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Dr Oguntola Odunbaku Sapara: The Physician Who Fought Disease and Superstition in Colonial Nigeria

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How a visionary doctor from Lagos transformed public health and modern medicine in early 20th-century Nigeria

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Dr Oguntola Odunbaku Sapara (1861–1935) was one of Nigeria’s earliest Western-trained physicians. Renowned for his campaign against smallpox and his efforts to improve public sanitation, Sapara laid the foundations for modern public health in Lagos during the colonial era.

A Pioneer of Nigerian Medicine

The image shows Dr Oguntola Odunbaku Sapara (1861–1935) — a pioneering Nigerian physician, public health reformer, and one of the most influential figures in early colonial medicine. His work bridged the worlds of traditional Yoruba culture and Western scientific practice, earning him lasting recognition as a man who devoted his life to fighting disease, ignorance, and unsanitary living conditions.

Born Alexander Johnson Williams in Freetown, Sierra Leone, to Yoruba parents, Sapara’s early life was shaped by a blend of Western education and African heritage. Later in life, he would reclaim his cultural identity by adopting the name Oguntola Odunbaku Sapara, symbolising his deep pride in his Yoruba roots.

Education and Early Career

Sapara pursued medical studies at St Thomas’ Hospital Medical School in London and qualified as a doctor in the late 19th century. His education reflected the growing class of African professionals trained in Europe during the colonial period, returning home with new ideas for improving local health systems.

After completing his studies, Sapara returned to West Africa and joined the colonial medical service in Lagos Colony in 1896 as an Assistant Colonial Surgeon. At the time, Lagos — then a bustling port city — was plagued by poor sanitation, overcrowded slums, and recurring outbreaks of infectious diseases such as smallpox, malaria, and yellow fever.

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Fighting Disease and Improving Public Health

Dr Sapara’s tenure in the colonial service lasted over three decades, from 1896 until his retirement in 1928. Throughout this period, he became a relentless advocate for public hygiene, disease prevention, and medical education.

One of his major achievements was the establishment of Lagos’ first public dispensary in 1901, which provided free or affordable healthcare to the city’s poor residents. At a time when access to Western medicine was limited to the wealthy or colonial officials, this initiative represented a groundbreaking step toward public health equity.

Sapara was also instrumental in founding a society for training midwives, recognising that many childbirth-related deaths could be prevented through better maternal care. His foresight in promoting women’s participation in healthcare demonstrated a progressive understanding of community-based health systems.

The War Against Smallpox and the “Cult of Disease”

Perhaps Sapara’s most famous — and most dangerous — work was his fight against smallpox. Smallpox was rampant in Yoruba communities at the turn of the 20th century, and traditional “smallpox cults” had emerged around the worship of Ṣọ̀npọ̀nná, the Yoruba deity associated with the disease.

Many of these cults discouraged vaccination, insisting that the disease should be appeased through ritual rather than prevented through science. Sapara, deeply aware of the cultural roots of such beliefs, chose an unconventional strategy: he infiltrated the cult under disguise to study its practices from within.

Armed with first-hand knowledge, he worked to demystify smallpox rituals, expose harmful practices, and promote vaccination campaigns among the Yoruba people. His actions — blending cultural insight with medical science — not only helped curb smallpox outbreaks but also marked an early example of medical anthropology in practice.

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Sapara’s work eventually led to the colonial government banning secret inoculation practices and expanding official vaccination programmes across the Lagos Colony.

Urban Reform and Sanitation Advocacy

Beyond medicine, Sapara was a passionate urban reformer. He recognised that diseases thrived in the congested, unplanned areas of Lagos and tirelessly campaigned for slum clearance and proper drainage systems. His advocacy contributed to early public health policies that improved living conditions in parts of the city.

Sapara’s reports to the colonial authorities highlighted how environmental neglect and poor hygiene perpetuated epidemics. He argued that health reform should go hand-in-hand with social reform — a philosophy far ahead of its time.

Legacy and Recognition

Dr Oguntola Sapara retired from service in 1928 and passed away in 1935, leaving behind a monumental legacy in Nigerian public health. His life embodied courage, compassion, and the pursuit of scientific truth amidst cultural and colonial tensions.

In recognition of his contributions, a street in Lagos bears his name — Sapara Street — and he is frequently cited in Nigerian medical history as one of the founding figures of modern healthcare in West Africa.

His ability to balance Western medicine with indigenous understanding remains a model for culturally sensitive public health practice. Sapara’s approach demonstrated that reforming health systems in Africa required not only scientific skill but also respect for local traditions and empathy for the people.

References

National Archives of Nigeria, Lagos Division

Adeloye, A. “Some Early Nigerian Doctors and Their Contribution to Modern Medicine in West Africa.” Medical History Journal, 1974

Colonial Reports—Annual: Lagos, 1901–1928

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Nigerian Tribune: “Remembering Dr Oguntola Sapara, Nigeria’s Forgotten Medical Reformer” (2020)

The Guardian Nigeria Archives

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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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Lifestyle

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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