Beautiful picture of Pastor Nike and her husband, the youthful Reverend Sam Adeyemi, who serves as the senior pastor of Daystar Christian Center, on their wedding day in 1993. A lovely couple indeed.
Aláafin Abiodun Adegorolu was the successor to Aláafin Ajabo, a strong monarch at the time. A girl named Osu was born to Aláafin Abiodun. She grew up to become the mother of Olámínigbin, who married Omo-oga-egun. Together, they had a child named Ibisomi Telerinmasa. As the princess or priestess of the great god Obatala (the god of white cloth), Telerinmasa was said to possess a unique dignity that was recognized by her people as “Afala” (the one who loves purity or the pure one). It is said that the province of Obatálá is a domain of perfect and brilliant purity. Afala wed an Edu clan member whose name was also given as Ajayi; his grandfather was the Baale of Awaiye-petu, who moved from Ketou Dahomey (now in the Benin Republic) to the Oyó empire. After the Fulani slave traders invaded their town, Oshogun, near Isheyin, in approximately 1821, Afala parted ways with her handsome son when he was just 12 years old. As a devoted mother, she eagerly anticipated the day she would undoubtedly see her son once more. Slavery had kept them apart for decades, but during Ajàyi’s missionary journey in Abéökúta, they were eventually reunited. On February 5, 1848, in Abeokuta, Madam Afala was given the name Hannah and subsequently baptized by her own son. In Abeokuta, Madam Hannah and a few other family members moved in with the bishop, where she lived to be over a century old.
Regarded as some of the most advanced works of art in the world at the time. Over time, the true historical account surrounding these outstanding pieces of art has assumed various forms. If the terracotta figures from Ilé Ifè are any indication, civilization there began a very long time ago. During his 1930 visit to the Iwinrin Groove, Wilfrid D. Hambly, the first curator of African ethnology at the Field Museum of National History in Chicago, was guided along a narrow path to see a scared ceremony and the unveiling of the sacred terracotta. The sculptures were initially protected from theft at the shrine by being hidden beneath clay pots; later, they were kept in a padlocked box in a specially made mud building in the groove. The artwork was brought to the Palace in 1934 by HRM, Oba Adesoji Aderemi, the Ooni of Ilé ife, for safekeeping until they could be moved to the National Museum of Ife Antiquities. Image 1: In Iwinrin Groove in Ilé ifè in 1930, a priest opens a box containing holy terracotta heads. Image 2: In 1931, terracotta heads were found in Iwinrin Groove at Ile Ife.
Obi Okosi was a king who was not just descended from nationalists. He discovered an African leader in Nigeria, and he perceived Africa as a powerful force in resolving global issues. He devoted his life to achieving internal harmony, peace, and security because he felt that “charity begins at home.” Thus, King Okosi of Onitsha labored nonstop and in silence to foster respect, understanding, and unity among all the tribes that were under his sphere of influence. His goal both inside and outside the Palace was to unite all different viewpoints in order to advance a cause of peace and unity beyond his own borders in this nation and, in the end, to take all of Africa with her into the front ranks of global powers by blending all of Nigeria into a single understanding. Among all his forebears, Obi Okosi lived to witness a united Onitsha, a place where all tribes coexisted as one, sharing one another’s problems and struggles through mutual understanding. He was a kind and endearing king. Image info: Queen Elizabeth Il, Obi Okosi of Onitsha, Dr. Nnamdi Azikiwe, and Prince Philip discussing at a reception in Enugu.