One day, he decided it was time for him to perform hajj, he called one of his friends, who later became the 13th Elemo of Akure, late Chief Josiah Orisabinu Adedipe IV – Oboloyelekikan (1959 -1972). This Elemo was based in Osogbo, the reason why he’s refer to as Yagboyaju Osun Oshogbo. He was the Mayegun of Oshogbo then. Yayi inquired from him about the steps he could take that could get him to Saudi for lesser hajj. He believes Chief Adedipe would know because he based on Osogbo where Muslims were many some of those have been coming to Akure. Adedipe asked him to come to Oshogbo that he would connect him with some of his friends who were Alhajis.

This journey to mecca was one journey that baba Yayi Akorede embarked upon on foot. The journey took him a year and fourteen days, between 1954 and 1955.

He set out early in the morning, before nightfall, they got to Oshogbo. They were lucky to found an old british truck which took them to Ilorin as there was no or few vehicle then. From Ilorin, they boarded another truck which took them to the North. From there they continue to trek until they reach Maiduguri. They took boat to cross over lake Chad. On getting to Chad, they trekked and rode on
camel until they got to Sudan. On getting to Sudan they boarded a boat which took them to Jordan. From Jordan they took another boat to Jedah where they put on their clothes and cross to Saudi Arabia. In Medina they moved to Mecca their destination. When Baba Yayi saw the beauty of this City, he prefers stay there to returning to Akure. He later have another thought that if he stays in Saudi, who will tell his father and his people back home that he only wanted to stay in Saudi, otherwise he will be presumed dead.

Back home in Akure, his father was worried and did not know if he would ever return as there was no means of communication as at that time. He was the last child of his mother but as at that time he has no mother. Since death don’t give notice before it strikes, his father decided to share his property and left some part for him, in case he returns. The land where Yayi built his house at Idi-Agba near Asamo’s palace was part of the property his father willed for him.

As Allah wishes, Yayi returned from Mecca and was treated to heroic welcome amidst funfare. His return was celebrated in Akure because he was the first Alhaji in Akure and its environs. The then Deji, Oba Afunbiowo Adesida celebrated the return of one of his children.

Deji was so excited as nobody has achieved such feat before. He said Yayi has brought good things to Akure, meaning “Yayi ti ko ire de.” This was how he got himself a new name from the Deji. He was named AKOREDE – because he has brought good things to Akure. This was the name that overshadowed his other names. He was Alaba and also named Alawiye before he was given his muslim name, Quasim Abdul Salam. Till his death, everybody know him as Alhaji YAYI AKOREDE and Akorede has been established in his family.

He married his first wife in 1941. This woman couldn’t bear a child. After exhausting all the available means to get a child, his wife couldn’t continue with him and she left.

He married another and up to 16th times. Finally, he was left with five wives. He had many wives in order to solve the problem barrenness. Some of these wives who were lucky bear children but they die prematurely. This was the reason why they left him one after the other. He had to be replacing them until his prayer was answered.

After the demise of the first indigineous Chief Imam of Akure, Baba Salami Alake, on the 27th September, 1979, two days before the swearing-in of Adekunle Ajasin as the first civilian Governor of Ondo State, Alhaji Yayi Akorede became the Chief Imam of Akure land.

During his installation as the new Imam, Ilorin Monarch came to Akure to honour him. The monarch was so happy because he knew Yayi started learning of arabic study from them when they were in Akure. He did something significant that day for him. He unwrapped his turban, known as Alimi’s turban and wrapped it for Yayi. It’s a symbol of power and authority. Yayi was the first non Ilorin Indigene to enjoy this privilege. From that day Yayi became more powerful and invincible to curse Yayi Akorede involved himself in many progressive movement, so far it was in the interest and upliftment of his town Akure. Even without invitation, he will attend their meetings. He was also a member of boy scout and red cross.

When Islamic got to Akure in 1895 through one Alhaji Lawani, an Ilorin man, he established the old mosque at Arakale/Oke Aro junction beside Cash hold filling station. As the population kept on increasing and there was need to expand, Deji Afunbiowo gave them the land at the present location where the new mosque are today along Oba Adesida road. The wise Oba Afunbiowo gave them this site because he said wherever he go, mosque is always sited closer to the palace and market. The mosque development continues after Yayi returned from Saudi Arabia, and that was in 1955.

In continuation of Yayi’s effort to put Akure onto limelight, through islamic way that he knew most, he joined the Rabita group in 1962. Rabita is the league of imams and Alfas, headquartered in Ibadan. He always attend their functions and meetings in company of other imams from Ekiti, Akoko, Owo etc While doing this, the leaders in Ibadan were noticing it. They have on record his contribution to the growth of islam. They said this man that has been leading his other colleagues from Ondo to Ibadan deserve to be honoured. He was made the vice president, league of imams and alfa, West in 1985. He was not turbaned until 1992. After the death of the then Chief Imam of Ijebu Ode, Alhaji Parakoyi, who was the president, there was need to appoint another president for the league.

In August, 1995, there was a meeting at Ibadan. The meeting preceded the one where the new president will be announced and Yayi was seen as the favourite by the majority. During a speech, Yayi uttered a statement which changed the tide to his side. He said against his main opponent that where he came from, if one wants to be a muslim or a christian, that’s absolutely what he would be. Unlike his opponent who engaged in other religion. Those present understand what he was saying and unusual silence prevailed the big hall that day.

Political Impact

On the 11th, September 1995, he was announced as the new president of the league of imams and alfas (Lagos, Ondo, Osun, Oyo, Ekiti, Edo and Delta). There was joy everywhere in Ibadan city.

The Victory news had filtered to Akure, and the whole state before he arrived. The Military Administrator at that time was Colonel Ahmed A Usman. He was waiting to receive and congratulate Yayi on this new feat. When he finally arrived, it was celebration galore. Unfortunately Oba Afunbiowo was not around to give him another name for this feat.

Government at all levels usually patronise Yayi because of his wisdom and boldness to tell the truth, especially when Government is having issues with the civil servants and the general public  During the Dec., 1997 phantom coup which involved the then Deputy Head of State, Gen Oladipo Diya, a yoruba man. There was a film show organised in Abuja. Some selected set of people were invited
from some states, especially south western states to come and watch the involvement of Diya where he was seen begging Abacha for forgiveness over his participation in the coup. Since it involves some yoruba men, all the Kabiesis and other prominent yoruba leaders were invited to Abuja to watch this video.

When it was Yayi’s turn, he watched the video but could not believe it’s real. He demanded to see Diya and asked him questions but was not granted. Alhaji Yayi Akorede whom the press, both local and international have been waiting for, stepped out and responded to a question thrown at him. He responded in broken english that, if your pikin steal and was reported to you, wasn’t it right for you to
see the pikin and ask from him why he steal before beating him? As if the pressmen were not satisfied yet, they asked Baba to repeat it in yoruba, which he did. Having heard this, all the selected leaders for that day started queuing behind him because no one has ever thought about what he said.

Those who followed the event then should be able to remember that those leaders, including some of the traditional rulers who have gone to the Abuja cinema house before Yayi, have been coming out condemning Diya and appealing openly to Abacha to temper justice with mercy. It was heard that time that ghana-must-go bags filled with money were always placed beside every seat of the viewers.

Alhaji Akorede has said his own to the press. He on behalf of other yoruba leaders had requested to see Diya so as to ask him some questions but was never granted. This stance might have been part of what tarry the execution of Diya and co since the Yorubas never agreed and convinced over the level of involvement of their son.

Before he left Abuja for Akure, he has warned the members of his entourage not to pick or collect anything given to them. They left Abuja at dawn and left behind all that was given to them as gift When Alhaji Akorede got to Akure, the the Gov, Mike Onyearugbulem was the first to welcome him and he asked him why they left behind all that were given to them. He wanted to know maybe the Chief
Imam did not like the Head of state and why it was so. Yayi said No, that the gift was actually bribe him. Mr Governor then pleaded with baba that he will give him another gift himself which he rejected. He said he would have taking it if there was no issue on ground. It was discovered later that Abacha was angered with this action of Akorede which has given their plan on the coup plotters a serious
setback.

Onyearugbulem was replaced, maybe as a result of his inability to win Yayi’s heart. Yet, the government at the national level still kept grudges with him. Alhaji Akorede got a security report that he would be attacked. He said no problem that only a bullet kills. As God will has it, the news was broken the next day that Abacha has died mysteriously. Diya and others were saved.

In politicking, baba was good, despite the fact that he was not a real politician. He did not belong to any political party. Any movement that is for the betterment of the society he got involved. During the NADECO days, they most times met in his sitting room. During the creation of Ondo State, his suggestion led to quick resolution on the way forward. If not so, Osun would have gotten their state
before us. This contribution made Adekunle Ajasin unofficially pronounced him as the father of Ondo State.

On the 17th December, 2006, Alhaji Quasim Alaba Alawiye Yayi Akorede died. When it was burial time, christian representatives were present because they claimed the burial arrangement should involved everyone as he was their father and leader. They were led by Bishop Ipinmoye.

Alhaji Yayi Akorede was honoured and buried in a place in the Akure Central Mosque.

That was the end of an Icon.

Special thanks to the following people
Alhaji Abdul Hakeem Adekunle Akorede, the Chief Imam of Akure
Alhaji Layi Gidado.

SOMI AJAYI

Alhaji Yayi Akorede was born in September 1910 in Akure. He came from a royal house, Deji Orudu (1735-1748) lineage, the 27th Deji. His father was once the Obagbuagun of Akure. His mother was a descendant of Obele, whose father’s name was Faji. This woman was so powerful because she was a strong traditionalist. Whenever she’s coming to the Palace she always enters through men
entrance(ona okunrin) instead of women entrance(ona obinrin). Whenever this happened there must be a fowl sacrifice. This define how powerful she was. Yayi also has Oba-Ile connection through his mother, the reason why he’s being eulogised as “eji oba omo olale“.

His great-grandfather was chief Asamo Akodi Olooro. Asamo Akodi beget Olugbola. Olugbola beget Abdusalam Ojo. Abdusalam beget Yayi Akorede. Therefore he was a relative of Asamo. So, it’s not a surprise that Baba Yayi’s house was situated beside Asamo’s palace at Udi-Agba near Adedeji market His father, being a Prince love people who dressed in big cloths like that of Muslims. So he picked interest in the way those muslim dressed in big attires and he joined the first set of worshippers in Akure in 1894. It was then his name was changed to Abdusalam.

YAYI’S EARLY DAYS

Yayi Akorede has no western education, he started as a Cloth Weaver and selling apprentice. He and his brothers, Yusuf and Arowolo were serving in the same place. They as well assist their father in the farm. It got to a time when the islam missionary came to Akure from Ilorin to teach people about their religion. He joined them, under the tutelage of one Alfa Aminu. Yayi was aged 10 as at that time. His father actually took him there out of fear that the christian missionary who have just came with their religion might convert him to christianity.

In 1938, in his quest to gain more knowledge, he went to his uncle, whose name was Saliu Ajijola. Ajijola resides in Ado Ekiti. He spent some times in Ado, then Saliu took him to Ijebu Ode for more knowledge in Islamic doctrine. After this sojourn he returned to Akure. Still thirsty for more knowledge he proceeded to Alfa Rufai in Oke Are in Ibadan. He finally returned to Akure to begin his career as a
Preacher in 1939.

He started his missionary work and he improved his mode of dressing which was different from those few others around. Atimes he would been seen in a suit wear knotting a tie before putting on a very big nice Jalabiah. His appearance always stunned people around as they rarely see such on other Alfas around. Like Akure people, they say what they saw exactly the way it is. When they see baba going, they’ll start saying, “Alfa yi ma ya ‘yi o” meaning, this Alfa is stunningly beautiful. This was how he got his name “YAYI.” His original name was Alaba because his mother had a twins before him. Many Alfas then started copying his style.

Yayi was so brave and he believes so much in Allah. There was a time he went on a journey to Okene. When he got to Uso, besides Owo, he met some ritualist performing rites, he was threatened and surrounded but he was not afraid, he passed them by and nothing happened. There was a day also that he met some cultists on his way. These cultists have been waiting for him to return so that they
can deal with him for daring them. They waited and waited but in vain. Unknown to them, he had passed behind them and already in Akure preaching in front of Deji’s palace. They later met with him and asked to know what he did to get pass them. He told them it was the God that covered their faces. From that day they became his friends. He made all those journeys barefooted, as there was no
means of transportation then.

According to Historians, Obagbeyi was a Double Prince. Obagbeyi lived all his youthful life in Oba-Ile with Oloba. He has a dual Princeship. When her mother, who was the Daughter of Oloba conceived for Deji Otemoye, she left Akure for Oba where he gave birth to Adegite. It was a tradition, for any Olori who got pregnant to leave the Palace before delivery, hence the relocation of Adegite’s mother to Oba After consulting Ifa, destiny picked Obagbeyi to become Akure king in order to stop rapid succession
owing to high mortality rate of Akure monarchs.

Therefore he had to leave Oba for Akure. Being a nostalgic, he has to replicate amongst other festivals, the Aeregbe festival in Akure, so that he won’t be deprived of those festivals he was use to in Oba. This was how Aeregbe came to Akure.

Aeregbe therefore is an annual festival jointly celebrated by the Akure and Oba-Ile communities. It takes place just 21 days after Ipagbon and it’s in the month of August. It involves the baking of special cake called “akara Aeregbe”. Before the Aeregbe day in Akure, the Deji would notify Akure of the day and declare the closure of markets in Akure land.

The Esibi dancers led by Asoga and Olodan are the traditional performers during this festival, with a huge demonstration of some most beautiful dance steps, coupled with wild athletic or acrobatic movements. This is definitely not for the sick in body or mind.

The Esibi dancers, known as “Elesibi” or “Onisibi” sing proverbial songs that as well as celebrate also challenge any evil doer in the town, to shame them. For instance, if anyone had been convicted of stealing or adultery in the community, they are bound to be looking for an escape route out of the town as the celebration draws near. They cannot escape the songs of these people which would further shame them. So many times people had to think very well before getting involved in silly things that could bring shame and ridicule to their family.

As much as Onisibi are known as traditional dancers, it is actually more than a dance as it includes other performances from the traditionalists. Their style of music is known as ‘Sibi’. The performers or traditionalists are therefore called ‘Onisibi’.

The sibi dance always take place during ‘Airegbe’ festival, where all shops are locked for the day and anyone that open is being confiscated and shared by the worshippers and their followers. It is popularly called “Duuduuduu”. Rather all buying and selling would be done the day before the celebration and this market is called ‘anokoru’, which means the market goes on till late, as there
would be no market the following day. The “Oja Anokoru” usually takes place at “Oja Oshodi”, the reason why they usually eulogised as…

“Omo oloja Oshodi Anoye.”
“Omo oloja Oshodi Anokoru.”

This is the tradition to date in Akure. The onisibis are in full action during this particular festival. Aeregbe is celebrated in Akure and Oba on the same day. The late Asoga Ojo Adigun has led this pretty much in Akure. Now, his Son (successor) Asoga Abisoye is also doing well. The Vocalist, Olodan, on his part performs well with good delivery of his message. Some of their songs are not only abuse but a source of information. You’ll get to know some of the happenings in the Community you are not aware of. The current Olodan Alaba has passed the responsibility onto his son Seun, known as Arole Olodan and he’s doing very well.

The Onisibi dance around the town in seven days as a form of rites to appease the gods for peace in the town. The Onisibi dancers which are either male or female are always half-dressed (females are seen in wrappers tied up to their chest while the males only wear big skirts and are both adorned with beads and cowries). At the end of the festival, they share drinks with the town’s monarch, the Deji of Akure as well as performing other rites in the king’s palace while Deji will be spraying money on them Asides their performance during the festival, the Onisibi also perform in the streets. In their local Akure dialect, the sibi performers sings by abusing people in their lyrics especially during traditional ceremonies (burials, coronations, etc.) and they end up being paid for their services.

They also sing to abuse people of high status such as chiefs who sees it as fun and then give them money for their performances. The performers are led by a vocalist who sings in the Akure dialect and is backed by other members of the band. They perform using an object called ‘’apapara’’ which is a cow skin on a rod that looked like a hand fan. This is beaten with a stick as they perform.

They could use simile in their abusive lyrical contents. They may say ‘you are as fat as a pig, dark as charcoal’ to make others laugh to their jibes on whoever they are performing for. The Akure people are known to be wordy; the Onisibis are an epitome of their speech.

So the going of Obagbeyi to become the Deji of Akure changed the face of Esibi dance in Oba-Ile. Instead of many days’ dance, it now holds only one day at Oba-Ile while it would have taken place many days preceding this at Akure.

This Festival was part of the reasons why Obagbeyi was changing the entrance to the palace in order to see from afar when the Esibi dancers and people from Oba were coming to Akure. It got to the ninth time (igba k’esan or ere k’esan) before he could get the desire result. He was only trying to centralised the entrance in a way that when he look straight towards Oke Eda he would be able to see and watch them as they were coming. This also led to naming of the Oja Oba to Erekesan market.

SOMI AJAY

Founder of Akure: 1150 – 1180
Omoremilekun Asodeboyede Ajapada

2nd Deji: 1180 – 1200
Omoloju Alakunre

3rd Deji: 1200 – 1225
Ogbolu

4th Deji: 1225 – 1245
Odoro

5th Deji: 1245 – 1261
Obasisan

6th Deji: 1262 – 1277
Obarisan

7th Deji: 1277 – 1287
Otemoye

8th Deji: 1287 – 1299
Imolumode

9th Deji: 1299 – 1305
Olarako

10th Deji: 1305 – 1313
Ojaiyara

11th Deji: 1313 – 1363
Obagbeyi Adegbite

12th Deji: 1363 – 1393
Ogoga

13th Deji: 1393 – 1419
Eye Aro (Female King)

14th Deji: 1419 – 1434
Elese Obaye

15th Deji: 1434 – 1474
Olofinleyo

16th Deji: 1474 – 1494
Olofinjogbawo

17th Deji: 1495 – 1513
Obawaiye

18th Deji: 1513 – 1533
Obalua

19th Deji: 1533 – 1554
Ogunja “Owafadeji”

20th Deji: 1554 – 1576
Oba Alaya

21st Deji: 1576 – 1599
Oriya

22nd Deji: 1599 – 1623
Atakunmosa

23rd Deji: 1623 – 1648
Eleyogbute

24th Deji: 1648 – 1678
Gbogi

25th Deji: 1678 – 1705
Amayabekun (Female King)

26th Deji: 1705 – 1735
Eyemoin

27th Deji: 1735 – 1748
Orudu

28th Deji: 1748 – 1768
Ogoro

29th Deji: 1768 – 1818
Oba Aládémọ̀mí Àràkálẹ̀

30th Deji: 1819 – 1823
Ogunlegboju

31st Deji: 1823 – 1828
Ausi

32nd Deji: 1828 – 1832
Ajalaga

33rd Deji: 1832 – 1834
Osuan

34th Deji: 1834 – 1846
Osupa I (Osupatadolaa) Arakale “ Ogiso Otolu Apaara”  of Akure

35th Deji: 1846 – 1849
Agboyere

36th Deji: 1850 – 1851
Amorobiojo (Eyearo)

37th Deji: 1851 – 1852
Omoremiosun

38th Deji: 1852 – 1882
Oba Aládégbùjì Arakale (Ojijigogun)

39th Deji: 1882 – 1890
(Adegboro Adeagbo) Odundun I “Asodedero” Osupa

40th Deji: 1890 – 8 January 1897
Oba Alebiosu Obadua Ojijigogun Arosoye l

41st Deji: June 1897 – 1957
Ọlọ́fịnladé Afúnbíowó Adesida I (Ojijigogun)

42nd Deji: 1957 – December 1973
Agunsoyebioyinbo Ademuwagun Adesida II

43rd Deji: 1975 – 1991
Otutubiosun Adelegan Adesida III

44th Deji: 1991 – October 1999
Ataiyese Adebobajo Adesida IV

1999 – 2005
Regent Princess Adeyinka Adesida

45th Deji: 2005 – 10 June 2010
Oluwadare Adesina Adepoju, “Osupa III”

46th Deji: August 2010 – November 2013
Adebiyi Adegboye Adesida Afunbiowo II

December 2013 – June 2015
Regent Princess Dr. Adetutu Adesida-Ojei

47th Deji: July 2015 – Present
Aladetoyinbo Ogunlade Aladelusi Odundun II