The Founder of Fiditi, Fasoyin Asu being very old was more tired than any of his men. Asu looked forward and he saw one big “ARERE TREE” and he rested his back on it. He said “O RE MI PUPO” E JE KI NFI DI TI NIHIN” (I am very tired. Let me rest my bottom here).
From this statement which Asu made, the town got its name – FIDITI.
Fiditi, the home of Fasoyin Asu, a town with awesome history, lots of human resources, a citadel of learning that has churned out lots of alumni who are holding their own globally, a town with the potentials of the Silicon Valley, a spatial location that encourages agriculture, manufacturing, warehousing, distribution, and a transport hub.
Fiditi has always been dubbed the ‘Garden of Eden’ due to the naturally located fruit cultivation, which has made the town a stopover, through the years, to purchase fruits of all types by travelers, with present potential to produce healthy fruit drinks, if willing investors and industrialists give it a thought.
FIDITI in Afijio Local Government Area of Oyo State is a small town located between Ibadan and Oyo. It is bounded in the North by Oyo and the south by Ibadan, Iware in the East, and Ijaye in the West. It is also bounded in the northwest by Ilora and in the northeast by Akinmorin and Awe.
FIDITI is located in the rainforest area. It is about thirty-eight and a half kilometers from Ibadan and about fourteen and a half kilometers from Oyo.
There are some hills and mountains that are not too far from the town, among these are Ajadi hills, Eegbe hill, and Gbenuoke hill. The town herself is situated on a “hill-form” land and there are two simple valleys in both the Southern and Northern parts of the town.
For all her achievement she is known to be a progressive town.
The Relationship Of Alaafin Atiba And Fasoyin Asu In The Nineteenth Century
FIDITI was founded by a good warrior Fasoyin otherwise known as ASU in about 1842. Asu whose presence was a menace to the Fulanis in Ika Odan was driven by the Fulanis to Ijaye.
Asu, a powerful warrior was fearful to the inhabitants of every place he lived. He was fearful to his people because he was very skillful in the use of Yoruba spiritual powers and he was always thirsting for war. By the time Asu was driven away to Ijaye by the fulanis in Ika Odan, Ijaye was under the control of the Alaafin of Oyo.
The war chief of Oyo known as the Aare-Ona-kakanfo was the ruler of Ijaye. Ikurunmi was the Aare of Ijaye when Asu was driven to Ijaye.
Kurunmi of Ijaye feared the presence Asu in his town, so he went to the Alaafin of Oyo to report that he would not like Asu to remain in his town and that Alaafin could help him to drive Asu away from Ijaye.
A plan was set to assassinate Asu and that Alaafin should send for him to visit him (Alaafin) at Oyo. Asu was sent for by the Alaafin Atiba. Alaafin had employed able-bodied men to wait at the entrance of the palace for the arrival of Asu. These men were instructed to beat Asu to death as soon as they saw him around the palace.
Asu did not know the plan of the then Alaafin when he sent for him and even if he knew what was to happen, he must not refuse the call of the Alaafin.
Alaafin, the great emperor that cannot be refused by anyone.
Asu went straight to the palace. As soon as the men waiting for him saw him, they all rushed at him and raised up their hands at him to strike him on the head, but they could not raise their hands down again.
Asu got into the palace unharmed. Alaafin was surprised to see him. He made a slight discussion with him and sent him back to Ijaye.
When Asu got back to Ijaye, he was making vegetable gardens occupying lands without the permission of Kurunmi.
Asu, his son; Ogungbile, and his two slaves were behaving in ways to annoy the Aare Kurunmi. Aare-Ona-Kakanfo was never pleased with the presence of Asu in Ijaye town.
Ikurunmi went to the Alaafin again to renew their plan on how to kill Asu or drive him away from Ijaye. This time, they dug a trench in the palace and spread a beautiful mat on it.
Their plan was that as soon as Asu came to Alaafin Atiba he would be asked to sit on the mat and as soon as he sat on the mat he would fall into the trench and he would be quickly buried alive.
Asu was sent for by the Alaafin the second time. Asu did not go alone this time, he went in the company of his dog. As soon as Asu arrived at the palace he was asked to sit on the mat. He sat confidently on the mat and the mat was never sunk.
Alaafin was convinced that Asu could not be easily conquered. Impressed, and with great admiration for Asu, the Alaafin Atiba sent him back to Ijaye unharmed. Aare Kurunmi became more embarrassed when he saw Asu back at Ijaye.
Asu Founded Fiditi As His Own Settlement
One day in the same year 1842, Asu thought of founding a place by himself and his people. He consulted his ‘IFA’ on when he should leave Ijaye to find his own new settlement. He made a sacrifice that Ifa requested him to make. One man, Onipede brought the sacrifice to crossroads.
When Onipede returned from where he placed the sacrifice, there was a heavy downpour of rain. Thunder struck the horse which Onipede rode and the horse was killed.
The event which followed was that Asu and his men left Ijaye. Asu left Ijaye with one hundred and forty men and one hundred and forty women.
The Important Chief who Followed Asu From Ijaye to Fiditi Were:
- Chief Ojo Gbagidi who was Abese
- Chief Ojo Aikomo the Jagun (chief warrior)
- Chief Aina the Baale-Agbe (head of farmers)
- Chief Alade, the Ikolaba
- Chief Titilola, the Iyalode
- Chief Ijeba the Alapo
- Chief Akanbi the Apena
- Chief Remilekun Alagbara-Egungun
- Chief Olufimo the Oluode (head of the hunters)
- Chief Olurin the Chief Ifa priest, and
- Chief Ogunbiyi, Ajana Oro.
As soon as Alaafin learned that Asu had left Ijaye to find a settlement, Alaafin Atiba sent to Asu not to settle very near him.
Asu had wanted to settle at a place called Agodongbo where the king messengers settle the food which they had collected from different farms.
Iku Baba Yeye, Alaafin Atiba sent to Asu and instructed that he must not settle there and that he must move southwards and stay at Jobele.
Jobele had once been a very big town but war had reduced the town to a very small town.
From Jobele, hunters had been moving southwards to hunt games. From Jobele, Asu and his men moved to the hunting centre of the hunters.
Before they got to the hunting centre it was late in the evening. Every one of them was very tired.
Asu being very old was more tired than any of his men. Asu looked forward and he saw one big “ARERE TREE” and he rested his back on it. He said “O RE MI PUPO” E JE KI NFI DI TI NIHIN” (I am very tired. Let me rest my bottom here).
From this statement which Asu made, the town got its name – FIDITI.
Asu met some hunters at Fiditi. They were Lanke, Olusiyan, Olantia and Omodeni. These hunters made a small hut and they were hunting around the area.
Asu met some other huts belonging to the Egbas. The hunters earlier mentioned came to Fiditi from Ila Omodeni left Ila because of a chieftaincy conflict.
When Asu and his men arrived at Fiditi, Omodeni and his men thought that Asu and his men brought war, against them so they fled.
One of Asu’s men, Ayoola the father of Opaogun and Ogidi who had once met the hunters and himself was a hunter traced the where-about of Omodeni and his men after which he brought them back to Fiditi.
Asu then explained to them that he had come not to wage war against them but he had come to settle with them. He swore that he would live in peace with them but the people still feared Asu because Asu was interested in warfare.
At last, the hunters accommodated Asu and his people and they continued to live in peace.
The Effect Of Asu’s Departure From Ijaye
Asu’s departure from Ijaye led to a mass exodus of people from Ijaye to Fiditi – Asu’s new settlement.
Asu was never embarrassed of war in fact he looked forward to fighting battles.
He had a charm which he made with a snake called ‘’OLOKETE’’. Anywhere he dropped the ‘Olokete’ snake big and small snakes – poisonous ones will be coming out from Olokete and would begin to bite the enemies. With the help of Olokete snake, Asu won every war that arose during his lifetime.
As time went by Asu became very old. After about five to seven years of Asu’s arrival at Fiditi he died at a ripe old age.
After his death, the Ibadan inherited his powerful Olokete snake. They inherited the snake because Ibadan helped Asu during the war between Ijaye/Oyo and Fiditi.
After Asu’s death, Fiditi was brought under the Administration of Ibadan on 15th August,1893.
Earliest Fiditi Rulers
Asu the founder of the town was supposed to be the first ruler of Fiditi but he spent most of his time on warfare. He was recognized as the head of his community but he never ruled his people properly as a king for long.
Ogungbile, Asu’s eldest son was supposed to rule after the death of his father but due to his failure to yield to the advice of his elders, he was killed by the enemy of his father Kurunmi of Ijaye.
Ikurunmi pretended to be a friend of Ogungbile. He sent for Ogungbile to visit him at Ijaye: The elders advised him not to go but he would never take their advice.
He visited Ijaye and as soon as Ikurunmi saw him he ordered his men that Ogungbile should be killed.
Alayeyi, The First Baale Of Fiditi
Alayeyi was the first Baale of Fiditi. He reigned from 1860 to 1893. Alayeyi was a grandson of Asu. He was the son of Asu’s daughter.
His appointment as the first Baale of Fiditi was from The Basorun of Ibadan. Alayeyi was a brave hunter. He had a friend who was a hunter like himself.
When he became the Baale of Fiditi, he sent for his friend Alade who was a native of Ogbomoso. The Baale made Alade head of his army (Balogun).
Alayeyi and Alade had been friends since the Ikoyi war in which both of them took part. Alade accepted the honor done to him by his friend. Alade left Ogbomoso for Fiditi where he became chief Balogun.
Alayeyi also nominated Olonade as his Otun (right-hand chief). Alayeyi’s reign knew no peace. There was war here and there. Alayeyi reigned for about twelve years before he died.
After Alayeyi’s death, there was confusion on who would be the next Baale. Asu’s sons remaining were young to be rulers.
Alade Of Ogbomoso
After a long period of deliberation by the kingmakers, Alade the Balogun who was Alayeyi’s friend from Ogbomoso was selected and installed the next and second Baale of Fiditi. Alade did not rule for long before joining his ancestors.
Alade ruled for a period of three years 1893-1896. When Alade died, his death was not announced until after three years.
His corpse was embalmed in the Yoruba way.
Omirinde Son of Asu
After the death of Alade, Omirinde son of Asu was selected and installed the Baale of Fiditi.
When Omirinde became the Baale, Balogun Chieftaincy moved to Alade’s house again. Adelakun son of Alade was made the Balogun.
Omirinde also reigned during the war. He went to Ikirun war where he died in about 1900. In the same year, his brother Ogundele was installed the Baale Fiditi.
Ogundele Son of Asu
Ogundele like his father, Asu, was a brave warrior, clever and skillful in Yoruba spiritual powers. Before he was finally selected as the Baale, Biodun and Lajide competed with him, both of them ran to Ibadan to gain the favour of The Basorun of Ibadan but at last Ogundele was installed.
During Ogundele’s reign, Adisa was the Balogun, Olajide was installed as the chief priest of Orisa Obanimoro and Pakuda was installed as the Otun.
Ogundele had a peaceful reign and his people loved him. He discouraged laziness and theft among his people. No thief was brave to enter his town during his time. He encouraged the religion of any choice. He died on the 13th May, 1927.
Political And Economic Achievements
In 1917, a customary court was established at Fiditi. At the same time, there was also an outbreak of fire which nearly consumed the whole of Fiditi on April 23, 1924.
Between 1924 and 1927 Baptist and Methodist churches and primary schools entered Fiditi.
The Baale installed other chiefs that ruled with him. These chiefs include Balogun, Otun, Osi, Agbaakin, Baale Agbe, Ikolaba, Iyalode, Aare Ago, Apena, Ekerin, Abese, Jagun, Asipa, and Otun Balogun.
The council of these chiefs settled land disputes that arose in the town in the past. They also heard minor cases and settle all other disputes among their people.
In the early days, Fiditi paid homage to the Alaafin of Oyo. During the “Beere” festivals in Oyo, the Baale of Fiditi and his chiefs went to Alaafin with other men to cut grass for the building of thatched houses in the Palace.
Alaafin had an oil palm plantation. When the palm nuts ripe people from Fiditi went to Oyo to harvest the ripe palm nut.
The Alaafin’s first son who ruled with his father paid occasional visits to Fiditi. Anytime the Aremo visited Fiditi, the Baale and his chiefs gave him presents.
In the past, anytime the Alaafin passed through Fiditi, he sent messages to the Baale, and his chiefs lined on the road to give him a hero’s welcome to Fiditi town.
When the local councils were established in the early fifties, Fiditi son sent a representative to Oyo local council.
An illustrious son of Fiditi was also elected the chairman of the divisional council in the middle of nineteen fifties.
When the western house of Assembly was also established Chief A.O. Adeyi an illustrious son of Fiditi was a member of the house and was also a member of the cabinet.
The late Baale of Fiditi chief E. O. Oyediji was also a member of the house of chiefs in the western house of chiefs until its’s dissolution in 1966.
Economically, the town was not rich. The source of income of the people was mainly Agriculture.
The town being located in the Rainforest Zone, their land favors the growth of economic crops- such as cocoa, kola nut, palm kernel and coffee.
Fruits crop are also known in the area. Fiditi is known as the home of fruits because there is no season one could not find fruits like oranges, Guavas, pawpaws, and coconuts.
Though they sold plenty of fruits and other economic crops, the main source of their income was cocoa.
These economic crops could have brought riches to the people but they do not have sufficient land to support a large plantation by individuals.
The portion of each farmer were in little fragment of land. Apart from Agriculture work there are some craftsmen among the people.
There were blacksmiths, shoemakers, tailors, (onigbajamo)barbers, palm wine tappers, cloth designers, and some others.
These craftsmen were not given a full day service to their crafts. They went to their different farms in the morning and did their crafts work in the afternoon.
Their women were also engaged in oil making, spinning, pottery, breaking of palm nuts, collecting kernels, grinding and pounding indigo leaves, petty trading, and dying.
They were also helpful to their husbands on their farms.
Neighbouring Villages And Wars Fought In The Nineteen Century
Some of the neighboring towns and villages which existed in the earliest time are no more today and some are still existing until today.
Some of these towns had existed before Fiditi but some developed after Fiditi had existed. Oyo and Ibadan had been great towns before the existence of Fiditi.
Jobele and Ijaye had also been very large towns before the advent of wars. They had been reduced to a small size. Ilora which is now almost the size of Fiditi was a hunting ground for a particular animal called “IRA”. Ilora got its name from this animal which was very common in the area.
Awe existed almost at the same time as Fiditi. Akinmorin had existed long ago before Iware, Iroko, Imeleke and Omotunde.
Asu the founder of Fiditi as it had been earlier said was a great warrior. Asu and his men fought for the Oyo during the Ibariba war.
The war was known as “ELEDUWE WAR”. It was called Eleduwe because Eleduwe was the name of the Ibariba King who waged war against the Oyo.
Since the foundation of Fiditi, Ijaye and Fiditi had been enemy because Ikurumi of Ijaye and Asu the founder of Fiditi were enemies.
When Ijaye waged war against Ibadan Fiditi allied with Ibadan to fight Ijaye. The first battle took place at Apata Ika (Ika(wicked) Rock). This Ika rock was just mid-way between Ijaye and Ibadan. At this battle the Ijaye was defeated.
Fiditi also allied with Oyo again to wage war against the same Ijaye. Ijaye was very mighty and powerful they had the support of the Egbas.
Fiditi captured many slaves. Fiditi became a terror to the surrounding towns and villages because of her activities in the above mention wars.
Agriculture in Fiditi
As earlier mentioned, above, the people were agricultural men. They were peasant farmers. They made use of local hoe and cutlasses in their different farms.
They planted food crops like yam, maize, guinea corn, groundnuts, cassava, plantain, bananas, tomatoes, pineapples, oranges, and other varieties of fruits. They were very popular in the production of yams.
Fiditi is also known as ‘’Ile Iyan’’ (The house of pounded yam). The town being located in the rainforest land, Livestock was not prominent among the people except some of them had three to four goats, sheep, and hen.
The presence of dangerous flies and animal pests did not make animal rearing possible in that area.
Every one of them kept his own farm. This made it difficult for them to get labourers, on their farms. They formed themselves into small co-operative units.
They worked as teams on their farms- when they had important work on their different farm. They were mainly farmers. They had no time to trade.
While men were at work on their farm, the women plucked the indigo leave and made them into ball-like structures, and then left them in the sun to dry. When the leaves dried, they carried them to the market for sale.
In the early days, there were no important markets. There were few markets so they carried their goods to Akesan marketplace in Oyo. Akesan market was operated every day both morning and night.
There was a minor market in the front of Baale’s Palace at Fiditi. The market was also held daily, and it was held at night after the farmers had returned from their farms.
Other minor markets which were operated during the daytime were Owode and Ita Balogun – all in Fiditi town. These last two markets did not stay long before they perished.
Religion Of Fiditi People
Asu the founder of Fiditi was a hunter and an ‘’Ogun worshipper’’. Many of his followers worshipped different gods like Sango, Egungun, Orisa Oko, Obatala, Yemoja, Orisa Ogiyan, and many others.
Sanni Akangbe brought Islamic religion to Fiditi in 1900. Sanni was an Oyo man he was from the family of Yahaya in Oyo.
Others who followed him to spread the religion at Fiditi were Ajadagba, Raji Ago, Lawani Atanda and Bello Sulalu. Islam was not accepted by many people in the town.
In 1902, Alao brought Christianity to Fiditi. The man did not stay long because of the hatred that the people had for him.
He brought the Methodist mission to Fiditi.
After Alao’s departure from Fiditi, an Ijebu-man called Jonah continued to spread Christianity. Jonah won some of the people to his side with his patience and persistence.
Between 1910 and 1913, Mr. Daniel Adegoke Fagbohun Oso with the help of Venerable Ladejo Stone and Tubi with Dr. Vaughan from Lagos Baptist Conference brought the Baptist church to Fiditi.
By the dint of their hard work, the mission was welcome by the masses. They brought many people into the fold by telling them it was a traditional church and that nobody was rejected from being a member.
Between 1914 and 1915, the Roman Catholic Church was brought to Fiditi.
The first catechist was Mr. Emmanuel Coker from Ijebu-Ode.
In 1935, there was a conflict between the members of the Baptist church. This conflict led to the establishment of the second Baptist Church known as Alaafia-Oluwa Baptist church which was established in 1935.
In the same year 1935, the Roman Catholic Church new building was consecrated to God. In 1950 the Anglican church was brought to Fiditi by Mr. J. L. Lawale.
Mr. Lawale was formerly a member of First Baptist Church and even the headmaster of the First Baptist school.
As well in 1951 Pastor E. A. Oyadiran founded Ebenezer Baptist church. He too was a member of First Baptist Church Fiditi.
The Difference Between Fiditi Of The Past And That Of Today
Fiditi of the present day cannot be merged with that of the past. There was love and unity among the people of the earliest times.
Late Pa Samuel Olatunji Folarin in 1981 in his Book Early History of Fiditi emphasized the fact that the people from the earliest time were very active towards the progress of the town. They were engaged in different community work, construction of road, making of bridges, digging of wells for water supply, and some other social and economic behavior.
He further stressed that today there is not much unity among the people. Politics has stained the unity which the people of the past have enjoyed. As well, they are not faithful to their religious activities as their ancestors were faithful to their traditional religions.
Fiditi enjoys the supply of pipe-borne water. The electricity supply is also available. There are numerous primary schools in Fiditi unlike in the past. Also, there are lots of secondary Grammar schools.
Throughout Oyo Province or Division, Fiditi is one of the towns that has a large number of learned people, Awe is another town with high number of learned people. It is only that the number of people in Fiditi is small. But the few has made something in the field of learning.
The citizens are friendly and accommodating.
Fiditi With No King For 13 Years (2008 – 2021)
In 2021, the Youths in Fiditi community, Afijio Local Government Area of Oyo State, appealed to Governor Seyi Makinde led administration to ensure the installation of a new traditional ruler in the town for development to thrive.
The youth chairman, My Ayodele Azeez, during a peaceful rally organised by the youth to demand a new traditional ruler after the demise of Oba Amos Ogunkunle, who reigned between 1991 and 2008.
While also appealing to the immediate past Alaafin of Oyo, Late Oba Lamidi Adeyemi III, the authorities of Afijio Local Government Area headed by Honourable Gbenga Okeneye and other relevant stakeholders on the need to have a traditional ruler like other communities
The youth said the town had been neglected in socio-economic and infrastructural development due to the vacuum created by the demise of the late Oba Amos Ogunkunle.
However, the youths carried placards with inscriptions such as
‘Let peace reign, let development come’.
‘We need a monarch’,
‘All we need is a traditional ruler.’
‘No king, no story,’ among others.
The youths urged the state government to call on stakeholders in Omodeni and Asun ruling houses, that are expected to produce traditional rulers for the community and assist in resolving any crisis delaying the installation of the traditional ruler.
Since Oba Amos Ogunkunle joined his ancestors in 2008, Fiditi was without a traditional ruler. The youths in Fiditi claimed that they visited the traditional chiefs and other stakeholders on how to have a new monarch.
They even visited the Afijio Local Government for assistance on this matter repeatedly.
In 2020, the Eekerin of Fiditi, Chief John Oladiran Adegbola, urged the Fiditi youth to be peaceful in their demand, adding that they should count him as one of their staunch supporters.
“I have been trying my best to ensure that we have a new traditional ruler. There are two ruling houses in the town. All religious and opinion leaders as well as other stakeholders have appealed to them to settle any problem between them amicably so as to give room for development.
“I am appealing to you all to remain calm. Do not foment trouble but be peaceful,” he said.
Also, a community member, Mrs Adeola Ogungbenro, said the peaceful protest would draw the attention of the government.
On his own part, the Baale Agbe, Chief Adebayo Adesokan, said the prevailing situation in the town was not encouraging and urged all stakeholders to brace up and ensure peace.
Oba Oyelere Oyewole Sakirudeen
Oba Oyelere Sakirudeen Oyewole emerged as the Asu of Fiditi by the Oyo State Government, amidst jubilation by his people at the Afijio Local Government Secretariat, Jobele in Oyo town.
Speaking during the installation and presentation of staff of office to Oba Sakirudeen, the Oyo State Governor, Engr. ‘Seyi Makinde, described the process leading to the event as painstaking and relevant in legal, historical, archival because Fiditi customs and traditions were taken into consideration.
The governor, represented by the Permanent Secretary, Ministry of Local Government and Chieftaincy Affairs, Dr Bashiru Olanrewaju, appreciated the importance of the critical role of a good ruler in the attainment of peace and prosperity, adding that “it is our determination to amicably resolve all disputes capable of inhibiting the state’s march from poverty to prosperity.”
He added that this is a confirmation that the Yorubas value leadership in every community aptly represented in the saying, “ilu kii wa, ki oma ni olori,” (meaning, a town cannot exist without a leader).
Governor Makinde urged the king to see his installation as a call to service, adding that “as the Oba of Fiditi town, you should appropriately consult with your brother Obas and other traditional rulers in Afijio to take an objective decision in approving appointments into the minor chieftaincies by those customarily and legally entitled to make such appointments. In a similar vein, your highness should try to understand the customary and statutory laws guiding your roles and be painstaking in embarking on activities that would complement the efforts of the present administration towards the development of Fiditi, Afijio Local Government and Oyo State in general.”
In his acceptance speech, Oba Sakirudeen appreciated Governor Makinde for giving the people of Fiditi exactly what they want and have been looking for over a decade, adding that this is a new era in Fiditi as all other things will follow.
“I appreciate the governor, every Fiditi descendant both home and in the diaspora for standing by me and I urge them all to please come home and develop our town.
“What is next for Fiditi is development; this is our first approach and because of the love that Fiditi descendants both at home and in the diaspora have been showing me since we started the struggle, I know that they are going to support me in developing Fiditi,” the new king stated.
Also speaking, the Chairman of Afijio Local Government Area, Sunday Akindele Ojo, stated that “I am one of the happiest people concerning today’s programme, I use this opportunity to thank our amiable governor, Engr Seyi Makinde for this big job he has done for us. We thank him and pray that God will continue to strengthen him.
“The stool that has been vacant for 13 years has now been filled.
“I urge our new Oba to accommodate everybody because it should be a case of everybody is a winner and there is no loser, he should try to accommodate everybody for the development of Afijio and Fiditi.”
The National President, Fiditi Progressive Union, both at home and diaspora, Samuel Kunle Adetunji, expressed delight “because, for the past 13 years, the town has suffered from a vacancy on the stool since the last king, Oba Amos Ogunkunle passed away; for the past three years that I became the chairman of the union, the burden of the town had been on me because while I don’t live in the town, I am called for every issue that comes up which would not be if we had a king
“I am going to work with the King because automatically, he is the patron of Fiditi Progressive Union.
“We will work together to move the town forward because the town is already isolated because of the vacant stool but now that we have a king, we will move forward because people are ready to work with him to move the town forward.”
ALL OF US AT MY WOVEN WORDS WISH THE ASU OF FIDITI, OBA OYELERE SAKIRUDEEN OYEWOLE, A LONG, PEACEFUL, AND IMPACTFUL REIGN
KI ADE PE LORI OOO
- Samuel Olatunji Folarin, July 1981, Early History of Fiditi
Special Thanks to Mr. Bolaji Folarin, son to Late Pa Samuel Olatunji Folarin, for providing the referenced material, a project work done by his late dad at the Institute of Education, the University of Ibadan in 1981.
Special Thanks to Prince Adeyemi Asaleye for inspiration and for emphasizing the urgent need for the publication of this history online.