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I took inspiration from sex workers for ‘To Kill a Monkey’ role – Sunshine Rosman

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Actress, Sunshine Rosman, tells OGHENOVO EGODO-MICHAEL about her career, role played in the movie series, ‘To Kill A Monkey’, and other issues

Tell us about your family background.

My mum is from Imo State and my dad is Canadian. I grew up in the Ijeshatedo area of Surulere, Lagos. Later, I lived in Magodo, then Bode Thomas, before moving back to Ijesha (all in Lagos). I was very much a daddy’s girl and spent a lot of time with him. He was a hands-on father who even cooked for the family sometimes.

How did your journey into acting begin?

Acting is something I’ve always known. My parents always encouraged me. My sisters and I would put together little plays or record songs and make our dad watch them when he came back from work, even when he was exhausted. Many times, he pretended to be happy and applauded us regardless. We were all entertainers in my family and we loved watching movies together.

I remember watching a Marilyn Monroe film and being fascinated by her expressions beyond just her beauty. My dad told me she was one of the biggest actresses in the world, and at that moment, I said to myself, “I want to be like that.”

In what ways did Marilyn Monroe influence your acting or performance style?

Performance-wise, I can’t say I picked much directly from her, but there’s something about her that lights up a room. However, her style has definitely influenced me. Whenever I’m choosing what to wear, she is often on my mood board.

In what ways did ‘To Kill a Monkey’ push you to prepare differently?

The experience was unique. I had auditioned a year earlier but wasn’t initially cast. Just when they were about to start filming, I was contacted to step in for the role. At the exact time, I was supposed to begin my school exams. School has always been tricky for me because of work; when exams come, I focus solely on reading.

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I had to choose between deferring the semester or starring in ‘To Kill a Monkey’. I didn’t want an extra year in school, but I had also prophesied that I would one day work with Kemi Adetiba. So, I went ahead to write my exams and thought I had lost the role. During my school break, I didn’t get a call back in time and decided to move on to another project. But then I had a dream where I saw myself moving across film sets in full hair and make-up. I strongly believed it was Kemi Adetiba’s set.

A few days later, I got the call. Ironically, I was at a radio interview telling them I was going to star in her film, even though I hadn’t been called yet. When the call finally came, everything fell into place.

What strong lesson did the movie teach you?

I would say that there are many “Efes” in our daily lives. In the story, no one was completely innocent— it wasn’t black and white. Each character had both good sides and flaws. I have learnt that people who glorify themselves as good may still have hidden dirt.

From Amanda Sparkles’ (her character in the movie)’s perspective, the lesson is clear: when a man brings you down, don’t stay there; flip the script.

You’ve worked across genres from comedy to drama. What helps you adapt to such contrasting roles?

I use anchors— inspirations for the characters I play. For Sparkles, it was high-class Lagos “runs” girls. These anchors could be a person, an object, or multiple things at once. Amanda Sparkles was a blend of my personal experiences and those of other women I’ve observed. Sometimes, I just sit in a club and watch people. Above all, God’s grace helps me.

How has your experience learning French and your openness to mastering other languages shaped your career?

I must clarify that I don’t speak French fluently. The rumours may have come from an interview I did years ago when I was studying at Alliance Française in Ikoyi. At the time, I had just finished my first class and could hold basic conversations. I even switched my phone language to French to immerse myself.

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During an interview, I mentioned that I spoke “a little French,” which was an exaggeration. While I can understand a few words if spoken slowly, I am far from fluent.

That said, I remain fascinated by languages. If a role requires me to learn one, I’ll do the work. Whether it’s spending time in an Indian community or immersing myself in Spanish culture, I am open to the challenge. Being multilingual as an actress creates more opportunities.

Your mixed heritage gives you a bicultural perspective. How does that shape how you interpret characters?

Being biracial is sometimes an advantage, but often a disadvantage. Casting-wise, people struggle to place me. My features don’t always fit the typical Nigerian look, yet I don’t fully look foreign either.

For instance, if I’m cast as a daughter, they may have to recast one of the parents to make the family look believable. In international films, they face the same challenge. I fall in between.

Would you say your relationship with Bucci Franklin contributes to your on-screen chemistry?

I can’t speak to that directly, but Bucci is an extraordinary actor; truly a gift. I have had the honour of working with him several times, and each time was a privilege. Beyond his talent, he is a fantastic person with a great character. In this industry, it’s not just about working with skilled people but with good-hearted ones too. I look forward to more projects with him.

You volunteer for a charity organisation. What is that like?

The organisation was founded by my mother and supported by my late father. It has always been a family commitment; something I’ve done since childhood and will continue for life. Recently, my mum opened an orphanage in Abia State with about eight girls under her care.

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What are your ambitions beyond Nollywood?

I want to feature in all the “woods”— Nollywood, Hollywood, Bollywood, even the Asian and British film industries. My dream is to be an international actor, not just a Nigerian one. I want roles that challenge me and push me beyond my comfort zone. I don’t want to limit myself in any way.

How do you feel about sharing the same birthday with your mum?

It makes me feel special. It’s a bond I truly cherish. As a child, I sometimes wished for my own birthday, since my sisters had theirs. I even felt jealous at times. But growing older, I’ve come to see it as a blessing.

Are there roles that are off-limits for you?

Yes. I’ve restricted intimacy scenes. Too often, producers see a beautiful girl and the first instinct is to sexualise her on screen. Sometimes, even costumes for simple roles like an office worker are unnecessarily provocative. Some directors exploit that.

I am not interested in being reduced to an object of desire, except if there’s a powerful message behind it. For example, Amanda Sparkles wasn’t just a prostitute; she was central to Oboz’s downfall and brought depth to the story.

Is there a dream role or project outside acting you’d love to pursue?

Yes. I’m a businesswoman at heart. I love fashion, haircare, skincare, and make-up. That side of me hasn’t been fully revealed yet, but soon people will meet Shine, the businesswoman.

Outside of business, how do you unwind?

I love serene places, especially being by the beach or a lake. I also treasure time with my family and close friends.

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Ìwòyè-Kétu: The Yoruba Town That Spans Two Nations and Lives by Ancient Taboos

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Ìwòyè-Kétu is one of the most remarkable Yoruba communities in West Africa, not only for its deep-rooted traditions but also for its unique geopolitical identity. The ancient town straddles two modern nation-states—Nigeria and the Republic of Benin—yet remains culturally, spiritually, and traditionally unified as one Yoruba settlement.

A Town Without Borders in Spirit

Geographically, Ìwòyè-Kétu is primarily located in Imeko/Afon Local Government Area of Ogun State, Nigeria, while its western section lies across the international boundary in the Republic of Benin. This border, imposed during the colonial partition of Africa, cuts through the town but has failed to divide its people.

Families live on both sides of the boundary, speak the same Yoruba dialect, observe the same customs, and recognise one traditional authority. Daily life reflects this dual reality: residents freely transact using both the Nigerian naira and the West African CFA franc, depending on location and convenience.

Unified Kingship Across Nigeria and Benin

Despite existing in two countries, Ìwòyè-Kétu is governed traditionally by one paramount ruler. The recognised monarch is:

His Royal Majesty Oba (Sir) Isaac Adegbenro Oyero,
the Ooye of Ìwòyè-Kétu, also styled Adekilúrójú – Ada Páàkó II.

His authority is acknowledged by the community on both sides of the border, making Ìwòyè-Kétu a rare example of a binational Yoruba town under a single royal institution.

Origins in Ile-Ife

According to Yoruba oral tradition, Ìwòyè-Kétu was founded by Olúmu (or Olómù), a legendary migrant from Ilé-Ifẹ̀, the spiritual homeland of the Yoruba people. Like many Yoruba settlements, its founding narrative emphasises migration from Ife, reinforcing the town’s ancient roots within the broader Yoruba civilisational story.

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Ìwòyè-Kétu forms part of the historic Kétu region, once a powerful Yoruba kingdom before European colonial boundaries fragmented it between British-ruled Nigeria and French-ruled Dahomey (now Benin).

Sacred Taboos That Still Govern Daily Life

Ìwòyè-Kétu is widely known for its strict traditional prohibitions, which continue to be enforced by custom and belief:

Use of umbrellas is strictly forbidden anywhere within the town.

Rearing pigs is prohibited, and pork is traditionally avoided.

In some oral accounts, digging wells is either forbidden or tightly regulated.

These taboos are believed to be tied to ancestral covenants, spiritual agreements, and the town’s founding myths. Violations are traditionally thought to invite misfortune, reinforcing collective adherence across generations.

Language, Culture, and Continuity

Despite the Nigeria–Benin divide, Ìwòyè-Kétu remains culturally seamless. Yoruba language, customs, festivals, and lineage systems are shared. The town stands at a linguistic crossroads where English and French meet administratively, but Yoruba remains dominant socially and spiritually.

A Living Example of Pre-Colonial African Unity

Ìwòyè-Kétu exemplifies how pre-colonial African societies continue to transcend modern borders. Long before Nigeria or Benin existed, the town functioned as a single cultural entity—and it still does.
In an era where borders often define identity, Ìwòyè-Kétu reminds us that history, tradition, and shared ancestry can be stronger than lines drawn on maps.

Sources

Yoruba oral traditions and local historical accounts of Ìwòyè-Kétu

Ogun State local government and cultural heritage records (Imeko/Afon LGA)

Nigerian media reports and cultural features on Ìwòyè-Kétu’s taboos and binational status

Community welcome signage and local testimonies

Cross-border Yoruba history of the Kétu Kingdom (Nigeria–Benin)

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Emotan; The Benin Heroine (PHOTOS)

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Throughout history, in every culture around the world, extraordinary women have pushed society to think bigger, move forward and create.

Emotan is a glowing example of boundless courage and world-changing ingenuity.

Emotan a market woman, single-handedly raised an army and overthrew the illegal regime of Oba Uwaifiokun who usurped his brother and conspired with his chief to kill King Ewuare.

She protected Oba Ewuare in her hut and showed him kindness when he was trying to reclaim his throne back.

Emotan helped install Oba Ewuare the Great, who was the most outstanding Oba in the ancient Benin Kingdom around 1440AD.

Eventually, when Oba Ewuare regained his throne, Emotan became the King’s favourite citizen.

Moreso, her kindness wasn’t restricted to the Oba alone, history tells us that Emotan converted her hut to a crèche to help nursing mothers who patronized her or came to the market for other things.

At that time, her daycare centre was popular in Benin and it can be said authoritatively that she started the first-day care centre in Benin.

After her death, her body was buried at the Oba market at the exact spot where she sold her goods. A tree was planted on her grave and she is being worshipped as the mother of love and kindness

Source: Benin achive

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Michael Adekunle Ajasin (1908–1997): Scholar, Educationist, and Statesman of Principle

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Michael Adekunle Ajasin remains one of the most respected figures in Nigeria’s political and educational history, remembered for his intellectual depth, personal integrity, and unwavering commitment to democratic ideals and public education.

Born on 28 November 1908 in Owo, present-day Ondo State, Ajasin’s early life was shaped by discipline, learning, and service. He attended St. Andrew’s College, Oyo between 1924 and 1927, one of the foremost teacher-training institutions in colonial Nigeria. After qualifying as a teacher, he worked in the profession for several years, laying the foundation for what would become a lifelong dedication to education.

In 1943, Ajasin gained admission to Fourah Bay College, Sierra Leone, then one of the most prestigious higher institutions for Africans in British West Africa. He graduated in June 1946 with a Bachelor of Arts degree in English, Modern History, and Economics. Determined to deepen his professional competence, he proceeded to the Institute of Education, University of London, where he obtained a Postgraduate Diploma in Education in June 1947.

Family Life

Ajasin married Babafunke Tenabe, also a teacher, on 12 January 1939. Their marriage produced four children—two sons and two daughters. One of his daughters, Mrs Olajumoke Anifowoshe, distinguished herself in public service, becoming Attorney-General and Commissioner for Justice in Ondo State, further reflecting the family’s strong tradition of civic engagement.

Educational Leadership

On 12 September 1947, Michael Adekunle Ajasin was appointed Principal of Imade College, Owo. His tenure was marked by visionary leadership and an aggressive staff development programme. Notably, he facilitated opportunities for teachers to pursue further training at University College, Ibadan, at a time when such advancement was rare.

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In December 1962, Ajasin left Imade College to establish Owo High School, where he served as founder, proprietor, and first principal from January 1963 to August 1975. Under his leadership, the school earned a reputation for academic excellence and discipline, reinforcing his belief that education was the most effective instrument for social transformation.

Political Thought and Early Activism

Ajasin was deeply involved in Nigeria’s nationalist and pre-independence politics. In 1951, he authored a policy paper that later became the education blueprint of the Action Group (AG), boldly advocating free education at all levels. This proposal would later be implemented in Western Nigeria under Chief Obafemi Awolowo and remains one of the most impactful social policies in Nigerian history.

He was among the founders of the Action Group, a party whose ideology centred on immediate independence from Britain, universal healthcare, and the eradication of poverty through sound economic planning. During the 1950s, Ajasin served as National Vice President of the Action Group.

Legislative and Local Government Service

Ajasin’s political career expanded steadily. He became an elected ward councillor, then Chairman of Owo District Council, which covered Owo and surrounding communities such as Idashen, Emure-Ile, Ipele, Arimogija, Ute, Elerenla, and Okeluse.

In 1954, he was elected to the Federal House of Representatives in Lagos, serving as a federal legislator until 1966, when military rule interrupted Nigeria’s First Republic. His years in parliament were characterised by advocacy for education, regional development, and constitutional governance.

Return to Politics and Governorship

In 1976, Ajasin became Chairman of Owo Local Government. With the return to civilian rule, he joined the Unity Party of Nigeria (UPN), the ideological successor to the Action Group.

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In 1979, he was elected Governor of Ondo State, with Akin Omoboriowo as his deputy. His administration prioritised education, rural development, and fiscal discipline. However, political tensions emerged when Omoboriowo defected to the National Party of Nigeria (NPN) and contested the 1983 gubernatorial election against him. Although Omoboriowo was initially declared winner, the results were later annulled, and Ajasin was sworn in for a second term.

His tenure was abruptly terminated by the military coup of 31 December 1983, which brought General Muhammadu Buhari to power.

Integrity and Personal Example

Michael Adekunle Ajasin was widely admired for his personal honesty. Reflecting on his years in office, he famously stated:

“I came into office in October 1979 with a set of my own rich native dresses and left office in December 1983 with the same set of dresses; no addition and no subtraction.”

He further noted that he owned no personal cars upon leaving office, having exhausted the two he had before assuming governorship. This statement has since become a benchmark for ethical leadership in Nigeria.

Pro-Democracy Struggle

In the 1990s, Ajasin emerged as a leading elder statesman within the National Democratic Coalition (NADECO), which opposed military dictatorship and demanded the validation of Chief M.K.O. Abiola’s annulled June 12, 1993 presidential mandate.

In 1995, he was arrested by the Abacha military regime, alongside 39 other activists, for participating in what the government termed an illegal political meeting—an episode that underscored his lifelong commitment to democracy and civil liberties.

Educational Legacy

As governor, Ajasin signed into law the establishment of Ondo State University in 1982, located in Ado-Ekiti (now in Ekiti State). In 2000, during the administration of Chief Adebayo Adefarati, a new university in Akungba-Akoko was named Adekunle Ajasin University in his honour. He also played a key role in the establishment of The Polytechnic, Owo.

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Michael Adekunle Ajasin stands as a rare example of a Nigerian leader whose intellectual rigour, moral discipline, and public service aligned seamlessly. His legacy lives on through the institutions he built, the policies he shaped, and the enduring example of integrity he set in public life.

Source:
Ondo State Government Historical Records; Nigerian Political Biographies; Action Group Party Archives; Adekunle Ajasin University Documentation

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