The Badagry monument that tells the story of pain, power, and redemption through the legacy of Chief Seriki Williams Abass
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Located in Badagry, Lagos State, the Seriki Williams Abass Slave Museum—also known as the Seriki Abass Barracoon—stands as a solemn reminder of Nigeria’s involvement in the transatlantic slave trade and the complex legacy of Chief Seriki Williams Abass, a former slave turned slave merchant.
A Gateway to History and Memory
The image depicts the entrance to the Seriki Williams Abass Slave Museum, one of Nigeria’s most haunting and historically significant landmarks. Situated in Badagry, Lagos State, this museum occupies a 19th-century barracoon—a holding cell where enslaved Africans were kept before being shipped across the Atlantic.
The structure was once owned by Chief Seriki Williams Abass, a man whose life tells a complex story of bondage, survival, and complicity. Born in the early 19th century, Abass was captured and sold into slavery at a young age. He was taken to Brazil, where he learned to read, write, and speak Portuguese fluently. Upon his return to Nigeria, he became a powerful middleman in the slave trade, working with European merchants to supply enslaved people from the interior to the coast.
The Man Behind the Museum
Chief Seriki Williams Abass, born Ifaremilekun Fagbemi, hailed from Ijoga-Orile in Ogun State. After his capture and eventual return from Brazil, he settled in Badagry, where he established a thriving business empire. His multilingual skills and connections with European traders elevated him to a position of immense influence.
Although he had once suffered the horrors of enslavement, Abass participated in the trade for decades, maintaining large holding rooms—known as barracoons—where enslaved people awaited transportation. His barracoon, now a museum, is said to have held at least 40 captives per room, often shackled and awaiting an uncertain fate across the ocean.
After the abolition of the slave trade, Abass transitioned into legitimate commerce and governance. He served as a traditional chief and maintained relations with the British colonial administration until his death in 1919.
Preserving the Legacy of the Enslaved
The Seriki Williams Abass Slave Museum was designated a national monument in 2003 by the National Commission for Museums and Monuments (NCMM). Today, the site offers visitors a glimpse into the dark history of slavery in West Africa.
The museum’s exhibits include chains, branding irons, documents, and photographs that detail the transatlantic slave trade. Some of the original wooden holding rooms are still intact, preserving the eerie atmosphere of a place that once echoed with the cries of men, women, and children bound for the unknown.
Guides at the museum narrate the stories of the enslaved, the traders, and the eventual abolition efforts that reshaped global history. Visitors can also explore nearby landmarks such as the “Point of No Return”, where captives were loaded onto ships bound for the Americas, never to return.
Badagry: A City of History and Resilience
Badagry itself is one of Nigeria’s most historically significant towns. Located along the Atlantic coast, it was one of the major ports for the exportation of enslaved Africans between the 16th and 19th centuries.
Today, Badagry stands as a centre of remembrance, featuring several notable attractions, including:
The First Storey Building in Nigeria (1845)
The Slave Route and Point of No Return
The Vlekete Slave Market
The Heritage Museum
These sites, including the Seriki Abass Museum, collectively form a living classroom for history, reminding Nigerians and the world of the human cost of slavery and the resilience of those who endured it.
Beyond its historical significance, the museum symbolises the complexity of human morality. Chief Seriki Williams Abass represents both the victim and the participant—captured and enslaved as a young man, yet later complicit in perpetuating the same system that once destroyed his own freedom.
This contradiction invites reflection on the cycles of oppression, the human thirst for power, and the redemptive potential of memory. By preserving this history, Nigeria confronts its past not to glorify it, but to ensure it is never repeated.
A Journey Through Time
Visitors to the museum often describe the experience as deeply emotional. Standing within the barracoon’s narrow rooms, one can almost feel the weight of chains and hear the whispers of those who never made it home. It’s a reminder that the past lives on—not in bitterness, but in the pursuit of truth, justice, and reconciliation.
References
National Commission for Museums and Monuments (NCMM)
UNESCO Slave Route Project
Vanguard Nigeria: “The Story of Chief Seriki Williams Abass”
KWAM 1, in a letter dated December 3, 2025, addressed to the chairman of the Fusengbuwa Ruling House in Agunsebi Quarters, Ijebu-Ode, announced his interest in the stool, describing himself as a “bonafide son” of the ruling house.
The Fusengbuwa ruling house of Ijebu-Ode, next in line to produce the new Awujale of Ijebuland, Ogun State, has instructed Fuji musician Wasiu Ayinde, popularly known as KWAM 1, to confirm his family’s royal lineage to validate his membership in the ruling house.
KWAM 1, in a letter dated December 3, 2025, addressed to the chairman of the Fusengbuwa Ruling House in Agunsebi Quarters, Ijebu-Ode, announced his interest in the stool, describing himself as a “bonafide son” of the ruling house.
KWAM 1 also stated that his candidacy aligns with Ijebu customary law and the Ogun State Chieftaincy Laws.
In an interview with Punch, the Chairman of the ruling house and former National President of the Institute of Chartered Accountants of Nigeria, Abdulateef Owoyemi, said only bonafide members of the family would be allowed to participate in the selection process.
Owoyemi explained that KWAM 1, Olori Omooba of Ijebu land and others interested in the stool have been directed to complete the Fusengbuwa ruling house royal lineage data form.
According to him, the form, which requires contenders to trace their genealogy back seven generations, ensures that only genuine princes from the family can participate, thereby blocking “strangers” from claiming the throne.
He said, “The first step for anyone interested in contesting for the Awujale throne is to declare their lineage by filling the standard Fusengbuwa ruling house royal lineage data form. Once confirmed as a legitimate member of the ruling house, they can then apply for the expression of interest form.
“We have told him, just like everyone else interested in the Awujale throne, that the first step is to declare his lineage. He will do this by completing the royal lineage data form, showing his full name, which parent and grandparent he descends from, and continuing up to seven generations.
“The completed form will be signed and submitted to the head of the ruling house unit of the Fusengbuwa ruling house, who will affirm that he is a genuine member. Only then will the process move forward.”
Owoyemi emphasised that although the application window for the throne officially closed on December 5, KWAM 1 had been given a five-day extension, which would lapse on December 10.
He noted, “We won’t shut anybody out of picking the next Awujale, but we must ensure that you are a legitimate member of Fusengbuwa. Every right comes with responsibilities. For a royal family, everyone must prove their legitimacy by completing the royal lineage data form.
“When we receive the form, we will review it meticulously. If clarification is needed, we will contact the applicant. We welcome men of influence who will use their influence to enhance the throne, not to claim it, ensuring that what truly belongs to our family is preserved.”
Owoyemi explained that the local government has given them 14 days to select candidates, and the ruling house hopes to have a new Awujale by the second or third week of January 2026.
He added, “The local government has given us 14 days to select candidates, which expires on December 18. After that, the kingmakers have seven days to deliberate and choose one candidate, whose name will be forwarded to the governor.
“Legally, the government then has 21 days to conduct background checks and security clearance, allowing for objections or protests. After this period, the State Executive Council will ratify the nominee, and the governor will announce the next Awujale, after which coronation rites will commence.
“So, combining the candidate selection, kingmakers’ deliberation, and legal objection period, we are looking at around 42 days. Therefore, we expect the next Awujale to emerge between the second and third week of January.”
While speaking about her love life, the 54-year-old who came into limelight with a love album ‘Eji Owuro’, revealed that she is married but not living with her husband.
Sola Allyson, the popular Nigerian gospel singer, has revealed that she is not currently living with her husband.
The musician made this known in her latest interview on Oyinmomo TV.
While speaking about her love life, the 54-year-old who came into limelight with a love album ‘Eji Owuro’, revealed that she is married but not living with her husband.
Sharing her marital experience, the singer said she has never enjoyed the kind of happiness many people describe.
“I’m married, but I’m not in my husband’s house. We live separately. He in his house and I in mine.”
The interviewer asked: “You sang ‘Eji Owuro’, did you experience genuine love from your husband?
She replied, “We lied before. Those older than us didn’t inform us that it’s tough. They made us believe that so long as you both love each other, you will live happily ever after, but it’s a lie.
“That’s not the experience I have. I didn’t have the experience of living happily ever after. I did all I could to make it work.
“Marriage has been a big challenge. I hear people talk about joy in marriage, but I have never experienced it.”
Recall that Allyson, who is regarded as a gospel singer, was dragged on social media in March 2025 for not directly referencing ‘Jesus’ in all her songs.
Shola Allyson, the renowned Nigerian songstress, has opened up on the real reason she avoids mentioning the name of Jesus in all her songs.
Recall that Allyson, who is regarded as a gospel singer, was dragged on social media in March 2025 for not directly referencing ‘Jesus’ in all her songs.
Reacting to her critics in a post on X, the songstress stated that “No one can bully me into joining their darkness that looks like light because indolent souls find comfort in it”.
Finally revealing her reason for not mentioning Jesus in her songs, Shola Allyson on Saturday during her latest interview on Oyinmomo TV, stated that Jesus did not ask her to do PR for him.
She said “I’m not a religious singer. As I am, I have never introduced myself as a gospel singer. My name is Shola Allyson. I’m a singer”.
Interviewer; “Some people said you don’t mention ‘Jesus’ name’ in all your songs”.
She quickly responded “Jesus did not instruct us to mention his name in songs nor did Jesus ask us to do PR for Him”.