hercules07:

There was an unwritten rule about such things, the Yorubas believed a General had been humiliated enough once he is defeated in war, also, they used such gestures as goodwill towards the enemy, in return, if the enemy captures the children or wives of the Yoruba Generals, he is expected to reciprocate. Ogunmola was reproached for killing the children of Kurunmi despite the fact that Kurunmi himself was marked for death (Abacha had nothing on Ogunmola, though, Ogunmola only terrorised the elites). The Yoruba Generals were considered as traitors and summarily executed.

honifome: that's not true.The fall of ilorin to Fulani is as a result of disunity within.

hercules07:
Chivalry was part of the yoruba character, the Ibadans were once betrayed by the Egbas, in atonement, the Egbas allowed the Ibadans to take one of their towns unchallenged, the idiot sent by the ibadans was incompetent and could not even defeat the town, the egbas allowed them to send someone else to sack the town the second time and slates were wiped clean.

silent don: In 1817, Afonja of Ilorin was the Are-Ona
Kakanfo - the Head of the Army of the Oyo
Empire, under the Alaafin of Oyo - Aole (The
King). That year, Afonja sent an empty
calabash to the Alaafin Aole, thereby
signifying that he no longer acknowledged the
authority of the Alaafin. Aole had no choice
but to accept and in the traditional fashion, he
committed suicide, but not before Alaafin Aole
uttered his famous curse on the Yorubaland
recorded by Samuel Johnson at page 192 of his
"History of the Yorubas", 1921.
From Alaafin's palace forecourt, Aole shot
three arrows, one to the north, one to the
south, and one to the west, saying: "My curse
be on you for your disloyalty and disobedience,
so let your children disobey you. If you send
them on an errand, let them never return to
bring you word again. To all the points I shot
my arrows will you be carried as slaves. My
curse will carry you to the sea and beyond the
seas, slaves will rule over you, and you, their
masters, will become slaves." Then, smashing
an earthenware dish, he shouted, 'Broken
calabash can be mended but not a broken
dish; so let my words be irrevocable."
The curse seemed to take immediate effect
and there had been neither unity nor peace in
Yorubaland from then till today.
The Oyo Empire flourished for over three
hundred years. Professor I.A. Akinjogbin, the
emeritus Professor of History put the situation
as follows: "Up to about 1780, the Oyo Empire
remained at the peak of its military strength.
Its economy was strong, its external trade in
slave export unfortunately expanding, its
industries functioning and its craftsmen
confident and proud of their workmanship.
There were quarrels between the ruling
classes as to who would have a greater share
of this growing wealth; with the successive
Alaafin, apparently on one side, and the
chiefs, led by the various Basorun of the
period, on the other side. Each side attempted
to draw in the ordinary citizens, presenting
itself as their champion but it is doubtful
whether the common people saw any
difference between one group and another. In
any case, the quarrels were always fought
within the constitutionally laid down
procedures - the chiefs would say that the king
had been rejected, and the king would meekly
take his own life after which a new king, from
the same royal family, would be installed.
Some times the Alaafin would use his
prerogative to choose a Basorun, that he
thinks would be more friendly towards him,
only to discover that between one Basorun
and another, there was no difference in their
relationship with the Alaafin. The point being
made is that, in spite of all these events, the
economic conditions within the empire were
good, life was safe, trade routes ran in all
directions, some citizens were indeed noted to
be fabulously rich and some of the
Alaafin embarked on prestige projects."
1793 - 1893 were the darkest years in the
history of Yorubaland. Two things, acc-ording
to Professor Akin-jogbin, happened bet-ween
1816 and 1824, which irrevocably changed the
history and fortunes of the Yorubaland. First,
in 1816, the jihad, which had been raging in
the Hausa Kingdoms since 1804 was extended
to NUPE (Tapa) next door to Yorubaland and
the newly converted Nupe lost no time in
declaring war against the Akoko and Akoko-
Edo in eastern Yorubaland. Second, Afonja in
1817 invited Alimi, the Muslim itinerant
preacher to Ilorin. The Professor put the
sequence of events as follows: "Afonja in 1817
invited Alimi, the Fulani itinerant Muslim
preacher to Ilorin. Alimi was not new in
Yorubaland, for from about 1813, he had been
going round such northern Yoruba large towns
as far as Ikoyi and Ogbomoso. He had lived for
three years in Kuwo, Solagheru's town, and
was intending to settle there when Afonja
heard of him and decided to invite him to
Ilorin. He must therefore be presumed to have
known Yorubaland fairly well and also to have
been conversant with the on-going Fulani
jihad. Afonja was not a Muslim and the
invitation could have been conceived solely as
a means of strengthening his military might
with the charms that the Muslim preacher was
expected to prepare. However, for Solagheru,
who had earlier been invited by Afonja also
from Kuwo and who might have known Alimi
there, Alimi's arrival could be seen as an
important addition to his jama'a at Oke-Suna.
There is indeed a distinct probability that
Solagheru might have influenced Afonja's
invitation of Alimi to Ilorin, although the aim
is not clear."
"A number of discerning citizens clearly saw
the danger in the new scenario, but so afraid
of Afonja were most of them that they did not
dare to tell him. Two persons however took
courage. The first was Fagbohun, the
Commander of the left flank of Afonja's army,
who thereby incurred his wrath and had to flee
to avoid being executed. The second person
was Agborin, Afonja's younger brother, but so
confident was Afonja of his own ability that he
again brushed the warning aside. Frustrated,
Agborin committed suicide."
After dan Fodio was proclaimed Commander
of the Faithful he swore to the
disinterestedness of his intentions, saying: "If
I fight this battle that I may become greater
than my fellow or that my son may become
greater than his son, or that my slave may lord
it over his slave, may the Kabbir (infidel) wipe
us from the land."
There was no imperial army and no central
bureaucracy. Islam was the cement.
Alimi died about 1823. Afonja was Alimi's
benefactor but that did not stop Abdulsalam,
Alimi's successor, from overthrowing and
usurping Afonja's rights. According to
Johnson's History of the Yoruba, Abdulsalam
became the ruler of Ilorin and heir of the
whole of the Igbomina and what is now known
as Oshun (Epo) area which Afonja had kept
under his authority since 1797. Thus those
who had led the rebellion, according to
Professor Akinjoghin, finally lost the
revolution. Abdulsalam sent for a jihadist's
flag from Sokoto which he served as Emir of
Yoruba

bola4dprec: Kwara own better now what about this ? Eko was the land area now known as Lagos Island where the king's palace was built. Modern-day Lagos was founded by the Benin in the sixteenth century. All the Kings of lagos were buried in Benin. They passed on taxes to the Oba of Bini until the British came and explained that there was no need to send taxes to Benin anymore especially as the Benin themselves were paying taxes to Britain. It was during his reign that the direct influence of the Benin on Lagos ended. British came all the way from Europe to rule over southern and Northern protectorate no complaint filed, why cited Ilorin as a case study I hate some Igbomina people.

Katsumoto:

Dude,

Please stay on the sidelines; you aren't making any sense.

Who didn't complain about the British ruling Nigeria?

Is Britain still ruling Nigeria?

bola4dprec: Kwara own better now what about this ? Eko was the land area now known as Lagos Island where the king's palace was built. Modern-day Lagos was founded by the Benin in the sixteenth century. All the Kings of lagos were buried in Benin. They passed on taxes to the Oba of Bini until the British came and explained that there was no need to send taxes to Benin anymore especially as the Benin themselves were paying taxes to Britain. It was during his reign that the direct influence of the Benin on Lagos ended. British came all the way from Europe to rule over southern and Northern protectorate no complaint filed, why cited Ilorin as a case study I hate some Igbomina people.

Sloan:

I think you are losing your marbles or better, all the screws in your head! Is it not fool.ishness to hate people because they have made a different decision than yours? Go and join anywhere except the Yoruba SW, we don't want or need you even to feed to our dogs!

bola4dprec: It's so hard to forget pain, but it's even harder to remember sweetness. Ilorin remain headquarters of north central under the leadership of mai maritaba seriki Ilory Alh Dr. Zulu Gambari Sheu paaaaaapu Sheu paaaaaaaapu

Sloan:

Zulu Gambari and yourself will get 1 vote each (making 2), so no need for you to die of heart attack just yet! The people who want out will be allowed and you who want to stay can also stay, that is how it will be. I bet in a few years, wa gbe igba bara come to the Western Region to look for jobs and your children, telling us you have a Yoruba name and we will say, sorry you are not from OUR REGION! Go to your chosen Region to get a job to feed your family!

bola4dprec: It's so hard to forget pain, but it's even harder to remember sweetness. Ilorin remain headquarters of north central under the leadership of mai maritaba seriki Ilory Alh Dr. Zulu Gambari Sheu paaaaaapu Sheu paaaaaaaapu

lertee:

PStylish:

Madam, the person who opened this thread is a Kwaran!

He kept lamenting why he had to be classified as a northerner. He was the one making a case for Kwara state.

His utmost wish is to belong to the SW. Nobody is deciding for the Kwarans.

---

---

Nice thread.

I am learning.

lygn19:
Ok, but re der Igbo's in the southsouth?

Akanbi_edu:


How do you know this, because he said so?

I believe OP is working for Jonathan. Jonathan handlers know an alliance between Yoruba and Hausa-Fulani elites will deal a big blow to his 2015 and at such have been working to create enmity between the two. The strategy is to awaken those things that bring division to both. Sudden renaming of UNILAG to Moshood abiola University and release of Major Almustapha are pointers to this. This ilorin issue may not be unconnected.

I may be wrong though.

jp philips:


Obigbo LGA in Rivers state

twosquare: Aole cursed the Oyo chiefs against d popular notion that he cursed the Yoruba race....No person have d authority or power or might to curse an entire race...Aole doesnt have such pedigree... .not with the use of potion and magic....And Alaafin Aole is not a good person according to history. His leadership was mega-crap!!!

bola4dprec: Kwara own better now what about this ? Eko was the land area now known as Lagos Island where the king's palace was built. Modern-day Lagos was founded by the Benin in the sixteenth century. All the Kings of lagos were buried in Benin. They passed on taxes to the Oba of Bini until the British came and explained that there was no need to send taxes to Benin anymore especially as the Benin themselves were paying taxes to Britain. It was during his reign that the direct influence of the Benin on Lagos ended. British came all the way from Europe to rule over southern and Northern protectorate no complaint filed, why cited Ilorin as a case study I hate some Igbomina people.

bola4dprec: you never know anything indirect rule continue take for instance Henry Okah and James Ibori matters for instance whether you like it on not Fulani is the strongest lineage in the whole world try to pick up sensory faculty

macof: says someone who has a Yoruba name "bola"

bola4dprec: We the people of the Federal Republic of Nigeria
Having firmly and solemnly resolve, to live in unity and harmony as one indivisible and indissoluble sovereign nation under God, dedicated to the promotion of inter-African solidarity, world peace, international co-operation and understanding
And to provide for a Constitution for the purpose of promoting the good government and welfare of all persons in our country, on the principles of freedom, equality and justice, and for the purpose of consolidating the unity of our people. Forget western region Nigeria is one. There's no need to curse God if you're an ugly duckling. He chooses those strong enough to endure it so that they can guide others who've felt the same.

Katsumoto:



That is one of the most severe case of 'Stockholm Syndrome' if his real name isn't Muhammadu.

Sloan:

Either you are a little kid not to know that the current constitution was written by the military and corrupt looters without the agreement of the so called "WE" you are celebrating. In any case, WE the people are now interested in crafting a mutually acceptable constitution and there's nothing for you to cry about there because we want a real constitution, not the fraud you are celebrating.

silent don: In 1817, Afonja of Ilorin was the Are-Ona
Kakanfo - the Head of the Army of the Oyo
Empire, under the Alaafin of Oyo - Aole (The
King). That year, Afonja sent an empty
calabash to the Alaafin Aole, thereby
signifying that he no longer acknowledged the
authority of the Alaafin. Aole had no choice
but to accept and in the traditional fashion, he
committed suicide, but not before Alaafin Aole
uttered his famous curse on the Yorubaland
recorded by Samuel Johnson at page 192 of his
"History of the Yorubas", 1921.
From Alaafin's palace forecourt, Aole shot
three arrows, one to the north, one to the
south, and one to the west, saying: "My curse
be on you for your disloyalty and disobedience,
so let your children disobey you. If you send
them on an errand, let them never return to
bring you word again. To all the points I shot
my arrows will you be carried as slaves. My
curse will carry you to the sea and beyond the
seas, slaves will rule over you, and you, their
masters, will become slaves." Then, smashing
an earthenware dish, he shouted, 'Broken
calabash can be mended but not a broken
dish; so let my words be irrevocable."
The curse seemed to take immediate effect
and there had been neither unity nor peace in
Yorubaland from then till today.
The Oyo Empire flourished for over three
hundred years. Professor I.A. Akinjogbin, the
emeritus Professor of History put the situation
as follows: "Up to about 1780, the Oyo Empire
remained at the peak of its military strength.
Its economy was strong, its external trade in
slave export unfortunately expanding, its
industries functioning and its craftsmen
confident and proud of their workmanship.
There were quarrels between the ruling
classes as to who would have a greater share
of this growing wealth; with the successive
Alaafin, apparently on one side, and the
chiefs, led by the various Basorun of the
period, on the other side. Each side attempted
to draw in the ordinary citizens, presenting
itself as their champion but it is doubtful
whether the common people saw any
difference between one group and another. In
any case, the quarrels were always fought
within the constitutionally laid down
procedures - the chiefs would say that the king
had been rejected, and the king would meekly
take his own life after which a new king, from
the same royal family, would be installed.
Some times the Alaafin would use his
prerogative to choose a Basorun, that he
thinks would be more friendly towards him,
only to discover that between one Basorun
and another, there was no difference in their
relationship with the Alaafin. The point being
made is that, in spite of all these events, the
economic conditions within the empire were
good, life was safe, trade routes ran in all
directions, some citizens were indeed noted to
be fabulously rich and some of the
Alaafin embarked on prestige projects."
1793 - 1893 were the darkest years in the
history of Yorubaland. Two things, acc-ording
to Professor Akin-jogbin, happened bet-ween
1816 and 1824, which irrevocably changed the
history and fortunes of the Yorubaland. First,
in 1816, the jihad, which had been raging in
the Hausa Kingdoms since 1804 was extended
to NUPE (Tapa) next door to Yorubaland and
the newly converted Nupe lost no time in
declaring war against the Akoko and Akoko-
Edo in eastern Yorubaland. Second, Afonja in
1817 invited Alimi, the Muslim itinerant
preacher to Ilorin. The Professor put the
sequence of events as follows: "Afonja in 1817
invited Alimi, the Fulani itinerant Muslim
preacher to Ilorin. Alimi was not new in
Yorubaland, for from about 1813, he had been
going round such northern Yoruba large towns
as far as Ikoyi and Ogbomoso. He had lived for
three years in Kuwo, Solagheru's town, and
was intending to settle there when Afonja
heard of him and decided to invite him to
Ilorin. He must therefore be presumed to have
known Yorubaland fairly well and also to have
been conversant with the on-going Fulani
jihad. Afonja was not a Muslim and the
invitation could have been conceived solely as
a means of strengthening his military might
with the charms that the Muslim preacher was
expected to prepare. However, for Solagheru,
who had earlier been invited by Afonja also
from Kuwo and who might have known Alimi
there, Alimi's arrival could be seen as an
important addition to his jama'a at Oke-Suna.
There is indeed a distinct probability that
Solagheru might have influenced Afonja's
invitation of Alimi to Ilorin, although the aim
is not clear."
"A number of discerning citizens clearly saw
the danger in the new scenario, but so afraid
of Afonja were most of them that they did not
dare to tell him. Two persons however took
courage. The first was Fagbohun, the
Commander of the left flank of Afonja's army,
who thereby incurred his wrath and had to flee
to avoid being executed. The second person
was Agborin, Afonja's younger brother, but so
confident was Afonja of his own ability that he
again brushed the warning aside. Frustrated,
Agborin committed suicide."
After dan Fodio was proclaimed Commander
of the Faithful he swore to the
disinterestedness of his intentions, saying: "If
I fight this battle that I may become greater
than my fellow or that my son may become
greater than his son, or that my slave may lord
it over his slave, may the Kabbir (infidel) wipe
us from the land."
There was no imperial army and no central
bureaucracy. Islam was the cement.
Alimi died about 1823. Afonja was Alimi's
benefactor but that did not stop Abdulsalam,
Alimi's successor, from overthrowing and
usurping Afonja's rights. According to
Johnson's History of the Yoruba, Abdulsalam
became the ruler of Ilorin and heir of the
whole of the Igbomina and what is now known
as Oshun (Epo) area which Afonja had kept
under his authority since 1797. Thus those
who had led the rebellion, according to
Professor Akinjoghin, finally lost the
revolution. Abdulsalam sent for a jihadist's
flag from Sokoto which he served as Emir of
Yoruba

macof:

Who said he cursed the Yoruba race Abeg o park one side

He cursed the children of afonja not the Yoruba race

macof:

Who said he cursed the Yoruba race Abeg o park one side

He cursed the children of afonja not the Yoruba race

macof:

Who said he cursed the Yoruba race Abeg o park one side

He cursed the children of afonja not the Yoruba race

shymexx:

Hotep, brother.

I noticed you kind of took an indirect swipe at me, yes? I thought we're cool peeps in black consciousness and the teachings of the grand master teacher, Dr. John Henrik Clarke (R.I.P) - what happened? Regardless of our differences - we'll be always be cool.

Also, I don't think people from that part of Yorubaland operate within the realm of Yoruba consciousness like other Yoruba's do. I can cite Jarus and all the other posters from that part of Yorubaland on nl.

CyberG: Now, I should mention that consideration about "what they bring to the table" should be jettisoned quickly and deleted from the minds of the Yorubas because this is the BIGGEST problem of Nigeria now because it points to nothing but MATERIALISM which has bred corruption and everything else is an attempt to continue gaining more "materialism" be it tribalism or playing the religion card, etc. The Yorubas while rich, are NOT about materialism, primitive acquisition, etc because you can have everything and no one will ever reckon with you - a good name is better than silver and gold!