[size=14pt]Yoruba have never been one -Awujale [/size]
By Kolade Larewaju
Sunday, May 16, 2010
Oba Sikiru Kayode Adetona, the Awujale of Ijebuland clocked 50 years on the throne on April 2, 2010. The outspoken and widely respected monarch will also mark his 76th birthday next month. Both events have been rescheduled for June 16-26, 2010.





http://odili.net/news/source/2010/may/16/309.html

In this interview held at his palace in Ijebu Ode, the frontline traditional ruler spoke on ascension to the throne, the attempts to dethrone him in the second republic, the state of the nation and his upbringing. Excerpts;


How did you feel when you went in search of the golden fleece abroad but had to return home to ascend the throne of your fore fathers?

In addressing traditional rulers you start by saying, “Your Royal Highness”, “Your Highness” or “Your Majesty” I usually tell people this is wrong to define English word meaning of our titles. If you look at my instrument of office, you will see Oba Alaiyeluwa Sikiru Kayode Adetona. The moment you want to find the English equivalent of it, you are missing the road, and you are causing a lot of distortion in the whole institution. Even another person can come up tomorrow and say His Majesty. It is total rubbish! Afterall when you see the English equivalent, are the traditional rulers of the same status bearing the same title abroad. Who among these people among these Obas with the highest of them, can you equate with any of the Kings in terms of resources, functions? Therefore I want to appeal to you, my colleagues are free to change their titles to anything. It is their business not mine! Anytime you refer to the office of Oba Alayeluwa Sikiru Kayode Adetona avoid calling Your Majesty, Your Royal Highness. I don’t clearly understand what this means. The same thing applies to the use of Chiefs. There are some Chiefs, you have Chief Clerk, Chief Medical Adviser, Chief Adviser etc, and there are some people who will say they are Chiefs, they are just wasting their time, they are destroying the institution, it is not so, let us bear our name as it is. Now coming to your question, you remember at that younger age, you could not comprehend why it was so very exciting but it didn’t mean too much at that time, because you must consider my age as at that time, my values, all sorts of things, so there must be some substance in it.


Kabiyesi, you were a minister in the government of the then Western Region but today Obas have been relegated to the background. What has happened to the Royal Institution?

When I came on the throne, it was immediately we had self government. You want to trace the history of this institution. The Obaship institution, the traditional institution was a system of government. For example prior to the Imagbon war in 1892, we were a nation, we had our own association, we had everything. But when the Oyinbo came, we were defeated at Imagbon, they colonized us later and we struggled for self government and what ought not. What happened was that our own elite who were promoting self government, really wanted to take over the functions of the Oyinbos. They wanted to drive them away and then redress them. So what they were telling us was that those people they didn’t know how to treat us that they were cheating but that they would treat us better as if they were fighting for us. In fact, they were fighting for themselves. So that time we discovered that those people really wanted to replace the Oyinbos, when they got there they were even worse than the Oyinbos. This is what I can say about that. With the emergence of politicians, army in government, there have been little changes in the process. The attitude of politicians is a little different now from what it was before the military intervention. What I want you to understand is that this institution has endured for centuries without any problem. This institution of Obas has very important roles to play in respect of the country’s administration. You can compare us with the modern day government. How many soldiers do you find guarding this place? How many mobile police? But the politicians they need them. That is to tell you that our culture is very strong. If I go out and anybody tries to misbehave it is the public that will take care of that person who tries to misbehave. It won’t happen with these modern day politicians. That is the reason why they need police and soldiers to take them around. You can now see the difference. By and large now, they are trying to tolerate us, they want us to cooperate, but we still have important roles to play for the peace and progress of our people. There was little or no corruption when we were in charge, but you can see what is happening now. One percentage of the revenue goes for development or welfare of the people, while the other percentage goes to private pockets. By and large, I think there will still be more cooperation as we are going to play more important roles in the affairs of this country and when that happens, peace and progress will reign in this country.


You have been known to be very cooperative with every government in Ogun State. You give them maximum support, maximum cooperation, perhaps with a view to ensuring that your domain gets good dividends from each government. What is your take?

We are still going to cooperate with government. There is one important thing you must understand, when a government emerges, it is you people that voted that government in and then whatever government you get is yours, whether good or bad! It is you and you that elected that government and the other elected members who are your representatives that are supposed to put those in administration in check. So you want me to come and take up the job myself? It is not so, that is wrong! That is not my function! Mine is to cooperate with them but if there are areas, or lapses, certainly we will not hesitate to let them know. What is still amusing me is that you elect governors, elect president, members of the House of Assembly. Are these people really representing you there? You want me to take up their jobs? No! it is for them to make sure they represent the masses and demand the rights of the people they represent. But as traditional rulers that doesn’t take away from us, the fact that we must drum into the ears of those concerned that this and this are still missing. So if anything goes wrong, don’t come and blame the traditional rulers but blame the honourable members, because they are not doing the job you elected them to do for you.


The agitation for Ijebu State, how is it going?

The creation of Ijebu State is very important! You can remember I said Ijebu was a nation. Even the so called Yoruba people were never one. If I speak my own dialect an Ibadan man cannot understand me, Ondo man cannot understand me, Ekiti the same thing. If they speak their own dialects, I cannot understand. The original Ijebu dialect is the one spoken by the Itsekiri. The Itsekiri are Ijebus! The whole of the 19th century, it was internal wars in Yorubaland and the first time the Yoruba Obas met was in 1937, when the Oyinbos said the black race should not continue to kill themselves.

So why are the Itsekiri regarded as ethnic nation when they are Ijebu Yoruba?

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Just another way for the Yoruba to claim a people that is not their own. Ha! 

The Itsekiri are their own people!!! I support the Itsekiri and there struggle against Yoruba domination!

Itsekiri is Yoruba and you know it.

Lol Ezeuche, Im with u bro. lmfao Itsekiri people have a right to be anything. My cousins are no damn YOruba dey be half Itsekiri

Dis Yoruba domination must stop NOW.

udezue:

Lol Ezeuche, Im with u bro. lmfao Itsekiri people have a right to be anything. My cousins are no damn YOruba dey be half Itsekiri

If Itsekiris are not Yorubas, why do they use names like OmatSola, OmatYemi etc?

Aloy+Emeka:

If Itsekiris are not Yorubas, why do they use names like OmatSola, OmatYemi etc?

They be Itsekiri with Yoruba names. You see these Ijebu guys claiming that Itsekiri are Yoruba.

I never heard an Itsekiri say dey be Yoruba. These Yorubas are only claiming the Itsekiri because of oil! 

They are trying to create their Odua Republic and they need Itsekiri oil to finance their republic.

Say no to YORUBA DOMINATION!

@EzeUche
He claimed no domination. How is it wrong for someone to say that our language is your language - isn't it a matter of saying here look there is no such thing to disprove him? The Itsekiri have no struggle against Yoruba domination. If the language relationship is indeed true, and the current Itsekiris migrated from Ijebuland then what would be so wrong in pointing out their ancenstral home?

By the way the war that the Awujale referenced was well documented by the British. The Ijebus did indeed take their case to war against the British insistence to pass through Ijebuland on their way to whereever:

"While affairs had been in this unsatisfactory state in the western portion of the sphere of British influence,
a dispute with the Jebus had sprung up in the east. The Ejinrin market, situated about ten miles east of
Epi, was closed by the Awujale of Jebu Ode on account of some disagreement with the people of Lagos;
and though, in October, 1890, in consequence of representations made by the government of Lagos, it
was formally opened by the Governor and representatives sent by the Awujale, the Jebus made this
concession unwillingly, and had no intention whatever of departing from their policy of excluding
foreigners from the interior of their country. Consequently, when, in May, 1891, the Acting Governor,
Captain Denton, C.M.G., left Lagos with an escort of Hausas to proceed on a mission to Jebu Ode, with
the object of coming to some agreement for the opening of the country to commerce, the Jebus refused
to allow the party to enter their territory, on the plea that they feared hostile action. The Awujale not only
refused to treat, but rejected the presents offered on behalf of the British Government, fearing, no doubt,
that to accept them would entail some concession on his part.

Upon this affair being referred to the Home Government, the Governor was instructed to demand an
apology from the Jebus for the so-called insult offered to the Acting Governor, and to insist upon a free
right of way through Jebu country. The Awujale was to be informed that, if these terms were not
complied with, force would be used. In December, 1891, this ultimatum was conveyed to the Awujale
by an officer of the Lagos Constabulary, and the Awujale then consented to send to Lagos
representatives fully empowered to make the apology and sign a treaty.

In January, 1892, the representatives arrived, and on the 21st made a formal apology, and signed an
agreement to maintain a free and unrestricted right-of-way for persons and goods through Jebu territory;
the Government of the Colony undertaking to pay the Jebus an annual sum of £500 in compensation for
the duties they had been accustomed to levy on goods.

For a short time the Jebus observed their treaty engagements, and one member of the Church
Missionary Society was allowed to pass through Jebu Ode on his way to the interior; but when, soon
afterwards, in the month of February, another missionary attempted to pass through the capital he was
ill-used and sent back. A party of Ibadan carriers, who sought to pass through from the north, was also
turned back. The Awujale asserted that the Ibadans had been insolent, but it was evident that the young
men of the tribe were determined to maintain the old Jebu policy of isolation. The Jebus were a turbulent
and proud nation, and they considered it disgraceful to observe engagements which had been extorted
from them by threats. In consequence of these breaches of the treaty, the Inspector- General of the
Lagos Constabulary was sent to the Awujale to ask for explanations. He landed at Itoike, but was not
allowed to proceed any further, the Awujale sending to say that he did not wish "to palaver" with the
Lagos Government.

The Home Government now authorised the employment of force. Special-service officers were sent out
from England, two officers and 155 men of the Gold Coast Constabulary were ordered from Accra, and
three officers and ninety-nine men of the 1st Battalion West India Regiment were despatched from Sierra
Leone. These, with 165 of the Lagos Constabulary, and an lbadan Contingent of 100 men, making a
total combatant force of about 500, left Lagos, under the command of Colonel F.C. Scott, C.B., on the
12th of May, and disembarked at Epi without opposition on the day following. On the 16th the column
advanced from Epi; there was a slight skirmish at Pobo on the same day, another at Kpashida next day,
and on the 18th the force encamped at Majoda.

Next morning the Jebus were found in position, ready to defend the passage of the Oshun River, and an
action commenced at 7 a.m. The fire of the Jebus not only swept the ford, which they had deepened by
digging out the bed of the stream, but also the narrow bush-track which led to it, and was exceedingly
heavy and well sustained. It was reported that they had offered a human sacrifice to the goddess of the
river, to enlist her aid against the invaders, and this had so powerful an effect upon the superstitious minds
of the constabulary, that for a full hour they could not be induced to enter the stream; and it was not until
the West Indians, who had been held in reserve, were ordered up to lead the way across the Oshun, that
the enemy's position was carried. Between the river and the village of Magbon, which the victors entered
shortly after 10 a.m., was found the camp which the Jebus had occupied the previous night. It was
estimated to have accommodated from 5,000 to 6,000 persons, and as about half the occupants of a
native camp are women and non-combatants, the passage of the river was probably disputed by about
3,000 men. The Jebu losses were supposed to be severe, but the British force lost only three killed and
twenty-four wounded, exclusive of carriers.

YORUBA-SPEAKING PEOPLES OF THE SLAVE COAST OF WEST AFRICA THEIR RELIGION, MANNERS, CUSTOMS, LAWS.,
LANGUAGE, ETC WITH AN APPENDIX CONTAINING A COMPARISON OF THE
TSHI, GA, EWE, AND YORUBA LANGUAGES.
BY A. B. ELLIS (1894)

EzeUche:

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Just another way for the Yoruba to claim a people that is not their own. Ha! 

The Itsekiri are their own people!!! I support the Itsekiri and there struggle against Yoruba domination!

^^^^^^^^

I don't believe you. This be Yoruba propaganda.

Itsekiri are not Yoruba!

EzeUche:

They be Itsekiri with Yoruba names. You see these Ijebu guys claiming that Itsekiri are Yoruba.

I never heard an Itsekiri say dey be Yoruba. These Yorubas are only claiming the Itsekiri because of oil! 

They are trying to create their Odua Republic and they need Itsekiri oil to finance their republic.

Say no to YORUBA DOMINATION!

The Itsekiris I know are very insecure. They claim not to be Yoruba but everything about them from facial structure to language reeks Yoruba. As far as I am concerned, they can claim not to be Yoruba but they are YORUBA.

No, they are a minority. The itsekiri are not Yoruba. There are similarities in language but they are their own separate group.

Unlike the Ikwerre who are Igbo, the Itsekiri were never Yoruba. Just some Yoruba words crept into their language.

EzeUche:

No, they are a minority. The itsekiri are not Yoruba. There are similarities in language but they are their own separate group.

Unlike the Ikwerre who are Igbo, the Itsekiri were never Yoruba. Just some Yoruba words crept into their language.

How did those words creep into their language?. Are you itsekiri?

EzeUche:

No, they are a minority. The itsekiri are not Yoruba. There are similarities in language but they are their own separate group.

Unlike the Ikwerre who are Igbo, the Itsekiri were never Yoruba. Just some Yoruba words crept into their language.

na wa o

i dont even know how all these affect the prices of food in the market

tkb417:

na wa o

i dont even know how all these affect the prices of food in the market

Everything is not about food, we have been eating since when we were born, we should try to learn new things and update our knowledge in addition to the food we eat.

faoni572:

Everything is not about food, we have been eating since when we were born, we should try to learn new things and update our knowledge in addition to the food we eat.

whats he chatting? im asking how all these bigotry affect the prices of food in the market ure telling me ure learning?

learning what?

The Awujale not only refused to treat, but rejected the presents offered on behalf of the British Government, fearing, no doubt,
that to accept them would entail some concession on his part.

This was how the Queen introduced 'Corruption' into our system.

Thank God, history has shown that Ijebu are nobody cowards.

We were colonised because we never ACTED as one and same body language is what I am still reading on this post, almost 120years later!

And for the records, The Itsekiris have Ijebu Origine!. They actually speak the un-diluted Ijebu Language.

Can we ve an itseki man with deep knowledge of their history come throw more light on d discuss

The Awujale means no good to Yoruba unity. If given the chance, he will carve out  Ijebuland as a separate ethnic group different from the Yoruba. Some Igbo groups has done that in the past and it is about to creep into Yorubaland.

Some history lessons here on Nairaland on the origin of the Itsekiri people


https://www.nairaland.com/nigeria/topic-63015.0.html

The Awujale means no good to Yoruba unity

WORD. the man is more like ALAWADA Than AWUJALE.

ode remo:

WORD. the man is more like ALAWADA Than AWUJALE.

The Awujale means no good to Yoruba unity

yoruba unity is an oxymoron. There's no such thing.

If given the chance, he will carve out  Ijebuland as a separate ethnic group different from the Yoruba. Some Igbo group has done that in the past and it is about to creep into Yorubaland.

heh, nothing new.

every ethnic group in yorubaland is separate from the others, imo.

the more the merrier or the fewer the better- it's all one to most people.

Xavier.:

Can we ve an itseki man with deep knowledge of their history come throw more light on d discuss

I wouldnt know how close they are to yoruba but i have an itsekiri friend and i can understand some of his conversation.

udezue:

Lol Ezeuche, Im with u bro. lmfao Itsekiri people have a right to be anything. My cousins are no damn YOruba dey be half Itsekiri

udezue:

I have an Itsekiri friend. The language is almost Yoruba to me. Too damn similar for anyone to say that they have no relationship with the Yorubas.

I see more Yoruba in Itsekiri than any mentioned group.

but oh well I'm not Itsekiri but I'm intelligent enough to make my observations. FACTS OR OPINIONS

na today?

maybe your second post influenced the article?

btw, between 2008 and 2010, you went from having itsekiri friend to having itsekiri cousin? small world.

[quote author=tpia. link=topic=446687.msg6051187#msg6051187 date=1274124166



the more the merrier or the fewer the better- it's all one to most people.



[quote][/quote]
The more the merrier.

Andre Uweh:

The more the merrier.

that depends

fewer can also be better.

Anyone wth any sense of history would know that itshekiri are of Yoruba descent.

Why do we have Olu of Warri?

Why do they have names like Omawunmi, Omagbemi, etc.

Itsekiri language can be understood by an average Yoruba guy just like you cant understand Ekiti, Ijebu and Ilaje dialects

[size=15pt]Yorubas have never been unified so its nothing new.[/size]

Theres actually no such things as "Yoruba".

udezue:

Dis Yoruba domination must stop NOW.

itsekiris are are mixed with other peeps. and are related to what ever "yorubas" are

Just like binis arent yoruba but we all recognize we are related. Just like ishans arent bini but they are related, just as urhobos arent edo but are related.

Just like an Igbanke or agbor man may say hes not igbo- but recognizes hes related to "igbo".

I had to edit because theres no such thing as "Yoruba" actually. Now that I think of it

My Tilapia,
My cousin's name is Temisa. I don't want to mention his last name but its Ibibio yet he is also Igbo. Our family's ethnic background get as it be. 

So in actuality he is Igbo, Ibibio and Itsekiri while I'm just Igbo and Efik-Ibibio.