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Oloolu: The Most Feared Masquerade in Ibadan and Yorubaland (PHOTOS)

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The Oloolu masquerade occupies a place of singular reverence in Yoruba cultural life, and nowhere is this more pronounced than in the city of Ibadan, where it is hailed as the father of all masquerades. Its origins, however, lie not in Ibadan itself but in the rugged hill town of Ogbagi-Akoko, present-day Ondo State. In the nineteenth century, when Ibadan stood as a formidable military power in Yorubaland, its warriors waged campaigns across vast territories, and among those who marched to battle was the famed Ayorinde Aje, a fearless fighter who fought alongside legendary Ibadan warlords such as Oderinlo, Ogunmola, Ogbori-Efon, and Ibikunle.

During one of these campaigns, the Ibadan forces came against Ogbagi-Akoko, whose most feared protector was not merely a man but a sacred war masquerade known as Oloolu. This figure was no ordinary festival spirit; in Ogbagi, Oloolu was regarded as a living force of war, feared for its supernatural might and invincibility in battle. Warrior after warrior shrank from confronting it, for none could match its power, until Ayorinde Aje stepped forward. In the clash that followed, Ayorinde subdued the bearer of Oloolu, stripped the masquerade of its sacred regalia, and took the custodian prisoner, a victory that would mark the beginning of Oloolu’s journey into Ibadan’s history.

With the war won, Ayorinde ordered that the sacred costume be carried back to Ibadan. The captured custodian was instructed to accompany it, and his wife was commanded to follow. The woman refused outright, and her defiance enraged Ayorinde, who in a moment of wrath beheaded her. He then ordered that her skull be fixed permanently upon the crown of Oloolu’s attire, a grim act that would seal the masquerade’s most enduring taboo. From that moment, women were forbidden to behold Oloolu in person, for the belief took root that any woman who gazed upon it would suffer grave spiritual consequences, her menstrual cycle disrupted, her health broken, or her life cut short. This prohibition has endured to the present day.

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The name Oloolu itself, as preserved in the oral accounts of the Aje family (the hereditary custodians of the masquerade) derives from a warning uttered by the captured custodian when Ayorinde approached the shrine in Ogbagi where the regalia was kept. He cautioned the warrior that “o lu nkan,” meaning “you will put your life in peril,” if he came too close. Ayorinde heeded the warning but nevertheless ordered the regalia taken to Ibadan, along with its bearer and the skull of the executed woman.

When Oloolu first appeared in Ibadan, the city was in the grip of famine, sickness, and unrest. The chiefs and elders sought remedies without success until Ayorinde proposed that Oloolu be used in a ritual to appease the gods. The masquerade was brought out with offerings and sacrifices, and according to tradition, rain fell soon after, the famine eased, and peace returned. From that day, Oloolu was no longer merely a war trophy but a sacred presence in Ibadan’s spiritual life, invoked in times of need and celebrated as a bringer of blessings, fertility, and protection.

The Oloolu festival, held once each year in the month of July, is the single moment when this fearsome figure moves openly through the streets. Its appearance is shrouded in awe and strict ritual law. It is believed that the first person Oloolu sees on his initial outing each year will fall fatally ill unless swift and costly rites are performed. No other masquerade dares to share the streets with him; as preserved in oral accounts, in the reign of Olubadan Dada, an egungun known as Iponri-Iku attempted it and paid with his life after Oloolu challenged him to pick up a cowry imbued with mystical force. The challenger’s backbone snapped instantly, and he died before the day was done. Communities that have confronted Oloolu in defiance, such as the Opopo Yeosa district, are said to have suffered repeated bloodshed thereafter.

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Physically, Oloolu’s appearance is unlike any other egungun. The costume forms a towering, elongated pyramid stitched from multicoloured cloth and netting, crowned with the bleached skull of the beheaded woman. The bearer never wears shoes, must abstain from marital relations for a full month before the festival, and, in the days before Oloolu emerges, all women must leave his household. He must not carry a child upon his shoulders during the festival period, nor bear any load upon his head.

As he moves through Ibadan accompanied by the deep, hypnotic rhythm of his drummers, the skull atop his crown sways with every step, a constant reminder of the story that gave birth to the most feared masquerade in the city’s history.

Though dreaded for his power to kill or curse, Oloolu is also revered as a source of good fortune. Those who serve him faithfully speak of children granted to the barren, businesses made prosperous, and lives protected from harm. Yet the respect he commands is inseparable from the fear he inspires, for in Ibadan’s cultural memory, Oloolu is both a divine benefactor and a reminder of the city’s warrior past, a living link to the time when Ibadan’s might was measured not only in the strength of its armies but in the sacred power it could command.

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Ohanaeze disowns installation of Igbo king in S’Africa

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The Ohanaeze Ndigbo Worldwide has rejected the controversial installation of an “Igwe Ndigbo na East London” in East London, South Africa.

It stated that the title is not recognised and lacks legal backing.

The PUNCH had earlier reported that violent unrest broke out on Monday in the Eastern Cape Province of South Africa following protests against the coronation, with demonstrators torching vehicles and looting shops owned by foreign nationals.

Video evidence shared on X showed protesters setting several vehicles and buildings allegedly belonging to foreigners ablaze, as security forces intensified efforts to restore order.

The outrage has continued to grow, with foreign-owned properties becoming primary targets.

However, in a statement by its National Publicity Secretary, Ezechi Chukwu, the group expressed concern over tensions triggered by the development, noting reports of attacks on innocent persons and destruction of property.

The statement read, “We express deep concern over the resulting disturbances, condemn the unwarranted attacks on innocent persons and destruction of property and call on relevant authorities to take necessary steps to prevent further escalation.”

The organisation condemned the violence and urged South African authorities to act swiftly to prevent further breakdown of law and order.

Ohanaeze stressed that the Igbo are globally known for their peaceful disposition, enterprise and respect for the laws of their host communities, as it dissociated itself from any conduct that contravenes local customs and traditions.

It clarified that the purported installation in East London “only amounts to a mere nominal observance since it is not backed by any law.”

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The group further noted that, in line with the position of the South East Council of Traditional Rulers, it did not recognise the conferment of the “Eze Ndigbo” title outside Igbo land.

Ohanaeze advised Igbo communities in the diaspora to adopt non-kingship titles such as “Onyendu” for internal coordination to avoid misrepresentation.

It also urged Igbo residents abroad to conduct themselves with discipline and respect for the laws of their host countries, while calling on the South African government and citizens to uphold peaceful coexistence.

The group appealed for calm, mutual respect and constructive engagement among all parties involved.

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Political titans, Dangote attend El-Rufai mother’s burial

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On Sunday, dignitaries from different political divides were present at the Central Mosque, Abuja, in honour of Hajiya Umma El-Rufai, the deceased mother of the former governor of Kaduna State, Mallam Nasir El-Rufai.

From his residence in Abuja to the mosque and lastly to the Gudu cemetery, both members of the opposition parties and the ruling party were present to offer condolences.

Specifically, his successor, Governor Uba Sani, the National Security Adviser, Mallam Nuhu Ribadu, were present in his house and at the funeral prayers.

The two had parted ways politically with El-Rufai, though they were mutual friends before.

Also present were former Vice President Atiku Abubakar, 2023 Labour Party presidential candidate, Peter Obi, former governor of Rivers State, Rotimi Amaechi, former governor of Sokoto State, Aminu Tambuwal, and ex-Adamawa State governor, Jibrilla Bindow.

All Progressives Congress governors were also in attendance, including Governors Babagana Zulum (Borno) and Mohammed Bago (Niger); former national chairman of APC, Abdullahi Ganduje; former Minister of Interior, Abdulrahman Dambazau, among others.

The 16th Emir of Kano, Lamido Sanusi, a former Zamfara State governor, Abdulaziz Yari, Senator Shehu Sani and billionaire businessman, Aliko Dangote, were also present.

At the interment of Hajiya El-Rufai at the Gudu Cemetery, Abuja, on Sunday, the former Minister of Communications and Digital Economy, Isa Pantami, held the two estranged friends (El-Rufai and Sani) by their shoulders and spoke a few words capable of melting the hardest of hearts.

Looking across his shoulders, he said, “Let us focus on the things that unite us because they are more than the things that divide us.

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This life and everything it contains will end, and the grave is our end. No matter how you strive, you won’t get anything until Allah (God) grants it to you.”

Atiku had earlier announced his attendance in a post on his verified  X handle, saying, “Today, I joined family, friends and associates of Mallam Nasir El-Rufai and the extended El-Rufai family at the Janazah (funeral prayer) of the matriarch of the family, Hajiya Umma El-Rufai.

“May God continue to comfort the family and all who mourn her. And may Allah grant her Aljannah Firdaus. Amin.”

Prominent Nigerians, including President Bola Tinubu, had earlier paid tributes to the deceased.

Tinubu, in a statement signed by his spokesman, Bayo Onanuga, commiserated with El-Rufai, urging him to find the strength to move on in the absence of his beloved mother.

“Nasir, please accept my heartfelt condolences on the passing of your beloved mother, Hajiya Umma, which happened today (Friday) in Cairo. As someone who had also lost an old mother, I share in your grief,” Onanuga wrote on behalf of President Tinubu.

Sani also earlier extended condolences on behalf of the Kaduna State Government and its people, describing the late Hajiya Umma as “a devoted mother and matriarch, a woman of rare grace, moral clarity, and quiet strength,” who embodied faith, patience, generosity, and community reconciliation.

“On behalf of the government and people of Kaduna State, I extend my deepest condolences to His Excellency, Mallam Nasir El-Rufai, and the entire El-Rufai family on the passing of their beloved mother, Hajiya Umma El-Rufai,” Sani said.

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The National Chairman of the APC, Prof Nentawe Yilwatda, visited El-Rufai and his family, urging them to put their faith in God at all times.

He posted, “I visited the home of Mallam Nasir El-Rufai to commiserate with him and the entire family on the painful loss of his beloved mother, Hajiya Umma El-Rufai, who passed away yesterday (Friday).

“The death of a mother is a deeply personal and irreplaceable loss. It is a moment of profound grief not only for the immediate family, but also for all who understand the priceless role of a mother in the life of her children and family.

“Mama lived a fulfilled life and, by the grace of God, leaves behind a legacy through her children, family and all those whose lives she touched.

“At this difficult time, I pray that Almighty Allah forgives her shortcomings, grants her Aljannatul Firdaus, and comforts Mallam Nasir El-Rufai, the entire El-Rufai family, and all loved ones she left behind. May Allah grant the family the strength, patience and fortitude to bear this painful loss,” the APC Chairman wrote.

Also, the immediate past governor of Ekiti State and former Chairman of the Nigerian Governors’ Forum, Dr Kayode Fayemi, expressed deep sorrow over the passing of Hajiya Umma.

In a statement issued on Sunday by the Fayemi Media Office, the ex-governor described her death as a profound loss, not only to the El-Rufai family but also to all who were touched by her life of humility, faith, and service.

He noted that the late Hajiya Umma lived a life defined by strong moral values, devotion to family, and commitment to community—qualities he said are reflected in her son’s life and public service.

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“I received with deep sadness the news of the passing of Hajiya Umma El-Rufai. Her departure is a painful loss, but we take solace in the exemplary life she lived and the legacy she leaves behind,” Fayemi said.

The death came at a time when El-Rufai was in the custody of the Independent Corrupt Practices and Other Related Offences Commission following his arrest over allegations of corruption and money laundering.

He was arraigned before a Federal High Court in Kaduna on March 24 on a 10-count charge, with the case adjourned until March 31, 2026, for hearing of pending applications, including his bail request.

He was released temporarily from the ICPC custody, reportedly to witness the burial rites of his mother.

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Veteran Filmmaker, Wale Adenuga Reveals Why He Sacked And Recalled Papa Ajasco

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According to Adenuga, the actor was initially removed from the role due to serious misconduct, including attempts to claim ownership of the Papa Ajasco brand.

Veteran filmmaker Wale Adenuga has revealed the reasons behind the removal and subsequent return of Abiodun Ayoyinka in his role as Papa Ajasco.

According to Adenuga, the actor was initially removed from the role due to serious misconduct, including attempts to claim ownership of the Papa Ajasco brand.

The conflict reportedly began when Ayoyinka organised a tour using the Papa Ajasco name without informing the production team.

The situation escalated after the Nigerian Copyright Commission discovered that he had tried to register the brand under his name, even though the producers already held the legal rights.

Adenuga, in an interview with Punch, described this act as a betrayal that led to the actor’s dismissal.

Despite the controversy, Ayoyinka was later brought back to the role, a decision Adenuga said was based on practicality and the actor’s talent rather than personal feelings.

He noted that while talented actors can be challenging, their skills sometimes make them indispensable.

The producer also discussed changes in the entertainment industry, mentioning that his productions have adapted to digital platforms.

Shows like Akpan and Oduma are now distributed mainly on YouTube, while WAPTV maintains an online presence and mobile app to reach audiences.

On the topic of royalties and actor welfare, Adenuga said the current system needs reform and that responsibility should not rest solely on producers.

He suggested that a well-structured industry could ensure fair compensation and long-term support for actors, reducing the burden on individual production teams.

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He said, “That level of betrayal led to his dismissal. I understand the psychology of actors. Sometimes the most talented can also be the most difficult. As a producer, you sometimes have to choose between talent and temperament. Despite everything, I would still work with him because he is a good actor. Our content is now on social media.

“Some productions like Akpan and Oduma are distributed primarily on YouTube, while WAPTV also has an online presence and app. I agree that actors should benefit more in a structured system. It is not the sole responsibility of producers to manage long-term welfare. A proper industry structure would ensure that everyone is taken care of.”

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