Shocking Video!! Oniru Prince Beaten Up By Security Personnel

Tijani Oniru, one of the sons of Oba Abiodun Idowu Oniru, the late Oniru of Iruland who died in 2019 has been spotted in a viral video being beaten by some men who had "security" inscribed on the outfit they wore.

Though what caused the altercation is still unknown at the moment, however one of the "security" men was heard saying that he came to attack them. Tijani was subsequently pushed out of the gate.

Twitter user @harleem360 who shared the video and also tagged Lagos government authorities in his tweet, wrote;

Hmmm ..World War 2 in oniru
The boys of the new oba of Oniru assaulting Tijani Oniru (son of former oba) ..All these is not necessary .....@followlasg @jidesanwoolu @Mr_JAGss  #oniru #lagos

Quickest Way

ohhhh no

My Wife Has Ended My Life!!! - After Man's Penis Was Chopped Off

It’s sad my wife ended my life this way — Taraba man whose spouse cut off his manhood

Tuesday, June 30, 2020, is a day 42-year-old old Aliyu Umaru will not forget in a hurry. It was the day Halima, the first wife of Umaru, severed his manhood with a knife.

He groaned in pains as he lay on a bed at the Federal Teaching Hospital, Gombe State, where he was referred to after the incident occurred in Taraba State.

Umaru said, “I’m a veterinary medicine dealer. I trade in animal drugs. I’m 42 years old with two wives and two children. The first wife had a male child and a female from the second. The first wife Halima is pregnant. I stay in Tella under Gasso LGA of Taraba State. I was transferred from the Federal Medical Centre, Taraba to the Federal Teaching Hospital, Gombe.”

When our correspondent visited the hospital, the victim cut a pitiable sight and urethra catheter fixed to his body to pass urine as his detached manhood was kept in nylon for safekeeping.

Umaru narrated the incident in a sadness-coated voice, “After I returned from work, I got water to take my bath and ate the food prepared by my wife before I slept. I was later awoken by a sharp pain and I screamed.

“My wife chopped off my ‘bura’ (penis). It was then neighbours were alerted. I can’t say if my food or water was laced with anything with the way I slept deeply. My wife has finished my life and it is unfortunate.”

Reports noted that Halima had been having issues with her husband and the younger wife before the incident.

According to the victim’s younger brother, 40-year-old Usman, the act may not be unconnected with their mum’s plea that they should relocate which Halima didn’t support.

He stated that the second wife visited their mother residing in Jalingo, the state capital, who urged them to relocate to Jalingo.

Usman stated, “We are originally from Lukari but driven to Tela due to the conflict. The family rented a house for him and they were to move from Tela to Jalingo on Wednesday morning.

“It was in the middle of the night that my phone rang and the caller was my brother who managed to tell me what happened to him. He was immediately taken to the Federal Medical Centre in Taraba, to stop the bleeding and undergo surgery. But they couldn’t perform the surgery because they said they don’t have equipment for his type of operation. It was there that they advised us to look for any available health facility.”

He ruled out jealousy, adding that his brother was faithful to his two wives.

He further said,”Our mum only insisted that my brother must leave Tela with his family to Jalingo. Already, his second wife is in Jalingo. My brother said his first wife was not comfortable with the arrangement. She didn’t want to stay in Jalingo.

“We told people not to touch her. The deed has been done and we can’t reverse it. We have left her to the Almighty God. Whatever is done to her will not bring back my brother’s manhood.’’

Appealing to well-meaning individuals to assist his brother, he said, “We are underprivileged and begging philanthropists to help us facilitate his pre-and post-surgery treatment. Right now we are expected to pay about N100, 000 for the procedure and medicine.”

Patient in stable condition

Head of Department Accident and Emergency, Federal Teaching Hospital, Gombe, Dr. Nuhu Musa, noted that the patient would get adequate medical attention.

Describing his department as the entry point for first-time patients, he added that the patient had been stabilised.

Nuhu stated, “A specialist has reviewed the patient and we have discussed. The patient will be moved to the theatre for operation. He is stable and being properly administered with intravenous fluid as well as other emergency drugs before the specialist came to see him. The surgery is today (Thursday). They have booked it as an emergency case.

EYO MASQUERADE

EYO FESTIVAL

The Eyo Festival, otherwise known as the Adamu Orisha Play, is a Yoruba festival unique to Lagos, Nigeria. In modern times, it is presented by the people of Lagos as a tourist event and due to its history, is traditionally performed on Lagos Island.

THE EYO

The word "Eyo" also refers to the costumed dancers, known as the masquerades that come out during the festival. The origins of this observance are found in the inner workings of the secret societies of Lagos.[Back in the days, The Eyo festival is held to escort the soul of a departed Lagos King or Chief and to usher in a new king. It is widely believed that the play is one of the manifestations of the customary African revelry that serves as the forerunner of the modern carnival in Brazil. On Eyo Day, the main highway in the heart of the city (from the end of Carter Bridge to Tinubu Square) is closed to traffic, allowing for procession from Idumota to the Iga Idunganran palace. The white-clad Eyo masquerades represent the spirits of the dead, and are referred to in Yoruba as "agogoro Eyo" (literally: "tall Eyo").

The absence of written document and reliance on oral tradition for the origin of Eyo has made the history shrouded in obscurity owing to divergent views on the accounts of the progenitors and circumstances surrounding the founding of the festival. Thus an objective appraisal will suffice for the integral rudiments and social structure radiating round the festival. One of the traditions espoused that Eyo masquerade did not originate from Lagos but the product of two personalities from Ibefun and Ijebu communities in present day Ogun State. 

The theatrical display of the Eyo was used as an interment rite of passage for their beloved In-law, Oba (king) Ado, who married one of their cousins, Olugbani. Another similar account from the Isokun Onilegbale Chieftaincy Family states that the wife of King Ado of Lagos whose two brothers (or male cousins), Ejilu and Malaki, came to visit her in Lagos, but discovered her dead upon their arrival. Thereafter, they returned to lbefun to bring the Eyo Masquerade to Lagos to celebrate her death. These two traditions despite the reasons for the introduction of the Eyo and the discrepancy in the names of the cousins to the wife of King Ado, they both share a common story that the masquerade was brought from Ibefun and or Ijebu.

A picture of me and Eyo masquerades at Ewusi Palace, Makun,Sagamu, Ogun State, Nigeria

Flowing from this dynamics another version from the Ogunmade Chieftaincy Family states that it was only the Eyo Masquerade that was brought in from lbefun, but that the Adamu Orisa, which is the lead deity in whose name the play has been subsequently staged, was brought into Lagos from Benin by the Olugbade family. Yet, another version claims that the Adamu Orisa, the Orisa Ogunran and the Orisa Elegba Opopo were originally brought in from Benin by Chief Ologun Agan and Chief Ologun Igbesodi during the reign of Oba Ado of Lagos, which was over 350 years ago.

On the contrary to the above assertions, another source states that the Adamu Orisa Eyo was brought by the same people who brought Awopa to Lagos and not by the Ijebu from the area, while yet another version says that due to the lack of royal entertainment in Lagos during the reign of Oba Ado, apart from some traditional music, Chief Ologun Agan went to his town, Benin, accompanied by his friend Ejilo, to bring the Orisa Oko, which is the Adamu Orisa, and presented it to the Oba. However, another version has it that the main deity Adamu Orisha originated from Ibefun just as Eyo masquerade came as a result of the need to protect the deity from the activities of hooligans who might seek to destroy or steal it. 

Those who hold this view say that the traditional iconic staff of the masquerade known as Opambata, was invented as part of the regalia for the purpose of warding off undesirable elements.
In the exploration of Eyo, there is bound to be endless and divergent accounts to the origin and circumstance for the introduction of this colourful and elegant festival. 

Despite these divergent accounts on the origin of Eyo, the mode, regalia, and other features have over the years remained uniform and more spices are added to it for the enjoyment of all attendants across the globe. From inception the festival is depicted by the image of a masquerade in flowing white apparel and encompasses a week-long series of activities that culminates in a striking procession of thousands of men clothed in white and wearing a variety of coloured hats, called Aga. 

The procession which dances and celebrates on the streets of Lagos moves through various crucial locations and landmarks in the city, including the Oba’s Palace. The Eyo are considered to be related to the spirits of the dead who have returned to cleanse Lagos of evil and to pray for its continued prosperity and peaceful co-existence.

Names of the families and Iga of Eyo each represents are:

1. Iga Pakerike which is symbolized by red cap of eyo
2. Iga Agbonmagbe, also symbolized by blue cap of eyo
3. Iga eyo Odoru
4. Iga eyo Mogusen/Amororo
5. Iga eyo Fibigbuwa

Prohibited Items

Here is a list of prohibited items at the festival:

• Okada motorcycle taxis
• Bicycles
• Sandals
• Suku - hairstyle that is popular among the Yorubas, one that has the hair converge at the middle, then shoot upward, before tipping downward.
• Smoking
• Female with head tie or head gear or any covering of the head
• male with cap of any kind

The masquerades are known to beat people who use any of the prohibited items at sight with their staffs.

In conclusion, the beauty of the Eyo festival and its socio cultural symbolism being rooted in the tradition and custom of the people of Lagos cannot be overemphasised.The festival is indeed an elegant, mystical and theatrical showcase.