PHOTOS: Spanish Woman Comes Out Into Daylight After Spending 500 Days In Cave
A 50-year-old Spanish woman, Beatriz Flamini, has emerged into daylight after 500 days alone in a 230ft deep cave in Los Gauchos, near Motril, Spain, with no contact with the outside world.
After participating in the experiment, which was closely watched by researchers hoping to learn more about the capabilities of the human mind and circadian rhythms, Flamini returned to civilization today, DailyMail reports on Friday.
Her support team claims she set a world record for the longest time spent in a cave.
She was 48 years old when she entered the cave and spent two birthdays alone underground.
She began her challenge on Saturday, November 20, 2021, before the Ukraine war broke out and Queen Elizabeth II died.
She described her experience after exiting the cave as "excellent" and "unbeatable."
She said, “ I've been silent for a year and a half, not talking to anyone but myself.
“ I lose my balance, that's why I'm being held. If you allow me to take a shower - I haven't touched water for a year and a half.”
Flamini spent her time underground exercising, painting and drawing, and knitting woolly hats to keep herself fit and busy.
According to her support team, she took two GoPro cameras to document her journey and consumed 60 books and 1,000 litres of water.
Hundreds of years ago, there was a forest called Oko-Erin, there were many elephants in this bush, that was why it is called Oko-Erin [elephant forest], only the brave and powerful hunters live in this forest. Òjó Oníṣekúṣe [Ojo the promiscuous], who was from Ijesha, was the first hunter to arrive Oko-Erin he was a brave and powerful hunter. Ẹ̀mìńlá from Ìlá- Ọ̀ràngún also came and met Òjó Oníṣekúṣe in this forest; he was a powerful hunter too.
Both Òjó Oníṣekúṣe and Ẹ̀mìńlá do not live at Oko-Erin, they only hunt for a while and return to their family. Ọláderin arrived Oko-Erin after Ẹ̀mìńlá and Òjó Oníṣekúse. Ọláderin has a hut in this forest; he was the leader of all the elephant hunters at the time and he was the first settler at Oko-Erin. He was from Oyo Alaafin. Whenever his co-hunters returns from hunting, they took some rest at Oladerin’s hut, Oladerin was so powerful that both humans, elephants, and other animals fear him. Laderin has a big pot of concoctions, when he enters this pot, he can turn into any type of animal he desires. That was why he was referred to as Ola di erin[Oladerin.] There was a stone used for sharpening their machetes at Oladerin’s hut, whenever their machetes got blunt; they took it to Oladerin’s hut to sharpen it on this particular stone. while heading to Oladerin’s hut to sharpen their machete, if anybody asks them where they are going, they would say “mò ń lọ lọ irin mi lọ́dọ̀ọ Láderin” [I want to go and sharpen my machete at Laderin’s place] they used to call this stone Ìlọ irin [a sharpener]Ilorin derived its name from this stone.
The stone they used for sharpening their machetes is still at Bámidélé house in Ilorin today. Ojo onisekuse was said to have fled Oko-Erin because of his promiscuity, he was fond of sleeping with his daughter and family, and this act is forbidden when he was caught, he had to flee Oko-Erin. Eminla went back to Ila-Orangun, while Ojo onisekuse fled to Ojoku near Offa where he later died.
People started coming to Ilorin from villages around Oyo to live with Laderin, some of the hunters too decided to settle at Ilorin with Laderin that was how Ilorin started to expand. Laderin was the first chief [baálẹ̀] in Ilorin; there was no other tribe in Ilorin at this time aside from the Oyo indigene and its environs.
After Laderin’s death, his son Pàsín took over as the second chief [baálẹ̀ ] during Pàsín reign as baálẹ̀ in Ilorin, Bashọ̀run Gáà was disrupting the peace of Oyo, Pàsín interfered in the issue because he was not pleased with the way Bashọ̀run Gaa was tormenting the people of Oyo; this was what led to Pasin’s death. Bashorun Gaa killed him in an open space. After Pasin’s death, Àlùgbìn the son of Pasin became the next baale in Ilorin. During Alugbin’s reign, Ilorin has become a big town.
After Alugbin’s demise, his son Àfọ̀njá became the new baale in Ilorin. Afonja was brave, courageous, and fearless; he was a warlord who possesses supernatural powers.
Afonja became baale in Ilorin during the reign of Alaafin Abíọ́dún Adégoólú in the Oyo kingdom. After the demise of Alaafin Abiodun Adegoolu, another king was crowned in Oyo, his name was Aólẹ̀ Aróganganlóyè; he was a powerful king. Before Aole was crowned a king, Afonja has become so powerful that he was feared by everyone in Yoruba land, he has waged war against many Yoruba villages, waged war against some villages near Ilorin, overpowered them, and rule over them; he has waged war against few villages like Ìdòfìàn, Òkè-Òyì, Ìbẹ̀rẹ̀-Igbọ́n, Ẹlẹ́rínjàre, and many villages close to Ilorin. Many villages near Ilorin are no longer in existence due to Afonja’s war against them. Some of these villages see Afonja as their god. Most people no longer fear the Alaafin, the only person they fear and dread was Afonja; they often say “Bí Aláàfin ó bá bínú kó bínú, bí Àfọ̀njá ò bá sáà ti bínú àbùsebùse” [If Alaafin like he can get angry as long as Afonja is not.]
Nobody dares question whatever Afonja does. Aole has heard of Afonja before he became the king that he is more like a devil. After Aole was crowned as the Alaafin, Ọyábí was the Ààrẹ ọ̀nà kakaǹfò [the Yoruba generalissimo.] After Oyabis’s death, Afonja insisted that he would be the next Yoruba generalissimo [Aare ona kakanfo] meanwhile, Afonja’s mother was from a royal family in Oyo, they told Afonja that becoming the Yoruba generalissimo is ridicule to him, and the royal kingdom, but Afonja insisted that he must be the next kakanfo. Alaafin Aole agreed to make him the Kakanfo and this was the genesis of the problem in Yoruba land.
It was customary in Yoruba land that whenever a new kakanfo is chosen, the Alaafin must send him to war to ascertain how powerful the new kakanfo is, the warrior would ask the king to tell them who his enemy is, and whoever or a town the Alaafin declares as his enemy would turn to ashes my the armies. Afonja and his armies were expecting the Alaafin Aole to send them to war, but Aole did not. There was a reason why Aole did not send Afonja the new kakanfo to war; he knew that whatever war he sent Afonja, he will win, and he doesn’t want Afonja’s supremacy to keep spreading in the Yoruba kingdom, he believed that Afonja was a rascal. Afonja suspected that Aole does not like him, and Aole sees Afonja as his enemy and the major threat to his throne. He thought to himself that Afonja might want to overthrow his throne. One day, the Ọ̀yọ́mèsìs who was the head of chiefs in the Oyo kingdom that advises the king asked the Alaafin Aole to tell them who his enemy was so they can tell the armies to wage war against his enemy.
They said it is an abomination to elect a new kakanfo without sending him to war to know how powerful and capable he is. Alaafin Aole opened up to them that his only enemy was Afonja the new kakanfo that forced himself on him; he said his enemy is powerful than he is. Moreover, they are from the same royal family and he is confused about what to do.
The Oyomesis told Alaafin Aole that they know what to do; they assured him that he would conquer Afonja, they agreed to send Afonja to a war that he won’t return. It is forbidden for any kakanfo in Yoruba land to reject any war that Alaafin sent him, and it is necessary that kakanfo win the battle or never return. They connive to send Afonja to wage war against Iwere. No one has ever dare wage war against Iwere in the history, this was as a result of two things, firstly, Iwere was located on the hill, it is difficult to wage war against them. Secondly, the mother of both Alaafin Abiodun and Aláàfin Àjàgbó who reigned in the year [1587-1624] was from Iwere, Ajagbo was the one that established the kakanfo, and it was in their agreement that no kakanfo will ever wage war against Iwere.
They believed that if Afonja wages war against Iwere, he would be killed. Peradventure he won at Iwere, another plan was for the Oyo armies to kill Afonja on their way. Their plan was not to disclose to Afonja that he is waging war against Iwere, they planned to lure him to the battlefield before telling him that Alaafin Aole wants him to wage war against Iwere.
One of Afonja loyalist went to him and disclosed their plan to get rid of him, after the plan has been revealed to Afonja, he pretends as if he doesn’t know their plan. On the day he was to go for war, he was set with his armies to do the order of Aole, the Aole’s armies were leading him to Iwere, when they got to Iwere border, Afonja wage war against Alaafin Aole armies and killed them all. Afonja returned to Oyo with his armies, when he got to Oyo border, he sent a message to Alaafin Aole that their secret has been opened, he said he should commit suicide or he Afonja would wipe out his entire family.
Aole knew he has no option than to do afonja’s wish; he went into his room and brought out a pot with six arrows in it; he shot one arrow to the east, one to the south, one to the north and one to the west. He started to curse the entire Yoruba race with strong incantations as he shoots the arrows. Part of his curse was that the Yorubas will never agree on one thing and they will never love one another, he said the Yorubas would become slaves under the tribes they have ruled over, and whomever the Yorubas helped will always pay them back with evil. After all the curses, Aole lifted the pot and smashed it, the put brakes into pieces; he said no one would be able to revert his curses. After the curses, Aole poisons himself and die.
After Aole’s demise, Adébọ̀ was crowned as the new Alaafin in Oyo, there was turmoil in the whole of Yoruba land during this time, Afonja withdrew Ilorin from the authority of Oyo, and he said they no longer wanted to be part of Oyo. No one dares question Afonja, except the one who wants to die prematurely. Afonja was looking for all means that the authority of the entire Yoruba race would be under him so he can rule over the entire Yorubas. It seems Aole curse was working faster on him. Afonja neglected Alaafin completely, he never takes any order from him. Afonja has the enormous armies in the entire Yoruba race then.
He began to wage war to all Yoruba villages and towns; this makes him be more dreadful. Afonja wanted to rule over the Yorubas, he then sent for a man called Álímì who was a Fulani man and alfa from the north to be his herbalist who will fortify him with more supernatural powers. While Alimi was coming to Ilorin, he came with his entourage who are Hausas and most of them were his slaves. Afonja also sent for one of his rich friends called Sọlágbẹrú to settle with him at Ilorin in other to achieve his aim. Solagberu also came and settled at Òke-Súnà in the outskirt of Ilorin; Afonja was ruling over them. Some slaves will run away from his or her master and run to Afonja, and no one dares to question him that he snatches his or her slave. Most of the Muslims stay with Solagberu because he was a devoted Muslim who is rich and wise.
After Adebo’s demise, a new king called Máàkú was crowned as Alaafin Oyo, they sent a message to Afonja that a new king has been crowned in Oyo. Afonja asked them the name of the new king, and they told him his name is Maaku [Don’t die.] Afonja replied that “ìgbà wo ni máàkú ò ní kú” [he would eventually die].
Afonja began to recruit the Fulani and Hausa armies into his armies and everyone address them as Afonja armies, they call these armies Jànmọ́ọ̀ [comrades] . They wage war against Ìgbómìnà land; Afonja’s name started spreading across Yoruba land. The janmoos after waging war to towns and villages return with foods and different possessions of the people they wage war against; they were increasing in numbers as time. Whenever they don’t go to war, they torment the people of Ilorin by stealing their livestock. These Fulani armies were so enormous that Afonja himself don’t know their numbers, no one dare report this janmoo armies to Afonja. At a time, Fágbohùn who was the baálẹ̀ of Jàbàtá confronted Afonja that his Janmoo was disrupting the peace of the people and if care is not taking, the Fulanis and the Hausas he was shading will destroy Ilorin. Afonja sent for Alimi to consult for him if what Fagbohun said was actually true. Alimi told him that The Fulanis and the Hausas were gods sent to assist him, he said the Yorubas are planning to destroy Ilorin. Afonja was so furious, he wanted to kill Fagboun, but Fagbohun quickly runs for his life.
This issue led to a quarrel between Afonja and his friend Solagberu because he advises Afonja to send these Hausa and Fulani armies out of Ilorin because Alimi is a hypocrite and he has compromised. Fagbohun vowed to support Afonja on this; he also told Afonja that Alimi has hypnotized him.
Afonja was happy that he has nothing to fear because he has more than enough armies, he doesn’t know that they were not faithful to him. These janmoos knew that Afonja been a Yoruba might decide that they should leave Ilorin and it’s environed any time, Afonja armies who were Hausas and Fulani went to Alimi and told him to be their godfather and Alimi accepted their offer.
It was too late before Afonja got to know that they were planning to overthrow him. He was preparing for war to correct his wrongs, he wanted to set Ilorin free from Janmoo, he told Alimi to leave Ilorin with his men, Alimi refused, he said they can’t leave Ilorin, Alimi joined hand with the Janmoo to fight Afonja, the war broke out between Afonja and Alimi his close friend.
Afonja sent for Oníkòyí and some other warriors to come and assist him but they denied his request. He sent for Solagberu at Oke-Suna, but he did not answer him, he said he started it alone so he should finish what he started. Before Afonja knew what was happening, the war he was preparing for was already with him. They started to shoot their arrows at him. The arrow found on Afonja’s body was more than five hundred thousand. Afonja died standing on his foot, they were scared to move close to him thinking he might be performing some magic; the arrows were all over his body that there was no space on his body without an arrow; it was the arrows that don’t allow Afonja to fall. The brave one amidst them moved close to him and shot him another arrow; it was then that he was certain Afonja is dead. All the Yoruba armies have fled, no one to render assistance to Afonja.
They took Afonja’s corpse and burnt it after which Alimi went to Afonja compound and lure them that there was a little misunderstanding between him and his friend Afonja, that he was very sorry for what happened. Alimi rebuilt Afonja’s house, took the post of baale away from Afonja’s family, and became a baale. He was the first baale of their tribe.
Alimi later killed Solagberun that said he is not interested in the war between Afonja and Alimi, he beheads him in the open.
Below is an old story when re-read tastes like fresh palmwine produced this morning
Where were you in 1987? By Onigegewura
Professor Yemi Osinbajo was then a Special Assistant to the Attorney General of the Federation.
That was the year Oba Yesufu Oloyede Asanike, Olubadan of Ibadan made history. Olubadan installed Moshood Kashimawo Olawale Abiola as the Bashorun of Ibadan. It was a prestigious title befitting of a distinguished personality in the mould of MKO Abiola.
That was the title of the legendary Bashorun Oluyole who was the paramount chief of Ibadan in 1850. It was also the title of Bashorun Ogunmola who reigned between 1865 and 1867. It was therefore historic that exactly 120 years after the death of Ogunmola, MKO Abiola became the fourth person to be conferred with the prestigious title.
It was indeed a befitting honour for someone who had amassed chieftaincy titles from almost every town in Nigeria. As of the time of his installation in 1987, MKO Abiola was reputed to have over 150 chieftaincy titles. He was the Bobajiro of Ode-Remo. He was the Bada Musulumi of Gbagura Egba.
As he drove out of the palace of Oba Asanike that fateful day with his son by his side, MKO must have thought that he had reached the peak of traditional chieftaincy in Nigeria.
He was just settling down in his Ikeja home when he was informed that he had a call. Who was on the line? He asked before collecting the phone. It was the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III.
MKO snatched the phone. “Iku Baba Yeye, Igbakeji Orisa! Kabiyesi!” The newly installed Bashorun paid his homage to the foremost traditional ruler. Alaafin must be calling to congratulate me, MKO thought. Kabiyesi was however not calling to congratulate the business magnate.
“We have decided that you are to be conferred with the title of Aare Ona Kakanfo!” Kabiyesi informed him.
The phone nearly dropped from the hand of Bashorun. Aare Ona Kakanfo! The Generalissimo of Yoruba race! The Field Marshall for all descendants of Oduduwa! The portfolio held by Afonja, the founder of Ilorin! The title of Aare Obadoke Latosa of Ibadan – the scourge of Efunsetan Aniwura! The position held by the last premier of Western Region, Ladoke Akintola of Ogbomoso!
For a single person to be Bashorun and Aare was unheard of. It was the ultimate! Traditionally, Bashorun is the Prime Minister. Aare is the Field Marshall. When Bashorun Gaa moved against Alaafin Abiodun around 1770, it was Oyalabi from Ajase (now Republic of Benin), the Aare Ona Kakanfo that came to the powerful monarch’s rescue. Now, Abiola was going to be both the Prime Minister and the Field Marshall!
Alaafin had spoken. MKO Abiola had no choice. The news spread like wildfire. Congratulatory messages poured in from all over the globe. Aare Ona Kakanfo was not just another title. It was the title. It was the father of all traditional titles. Father ke? No, it was the Grandfather of All Titles. If it were to be a national honour, it would be the equivalent of the Grand Commander of the Federal Republic!
Everybody in and outside Yorubaland was ecstatic at the choice of Abiola as the 14th Aare Ona Kakanfo. Well, almost everybody.
It happened that the Ashipa of Oyo, Chief Amuda Olorunosebi was not pleased with the choice of Bashorun MKO Abiola as the Aare. Ashipa was one of the prominent chiefs of Alaafin. He objected to the choice of the flamboyant publisher, an Egba man, as Aare Ona Kakanfo. He went to Kabiyesi to protest. Iku Baba Yeye was adamant that MKO was eminently qualified to be the Aare Ona Kakanfo.
The Ashipa went back to his quarters at Isale Oyo. As MKO Abiola and the Alaafin were preparing for the installation of Bashorun, Chief Amuda was consulting with his lawyers. This was however unknown to the Alaafin. It was assumed that the Ashipa had been convinced to support Abiola’s candidacy.
Abiola was no ordinary person by any standard. He was larger than life. He was flamboyance personified. He was determined to make the chieftaincy installation as grand as possible. He invited all his contacts from all over the world. All the military governors were invited. A special invitation was delivered to the President, Ibrahim Babangida, who was a close friend of the Bashorun. African Heads of States cleared their schedules in order to honour MKO. Nigerian Embassies were issuing visas on daily basis. It was going to be a grand occasion.
Then the unthinkable happened! It started as a rumour. It was days to the installation.
‘Eti Oba nile, eti Oba l’oko, eniyan lo n je be.’ – The ear of a king is everywhere. Iku Baba Yeye was in his palace when he heard from the grapevine that a case had been filed to stop the occasion! “Ewo! Sango o ni je! Abiodun o ni je! Aole o ni je!” Kabiyesi went on to invoke the names of his predecessors on the royal throne of Alaafin!
It was around noon when the phone rang in Ibadan. It was from the Palace, Oyo Alaafin. Chief Afe Babalola, the famous legal practitioner, picked the phone. After exchange of homage and royal blessings, Alaafin informed Afiwajoye of Ado Ekiti that Ashipa had filed a suit against the installation of MKO Abiola. Not only that, a motion ex parte for interim injunction had also been filed. It was apparent that Ashipa was not ready to gamble with his chance.
Though Kabiyesi did not say it, Chief Afe knew the urgency involved. Installation was on Saturday. The call came in on Tuesday.
Less than thirty minutes after the call, Chief Afe was almost at Oyo. The legendary lawyer covered the 57 kilometres between Oyo and Ibadan as if he was on a chariot. He proceeded to court where he met the court registrar. Of course, the registrar knew Chief Babalola. It is doubtful if there is anyone in the Judiciary who does not know the Mayegun of Modakeke. Mayegun paid the requisite fees and conducted a search of the court’s file. It was there! Alaafin’s information was correct!
Iduro ko si, ìbèreè ko si fun eni ti o gbe odó mi – A person who swallows a pestle can neither stand nor sit comfortably. Installation was on Saturday. The search was conducted on Tuesday! The motion ex parte was to be heard the following day, Wednesday.
Time was of the essence! Chief Afe turned his car around, off to Emmanuel Chambers, Ibadan. Before the car reached Fiditi, he had mentally finished composing the processes. He was nodding as the cases and other relevant authorities began to surface in his mind.
By the time he reached his office, the mental process was complete. In a minute the Counter-Affidavit was ready. There was no need for a Written Address. Professor Yemi Osinbajo was then a Special Assistant to the Attorney General of the Federation. It would be years later before he introduced Written Address as the Lagos State Attorney General. The counter-affidavit was filed and served on counsel to the Ashipa.
On Wednesday, the court was full. Chief M. L. Lagunju, Ashipa’s counsel was in court. He adjusted his wig and checked his books. He smiled. It was a Motion Exparte. It won’t be contested. He checked his time. Then there was some commotion at the entrance of the court.
Chief Lagunju blinked! He blinked again! Walking in majestically was the Afiwajoye of Ado-Ekiti, the Balogun of Mobaland, the Mayegun of Modakeke, Chief Afe Babalola in flesh! He was followed by a host of other lawyers, each armed with bags of legal authorities enough to open a law library. Chief Lagunju didn’t know when he said: “The game is up!”
On the dot of 9 O’clock, the Court began sitting. The trial judge was a royalty himself. Justice Aderemi’s father was the late Ooni of Ife, Oba Sir Tadenikawo Adesoji Aderemi, the first Governor of Western Region. The case was called.
The plaintiff’s counsel sought to move his application. The learned counsel informed the court that it was an ex parte application and therefore the other party had no right of audience.
His Lordship turned to Chief Afe Babalola. The court was as silent as a ghost town. Young lawyers craned their necks to hear what the Legend was going to say. They have been taught in law school that Ex Parte Motion was for only one party. Some of them must have been wondering what magic the Mayegun of Modakeke was going to perform.
Chief Afe Babalola brought out the White Book. Oh! Sorry, you don’t know the White Book? The White Book is an important book for lawyers. It contains the sources of law relating to the practice and procedures of the High Court. Ask your lawyer friend to show you a copy. He won’t charge you, unless you open it.
The Legal Colossus was on his feet. He was vibrating like a trumpet, but his voice was as soft as velvet. He began to reel out authorities after authorities to the effect that a defendant who became aware, anyhow, that a party had gone to court and was about to obtain an order ex-parte that would affect him, had a right to appear in court and to insist on being heard.
His Lordship – a brilliant Judge from the Source of Yoruba Race – was nodding as he scribbled down the authorities being cited by the Legendary Advocate. His Lordship was not the only one writing. Most lawyers in court were writing furiously. One old man turned to his friend and whispered: “I don’t mind selling my house, Mufu, my son must become a lawyer like this man. Look at the way he is speaking English as if he is chanting oriki Sango!”
“There is merit in the case of the Defendants. I agree with Chief Afe Babalola, the Defendants deserve to be given the right to be heard. Case is hereby adjourned to tomorrow for arguments on the Motion on Notice.” His Lordship rose.
It is doubtful if the parties involved in the case slept that night. Whilst the lawyers checked and re-checked the authorities, the litigants were in anxiety mode. Chief MKO Abiola’s invited guests had started arriving from their various bases. Musicians engaged for entertainment had begun to set up their instruments in Oyo and Ikeja. Caterers had booked all the cows in Ilorin, Oyo and Ibadan. Local drummers had cancelled all engagements. The royal poet, Lanrewaju Adepoju had finished composing his masterpiece. All roads led to Oyo Alaafin.
If the court was filled to the brim on Wednesday, it was spilling over on Thursday. Litigants, journalists, lawyers, in fact everybody was in court that day. Chief Lagunju stood up. The learned counsel knew what was at stake. He argued his application expertly. He guessed the likely issues that Chief Afe would raise. He addressed each comprehensively. It was advocacy at its best.
Then the Balogun of Mobaland stood up. Like a surgeon, Chief Afe surgically cut through the issues deftly. He was not going to take any prisoner. After cutting through the issues, the authorities followed. From Halsbury’s Law of England to Commonwealth Law Reports, from decisions of House of Lords to decisions of Court of Appeal, from WACA to White Book, and then finally to the Supreme Court. The authorities were flowing like water from Asejire Dam. There was no stopping the deluge.
“In the light of the copious authorities cited by the learned counsel for the plaintiff and the defendants, the Court will be adjourning to…” There was pin-drop silence in Court. The installation was only two days away. “… Friday” Ha! Palpable relief went through the court.
On Friday, Chief Afe Babalola’s phone began to ring from dawn. “Chief, E ma lo gba ruling yin l’Oyo loni o. Please send your junior o.” Clients, friends and well wishers who witnessed or heard of the tension soaked session in court on Thursday were justifiably apprehensive. But Chief Afe was not the Balogun of Mobaland for nothing. A General must not be afraid of the warfront. Off to Oyo.
Chief Afe had hardly left Ibadan when he started seeing policemen at strategic junctions on the road to Oyo. As they approached Fiditi, the number of policemen increased. By the time they got to Jobele, it was as if the Police College had moved its campus there. In the forest, on top of trees, in the bushes, and on top of buildings, the police were everywhere.
The Courtroom itself was no exception. More than fifty police officers joined lawyers and litigants in the courtroom. If you were not wearing a wig and you were not a party to the case, you would have to stay outside.
Justice Aderemi went straight to the business of the day. “RULING” His Lordship began. Time stood still as His Lordship went on to review the facts of the application and the authorities cited by the counsel for the parties. “In the final analysis…” Counsel and cops in the court became tense.
“This application fails and is hereby dismissed.”
As if by telepathy, the crowd outside heard the ruling immediately! Shouts of joy erupted. Drummers who must have been hiding theirgangan drums under their agbada sprang out.Sekere came out. Agogo was not to be left behind. Chief Afe Babalola was pulled out of his car, The Balogun was placed squarely on the roof of the car. Women danced, men jumped. I’m not sure but one of the songs on that day must have been “Ajekun Iya ni o je”. I have to confirm this from Chief. May God preserve his life.
Alaafin was waiting in the Palace with his Council Members. For a moment, the Sango of our time, Iku Baba Yeye was close to tears. It was an emotional moment. MKO Abiola was called. The Bashorun shouted: “Allahu Akbar! Alhamdulillah.”
On Saturday, January 14, 1988, Oba Lamidi Olayiwola Adeyemi III installed Bashorun Moshood Kashimawo Abiola as the 14th Aare Ona Kakanfo. The famous Yoruba Poet, Lanrewaju Moshood Adepoju was then called to the podium. In his deep and flawless Yoruba, Adepoju movingly rendered traditional poetry tracing the history of the title and the qualities of the new Aare Ona Kakanfo.
It was indeed a glorious day for the husband of Simbiat Atinuke.
In recognition of his service to the Crown and the Law, Alaafin later conferred Chief Afe Babalola with the prestigious title of Aare Bamofin of Oyo Empire.
Africa And Her Quest For Real Development - The Gadhafi Example
~6.7 mins read
Africa and Her Quest for Real Development - the Gadhafi Example
By Afeez Ademola Adekoya
Africa, the second largest continent in the world, is plagued with multifarious challenges that gloomily torpedo its developmental blueprints and processes especially since the mid-1960s. Although, the continent’s state of underdevelopment or snail-like pace of development could be attributed to a series of internal dynamics, the chunk of Africa’s porous development indices cannot be said to be unconnected with external triggers (due to its past relationships with other continents especially Europe). History is replete with series of relationships that existed between the Western World (Europe and America) and Africa. These historical relationships date back to the period of European exploration and expansion which began in late 15th century. Prior to the famous European exploration and expansion, Africa had developed indigenously sophisticated political, economic, social and religious structures that benefitted its peoples immensely.
Before 15th century, Europe, as a continent, was backward and terribly inundated by the challenges of the Medieval Epoch such as the 100-year war between France and England, the Bubonic Plaque, the challenge surrounding the concept of' ‘Might is Right', the impunity of the Roman Catholic Church led by the Papacy among others.
The quest to pull through the hocus pocus of the medieval ordeal fueled the forward policy embarked upon by the European nations. It would be recalled that the agenda of voyages of discovery was begun or pioneered by the Portuguese Prince known as Henry the Navigator and the achievements recorded by the Portuguese conquistadors inspired other European explorers from Spain, England, France, Holland, Italy and Germany to follow suit. It is momentous to state that two major discoveries recorded during the Renaissance Period were one - the discovery of the New World (now known as the Americas) in 1497 by Christopher Columbus and two, the discovery of the unknown sea routes to India and China in 1492 by Vasco da Gama.
Unfortunately for Africa's kingdoms, empires and other American empires such as Ghana, Mali, Inca of Peru and Aztec of Mexico, European exploration and expansion led to the introduction of the trans- Atlantic Slave Trade which accounted for the movement of African productive forces to other parts of the world. One of the degrading aftermaths of the iniquitous slave trade was dehumanization which explains the ugly trend of cultural inferiority among Africans today.
According to development theorists, over 6 million Africans were exported by Europeans to work on the American sugarcane and other agricultural plantations during the period. However, the humanitarian campaigns and interventions of abolitionists such as William Wilberforce, Granville Sharp, Thomas Clarkson, Richard Boston and others led to the abolition of the evil trade in humans in 1807.
In the wake of the abolition of the slave trade, European powers, especially Britain and France (whose industrial revolution had garnered intense momentum) introduced a new trade called the Legitimate Trade – the argument then was - at least if trade in humans was illegitimate, economic exchange of agricultural produce would be deemed as legitimate. The rationales behind the new trade were to one, explore, exploit and expropriate Africans’ resources – the agricultural products of hides and skin, cotton, timber, cocoa etc for productive purposes and two, to use Africa as potential market for the excess European products. The relationship between the two continents could be said to be peaceful and amenable to some extent, even though, much of Africa’s natural resources were exploited to the economic advantage of Europe.
A new order was later introduced which marked the incipient of the subservient posture or inferiority complex of Africans and other less technologically sophisticated overseas territories in India, Latin America and some Asian settlements to their European counterparts. The new order, known as colonization, led to the ruthless and bullish invasion of the various African territories and the exploitation of their resources carted away to the metropolitan cities of London, Liverpool, Birmingham, Berlin, Manchester and other European metropoles. It would be recalled that conscious effort by some African leaders and communities to ward off or resist colonial onslaughts were rebuffed and in most scenarios, severely dealt with via European superior technological firepower. Cases in point were the famous Benin massacre, the conquest of Ijebu and even the banishment of Kosoko, the Lagos Monarch to Badagry.
Sequel to the conquest of Africa and other oversea territories, the European powers and freebooters began to engage one another in different conflicts and ferocious wars (during the scramble and partition of Africa) over sharing of the booty. It took the diplomatic wisdom of German Chancellor, Otto Von Bismarck, who initiated the famous Berlin Conference of 1884/85 that resolved the hostility among the powers. The panacea provided at the Berlin Conference gave the European powers the temerity or impetus to establish colonial hegemony over their respective colonies and the process of exploitation of African and other oversea lands festered.
Indeed, colonialism contributed adversely to the depletion and devastation of African political, economic, social, cultural and religious structures. In British colonial enclaves like Nigeria and Ghana, indirect rule was foisted on the different demographics which distorted their ethnic and cultural settings. For instance, in Nigeria, amalgamation of Northern and Southern Protectorates in 1914 led to the ‘mere geographical expression; called Nigeria today. All of this was done for the political convenience of the British and the mindless exploitation of the peoples’ resources.
Although, African nationalists such as Julius Nyerere, Obafemi Awolowo, Nnamdi Azikiwe, Kwame Nkrume and others took up the gauntlets to achieve sovereignty from the British and French hegemonies, all they succeeded at achieving was partial political independence, as their countries’ economic, social, cultural and religious systems were and are still in limbo today as they are tied to their former colonial masters’ apron strings. I say partial political independence - given the fact that there is always some trait of western powers’ influence in the emergence of African or even other third world countries political leaderships.
The 20th century witnessed the outbreak and the end of the First and Second World Wars ( 1914-1918 and 1939-1945 respectively) which ushered in a new world order in which United States of America emerged as a new super power with its capitalist orientation and free market economy ideology. The current international capitalist system is largely characterized by unequal exchange and the grand design to perpetually keep Africa and other countries in the Southern Hemisphere underdeveloped or undeveloped.
Walter Rodney, in his epic book: ‘How Europe Underdeveloped Africa’, argued that African historical relationship with Europe could be described as exploitative, comparative and dialectical. Rodney believes that Europe’s development led to Africa’s underdevelopment and he posits that for Africa to pull through her exploitative and dialectical as well as this hostile and unequal relationship, she has to extricate itself from the shackles of the iniquitous international capitalist system.
Ostensibly, former and late Libyan strongman, Mamman Gadhafi, was conscious of Rodney’s admonition vis-a-vis African unity and development and was hell-bent on addressing the malaise accordingly. Before his brutal demise, Libya was basking in the euphoria of qualitative and free educational system, high per capita income, widespread employment opportunities, industrial vibrancy and awesome Gross Domestic Product (GDP) among other enthralling development indices. The Libyan leader was a patriotic and Pan-African colossal who craved for and worked assiduously towards an African continent that would be less dependent on the Western World. Ghaddafi’s developmental strides and blueprint for African unity and development must have been perceived as a grave threat to western world interest and their anti-African development agenda, and his death was plotted and gruesomely executed.
The queries that agitate every discerning mind since Gadhafi was made to pay the ultimate prize have been: If Gadhafi could be fictitiously labelled ‘a terrorist’ by the west just because he was patriotically pursuing an African unity and development agenda, how many African leaders (dead or alive) had or have the nerve to take the bull by the horn and continue African development project from where Gadhafi stopped? For how long will African and other Third World leaders continue to look the other way amidst western world perpetration of injustice and antithetical posture to African developmental strides and agendas? When African leaders and their peoples begin to look inwards and determine to go back to the basis? While it is not in doubt that the present international system is a global village, and interconnection amongst states is critical for mutual political, economic and social as well as cultural developments, what are African states and leaders bringing to the table in terms of improved local production and productiveness, strong poverty alleviation policy, concerted fight against widespread corruption, stable fiscal/monetary policy, agricultural resuscitation and affordable educational and human development systems?
In drawing the curtain, Africa’s quest for development and competitive edge at the continental and global levels will remain a mirage ad infinitum until and unless she quickly begins to look inward, review and re-examine its historical trajectories and develop pragmatic blueprints that can immediately liberate or extricate its culturally and religiously diverse subjects from the doldrums of economic depression, political instability, cultural enslavement and religious and ethnic bigotry and corruption. A failure to earnestly do the needful about African development will compel posterity to see and portray us a ‘wasted and docile’ generation.
On a final note, the tragedy that pathetically befell Libyan Ghaddafi must be averted from befalling other patriotic and selfless African leaders as well as other less developing economies whose leaders think progressively irrespective of whose ox is gored. Hence, the quest for Africa’s genuine development lies on the concerted effort and unity of the current African states’ leadership to correct the ills under which Mamman Ghaddafi gave up the ghost.
Adekoya, Ademola Afis is the Director of Communication – Yoruba Global Council (YGC)