Education
The Okeho Exodus: A Review
By Akeem Akinniyi
Playwright: Olutayo Irantiola
Publisher: Peo Davies Communications
Year of Publication: 2022
Reviewer: Akeem Akinniyi
Olutayo Irantiola’s The Okeho Exodus is a historical play set in 1916 but written in a modern-day language and filled with elements that will not alienate a reader in these present times. The play revisits the past of the descendants of Okeho, who resettled among the hills along with ten villages to stem the tide of invasion by the Dahomey and Fulanis. What follows are intrigues of betrayal and bastardisation of culture by colonialists, which eventually leads to the tragic end of not only the king but the loss of the town’s sovereignty to the colonial masters.
The theme of betrayal dominates the play, and the only character who survives it is Oba Arilesire, who built a harmonious home of settlers which sets the tone for successive kings before the turn of Onjo Olukitibi.
The emergence of Captain Ross and his fellow conquerors in Okeho with their laws and subjugation of the people leads to distrust among the chiefs and sets the plot to oust the king, Onjo Olukitibi.
A wave of betrayal rises among the chiefs who think Onjo Olukintibi has sold them out to the colonialists referred to as ‘Ajele’ (a Yoruba word for usurpers). The internecine fighting grows beyond the borders of Okeho and extends to other towns as Balogun Olele seeks allies from far and within against the king.
In the end, the king is captured and annihilated along with his family. Captain Ross avenges the death of the king, and attacks and arrests the unerring chiefs to bring law and order to Okeho, thereby establishing the sovereignty of the colonial masters.
The play deploys antithesis effectively to strike a balance in the events as well as the lives of the characters and the passing of the years. Oba Arilesire’s reign is filled with harmonious living and unity among the people. He would go on to die peacefully in his sleep. This is contrasting to the reign of Onjo Olukintibi whose reign ends in disarray with mistrust in the air and would later die agonizingly in the hands of his own people.
Another is the replacement of invaders; at first, it is the Fulanis and Dahomeys whose aggression make the people of Okeho flee to the new place. Little had they settled down when the colonialists invaded their space, and sadly, it will result in their return to the place they left earlier.
The challenges of colonialism to traditional laws and customs are symbolized by the emergence of Captain Ross whose influence and power conflicted with Onjo Olukintibi, thereby reducing his relevance before the people. His authority is challenged, and as Captain Ross’ influence grows, Olukitibi’s stature shrinks.
The people of Okeho begin to see him as the puppet of the white man. An example is the statement of Oladunni (41) “The reign of Olukitibi is already disheartening. We have never experienced this in Okeho Ahoro, I have been watching with keen interest, and I am getting to lose hope in his leadership abilities. People have been saying that Olukitibi was not the right person to be crowned, he was imposed on us by the colonial masters. But will the kingmakers and the oracle lie?”
The theme of betrayal echoes throughout the book, and it is expressed in many ways. Jinjin represents the modern, inquisitive, and courageous woman who believes in equality. She also represents the Biblical Eve, whose inquisitiveness led to the fall of man through her desire to partake in the Oro traditions. A Yoruba cult tradition that forbids the participation of women. She never hides her intent to break all patriarchal foundations (25):
Jinjin: My right to social equality, freedom of association and speech. I want to know more about Oro. If it was an entirely sacred thing, men should also stay out of the rituals.
To achieve her husband, Olojomo’s commitment to making her participate, she weaponises sex, and the poor man submits to her guiles: “Yes, my mind is at rest now. I am sure that I would soon partake of the ritual, and we would break all the limitations that have been set by many generations” ” (63). Olojomo would go on to get her involved in the ritual, a flaw that ridicules his legacy in the Oro cult leading to his disgrace from the group by fellow initiates who considered his actions a betrayal of trust.
Another female character of note is Oladunni, who challenges the status quo of the submissive housewife who must accept everything that her husband dishes out to her. She broke patriarchal norms by talking back at her husband Oga Akooda (37) who in a state of excitement and drunkenness about the Oro festival insults her father which she replied accordingly and disrespectfully. The husband chases her with the intent to beat her and, instead of being apologetic, tries to give reasons for his uncouth behaviour. (38)
Oga Akioda: She has to swallow those words if not, there won’t be peace any longer in this house. She thought I was tipsy and could not reason well.
Oladunni: I will go to the court of Ross. You will learn lessons. I cannot tolerate you any longer. You are a violent man. (He wants to chase her again, but Akoda holds him).
The court of Ross is the court of the white man which allows room for divorce. This can be seen as a breakaway from the cultural norm of family and community elders settling marital conflicts. It reflects a subjugation of traditional authority. Some of the little cracks that, bit by bit collapse the wall of traditions and customs.
The playwright makes use of songs to communicate and express the mood. The language, though direct, is sometimes riddled with too much Yoruba aided by code-mixing and translations that somehow belabour the point. Some scenes appear intrusive, as we have during the choice of kingship. Above all, the playwright achieves his aim of telling an ancient story to a modern audience by reflecting on the effects of colonialism and its attendant evils of erosion of cultures and abuse of power.
Akinniyi Akeem is an advertising copywriter with one of the leading PR agencies in Nigeria. He enjoys the art of writing, and in his spare time, he loves to delight the blank page with poetry and short stories.
By Adedapo Adesanya
President Bola Tinubu has approved the renaming of the Petroleum Technology Development Fund (PTDF) College of Petroleum and Energy Studies, Kaduna, in honour of the late statesman, General Shehu Musa Yar’Adua, in a move aimed at preserving his legacy while strengthening Nigeria’s specialised energy education framework.
The PTDF announced that, following a presidential directive, the institution will now be known as the General Shehu Musa Yar’Adua University of Geological Sciences and Engineering Technology.
In a statement, the Fund said the renaming reflects the federal government’s recognition of Yar’Adua’s contributions to national unity and Nigeria’s democratic evolution.
The late statesman, who died in 1997, was a prominent Nigerian soldier, politician, and businessman. He served as the Chief of Staff, Supreme Headquarters, under General Olusegun Obasanjo’s military administration from 1977 to 1979. He was the elder brother of former Nigerian President Umaru Musa Yar’Adua.
“This historic renaming honours the enduring legacy of the late statesman, General Shehu Musa Yar’Adua, celebrating his profound contributions to national unity and the democratic journey of Nigeria,” the PTDF stated.
The institution, established to develop high-level manpower and technical expertise for Nigeria’s petroleum and energy industries, is expected to continue its academic and research activities without disruption despite the name change.
According to the PTDF, the university will maintain its focus on delivering advanced education, research and technology-driven solutions for the country’s oil, gas and emerging renewable energy sectors.
“The institution remains firmly committed to its mandate of delivering world-class research, specialised training, and cutting-edge engineering technology solutions to power Nigeria’s oil, gas, and renewable energy sectors,” the statement added.
The Fund further assured students, academic partners, industry stakeholders and development institutions that all existing programmes, collaborations and operational activities would continue seamlessly under the university’s new identity.
“All ongoing academic programs, partnerships, and operations continue uninterrupted under this new institutional identity,” PTDF said.
The renaming comes as Nigeria intensifies efforts to build local capacity and technical expertise to support energy transition goals, deepen indigenous participation in the petroleum industry and strengthen research-driven innovation across the energy value chain.
By Modupe Gbadeyanka
A sustainability-focused programme known as Airtel Green Schools has been launched by Airtel Africa Foundation, as part of activities to commemorate the 2026 World Environment Day, themed Climate Action.
The initiative will create environmental learning spaces in primary and secondary schools, with the spaces to be branded Airtel Garden.
Already, the company’s 10 adopted schools, located in nine states across the country’s six geopolitical zones, have been onboarded as Green Schools.
Each of the schools now features an Airtel Garden, with dedicated sections for edible crops, fruit trees and shade trees, enabling pupils to learn firsthand about food cultivation, biodiversity and the importance of increasing green cover to help mitigate the effects of climate change.
The gardens also incorporate composting stations where organic waste generated within the school environment can be converted into nutrient-rich compost. To boost circular economy practices, plastic recycling segments have also been built into repurpose common wastes such as plastic bottles and tyres.
The beneficiary schools of the programme include St. George’s Nursery and Primary School, Ipaja, Lagos; Yahaya Primary School, Zaria; Iyeru-Okin Primary School, Iyeru-Okin, Kwara; St. John Primary School, Ijebu Igbo, Ogun State, and Community Primary School, Amumara, Imo State.
Others are Presbyterian Primary School, Ediba, Cross-River; Migrant Farmers Community Primary School, Umuahia, Abia State; Gwange III Primary School, Maiduguri, Borno State; Mayflower Secondary School, Ikenne, Ogun State; and Government Day Primary School, Gombe State.
“We are excited to inaugurate Airtel Green Schools, which are designed to go beyond awareness and create real behavioural change within Nigeria’s school communities.
“Through the Restore, Reduce and Educate pillars, we are equipping young people with practical tools such as gardens, recycling awareness, and environmental learning resources.
“Our goal is to create a replicable Green School model that can be scaled and sustained over time, ensuring that environmental education becomes part of everyday learning for the children in our adopted schools,” the chairman of the foundation, Mr Segun Ogunsanya, stated.
Also speaking, the chief executive of Airtel Nigeria, Mr Dinesh Balsingh, said, “Climate action becomes meaningful when awareness is translated into action. Through the Airtel Garden, we are creating living classrooms where pupils can learn practical lessons about environmental stewardship, sustainable agriculture, waste management and the importance of protecting our planet.
“We believe that empowering young people with these experiences today will help shape a more environmentally responsible generation tomorrow.”
By Modupe Gbadeyanka
A former Vice-Chancellor of the University of Lagos (UNILAG), Prof Oluwatoyin Temitayo Ogundipe, has been appointed as the chairman of the governing board of the National Universities Commission (NUC).
He was chosen for the role by President Bola Tinubu, according to a statement on Monday by the president’s Special Adviser on Information and Strategy, Mr Bayo Onanuga.
Prof Ogundipe succeeds Professor Olufemi Raphael Aina, who resigned his appointment after less than one year in office.
President Tinubu appointed Professor Aina in July last year, and the board members were inaugurated in November 2025.
As NUC Chairman, Prof Ogundipe will oversee the regulatory body of the Nigerian university system, focusing on funding, global competitiveness and academic stability.
He is expected to provide visionary leadership at the NUC and sustain the credibility of the Nigerian university system by advancing quality, access, and integrity in the education sector.
Prof Ogundipe headed the University of Lagos between 2017 and 2022. He is a professor of Botany with expertise in molecular plant taxonomy, biosystematics, ethnobotany, cytogenetics, forensic botany, and ecological conservation.
He holds a PhD in Botany from Obafemi Awolowo University and an MBA from the University of Lagos.
Currently, Prof Ogundipe, 66, serves as Pro-Chancellor of Redeemer’s University, Ede, Osun State.
He is a fellow of several professional bodies, including the Nigerian Academy of Science, the Linnaean Society of London, and the Royal Society of Biology, London. He has also served as President of the Botanical Society of Nigeria and Chairman of the Lagos State Science, Research and Innovation Council (LASRIC).
-
Feature/OPED6 years agoDavos was Different this year
-
Travel/Tourism10 years ago
Lagos Seals Western Lodge Hotel In Ikorodu
-
Showbiz3 years agoEstranged Lover Releases Videos of Empress Njamah Bathing
-
Banking8 years agoSort Codes of GTBank Branches in Nigeria
-
Economy3 years agoSubsidy Removal: CNG at N130 Per Litre Cheaper Than Petrol—IPMAN
-
Banking3 years agoSort Codes of UBA Branches in Nigeria
-
Banking3 years agoFirst Bank Announces Planned Downtime
-
Sports3 years agoHighest Paid Nigerian Footballer – How Much Do Nigerian Footballers Earn