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Tuykana: A Tribute To _Oni Akure_
By Ojo Oyewamide
Temitayo Oluwatuyi, widely known as Tuykana, utilised every opportunity he had to exhibit his benevolence and concern for the well-being of others. The immediate past Secretary to the Ondo State Government (SSG) and son of the late Olisa of Akure, Chief Bankole Oluwatuyi, came into the consciousness of many people when he was the Chief Accountant of S.C.C. (Nigeria) Limited, an engineering construction company.
Tuykana assisted several indigenes and non-indigenes of Akure to get jobs in S.C.C. Of course, the indigeneship of Akure was then a great advantage for anyone looking for employment in the company. This made a lot of people to wonder if Tuykana was the owner of the company. He took advantage of his vantage position in the organisation to wipe away tears from the eyes of many people.
Like his equally late soulmate, Adedayo Omolafe popularly known as Expensive, Tuykana was initially not favourably disposed to the game of politics. But he was to later find in politics a bigger platform to expand his benevolence. He used every political position he was fortunate to hold to lift up people that sought his assistance.
At various times, Tuykana was the chairman of Akure South local government, Commissioner for Local Governments and Chieftaincy Affairs, Commissioner for Natural Resources and SSG. In every office, he left behind an enviable record of service to the local government, Ondo State and his people.
Tuykana’s right and left came from two prominent chieftaincy lineages in Akure, Olisa and Elemo families. Olisa and Elemo are second and third respectively in rank to the Deji of Akure. But he never allowed his privileged background to get into his head. His kind of personality could be ascribed to the quality of his upbringing.
He was taciturn and unassuming. He was humble and simple. He was not given to bragging or boasting about his achievements in life. He was unpretentious. He would not talk anyhow. He played, ate and drank with everyone irrespective of their place in life.
The outpouring of grief that followed his passing is a pointer to how much Tuykana was loved by his people. He was one of the hopes of Akure people to realise their age-long dream of producing governor of the state. This might be the explanation for the thinking in some quarters that his death is not natural. The view of some people is that Tuykana was killed. But who could have wanted him dead?
Is there any armour against fate? No. I share that opinion with James Shirley which he expressed in his poem, “The Glories of Our Blood and State.” A line in the poem states: “There is no armour against fate.” Being emphasized in the line is the idea that no matter who you are or what you are, you cannot escape death.
The line emphasizes the inevitability of the forces of destiny or misfortune that life throws at us. No matter how powerful or well-prepared we are, we can’t escape what is fated to happen. We have little control over what happens to us because our lives are predetermined by higher power or fate. All mortals are equally vulnerable to the whims of fate.
There is this suggestion that Akure as a city may have been cursed. Expensive died about four years ago and Tuykana has now joined him. Within four years, the ancient city lost two of its prominent indigenes. Some people think these two politicians could have helped Akure fulfil its aspiration of producing Ondo State governor. Now that Expensive and Tuykana are dead, they argue, something is wrong with Akure. They blame the Deji of Akure for not doing anything about the curse.
Is Akure cursed? As an Akure indigene, I don’t think the city is cursed. Prominent indigenes of other cities, towns and villages are also dying. Can it be said that these other cities, towns and villages are also cursed? However, this is not to say that the death of anyone should not provoke concern and raise questions. But it is my belief that Akure is not cursed.
But why do many people think that with the death of Expensive and Tuykana, Akure is cursed? Why do they feel it is all over for Akure with their passing? Why do they talk as if there are no other prominent politicians in Akure? What’s special about Expensive and Tuykana? Why were they different from the pack?
One of our brothers and well-known politician in Akure, Francis Adewumi, popularly known as Faaji and General, has attempted to answer these questions with his concept of _Oni Akure._ In his analysis of the concept, _Oni Akure_ is an Akure indigene who genuinely belongs to Akure; who lives for Akure instead of himself; who profoundly understands the mood, the needs, the aspirations, the fears and the anxieties of Akure; who helps and dedicates his life to Akure; who lives among Akure people and is always accessible to them.
According to Adewumi, any indigene who can do all these is _Oni Akure_ and Akure people will always love him or her in life and death. To Adewumi, Expensive and Tuykana were _Oni Akure._ I share Adewumi’s opinion that Expensive and Tuykana were _Oni Akure,_ considering his conceptual analysis of _Oni Akure._
I once wrote that the greatness of Expensive was in his humility, accessibility and large heart, not his generosity. There are some Akure politicians who are as generous as Expensive. But they are not as humble and accessible as the late politician. Their hearts are not as large as that of Expensive to accommodate different kinds of people.
When Expensive was alive, people always had access to him. If you couldn’t see him in his house, you would see him among his friends, relatives and political associates at Obanla. His friend, Tuykana, shared the same virtues of humility, accessibility and large heartedness with him. Also, if you could not see Tuykana in his house or his office, you would see him at Ojo-Oshodi among his friends. That’s why they were different from others and why they are regarded as _Oni Akure._
Did they assist everyone who came to them for help? No. They didn’t even have the capacity to satisfy everyone. But they were humble and accessible to people. They didn’t avoid people because of excessive demands for assistance. They knew how to manage people’s requests without sounding insulting or offensive. Other should try and see the emulation possibilities of the politics of Expensive and Tuykana. Politicians don’t need to run away from their people. They only need to learn how to manage their requests for assistance.
Tuykana is now enjoying his peace in the bosom of the Lord Almighty. He is now in a place where the pains of human existence cannot reach him. Tuykana has left us with the pains of his death.
There is nothing mortals can do about the finality of death. When death gives its final verdict, no one can reverse it. We cannot reverse the death of our brother and clansman. Therefore, we should accept our fate. After all, we shall all die. May the good Lord continue to be with this great _Oni Akure_ as he continues his journey to eternity.
Ojo Oyewamide writes from Abibirih Lane, Isolo, Akure. Ondo State NigeriaÂ