BRIEF HISTORY OF ADO-EKITI IN EKITI STATE.

BRIEF HISTORY OF ADO-EKITI IN EKITI STATE.
...Omo Ado Oora Amukara sabe ewuje, Ikara se meji i temi lukoko, Ado mei yunle oni kobe osilo monu.

The founder of the Ado kingdom was a prince of Ile-ife named Awamaro (the restless one) and ‎Ewi‎ (the speaker)‎. He is said to have left Ile-ife with his elder brother Oranmiyan and gone to Ita Orogun and Benin with him after staying briefly with Oloba in Oba-Ile, Akure.

Both Oba of Benin and the Ewi of Ado-Ekiti first settled in Benin forests before disputes among their people led them to separate and the Ewi sought a new home westward at Utamodi (Oke Papa). Ewi Biritiokun and his son reigned there. It was Ewi Awamaro who migrated to Ilesun (Present day Ado-Ekiti) after staying briefly at Udoani (Ido Ani) and Agbado during the long trek. When Ewi Awamaro left Agbado, the elders remained behind to rest and gave the settlement the name Agba Ado (Elders’ Camp) – Agbado-Ekiti as the town is known today.

Ulesun people welcomed them warmly and neighbouring committees came together to assist their settlement (built homesteads for them) at Oke-Ibon in Odo Ijigbo. Eventually, Ewi and his people overthrew the existing political arrangements, conquered Ulesun community, displaced its ruler Elesun and established a new town. Awamaro’s spies encouraged him to attack Elesun with the support of Odolofin after he had settled down at Oke Ibon (now Odo Ijigbo) and with the conquest of Ulesun by Awamaro, the town of Ulesun changed its name to Ado or Ado-Ewi.

The Elesun (the King) who ruled over the town of Ulesun with its satellite towns i.e. Ukere (now Ikere), Isinla, Ulamoji, Agidimo, Ikewo existed in what is now known as Ado-Ekiti before the emergence of Ewi of Ado-Ekiti.

The Elesun occupied the peak of a hierarchy where he had his subordinates as the Odolofin (Elesun second in command), Asao, Elegemo, Alamoji, Olisinla, Olulero, Olookori etc. Elesun was the head of the laity in the worship of Olota (god), the deity in charge of the security of Ulesun State. The Ulesun language was different from Yoruba (Ado-Ewi) language. Examples are Ideregbe (Ewure or Goat), Okeregba (Aja or Dog), Amomo (Alangba or Lizard), Usa (Ikoko or Pot), Ukere (Ago or Calabash Cup), Ogolomosi (Ibepe or Pawpaw), Oyeye (Epa or Groundnut). Some of the Elesun’s chiefs such as Odolofin and Asao were accepted into the Ewi’s system of chieftaincy after Awamaro’s conquest.

The Elegemo retained his post as Chief Priest and custodian of Iwemo Ogun. Ewi’s Warrior chiefs who provided military security for palace inhabitants were the Akogun at Irona, Oloja Ese at Oke Ese, Eleyinmi at Okeyinmi and Egbedi at Orereowu.‎ Eventually, Ewi and his people overthrew the existing political arrangements after series of conflicts, conquered Ulesun community, displaced and killed its ruler Elesun, cut off his head and proceeded and established a new town, Awamaro named Ado, meaning ‘here we encamp’. Ewi Awamaro and his successors conquered villages and cottages in the neighbourhood, replaced their rulers with their own loyalists, stalwarts and scions of the royal family.

The important citizens of these conquered communities were relocated in Ado. Ewi supplanted Elesun as sovereign ruler of the aboriginal and settler population, many of Elesun’s Chiefs were confirmed in their offices but they swore oaths of allegiance to the Ewi. Many of the succeeding Ewi expanded the kingdom by force of arms, annexed territories and gave these territories to scions of the royal families, these assumed titles which became hereditary. The expansion and growth of Ado-Ekiti and the kingdom of Ado lasted over 400 years. In the course of this expansion, Ado became associated with certain traits.

Citizens of the kingdom in general and those of the mother town, Ado-Ekiti in particular were reputed for great attention to cleanliness. Traditions preserve numerous brave citizens of each Ado community, the best known were Ogbigbonihanran of Idolofin quarters, Ogunmonakan of Okelaja, Fasawo, a.k.a. Aduloju of Udemo quarters, and Eleyinmi Orogirigbona of Okeyinmi quarters – all of Ado-Ekiti and Ogunbulu, a.k.a. Ala l’oju Osoru of Aisegba. ‎Folk, traditions are replete with fond references to Ewi’s relationship with some other Ekiti traditional rulers. Ewi’s antecedents are depicted as: Elempe Ekiti (mightiest man in Ekiti).‎ Folk traditions of this nature vividly portray the towering position of Ado-Ekiti.

In the first place, Ado-Ekiti is situated at the heartland of Ekiti and is thus less exposed to cross-border attacks or non-Ekiti influences. Consequently, over many centuries, waves of immigrant groups seeking haven settled in Ado-Ekiti and several other Ado communities‎. Many of these immigrants were refugees, they left their old homelands in parts of Ekiti, Akoko, Owo etc. where their leaders lost out in chieftaincy contests.
Some were war captives, these were brought in droves by Aduloju and his lieutenants from their slave wars of the 1870s and 1880s in parts of Owo, Ose and Akoko. They were settled in Ado communities where they increased the local population, and enriched the culture with their lineage names and festivals in similar circumstances, citizens of Ado communities left their fatherland and settled in a few places in the neighbourhood up to Ijesaland.

The Fajuyi Memorial Park, Ado-Ekiti 

Ibadan sacked many Ado communities in 1873 and made a huge haul of prisoners of war and other captives who eventually settled in Iwo, Ibadan and some Remo towns such as Iperu and Makun Sagamu. However, Ado communities especially the mother town offset part of their losses with a large number of slaves and prisoners of war from Owo, Ose and Akoko. Ado-Ekiti is one of the towns of the north eastern territory of Yoruba land and passed through a succession of military, political and cultural changes from the time of ‎Ewi Awamaro (circa 1310 A.D) who migrated there to form what became Ado-Ekiti.

Ewi Awamaro subjugated Elesun’s neighbours and expanded his territory except Ukere (Ikere Ekiti) and his successors up to Yeyenirewu followed same steps that by 1550 A.D. Ado-Ewi had become a big power in the entire Ekiti country.

The Ewis that reigned at Ado from 1444 to 1552 were:
1. Ewi Ata (1444–1471)

2. Ewi Owakunrugbon (1471–1490)

3. Ewi Owamuaran (1490–1511)

4. Yeyenirewu – The regent (1511– 1552)‎ Ewi’s military exploits during the period was to subjugate and annex his immediate territories extended to Ikere, Igbara Odo, Ogotun, Aramoko, Erio and Erijiyan among others.

5. Ewi Obakunrin (1552–1574)

6. Ewi Eleyo-Okun (1574–1599)
‎
7. Ewi Afigbogbo Ara Soyi (1599-1630)

8. Ewi Gberubioya (1630-1696)

9. Ewi Idagunmodo (1696-1710)

10. Ewi Okinbaloye Aritawekun (1710-1722)

11. ‎Ewi Amono Ola (1722-1762)

12. ‎Ewi Afunbiowo (1762-1781)‎

13. Ewi Akulojuorun (1781-1808)‎

14. Ewi Aroloye (1808-1836)‎

15. Ewi Ali Atewogboye (1836-1885)‎

16. Ewi Ajimudaoro Aladesanmi I (1886-1910)‎

17. Ewi Adewumi Agunsoye (1910 – 1936)‎

18. Ewi Daniel Anirare Aladesanmi II (1937 – 1983),

19. Ewi Samuel Adeyemi George-Adelabu I (1984 – 1988)

20. Alayeluwa Ewi Rufus Adeyemo Adejugbe Aladesanmi III (the current Ewi of Ado-Ekiti). ‎

Ado-Ewi was peaceful as war was abandoned in place of diplomacy and mutual relations strategy. Ewi Gberubioya divided the Ewi dynasty into three ruling houses of Owaroloye (Aroloye), Atewogboye and Arutawekun. Ewi’s sons that ruled in neighbouring areas during the reign of Gberubioya included Okunbusi who became Onigede, Adubienimu who became Alawo, the Onijan, Opoakin (of Iwere), Olu Akitipa (of Odo), Aramude, Olokun, Olurasa, Onikewo and Olotin. In another fact, Ado ekiti has 2 ruling houses for over a 100 years now. The AROLOYE and the ATEWOGBOYE. The ARUTAWEKUN was banished for commiting sacrilege against the stool and people of Ado Ekiti.

One of his sons, Amujoye founded Igbemo and took the title of Oba of Igbemo from its inception.

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.
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BRIEF HISTORY OF IDANRE IN ONDO STATE.

BRIEF HISTORY OF IDANRE IN ONDO STATE.
...Oke Idanre hill consists of high plain with spectacular valleys interspersed with inselbergs of about 3,000 ft above sea level.

Outskirt of Idanre

Olofin Aremitan the younger brother of Olofin Oduduwa led a group of people from Ile Ife after the demise of Oduduwa owing to the ensuing power struggle with the heirs to the throne of Oduduwa.

On the death of Oduduwa, Olofin Aremitan left Ile Ife with a group of people and settled first at Ijama in the present day Ile-oluji with Jegun Orere. A short while after, perhaps after only a season, he moved to Epe, It was believed that a group of people parted from Olofin at Ijama; and he bade goodbye to the rest at Epe. From Epe, Olofin moved out with those we might regard today as the fathers of Idanre and settled at Ojanla, not far from river Owena. From this time on, Idanre had maintained its distinct almost completely separated from all other children of Oduduwa.

The exact reason that led Olofin to leave Ife is the power tussle that no doubt erupted between Oduduwa’s heirs after the death of this powerful King. Olofin ruled Ife briefly after the death of Oduduwa as a regent but his reign was marred by jealousy, in-fighting and acrimony. Defeated in his bid for power, he set out to found another settlement with his followers, going eastward through Ujama, Epe, Urede, Ojanla, Jaleja, Utaja (his last stop where he called Ufe’ke), and crossing the Urore river. In some accounts, he was accompanied in these travels by the early leaders of Idanre.

After the death of Olofin Oduduwa, Olofin Aremitan took with him a few valuable and the most treasured belongings of Oduduwa. These include among others the ancient crown of Oduduwa, Oreghe, Ugwan, a pair of irunkere or horse tail and certain medicine for their preservation. These were supposed to be the common property of all the children of Oduduwa. It is related orally that some of the property he could not take with him while leaving Ile-Ife he sent Ajija to bring them for him.

OWA OF IDANRE:
Idanre people lived in caves, safeguarded by the protective charms of Olofin. Olofin lived with the Idanre people at Utaja for about forty years. Seeing that he was getting too old and could travel no further, he eventually died in a cave at Utaja-Idanre called Uwo-Akota, meaning the cave of wasps. Relics that are claimed to have belonged to Olofin remain in the cave until this day. Uwo Akota was located on the West side of Utaja at the foot of Aghagha Hill on the Eastern path to Oke Idanre.

Olofin Aremitan was succeeded by his lieutenant Agboogun who inherited all his properties as well as the old enemies. Agboogun was the armour bearer of Olofin and his name indeed makes reference to this; “Agberu Ogun” means he who carries his master’s tools of war. Agboogun sought to protect his people from invasion by surrounding enemies and decided to relocate his community from the foot of the hills to Oke-idanre, the top of the hills. In those days, the new settlement was called, “Ufe Oke,” which loosely translates to ‘Ife atop the hills’, thus providing some connection to ancient Ile-Ife.

One of Agboogun’s lieutenants was an explorer and hunter named Egunren and it was he who sought out the ideal location for the Idanre people to reside at Idanre Hills. Agboogun feared for the safety of his people in the valleys, where it was easy for other tribes to raid and enslave the people. He thus met with his followers, who were split into several groups, to deliberate on a more secure place to settle for the Makanres (Idanre people). These groups included Logunro, who led the Urowo people, Asalu who led the Usalu people, and Jemiken, who led the Udale people. One of these followers was a hunter called Egunren, who had gone up Aghagha hill on one of his hunting expeditions.

He reported that he had found a secure location up in the hills, where enemies could not easily attack. Agboogun led his followers to Oke Idanre, where they first settled the Oba at a place named Usalu up in the hills. However, this region was thought to be too exposed, so another location was chosen, close to Egunren, “the hunter’s cave”, where the people would mobilise; presumable under the lead of Egunren who was the leading warrior.

Agboogun settled at Odeja. The building of the palace took over 30 years to construct. As he was getting old, he decided to relinquish the palace on to his son, Baganju, on the condition that he would perform rites at Odeja for his father after the former’s death. Baganju was thus the first Owa to occupy the old palace at Oke Idanre. However, the traditional accounts are generally in agreement in considering Agboogun the first Owa of Idanre up in Idanre Hills, with Baganju as the second.

Oke Idanre hill consists of high plain with spectacular valleys interspersed with inselbergs of about 3,000 ft above sea level. Its physical attributes include Owa’s Palace, Shrines, Old Court, Belfry, Agbooogun foot print, thunder water (Omi Apaara) and burial mounds and grounds. It also has diverse and variegated eco-systems of flora and fauna. Oke Idanre contains very important bio-physical and land form features whose interaction with the physical features created an enduring cultural landscape within the setting.

One of the most delightful meals enjoyed by Makanres, whether at home in Idanre or in diaspora is “Iyan” (pounded yam) and “efo riro” (vegetable stew). This is a meal that is common to many of the Yoruba tribes in western Nigeria. Pounded yam can be eaten with a variety of stews including “Ila” (okro), “Egusi” (melon soup), “Gbegiri” (ground beans soup) and “Ewedu” (another type of vegetable). These stews often include an assortment of meats such as chicken, fish, beef, lamb amongst others.

Another meal enjoyed by Idanre citizens is Pupuru. It is made from Cassava through a local fermentation, smoking and drying process that gives it a distinctive flavour, which distinguishes it from Garri, the other well-known delicacy produced from Cassava.
The local drink enjoyed by the indigenes is Palm Wine, which comes from the fermented sap of the palm tree.

Architecture:
Buildings in Idanre are a mix of old and modern architecture. Within the major town centres like Odode where you have the more affluent areas and the business enterprises, can be found some of the more modern  cement and concrete structures. Many of the residential houses carry corrugated iron roofs. When you visit the villages however, you are likely to encounter mud brick buildings and the occasional throwback to huts with thatched roofs.

Festivals:
Like many other cities and townships in Yorubaland, Idanre has a variety of festivals. Several of these are based on the ancestral history and traditional religions of the Yorubas and are done to celebrate the various demigods who played notable parts in the history of the Yorubas.

The festivals celebrated in Idanre include the following:
1. New Yam Festival

2. Olofin 
3. Orosun 
4. Ogun
5. Ulesun 
6. Agheregbe
 7. Osu Ifa 
 8. Osu Ise 
9. Mare
The introduction of Christianity has played a part in the evolution of how the various festivals are conducted in Idanre and the rest of Yorubaland.

These festivals have evolved over the centuries from being celebrated with human sacrifices to appease the local gods, to modern day sacrifices of animals, occasions for merriment and get-togethers with families and friends.

Idanre Anthem Yoruba Version:
Igi po nigbo
Ka too yan bi laayo
Kibi ma se opo
K'opoo ma ye'le da nu
Iji ma se wo'gi ragaji k'eye r'ohun ba le
K'ibi ma s'Oloja Idanre
K'Owa jifa oye o!
Bee ni ko ri!
Bee ni ko ri!!
Bee ni ko ri!!!
Bee ni ko ri!!!!

Researcher: Comr. Olamide Akinwumi J.
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BRIEF HISTORY OF ÌJÈBÚ-JÈSÀ LAND IN YORUBALAND.

BRIEF HISTORY OF ÌJÈBÚ-JÈSÀ LAND IN YORUBALAND.
...Ijebu-Jesa which hitherto before now was known and called Ijebu Egboro.

Ijebu-Jesa Central mosque 🕌 in front of the Iroko tree.

Ijebu-Jesa which hitherto before now was known and called Ijebu Egboro is the ancient historic town in the east of Osun State, Nigeria occupies a strategic position in Ijesaland. In Ijesa division, it is the next most important town politically and in terms of history. Her Oba is the next to the Owa Obokun of Ijesaland. The town is situated eight kilometers north of Ilesa and about 128 kilometers east of Ibadan. It lies approximately on latitude 7.45 degrees north within the rain forest belt and so offers opportunity for farming on a large scale. The people are the core of Ijesas and are noted for their dogged industry.

Ijebu-jesa was founded by Oba Agigiri Egboroganlada (first Onijebu Egboro) – a son of Oodua Olofin Aiye who was also an elder brother of Owa Obokun Ajibogun. Agigiri means “the battle or war waves hot (A de k’ogun gbona girigiri)”. Ajibogun is interpreted as one who meets war (Ade ba ogun). Both Agigiri and Ajibogun were brought up by their grandmother known as Ijasin at Ilode in Ile Ife as twin brothers.

In about early 12th century, Agigiri and Ajibogun together left Ile Ife after procuring the sea water with which Oodua’s partial blindness was cured to found a kingdom of their own like other sons of Olofin. Before leaving Ile Ife, Oodua gave Owa Obokun a sword of conquest (Ida Ajasegun) and a bigger crown as the original procurer of the sea water. Oodua gave Onijebu – Egboro another crown for accompanying Owa to procure the sea water. He also gave Elegboro a calabash of mysterious juju objects in terms of spoken words of blessing or curse (Igba Ase), hence the Oriki – “Onijebu Egboro, Omo awure fase banu.” The two sons of Olofin later journeyed through the vast jungles conquering numerous settlers and subjecting the conquered territories under their control.

In the course of this, they conquered Igbadae, Ilowa, Ilemure and other smaller communities like Ijaregbe, Eesun, Oke ogun or Oke Aganun, Agbegan, Ijiku, Odo etc. They were at Ilowa when Oodua died. It was only Agigiri and Ajibogun out of all the children of their father who went back to Ile Ife to perform the burial of Oodua.

Both Owa and Elegboro Onijebu have a common boundary domain at Yaragbo till today. Because of their close birth relationship, they usually visited each other and they formally meet at Yaragbo (a sacred and restricted area) for consultation of “Akokodaifa – Ogbomuyegeyege Orunto Oodua” for directives, guidance and to carry out sacrifice of safety, Unity and Progress for Owa and Onijebu-Elegboro and other Obas in Ijesaland. The “Akokodaifa Ogbomuyegeyege Orunto Oodua was the first Ifa Oracle that must be consulted by Oodua before doing anything at all in those days.

When the creator of that Ifa (Oracle) priest (Asedaifa) who was the first consultant recommended seawater for curing of Oodua eyes, Oodua used the seawater with other concotion as recommended by the Ifa Priest and his eyes were restored. In a loud voice, Oodua acclaimed “Akoda – Asedaifa – Oba Adifawi ose.” “Loni ni mo de o l’Ade Ifa Oba Adifa gidi”. Oodua then crown him with a spiritual Ifa crown as “Oba Adifa wi se”, hence the special greetings of “Iba Akoda Iba Asedaifa” by other Ifa (oracle) Priest and consultants in Yorubaland and diaspora. Oodua later instructed the Royal Priest and consultant to follow Owa and Elegboro-Onijebu to be their royal Priest and Spiritual Adviser as he, Oodua was very old and in appreciation of the procuring of seawater.

Oodua then gave “Ewodi Oodua” later known as “Ewodi Oodua Obokun” to the consultant and the royal Priest as a weapon of setting quarrels between the two royal Obas (Owa and Elegboro) whenever such quarrels occur. The Ewodi was to be used in reminding them about their birthcord relationships-paternally and maternally. When Agigiri who lived for 183 years and who was usually referred to as “Oba-Agba” by Owa became very old to walk about, and because of his power and love in spiritualism he moved the Royal Priest consultant and the Ifa Oracle from Yaragbo to the consultant family House at Atiba near Obaloye in Ijebu-jesa. Since the Palace of the consultant and Royal Priest was moved to Ijebu-jesa by Agigiri, all royal Obas who were descendants of Oodua in Yorubaland, mostly especially in Ijesaland must come to Ijebu-jesa to consult the Ifa Oracle for directives and consultation before doing anything at their kingdoms. Even the Owa Obokun, the supreme King in Ijesaland can not do anything or pronounce or execute death penalty at Ilesa without coming to Ijebu Jesa for confirmation and sanction through the Ifa oracle, hence the Oriki “Owa ki da ni pa ki Ijebu-Jesa ma mo.”

There are other lesser chiefs who are representatives of their quarters and see to the day to day administration of the areas with directives from the Oba through the most senior chiefs. These set of chiefs are called Looguns. There are four Looguns in Ijebu Jesa representing the four most distinct areas in the town. Each Loogun has twenty one supporting chiefs under their authority. At the head of the Looguns however, is the Lomode Ijebu Jesa. The current occupier of that position is Chief Komolafe, resident at Okenisa. He occupies the position not by age but by traditional seniority.

The four Looguns and their areas of jurisdiction are:
1. Loogun Odo oja 2. Loogun Ogbon Iloro 3. Loogun OdoEse 4. Loogun Otaforijeja The Odofin of Odogo also joins these set of chiefs in their meeting.

There are five ruling houses in Ijebu Jesa from which an Oba is selected. They are:
1. Aiyapaki-Ekun 2. Ide-Ekun 3. Lagunna 4. Nibaayo 5. Ajigiteri

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.

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MOREMI AND THE YORUBA NATION 🇳🇬

MOREMI AND THE YORUBA NATION 🇳🇬 

📸: Moremi statue in Ile-ife, South West Nigeria.

Moremi made significant contributions to African freedom but her life has received little scholarly attention. She was a queen of the Yoruba nation, which is one of the most famous and influential black tribes in history. Moremi’s exploits helped preserve the commercial life of her people and freed them from oppressors. Today, there are over 41 million ethnic Yorubas who live predominantly in sixteen countries in West Africa, although, because of the transatlantic slave trade, large Yoruba communities have taken root in countries like Brazil Cuba ,Jamaica,Puerto Rico , and other parts of the Americas. There are also Yoruba communities in many European countries—most having migrated in the immediate decades after the end of colonialism in the 1970s and 1980s while fleeing economic and political instability in their home countries. But the Yorubas would have never survived to become a prominent black ethnic group in the 21st century if it were not for the bravery of some of its early heroes, among which is the remarkable Queen Moremi.

Unfortunately, there are hardly any original written documents to validate most of the things we know about Moremi. We must rely on folkloric accounts passed down over generations by the Yoruba themselves—which is a common limitation when studying ancient and medieval African history. Although accounts of Moremi’s exploits are now sparsely documented in popular culture, the Yorubas have always considered folklore (called ‘Aroba’ in the Yoruba language) the strongest medium for teaching and preserving history, rather than written documents or wall‐​carvings. This medium of preserving history is a feature common to many Sub‐​Saharan Africa tribes. We also do not know for certain exactly what year Moremi was born or when she died owing to the absence of written evidence. But we do know that she was a princess from the town of Offa  and was later married to the Ooni (king) of Ile‐​Ife. Her husband was either Ooni Obalufon Alayemoye II  or Ooni Oranmiyan—both direct descendants of Ooni Oduduwa, the legendary founder of the Yoruba tribe and the first Ooni of Ile‐​Ife. There are also claims that she was married to both Oonis at different times.  To figure out when Moremi most likely lived, we can consider the dates of some related entities. For instance, the Copper Mask of Obalufon II—first introduced to the world in 1937 by Ooni Adesoji Aderemi in Ile-Ife—is believed by archaeologists to have been created around 1300 CE while Obalufon II was still alive. We can peg Moremi’s lifetime to around this period since she was likely married to Obalufon II. Even if she was actually married to Oranmiyan, who succeeded Obalufon II, the timeframe of her life would not be much further from circa 1300. This is because Moremi’s hometown of Offa was founded in 1359 by a crown prince (Olalomi Olofa‐​gangan) from one of the older kingdoms (Kingdom of Oyo) founded by Oranmiyan.

Since Offa is an offshoot town of the Kingdom of Ife, Ife is the spiritual home of Moremi just as it is for any contemporary of Yoruba origin. Spirituality has a huge influence on the story of Moremi. The original religion of the Yoruba people, which is practiced in Ile‐​Ife and throughout the old Yorubaland, was the Ifa Religion—a divination system that considers the world controlled by Olodumare (the Supreme Being) through spiritual energies.  Ifa practitioners—including Moremi and the early Yoruba people—communicate with Olodumare through the Orishas (gods) and the Irunmoles (deities). 8 Moremi’s quest for freedom was informed by this spiritualism. But the popularity of Moremi started while she was still a young princess in Offa. She was well‐​known throughout the town and its neighboring territories as a beautiful woman and is still revered today as one of the most beautiful Yoruba women that ever lived.

UGBO INVASIONS AND MOREMI’S CLASSIC SPY PLOT.

There is a gap in history between Moremi’s youth and when shshe moved to Ile‐​Ife where she married the Ooni. We do not know what influenced her thought process while growing up or what might have influenced her zeal for freedom. But we know that while she was a queen in Ife, the kingdom was greatly troubled by raiders who occasionally looted the market in Ife and abducted citizens of the kingdom into slavery. These raiders also often stole properties, staple foods, and domestic animals. They are believed to be from a neighboring community called Ugbo.  Although the people of Ile‐​Ife were furious about these raids, they did not have the means to defend themselves. This is because the Ugbo invaders are seen as spirits by the people of Ife. Yoruba masquerades are always dressed in cotton robes but the Ugbo raiders—who appeared as masquerades—were completely covered in raffia leaves. Out of all the atrocities of the raiders, Moremi could not stand two in particular: the disruption of the Ife market and the enslavement of captured Ife citizens. The market in Ife was the mother of all markets in Yorubaland due to its location within the sacred Kingdom of Ife and its commercial vibrancy. Furthermore, citizens of Ife were direct descendants of Oduduwa and the Orishas. Having them in enemy captivity could have led to divine retribution on Ife. Moremi believed that despite the mystique surrounding the identity of the Ugbo raiders, there must be a way to stop them. To find answers, she consulted an Orisha at the Esimirin river. The consultation of an Orisha while contemplating major decisions is cardinal to the Ifa religion. In early Yorubaland, the Orishas were the conductor of the forces of nature and an individual will hardly take a definitive course of action in life without consulting an orisha either personally or through a Babalawo (Ifa priest).

Esimirin offered to help Moremi deliver her people from oppression but demanded an offering as a payment after Moremi’s request was met. Moremi agreed and went home to work on a classic spy plan. She would pose as a trader on the next market day and allow herself to be captured by the raiders. Once in captivity, she planned to infiltrate the Ugbo leadership with her beauty and magic in the hope of finding a weakness that the people of Ife could exploit.

As planned, during the next raid Moremi allowed herself to be captured and she was taken to Ugbo along with other captives. When the captives were put on parade before the leader of Ugbo, Moremi’s beauty captured his attention and he ordered she be brought to his court as a wife. Moremi spent some time in Ugbo studying the people’s way of life with a specific interest in the raffia‐​dressed masquerades. Eventually, she lured the leader of Ugbo into revealing the nature of the masquerades and their weakness. The leader told Moremi that the raffia masqueraders were not spirits but that they were humans disguised as such to intimidate the people of Ile‐​Ife into submission during raids. He also revealed that since the masquerades were dressed in dried raffia leaves, they would not survive the slightest touch of fire. Moremi kept this revelation to herself and soon made her way back to Ile‐​Ife.

When in Ile‐​Ife, she tipped the Ooni about her discovery and advised that on the next market raid, some people should be on the standby with Igita (short hard tree branch) and Oguso (a ball of the middle layer of a palm kennel font). She explained that the Oguso should be lit when the marauders were in the market and that the burning Igita be used to torch the masquerades. They did exactly as she advised. On the next market day, the torch‐​bearing people of Ife—many of who were market women—cast their burning torches at the Ugbo raiders. The prospect of being burned alive by the torches terrified the raffia‐​dressed Ugbo masquerades. The raids ended and Ife was victorious. The Yoruba people were successfully liberated by both the torch and the Moremi’s heroic plan.

Source: African history group.

OLOFA AT 59: CELEBRATION OF AN EXTRAORDINARY MONARCH.

OLOFA AT 59: CELEBRATION OF AN EXTRAORDINARY MONARCH.

Today we want to relish the luxury of love that the 24th Olofa of Offa has poured into the cup of Offa kingdom which has undoubtedly manifested into a cupful of a modern town. The purity of his positivity since he ascended the throne of his forebears has birthed multiple fruits of cultural and socioeconomic developments.

Oba Gbadamosi’s pregnancy of modern Offa has been consistently nurtured by a matching follow-up strive and strides that have germinated into multiple seeds of a well-structured kingdom in all facets.

So far so good, Esuwoye II has given to us without any reservation, his undivided attention to lead, rule, and chart a prosperous direction for Offa indigenes, residents, and those in the diaspora – a feat he extended to other kingdoms as well. Indeed, “Ajagungbade I” has laid the ground for the coming generations, thereby taking our ancestral hometown to a new destination of #Offatuntun. Of course, the journey continues without a doubt!

It is with great joy and utmost excitement that we celebrate our father, HRM Oba Mufutau Muhammed Gbadamosi Ajagungbade I Esuwoye II – Asunmo Okin (Olofa to ni gbogbo Offa); as he turns 59 this day.

The hearts of many are joyous today because of his existence, and the lives of many are greatly prosperous due to his magnanimity and selfless acts of kindness.

A toast to a great King!

Happy 59th birthday Kabiesi, may your reign continue to be peaceful and prosperous.

Signed: Olayinka Kadri

Principal Private Secretary to Olofa of Offa

For: Olofa Media Team and the Palace Community.

OWO TERROR ATTACK: GOV AKEREDOLU CONFIRMS ARREST OF ATTACKERS

OWO TERROR ATTACK: GOV AKEREDOLU CONFIRMS ARREST OF ATTACKERS

...Warns Ebiras In Ondo Against Venturing Into Kidnapping.

Ondo State Governor, Arakunrin Oluwarotimi Akeredolu, SAN, has confirmed the arrest of the attackers of St Francis Catholic Church, Owo.

The Governor confirmed the arrest shortly after the Chief of Defence Staff (CDS), General Lucky Irabor made the announcement in Abuja. 

Governor Akeredolu further disclosed that the owner of the house where the attackers stayed before the June 5 attack in Owo has also been arrested 

He noted that government did not spare a moment in trailing the terrorists since the horrendous attacks on innocent worshipers at the St Francis Catholic Church, Owaluwa, Owo. 

Arakunrin Akeredolu spoke during a courtesy visit to his office by the leadership of the Nigeria Union of Journalists (NUJ) led by the Chairman of the Council, Prince Leke Adegbite. 

He said:”Now that the military has announced it, I can tell you that five of them have been arrested now. They are still on the trail of the rest. The home where they lodged in Owo and the person that accommodated them before the attack, has also been arrested. 

“We did not spare a moment. I am happy that the Chief of Defence Staff has announced it. We have known for a while but we needed not to come out with it because more works are still ongoing. I can confirm that this arrest has been made. And they are still on the trail of some of them.” 

Governor Akeredolu has also called on leaders of the Ebira community in the state to warn their young ones not to copy the bad venture of kidnapping.

The Governor said recent reports from victims of kidnap in the state have established that some Ebira indigenes are now involved in the unwholesome act. 

He noted that the Ebiras have lived together with the people of the state peacefully for several decades, adding that they have always been supportive and hardworking. 

“I want to use this medium to urge our brothers to concentrate on their farming trade. It will be unfortunate to know that the Ebiras in our midst are now involved in kidnapping. 

“We are appealing to them not to copy bad thing. The traders selling by the road side should not become informants. We are not fighting them. 

“We have seen their numbers, they supported and voted for us during elections. I will call their leaders and talk to them. Our brothers who were  kidnapped on their way to Ikare, talk to them. They were taken to Ebira farmsteads. 

“For me, we have lived together for too long for this to happen. I am ready to make any effort to ensure that the conviviality that we have enjoyed continues. But we are begging their leaders to urge them not to copy bad thing. They are in our midst , we are surrounded by them. The issue of security is key and it’s dynamic.” Governor Akeredolu noted. 

The Governor, who  thanked the NUJ in the state for the cooperation extended to his administration, assured them of sustained efforts at developing the state. 

On the issue of Security, Governor Akeredolu disclosed that aside the recent recruitment and training of new Amotekun personnel, 20 hunters and local vigilantes will be trained by the Amotekun corps in each of the eighteen local government areas in the state. 

Earlier, the Chairman of the NUJ, Ondo State Council thanked the Governor for his support for the management of OSRC and Owena Press PLC, adding that the upgrade of facilities in the two state-owned media outfits is commendable. 

He equally appreciated the Governor for the approval of the Weigh-in allowance for journalists and information officers working in the State and Local government service.

Richard Olatunde 

Chief Press Secretary to the Governor of Ondo State. 

August 9, 2022.

THE TINUBU I KNOW, A VISIONARY LEADER PER EXCELLENT~CAPT. SUNDAY ADEBOMI.

THE TINUBU I KNOW, A VISIONARY LEADER PER EXCELLENT~CAPT. SUNDAY ADEBOMI.

....we should endeavours to settle all the dispute within the party.

Capt. Sunday Ebenezer Adebomi, one of All Progressives Congress APC  stalwart in Ekiti State has described Asiwaju Bola Ahmed Tinubu, APC Presidential Flagbearer in the forthcoming 2023 Presidential elections as a visionary leader per excellent that can take Nigeria 🇳🇬 to its peaks. 

Capt. Sunday Adebomi disclosed this in an exclusive discussion with 'TEAM SEA FOR BAT 2023', a voluntary group created to champion door to door campaign for Asiwaju Bola Ahmed Tinubu. 

According to him, "A visionary leader always proffer solutions from history , that are, sustainable and dependable to prennial problems of great nations. Asiwaju Bola Ahmed Tinubu remains an embodiment of true leadership humility and a man highly reputed for his humane and humble disposition, he explained."

He stated further that Asiwaju Bola Ahmed Tinubu is one of such rare gems, that Nigerian Plotical Power Dinosaurs and Millennials must not missed. 

"Agriculture has always been source of economic development globally. Do you know that USA, China, Brazil, Argentina, Ukraine and India are the top six (6) countries in the world with highest production of Corn and millets which form part of their income generating?.

However 'Corn' and 'Cassava' plantations can abate tempo of food supply chain (problems) in Nigeria and beyond, if properly managed. #Bola Ahmed Tinubu never suffered from Verbal Diarrhea on his (Tinubu) assertions."

Earlier in his word, the Retired Captian urged the party All Progressives Congress (APC) to settle all the dispute within the party before the 2023 Presidential elections. 

He said, "please let us forget about muslim & Muslim ticket, let mobilize our people to get their Permanent Voters Card, and we should try to settle all the dispute within the party, I think this should be our next step for now."

ITS TINUBU WE KNOW

ITS TINUBU WE TRUST

ITS TINUBU WE HAVE

TINUBU OUR COLLECTIVE ASPIRATIONS.

Dear Nigerians let's all come together in unity as we support;

B

O

L

A

AHMED TINUBU 

FOR PRESIDENT FEDERAL REPUBLIC OF NIGERIA 🇳🇬 

E-SIGNED:

SEA MEDIA TEAM FOR TINUBU 2023