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Oleku Ija Ore: Historical Account of the Battle of Ore in the Nigerian Civil War

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The Nigerian Civil War (1967–1970), also called the Biafran War, was one of the bloodiest conflicts in post-colonial Africa. Among its many turning points, the Battle of Ore, remembered in Yoruba memory as “Oleku Ija Ore” (“the fierce battle of Ore”), stands out as a decisive episode that changed the trajectory of the war.

This is the full history of the battle, the Yoruba dimension, and its lasting legacy.

Background: The Road to War

The Nigerian Civil War broke out on July 6, 1967, following deep ethnic, political, and military crises:
The January 1966 coup, led largely by Igbo officers, killed many northern leaders including Prime Minister Abubakar Tafawa Balewa and the Sardauna of Sokoto, Ahmadu Bello.

A counter-coup in July 1966, led by northern officers, brought Lt. Col. Yakubu Gowon to power. This coup also sparked massacres of Igbos in the North, leading to mass migrations eastward.

On May 30, 1967, Col. Chukwuemeka Odumegwu Ojukwu declared the Republic of Biafra, seceding from Nigeria.

War was inevitable. Initially, Biafra had the upper hand due to its motivated troops, sympathetic foreign media, and the daring strategies of Yoruba officer Lt. Col. Victor Banjo, who sided with Ojukwu.

The Midwest Invasion

On August 9, 1967, Biafran forces crossed the Niger River and invaded Nigeria’s Midwestern Region. Commanded by Col. Banjo, the invasion aimed to achieve three key goals:

1. Capture Lagos, Nigeria’s capital, to force Gowon’s government into collapse.

2. Gain Yoruba support, using Banjo’s ethnicity as leverage.

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3. Expand Biafran control westward, securing international recognition.

Within days, towns such as Asaba, Agbor, Benin, and even Ore fell under Biafran occupation. The invasion shocked the Nigerian government, which had believed the war would be quickly contained in the East.

The Advance to Ore

By mid-August, Banjo’s troops had advanced to Ore in Ondo State, only about 130 miles from Lagos. The road to the capital was wide open, and panic gripped the Nigerian government.

Gowon called emergency meetings in Lagos.

Yoruba leaders were divided: should they support Banjo (a Yoruba fighting for Biafra) or stand with the federal government?

In the barracks, confusion reigned. The West had very few soldiers, and many Yoruba officers were unsure of their allegiance.

Only a small Nigerian platoon of 32 soldiers from the 11th Battalion, led by Lt. Raphael Iluyomade, held their ground at Ore. Their resistance, though modest, gave the Nigerian command precious time to regroup.

Banjo’s Hesitation

This was the critical moment. If Banjo had pressed forward to capture Lagos, history might have been rewritten. But instead, he hesitated.

Several reasons explain this delay:

Yoruba leaders reminded him of Afonja of Ilorin, a Yoruba warlord who invited Fulani allies in the 19th century but later lost Ilorin to them. Banjo was warned not to betray his people by handing Yorubaland to Biafra.

Banjo reportedly entered secret negotiations with Nigerian General Murtala Mohammed, perhaps seeking a peaceful Yoruba-led solution.

Biafran leader Ojukwu grew suspicious of Banjo’s loyalty and ordered him to halt at Ore.

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This hesitation proved fatal. Time allowed Nigeria to rally its forces and counterattack.

The Battle of Ore (August 14 – September 17, 1967)

The Nigerian Army, under General Murtala Mohammed, launched a counteroffensive at Ore. Fierce fighting ensued. Though poorly equipped at first, Nigerian forces gradually gained the upper hand with reinforcements from the North and Midwest.

Banjo’s troops, low on supplies, became overstretched.

Local Yoruba support for Biafra was lukewarm at best. Most saw the Biafran invasion as foreign occupation.

Nigerian propaganda painted the invasion as an “Igbo attempt to conquer the West.”
By early September, the tide had turned. Nigerian troops pushed Biafra back from Ore to Benin City. On September 19, 1967, Benin fell.

The Fall of Victor Banjo

Back in Enugu, Ojukwu accused Banjo of betrayal. Along with three others (Philip Alale, Sam Agbam, and Emmanuel Ifeajuna), Banjo was tried by a Biafran military tribunal for allegedly plotting to negotiate with Nigeria behind Ojukwu’s back.

They were executed by firing squad in September 1967. Banjo’s death marked the end of Yoruba leadership in Biafra’s military campaign.

Significance of the Battle of Ore

The Battle of Ore was one of the war’s most decisive turning points:

1. Stopped Biafra’s Advance – Had Ore fallen completely and Lagos been captured, Gowon’s government might have collapsed.

2. Secured Yoruba Loyalty – The invasion convinced the West that Biafra could not be trusted, cementing Yoruba alignment with the federal side.

3. Shifted the War’s Momentum – The Nigerian counteroffensive from Ore marked the beginning of federal dominance in the war.

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4. Destroyed Midwest Support for Biafra – Many Midwesterners, especially non-Igbos, turned against Biafra after the failed campaign.

Aftermath

Following Ore:

The self-declared Republic of Benin (a Biafran puppet state) lasted only one day before Nigerian forces crushed it.

By October 4, 1967, Nigerian troops captured Enugu, Biafra’s capital.

Over the next two years, Nigeria gradually strangled Biafra militarily and economically.
On January 15, 1970, Biafra surrendered, ending the war.

Legacy of “Oleku Ija Ore”

Today, the phrase “Oleku Ija Ore” remains part of Yoruba historical memory. It symbolizes:
The ferocity of the battle.

The fragile politics of Yoruba identity during the war.

The decisive role the West played in shaping the outcome of the Nigerian Civil War.
The Battle of Ore is remembered not only as a military clash but also as a moment when Yoruba destiny could have swung either way — toward Biafra or toward Nigeria. History chose the latter.

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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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