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Police removed me from my abusive marriage — Victoria Inyama

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What do you remember most fondly about the era of filmmaking when you were active on the movie scene?

I remember the authenticity. We were very real, down-to-earth, humble, and hungry to showcase our talents. There was no competition, no obsession with views or popularity. We just wanted to act, even when many of us didn’t fully understand what the industry entailed. We got into it with passion and truly enjoyed it. That sincerity is what I remember the most.

Many fans would love to see you on the screen again. Are you open to a comeback, or has your passion shifted completely to other things?

My passion has shifted, but if the right opportunity comes along, I would gladly step in front of the camera again. Right now, though, my focus is on psychology, wellness, and mental health; supporting people on their journeys of healing and well-being. That’s what truly drives me now.

What’s one role you played that still lives rent-free in your mind today?

I loved all my roles. Each of them was impactful in its own way. I don’t take on roles just for entertainment; they have to mean something. If I had to pick one, it would be ‘Love From Above’. It touched on domestic violence at a time when I didn’t even fully understand what domestic violence was. Life later gave that role a deeper meaning for me.

You’ve become a vocal mental health advocate and are training in therapy. What inspired you to go down that path?

I have always cared deeply about people and been curious about why we behave the way we do. Psychology gave me the tools to study and understand human behaviour. Growing up in Nigeria and later moving abroad exposed me to very different cultures, and I wanted to know: what truly shapes us?

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How do our experiences and beliefs influence our identity?

Spirituality has always been central to my life, but I also wanted to go deeper. That curiosity led me to psychology. For me, it’s not only about mental health, but about wholeness and well-being.

You’ve been living in the United Kingdom for a while. What do you miss the most about Nigeria?

I mostly miss my friends. Apart from that, not much. Nigeria feels chaotic compared to where I live now—in a quiet village in Kent. I have become accustomed to the calm here, so while I miss the people, I don’t necessarily miss the environment.

What have you learnt about identity as you navigate life abroad?

My experience has been different from many others. When I came to the UK, I stayed with my dad, who worked in the House of Commons, so I didn’t struggle with integration the way some people did. I focused on academia, which made things easier for me. That said, navigating identity abroad is complex, and sometimes there are things I prefer not to say openly for professional reasons.

How do you keep your Nigerian roots alive in your everyday life and parenting?

I speak Igbo to my children, teach them about their culture, and stay active in our family and village meetings. I am proud of my heritage. I come from a beautiful royal family, and I instill that pride in my kids. Roots give you confidence and identity. That’s why I make sure my children know who they are and where they come from.

If you could go back in time and give young Victoria one piece of advice, what would it be?

Don’t be too kind. Kindness is beautiful, but people often take advantage of it and mistake it for weakness. When you eventually push back, you’re painted as the bad person. I still remind myself to set boundaries and not be overly accommodating.

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In a world full of filters, how do you stay true to yourself on social media?

By being content. I don’t fake it. I don’t believe in “fake it till you make it”; that’s too stressful. I’m not a fashionista; I’m more focused on academics and personal growth. Education and training will take you far, not pretense.

Even my children know this. My eldest son is entrepreneurial, but I insist he gets at least a degree and a Master’s, because education gives you the foundation to manage your future. On social media, I post and move on. My work is sensitive, so I don’t get into unnecessary exchanges.

What’s your secret to staying fresh and young?

I mind my business. In the past, I tried to correct people on social media, but I learnt it wasn’t worth the backlash. Peace of mind and letting go of unnecessary stress keep me looking and feeling young.

You’ve spoken candidly about surviving abuse. How did your personal experience shape your counselling and healing?

Psychology has been instrumental in my healing. It gave me knowledge and tools to understand what I went through. My spirituality also helped, through forgiveness, gratitude, and letting go. That’s how I’ve been able to move forward.

You once said domestic violence is a norm in Nigeria. Can you elaborate?

Unfortunately, many people in Nigeria don’t recognise domestic violence for what it is. They see it as normal. I have been attacked online for speaking out because the assumption is always that the man is the abuser, when women can be perpetrators too.

Over time, I realised that society often brushes it aside. If the abuser is wealthy or influential, people excuse it. It used to hurt me deeply, but now I see how normalised it is. The mentality really needs to change.

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How did you find the strength to leave your toxic marriage?

I didn’t leave; I was removed by the police. That’s the truth. I wouldn’t have left otherwise.

What advice do you have for women trying to reclaim their voices after years of silence and domestic violence?

Move on and live your life. Improve yourself, release the pain, and don’t let the past destroy your future. In psychology, we say, “the body keeps the score.” Stress leaves marks on the mind, heart, and even physical health. Many survivors later develop illnesses because of the toll stress takes. My advice is to let go, focus on your healing, and make the best of the life you still have.

How do you balance being a mum, psychologist and a public figure all at once?

I can’t tell you exactly how I do it; I just take it one day at a time. First of all, being a mother is everything. After God, my kids come first. Having a great relationship with them is paramount, because I don’t want them to have miserable childhood memories. I make sure I’m present for all three of them. They’re young adults now, and they need guidance and direction. We are friends, but with healthy boundaries.

With my master’s in applied psychology and coaching psychology, I also support people through therapy. My style is personal because I know what it feels like to be in certain situations. Even though everyone’s experiences differ, there’s often a sense of sadness or drowning. My duty is to help lift people up.

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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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