Voice of Oke-Ona Egba

Voice of Oke-Ona Egba A platform dedicated to promoting the culture, unity, and development of Oke Ona Egba.

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27/09/2026

Supporting artists, preserving our cultural heritage, and giving art the visibility it deserves.

Voice of Oke Ona Egba
Promoting Culture & Heritage

OkeOnaEgba OgunState VoiceOfOkeOnaEgba

ODUN OBÓ— THE DRUM OF ILAWOOdun ObO is synonymous with Ilawo.It is more than a festival; it is a living expression of wh...
26/09/2026

ODUN OBÓ— THE DRUM OF ILAWO

Odun ObO is synonymous with Ilawo.

It is more than a festival; it is a living expression of who the Ilawo people are, where they came from, and the ancestral heritage that binds generations together.

At the heart of this heritage is the ObO drum.

The ObO was never merely an instrument made to produce sound. It was the audible emblem of Ilawo sovereignty, identity and ancestral presence. Its voice carried the authority of the people. Its rhythm announced the presence of Ilawo. And wherever the ObO sounded, Ilawo was present.

The sound of the ObO was therefore not simply heard it was recognized.

It summoned the people, announced important occasions, marked communal celebrations and carried messages across the township. In its rhythm lived the memory of those who came before us; in its sound was the authority entrusted to the living; and in its continued beating lies a responsibility to preserve what our ancestors handed down.

The Drum That Announces the Yam

The ObO also carries a special place in the celebration of Odun Obo the New Yam Festival of Ilawo.

The arrival of the new yam is not merely the appearance of a new harvest. It is a moment of thanksgiving: a celebration of the earth, the farmer’s labour, the abundance of the land and the continuity of the community.

And when the ObO sounds, it announces that moment.

The yam has arrived.
The harvest has come.
The ancestors are remembered.
The living are gathered.
Ilawo celebrates.

Thus, the sound of the ObO becomes the bridge between land, harvest, ancestry and community.

For generations, the drum has spoken a language that requires no translation. It tells the child that he belongs. It reminds the elder of the generations before him. It calls sons and daughters home. And it tells the world that Ilawo has a heritage worth remembering and a culture worth preserving.

A Heritage We Must Not Lose

In an age where many communities are gradually losing the symbols that once defined them, Ilawo must continue to protect the ObO and the traditions surrounding it.

For the ObO is not simply an artefact of yesterday.

It is a living heritage.

Its sound connects the present Ilawo generation to the generations that preceded it, while giving future generations something tangible through which they can recognize themselves.

That is why Odun ObO must remain a celebration of Ilawo identity, culture, ancestry, agriculture and communal unity.

When the ObO sounds, may every Ilawo son and daughter remember:

This is our sound.
This is our heritage.
This is our harvest.
This is our home.

And as the New Yam is lifted in gratitude and the ObO resounds once again, may the ancient voice of Ilawo continue to speak across generations:

“Ilawo lives. Ilawo remembers. Ilawo endures.”

Odun ObO a jĂł!
Odun Isu a jĂł!
Ilawo a dĂ gbĂ !
Ilawo a láyọ̀!

COURTESY:
CHIEF (DR) OLUWASEUN AKANBI DAVID OGUNSANYA.
Ilawo, Omo Ajobojiyan
Balogun Woro 2026

OBO FESTIVAL OF ILAWO TOWNSHIPA Celebration of Heritage, Royal Tradition and Ancestral IdentityThe OBO Traditional Festi...
26/09/2026

OBO FESTIVAL OF ILAWO TOWNSHIP

A Celebration of Heritage, Royal Tradition and Ancestral Identity

The OBO Traditional Festival is one of the significant cultural celebrations of Ilawo Township, bringing together sons and daughters of Ilawo, both at home and in the diaspora, in celebration of their shared history, traditions and ancestral heritage.

The festival is not merely a celebration; it carries deep historical and traditional significance.

It is important to note that the people of Ilawo came to Abeokuta with their crown from their original homeland, known as “Orile.”

However, following an established law at the time that no community should crown a King within its domain, the people of Ilawo, being law-abiding, respected and accepted the arrangement.

Interestingly, long before the enactment of that law, the people of Ilawo had already established their Ipebi, an important institution associated with traditional kingship and royal heritage.

This historical background further explains the significance attached to the second day of the OBO Traditional Festival.

On this important day, Jagunna leads the traditional Chiefs of Ilawo to pay homage at Oju-Owagun, a traditional observance that serves as a demonstration and affirmation of their princely heritage and connection to the royal lineage of Ilawo.

The OBO Festival is the culmination of a series of traditional activities that usually commence around August.

The season begins with Agemo, followed by Eluku and Oro celebrations, before reaching its grand conclusion with the OBO Traditional Festival in September.

For the sons and daughters of Ilawo, the OBO Festival represents more than an annual gathering.

It is a time to reconnect with their roots, honour their ancestors, preserve their traditions and strengthen the bond among Ilawo people across generations and across the world.

Our festivals tell our story.
Our traditions preserve our identity.
Our heritage belongs to generations yet unborn.

📍 Ilawo Township, Oke-Ona Egba

Voice of Oke-Ona Egba
Promoting Our Culture and Heritage

25/09/2026
OBASA HAD NO HAND IN OUR DEFECTION TO APM — EGUNJOBI, NINOLOWO REACT Former Chairman of Agege Local Government Area of L...
24/09/2026

OBASA HAD NO HAND IN OUR DEFECTION TO APM — EGUNJOBI, NINOLOWO REACT

Former Chairman of Agege Local Government Area of Lagos State, Alhaji Ganiyu Kola Egunjobi and Hon. Oladapo Azeez Yusuf have dismissed reports linking their defection from the All Progressives Congress, APC, to the Speaker of the Lagos State House of Assembly, Rt. Hon. Mudashiru Obasa

The duo, who contested the APC tickets for Agege Constituencies I and II respectively, emerged as candidates of the Allied Peoples Movement, APM, on Thursday.

Their defection came after a controversial APC primary in which Egunjobi lost the ticket to his former Vice-Chairman, Hon. Oluwagbenga Abiola Omaco , while Yusuf’s fellow aspirant, Hon. Enimakure Akindele Sakiru , was declared winner.

Egunjobi and Yusuf, however, insist that they won the primaries and were denied the tickets despite what they described as a transparent electoral process.

Their emergence as APM candidates subsequently fuelled speculation that Obasa, who is regarded as their political leader, had orchestrated their departure from the APC.

But the two politicians, in a joint statement, firmly rejected the suggestion, insisting that their decision was theirs alone.

They said they were mature politicians, adults and parents capable of taking independent decisions concerning their political careers.

The duo also argued that movement from one political party to another was not unusual in Nigerian politics, noting that prominent politicians had crossed party lines at different times.

They cited former Minister of State for Defence, Musiliu Obanikoro, who is now Director-General of the governorship campaign of the APC candidate, Obafemi Hamzat, as an example.

According to them, Obanikoro had previously left the ruling party for the Peoples Democratic Party, PDP, and had at some point been critical of President Bola Ahmed Tinubu.

They therefore questioned why their own decision to leave the APC had become a subject of controversy.

“What is the issue with our decision to leave? Obanikoro once left the party and was even openly critical of President Bola Ahmed Tinubu.

“We did not leave then. We remained, strengthened the party and contributed to its growth. We had never contemplated leaving until we were confronted with what we considered grave injustice,” they said.

Egunjobi and Yusuf said they were particularly disappointed that the APC leadership failed to initiate any meaningful reconciliation effort after the disputed primaries.

They said the party’s leaders were fully aware of their grievances, having received petitions from them after the tickets were allegedly taken from them and handed to other aspirants.

According to the duo, despite their complaints and the seriousness of the dispute, neither of them was invited to a meeting where the matter could be properly addressed or resolved.

They also alleged that some party leaders had sought to justify the controversial outcomes by invoking the name of President Bola Ahmed Tinubu.

The two politicians claimed that party members were being told that the decision to deny them and other aspirants in some local governments their tickets had come from Tinubu.

They, however, described the claim as an attempt to mislead party members and shield those responsible for the disputed decisions, insisting that they were not aware of any directive from the President authorising such action.

They said the repeated reference to Tinubu’s name had further deepened the frustration among affected aspirants who, according to them, had been left without any opportunity for genuine reconciliation.

The former APC aspirants maintained that their decision to join the APM was therefore a direct consequence of what they described as the denial of their mandates during the APC primaries.

They alleged that they emerged victorious in the primary elections conducted in their respective constituencies and that the exercises were witnessed by officials of relevant government agencies.

“We won the primaries in our respective constituencies convincingly. Officials of INEC, the DSS and other relevant agencies monitored the exercises, and we were declared winners at the venues.

“Yet, despite those results, the party leadership subsequently announced Abiola and Enimakure as its candidates. We consider that decision a profound injustice,” they said.

The duo said they subsequently explored the available channels within the party by submitting petitions and seeking redress, but were disappointed that the leadership did not invite them for reconciliation or provide a satisfactory resolution to their complaints.

They stressed that their defection should therefore not be interpreted as a move engineered by Obasa or any other political figure.

Rather, they said it was a decision they took after considering their experience within the APC and the failure to resolve the dispute over the primary elections.

Egunjobi and Yusuf added that they had remained loyal to the APC and contributed to its growth in Agege despite previous political challenges, but could no longer overlook what they described as the denial of victories they believed they legitimately secured.

24/09/2026

Let's be very careful, some of these people are not maaad o. This one happened today at Ibara bridge, Abk

📜 HISTORICAL RECORD OF ABEOKUTAAccording to A.K. Ajisafe’s Iwe Itan Abeokuta (1972, p. 56), some of the major towns and ...
23/09/2026

📜 HISTORICAL RECORD OF ABEOKUTA

According to A.K. Ajisafe’s Iwe Itan Abeokuta (1972, p. 56), some of the major towns and settlements that Sodeke led to Abeokuta in 1830, on the same day, included:

📍 Ake
📍 Oko
📍 Iporo
📍 Ikija
📍 Kenta
📍 Kesi
📍 Ikereku
📍 Idomapa
📍 Orun
📍 Igbein
📍 Igbore
📍 Itori
…and others.

This historical account offers a glimpse into the early formation and migration of the communities that became part of Abeokuta’s rich history.

📚 Source: A.K. Ajisafe, Owe Itan Abeokuta (1972), p. 56.

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