The government house in Kaduna functioned as the house for Her Majesty and His Royal Highness during their royal tour in 1956. In 1956, the late Queen of England and her husband, the Duke of Edinburgh, traveled to Nigeria and spent three weeks there.
Oba Ewuare established laws of mourning in 1460 that forbade cooking, bathing, drumming, dancing, and sexual relations. Many residents found these regulations to be overly burdensome, and as a result, they left the kingdom and relocated to Esanland. In addition to influencing Esanland’s contemporary cultural identity, this migration gave rise to the term “Esan,” which means “refugee.” This notion has received strong backing from oral tradition. Recollections of this movement have been gathered by eminent Esan and Edo historians. Before European settlers arrived, the Esan people were referred to by the title “Esan” for thousands of years. Many historians believe that Bini is the source of the word “Esan” (originally pronounced “E san fia”), which means “they have fled” or “they jumped away” from an uncomfortable system. Because the name of this ethnic group was difficult for colonial Britain to pronounce correctly, the word “Esan” was Anglicized into “Ishan.” Similar corruption is thought to have impacted Esan names like Abhuluimẹn (now ‘Aburime’), Uloko (now ‘iroko’ tree), and Ubhẅkhẹ (now ‘obeche’ tree), among others. In the sixteenth century, the Uzea War broke out. The Benin Kingdom and the Uromi Kingdom fought each other in this conflict. The conflict, which raged from 1502 to 1503, was brought on by Onojie Agba of Uromi’s rejection of friendship from Oba Ozolua of Benin. When both leaders were slain at the town of Uzea, the conflict came to an end. But during tranquil periods, like the Idah War of 1515–1516 and the sacking of Akure in 1823, Esan kingdoms would provide men to the Benin Kingdom. Having already taken over the territory of the Kukuruku people, the Muslim Nupe people repeatedly raided and ravaged northern Esanland during the nineteenth century in an effort to find slaves and converts to Islam. Numerous southern Esan kingdoms participated in the fight to repel the Nupes. The Nupe and Etsako warriors were taken into the Esan cities where their descendants still live, thanks to the victories in the fights that favored the Esans. As the English desired palm products in the nineteenth century, Europe’s influence over Esanland increased. The Benin Empire was sacked by the British in 1897, so freeing the Esans from British domination. The British launched a seven-year invasion of the Esan kingdoms in 1899. Because of its considerable autonomy, Esanland proved to be more difficult…
The Yoruba people celebrate the Sango Festival every year in honor of Sango, a thunder and fire deity who was a warrior and the third ruler of the Oyo Empire, having succeeded his elder brother Ajaka. Men and women both occasionally dress differently during rituals, and there are more overt gender changes during possession trances. These differences are equally noteworthy. Men and women in Yoruba society are thus afforded institutionalized opportunity inside ceremonial contexts to transcend gender barriers and to express the attributes associated with the other gender, despite the rigorously defined gender roles.” The Sango Festival celebrations date back a millennium, after the famous Yoruba òrìṣà, Sango, left. Sango is recognized as one of the main founders of the former Oyo Empire and its people.
Wara are simply delicious Nigerian cheese curds that are prepared locally, primarily with fresh cow milk. It is assumed to have come from the Kwara state city of Wara. It is known by a variety of names in different regions, including Mashanza in Zaire, Woagachi or Wagassirou in the Benin Republic, Paneer in India, and cottage cheese in America. The simplest way to make wara is to curdle milk, which can be either plant- or animal-based (e.g., soy milk or cow or goat milk). Following the curdling process, the solid (proteins and lipids) and liquid (water and whey) parts are separated and squeezed together. This is a sold chunk of curdled milk that has a squeeky texture that is typically eaten on its own, as a complement to different cuisines, or as a snack after it has been fried (this is called Beske). Once cooked, it’s often colorless, unsalted, and white. The short shelf life of the cheese means that it is frequently sold out within a day of production. This image was captured by an English photographer named John Hinde.
Two young, attractive girls are shown in a 1990s snapshot; one of them is a well-known veteran actress. Which actress is it that you can guess?
The Irigwe people, who speak Bantu rigwe and are part of the wider Benue-Congo ethnolinguistic group, are an ancient, hospitable and pleasant people who live in the Plateau State’s Bassa and Barakin Ladi Local Government Areas as well as Kaduna State’s Saminaka Local Government Area. The Irigwe are primarily residents of Bassa LGA in Plateau State’s Miango, Jos, and Bukuru village. Anthropologists were well-known for these people’s customary ceremonial dance and polyandry. The Mango Rest House, tall hills, waterfalls, and other tourist attractions abound in the Mango Village. There are around 90,000 or so Irigwe people residing in Nigeria. Most Irigwes no longer practice polyandry as a result of Christianity and anthropologists labeling the Irigwe tribe as “primitive” and “pagan” civilization for engaging in polyandry, as well as the British government killing many of its indigenous people because they posed a threat to them. Image 1: Irigwe Men, Jos Plateau. 1959. Image 2: Irigwe Women, Jos Plateau. 1959
Shell Service Station, Hughes Avenue, Yaba, Lagos; presently known as Alagomeji in 1955. In 1938, Shell commenced operations in Nigeria under the name “Shell D’Arcy” after receiving an exploration license. Oil exports began in 1958 when Shell Nigeria identified the Niger Delta’s first commercial oil field in Oloibiri in 1956. Like many other African nations, Nigeria’s economy was heavily dependent on agricultural exports to foreign nations prior to the discovery of oil. Many people in Nigeria believed that the developers were trying to find palm oil.
A lovely family portrait from the 1980s in Lagos, including Banky W (Olubankole Wellington), his sister, and their mother. What a lovely family!
“IBB was my husband’s best man at our wedding, and even with all the evidence and their close relationship, I still find it hard to believe he killed his own buddy. Sufiya was cited as saying, “I thought IBB, and my husband were of the same family when we got married.” Both of them were dressed in the same size dress and shoes. In our home, IBB would take off his dirty clothes and put on my husband’s. My spouse looked after Mariam and her kids when IBB left for additional military training. In addition to mounting the horse when IBB married Mariam, General Vatsa reportedly purchased their first set of furniture on hire buy from Leventis, according to Mamman Vatsa’s wife Sufiya. Sufiya’s descent into abject poverty started on December 23, 1985. The family had just wrapped up preparations to go to Calabar because, customarily, they celebrated the Id-el-Fitri in Minna, Niger State, the Id-el Kabir in Kaduna, and the Yuletide in the capital of Cross River State (Sufiya is Efik). Following the essential preparations for the journey, the family bided their time until General Vatsa emerged from the Armed Forces Ruling Council (AFRC) gathering that he had participated in. The excursion was rescheduled for the next day because he arrived home later than expected. Sufiya was watching a movie in her bedroom at around midnight when her husband, who working in his study, came running in to tell her that IBB had sent for him. The wife objected, saying Vatsa should call his boss and reschedule the appointment for the next morning because it was too late in the evening. Lt. Col. U.K. Bello led a group of soldiers to Vatsa’s residence on Rumens Street in Ikoyi, Lagos, during this discussion. The residence was encircled by the soldiers who arrived in military vans and armored cars. Vatsa ordered his upstairs-based wife to peek out the window. She ran downstairs, unable to control her anxiety, and demanded that she follow the soldiers if they took her husband away. Vatsa was to be driven by Sufiya in her Pengeot 404, as demanded by her. Vatsa ordered the kids to…
The Adimu Orisa Play was created in 2001 as a tribute to Oba Adeyinka Oyekan, also known as Ekun Oko Lara and Ekun Omo Lara, by the people of Lagos. In addition to being a prominent member of Wesley Cathedral Church, Holloway was the Reformed Ogboni Fraternity’s Olori Oluwo. He was the son of Oba Sir Ladapo Ademola II, the Alake of the Egba Kingdom, and succeeded Justice Adetokunbo Ademola, a Nigerian prince, lawyer, and judge who served as the first indigenous chief justice of the Nigerian Supreme Court (1958–1972). He was also a cofounder of the Nigerian Law School. He was in that role prior to his death. According to the English Constitution, Holloway is thought to be the second individual to have simultaneously served as the District Grand Master and the Olori Oluwo. Sir Adeyemo Alakija came first. Holloway participated actively in the Freemasons as well. He rose to become their District Grand Master of Nigeria (as defined by the English Constitution), Bobagunwa of Lagos, and Eyo Adimu’s Chairman. Holloway passed away in London in 1996.