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PHOTOS: HOW NIGERIA WAS SOLD TO THE BRITISH FOR £865,000 IN 1899

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This is not just the story of colonial conquest. It is the story of the first OIL WAR, a war not fought over petroleum, but over palm oil, in the territories that would later become Nigeria.

Before the first drop of crude was ever drilled in Oloibiri, there was already a fierce battle for control over a different kind of oil: the red gold of the tropics.

In the 19th century, as the Industrial Revolution thundered across Britain and Europe, the demand for lubricants to keep machines running was insatiable. And at the heart of that demand was palm oil, a sticky red substance extracted from the fruit of a native African tree. This oil was used to grease machines, produce candles, soaps, etc.

The Niger Delta, then part of the region Europeans called the “Oil Rivers,” was the world’s richest source of this commodity. For centuries, the same Delta had served as a major slave-exporting hub, but by the 1870s, as abolition gained ground, slaves were replaced by palm oil as the primary export. The coast once known for bondage was now valued for commerce. African traders, many of them former slaves or descendants of returnees, became immensely wealthy. One of the most famous among them was King Jaja of Opobo, a self-made merchant-king who built a thriving trade empire on the strength of palm oil and personal diplomacy. These African merchants understood global trade and negotiated directly with European companies.

But African prosperity was never allowed to grow unchecked for long. By the late 1800s, European commercial rivalry was boiling over into political intrigue. British, French, and German merchants vied for dominance in the West African market. In 1879, a Cornishman named George Taubman Goldie began consolidating several British trading firms into a single entity. He formed the United African Company (UAC). With this company, Goldie initially envisioned dominating the palm oil trade on the Niger River. After that, he envisioned something more than trade, he wanted sovereignty.

Through aggressive expansion, Goldie’s company secured treaties with local chiefs along the Niger and Benue Rivers, gaining de facto control of vast inland territories. By 1884, Goldie’s company operated about 30 trading posts and used its economic leverage to argue at the Berlin Conference (the infamous 1884–85 summit where European powers divided Africa among themselves) that Britain should be awarded exclusive rights to the Niger Basin.

The British won the argument. The next year, in 1886, Goldie’s company received a Royal Charter from the British Crown, becoming the Royal Niger Company (RNC), a private corporation with governmental powers, similar to the old British East India Company. It could make treaties, raise its own military force, collect taxes, administer justice, and govern the vast areas along the Niger and Benue Rivers.

In effect, Nigeria was not yet a British colony, it was a private corporate colony ruled by a for-profit company headquartered in London.

To the local chiefs, the new company agents spoke of free trade and mutual prosperity. But behind these assurances were binding English contracts designed to establish monopolies, giving the company exclusive trading rights and ceding sovereignty to the British Crown. This meant the chiefs could only sell palm oil to the Royal Niger Company. Any attempt to export independently was treated as economic rebellion. Many chiefs, including King Jaja of Opobo, resisted.

King Jaja of Opobo was one such rebel. Despite his previous cooperation with the British, he refused to be dictated to. When he began exporting palm oil directly to Liverpool merchants, he was arrested in 1887, exiled to the West Indies, and never saw his kingdom again. He died in 1891 on his way home, allegedly poisoned with a cup of tea.

By the 1890s, resistance was rising. In the kingdom of Nembe, in today’s Bayelsa State, a new monarch, King Koko Mingi VIII, ascended the throne in 1889. Koko was an educated Christian convert and former schoolteacher. But he soon found himself at odds with the Royal Niger Company’s chokehold on trade. Like Jaja before him, he tried to bypass the company’s monopoly by seeking commercial ties with the Germans in Kamerun. But the company retaliated by blockading his kingdom from its traditional markets.

Tired of negotiations and betrayal, King Koko struck back. On 29 January 1895, before dawn, he led over 1,000 warriors in a surprise attack on the Royal Niger Company’s heavily guarded headquarters at Akassa. In what became known as the Brass Raid, Koko’s forces captured the station, seized arms and ammunition, including a Maxim machine gun, and took 60 European hostages. Koko demanded that the British lift their monopoly and allow Nembe to trade freely.

The British government refused to negotiate. In response, King Koko executed about forty of the hostages, an act the British termed cannibalism, a fabrication meant to justify vengeance.

On 20 February 1895, the Royal Navy retaliated under Admiral Frederick Bedford, launching a brutal punitive expedition. They bombarded Nembe town (Brass) and burned it to the ground. Hundreds were killed. Survivors suffered famine and diseases such as smallpox.

King Koko went into hiding. The town of Brass was fined £500, a fortune at the time, and forced to surrender weapons and surviving hostages.

In 1898, King Koko, declared an outlaw and unable to rally sufficient support for further resistance, died by suicide in exile. Around the same time, Oba Ovonramwen of Benin was also deposed following the Benin Punitive Expedition in 1897, signalling the final collapse of powerful indigenous resistance in southern Nigeria.

Back in London, the public outcry over the Brass Massacre and the RNC’s excesses led to parliamentary pressure. The British Parliament opened an inquiry, but rather than punish the Royal Niger Company, the Crown did something far more significant, it decided that a private corporation could no longer be trusted with the government of a people.

In 1899, the British revoked the Royal Charter of the Royal Niger Company. But it did not come for free.
The British bought out the company’s rights, territories, and infrastructure for the sum of £865,000, the equivalent of £108 million today. That was the price Britain paid to acquire the territory that would become Nigeria.

It was not a conquest in the conventional sense, it was a transaction. Nigeria was, quite literally, sold.
And who sold it?

The man at the centre of the deal was Sir George Taubman Goldie, the imperialist who had envisioned and built the corporate company that took over Nigeria’s territories. In many ways, he was Nigeria’s unofficial founder, though he never ruled the colony formally. He sold Nigeria to the British Crown in 1899 for £865,000, and for his services to empire, he was later knighted.

On 1 January 1900, the Southern and Northern Protectorates were formally declared under British rule.
The company was gone. But its legacy of economic exploitation, monopolistic control, and indirect rule would persist.

The company itself didn’t die. It rebranded and evolved. The Royal Niger Company merged into what we know today as Unilever, a multinational that still trades in Africa.

This is not just a footnote in colonial history. It is the story of how an entire country people, kingdoms, resources, rivers, was commodified, negotiated, and sold. It reminds us that empire was not only built with gunboats, but also with contracts, shares, and profits.

Nigeria, long before independence, had already been bought and sold.

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South Africa’s top court rules men can take wives’ surnames

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South Africa’s top court ruled Thursday that men should be able to take their wives’ surnames and a law that prevented this amounted to unfair gender discrimination.

The Constitutional Court said the legal ban served no legitimate government purpose and was suspended, paving the way for parliament to enact amendments to the legislation.

While men were deprived of the ability to take their wives’ surnames, the discrimination was “far more insidious” for women, the ruling said.

It “reinforces patriarchal gender norms, which prescribe how women may express their identity, and it makes this expression relational to their husband, as a governmental and cultural default,” it said.

The case was brought to court by two couples, one of which wanted to honour the woman’s parents who died when she was young. In the other case, the woman wanted to keep her ties to her family surname as she was an only child.

Previously, men would have to apply to the home affairs department to change their surname, a request that was not automatically granted.

Provisions allowing men to assume their wives’ surname on marriage are already in place in other countries, mainly in Europe and in certain US states.

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Adewale Ayuba: The Bonsue Fuji Maestro

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Adewale Ayuba (born 25 March 1965), popularly known as Mr. Johnson, is a celebrated Nigerian Fuji musician. A dynamic performer and innovative artist, he is best recognized for pioneering a distinct subgenre of Fuji known as Bonsue Fuji, earning him the titles “Bonsue Fuji King” and “Bonsue Fuji Maestro.”

Early Life

Adewale Ayuba was born in Ijebu-Ode, Ogun State, Nigeria, where he grew up immersed in the vibrant Yoruba musical culture. His passion for music developed at a young age, and by the time he was a teenager, Ayuba had already begun performing publicly. His early exposure to Fuji—a genre rooted in traditional Yoruba Islamic music and social commentary—shaped his career trajectory.

Musical Career

Ayuba gained prominence in the late 1980s and early 1990s, standing out for his smooth voice, energetic stage presence, and ability to modernize Fuji without losing its cultural essence.
In 1986, he released his debut album, Ibere (Beginning), which set the stage for his rise in the Fuji music scene.

His breakthrough came in the 1990s, particularly after the release of Bubble, which enjoyed both commercial success and critical acclaim.

Unlike traditional Fuji, Ayuba’s Bonsue Fuji introduced faster rhythms, contemporary arrangements, and lyrics that appealed to both young and older audiences.

Contributions and Style

Ayuba’s Bonsue Fuji represents a deliberate reinvention of Fuji, making it more accessible to urban audiences and international listeners. Some defining features of his style include:

Upbeat, dance-friendly tempos.

Cleaner, more radio-friendly lyrical delivery compared to traditional Fuji.

Infusion of contemporary instruments and production styles.

This reinvention helped Fuji cross into mainstream Nigerian pop culture and attracted non-Fuji audiences.

Recognition and Legacy

Ayuba has been widely celebrated for his innovations in Fuji music, often credited with making the genre appealing beyond its traditional fan base.

His albums and live performances have earned him accolades within Nigeria and among the Nigerian diaspora.

He remains a strong advocate of Fuji as a cultural export, performing across Africa, Europe, and North America.

Personal Life

Though details about his private life remain relatively low-profile, Ayuba is admired not only for his music but also for his discipline and clean image, which set him apart in an industry sometimes plagued by controversies.

Legacy

Adewale Ayuba’s work has cemented him as one of the most innovative voices in Nigerian Fuji. By creating Bonsue Fuji, he bridged generational gaps in music, ensuring Fuji’s relevance in a rapidly changing Nigerian music industry. His influence continues to inspirer younger Fuji and Afrobeats artists who look to blend tradition with modernity.

Sources:
Vanguard Nigeria Music Archives.

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Oba Abdul-Lateef Adeniran Akanni (Obaarun-Oladekan I): The Olofin Adimula of Ado-Odo

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Oba Abdul-Lateef Adeniran Akanni (3 December 1958 – 7 January 2022), known by his regnal title Ojikutujoye Obaarun-Oladekan I, was a Nigerian monarch who ruled as the Oba of Ado and Olofin Adimula Oodua of Ado-Odo, an ancient Yoruba kingdom in Ogun State, Nigeria. His reign, which began in 2009, was marked by efforts to uphold the traditions of Ado-Odo while navigating modern governance and community development.

Early Life and Background

Abdul-Lateef Adeniran Akanni was born on 3 December 1958 in Ado-Odo, a culturally significant Yoruba settlement in present-day Ogun State. Ado-Odo holds a unique place in Yoruba history as one of the oldest Awori towns, with deep ancestral ties to Ile-Ife, the spiritual cradle of the Yoruba people.

Details of Oba Akanni’s childhood, education, and early career are not widely documented. However, his lineage and deep cultural grounding prepared him for eventual ascension to the revered Ado-Odo throne.

Ascension to the Throne

The throne of Ado-Odo became vacant following the death of Oba J. O. Akapo, who passed away on 7 February 1989. After a long interregnum that lasted two decades, Abdul-Lateef Adeniran Akanni was chosen as the next monarch.

On 2 May 2009, he was installed as the Oba of Ado and Olofin Adimula Oodua of Ado-Odo, assuming the regnal name Ojikutujoye Obaarun-Oladekan I. His coronation marked the end of a prolonged vacancy on the throne, restoring continuity in the traditional leadership of the ancient Awori community.

Role as Monarch

As Olofin Adimula, Oba Akanni held not only political and cultural authority within Ado-Odo but also spiritual responsibilities, given the sacred status of the Olofin stool in Awori and Yoruba tradition.
His reign was characterized by:

Custodianship of Yoruba Tradition: He safeguarded the customs, festivals, and rituals that define the cultural heritage of Ado-Odo.

Community Leadership: He played a mediatory role between his people and government institutions, advocating for development in infrastructure, education, and healthcare.

Symbol of Unity: His leadership maintained cohesion among the diverse Awori sub-communities under his jurisdiction.

Death

Oba Abdul-Lateef Adeniran Akanni passed away on 7 January 2022 at the age of 63. His death was a major loss to the people of Ado-Odo and the wider Awori community, who regarded him as a custodian of both cultural heritage and social stability.

Following his death, the throne of Ado-Odo once again entered an interregnum as the community and ruling houses began the traditional processes of succession.

Legacy

Oba Akanni’s reign is remembered for the restoration of traditional authority in Ado-Odo after a long period without a monarch.

His leadership helped maintain the spiritual and cultural prestige of the Olofin Adimula throne.
He is honored among Yoruba monarchs who carried the responsibility of preserving indigenous governance systems in a modern Nigerian state.

Sources:
Ogun State Traditional Council Archives (referenced in local reports)

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