Decentdave:
Work in another glass na as far the bulb still comes on

Yeah, all the bulbs are working fine

VeryWickedMan:
Not worth the effort of disconnecting it bro
Pity the owner & find a real job

I'm asking of the price of getting another one

Good evening,
Who has the idea of the price of a siena headlamp?

Titoglory:
Anything short of 8-0 in favour of Nigeria is unacceptable

I respect your prediction o ;

ybalogs:
OBHS is a Kwara state government school . The Kwara state government is responsible for everything from paying the staffs and running the school just that it was established by the missionaries like 50 years ago. Let's even agree it's a Christian school, what happens to allowing Muslim practice their religion? Ansarudeen college ,Naiwarudeen Grammar school etc all in Kwara (all Government school but established by those Islamic Organisations) all allow Christians wear berets . They don't force them to Jumaat prayers like they do in OBHS. All these are not needed as this is where our morals are formed. We can't keep complaining we are being divided along religion and ethnic lines of we're not ready to accept each other.

Keep shut and stop ranting about what you have no know about.
Are from kwara state?
Do you live there?
FYI I'm from kwara state and I live in ilorin. So stop all this unconfirmed gibberish.

*Offa/Erinle Land Dispute: Afe Babalola Warns Kwara Governor, Says Erinle Won Case In Supreme Court, 1973* ***Says ‘Nobody Can Review Supreme Court Judgement* ADO-EKITI – Foremost Senior of Nigeria(SAN),Aare Afe Babalola has revealed how he won the land dispute suit involving two warring communities in Kwara State(Offa/Erinle) in favour of Erinle in 1973 at the Supreme Court.

The two communities had lived with recurring boundary fights with attendant loss of lives and properties.

Babalola dropped these hints while playing host to a delegation of Erinle leaders at his office on Saturday warned that ” no individual can review the judgement of the Supreme Court .

The legal icon and founder, Afe Babalola University, Ado-Ekiti(ABUAD) therefore cautioned the Kwara State Governor, Abdrahman AbdulRasaq against indulging in any act of review.

Top members of Frontiers Club, Erin Ile, and other community leaders including : Mr. Kolapo Usman, Muideen Bello, Ganiyu Daromosu, Barr. Adeola Ibrahim, Daromosu Azeez and Mr. Adamu were amongst the entourage Reliving his almost 50 -year legal experience in the matter Babalola said ” I handled the Erin Ile’s boundary dispute case against Offa in 1971, where the court had given judgement in favour of the town, by affirming that a place named ‘Kere Ipinle’, a boundary between the two feuding towns, belongs to Erin Ile.”

“I was the one who handled the case in 1971 and the supreme court, the highest judicial body in the land, gave favourable judgement to Erin Ile in 1973 “With this, nobody, no matter how highly placed can review what the Supreme Court had said, that can’t happen”, Babalola warned.

“I am personally interested in this case, because I handled the case ab initio and by practice and convention, I am part and parcel of Erin Ile Community” The Supreme Court had in its separate judgements delivered by Justices Teslim Elias and Mary Odili , ceded the disputed land to Erin Ile in 1973 and 2018 respectively, but the Kwara State government refused to implement the verdicts Butttesding Babalola ‘a position on the matter ,the spokesman of Erin Ile delegation, Barr. Muideen Bello, thanked the senior lawyer for his service in ensuring justice for the town, regretting that some powerful forces were working against the implementation of the Apex court’s verdict.

“It is very unfortunate that Supreme Court could be this debased. The powerful people were blocking the implementation of the judgements we got in 1973 and 2018. This shouldn’t happen in a democracy”.

Describing the constitution of review committee by Kwara Governor on the land dispute as a desecration of the judiciary, the Secretary of Frontiers Club, Erin Ile, Barr. Ibrahim Adeola, accused a top member of President Muhammadu Buhari’s cabinet of working hard to scuttle the implementation of the court’s pronouncement .

‘ No amount of moves and the dropping of the President’s name would however change that. The Kwara State government has one duty and obligation on the land matter, and that is to enforce the Supreme Court judgement. Any attempt to use subterfuge to fraudulently seize the land for Offa for any project whatsoever will not work.

“We are aware that in the past few weeks, the Buhari’s aide has played host to the Olofa of Offa in Abuja, and has taken the latter to meet with some political office holders. We are also aware that top on the agenda of these engagements are the land issue, particularly how to undermine the undisputable ownership of the land by Erin Ile.

“Constitutionally and legally, an administrative panel cannot sit on appeal of the decisions and judgement of the Supreme Court and neither can it impeach judicial pronouncement”, Adeola said.

Meanwhile, Kwara government’s review committee chaired by former Governor Cornelius Adebayo, has other statesmen like Justice Saidu Salihu; Alhaji Lak Jimoh; Chief Titus Ashaolu; Senator Simeon Ajibola; Alhaji Abubakar Ndakene; Senator Mohammed Ahmed; Permanent Secretary (Political, Cabinet and Special Services), Barrister Sabitiyu Kikelomo Grillo; and Prof. Hassan Saliu, as members.

https://thenationonlineng.net/offa-erinle-you-cant-review-supreme-court-judgement-babalola-tells-kwara-gov/

GOAL!!!!!!!!!!

Well done giroud!!!

The department of sociology in the University of Ilorin asked some questions from their students...

Base on my daily experience whenever I'm going to office and I have to enter this yellow buses, I always pity them sincerely for the extortion, although on the long run it will still bounce back to the passengers.

Goal !!!!!

Ziyech

And mods refuse to update the scores

prof2007:


Feranmi4christ,

you are truly a disciple of The Great Messiah. Keep walking in truth, and may God bless you!

Amen

Title: Erinmoje: The Heritage of a Great Trek

Author: Olusola Ajiboye

Reviewer: Dr. Abimbola Adesoji



‘Erinmoje: The Heritage of a Great Trek’ is an effort to document for posterity the account of origins and notable developments in the various Erin kingdoms culminating into the establishment of Erin Osun.

The significance of this book derives from the fact that it has put together in a volume, the traditions and histories of the Erin people. This becomes pertinent given that many of our traditions are being lost and many children do not know anything about traditions, culture and customs of their people again.

When it is recognized that our culture, tradition and history are a symbol of our identity, then one wonders what kind of identity our children would have and what will become of our communities with successive generations. That is why this volume is highly commendable having placed the author in the category of the likes of J.A. Ademakinwa, M.A Fabunmi, M.O. Fasogbon of Ile-Ife, S.O.S Atayero J.D.E. Abiola and J.A Babafemi of Ilesa, K.A Ajisafe of Abeokuta, S.O, Bada of Oyo J.U. Egharevba of Benin, M.C. Adeyemi of Ondo and the celebrated Samuel Johnson of Oyo. These people were amateur historians, who buoyed by patriotism documented the history of their communities, and which despite their imperfections have remained reference points in the history of those communities till the present.

More importantly, the book has placed Erin-Osun and by extension the Erin kingdoms or communities on the historical map, which is getting expanded by the day.

Chapter one deals with the origin and migration of Erin people from Ile-ife led by their progenitor, Odumosa, prince and heir to Obalufon Alayemore, the third Ooni of Ife. It establishes clearly that the history of Erin Kingdoms was characterized by migrations hence the name Erin. Causes of migration ranged from wars, chieftaincy and succession disputes and quest to find new lands in line with the mandate given by Oduduwa, their ancestor. Aiding the growth of the settlements were such factors as the will to survive, their ingenuity, and abundance of richly watered land (like the Olumirin Water Falls) and spirit of accommodation, the acceptance of Odumasa by confederation of Erinmoje, Erin-Sare, Eku-Apa, Gbagba and Afolu.

Significantly, their settlement in different places notwithstanding, each section holds on to the common ancestry and heritage. Obvious therefore in the emergence of Erinmoje is the need for cultural integration to reinforce the cord of unity despite the long period of migrations and settlement in different parts of the Yoruba country.

Particular reference is made to Idi-Ayo where Odumosa was crowned. Also significant was that these migrations took place between 1200 and 1225 A.D. when history recorded several waves of migration out of Ile-Ife.

Chapter Two relates the role of Odumosa Apaayan in the evolution of the Erin communities. Odumosa descended from Obalufon Alayemore who reigned as Ooni in Ile-Ife following the demise of Ogbogbodinrin. Alayemore left Ile-Ife with Odumosa following the sudden return of Oranmiyan Odede from his military expedition. Alayemore founded Efon-Alaaye where he apparently died, thus linking the Erin communities with Efon-Alaaye and Ido-Osun.

So Odumosa accompanied by his son Alawode Arebiope and Alapa, his brother moved on to found the different Erin communities form Erintadogun, Erinmo, Erin-Ijesha to Erin-Oke all of which existed for longer period before Erin-Ile and Erin-osun, the challenges they faced notwithstanding.

But the link is the tradition of common origin, premised on culture, traditional festivals and deities. Whereas Erintadogun depicts a settlement founded after seventeen days of trek, Erinmo relates to a settlement built with palm fronds, Pertinent was the dogged determination of Odumosa aided by environmental or locational factors.

Chapter Three identifies symbols and cultural traits which are manifestation of the common history of the Erin communities with which they are identified. Ogun and Obalufon were the commonest with similar mode of worship in the different communities, an indication of their common heritage and a binding cord of unity among them.

In particular, the Obalufon festival characterized by a primordial but largely ceremonial wrestling bout/contest between Elerin and Aworo Obalufon and a supporting wrestling bout of three lads is representative/symbolic of the struggle of Odumosa and the great subjects. The identification of other communities with Erin in the celebration of Obalufon is a further proof of the close links with them.

Of all the Erin communities, two stand out, not only in terms of their relatively recent history but also in terms of their very close affinity. The history of Erin-Ile and Erin-Osun therefore form the crux of chapters Four and Five.

Chapter Four identifies the place of three great hunters who were aborigines in the consolidation of Erin-Ile. These were Olowe, Gbagba and Afolu that Odumosa must have related with. Only Olowe, credited to have disappeared into the bowels of the earth, characteristic of a similar myth of disappearance in other parts of Yorubaland, was discussed in little details.

Olowe’s spirit was used to incite fear in neighboring communities thus guaranteeing Erin-Ile’s peace. Elerinjare came into being when Adamu, a Nupe war leader, was defeated by Elerin-Ile while Erinmope which grew as an independent town with both contributing to the expansion of Erin communities. Despite her resistance, Erin-Ile was eventually evacuated due to the Fulani rampages leading to the establishment of Erin-Papa in the Savannah.

Chapter Five discusses the growth of Erin-Osun, following the permission granted by Balogun Ajayi Osungbekun to Ayoka Oyagbodun to settle in the grassland originally called Erin-Papa but now known as Erin-Osun. Erin-Osun which shares affinity with other Erin communities is divided into five quarters namely Oke-Erin, Oke-Ila, Ehin-Igbo, Oke-Afolu and Oke-Ore, with other communities which were accommodated being fully integrated. Erin has been ruled by six kings since inception and has witnessed tremendous developments due to the versatility, commitments and patriotism of these rulers.

The subject of physical and socio-economic transformation is the focus of chapter Six. In terms of buildings, the community has witnessed transformation from the prevalence of long rectangular houses built with muds and located in family compounds, to new structures particularly starting from 1944 when the first corrugated house with mansard windows was built.

It was this development that also saw the old palace structure with traditional Kobi gave ways to a new one. These developments spanned the reigns of Elerins Oyagbodun Ayoka I, Olaojo (Who eventually returned to Erin-Ile), Abegunde, Adewuyi, David Oyebode Adeosun and Omoloye Oyagbodun II. Both Abegunde and Adewuyi came from Abegunde ruling house and reigned for six months and 43 years respectively. Elerins Ayoka I, Adewuyi and Adeosun and Oyagbodun II were credited with specific achievements with the reigning monarch being credited with greater achievements having reigned in modern time.

Chapter Seven traces the evolution and growth of Town Unions in Erin-Osun to the formation of Bajepade society in 1914 to provide opportunity for Erin-Osun indigenes resident in Ghana, to contribute to the socio-political and economic development of their community. Its transformation to Egbe Atunluse Erin and later to Erin progressive Union was pertinent, being indicative of the various developments that had influenced the Union and its responses to those developments. Without gainsaying, the groups’ contributions to infrastructural developments are tremendous.

The remaining chapter chronicles the life, times, perspectives and reflections of dramatis personae, both living and dead, who had invaluable contributions to the sustenance of the legacy of development that the history of Erin-Osun has come to epitomize. In a similar manner, the chapter on the interaction of the author with Kabiyesi, Oba omoloye Oyagbodun II gives a deep insight into his personality characterized by uncommon humility, vision, mission and philosophy.

These features have remained his great assets and sustaining factors in his quest for the transformation of his beloved community. There is also an appendix made up of glossary of names, places and their meaning as well as other relevant notes.

In all, the book has opened a vista in the history of Erin communities generally and Erin-Osun in particular. Beyond beaming a light on the hitherto relatively unknown history of the Erin communities, its ability to provoke thoughts and generate more studies is not in doubt. I therefore commend once again the initiate of the author and the support and the drive of the community to have its history documented for now and posterity.

It is in a similar manner that I heartily recommend the book to all indigenes, inhabitants and friends of the Erin communities, community leaders, academics and the general public.



Dr. Abimbola Adesoji is Associate Professor, Dept. of History, Obafemi Awolowo University, Ile-Ife


https://dailytrust.com/erin-people-find-a-home-in-erinmoje

2special:
Vital information here but I'd love to hear from the other party.

that's why public references were attached to the post.
so beyond the story of both parties, these references will do the justice.

*RE- HOW ERIN ILE PEOPLE GOT THEIR LAND BY ALAFIN OYO*

This writer has a malicious intention that does not deserve any response. But to set the record straight and to guide the public from the deliberate and misleading attempt of the write up, this few piece became pertinent.

It is true that Alafin Oyo was one of the many witnesses called during the Daramola Commission of 1970 at the instance of Offa Community. His oral witness was part of many information collated from both Erin ile and Offa communities. The two communities showcased their boundary evidences, the Dr. Daramola led commission did a very elaborate job, thorough investigations were carried out on the Land, the people representing both communities presented their facts and documents evidence, including calling of witnesses, among other factors.

After the two communities presented their facts, the commission unanimously Sited the Boundary Demarcation between Erin ile and Offa at the old NEPA area after seven months assignment.

The decision of commission was however challenged by Offa at Nigeria Courts of law, all these happened in early seventies (1970-1973). From High Court to Appeal Court, then to The Supreme Court of Nigeria,. A Judgement was given in favoured of Daramola Commission and thus settled the Boundary Demarcation between Erin ile and Offa at Step down of 33KVA, NEPA area.

This crises is a well documented one in the sense that it was mentioned in the Kwara state Gazette and Edict of 1970, and has went as far as the supreme court for adjudication since about five (5) decades ago.

In fact the supreme court have heard and ruled on the matter as far back as 10/12/1973 (Supreme Court Ruling attached)

SUPREME COURT DOCUMENT

CHIEF ADEMOLA OGUNNIYI & Anor. v. DR. FUNSHO ADARAMOLA & Anor.
CITATION: (1973) LPELR-SC.171/1973

OTHER CITATIONS:
1 (1973) All N.L.R 900
2 (1973) 12 S.C. 47

In The Supreme Court of Nigeria
On Monday, the 10th day of December, 1973
Suit No: SC.171/1973

Before Their Lordships

TASLIM OLAWALE ELIAS ……. Justice of the Supreme Court
UDO UDOMA ……. Justice of the Supreme Court
GEORGE SODEINDE SOWEMIMO ……. Justice of the Supreme Court

Between
1.CHIEF ADEMOLA OGUNNIYI
2. MR. AMUSA OKENIYI ALAWODE Appellants

And

1. DR. FUNSHO ADARAMOLA
2. SUMONU AROYEWUN Respondents

T. O. ELIAS, C.J.N. (Delivering the Leading Judgment): This appeal is against the ruling of the High Court of Kwara State holden at Borin in which an application for an order of certiorari was refused.

The matter originated in this way in so far as can be gathered from the proceedings. There occurred a boundary dispute between Offa and Erinle communities in Oyun Division of Kwara State. In exercise of the powers conferred upon him under sections 3 and 5 of the Local Boundaries Settlement Edict No.9 of 1970, His Excellency, the Military Governor appointed Dr. Funsho Daramola as “Boundary Settlement Commissioner” and ordered him to enquire into and determine the boundaries between the two communities. Under section 6 of the said Edict, Mr. Ayo Jonathan, State Counsel, and Mr. A. A. Rotimi, Senior Surveyor, were also appointed as Secretary and Surveyor respectively “to assist the Commissioner who will enquire into and determine the boundaries” between the two communities. These two sets of appointment were published in the Kwara Gazette Notices Nos. 195 and 196 of 29th July.

ISSUES THAT LED TO DARAMOLA PANEL

*Prior* to 1907, Erin ile and Offa were living together cordially and peacefully without any rancour, suspensions, fears, threats, oppression, suppression and intimidation. By the year 1907, when Ilorin Provincial Administration posted an Assistant District Officer(A.D. O.) for the purpose of easy administration of the Province to Offa. The then Ololfa of Offa, Oba Ariwajoye 1, (the grand Father of the immediate past Olofa), deluded himself into belief that the posting of A.D.O conferred on him with authority over the surrounding communities lands. This marked the beginning of the animosity and crises between Erin ile and Offa.
The erroneous impression was challenged by Erin ile and the Administrative Office in Ilorin promptly corrected that, hence, Olofa felt slighted and the animosity in area began.
Erin ile in her love for peace appealed to the Ilorin Provincial Administration for settlement, this resulted in an intensive inquiry into the origins and ages of the two communities.

*The findings revealed that Erin ile is older than Offa, to which she had never been under Offa or subservient to Offa.*

See
(a) DIVISIONAL REPORT 1935 and
(b) NIGERIA GAZETTE EXTRA-ORDINARY NO 46, VOL...39 OF 3rd September, 1952, page 966.

See further GAZETTE OF ILORIN PROVINCE 1929, BY HON. NERMAN HODGE, page 97-98 to confirm that the first Olofa of Offa, OBA OLUWOLE WAS A GUEST AND TENANT OF ELERIN WHO GAME HIM REFUGE FROM MAJIYA, THE NUPE WARRIORS.

Between 1954 - 1956 LOCAL GOVERNMENT REFORMS, THE ADMINISTRATIVE SEPARATION OF ERIN ILE FROM BASED ON REPORTS ABOVE AND PARTICULARLY, THE 1940s by RESIDENT OF ILORIN ( MACHINE) CONFIRMED AND REINFORCE 1935 REPORTS.
HENCE, ODO-OGUN DISTRICT WAS CREATED WITH ERIN ILE AS THE HEADQUARTERS IN 1956. This was a cause for further animosity from Offa against Erin ile. Offa was thus further prevented from encroachment on Erin ile land.

In 1964 however, Offa's ambition to suppress and overshadow every communities in the area came to me fore again, Erin ile outcry attracted the attention of the Ilorin Native Authority which set up BABA KOBI'S PANEL, the panel report was VINDICTIVE OF ERIN ILE BUT BECAME AS MUCH UNPALATABLE TO OFFA, FOR NO JUST REASON.

The major crises came up in 1969 when the then Olofa instigated one ADEMOLA OGUNNIYI to challenge Erin ile for building a Secondary School on her ( Erin ile) land.
As at that time, the only Secondary school in the area is Offa Grammar School. Hence, Offa community was not happy at Erin ile desire to have her own Secondary school. Erin ile community was not only eager but determined and anxious of completing her own school to take care of many of her children that sought admission to Offa Grammar School, that were denied, despite meeting all the entry requirements. This happened in the late sixties, their denial of admission was purely sentimental (they are from Erin ile who do not accept Offa as Superior).
Erin ile community of peace loving people appealed to the New Kwara State government to appeal to Offa for out of Court settlement so that the court process will not affect the School development.
As a result, the government constitute COMMISSIONER OGBEHA PANEL. The prominent member of the both community was in attendance at the panel. The apparent success of the panel was abruptly aborted by Offa people who angrily declared that an out of Court Settlement was unacceptable to them.
The case was eventually adjudicated on by Upper Area Court Ilorin, which gave judgment on the case in favour of Erin ile in August 1970.
Offa appealed to an appellant Court of Ilorin High court which also ruled on the case in favour of Erin ile in 1971.

The peaceful nature of Erin ile, in appreciation of the need for peaceful coexistence with all her neighbours, Erin ile still sought for peace with Offa through amicable settlement on the matter, despite the favourable court judgement. In the process at one of the meetings meant for settlement purpose, Elerin of Erin ile and Olofa of Offa and prominent son each from the both communities met with the State Government Representatives. Right there, the then Olofa announced that his Chiefs rejected such move. He thereupon appealed to the State government for the settlement of the dispute by the Constitution of a Boundary Settlement Commission.

On 7/7/1971, *Kwara State Government then set up am Administrative Panel* for Boundary Settlement between Erin ile and Offa at the insistence of Offa. The Panel was headed by DR ADARAMOLA, who later became Professor Emeritus in life. Dr. Adaramola was not only very close to the Offa then, but lived and had his preliminary education in Offa. The Panel was famously know , called and referred to as ADARAMOLA PANEL OR COMMISSION.

ADARAMOLA PANEL after the inquiry and detailed job for seven months of elaborate and meticulous findings came out with a comprehensive report that did not only gave verdict in favour of Erin ile, but indeed established the traditional boundary between Erin ile and Offa and sited the Boundary demarcation at the stand of 33KVA GHT step down transformer of the defunct Electricity Corporation of. Nigeria later called, National Electricity Power Authority (NEPA) and now Power Holding Company of Nigeria PHCN.
See COMMISSIONER'S FINDINGS IN BOUNDARY DISPUTE BETWEEN ERIN ILE AND OFFA COMMUNITIES IN THE OYUN DIVISION OF KWARA STATE.

There were several attempts by Offa community to use influence and connection with different state Governments to subdue the facts.
The claim by Offa that Col Ibrahim Taiwo, and Col P.A.M. Oga administration made attempts to adjust the Boundary demarcation between the two communities does not and can never hold water. There is no where a dictation from state government can supersede THE SUPREME COURT JUDGMENT.
The thought of using undue influences to suppress and oppress Erin ile was the only thing Offa community employed.

After several onslaughts and unexpected attacks on Erin ile, the State Government in 2013 made another attempt to address the boundary adjustment between Offa and Erin ile and built a road called UNITY ROAD TO SERVE AS BOUNDARY BETWEEN ERIN ILE AND OFFA.

While the State Government and some concern people were thinking of how to appeal to Erin ile to please accept the UNITY ROAD AS BOUNDARY, Offa Community again went straight to High Court, challenging the State government decision to use Unity Road as boundary. Erin ile community joined in the suit and the case was settled at High court, Appeal Court and also Supreme Court in favour of old boundary at NEPA area Offa, now directly opposite ODU House.

It is crystal clear that the only legitimate Boundary between Offa and Erin ile is the one recognized by the Supreme Court of Federal Republic of Nigeria. The highest authority in the country.

It was clearly stated in the Supreme court judgment of of December, 1973 and that of December, 2018 that the Lawful and legal boundary between Erin ile and Offa is at NEPA.

So the crooked story claiming what Alafin Oyo said is untenable. The above is the commission the said Alafin evidence was taken.

ERIN ILE IS AN ANCIENT TOWN THAT SHARES BOUNDARIES WITH SOME ANCIENT TOWNS IN KWARA AND AT THE BOARDER OF THE NORTHERN NIGERIA AND THE SOUTHERN PART WHERE IT SHARES BOUNDARIES AND HAPPY AND PEACEFUL COEXISTING WITH ILA-ORAGUN, OYAN, ILA ODO AND IGBAYE, ALL IN OSUN STATE.

Erin ile has her direct linage from ILE IFE, THE OBALUFAN/ALAIYEMIORE DYNASTY.

OFFA TRUE BORNS WHO DESIRE PEACE, REJECT THE CULTURE OF COMMUNAL MISINFORMATION & MISDIRECTIONS: NEED TO RETRACE MISSTEPS BY OFFA PEOPLE.

A brief of the narrative:


A- IN THE BEGINNING:

Offa claimed leadership of the Ibolo extraction of the Yoruba country, but this was finally settled by relevant bodies during the colonial era which affirmed that Erin-Ile is more than 200 years older than Offa, and so deserved autonomy, Oke-Ogun constituency of Oyun Local Government resulted from that work.
In fact, Offa as situated today is upon traditional Grants by Erin-Ile and Ipee who shared boundaries at Abata Stream, near Ita Erin inside today's Offa.
Erin-Ile originated from Ile-Ife, thus a thorough Ibolo.

B- While Erin-Ile indigenes were denied admissions into the First Community Secondary School in Northern Nigeria (Offa Grammar School) with the resultant effect of mass illiteracy looming, the community resolved to establish her own community School (Erin-Ile Secondary School). Offa people rose in vehement opposition, claiming that the Land proposed for the School was theirs, in disguised attempt to consign Erin-Ile to a community of the unlettered, who would be easy prey for the ''much educated, fast growing and exposed" junior neighbour and tenant. The issue was addressed locally and at Kaduna where Erin-Ile triumphed. Same was later referred to a Commissioner, Dr. Funsho Adaramola, (Boundary Settlement Commission) established for the purpose of investigating and delineating the boundary as proper and according to evidence.
The Commission, which SAT in Offa except when visiting the land, found for Erin-Ile, and delineated the boundary between the 2 communities. Dr. Funsho Adaramola during the assignment also resided at the Government Rest House in Offa where he was welcomed by prominent Offa citizens led by Alhaji Sanni Balogun (Sanni Aba)

NB:
NB: Apart from Oba Olanipekun Ariwajoye the then sitting Oloffa, two (2) other Traditional/Ancient Rulers of international repute (Emir of Ilorin and Alaafin of Oyo) gave evidence for Offa before the Commission, and their pieces of evidence were held by the Commission (and upheld by the Supreme Court) to be "farfetched, unreliable, and thoroughly misleading".

C- After this victory, Erin-Ile approached Offa through a publication in the Nigerian Observer of May 20, 1972, a Benin-based newspaper, to come forward for a parley, to, irrespective of the findings in favour of Erin-Ile, work out a neighbourly settlement which would see Erin-Ile approve another Grant to Offa.
It is WORTHY OF MENTION HERE that the publication was spurred by Colonel David Bamigboye's insistence that if Oba Aroyehun, the Elerin then, meant his words extending an olive branch to Offa, *he should publish it for the World.* He went ahead to publish!!!

BUT,
Offa rejected this peaceful move. It is in evidence and on record. The rejection:

AS IT WAS THEN, SO IT REMAINS;

Offa chose to go to court when Sunday Adewusi, then CP Kwara told Col. Bamigboye in the presence of Oba Usman Aroyehun and Oba Olawoore Ariwajoye that Oloffa was "beyond" begging Elerin, and that Bamigboye should just share the land for them.
Elerin now bursted out of the meeting threatening and daring anyone to come and share it. Oba Ariwajoye could not leave Ilorin for three days, unsure of what would happen next.

D- It suffices to state that Offa chose the courts over peaceful Grant.
Upper Area Court which declined jurisdiction, the High Court presided over by the Chief Judge of Northern Region, Justice Nigel Reeds, an Englishman, and then Supreme Court under erudite CJN Taslim Olawale Elias.
Erin-Ile won all through, by unanimous verdict. Justice Adesiyun of Offa had the unpleasant task of delivering Justice Nigel Reed's judgment on his behalf and instruction.

E- Boundary was established subsequent to the judgment, and the communities' common boundary got settled. (See Kwara State Legal Notice No. 16, vol. 9 of 17th January, 1975).

F- Then came Col. Ibrahim Taiwo at the helm of affairs in Kwara State. Offa misinformed his administration, and himself refused to investigate, by reference to State documents on the issue, including the Supreme Court judgment, to create his own boundary as dictated to him beforehand by Offa people. The area was later declared by Col. Ogar to be a buffer Zone but which Offa kept trespassing upon.

G- As no true born of his father would concede an inch of his fatherland in any circumstance except by his own will and consent, Erin-Ile refused both self-help by the adventuring Colonels.

H- Erin-Ile had established a School on her land; Moje Comprehensive College, but a Group Captain Latinwo, an Offa indigene and then Kwara State Governor purportedly revoked the *C of O* issued Moje, before its establishment, citing it being on " *disputed land* ", ONLY to yield the exact parcel of land to Offa, for the establishment of Olalomi Comprehensive College; that is the Land now in use as Federal Polytechnic, Offa.

I- Crises broke out a number of times, ALL initiated by Offa people, who claimed in their Court process, that they are ten (10) times more than Erin-Ile and could overrun Erin-Ile within one hour. This belief is advised by their perceived might and influence; a comparative material advantage. But everything materially lacking in and by Erin-Ile people are always being filled by GOD the aider of the weak, powerless but truthful.

J- Dr. Bukola Saraki established the Unity Road on Erin-Ile land, appealed to Erin-Ile to agree to it as the Boundary, and to forgo the Supreme Court boundary. While Erin-Ile was discussing with the stakeholders, particularly the families who are the owners of the lands to be affected, Offa went to the High Court, in Offa, rejected the Bukola "boundary", and fought dirty to frustrate Erin-Ile joining the case. Law prevailed and Erin-Ile was ordered to be joined, as a necessary party.
The case was lost by Offa in the High Court (June 2006), in the Court of Appeal on 20th September, 2012, (which expressed anger at the gangsteristic manner by which Colonels Taiwo and Ogar sought to whittle the Supreme Court Judgment through their illegal Peace Accord Committee) and to the Supreme Court (December, 2018) which also berated Offa Community for litigating over and over again upon the same matter that had been finally decided by the Apex Court in Nigeria, under the guise of new parties. The Court restated in a unanimous decision that its 1973 Judgment is sacrosanct and cannot be tampered with by any authority. Only the Judgment creditor could waive his right to it. It reaffirmed the boundary established by Adaramola Commission, saying the issue brought before it by Offa was caught by _res Judicata_ already litigated upon, finally settled and cannot be entertained by any Court again.

K- The next move in securing peaceful coexistence is for Kwara Government to reestablish the boundary, and this is what Offa people tried to frustrate by resort to attacks on Erin-Ile and killing of armless youths, in the process burning down the FRSC office in Erin-Ile and some private properties while claiming that her road transport workers were having a dispute among themselves.

FRUSTRATION of reestablishing the boundary is what they plotted by this latest onslaught; believing that Government would be constituting Panels upon Panels so the judgment creditor's award would be perpetually stalled. That shall not, I mean, never fly, and that is the reason Erin-Ile did not meet force with force when they went killing her people.
Remember the Judgment of King Solomon; the owner would forever insist on his prized possession no matter the thickness of the adversaries' plots.

COUNSEL:
If you come into possession of this piece as an Offa person who desires the truth, and peace which is founded only on justice, do your personal investigation; the law reports are public documents; stop being misled into hating, and fighting a legal owner whose only offence is that he is protecting his property from illegal acquisition and occupation, by powerful and oppressive usurper. Then advise your youth to rise against the trouble making elders/leaders.

Oloffa's Stool was validated by the same Supreme Court, and he is reigning over Offa undisturbed in compliance with the Court's final verdict. Why is it difficult for Offa to comply with another judgment of that Court against her.

" _Aj'Ebi ma mo nii k'Ogun ja'Lu"_ , says one Yoruba adage.

-Teslim Osuolale Bello


https://www.youtube.com/watch?v=w-QPrsF1VoI

Olatunji1929:
calm down we are only teaching that useless Erin ile a bitter lesson even soldiers can't stop us this time around their father must collect

Don't worry, we know pretty well that this is a premeditated matter from the injuries you've survived over the three times of your trials (from your forefathers down to 2013), and I'm telling you that this you've start even with collation the military, it won't end well with you people.
Keep this quote.

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#THE_INFORMANT247_REPORTS

#UPDATES_2019_GENERAL ELECTION.

*Kwara 2019: Election materials and INEC staffs no where to be found in most areas.*

By Issa Mutolib Ayobami.

As at the time writing this report, in most parts of Kwara State where our correspondence are, we have been rightly informed that neither INEC staffs nor electoral materials have been sighted.

However, security officials who are mainly men of the Nigerian Security and Civil Defense Corps (NSCDC) are already on ground in some of the polling units.

In polling unit 026, 027 and 036 at Ajikobi and other polling units in the ward, election materials are still being expected, the same scenario is also happening at polling unit 015 at Oloje ward too, people are however patiently waiting for the INEC staffs to arrive.

At Agbadamu polling unit and Onilu polling unit at Magaji Aare Ward I in Ilorin East local government, the people turned out massively to vote, only to reach there not to find the INEC officials, the security officials they met there has since left, also at Alalubosa ward PU 009, exactly the same situation is being experienced.

From Agbo-oba to baboko, Agaka, Oja oba, Gambari, Maraba, and post office, INEC officials are yet to arrive as voters and security agents are anxiously waiting for them to arrive.

Electoral materials have arrived at Laodu PU at Sosoki/Yowere ward in Asa local government and Gbabiabidun PU 002 at Balogun Fulani ward III in Ilorin South local government. Voters are already on the line to vote.

More details as events unfolds.


We urge interested individuals, as well, to report the happenings in their respective polling units to our situation room through these numbers:

0809 464 7101
0812 528 4937

...visit our website (www.theinformant247.com),

...follow us on Twitter @TheInformant247 https://mobile.twitter.com/TheInformant247

Facebook: https:www.facebook.com/TheInformant247

For Live Updates.

S

alBHAGDADI:
We are all sinners as long as we are in the flesh. But once you are born again, you get a new spirit. This means your soul is saved but your flesh remains the same. That flesh will keep making you fall to sin, but as long as your spirit is saved, nothing can ever make you miss heaven. Nothing can pluck you out of God's hand, not even you because God is stronger than you and all. That's why Jesus proudly said he cannot lose all that God has given him.


John 19:27-30
27 My sheep hear my voice, and I know
them, and they follow me:
28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
30 I and my Father are one.

Bro, I don't have time for argument about your post, but this your comment pushed me... What a deep heresy is this! Don't ever tell me the Holy Spirit thought you this, why do you people love to twist the scripture by your canal knowledge to suit your taste? You people love to bring down the standard of God to suit your standard and by that confusing and misleading people.

Revelation 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

.