A-ARTs: Oshodi market as 'Cairo', 'Kairo' or 'Kaiyero'

Kaiyero Market, Oshodi-Isolo Local Government, Lagos State.

By Tajudeen Sowole

BETWEEN Cairo, in Egypt and Oshodi, in Lagos, Nigeria, lies over 6,200 kilometers. A market in Oshodi, few miles away from Murtala Muhammad International Airport, Lagos seems to suggest something common between Cairo in Egypt and Oshodi, a Lagos suburban.

Pronounced differently by people across ethnic divides, the market is known as either "Kairo", "Cairo" or "Kaiyero". The Kairo part of of the variants appears like a corrupt form of Cairo or vise versa. The truth: Kairo and Cairo are corrupted variants from Kaiyero, as the history of the market provides a guide into exhuming its original name. In fact, the origin of the market and its name have no direct link to either of the three names. Perhaps, one of the names mentioned above has phonology to the original name given to the market in pre-colonial era Nigeria.

Officially, the market is known as Abibat Mogaji Modern Market, so named by Lagos State Government between the period of 2000-2005 when the place was remodeled. It was renamed after the mother of President Bola Ahmed Tinubu, who was the then Governor of Lagos State. Despite the official renaming of the market, the historical name that is most commonly used is still Kairo, Cairo or Kaiyero. In fact, Kaiyero is hardly used by people who often calls the trade hub as Kairo Oshodi Market.

More disturbing is the distortion by the Lagos State Government about the 'Kairo' name, of which the market is still branded as seen on the signpost of the facility. Ahead of renaming it Abibat Mogaji, the government's signpost at the Brown Street, Oshodi side of the market specifically read Kaiyero Market. Despite the fact that the Kaiyero Market signpost was there for many decades, boldly written in white letters on green background, the renaming still came with the corrupted word 'Kairo'.

Historically, the Oshodi market was established during the British colonial rule of pre-1960 era of Nigeria independence. Before the entire Oshodi became a suburban of Lagos, the area's origin dates back to the slave trade era, according to oral accounts of those who claim to be indigenes. Sources disclosed the area known as Oshodi of today used to be farmlands for the Awori people before British rule.

Interestingly, both Oshodi as a name and the market have links to non-Yoruba descent individuals and origin. From both oral and documented accounts, Oshodi derived its name from a migrant slave said to have come to Lagos in the Pre-British rule era.

History says King Osinlokun (also known as Eshinlokun) of Lagos (reigned 1821-1829) rescued a young slave, Landuji Tapa from being shipped overseas. Tapa was a prince from Nupe, (in North Central Nigeria of today) who escaped to Lagos. For the Yoruba, Nupe people are known as 'Tapa', leading to the young slave being called such name.

Oba Eshinlokun took likeness in the young slave and raised him like a child of the royal family, historical sources explain. Later known as Antonio Landuji Oshodi Tapa, he rose to be a leading personality in the preservation of Eko (Lagos) royality. In fact, the name Oshodi, according to sources, was given to him by the king to assert his role of taking care the well-being of the royal family. Oshodi also served as Balogun (war captain) to King Kosoko (reigned 1845-1851).

From Tapa's generation of that era, a community named after him, and known as Oshodi was established in Lagos Island. The current Oshodi, on the mainland axis of Lagos, and home to the Kaiyero market was a farmland for Tapa and his family before the establishment of the market. While the early indigenes of the place were the Igbesa people of Awori descents, Oshodi as an identity has been widely accepted to describe the entire stretch of the community. It's currently under the Oshodi-Isolo Local Government.

"Olushi Onigbesa founded the place before it became Oshodi," an indigene, Chief Dele Ajao, the Eshorun Oshodi stated during a visit in 2025. "Igbesa people had villages and farmlands here long before it became known as Oshodi." Chief Ajao emphatically told his guest that "Awori people founded this place now known as Oshodi."

From a camp for masquerades (Igbale egungun) along Oshodi Road where Chief Ajao hosted his guest, the market is almost opposite, about three minutes walk distance. A man roughly in his mid-70s, Chief Ajao should be familiar with the history of the Kaiyero identity of Oshodi market as well, the guest was curious.

"People who don't know the history of the market call it Cairo or Kairo," he said, explaining that the origin of the name has to do with "the founder of the market, a British man before Nigeria got independence."

If the name origin of the market never had anything to do with Cairo, perhaps Kaiyero seems more likely a link to the foundation of the market. "Our people, mostly the market women who couldn't pronounce the original name started calling it Kaiyero," Chief Ajao further exhumed the name origin. "The original name of the market was named after the founder, Mr Kyron." He recalled that "Kyron was an administrator during the British rule in Nigeria," but his exact area of administration then wasn't clear to Chief Ajao. "It was originally named Kyron Market."

From Kyron, the Oshodi market emerged as Kaiyero, injecting Yoruba phonology into the British name origin. However, Ajao's assertion that the market people started calling the name Kaiyero because of their inability to pronounce Kyron requires probity, for better clarification.

Historically, the Yoruba are people with the tradition of indigenising non-Yoruba names if such situation is so important to their native expression. Kyron being renamed as Kaiyero was probably a deliberate and conscious etymology by the market people over the decades. Alleging that the market operators escaped to Kaiyero phonology because they were unable to pronounce Kyron may not be correct.

Such example of Yoruba people's attitude of giving indigenous version of English or other foreign names or vocabulary emerged during the political era of pre-independence Nigeria. From the phrase 'peculiar mess' emerged the Yoruba version now known as 'penkelemesi'. The coinage has been linked to one of the then prominent politicians, Alhaji Adegoke Adelabu (September 3, 1915-March 25, 1958), who is of Ibadan origin, Western Nigeria.

Adelabu was said to have used the phrase to describe the chaotic situation of the region's House of Assembly. Other accounts of the then political scene explained that Adelabu, known for using big English vocabularies actually described the situation of the Assembly as "peculiar mess." However, his followers, both literate and illiterates deliberately started using Penkelemesi as the politician's unique identity.

For the Kyron name identity of the Oshodi market to have turned into Kaiyero appeared like a conscious efforts of the indigenous people who couldn't identify with the British name origin. Drawing Yoruba etymological craft between Peculiar mess Vs Penkelemesi and Kyron Vs Kaiyero, the difference lies in the meaning of each. For Penkelemesi, it's merely phonologically Yoruba, but has no specific meaning. On the contrast, Kaiyero emerged from Kyron, perfectly fitting into both phonology of the Yoruba, also with a profound meaning. The name shortens a peace to the world phrase 'Ki aiye ro'. It could be written either as K'ayero' or 'Kaiyero'. Definitely, 'Kairo' as corrupted by most people – and disturbingly escalated by Lagos State Government – does not represent 'Kaiyero'.

The official corruption with Kairo from Kaiyero, even by Lagos State Government has exposed gross incompetence of some sections of civil service structure. The same incompetence and gross negligence of historical details and preservation of values led to the controversial renaming of Second Pedro Bus Stop, to Charlie Boy Bus Stop, along Oworonshoki-Oshodi-Apapa Expressway in Gbagada, Somolu Local Government, Lagos State.

When the Oworonshoki-Oshodi-Apapa Expressway was under construction in 1970s, there was already Second Pedro Bus Stop. How did the community arrive at the name of the Bus Stop? There was already Pedro Bus Stop, after Anthony Bus Stop (inward Gbagada from Oshodi). The name of Pedro identity emerged from one of the popular Lagos family names that had properties in Gbagada.

In late 1980s, a popular musician, Charles Oputa with stage name, Charlie Boy became one of the residents of the Gbagada area. Specifically, he rented an apartment very close to Second Pedro Bus Stop. Oputa became popular among the commercial motorcycle riders for more reason than being a musician - he was a bike enthusiast. The commercial motorcycle riders known as 'okada' were able to identify with Charlie Boy just as the . musician too associated with the union of the operators of the taxi bikers. Gradually, Second Pedro Bus Stop was changed to Charlie Boy Stop, over the years. In fact, the audacity of the agent of that informal change went as far as removing the signpost of Second Pedro and replaced it with Charlie Boy Bus Stop.

Sources close to the Gbagada area alleged that Charlie Boy actually removed the Second Pedro signage and replaced it with his name. While that accusation remains a mere allegation, the Local Government authority of that period should not be exonerated from complicity of gross incompetence. Over 30 years after, government suddenly woke up to its responsibility – perhaps for political gains – and officially renamed the area as Olamide Baddo Bus Stop.

For the Oshodi Market, one hopes that the Lagos State Market Development Board, amends the error of 'Kairo' on the signpost of the market and replace it with Kaiyero.

-Tajudeen Sowole is a Lagos-based Art and Culture critic.

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