. On the contrary, Osaara promised never to desert Olokun. Lest I forget, in contrast to all the mouth-watering dishes made by Olokun, Osaara could only afford to offer her followers with bean cake; reason why ‘Ekuru’ is a must at every Osaara festival.
It became a pity-party as Olokun distributed all her material goods and substances to the children of Osaara before she embarked on this journey of no return. Lots of Aso-Oke and beads were handed to the children of Osaara. This explains why worshippers of Osaara usually have Aso-Oke tied around their waist and beads on their necks. On the other hand, Osaara was not ready to back-down on the promise to always be with her good friend turned rival-wife. Hence, Osaara followed Olokun as she left Ile-Ife in annoyance. Olokun went through Ilesha; her pond bake/sign of passage can be spotted in the palace of Owa Aromolaran of Ilesha to date. She thereafter passed through Abeokuta and some neighbouring community and at last to the final destination, Lagos and still in company of Osaara.
Alas, Olokun hit the ground; she fell and became the Okun, the Ocean. In like manner, in a bid to keep her vow, Osaara also hit the ground and turned to the Lagoon. Mysteriously, both Okun and Osa remains neighbours but not a friendly one afterwards, as there is a visible demarcation between both water-body to date.
The goddess of Osaara is the mother of the Yoruba tribe, she represents fruitfulness and her love for children and husband cannot be over-emphasised. She is also referred as the deity of the swamp. Osaara is celebrated in the month of May at the Osaara shrine in Moore, Ile-Ife.
Gbemisola Bisi-Taiwo
PhD Candidate, Maynooth University Department of Law.
Banwo Questions Bwala’s Credibility After Al Jazeera Interview
Public commentator, Dr. Ope Banwo, has criticised Daniel Bwala, the Presidential Spokesperson on Policy Communication for President Bola Ahmed Tinubu, following a contentious interview on Al Jazeera, describing the appearance as damaging to the credibility of Nigeria’s public communication.
Bwala had appeared on a programme hosted by journalist Mehdi Hasan, where he faced a series of questions about past statements attributed to him. During the exchange, Hasan presented video clips of previous remarks by the government spokesman and asked him to reconcile them with his responses during the interview.
The exchange, which has since circulated widely online, drew attention after Bwala appeared to dispute statements that were subsequently played back during the programme.
Reacting to the development, Banwo said the episode reflected poorly on Nigeria’s representation on international media platforms.
According to him, the availability of digital records and online archives means public officials must be prepared to defend their past statements whenever they appear on global television.
“In the era of instant fact-checking, any public figure going on international television must assume that every previous statement can be easily retrieved,” Banwo said.
He added that the controversy surrounding the interview was particularly troubling because the contradictions presented during the programme were supported with video evidence.
Banwo noted that while political interviews can be confrontational, government representatives should expect tough questioning when appearing before international audiences.
The founder of Naija Lives Matters also expressed concern over Bwala’s reaction during the interview, especially his claim that he was not informed he would be required to defend his personal record.
“A government spokesman should never be surprised by questions about his own public statements,” Banwo said.
During the programme, Bwala also responded to criticism of Nigeria’s governance challenges by arguing that similar problems exist in other parts of the world.
However, Banwo argued that such comparisons do not address the specific issues raised about Nigeria.
According to him, the episode should serve as a reminder of the importance of preparation and credibility when Nigerian officials appear before international media platforms.
The interview has continued to generate reactions across social media and political commentary circles, with observers debating both the conduct of the interview and the implications for Nigeria’s global image.
society
THE IMPERIAL GOLD COIN OF THE UNITED KINGDOM OF ATLANTIS UNVEILED AS SYMBOL OF SOVEREIGNTY AND HERITAGE
THE IMPERIAL GOLD COIN OF THE UNITED KINGDOM OF ATLANTIS UNVEILED AS SYMBOL OF SOVEREIGNTY AND HERITAGE
_[Atlantis City, United Kingdom of Atlantis – March 2026]_ – The United Kingdom of Atlantis proudly announces the introduction of its *Imperial Gold Coin*, a magnificent emblem of sovereignty, authority, and imperial heritage. The exquisite gold coin has been crafted to represent the nation’s regal tradition, economic strength, and the visionary leadership of its monarch.
The centerpiece of the coin features the dignified portrait of *His Imperial Majesty, Professor Solomon Wining*, depicted in full royal regalia. Crowned with a majestic golden crown and adorned with intricately crafted ornaments, the portrait embodies honor, wisdom, and noble leadership befitting a sovereign ruler. The depiction celebrates the monarch’s reign, which is associated with wisdom, development, and the pursuit of justice.
The golden coin itself signifies *prosperity, stability, and the enduring legacy* of the Atlantis Kingdom. Gold, historically a universal symbol of power, wealth, and permanence, reflects the strength and vision of the kingdom’s leadership and its aspirations for lasting greatness.
Encircling the royal portrait is the carefully engraved inscription *“United Kingdom of Atlantis”*, reinforcing the state’s identity any the authority of its sovereign ruler. The lower rim of the coin prominently displays the name *Solomon Wining*, commemorating the monarch whose leadership is linked to noble governance and national advancement.
The phrase *“Gold Coin”* highlights not only the currency’s intrinsic value but also its symbolic significance as a representation of the kingdom’s economic structure and royal treasury. Beyond its aesthetic elegance, the coin serves as a *mark of sovereignty*, a seal of authority, and a reminder of the royal institution governing the United Kingdom of Atlantis.
The Imperial Gold Coin represents:
– *Unity* among citizens,
– *Loyalty* to the crown,
– A vision of a kingdom built upon *justice, prosperity, and noble leadership*.
Every detail—from the engraved crown to the polished golden surface—makes the coin a timeless emblem of imperial prestige and national pride. It stands as both a symbol of wealth and a monument to the legacy of royal leadership, reminding all who behold it of the enduring power and majesty of the United Kingdom of Atlantis.
The United Kingdom of Atlantis is a sovereign nation dedicated to upholding traditions of regal governance, cultural heritage, and economic prosperity, guided by the wisdom of its imperial leadership.
_Notes to Editors_:
The Imperial Gold Coin is intended for commemorative and symbolic purposes, representing the nation’s imperial heritage and royal authority.
Ajadi Visits Ibadan Chief Imam, Receives Blessings
The leading gubernatorial aspirant in Oyo State on the platform of the Peoples Democratic Party (PDP), Ambassador Olufemi Ajadi Oguntoyinbo, on Wednesday paid a courtesy visit to the Grand Chief Imam of Ibadanland, Sheikh Imam Abdul Ganiy Abubakir Agbotomokekere, at his Oja’ba residence in Ibadan, where discussions centred on leadership, integrity, and the role of prayers in governance.
Ajadi, who described the revered Islamic cleric as a spiritual pillar in Oyo State, said his visit was to seek prayers and wise counsel as he continues consultations ahead of the 2027 governorship race.
While addressing the Chief Imam, Ajadi commended his consistent prayers for Ibadanland, Oyo State and Nigeria, noting that religious leaders remain critical stakeholders in nation building.
“I have come to seek your prayers and spiritual blessings because of your important role in promoting peace, unity and moral guidance in our society,” Ajadi said.
“I also want to appreciate your continuous prayers for the progress of Ibadanland, Oyo State and Nigeria as a whole. My prayer is that Almighty Allah will continue to grant you sound health and long life to witness many more Ramadan seasons on earth.”
Speaking further, the PDP gubernatorial aspirant emphasised the need for leadership driven by compassion, fairness and accountability, stressing that his political aspiration is rooted in service to the people.
“My ambition is not just about occupying an office but about serving the people with sincerity and fear of God. We must continue to encourage politics that will bring development and improve the welfare of our people,” he added.
While speaking with journalists after the visit, Ajadi also assured the people of Oyo State and Nigerians at large that the internal crisis and political tensions within the Peoples Democratic Party (PDP) have been brought under control by the grace of God. He expressed optimism that the party would emerge victorious in all elective positions in the 2027 general elections.
In his response, Sheikh Agbotomokekere advised the governorship hopeful to remain focused on the principles of good governance, warning against corrupt practices often associated with politics.
The respected Islamic scholar noted that while politics is practised differently by individuals, only leaders with integrity and fear of God can truly deliver the dividends of democracy.
“Politics is practised by different kinds of people. Some play politics in a corrupt way, while others practise it with sincerity. My prayer is that you will be among those who will practise democracy in the right way if you become governor,” the Chief Imam said.
He reminded the aspirant that human ambition can only be fulfilled by divine approval, stressing that ultimate power belongs to God.
“Whoever is seeking a position should know that only Allah can make such an ambition come true. Whether a person becomes famous or remains unknown is also by the will of Allah,” he said.
Offering prayers for the politician, the cleric added: “Many people may be struggling for a position meant for one person, and it is only God who knows the rightful person. I pray that Almighty Allah will make you the chosen one among all the contenders.”
Using a football analogy to further illustrate his point, the cleric advised Ajadi to be wary of political distractions and misleading influences.
“On the football field, sometimes spectators believe they understand the game more than the players themselves. I pray that you will not be misled by so-called political gurus and that God will guide your steps aright,” he said.
Sheikh Agbotomokekere, the 18th Chief Imam of Ibadanland, is widely respected across South-Western Nigeria for his scholarship, spiritual leadership and advocacy for peaceful coexistence among religious and political groups.
Observers say the visit forms part of Ajadi’s ongoing consultations with key stakeholders, traditional rulers and religious leaders as political activities gradually gather momentum ahead of the next electoral cycle in Oyo State.
The cleric offered special prayers for peace in Oyo State, successful leadership, and continued unity among the people despite political and religious differences.
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