Lifestyle
PHOTOS: The story of Orangun Fagbamila Ajagunla,The powerful warlord in Ila Orangun and Yoruba land entirely
The story of Orangun Fagbamila Ajagunla,The powerful warlord in Ila Orangun and Yoruba land entirely
Samurano
The ancient city of Ila-Orangun is situated on latitude 8 Degree North of the equator and longitude 4 Degree East of the Greenwich. It’s about 145km northeast of Ile Ife the cradle of Yoruba race. It’s a gateway to both Ekiti and Kwara State and share boundaries with Ora and Oke-Ila Orangun to the north-east, Agbamu, Arandun, Rore and Aran-Orin to the North, Oyan to the West, Otan-Ayegbaju to the South West and Oke-Imesi in Ekiti State to the east.
The principal rivers of the town are: The River Osin, rising in Ila-Orangun along Ajaba road and flowing north-eastern path into the river Niger through many Igbomina towns. The River Aketi, rising behind the Orangun’s palace and flowing to the north. The river Isinmi which flows across Ora road and serves as the source of water for Ila water works which is being treated and sent to the town for drinking. Other rivers include Ogbun, Opopo, Oyi, Omifunfun, Magbon, Aloyin, Takiti, Owada etc.
That Ila-Orangun was founded by Orangun Fagbamila Ajagun-nla, (the progenitor of Igbomina race) a son of the legendary Oduduwa is not a matter for debate. Opinion differs as to how the people got the name “Ila-Orangun”for their settlement. Lets us examine some legends. A version goes thus: the name “Ila-Orangun” was derived from the two settlements, which resulted from two separate events in the life of the founder. When Fagbamila Ajangu-nla was about to leave Ile-Ife to found his own kingdom, his father, Oduduwa gave him half (Ilaji) of his property. Also, the Odu Ifa that directed his exist from Ile Ife was “Ose meji” meaning “Oro mi gun” which when translated means my life plans are straight forward. Thus, the statement “Ilaji ni mo pin, Oro mi gun” later became “Ila-Orangun”.
Another version says that Oduduwa has rarely been blessed with male children; he therefore consulted Ifa which advised him on what to do in order to have a male children. This account goes further that, having carried out what Ifa advised, Oduduwa was blessed with a male child whom he named Ifagbamila (Ifa has saved me) which brings to memory that he offered placatory sacrifice to Ifa before the child was conceived. Also Oduduwa was overwhelmed with joy by this development which he saw as a victory over his enemies. He therefore added other tell-tale names to the one already given to the lucky child. He called him ‘Oran-mi-gun’ (lit. means my cause is straight forward) which was contracted to ORANGUN. Young Fagbamila was born on a day known in the Ifa oracular calendar as “Ojo Ila-ye-fun”.It holds this out as explaining why ILA has come to be the name tag of his ultimate seat of government. (Adebayo 1996).
Anothetr tradition holds that ILA was corrupted from NLA (big). This has been rationalized by calling the fact that Fagbamila inherited all the wives of Oduduwa who were then housed in a mansion. (Johnson 1973:8) Fagbamila was thereafter referred to as ‘ORAN-MI-GUN-ILE-NLA’, the origin of the full title ORANGUN ILE NLA (Adebayo Ibid). Fagbamila Ajagun-nla was a brave, powerful and Great War leader. He led olugbon, Aresa, Onikoyi and Olomu Aperan in various wars, to help his younger brother, Oranmiyan the first Alaafin of Oyo to conquer the Ibaribas and the Nupes. He reigned at Igbo Ajagun-nla on Arandun road. Fagbamila Ajagun-nla according to traditional evidence didn’t die but sank into the ground. In asserting this claim, the existence of a deity called ‘EBORA ILA’ which is in the custody of the Abodiyo, a chief of Ila-Orangun is believed to be Fagbamila’s spirit. However, Fagbamila was succeeded by one of his sons, Amotagesi who reigned for a short period at Igbo Ajagun-nla before migrating with his people to a new settlement christened Ila-Yara. The rationale behind the migration is yet to bne explained by available accounts. However, Orangun Amotagesi was succeeded by Orangun Ogboye, who was succeeded by Orangun Oboyun.
On the death of Orangun Oboyun there arose a serious tussle on the succession bid between Apakiimo (the father of Oke-Ila-Orangun) and his younger brother, Oluokun (who later reigned as Orangun Arutu at Ila Magbon) which eventually led to the ruins of Ila-Yara. On leaving Ila-Yara, Ifa had divined that the spike of ‘Opa Orere’ being carried along their route to a new settlement should not be allowed to touch the ground until they would have got to such spot that they considered suitable for permanent abode. Incidentally, Adegbiji Oluokun’s younger brother who was holding the staff inadvertently dropped it at a point when he was pressed to answer the call of nature; an incident but which was unknown to other members of the entourage. With the menace of earthworm in their later settlement, Ila Magbon, they knew something was amiss and shifted their base on a simple confession by Adegbiji after Ifa has revealed the truth of the matter. Enroute their journey to the settlement, Arutu Olokun got bored with age and commanded the ground to open up, and he disappeared in to its vault together with his Olori and his Babakekere. The spot where this historical phenomenon occurred is known as “Para Oke” and it’s being worshipped by the descendants of Arutu to date. Sequel to this historical event, the leadership fell on Adegbiji who became the Orangun Igbonnibi in the present site now.
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Lifestyle
PHOTOS: The issue of Deborah Samuel Yakubu is one of the most tragic and controversial religious-related incidents in recent Nigerian history.
The issue of Deborah Samuel Yakubu is one of the most tragic and controversial religious-related incidents in recent Nigerian history. It highlights deep tensions around religious intolerance, mob justice, and the misuse of social media in the country.
Deborah Samuel Yakubu was a 200-level Home Economics student at Shehu Shagari College of Education in Sokoto State, Nigeria. She was a Christian from Niger State. On May 12, 2022, Deborah was brutally killed by a mob of fellow students who accused her of blasphemy against the Prophet Muhammad.
The incident reportedly began on the class’s WhatsApp group where students used to share academic information. During one of the discussions, Deborah reportedly expressed frustration over religious messages being shared in the group chat, insisting that it was meant only for academic purposes. Some of her Muslim classmates considered her comment to be disrespectful and blasphemous toward Islam. The message quickly spread beyond the group, sparking anger among students.
A violent mob formed within the school premises, dragged Deborah out of the security room where she was temporarily sheltered, stoned her to death, and set her body on fire. Videos of the killing circulated widely on social media, causing outrage both within and outside Nigeria. The gruesome footage showed some people proudly claiming responsibility for the act, saying it was justified under Islamic law.
The Sokoto State Police Command later confirmed the incident and announced that two suspects had been arrested in connection with the killing. However, many Nigerians and human rights organizations criticized the authorities for not doing enough to prosecute all those involved in the mob action. The federal and state governments condemned the killing, calling it a criminal act that could not be justified under any religion or law.
The Sultan of Sokoto, Muhammadu Sa’ad Abubakar III, and several Islamic scholars also condemned the act, stating that the Prophet Muhammad himself would not have supported such violence. Christian leaders, including the Christian Association of Nigeria (CAN), demanded justice and urged the government to ensure the protection of religious minorities in the country.
Deborah’s killing sparked nationwide protests, international condemnation, and renewed debates about blasphemy laws, religious intolerance, and freedom of speech in Nigeria. In Sokoto and other parts of Northern Nigeria, protests broke out after the arrest of the suspects, with demonstrators demanding their release. In contrast, across Southern Nigeria and in the international community, vigils and memorials were held to honor Deborah’s memory.
The Nigerian government faced strong criticism for failing to prevent such acts of mob violence, which have occurred several times in parts of the country. Many activists and human rights organizations, such as Amnesty International, urged the government to take decisive action to end the culture of impunity surrounding religious killings.
Deborah Samuel’s death remains a symbol of the urgent need for stronger laws against mob justice and greater protection for freedom of religion and expression in Nigeria. Her story is a painful reminder of the dangers of religious intolerance and the misuse of social media to incite violence.
In the years following her death, calls for justice continued, though there has been little public progress in prosecuting those responsible. Her family relocated for safety reasons after facing threats, and several groups have offered them support. Deborah’s legacy endures as a voice for justice, tolerance, and peaceful coexistence among Nigeria’s diverse religious communities.
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Early Life & Background
Binta Ayo Mogaji was born in 1964 and hails from Agbo-Ile, Ibadan in Oyo State, Nigeria.
Her father was an Islamic cleric, while her mother worked as an education administrator.
From an early age she showed interest in acting, starting her career in the early 1970s as a child actor.
Career in Acting
She first gained recognition on television. For example, one of her early appearances was on the TV series Why Worry the Barber.
Her debut in home-video cinema (in the Yoruba language) was with the film titled Mojere.
Over the decades, Mogaji has acted in both Yoruba-language and English-language films and television series. She has been cited as being part of at least 400–800 stage, screen and home-video productions.
Notable works include:
Ti Oluwa Ni Le (1992)
Owo Blow (1997)
The Bridge (2017)
In a 2018 interview she spoke about the Nigerian film industry’s tendency to favour younger actors, and argued that older actors are still fully capable of delivering professional performances.
She has also spoken about how her religious background (Islamic) informed her decisions about roles — for example, she stated she has never acted semi-nude or participated in kissing scenes throughout her career.
Personal Life
Mogaji has had a varied personal journey:
She was in a relationship with actor Jibola Dabo, and together they have a son.
In 2006 she married retired footballer and physiotherapist Victor Ayodele Oduleye.
She later revealed that the marriage lasted about 13 years, and that it involved physical and mental abuse which led to her leaving the marriage.
On motherhood:
She revealed that she conceived and gave birth to her only child at age 40 — despite having already undergone removal of one fallopian tube due to an ectopic pregnancy.
In an interview she recounted being taken to “seven different hospitals” as doctors were uncertain she’d survive the ectopic pregnancy.
On advice & views:
Mogaji has said that women aged 35 or older who want children should not necessarily wait for marriage, but could consider having a child outside wedlock or adopting, if they are capable of caring for the child.
Achievements & Recognition
She is widely regarded as one of the veteran and accomplished actresses in Nigeria’s film industry — in theatre, television and home-video.
Among her awards, she has been recognized as “Best Actress” at the REEL Awards.
Selected Filmography
Here are a few highlights (not exhaustive):
Mojere — her first home-video appearance.
Ti Oluwa Ni Le (1992)
Owo Blow (1997)
Motherhood
Ileke
Ojuju
Ilé Olorogun
The Bridge (2017)
My Village People (2021)
Legacy & Impact
Mogaji’s career spans many decades and multiple eras of Nigerian cinema (from early television to modern Nollywood).
She is seen as a mentor or “auntie” figure to younger actors, many of whom admire her longevity and professionalism.
She has been candid about the challenges faced by actors in Nigeria — for example, she has said that despite fame, many actors must still “toil” for little reward.
Current Status
As of 2024-2025, she remains active in the industry.
Recently she celebrated her son’s graduation from university (Lead City University, Ibadan) in 2024.
She continues to speak publicly about personal and industry issues (e.g., motherhood, marital abuse, the film industry).
Interesting Facts
Despite having only one fallopian tube, she was able to conceive and give birth — a story she shared publicly to encourage others.
She has been frank about regards marriage and motherhood — for example stating that waiting for marriage should not prevent someone who truly wants a child from having one (if they can care for it responsibly).
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