{"id":213080,"date":"2025-06-26T17:08:34","date_gmt":"2025-06-26T17:08:34","guid":{"rendered":"https:\/\/www.withinnigeria.com\/entertainment\/?p=213080"},"modified":"2025-06-26T17:08:34","modified_gmt":"2025-06-26T17:08:34","slug":"he-ruled-egba-women-resisted-the-fall-of-a-king-in-abeokuta","status":"publish","type":"post","link":"https:\/\/www.withinnigeria.com\/entertainment\/2025\/06\/26\/he-ruled-egba-women-resisted-the-fall-of-a-king-in-abeokuta\/","title":{"rendered":"He ruled, Egba women resisted: The fall of a King in Abeokuta"},"content":{"rendered":"
In the sweltering heat of January 1947, the streets of Abeokuta trembled under the footsteps of thousands of women. Draped in thick wrappers, their bare feet dusty from the red earth, the women were not dancing; they were protesting. They carried no weapons, only placards made of old cardboard, and sang songs that pierced the authority of the town\u2019s most powerful man: the Alake of Egbaland, Oba Ademola II.<\/p>\n
That day was not the beginning. It was the climax of years of anger, exploitation, and betrayal. And what happened in Abeokuta was not just about a tax protest; it was a feminist political revolution decades ahead of its time.<\/p>\n
This is the full story of how Egba women dismantled patriarchal power\u2014and held royalty to account.<\/p>\n
COLONIALISM AND THE ECONOMIC STRANGLEHOLD<\/strong><\/h4>\n
To understand what led to this uprising, one must begin with colonial economics. By the 1940s, Nigeria was under British colonial rule, and indirect rule had become the primary administrative model. In this system, traditional rulers were co-opted to govern on behalf of the British.<\/p>\nAlake\u2014Oba Sir Ladapo Ademola II<\/figcaption><\/figure>\n
For Abeokuta, that meant the Alake\u2014Oba Sir Ladapo Ademola II\u2014was empowered with more centralized authority than any of his predecessors. He wielded taxation powers and judicial influence over a people who once operated under a decentralized council of chiefs and elders.<\/p>\n
But colonialism did more than restructure power; it choked the economy. Rural producers, especially women who dominated markets in Yoruba cities, were squeezed for revenue. The British government, through the Native Authority system, imposed taxes that became heavier by the year\u2014especially on women, even though they had no formal representation in decision-making.<\/p>\n
By the early 1940s, the situation became unbearable. Women were being taxed without consultation, and the traditional checks and balances\u2014especially the role of the Iyalode and the Egba Women\u2019s Council\u2014had been eroded.<\/p>\n
WHO WAS FUNMILAYO RANSOME-KUTI<\/strong>?<\/h4>\n
At the heart of this resistance was one extraordinary woman\u2014Funmilayo Ransome-Kuti. Born Frances Abigail Olufunmilayo Thomas in 1900, she was among the first Nigerian women to receive a formal Western education. After studying in England, she returned to Nigeria deeply committed to social justice, education, and women\u2019s rights.<\/p>\n
By 1944, she had founded the Abeokuta Ladies Club, a group initially focused on charity, literacy, and social welfare. But as colonial and patriarchal oppression intensified, the club transformed into the Abeokuta Women\u2019s Union (AWU)\u2014a radical political force with over 20,000 members, composed largely of market women, traders, and artisans.<\/p>\n
Ransome-Kuti, influenced by socialist ideals and anti-colonial resistance, taught the women how to read and write, trained them in political organization, and prepared them for confrontation with power.<\/p>\n
She was not just fighting colonialism. She was fighting the monarchy too.<\/p>\n
THE ALIENATION OF THE ALAKE<\/strong><\/h4>\n
The Alake, traditionally a custodian of Yoruba custom, had by the 1940s become deeply enmeshed in colonial bureaucracy. He received direct salaries from the colonial government, including allowances from taxation. To the women of Abeokuta, this made him complicit in their suffering.<\/p>\n
Worse still, the Sole Native Authority system gave him excessive powers. Unlike precolonial Egba governance\u2014which allowed for collective leadership by the Ogboni, the Iyalode, and the council of chiefs\u2014the British imposed a single-ruler model.<\/p>\n
This model effectively marginalized the role of women in local governance. Even the revered position of Iyalode (a woman leader appointed to speak for women in traditional councils) was sidelined. Taxation became arbitrary and exploitative, and market women\u2014who formed the economic backbone of Abeokuta\u2014bore the brunt.<\/p>\n
HOW THE PROTESTS STARTED<\/strong><\/h4>\n
By 1946, the Abeokuta Women\u2019s Union launched a series of petitions and delegations to protest the flat tax of two shillings imposed on women. They demanded the abolition of the tax and the resignation of the Alake.<\/p>\n
The Alake ignored them. The colonial Resident dismissed them. But they didn\u2019t stop.<\/p>\nFUNMILAYO RANSOME-KUTI<\/figcaption><\/figure>\n
Funmilayo Ransome-Kuti and her lieutenants\u2014like Grace Eniola Soyinka (her mother-in-law) and Chief Elizabeth Adekogbe\u2014organized regular meetings and began educating women on civil disobedience. They adopted the tactics of Gandhi\u2019s non-violent protests, but adapted them for Yoruba sensibilities.<\/p>\n
The women stopped paying taxes. They stopped trading. And then, they mobilized.<\/p>\n
THE OCCUPATION OF THE PALACE<\/strong><\/h4>\n
In 1947, over 10,000 women staged a days-long sit-in at the Alake\u2019s palace in Ake. They surrounded the building, sang derisive songs mocking his greed, and invoked Yoruba proverbs to shame him.<\/p>\n
The songs were not just political\u2014they were cultural weapons:<\/p>\n
> \u201cAlake o gb\u2019odo gbowo l\u2019owo aya re \/ ko gbo pe obinrin lo n\u2019so ile!\u201d<\/strong> \n\u201cThe Alake must not take money from his wives \/ does he not know it is the woman who runs the home?\u201d<\/strong><\/p>\n
They called him a \u201cBritish stooge\u201d and accused him of being \u201ca king without his people.\u201d Their protests brought the palace to a standstill. The colonial administration, afraid of an escalation, began investigating the women\u2019s demands.<\/p>\n
Meanwhile, international attention grew. The British press and some anti-colonial activists in London began following the protests. The colonial administration, fearing a public relations disaster, started to retreat.<\/p>\n
THE ALAKE ABDICATES<\/strong><\/h4>\n
In late 1948, after nearly two years of relentless protest and multiple boycotts, the pressure became unbearable. The colonial government suspended the taxation of women, and the Alake\u2014humiliated and isolated\u2014was forced to abdicate the throne in January 1949.<\/p>\n
It was a moment without precedent: a Yoruba king, backed by colonial power, removed by the peaceful resistance of market women.<\/p>\n
Oba Ademola II fled to Osogbo and remained in exile for several years. Though he was later reinstated in 1950 after reforms and reconciliation, the message was clear: royalty could be challenged\u2014and patriarchy was not sacred.<\/p>\n
THE LEGACY OF THE ABEOKUTA WOMEN\u2019S REVOLT<\/strong><\/h4>\n
The Abeokuta Women\u2019s Revolt, also called the Egba Women\u2019s Tax Revolt, was one of the most significant political uprisings in Nigeria\u2019s colonial history. It wasn\u2019t just a tax protest\u2014it was a bold declaration of feminist resistance.<\/p>\n
Key legacies include:<\/p>\n
Formal end to women\u2019s taxation in Abeokuta.<\/p>\n
Greater inclusion of women in local governance.<\/p>\n
The rise of Funmilayo Ransome-Kuti as a national figure\u2014later becoming a founding member of the NCNC (National Council of Nigeria and the Cameroons).<\/p>\n
Inspiration for subsequent women\u2019s protests\u2014such as the Aba Women\u2019s War of 1929 (in a different context), and the anti-SAP protests of the 1980s.<\/p>\n
Funmilayo herself went on to become Nigeria\u2019s first female political candidate and later an international voice for African liberation. She was also the mother of Afrobeat pioneer Fela Anikulapo-Kuti.<\/p>\n
CLOSING REFLECTION: WHEN WOMEN ROARED<\/strong><\/h4>\nEgba women<\/figcaption><\/figure>\n
History is often told from the top\u2014from the thrones of kings and the towers of colonial empires. But in Abeokuta, it was told from the ground up. From the red earth beneath the feet of women who would no longer be silenced.<\/p>\n
The dethronement of the Alake was not just a local political event\u2014it was the beginning of a gendered awakening. The Abeokuta Women\u2019s Union redefined protest in West Africa, showed that traditional systems could be restructured, and paved the way for the women\u2019s movements of the post-independence era.<\/p>\n
In an age where feminist activism is still contested in Nigeria, the legacy of these women remains a fire waiting to be fanned. The Alake was wrong\u2014but the women were right. And they made sure history would never forget.<\/p>\n","protected":false},"excerpt":{"rendered":"
In the sweltering heat of January 1947, the streets of Abeokuta trembled under the footsteps of thousands of women. Draped in thick wrappers, their bare feet dusty from the red earth, the women were not dancing; they were protesting. They carried no weapons, only placards made of old cardboard, and sang songs that pierced the […]<\/p>\n","protected":false},"author":28,"featured_media":213086,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jnews-multi-image_gallery":[],"jnews_single_post":{"subtitle":"","format":"standard","override":[{"template":"2","single_blog_custom":"94000","parallax":"1","fullscreen":"1","layout":"right-sidebar","sidebar":"default-sidebar","second_sidebar":"default-sidebar","sticky_sidebar":"1","share_position":"top","share_float_style":"share-monocrhome","show_share_counter":"1","show_featured":"1","show_post_meta":"1","show_post_author":"1","show_post_author_image":"1","show_post_date":"1","post_date_format":"default","post_date_format_custom":"Y\/m\/d","show_post_category":"1","show_post_reading_time":"1","post_reading_time_wpm":"300","post_calculate_word_method":"str_word_count","show_zoom_button":"1","zoom_button_out_step":"3","zoom_button_in_step":"3","number_popup_post":"1","show_author_box":"0","show_post_related":"1","show_inline_post_related":"1"}],"image_override":[{"single_post_thumbnail_size":"crop-500","single_post_gallery_size":"crop-500"}],"trending_post_position":"meta","trending_post_label":"Trending","sponsored_post_label":"Sponsored by","disable_ad":"0"},"jnews_primary_category":[],"footnotes":""},"categories":[3,13],"tags":[33582,33584,9807,33583],"class_list":["post-213080","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-celebrities","category-celebrities-biography","tag-alake","tag-egba-women","tag-funmilayo-ransome-kuti","tag-oba-sir-ladapo-ademola-ii"],"yoast_head":"\n
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