It was this already existing machinery of mobilized and sensitized women that Funimulayo, before Wole’s ‘very eyes,’ converted into an opposition army against the colonial masters who operated a wholly oppressive manner of indirect rule, which involved gross over-taxation of Egba women through the agency of the traditional rulers. Such factors as the colonial annexation of Egbaland towards the end of the 19th century and the British imperial First World War project had set in motion a number of socio-political variables which made the women of Abeokuta targets of exploitative taxation by the colonialist and their local cohorts. This repressive enterprise was not just considered another irritable strategy of economic disenfranchisement; it was also seen as a direct ‘sexist’ affront on womanhood. Gloria Chukwu notes that the methods of forced collection of these taxes included invasion of homes and physical assault of women, “including being stripped naked on the pretext of assessing their ages to determine their eligibility for taxation.”22 This indiscretion of the colonial administration had the texture of what had happened in the East roughly a decade before,23 a landmark event which forever changed perceptions about the Nigerian women’s propensity towards necessary militancy, and probably set the agenda in the 20th century African feminist conversation. Perhaps with consciousness of a successful antecedent in the 1929 Eastern Nigerian women riots, and the morality of their agitations, the Abeokuta women uprising took a feminist outlook from the outset, even though the women drew substantial sympathy from their men.