MetaPhysical:


Ase Edumare.

I am at all times impressed and grateful for your presence here. I am also very appreciative for your generosity and kindness of heart to share and stimulate curiosity. I have learnt a lot following you, there can be no doubt, even your opponents gain knowlddge from their interaction with you.

You are a force, a rare one...

Ajanaku ti 'n mi 'gbo kijikiji
Okin l'olori eye igbe, Iwo lo ma je Olori fun egbe
Oju o ni ti o
Edumare ko mu ire ko e
Orunmila ko si ilekun idunnu fun e
Ela a mu ayo ati alafia to e.

l'agbara Baba Loke.

Mo ki o, Mo ki ra mi
Mo yo fun o, M o yo fun ra mi.
Eku Odun...Odun a yabo o!

Hm metaphysical,

Ese tee je ng r'eni foju jo.

Bi ako leni ni'gbimo,

baa ba r'ojo are,

ebi lafii nje.

Sebi awon ti won biwa ti kiwa nilo pelu owe igbaani, won ni,

Ore Otito sowon,

Looto ni, sasa eniyan niiba Otito sore nitoripe, won kiise olotito.

Ani, ota Otito niwon.

Nje aha le yi irufe awon eniyan wonyi lokan pada bi? Hm, afaimo.

Amo o, oun ti o gbodo je awa ore-otito l'ogun ni lati maa fi otito ye awon arabi. Akii p'ohun mo agogo l'enu, osewo.

Inu mi maa ndun si oye yin nigbagbogbo, nitori eyin je omoluabi eniyan.

Opo eniyan ni erongba won si nyipo bi obiripo l'ojukan.

Sugbon eyin je oloye eniyan, ti oye ero re si fidi mule sinsin.

Ki eledua tunbo maa bukun yin pelu ogbon, imo ati oye. Amin.

Mo yo fun o, moyo funra mi. Joy to you, joy to me.

Ogbon nii segun.

geosegun:


Ise n ba la'ye is equivalent to Ise ti mo ba laye - Which literally translate to Tradition/Practices/deeds/customs that I met on ground[size=8pt][/size] or inherited. please let us try to understand he yoruba words and diction properly so as not to complicate our histories.

quote me anywhere

Your version is false etymology,

it's not isenbaye,

it is isembaye.

http://www.google.com.ng/search?q=isembaye&client=ms-opera-mini-android&channel=new&gws_rd=cr&ei=Vh2IVs2UFobjUfGmmfAF

If you think it's not complicated, then interpret this with utmost simplicity:

kunmi,

it is the name of Yoruba generalissimo, so you will be doing posterity a favour.

There is always a difference between 'àkotó' and 'sàá -koó-b'óotifé'.

I saw you viewing, geosegun.

tpia5:


i will look into this, i doubt that's what happened, however, i stand corrected if wrong.

clapperton entered nigeria through the north, from tripoli to bornu to be specific, and travelled to sokoto from there. he asked about the tribes to the south, and was told the history in question then.

his second journey was when he entered nigeria from the south and travelled through yoruba land to bussa, then on to sokoto.

since the sultan was muslim and clapperton christian, i dont see any common ground as per your canaan story, unless you can prove it (the story) is found in the Koran.

I should correct this post perhaps.

It was probably during Clapperton's second journey, when he travelled up north via the Atlantic coast, that he discussed Yoruba origins with the Sultan.

During his first journey, he travelled south through northern Africa.

honifome:
Yoruba can never accept the falsification of her history however quack historians write up.Oduduwa was the son of lamurudu who was killed in mecca during islamic jihad.He had no choice than to live th e city and wondered through egypt,gulf of aden and passed through sudan,chad,northern borno.He reached Bussa in niger and crossed the river niger until he finally get to an unhabited forest where he later called ile-ife (home of dwelling).Many followed him on the way and he had many wives and seven children who later established their own fortresses in various kingdoms such as alake of egba,alaketu of ketu,onisabe of sabe,onipopo of popo,owa obokun of ijesha,oranmiyan of oyo,ooni of ife and olowu of owu.Any other first class oba in yorubaland that is not mentioned was established by the oyo empire.Oranmiyan being the last born left ife and went to benin where he became the first oba but left in annoyance later due to some pronounced differences where he called ile ibinu(land of anger in yoruba).Thereafter,the name benin emerged after various mixing by itsekiris,urhobo and portuguese.He returned to ile-ife but decided leaving sooner to avenge his grandfather killing and revive yoruba ifa religion in mecca but he failed due to unclear ways to the destination and stopped at borgu where he meet some elders presented him a calabash and snake.The elders instructed him to hang the snake round his neck and followed the directions the snake points to and wherever it disappeared is the destination to carry out the revenge according to their beliefs.Oranmiyan did not hesitate to follow the instructions due to his focus on avenge mission but unfortunately,the snake disappeared at a place in woodland savannah where their is no evidence of islamic activities and finally gave up on his mission.He named the place oyo and automatically. become the first alaafin of oyo.Due to old age,he left oyo and went back to ile-ife after installing his first son ajaka as the second alaafin.In ife,the benin elders paid him a visit and pleaded for his return to become their king after the demise of his rival but he declined and told them to install his son owomika(eweka) as their next oba because he remembered he impregnated a benin woman erhimwinde on his way back to ile ife in anger and that is how benin became yoruba ally.

WE ARE MERE VICTIMS
If we claim that Ekiti originates from Ile-Ife, there are more questions to answer: Where did Ile-Ife originate? There is another question: Can we separate Oduduwa from Yoruba? If it is true, historically, that Oduduwa was the father of the entire Yoruba race, Ekiti could not have come from Ile-Ife. Ask me why. The myth says Oduduwa descended from heaven. However, the authentically researched history established that Oduduwa was a migrated into this part of the world and settled down at Ile-Ife, where he met some other people. When I got that history, what came to my mind was that Oduduwa and his children actually colonised the areas now known as Yoruba race, which are made up of what used to be various nations, including Ekiti - a nation of its own and indeed the only homogeneous state in Nigeria.

After settling down properly, what the researched history recorded is that his grandchildren used to request for their own crown, which used to be made by one ASEDEMADE. Upon receiving authority to go and take over an existing town or village, (call it colonization), Oduduwa pedigree would locate a town or village, kill its\ruler or force him to hand over and become his subject or run for his dear life.

For instance, that authentic history states that Oba Elekole of Ikole Ekiti is known as Oba GBADEGESIN till today, because he(the one who came from Ife to take over ruler ship of Ikole-Ekiti) was the only one who rode on his horse from Ife to Ikole with his crown on his head.

A very dismal case was that of Ijebu-Ode in Ogun State. The first Obanta of Ijebu Ode was from Ile-Ife. After receiving his crown, he chose to take over (colonise), the place now known as Ijebu-Ode. According to the researched history (not myths), as soon as he arrived and the then "baale" was notified that an Oduduwa grandson was outside his palace, he escaped through the back door. Therefore, the Ile-Ife man simply used the event of that day to rename the town as well as his title. It went like this:

Because Oduduwa and his descendants were dreaded everywhere, they were the ones referred to as Oba (King). All other existing rulers of his colonised kingdoms became "baales".

Concerning Ijebu-Ode, as soon as the existing ruler was told:"OBA WA NITA" and he escaped, the new Oba decided to make his title "OBA-WA-NITA", which as times rolled bye, became OBANTA. In addition, he named the colonised town after two slaves who accompanied him. Their names were AJEBU AND OLODE. The town became AJEBU-OLODE and later became Ijebu-Ode.

Most part of the areas known as Yoruba today came under Oduduwa ruler ship by subjugation. Therefore, the history of every nation making up Yoruba today goes beyond Oduduwa. Just like Ijebu-Ode, all towns and villages being ruled by Obas, who claim to have come from Ile-Ife, are all victims of Papa Oduduwa’s invasion, even Ile-Ife.

Therefore, like some, who contributed to this topic rightly pointed out, this is an scholarly subject, and not a matter of how somebody feels or the language you speak. Our history is like that of America, a place originally occupied by Indians, speaking their own language. English people colonised them. Today, they speak English. But listen to an Indian intonation, when speaking English and listen to an American. You would hear what I call rubberise sound. The French colonisers even adopted a policy of assimilation. Therefore, language is far from being a proof of origin.

To confirm the authentic history of Oduduwa and his descendant’s exploits in this part of the world, visit University of Ibadan or Obafemi Awolowo University libraries.

We are not from Ile-Ife. A good number of our ruling families are, just as the ruler of Malawi today originates from England. That does not make the Malawians English.
Ekiti people are original Yorubas created by the creator before they are colonized by oduduwa Grandsons!

http://www.ekiti.com/forum/topic_view.php?id_topic=1234&topicsubject=Ekiti

DuduNegro:


"revisit", "review", "re examine", ......




Culture is what is selling now. The explosion of informal photography through internet feeds is revealing aspects of humanity which before now had been dismissed as inconsequential, untamed, unsophisticated and by all means unworthy of acknoedgement and acceptance. Far more people are itching to experience the physicality of the image brought to them on internet. So awareness will feed tourism and acceptance. I recently opened a post suggesting that a mammoth land development as Eko Atlantic City ought to incorporate a cultural landmark image. Building structures do not ordinarily make good landmarks; it is the character or persona imbued in them which gives it an attitude that appeals to the public.

Nigerians do not get a thrill out of visiting or eating in an American or European restaurant, much as they are glorified and rated around the globe. The reason is because our own cuisines are far more tasty, delightful and filling.

Similarly, Europeans and Americans will not be thrilled by our fanciful and cosmopolitan buildings. Simply because they live and work in similar skyscrapers and walk between their concrete facade everyday. What will thrill them in Eko Atlantic is the cultural symbols......something that tells them who we are before they meet us. After they meet us, more of something to remind them who we are so they will want to return for a repeat contact.




All are welcome!





Yoruba palace bards were the first recorders of Yoruba origin. Oral tradition is a record. It creates copies of the original which is then transmitted through recitals down the ancestral and generation line.

Literature, writing, documentation, are also records. By writing down we expand circulation of the message or history, this is the only advantage between the two methods of transmission.

A written record made thousands of years after multi-generations of bards and griots have heralded the origins and beginnings of Yoruba race cannot authenticate as the first record on the subject.

Ifa was not written down for thousands of years; using the same logic should we say Yorubas were taught Ifa by the first set of people to put it in writing?

Ile-Ife was documented in print by foreigners, should we say Yorubas did not know about Ile-Ife until they read about it in a book?

This idea that Bello and Clapperton were the first recorders must be squashed and thrashed in the dustbin. White explorers pushed into Africa from two directions: 1. From the sea; 2. From the desert.

Yoruba political and spiritual capitals were both hinterland and European contact with them occured very late relative to other Empires of the Sudan that explorers like Clapperton visited. Few things are noteworthy in the exchange between Bello and Clapperton :

What led Bello to neglect telling Clapperton about the Fulani or Hausa ancestry; why did he choose Yoruba ancestry to talk about?

1. Bello was at war with Shehu of Borno when Clapperton visited
2. Timbuktu had given jurisprudence verdict and circulated to all the Muslim rulers of the Sudan that only muslims can enslave muslims. Muslims are permitted to enslave non-muslims but it is unlawful under Sharia that kaffirs should enslave muslims or that muslims should live under kaffir rule.
3. Yorubas were enslaving and selling Fulanis.

In that narrative to Clapperton, Bello was drawing a line of reason to solicit Clapperton's support. While there is no doubt about the ancestral link and its dotted lines, on this occassion however Bello needed Clapperton to see a political connection between the Yoruba and Kanuri and a need to crush them. Even though he ended giving history, his motive was to find a lasting solution, particularly to trading and enslavement of Fulani.




The story of Ya'rub is common in the story of origins of the Arabs. His descent line is the only one unaccounted for in the Arab clans. There is no definite knowledge of what happened to him or where he went. Arab literature contained accounts of an Arab clan head who emigrated out of Arabia, particularly Mecca, after his idols were destroyed. The Kaabah which muslims today circum-ambulate used to be a shrine with idols in it. They do not know where this clan head went or what happened to him either but it is believed he crossed into the Sudan with his people and followers.

Scholars in Mali had manuscripts that detail the history of black Sudan. The long ancestry of Yorubas is in this archive and as the scholars spread their religion they also taught history. This is how Bello knew that history. It was not his conclusion, he contributed nothing to it.

Samuel Johnson had an independent source for his account. It is evident in his works that Johnson shared deeper and more intimate ancestral linkages of the Yorubas tothe Kanaan than Bello gave in his writings to Clapperton. So where di Mr Johnson get this info?




Johnson was literate, educated and a scholar, in writing he would retain the name "Nimrod" in its original if indeed his knowledge of Yoruba ancestry was handed to him solely from Bello and Clapperton, neither one of whom knew what Lamurudu was or meant. The inclusion of Lamurudu can only mean that others in native Yorubaland knew who Lamurudu was.

Nimrod is not mentioned by name in the Quran. I am a muslim and I am very intimate with the Quran, cover to cover. He occurrs in footnotes and sermons and interpretation. Since Yorubas at this time were writing in Ajami, and not in latin alphabets, Lamurudu would not have been present in their texts.



What would you say then of the native Yoruba name Dauda and Moremi?
Were these names brought to us through Ajayi Crowther and Christian missionaries? The two names are David and Maryam. How about Apata in Yoruba and Peter in Bible, can we say Yorubas did not know what Apata was until we read about Peter in Bible? How about orisha Adimu? Did we only find out the first man was named Adam through our contact with foreigners? The high priest of Ife is named Araba, just as high priest of Jerusalem is named Rabbi......is this the influence of foreigners teaching us who we are?




Really Who are the scholars without whose written records Yoruba would have be a lost race without a root? Name them.



The need to retain integrity and preserve Yoruba history from falsehood and bias is why the record of root origin is kept safe in the lineage of bards and griots. Oral history is not as vulnerable to revisions as written history is.

The custodians of oral history and Yoruba roots and civilization are the authentic repository of the knowledge.

Brother you are deep.....please can I be your student. Would like to talk to you about this mysterious tribe of ours.