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Major Daniel Idowu Bamidele: The Loyal Soldier Betrayed by the System He Served (PHOTOS)

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UNKNOWN TO BAMIDELE AT THE TIME, BUHARI WAS DEEPLY INVOLVED IN THE PLANNING OF THE COUP HE WAS ATTEMPTING TO ALERT THE ARMY AGAINST.

On March 5, 1986, Major Daniel Idowu Bamidele, a brilliant and decorated officer of the Nigerian Army, was executed by firing squad alongside nine other military personnel. His alleged crime was conspiracy to commit treason linked to the popular “Vatsa Coup” against the military regime of General Ibrahim Babangida.

Yet, Bamidele’s story was not that of rebellion, but of a loyal officer punished for remaining silent. His silence was a consequence of an earlier betrayal that had shaken his faith in the very system he served.

Born in 1949, Bamidele joined the Nigerian Army in 1968 during the height of the Nigerian Civil War. He was initially recruited as a non-commissioned officer and was posted to the 12th Commando Brigade, where he fought under Colonel Benjamin Adekunle and later Colonel Olusegun Obasanjo. His competence and leadership on the battlefield earned him a recommendation for officer training, and he was commissioned into the Nigerian Army on July 29, 1970 after completing training at the Nigerian Defence Academy.

In October 1983, during an official trip to Kaduna to print documents for the Chief of Army Staff Conference, Bamidele overheard rumours of a coup being planned to oust President Shehu Shagari. On returning to Jos, he acted promptly and responsibly by reporting the intelligence to his General Officer Commanding, Major General Muhammadu Buhari. Unknown to Bamidele at the time, Buhari was deeply involved in the planning of the coup he was attempting to alert the army against.

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Within days of his report, Bamidele was quietly summoned to Lagos and detained at Tego Barracks by officers of the Directorate of Military Intelligence. He was accused of plotting a coup, the very one he had tried to prevent. Fake witnesses were presented, a mock interrogation was conducted, and false reports were submitted to the National Security Organisation, then under the leadership of Umaru Shinkafi, in an effort to mislead the Shagari government. While the real coup plotters carried on with their plans, Bamidele languished in detention. Eventually, on November 25, 1983, he was released without charge due to the complete absence of evidence against him.

He returned to Jos bewildered by the series of events that had just unfolded. The shocking truth came to light on January 1, 1984 when his former GOC, Major General Muhammadu Buhari whom he had reported the coup plot to announced himself as Nigeria’s new Head of State, having seized power in a military coup, validating everything Bamidele had feared and proving the betrayal he had suffered.

After his experience, Bamidele wisely chose to remain silent about any subsequent coup plots.

In early 1984, Bamidele’s name appeared on a list of officers to be compulsorily retired. When the list was presented to Head of State Buhari for approval, he struck Bamidele’s name off the list, reason unclear, possibly acknowledging the injustice of his prior ordeal. Instead, Bamidele was posted to the Command and Staff College in Jaji as a Directing Staff, where he resumed his duties.

The events that led to his execution began in 1985, following General Babangida’s overthrow of Buhari. Not long after assuming office, Babangida’s intelligence network claimed it had uncovered a plot to remove him from power. At the center of this alleged conspiracy was Major General Mamman Vatsa, Babangida’s childhood friend and then Minister of the Federal Capital Territory. Bamidele was implicated in the conspiracy based on his attendance at a meeting in a guest house in Makurdi. That meeting included other senior officers such as Lieutenant Colonel Michael Iyorshe, Lieutenant Colonel Musa Bitiyong, Lieutenant Colonel Christian Oche, Wing Commander Ben Ekele, and Wing Commander Adamu Sakaba.

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Although political discussions and criticisms of the Babangida regime took place during the gathering, there was no evidence of operational coup planning. However, Bamidele, still haunted by his 1983 ordeal, chose to remain silent. It was that silence that became the basis for the charge of conspiracy to commit treason.

He was arrested and tried by a Special Military Tribunal. The trial was conducted in secret, with no right of appeal, and little opportunity for fair defense. Despite the absence of clear evidence linking him to any actual plot, Bamidele was found guilty.

Before he was executed, he delivered a powerful, solemn statement, a statement that has since become one of the most quoted last words in Nigerian military history.

He said:

“I heard of the 1983 coup planning, told my GOC General Buhari who detained me for two weeks in Lagos. Instead of a pat on the back, I received a stab. How then do you expect me to report this one? This trial marks the eclipse of my brilliant and unblemished career of 19 years. I fought in the civil war with the ability it pleased God to give me. It is unfortunate that I’m being convicted for something which I have had to stop on two occasions. This is not self-adulation but a sincere summary of the qualities inherent in me. It is an irony of fate that the president of the tribunal who in 1964 felt that I was good enough to take training in the UK is now saddled with the duty of showing me the exit from the force and the world.”

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On March 5, 1986, Major Daniel Idowu Bamidele was executed by firing squad at Kirikiri Maximum Security Prison. Among those executed with him were Major General Mamman Vatsa, Lieutenant Colonel Musa Bitiyong, Lieutenant Colonel Christian Oche, Lieutenant Colonel Clement Akale, Lieutenant Colonel M. Parwang, Wing Commander A.A. Togun, Major A.K. Obasa, Wing Commander Ben Ekele, and Wing Commander Adamu Sakaba.

Major Bamidele’s life and death remain a haunting reminder of the dangers faced by soldiers of conscience. His ordeal reflects the cost of honour in a system where truth was expendable and power was absolute. He was a soldier punished for doing the right thing once, and then punished again for refusing to be used.

Today, his name stands as a symbol of tragic integrity, a man who paid the ultimate price for trusting his superiors and remaining loyal to the oath he swore.

Rest in power, Major Daniel Idowu Bamidele. Nigerians will never forget you.

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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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