History of Late Chief Logbosere Akinfolarin

He was born in the year 1880 to a wealthy woman Lanunade, the daughter of Yeye Fayilade. Fayilade was the daughter of Ladeluka, a princess of Ile Oluji who was given birth to by Queen Olukolu a Bida (Nupe) princess. The background story is that a princess of Bida who was barren had a message by divination that she had to leave her place of birth at Nupeland and journey down to the forest of Yorubaland. The message specified that she can only become a mother through the King of a land in Yoruba. Through description, Ile – Oluji, was specified. She embarked on the journey and on her arrival at the Jegun’s palace, she sent the message to the Jegun (king of Ile -Oluji) who was then in session with his chiefs. The Jegun paused his meeting to listen to the message of this strange princess. The marriage rites were conducted on the same day and Jegun took her in as one of his Queens. The name Olukoku was then given to the new Queen. In due course and as pronounced by the Nupe diviner at her roots, Queen Olukolu bore her only daughter named Ladeluka. Seven children, one of which was Fayilade (the only daughter) were eventually given birth to by Ladeluka . 

Larunande was the first daughter of Yeye Fayilade who gave birth to the senior Pa Akinfolarin and two other children. These two were the lineage from where Akinkugbe and Oladapo emanated. Thus, the descendants of the three were close relations and are bonded even till today. Lanunade got married to the senior Pa Akinfolarin who gave birth to High Chief Seidu Akinfolarin. Meanwhile, Ladeluka, who eventually moved from Ile Oluji to Ondo prospered wonderfully at her new location (Ondo).  

Still on Baba’s Logbosere’s grandmother, mama Fayilade, the story has it that she was outstandingly wealthy. This could be traced to the inheritance from her mother.  Part of her wealth for instance was Igboluwa, the vast forest land stretching from the southernmost part of today’s odosida, right down south, as far as obun ekee, on the Laje road. Eventually, with modernity having set in and since the children bothered less (for instance the land was not surveyed), government had compulsorily acquired a great part of it. For instance, the present Adeyemi University of Education (otherwise known as Arbico) was taken by the government at about 1961. So also, the present University of medical sciences UNIMED (the Ondo State Teaching Hospital). Eventually, the now vastly extended family formed a group to manage the remaining part. Even then, there have been encroachments here and there. Court cases on the land have therefore been many, even up till date. Portions are being sold, however, by the aforementioned family group, and the proceeds are being applied to prosecute the cases in court, and to meet very important needs, for instance, contributions at the funeral of any old family member that dies. 

Now, concerning the life and times of Baba, it can be approached from many relevant dimensions. As an adventurous young man for instance, the story has it that he worked first at a press company in Lagos at about 1901. Being someone with entrepreneurial instincts however, he left the press house to start farming work close to home. He first established a cocoa plantation at Aloki near Bolorunduro. After a while, he joined the then perceived more promising logging business. 

It took a while and lots of struggles before he ‘struck gold’ in the logging venture. In truth and after some years of toiling with little results, a breakthrough came as timber were being floated from the forest down to Agbabu, and then to Lagos on the creeks by the Atlantic Ocean. Extracting and selling logs of timber (initially dominated by the Europeans) became an attraction to those that dared. Baba was one of the early venturers who were involved. His location base was mostly Jagilodo village close to Ikaleland. While still maintaining the cocoa farm at Aloki, Baba eventually became stupendously prosperous in the timber business and by the year 1915, he was one of the few very rich elites in Ondo. 

Baba had sixteen wives and the number of children could be over fifty. 

Then, the next move Baba made was the erection of a befitting house fit for a rich timber/cocoa magnate. The land available was the odotu location, one of the properties he inherited from his mother, as the first son. It was a sprawling property that stretched from today’s Ogbodu junction through odotu to idimoge junction and down to some some 100 meters inside idimoge street. Part of this was eventually shared to others because of close affinity and the generosity of Baba. For instance, part went to Chief Akinkugbe his brother (on which he Akinkugbe later erected an upstair building at idimoge).  Another part on the Ogbodu side was given to the Dosekuns, and others.

The property planned in the mind of Baba was unusual at the time. Perhaps because of his wide exposure, for instance having worked in Lagos (a rare opportunity in those days), he dreamt of an upstair or a storey building, many of which he saw in Lagos. The design was accomplished using his links at Lagos where he worked earlier. But such has never happened in Ondo, even though the town was highly cosmopolitan relatively using the standards at the time. 

But the planned project became a controversial issue. For instance, the Osemawe vehemently objected. The reason given by the oba was actually flimsy. It was seen basically as being out of jealousy. In the oba’s view (as imagined), how can his subject, even though a chief, own a more prestigious building, more grand than those found within the palace. Indeed, all the structures within the palace (and throughout Ondo) at that time were one floor level. Eventually, Baba used his personality and influence to sort the matter. It also involved a gift of one hundred pounds (British currency) to the Osemawe. The massive structure that stands till date was completed within two years (1909/1910). 

There were a number of achievements that must be mentioned. For instance, Baba was installed High Chief Logbosere (head of the Otu chiefs) after an initial title, at about 1922. As a very wealthy elite chief, and later a high chief, he moved around with bodyguards (his slaves). After he became rich, he would travel to his farm locations using a horse, but the menace of tse-tse flies made him to eventually abandon this mode. He was to later use a devise attributable to noble men in those days, the ampoule, a decorated open wooden container, carried on the shoulders by four or six hefty men (his slaves). 

As believed, the number of children born to Baba could be in the region of 50 to 60. At least two got the standard six qualifications out of the lot. A good number made it to standard four, etc. It is not understood why attention to children education was less than expected really, unlike his two close relations (Akinkugbe and Oladapo). 

Other activities should also be stated. For instance, and due to his uncommon integrity, Baba was made the customary court judge by the colonialists of the time. At that time, virtually all formal disputes were being adjudicated through the customary system. The appointment was by the colonial officer in charge of Ondo province, presumably based on the recommendation of Osemawe. This could be around 1920. After about ten years meritorious service involving over 1,000 cases that were successfully judged, the British monarch at the time, King George the V, awarded a gold medal to Baba as a mark of recognition of his immense contributions to the development of jurisprudence among the Ondo community. Baba died in 1936 at the age of 56. That was not a mature age really. Some said it was due to spiritual attack by his enemies. For us the grandchildren, we rather accept his death then as an act destined by God Almighty.

It should also be on record that Baba was the founder of an Ondo outpost settlement called Lokuta, some 70kilometers on the southwestern side of Ondo town. Story has it that the Ijebu (neighbors to the Ondos) were continuously encroaching on Ondo land basically due to the distance from the town’s main location. The Ikales were also close by. To forestall the challenges and in 1917, Osemawe mandated Baba (and some others including the Ipayes) to move, establish villages and take charge to stop the incessant encroachments. And in truth, peace reigned among the communities thereafter. Lokuta as a settlement has since grown to be a village of about 2000 inhabitants. However, and although the entire farmlands belonged to Baba, being the representative of the Osemawe, an impostor (Baba’s servant at the time) arose after his death. Taking advantage of the absence of Baba’s children and kinsmen, this servant claimed the vast farmland as his. Eventually, a legal action was instituted by one of Baba’s children (Late Pa Olawoye). Nevertheless, not much could be salvaged. Today, and due to the corrupt justice system, a large part of the land is still being contested. 

Conclusion

Baba Logbosere’s story remains a great reference point in the history of the Ondo community, stretching from today’s Ondo East and West Local Governments, right down to Odigbo LG, today’s Ikale land of Ese Odo LG, Araromi Obu and more. His influence is still felt for years after his demise, even up till today. 

Compilation by

Bioye A. Akinfolarin FCA