My Life – A Summary By Adeyinka Fusika SAN

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I wished I had thought of this earlier than now and I would have written or recorded a fuller account of my life. I cannot write for long; my body has become frail by age, and my writing hand with it. Yinka encouraged me to do so. It was in the evening of yesterday (25/1/4/2025) when on arrival from work he met me in his family living room and told me that he had heard me in the morning on his way to work saying my morning prayers and asking God to take me home peacefully. He was unhappy and asked me not to pray that prayer again; that I must get to at least 100 years before I die. He said I was only suffering from boredom. It struck me that he was right: old age is tiring and boring. It was then he suggested I write or record something of my life as a way of engaging myself in something. This is my attempt. Yinka may edit it using my handwritten notes and voice recordings in his care.
I put my date of birth at 5/1/1928. There was no written record kept of it. I came about that based on oral history according to which I was born in the first week of the Christian new year, two years before the first wave of descent of our people from the old town of Oke-Idanre (Ufe-ke) to their newly founded town of Alade-Idanre (‘Ilu-Titun’ – New Town – in 1930) and about six years to the second wave of descent to Odode-Idanre (1934).
The name of my father is Sabeji Rigeld (Aba Rijedi) Ogunfusika. He was a farmer (of food crops and cocoa) by profession and a Cristian by faith. He was the grandson of the 23rd Owa of Idanre, Oba Arubiefin I who reigned over Idanre from sometime in the 19th Century up till 1912. It was during his reign that a peace treaty was signed by Idanre with the colonialists from United Kingdom and Christianity became permitted in Oke Idanre with the grant of a site to the Anglican Mission.
The name of my mother was Ademesokan. She was the daughter of Ifasunkade whose mother was Erunlemika (Nee Akinloja of Ise-Ekiti). Erunlemika migrated to Idanre from Ise-Ekiti and married an Idanre man whose name I cannot recollect.
My mother was the first of my father’s five wives. She gave birth to five children but only the 2nd (myself) and 4th (my late brother, Soji) survived beyond infancy. As I got to know, my mother, having developed frail health and unable to cope with the strenuous demands of supporting her husband in his farming work, persuaded him to take a second wife (ye’mi ‘Yeyun). He had not previously entertained the idea because his Christian faith was at its fervent stage. However, later in life, my father married three more wives. From these other wives came several stepbrothers and stepsisters of whom Samuel (now late), Malomo (also known as Grace) and Igbekele survived into adulthood.
The place of my birth and childhood was Idanre. According to oral tradition, it was founded by Olofin Aremitan (said to be brother of Oduduwa), a warrior that migrated from Ile-Ife with his followers. We, the Ogunfusikas, belong to the Okedo family section or quarters of Idanre of which there are seven family sections/quarters, the others being, Irowo, Isalu, Idale, Ijomu, Isarun and Odeja. Our hereditary family title is Manare, the head and sub-ruler of Okedo quarter.
My mother died early when I was about 10 years old and in what was then called Standard 2. On her death, she had three living children. The first effect of her death was that the three of us became separated. Because I was deemed old enough to cope, I was left with my father. My brother, Victor, who was many years younger than me was passed on to my mum’s junior sister, and the youngest of us, our brother, Adedoyin, was passed on to an aunt. He, Adedoyin, died shortly after.
During my mother’s lifetime, her children enjoyed the preference of my father. The situation changed after her death, with my father’s preference shifting in favour of the children of the living and reigning second wife, my stepmother, ye’mi Yeyun. I put no blame on my father or stepmother for this. My father had modest means and it was only logical that he should give preference to the children of the wife that was alive to labour for him in his farming engagement.
But the effect was that my education and that of my brother, Soji, suffered a disadvantage. In those days, you had to pay fees for even basic education and the finances were simply not there for parents with many children. It was the reason most female children did not get educated because of preference for male children at that time.
It was therefore with much difficulty and a lot of personal sacrifices that I was able to successfully complete Standard 6. As a matter of fact, I dropped out at Standard 5 and would not have completed my primary education but for the fact that I was recalled and allowed to complete the last year free of charge as appreciation for coming first in Pole Vault (a sport in which I was proficient) at a divisional athletics sport competition held in Ondo. I thank the Methodist Primary School, Odode-Idanre for this help. I must also say that I had, before Methodist Primary School where I did my Standards 3 – 6, I started school and did my Standards 1 and 2 at St. Andrews Primary School, Alade-Idanre. Apart from the last-mile help that saw me through Standard 6, I appreciate, for the little formal education I had, the assistance I received at different times from helpers like Philipi, Williams Merisi, and most importantly, Pa John Akinbola, the Baba Egbe of the early Idanre Christian settlers at Alade-Idanre, Akinbola, whose son was Headmaster of Methodist Primary School when I was there and whose grandson was the late Aladeokun, Oba Olusegun Ayodele Akinbola.
After my primary education, I tried my hands in all sorts of odd jobs before eventually settling down for training as an auto-mechanic by apprenticeship with a great gentleman known as Seriki whose private workshop and training facilities were at Sawyer Street in Lagos. I thank him. This was the foundation of the certification I later obtained by way of Trade Test Grade III (administered by the Trade Centre, Polytechnic Ibadan) and Trade Test Grade I (administered by the Trade Centre, Owo Poly) during my time in police service. I was allowed to jump Trade Test Grade II because of my excellent grades in Trade Test Grade III.
Talking about my time in police service, it was by some happenstance that I became one. My older first cousin, Ademeso, who eventually retired as an Assistant Commissioner of Police, had joined the Police. I had gone to visit him at what was then known as the Southern Police College, Ikeja, Lagos. During the visit, I had happened to help him iron his uniform and polish his shoes, belts and other accoutrements. His turn out at the passing-out parade was so distinguished that it won him the ceremonial Bell stick. The outcomes repeated itself on latter visits and sojourn with him on transfers to several police formations across Nigeria including Obalende, Ebute-Meta (Railway section of the Police), Jebba, Ibadan, Benin, Asaba etc. In all these places he served under an Irish boss, Mr. Walsh, who always commended his turn-out. His curiosity to know the secret behind this eventually led to my introduction to him by my now late older cousin, Ademeso.
This Officer, Mr. Walsh (he must have been long dead by now, but I thank him for influence on my life), had taken an instant liking to me and I became his protégé, of some sort. It was by his persistent importuning and introduction that I eventually became a policeman in 1958. I was admitted as a tradesman (that is a trained artisan) in the Engineering Section. Mr. Walsh was not a tradesman. He was of the regular service, like my older cousin. But he kept an eye out for me throughout the remainder of his career in the police service of Nigeria before retiring and returning to his home country shortly after independence. He was my ideal policeman, always well turned out too, very disciplined, truthful and loyal to his uniform and call of duty. Of him, I will never forget. I can even see him in my mind’s eyes as I put this down. Mr. Walsh!
My service in the police took me to places like Ibadan, Akure, Benin, Ekpoma, Ikare, Ore and outside Nigeria in Congo Kinshasa. My adventurous nature and interest and curiosities in core aspects of policing however propelled me to seek service in other sections. For instance, I served in MOPOL 4 (Mobile Police Unit 4, aka ‘Strikers’) during the civil war and our responsibility was to secure the peace in liberated areas, after the military had secured such places and moved on to other places. I also served in the police peace keeping delegation to Congo in the early ‘60s. I enjoyed my time in the police even though it came with its own challenges. I could only put in my honest best. Of this, my children can be proud. In the voice recordings I made are narrations of some of my significant experiences in the service.
When I look back now, I would say that the institution, I mean the Nigeria Police, was at that time a largely disciplined and respectable institution. I would not go as far as saying it was pure. Even at that time (that is, before independence and up till the second coming of the politicians in 1979), it had its own share of bad elements, but not so many as to overwhelm the institution. Rank indiscipline, unprofessionalism and corruption were certainly not the norms. But then, the degeneration broadly reflects the breakdown of morals in the society at large. Which is why I understand why Yinka was horrified (he thinks it would amount to second slavery and colonialism) when once in our discussions I agreed with ‘Deolu’s suggestion of inviting the British Scotland Yard back to manage it.
After disengaging from Police service in the ‘80s, I returned to Idanre to engage in cocoa farming, which the town is known for. The chieftaincy title of Manare was bestowed on me. We, the people of Idanre, are known as the Makanres, but the Manare title, which sounds alike, should not be confused with it. The The creation of the title, according to oral tradition, was during the reign of Bagunju, the 2nd Owa of Idanre, and it is the hereditary title of the Head of the Okedo Quarter of Idanre kingdom. This was after my father had died and my distant cousin, Oba Frederick Adegunle Aroloye (Owa Arubiefin IV) persuaded me to assume the chieftaincy. He, Owa Arubiefin IV, went the way of his forefathers last year and may his soul continue to rest well. I thank him for making me take up the role and for everything he did to make me perform well in it.
On one occasion when I narrated the story of my early childhood to Yinka, he wondered why I ended up a polygamist myself. I did not set out to do that. It was by happenstance rather than by deliberate design or intention on my part.
As a matter of fact, I was already in my thirties before I had any serious relationship with any woman. My eldest daughter, based in Canada, Olubunmi Stella, resulted from that first romance. The mother is late.
But my first actual marriage was to my beautiful Edo wife, Rosaline (Nee Izedonmwen). My children from her are my daughter, Iyabode and my sons, Adeyinka and Adeolu. I thank her for her love and tolerance throughout my life.
My second wife is Olamojiba (‘Jiba). Adedoyin, Adefolake, Adetola (Caroline), Adekunle, Oluwarotimi and Aduralere are my sons and daughters through her. ‘Jiba is a prayer warrior for the family. I thank her for fortitude.
Wemimo, now late, was my third wife and my surviving children through her are Ademola and Adeola. She was very helpful to me in her lifetime.
My fourth wife is Meri (Mary), with whom I had no direct child but stepchildren that I love no-less.
Based on my childhood experience as a child in a polygamous homestead, I have tried to avoid the pitfalls. I have bestowed equal love and opportunities on all my children and raised them to see themselves as being from the one source. I give myself a pass mark in that respect.
My children have been great to me. So, have their wives and husbands, my children by marriage – Adeola, Olanibi (Iya Mi Niyen!), Oluwakemi, Solomon, Foluso, Abiodun, and Tunmise. I also thank my grandchildren – Blessing, Ayo, Mercy Amadin, Seun, ‘Detuliwa, ‘Sikemi (my mum), ‘Desewa, Kasope (Kaash!), Bolu, Yinka, ‘Temowo, ‘Deolu, Mercy Ofagbe, ‘Deyelue, ‘Dayo, Fadekemi, ‘Ogomide, Enoch and Derinola – and my great grandchildren – Nelson, Zoe, Eniola, Ireoluwa, and Bolu Odesanmi.
Though my needs have always been austere, my children and their families have made me to lack nothing but have spoilt and pampered me in luxuries beyond my needs. I cannot remember the number of different brands of cars I have used, but I remember, especially, the day I was surprised by them with a Mercedes car, my very first car! Never in my dream had I thought that I would one day be the owner of such luxury. My wardrobe is overfilled with expensive clothes and items. Beyond material things, they have all showered me with love and appreciation and made me happy with their unity and commitment to each other’s progress; I ask them to continue in that manner so that it shall continue to be well with them. I thank them all without exception. They shall be survived by excellent children who will do more for them than they have done for me. My first son Yinka has been a most useful son and leader of the pack, and I thank him specially. I beg him (and ‘Deolu too) to be less lackadaisical about his spiritual life. There is more to this world than we see or behold.
To family and friends who in one way of the other and at one time or the other rendered me useful helps in life, I thank you all. I also beg the forgiveness of those for whom or to whom my honest best was simply not good enough.
I know that my time in this world is winding down. When the end finally comes, it will meet me happy and contented; it will meet me ready for my embrace of the hereafter.