Feature/OPED
BOOK REVIEW: Okeho In History; A Clarion Call To Community Service
By Jare Ajayi
In the Humanities, the phrase ‘the part is a mirror of the whole’ is a very popular maxim. Okeho, in very many respects mirrors what is going on in Nigeria and in many other countries in Africa. What has just been stated is not a hyperbole but a fact as would be demonstrated very shortly.
As stated in the blurb and Preface of the book under review, Okeho in History ‘was commissioned to celebrate the centenary of the relocation of Okeho back to its original site in 1917’. Besides educating everyone about the background of the town, the underlining motive of the book is to call the attention of the indigenes to the hopes and developmental challenges of their community. The extent to which it lives up to this intendment would be gleaned from an excursion we are now taking into the landscape of the 232 page publication.
The book is divided into four parts. Part One is appropriately titled In the Beginning. Part Two contains items that deal with Governance Institutions. In Part Three, issues treated come under the collective title: Religion and Spirituality. Issues pertaining to Education are treated in Part Four while Parts Five and respectively deal with The Economy and Health. Communal Life makes up Part Seven.
The final part which carries the title Conclusion discusses the various ways by which Okeho can be ‘taken to greater heights’. There are ten Appendixes. Contained in these Appendices are Traditional Political Institutions, 2. Compounds in Okeho Quarters 3. Modern Political Institutions 4. Education 5. Health Facilities 6. Major Businesses 7. Religion 8. Major Social Organisations 9. Entertainers and 10. An Anthem.
Special pages are also devoted to Bibiliography, Picture Gallery and Index.
Let me state from the onset that the author of this book, Professor Segun Gbadegesin, although a philosopher by training and vocation, demonstrates a good knowledge of historical ethos. This should not be surprising since no one can be a good philosophy scholar without having a good knowledge of some historical figures and ideas. Beyond the call of duty as a philosophy scholar, the author is also an individual with veritable interest in historiography/history.
An accomplished scholar, Prof Gbadegesin is also exemplary in community service. No wonder, he was bestowed with the title of Asiwaju of Okeholand. He has certainly been living up to the demands of this office as attested to, among others, the publication of this book.
The book appropriately opens with the location of the subject-matter: Okeho. The town is found in the heartland of the Yoruba nation. Research carried out established a notion that has always been in the public domain to wit: Okeho is an amalgamation of eleven villages. The villages voluntarily decided to come together for protection and self-survival; a very smart move indeed.
The villages that came together are Isia, Olele, Isemi, Imoba, Gbonje, Oke-Ogun, Ogan, Bode, Pamo, Alubo and Ijo.
The Baale of Ijo whose domain is more strategically located was the one that invited others at different times. For this reason, it was conceded that he assumed the overall leadership of the new settlement. Two points are important to be made at this juncture. The first is the mindset of the then Onjo – an insight into the temperament of the people of yore. For the fear of possible challenge to his leadership position, someone else might demur in having others come near him – especially equally powerful personalities. It is natural for one to want to be protective of one’s ‘privileged’ position. Thus, it was not impossible that such a fear was entertained by the then head of Ijo, Arilesire. Reading between the lines of this insightful book along with its predecessor,
Itan Ilu Okeho the overall interest of the people, their safety particularly, was uppermost in the minds of not only Onijo Arilesire, but heads of the communities that decided to amalgamate with Ijo. This was around 1800.
The second point relates to what I mentioned earlier – how Okeho mirrors Nigeria. We are aware that Nigeria is an amalgamation of several nations. But while Okeho was able to forge a town out of several hitherto separate settlements within a short time, the more the years advanced, the more Nigeria is falling apart. As stated in the Preface of the book under review, ‘in the voluntary merger and preservation of the heritage of each of the constituents, Okeho also taught us a great lesson in the management of diversity’ Page xvii.
Considering the fact that in an occasion like this, there would not be enough time to go into long treatise, permit me to just highlight salient issues raised in this book.
As stated on Page 95, the economy of the community was built on communalism in which people co-operated with a view to advancing the interest of the individual and that of the community as a whole.
What kept this system thriving then was the honesty and trust that abounded. On page 101 for instance, it was stated that traders used to go to markets in many towns outside Okeho in those days. “Those who could not go gave their products to the market delegates with the confidence that their interest would be well-represented. This was the precursor to the cooperative movement of later years”. (P101).
A maxim in Yoruba language has it that Bi a ko ba ri eni ba la, ola kii ya. Another says Owo laa fi peena owo. The first means that to make it in life, one needs the support of other(s) while the second posits that one has to invest in order to reap some dividends. What these means when taken together is that there is the need to have sources from which people with entrepreneurial skills can tap so as to grow their businesses. In several of his articles in his Weekly Column in The Nation newspaper, the author of the book under review, Prof Segun Gbadegesin, always clamours for the need to implement policies that are pro-people. In Okeho in History, he underscores this same point very much by calling on patriotic and well-off indigenes to pull resources together to assist ambitious but less endowed natives. This is in line with the age-old notion of ‘agbajo owo ni a fi n soya’. His advocacy is supported by Asiwaju Bola Tinubu who in his recent public speech3, asserts that “The long-term economic strength of the nation is dependent on how we deploy idle men, material and machines into productive endeavour.”
What the Jagaban Tinubu says of the Nigerian nation is true of Okeho. The interesting thing is that what is advocated here is not strange to Okeho, our beloved town. Apart from the eesu, aro, owe etc traditions, Gbadegesin makes it known to us that such a practice has taken place before. On page 103, he recalled that there was an explosion in transport business as a result of credit facilities provided by Alhaji Shittu Oladejo a.k.a. Asao Motors. The challenge is thrown to Egbe Omo Ibile Okeho, Okeho Strategic Development Foundation (OSRADEF) and elites of Okeho is to pull their resources together with a view to lifting the town up. Although eleven communities came together to form Okeho, although there are over 240 Compounds (Agbo-ile), although there are various political, religious, professional and sundry other groups in Okeho, there is the need to have patriotism, love for one another and development of the town at heart. Echoing one of the exhortations of late Onjo, Oba Ereola Adedeji where he reminded everyone that there is only one Okeho, Gbadegesin urges everyone to join hands together in uplifting the town by “investing our intellectual, moral, spiritual and material resources in its development and resources” p. 157.
At the beginning of this short Review, I talked about how Okeho is a microcosm of Nigeria, especially in regard to the plurality of religious faiths, historical background, politically-motivated violence as well as failure to properly exploit available potentials for the good of all. The only major area of difference between Okeho and the Nigeria nation was in how the two were respectively amalgamated and how there is no known religious-induced violence in Okeho – thank God! While the coming together of Okeho was voluntary, the coming together of Nigeria was forced. The Nigeria nation has something to learn in how Okeho elders, more than a century ago, forged unity among disparate communities. Nigeria leaders also have something to learn from how the present Okeho leadership and the elites are trying to overcome their shortcomings and build a new society that will continue to serve the best interest of its people. They are doing this by re-examining their past, learn from their mistakes and enhance their areas of strength. Nigeria should take a cue by listening to the agitators of Restructuring so that components of the country can, just as Okeho Eleven did over one hundred years ago, sit down to discuss the terms of staying together.
Okeho in History teaches a lot of lessons. I will mention just a few. Strength in unity p vi, how power or wealth makes some people to misbehave (bi aye ba ye won tan, iwa ibaje ni won ma n hu) p71, how treachery or undue rebellion does not pay pp 8, 47, 59.
The personal experiences narrated by the author on pages 111 and 112/113 are quite instructive regarding the immense benefit that we can derive from a proper co-operation between traditional and western ideas. Incantations by a knowledgeable elder literally neutralized the venom of a scorpion that stung the author while at school. The second experience was that of how the western method of healthcare came to the rescue. This was how Pa Bamimeke used a vacuum to bring out the cockroach that sneaked into the writer’s ear, p112.
Before rounding off, it would be remiss of me if I failed to mention areas that would need edification or emendation in the next edition of this historical book. Translation of the Yoruba expressions on pp 24 and 29 is desirable as was done for those on pages 40, 57, 67,130 etc. Also, ‘house fire’ on page 71 in reference to Sango ought to be ‘thunderbolt (ara)’. A person who is not familiar with Oyo State may not realize that the School of Hygiene being referred to on P 90 is the one in Ibadan as only Eleyele was mentioned. ‘Ward off’ should replace ‘wade off’ on page 6. Efforts should also be made to ensure that the missing letters in such words as Isemi, 6, 13, 23 Alase 13, Ayoola 45 to mention a few are inserted. The phrase “There, Olujumo, Olujide, and Adeniyi” p42 is hanging. In the same vein, I hope that the name of notable Okeho professionals like Lere Shittu will find a place among Journalist/Broadcasters (p179). Luckily, the author promises that the missing ones will be included in subsequent editions.
A few words on the role normally played by Ifa in the choice of a king would be helpful (p42). Readers would be better informed by knowing who the first Onibode is P30.
In his concluding remarks, Gbadegesin states “We need others as they need us to make the world a habitable and better place for all people.” (P157). This message is for Okeho people as it is for the people of Oke ogun as well as Nigeria as a whole.
I like to end this Review by echoing His Royal Highness, Oba Rafiu Osuolale Mustapha Adeitan II in his Foreword to this book. He commends the book to all sons and daughters of Okeholand because “There is a wealth of information there for everyone to cherish” pxiv. Except that the book is recommended not just to indigenes of Okeholand but to all Nigerians and several others across the world due to the universal messages contained therein.
Thanks for your attention.
Jare Ajayi, a poet, novelist and playwright is a journalist and social worker dedicated to community service among others and can be reached via ja*******@***oo.com.
Title: Okeho in History
Author: Segun Gbadegesin
Publisher: Harvest Day Publications, Michellvill, Maryland, USA, 2017
Pages: 232
Reviewer: Jare Ajayi
References
1 Iwe Itan Okeho by T. A. A. Ladele and S. A. Oyedemi: Igbimo Iwadi Itan Okeho, 1979.
2 Good reference of this can be seen in IGBETI: Yoruba History in Perspective by Jare Ajayi with Muda Ganiyu, Creative Books, Ibadan, 1996 page 26 and A History of the Oldest Throne in Yorubaland by Oba (Dr) F.E.O. Akinruntan, Akinruntan Centre for Cultural Studies, Akure, 2016 page
3 Tinubu Proposes 7-Point Agenda to Revive Nigeria’s Economy, ThisDay Newspaper, October 9, 2017. In a lecture delivered in Lagos on October8, 2017.
4 Owe, eesu, aaro are some of the traditional ways by which people co-operated with one another for assistance.
Feature/OPED
The Role of TV in Preserving African Stories and Identity
Scroll through social media today, and you will notice something interesting: everyone is either reacting to a series, quoting a movie line, or debating a character as though they personally know them. Beneath the memes and binge-watch culture, however, lies something deeper. Television remains one of the most powerful tools shaping how Africans see themselves, remember their history, and tell their own stories. In a continent as diverse and expressive as Africa, that matters more than ever.
TV as a Cultural Archive, Not Just Entertainment
Long before streaming algorithms began shaping our viewing habits, television was already preserving African identity. From Nollywood dramas that capture the rhythm of everyday Lagos life to documentaries exploring Maasai traditions and Ghanaian folklore, TV has served as a living archive of the continent’s stories.
It preserves more than entertainment; it preserves language, culture, humour, values, and shared experiences. Unlike fleeting social media content, television allows stories to unfold with depth, exploring the realities of family, tradition, ambition, and modern African life without reducing them to stereotypes. That is the power of TV: preserving not just stories, but perspective.
Why Representation on TV Still Matters
There is a subtle but important truth: if people do not see themselves on screen, they may begin to believe their stories are not worth telling. This is why African TV content is more than entertainment; it is affirmation.
Seeing a character who speaks like you, struggles like you, or celebrates like your community does something powerful. It validates identity and challenges outdated narratives that have historically defined Africa through external lenses.
This is where MultiChoice Group, through platforms such as DStv and GOtv, plays an important role. They do not simply broadcast content; they help distribute cultural memory at scale.
GOtv, DStv, and the Everyday African Viewer
Think about a typical evening in many African homes: the TV is on in the background, someone is laughing at a comedy show, another person is watching a local series, and someone else is catching up on the news. That shared viewing experience remains very real.
Through platforms such as DStv and GOtv, African households are exposed to a blend of local storytelling and global content. More importantly, they have helped amplify African-produced content by bringing Nollywood films, African reality shows, talk shows, and documentaries into mainstream rotation.
It is not just about access. It is about visibility.
A young filmmaker in Lagos today is more likely to believe their story matters because they have seen similar stories broadcast widely. A child in Accra grows up hearing familiar accents and seeing environments that look like their own on screen, not as exceptions, but as the norm.
TV Is Also Shaping Modern African Identity
African identity is not static; it is evolving. Television reflects that evolution in real time.
Today, audiences see:
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Young Africans balancing tradition and modern dating culture
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Stories tackling mental health in African households
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Fashion and music influences spreading through TV series
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Political satire shaping public conversation
Conversations that were once confined to homes are now being explored on screen, giving audiences the language to discuss issues that were previously unspoken.
In many ways, television is doing what oral tradition has always done: passing stories, values, humour, warnings, and history from one generation to the next. The difference is that today’s griots are writers, directors, and broadcasters.
The Future: From Watching to Owning Our Narratives
The next stage of African storytelling is not just about being seen; it is about ownership.
As more African creators produce content and platforms continue to invest in regional storytelling, television becomes more than a mirror. It becomes a tool for shaping how Africa is represented to itself and to the world.
While streaming continues to grow, television, particularly accessible platforms such as GOtv, remains one of the most effective ways to reach everyday audiences across different income levels and regions. After all, storytelling only matters if people can access it.
African stories are not new. They have always existed in families, on streets, in markets, in history books, and through oral traditions. What television has done, and continues to do, is give those stories a stage wide enough for millions to experience them at once.
The next time you watch a local series or documentary on DStv or GOtv, remember that you are not just being entertained. You are participating in the preservation of African identity itself.
Feature/OPED
The Future of AI in Nigerian SMEs: Overcoming Barriers to Implementation
By Kehinde Ogundare
Ask a tech entrepreneur in San Francisco what AI means for their business, and they are likely to talk about competitive advantage, product differentiation, and scale. Ask a small business owner in Kano or Onitsha the same question, and the conversation shifts entirely.
For many Nigerian SMEs, the priority is keeping the lights on, managing costs, and finding sustainable ways to grow in a challenging economic environment. This difference in perspective explains why the global AI conversation, often shaped by assumptions about stable infrastructure, deep capital, and abundant technical talent, frequently fails to address the realities facing Nigerian SMEs.
This matters because Nigerian SMEs are not a peripheral concern. In 2024 alone, MSMEs contributed 46.32% to Nigeria’s GDP, accounting for 96.9% of businesses and 87.9% of employment. These businesses are the backbone of the Nigerian economy, and if AI is going to mean anything for Nigeria’s development, it has to work for them in the daily conditions they actually operate in.
However, research drawing on empirical data from 144 Nigerian SMEs found that inadequate infrastructure, low digital literacy, skills shortages, and regulatory gaps are collectively preventing them from meaningfully engaging with AI. Awareness of AI is high and growing. What is missing is a clear and honest conversation about what adoption actually requires in this specific context. The barriers are real, but none of them are insurmountable. The question is whether the tools, pricing models, and support structures being offered to Nigerian SMEs are designed with those barriers in mind, or whether they have been built for another market entirely.
Subscription models making AI affordable for small businesses
When most small business owners hear “AI,” they imagine expensive software, specialist consultants, and a hefty upfront bill.
That assumption is not entirely wrong, but it describes a particular way of buying technology, not AI itself. The shift that makes AI genuinely accessible at the SME level is the move away from large, one-time capital purchases towards tools that charge a predictable monthly subscription. Businesses can pay for what they use, scale back when necessary, and avoid the debt that a major technology investment can create.
The deeper opportunity here is consolidation. Many SMEs are already spending money across multiple disconnected tools—one for invoicing, another for customer records, another for stock tracking—none of which talk to each other. An integrated platform that handles several of these functions together, with AI built in, can actually cost less than the sum of those separate subscriptions while giving business owners a clearer picture of their operations.
With margins already under pressure, any technology a business adopts needs to visibly show an increase in productivity or bottom line. Subscription-based, integrated platforms, priced transparently and honestly, are the model that best fits this reality.
Infrastructure challenges demand a mobile-first approach
No conversation about technology in Nigeria is complete without confronting the infrastructure problem, and AI is no exception. Nigeria continues to face major infrastructure barriers, including limited broadband access, unreliable power supply, and high data costs, all of which constrain deeper AI adoption. These are structural features of the operating environment that any sensible technology strategy must account for today.
The electricity situation alone is significant. The World Bank estimates that the lack of stable electricity costs Nigeria’s economy approximately $26.2 billion annually, equivalent to about 2% of GDP, forcing many businesses to run on expensive diesel generators. That cost ripples outward.
In practical terms, AI tools built for Nigeria cannot assume a stable broadband connection or a computer that is always powered on. The tools that will actually get used are the ones that work on a smartphone, consume minimal data, and can function offline when connectivity drops, syncing back up when it returns. The mobile phone is already how many Nigerian SME owners run their businesses. AI that meets them there, rather than demanding infrastructure they do not have, is AI that has a genuine future in this market.
The direction is clear: build capability from within, using tools that make that possible. Recent AI performance research reveals that 64% of African workers are already actively using AI at work, signalling massive grassroots readiness and driving forward-thinking organisations across Nigeria, Kenya, and South Africa to aggressively prioritise internal upskilling frameworks to bridge the talent gap.
As the policy groundwork is being laid, the commercial ecosystem is beginning to respond. What remains is a clear-eyed acceptance that AI tools built for this market need to look different from those built for markets with different realities. Low cost, low bandwidth, and usability for non-technical people are not modest ambitions; they are the actual requirements. Build for those realities, and AI has a real future in Nigeria’s SME economy.
Feature/OPED
When Leaders THRIVE: Yetunde B. Oni’s Candid Counsel to Lateef Jakande Leadership Academy
Union Bank’s Managing Director and Chief Executive Officer sat with 30 of Nigeria’s most promising young leaders for a frank conversation on character, relationships and the discipline of growth.
Out of 25,000 applicants, only 30 earned a place. That single figure tells you how rare the room was when Yetunde B. Oni, Managing Director and Chief Executive Officer of Union Bank of Nigeria, recently sat down with a cohort of the Lateef Jakande Leadership Academy.
The Academy, a Lagos State Government initiative established in honour of Alhaji Lateef Kayode Jakande, the state’s first civilian governor, exists to raise a generation of ethical and capable young leaders. Its fellows are drawn from across professions, sectors and ethnicities, and shaped through a fellowship facilitated by the Africa Leadership Initiative, West Africa (ALI WA), whose work on values and principled leadership has become a quiet engine behind some of the country’s most thoughtful emerging talent.
It was into this gathering that Mrs Oni brought not a corporate address, but a conversation. Honest, personal and at times disarming, she spoke about the philosophies that have carried her through a career spanning more than three decades, the setbacks she has had to surmount, and the values that opened doors she never expected to walk through.
She gave them a framework to hold on to. She called it THRIVE.
The six principles
T — Take ownership of your relationships. Leadership, she argued, begins with the deliberate stewardship of the people around you. Relationships are not incidental to a career. They are infrastructure.
H — Honour God. She spoke openly about faith as a steadying force, an anchor that keeps ambition tethered to something larger than the self.
R — Recharge and refresh. Mental and physical health, she insisted, are not luxuries to be deferred until the work is done. Leaders who neglect their well-being eventually have less to give.
I — Invest in your growth. Continuous and heavy investment in personal development is, in her telling, the price of staying relevant. The learning never ends.
V — Value your work. She pressed the fellows on identity and brand. What do you stand for? Do you create value? Who, in truth, are you? The questions were not rhetorical.
E — Embrace setbacks. Failure, she said, is not the opposite of progress but a part of it. The leaders who endure are the ones who learn to metabolise disappointment rather than be defeated by it.
The people behind the leader
If one theme threaded the entire conversation, it was relationships. Mrs Oni was candid that she did not arrive at the top of Nigerian banking alone. She credited the steady support of family, her parents and her husband, alongside the mentors, friends, coaches and sponsors who shaped her at different stages.
She drew a sharp and useful distinction between a mentor and a coach, two roles often conflated and rarely understood, and she traced much of her progress back to a foundation of Nigerian cultural values: hard work, honesty and integrity, courtesy and respect. These, she told the fellows, are not relics. They are the very qualities that have earned her trust and opened doors throughout her journey.
“You need people,” was the message, delivered without sentiment. Relationships, she explained, must be managed and nurtured with the same seriousness one brings to any other discipline. Time must be managed with equal care.
On believing, and risking
Perhaps the most resonant moment came when Mrs Oni spoke about self-belief. She admitted that becoming the MD/CEO of Standard Chartered Bank, Sierra Leone, did not cross her mind – not because she was unqualified, but because she didn’t think she would get it. Encouraged by her husband, she applied anyway, and she got it!
That appointment would later see her make history as the first woman to lead a Standard Chartered Bank operation in her market.
The Union Bank of Nigeria appointment told a similar story. She had not even known the position existed after the CBN’s intervention. It came to her through relationships; through the quiet networks of people who knew her work and recommended her name while she was unaware in faraway Sierra Leone.
The lesson she left with the fellows was unambiguous. Believe in yourself. Take the risk. Put in for the thing you are not yet certain you deserve, because the opportunity you are waiting for may be one you cannot see, reaching you through someone you have not yet met.
Why this matters
Engagements of this kind are easy to underestimate. They produce no headlines about balance sheets and no immediate line on a financial statement. Yet they speak to something Union Bank has long understood: that institutions endure when they invest in people, and that leadership is built one honest conversation at a time.
Credit is due to the Africa Leadership Initiative, West Africa, whose facilitation of the Lateef Jakande Leadership Academy continues to shape young Nigerians of real promise, and to the Academy itself for the rigour of a process that turned 25,000 hopefuls into 30 fellows ready to lead.
For Yetunde B. Oni, the afternoon was less about what she had achieved than about what she was willing to give: her time, her story and her counsel, offered freely to those coming after her. It is, in the end, what the best leaders do. They light the path for the next generation, and they THRIVE.
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