The story of Efunsetan Aniwura is perhaps one of the most motivating thrillers in Yoruba political history. It captivates, in the most astounding manner, the place of women in Yoruba political history. But all along, the story of Efunsetan had been written and foretold by her tormentors and painted grimly by mostly chauvinistic men.
It must be understood the context of Efunsetan’s coming into global fame, at least at this time, the World was defined as the circumference within which local people operated within a phenomenon.
The 1700s up to 1900 were centuries of great wars and arms build-up in the vast Yoruba country of old. It was a period of great revolutions and social upheavals across the Yoruba country. It saw the massive production of weapons and the importation of military hardwares by Yoruba leaders, from as far as Hambourg in Germany.
I visited the Ogedengbe of Ilesa few months ago and was thrilled by the amazing exploits of Ogedengbe, the war General who led the Ekitiparapo war and who by 1860s was importing military weapons from Europe in the prosecution of war.
To show the grandeur of the Yoruba nation, around 1880, it was reported that the then King of England had invited Ogedengbe for a state visit. England marveled at the military tactics of Ogedengbe, his command structure, his Spartan lifestyle, his mysticism and above all, his science of war which he largely derived from the painstaking study of the movement and behavior of animals in moments of ferocious encounters with death or engagement with trembling. It was at this period that a bomb was invented at Okemesi, which turned around the fortunes soldiers of Ekitiparapo war led by Ogedengbe. Contrary to widespread assumptions, the word KIRIJI actually emanated from the sound of the new weapon produced at Okemesi Ekiti. General Ogedengbe, who was in command of about 100,000 soldiers, had declined the request for a state visit to England, saying that he was too busy with state matters. In Ilesa, during my visit, I saw the picture of the then King of England which the later had sent to Ogedengbe as a mark of respect and honour.
Back to the main topic. The story of Efunsetan Aniwura is intriguing. Her date of birth remains uncertain, but she must have been born around 1790s or around that period. Yoruba epic films and folklores portray Efunsetan as a very vicious woman, filled with prejudice, a woman who died in tragic circumstances. But there are hidden thrills and heroic feat that those who wrote his history continue to undermine. There is nothing as perplexing as having the story of a great woman being relayed by men, in a society credited for not giving women any chance in socio-political affairs, especially in the primordial times, where women were seen as objects consigned to the kitchen and on the mat top. It is to the glory of Moremi, that her story definitely ignited passion in subsequent Yoruba women, one of which was Efunsetan Aniwura.
This woman of substance has been consistently portrayed as a villain who ran a Gestapo of sorrow and blood, a blood-sucker who beheaded people’s head at will. No. We must deconstruct the narrative that veiled real stories under the cover of the superiority of men over the distinction of some brave women in our troubled history. Efunsetan was the son of an Egba farmer, Ogunrin, a native of Egba Oke-Ona. She rose to become the Iyalode of Ibadan. She was the first woman to set up a flourishing agrarian economy that employed no fewer than 2000 men and women. Around 1850, worried by the spread of war and combat in the Yoruba country, she introduced infantry military training into the midst of her workers. She was said to have had her own military training in urban and guerrilla warfare after which she requested that the same training be impacted on her slaves, about 2000 of them.
The workers mainly worked in the vast farmland. They produced cash crops, cotton, groundnuts, maize and beef. She was said to be in possession of a vast dairy farm that could feed the entire Yoruba country and beyond. She traded up to Ghana and the Hausa country and even exported her produce to Europe. In her book, A History of the Yoruba ,Prof Banji Akintoye wrote about Efunsetan who she described as a rich “woman trader” that ‘had more than 2000 workers employed on her farms.” This was at a time the industrial revolution was gaining strength in Europe and agriculture had become the most industrious enterprise in Yorubaland, being one of the service points for European products.
David Hinderer, a missionary who wanted to erect a Church in Ibadan could not source human labour because all the men and women were engaged in large scale farming. The Generals of the Yoruba Army had also taken to farming to beat famine as a direct consequence of war. Hinderer wrote of his travel to Ibadan in 1853 with a caravan of traders and carriers “consisting of not less than 4000 people.” Prof Akintoye wrote “It is not unlikely that Efunsetan was the richest person in the whole of the Yoruba interior in about the late 1870s.” Efunsetan had her own pains and anguish. She had no child after several years of marriage. Unfortunately, her only daughter died in 1860 during child birth. She also adopted a son, Kumuyilo. Now, having lost her only daughter, she went into recluse and became suspicious of life and living. She even became an atheist, ignoring all the gods wondering why she should lose her only daughter.
She may have been pushed to some form of extremism. She ordered that no one among her 2000 workers must marry or have sex within and non of the girls must conceive. It came that one of the workers broke the law. She ordered that the woman be executed. No doubt that she carried out outrageous order of execution, but this was nothing compared with her heroic contributions to the economy of the Yoruba nation. Due to this act, the Aare ordered that she be brought to justice. This was just the proverbial hawk that was looking for every opportunity to clawlift the chicken.
It is believed that her persecutors merely waited for her to carry out a dastardly act as an opportunity to seek revenge against her perceived emergence as a strong and influential woman, whose mutual rival was Madam Tinubu of Lagos who was also her friend. It was at a time her own army had become a threat to the fiery army of Latoosa. How could a woman raise such a vast array of armed soldiers? There are two varying accounts of her death. One claimed Aare Latosa led a strong infantry army to lay siege on her house and instead of being overpowered, she committed suicide by drinking the Hemlock.
At this period, her army had been divided and the loyalty fractured due to the execution of some of the 2000 workers for acts inimical to her authority. The other story said Kumuyilo was bribed by Latoosa to poison her but that the attack on her was carried out in the night by two of her slaves who sneaked into her apartment through the ceiling and clubbed her. There were events that indicated that the Ibadan chiefs were unhappy with the way Efunsetan was brought on her knees. Infact, with Latoosa there was a meeting on 8th of July when the Egba leaders came to Ibadan requesting for a Commission of Inquiry on the murder of Efunsetan.
The two slaves were subsequently brought before the Ibadan traditional court on 10th of July 1874. They were impaled right at the Basorun market. Efunsetan has been painted in forbidding pictures through Yoruba history. It is time to deconstruct and give her due honour as a heroine. At death, Efunsetan’s property was declared the property of the Yoruba country. `But there were other reports that she was indeed given a befitting burial with full military honours by Ibadan military rulers, after her enforced death.
Source by:By Akinlolu Damilare a.k.a Da-Vinci, Written By: Akinlolu Da Vinci
Tributes continue to pour in across Nigeria following the passing of the revered Islamic scholar, Sheikh Dahiru Usman Bauchi, with prominent political leaders describing his death as a monumental loss to the Muslim world.
The late scholar died in the early hours of Thursday.
President Bola Tinubu says he received the news of the death of Sheikh Dahiru Usman Bauchi “with profound sadness and a deep sense of loss.”
The President noted that the revered cleric, who died at 101, was “a moral compass who dedicated his life to teaching and preaching.”
A Thursday statement signed by presidential spokesperson, Bayo Onanuga, revealed this.
Describing the loss as “monumental not only to his family and teeming followers but also to the nation,” Tinubu recalled “the blessings and moral support he received from the late Sheikh Dahiru Bauchi in the run-off to the 2023 election.”
He further said, “Sheikh Dahiru Bauchi was a teacher, a father and a voice of moderation and reason. As both a preacher and a notable exegete of the Holy Quran, he was an advocate of peace and piety. His death has created a huge void.”
The President condoled with the scholar’s followers nationwide and beyond, urging them to honour his memory by upholding his teachings of “peaceful coexistence, strengthening their relationship with God and being kind to humanity.”
Also, Kaduna State Governor, Senator Uba Sani, said he received the news “with deep sorrow”, describing the Sheikh as “an extraordinary spiritual guide whose life reflected the highest values of Islam: knowledge, humility, peace, and unity.”
He noted that the late scholar’s teachings “shaped generations, strengthened the Tijjaniyya community, and enriched Islamic scholarship across Nigeria and beyond.”
Praying for Allah’s mercy on the scholar, the governor asked that the Almighty grant him “Al-Jannatul Firdaus, forgive his shortcomings, and comfort his family, students, and all who drew guidance from his exemplary life.”
He added that “his legacy of devotion and service to humanity will continue to illuminate our path.”
Meanwhile, former Senate President, Bukola Saraki, also expressed deep sadness, describing the deceased as “a colossus of Islamic scholarship and a spiritual father to millions.”
Saraki, taking to X, noted that Sheikh Dahiru lived “a long, blessed life, spanning a century, spent wholly in the service of his Creator and the propagation of the teachings of the Holy Qur’an and the Sunnah of Prophet Mohammed.”
He highlighted the scholar’s impact on Islamic education, stating that “through his Almajiri schools and famous Tafsir sessions, he ensured that the words of the Almighty were not just recited, but imprinted in the hearts of millions of young people across our nation.”
Saraki also offered condolences to his family, the Sultan of Sokoto, the people of Bauchi State, the Tijjaniyyah adherents, and the wider Muslim Ummah.
The Minister of Foreign Affairs, Ambassador Yusuf Tuggar, and the Deputy President of the Senate, Senator Barau Jibrin, have mourned the passing of renowned Islamic cleric, Sheikh Dahiru Bauchi.
In a statement released on Thursday signed by his spokesman, Alkasim Abdulkadir, the minister expressed deep sadness over the death of the revered scholar, describing him as “a man of character and quiet service.”
Tuggar said he joined the late cleric’s family, students, and members of the Tijaniyya community in Nigeria and across the world in grieving the loss.
“The minister extends his heartfelt condolences to the immediate family, the people of Bauchi State, and all those touched by his passing,” Abdulkadir said.
Tuggar hailed Sheikh Bauchi as a figure whose life was defined by devotion to community, peace, scholarship, and faith.
“The minister described the late Sheikh Dahiru Bauchi as a man of character and quiet service, whose life was marked by devotion to community, peace, scholarship, and faith. During his lifetime, he significantly contributed to shaping Islamic knowledge, as well as the moral and ethical standards of modern Nigeria,” he added.
The minister noted that the cleric made significant contributions to Islamic knowledge, as well as to the moral and ethical development of modern Nigeria.
He prayed that Almighty Allah forgive the scholar’s shortcomings, grant him Aljannatul Firdaus, and give his family, students, and followers the strength to bear the great loss.
Similarly, the Deputy President of the Senate, Senator Barau Jibrin, expressed grief over the passing of the respected Islamic leader.
In a statement by his Special Adviser on Media and Publicity, Ismail Mudashir, Barau described the cleric’s death as “a huge vacuum that will be difficult to fill,” praising his decades of dedicated service to Islam, humanity, and the global Muslim community.
He said Sheikh Bauchi influenced millions across Nigeria and beyond through his teachings, scholarship, and exemplary leadership.
The statement read, “I mourn the passing of our renowned Islamic scholar and leader, Sheikh Dahiru Usman Bauchi, a great icon of Islamic scholarship whose light shone on millions of Muslims across Nigeria and beyond.
“Sheikh Dahiru Bauchi’s lifetime of service, his dedication to the Qur’an, tireless preaching, spiritual leadership of the Tijaniyya movement, and his work in establishing Qur’anic schools and humanitarian outreach changed lives and strengthened the faith of generations.
“His scholarship and commitment to advancing Islamic education and moral values were a beacon for millions. He was more than a scholar; he was a father, teacher, and guide to many.”
Barau, who also serves as the First Deputy Speaker of the ECOWAS Parliament, extended his condolences to the cleric’s family, students, the Muslim Ummah, and all who benefited from his teachings.
He prayed to Allah to forgive the scholar’s shortcomings, grant him the highest ranks in Jannatul Firdaus, and comfort his family and followers.
Dele Olojede, born in January 1961 in Modakeke, Nigeria, is a distinguished journalist, editor, and publisher whose career has spanned nearly four decades across more than 100 countries. He is widely celebrated as the first African recipient of the Pulitzer Prize, awarded in 2005 for his groundbreaking coverage of the aftermath of the Rwandan genocide, and remains an influential voice in African and global journalism.
Early Life and Family
Olojede was born the twelfth of 28 children in Modakeke, a town in Osun State, Nigeria. He grew up in a large, vibrant family that valued education and civic engagement, laying the foundation for his future pursuits in journalism and activism.
Education and Early Career
Olojede attended the University of Lagos, where he studied journalism and became actively involved in the student union movement. During his university years, he was influenced by literary giants such as Chinua Achebe, Wole Soyinka, and Cyprian Ekwensi, as well as African writers like Ngũgĩ wa Thiong’o. He also explored poetry in both Yoruba and English and participated in Shakespearean theatre productions, which helped hone his storytelling skills.
In 1982, Olojede began his professional career at National Concord, a Lagos-based newspaper owned by Moshood Abiola. Concerned about the newspaper’s political influence, he left in 1984. That same year, he became one of the founding staff writers for Newswatch, working under the late Dele Giwa, Nigeria’s renowned investigative journalist. His work at Newswatch included exposing injustices, such as securing the release of musician Fela Kuti from prison through a 1986 investigative report.
In 1987, Olojede earned a Ford Foundation scholarship to pursue a master’s degree at Columbia University in New York, where he won the Henry N. Taylor Award for outstanding foreign student. He later became a dual citizen of Nigeria and the United States.
Olojede joined Newsday in 1988, initially as a summer intern, and progressed to cover local news, the United Nations, and eventually serve as Africa Correspondent based in Johannesburg after Nelson Mandela’s release. Between 1996 and 1999, he served as Asia Bureau Chief in Beijing before returning to New York as Newsday’s foreign editor.
Pulitzer Prize and Notable Work
In 2004, Olojede returned to Africa to cover the tenth anniversary of the Rwandan genocide. His series, which included the widely acclaimed story “Genocide’s Child,” examined the lives of survivors, particularly children born of war crimes. The series earned him the 2005 Pulitzer Prize for International Reporting, marking a historic milestone for African journalists.
Return to Nigeria and Civil Journalism
After leaving Newsday, Olojede relocated to Johannesburg, South Africa, with his wife and two daughters. In 2008, he returned to Nigeria to launch 234Next, a pioneering newspaper dedicated to exposing government corruption. Under his leadership, the publication upheld journalistic integrity by paying reporters a living wage and resisting political pressures. Despite its eventual closure in 2011 due to financial challenges, 234Next left a lasting impact on investigative journalism in Nigeria.
Legacy and Current Work
Beyond reporting, Olojede has played a significant role in journalism education and advocacy. He serves on the boards of EARTH University in Costa Rica and The Markup, a New York-based investigative journalism organization. He also founded and hosts “Africa In the World,” an annual festival in Stellenbosch, South Africa, designed to foster dialogue and global engagement on African issues.
Dele Olojede’s career reflects a lifelong commitment to truth, justice, and the power of the press. From exposing injustices in Nigeria to documenting the aftermath of genocide in Rwanda, his work continues to inspire a generation of journalists and advocates across Africa and the world.
