Lifestyle

Chief Abraham Salako (Afilaka) and the Peugeot 404 in 1960s Nigeria

Published

5 months ago

August 30, 2025

The photograph of Chief Abraham Salako—popularly remembered as Afilaka—standing beside a Peugeot 404 in the 1960s is more than just a family heirloom. It is a cultural snapshot of post-independence Nigeria, where tradition and modernity converged in striking ways.

Chief Abraham Salako – Afilaka

Chief Abraham Salako was a respected Yoruba community leader whose nickname, Afilaka, became inseparable from his identity. In Yoruba tradition, such epithets often outlive the individual, capturing achievements, traits, or community influence. Over time, Salako’s nickname grew into a family identity, adopted proudly by his descendants as a surname—an enduring marker of heritage.

As a chief, Salako embodied the hybrid role of mid-20th century Yoruba leaders: guardians of custom on one hand, and pioneers of modern lifestyles on the other. His position reflected the aspirations of a Nigeria newly freed from colonial rule in 1960, when chiefs and elites sought to blend ancestral authority with contemporary sophistication.

The Peugeot 404 in Nigeria

The Peugeot 404, produced between 1960 and 1975 by French automaker Peugeot, quickly became one of the most recognizable cars in Nigeria. The car in Salako’s possession, identified by the license plate WL6404A in family memory, was more than a mode of transportation—it was a symbol.

Prestige and Affluence

In 1960s Nigeria, to own a Peugeot 404 was to declare success. Chiefs, politicians, and prosperous traders often used the vehicle to showcase their social standing.

Durability in Africa

The 404’s reputation was cemented by its performance in tough conditions, including multiple victories in the East African Safari Rally (1963, 1966, 1967, 1968). In Nigeria, where roads were still developing, the Peugeot was celebrated as a car that could withstand both rough terrain and long journeys.

Economic Ties with Europe

The Peugeot also mirrored Nigeria’s trade relations with France. In later years, Peugeot Automobile Nigeria (PAN) was established in Kaduna (1972), ensuring that the 404 and its successors became a fixture of Nigerian motoring life.

Nigeria in the 1960s – The Backdrop

Chief Salako’s photograph cannot be divorced from the larger context of 1960s Nigeria:

A New Nation

Nigeria had just gained independence in 1960. Cars like the Peugeot 404 were embraced as markers of modernity and progress.

Tradition Meets Modernity

Chiefs like Salako stood at the crossroads of two worlds. They retained the respect of traditional leadership structures while embracing the tools of modern life, from Western education to imported automobiles.

Cocoa Wealth and the Rise of an Elite Class

In Western Nigeria, the cocoa boom of the 1950s–60s fueled prosperity. Elites and community leaders invested their wealth in modern housing, education, and cars like the Peugeot 404—symbols of both personal success and communal pride.

The Legacy of Afilaka

Chief Abraham Salako’s legacy did not end with his lifetime. The adoption of Afilaka as a family name illustrates how Yoruba nicknames can evolve into permanent identities, linking generations to ancestral memory.

His photograph beside the Peugeot 404 captures a defining moment in Nigerian history: when chiefs personified both cultural continuity and forward-looking aspiration. It is a visual testimony of ambition, prestige, and the embrace of modern sophistication in a rapidly changing nation.

Cultural Significance

This single family photograph is more than a keepsake. It is a window into post-independence Nigeria—showing how imported cars became symbols of modern status, how Yoruba chiefs navigated between tradition and progress, and how heritage can be preserved in a single name.

The license plate number (WL6404A) should be treated as a family detail rather than a confirmed archival record, since 1960s Nigerian license plate registries are not publicly digitized.

The link between cocoa wealth and elite car ownership is broadly accurate, but Chief Salako’s direct connection to cocoa trade is part of the wider Yoruba elite narrative rather than a verified individual record.

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Lifestyle

THE LIST OF 60 LAGOS TOWNS AND THEIR FOUNDERS. (Yorùbá history is still intact)

Published

1 hour ago

February 1, 2026

Oluwagbenga Olaoye

1.Isheri Olofin – Olofin Ogunfunminire and his retinue from Ife before moving on to Ebute Metta and Iddo
2.Iddo Island – Olofin Ogunfunminire (See above)
3.Lagos Island/Eko – Aromire, son of Ogunfunminire. Iduganran was the site of a pepper farm (Ereko or Oko).
4.Iru/Victoria island – Oniru Origefon traditionally part of the idejo land owning children of Ogunfunminire
5.Ikate/Elegushi – Elegushi Kusenla (Another member of the idejo class)
6.Otto/Mainland – Pawu ogboja oloto
7.ijora/Orile iganmu – Kueji/Isikoko ojora
8.Ajiran – Ojomu Ejo/Mogisho, brother to Olofin Ogunfunminire
9.Ikoyi – Onikoyi Adeyemi/Efunluyi
10.Ebute Lekki (Ileke) – Lootu son of Labolo, grandson of Oba Alara of Epe.
11.Ibeju – Abeju Agbeduwa originally from ife through the coastal Ijebu area
12.Ajah – Olumegbon/Ogunsemo/Ojupon
13.Otto Awori – Aregi Ope, Iworu Oloja and Odofin, all part of the original Awori stream from Ife.
14.Ojo – Esugbemi/Erelu/Osu
15.Iba – Àyoká Oniba ekun
16.Mushin – Oduabore/Aileru
17.Isolo – Akinbaye/Alagbeji
18.Ejigbo – Fadu onimewon/Olojan
19.Ikotun – Ategbo Olukotun
20.Egbe – Kudaki/Akeja
21.Oshodi/isolo – Olusi onigbesa/Agedegudu
22.Ijegun – Ajibade Agbojojoye
23.Igando – Eseba onimaba/oko osi/Eshidana
24.Eleko – Sobokunren
25.Akesan – Ominuye/Aina òdofin
26.Ogba (Ikeja) – Owoeni Asade/Madarikan
27.Ogudu – Amosu from Ile ife
28.Ikeja – Amore/Ikudehinbu
29.Aguda/Surulere – Gboin /Odunburé
30.Itiré – Òtá Onitire
31.Ilasa – Àbere ijé
32.Onigbongbo – Ikunyasun Àwusefa
33.Irewe – Edinni/Ojube/Oluwen
34.Ikosi-Kosofe – Aina ejo from Isheri
35.Idimu – Eletu Apataiko (Isa Aperindeja Olugoké)
36.Ilara-Epe – Tunse/Sabolujo/Alara Adejuwon
37.Ibonwon – Soginná from Ijebu
38.Ketu (kosofe) – Balogun oyero from Ketu-Ile
39.Ojokoro – Oniojugbelé Adeitan from Ota
40.Ikaare – Ikeja Ajija
41.Orile Agege – Efunmikan
42.Obele odan (Surulere) – Alago asalu
43.Ikorodu – Oga from Epe Sagamu
44.Epe – Uraka from Ife joined by Isein & Modu of Omu. they settled under a Popoka tree, that site became Poka township. Alaro (a woman) later joined. Then Ramope, Ogunmude and Oloja Shagbafara joined from Ijebu ode.
45.Odo Ayandelu – Ayandelu from Ile ife
46.Agbowa – Olayeni Otutubiosun son of Owa Otutubiosun who was Awujale, and grandson of Lafogido of Ife.
47.Igbogbo – Oshinbokunren
48.Meiran – Oroja from Ota
49.Imota – Ranodu from Ijebu
48.Owode Apa badagy – Oganogbodo-Akereyaso/Asese Alapa
50.Ajido – Aholu sagbe from Allada
51.Oworoshoki – Ajumogijo
52.Iworo/Imeke – Ajagunosin/Adejori isejoye
53.Badagy – Egun people from Popo, Allada, Wida and Weme who fled the wars of the Dahomey conquest of the coastal kingdoms of Allada and Igelefe (Ouidah) to come settle of Apa lands to their east.
54.Ejinrin – Loofi Ogunmude founded Ejinrin around 1619
55.Eputu Lekki – Ogunfayo
56.Orimedu Ibeju/Lekki – Ladejobi left Ife to Okegun then crossed the Lekki Lagoon.
57.Akodo – Oyemade Ogidigan
58.Offin – Liyangu of Ife.
59.Ibonwon – Soginna from Ijebu ode.
60.Ijede – Ajede

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Lifestyle

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

Published

19 hours ago

January 31, 2026

Oluwagbenga Olaoye

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.

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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Lifestyle

Emotan; The Benin Heroine (PHOTOS)

Published

19 hours ago

January 31, 2026

Oluwagbenga Olaoye

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