x

x

.........

Lies Lies Lies Lies from the pit of hell.....Do you know my ancestors Oriki more than I or my fathers ? That isn't my Oriki ...Oga . Continue

So Lusi is different from Luusi? All in the name to make a point ......You try

And Lusi and Luusi has now become homophone? ........Perhaps the same way Oranmiyan and Oranyan is homophone? Continue

Luusi, has become a female in the line of Ojaja's Oriki ? If so
Why was oragbaiye's mother's name not mentiond instead of Debooye's female descendant as matrilineal link of Agbedegbe's ? After all, female ancestor of Agbedegbede was the matrilineal that was seen at Ipole ?

re-Ipole is no more going to Ipole? Perhaps Ojaja 1 teleported himself back to the past to be associated with your own Lusi .....Continue

Is Ipole also in ILE IFE? ...Continue


So, Lusi's crown came down from heaven ? Continue


Is Lusi beaded crown from Ileife fake since 14th century? Continue

So you not know there are towns that have names and oriki as a replica in new land found as a memory to their migration? Oga ...there are many Omo , Omo Ilaorogun , Popo,Ibarapa, Ooba, Akoko in part of Ondo and Osun ,Kwara states respectively ......Continue


So Ila Oragun descendants wasnt known as Akoko in Igbomina axis? .....Fixate your eyes in new Akoko .....Continue in your ignorance

If you want Lusi's oriki,come to where I am and not your fake one you posted because that's not my oriki........ Continue

So you don't know peculiar names are of Royal, Chiefs in the olden days that were different from common people? Continue....

Omo ‘Odelu Ikan-bi' isn't anymore the ancestor of Ooni Ogunwusi? Continue...

My submission is that this guy is a distorter and he knows nothing about information of people's ancestry in ILEIFE that had been studied and documented .

After all, I have shared part of Lusi's Oriki but yours, we can't find Mr. Lie Lie...... Well done ....

Is this Oriki about a faceless woman that is linked to Ojaja I ?

I ask again, Is Ipole now also in Ileife ?

Was Ooni Lokunbinrin Debooye a woman now ?

Why is a female represented as (F) an ancestor of the lineage to Agbedegbede?

Cant you see the female descendant of Debooye encircled in the screenshot that had been posted.


Continue in your lie...

x

x

0balufonlll:


Lie? You sit behind a computer playing conjectures while I am here moving around. If you are in doubts, have Obalufon call his Uncle the Obalara to verify if he saw a car driving into the palace grounds yesterday and those who were in it that he greeted.

1. Luusi is a faceless woman? Come to Ife make we carry you go her agbo-ile.

2. There are several Ipoles. At least I know where Igbode is or should I say was?

3. The question is, was Debooye ever an Ooni?

4. Moropo gave birth to Giesi. Giesi gave birth to Agbedegbede & Debooye. Through Luusi. Luusi did not stop there, she gave birth to other people in certain compounds here too.

Whatever it is, you do not know more than Ife people especially those in the Ile-Monle class. You sit there & distort names & words. This is all you have. You have bent Ladejogun/Lajodogun to Alagada ogun; you have bent Ajamaye to Ajalaye, you have bent Orayigba to Oragbaye, you have bent Olu Usi aka Olusi to Luusi. The basis for your claim is the distortion of words rather than realistic historical facts.

1. Stop making mockery of yourself. Distortion indeed! And a whole government web link gave information on Luusi/Lusi/Usi..... Perhaps you need find out the meaning of the name Olusi -luusi -Oluwusi to start with As I have expected, you said, Lusi didn't exist in ILEIFE but LUUSI did . How come the ILÉ OLUSI/ Omo Olusi compound in ILE IFE and not ILE LUUSI as you know all history? Isn't it even childish doing such to score a cheap point? Meanwhile I am not done with you because Your GREATEST MISTAKE is that ILEIFE has a piece of information based on migration ,especially with kingly regalia and migrants Princes. In fact the BEADED CROWN IS THE MOST RESPECTED OF ALL CROWNS. Do you even not know a kingly worn beads at all? So Deal with it . Furthermore,kindly do the honor to furnish us the the female's LUUSI's ANCESTOR's Oriki or Did she fell down from heaven without patrilineal lineage ? This is what I expect you to do by posting her so called ancestors Oriki. QED

2.Here we go again, Oga the pioneer Ipole abode existed in the past and recreation of the name became a factor because of many reasons! Well Ipole is different from Ipole the same way a peculiar Igbode is different from Igbode ....And you know the place where Igbode in Ipole was or is ? Ipole indeed ....Continue Little do you know that that the original piece in the DOCUMENT didnt mention IGBODE but ‘Giesi Rejana ,Debooye rePole Omo Luusi' . Continue Mr. Interpreter ......... O o tì mo mèmè
Names are contrapted for easy usage so whether it is Lusi or Luusi or Oluwusi , he lived in the ancient Ipole for a long time because history back it up....So continue.......Perhaps you need to know,Ibarapa is also in Akoko ,the same way it is in Oyo state.. . Oh! Ooba is also in Akoko as being found in Oyo state and other location with inclusion of Akure axis etc , Esinminrin is in Akoko as being found in ILEIFE.I. So continue

3. Are you asking me whether Deboye was an Ooni or not?nConsult your source..After all,the most important aspect in the family tree showed a female descendant of —Debooye is established as (Female) before —Agbedegbede . Cant you read simple ancestry tree? Truth can't be kept in secrecy , so deal with it because you brought up this mess upon yourself.
Kindly visit Owa Obokun, because Lusi had footprint in this town . The ancient Akoko( ancient Igbomina axis) ,Ikole,Ado, ( go ask for the war he prosecuted overthere) Ipole ( where Odelu Ikanbi and Adagba history also existed), go to Oke Imesi etc to verify , and visit his descendants at Agbodo, Iju in Lagos,. So that you can proof me wrong!

4. So the same way Oranmiyan gave birth to Lajodoogun is your theory? Continue Mr, fact finder........ So you think Lusi gave birth directly to Orimoalaade? Continue..... The tree show Agbedegbede was a descendants of Gieesi through Lokunbinrin's female's link. So Stop distortion of truth. Or did the encircle female descendant in the lineage tree of Giesi of Ojee Lokunbinrin didnt exist? Perhaps, you have a tactics to say otherwise. After all, Ojee Lokunbinrin was a descendants of Giesi. Or were you there when Agbedegbede was born? Do I need to post the well documented account of the period of reign of Lokunbinrin again and again in comparison to Agbedegbede's ? Sir I have no strength for repost of facts that litters in different quarters.

5. So that Orayigba and Oragbaye has become an escape route? Smh ....

That Ajalaye or Ajamaye does not exist? Continue...
Ogeh and Oje/Ojee is now a lettering problem for escape route?

That, Omo Oke ri ilé and Omo Oke is now different?

That ,Odelu Ikanbi and Omo Delu Ikanbi is different ?

That , Adagba and Adagba is different ?

That Omo Owa and Omo Owa is different?

That a 's account that did a research with its error of using alagado Ogun and Lajodo Ogun is now your strength? ....

Continue using typography errors as a shield when ,information abound. Little do you know not who you're dealing with....

x

x

hayoholla:
mr Olu317, absolute succes. I stumbled upon this short attachment online about the true Hebrew. this author showed how words with similar cognate can be stretched and collasped to produce a new word. The attachment is 93 pages long. it will surely excites you

Reading through the authored work by the said man,has some challenges to it because of the style used by him. Depsite the effort of his work at yorubalization of the list of names and words he actually posited as having cognates with ancient Hebrew. So, there is serious work to be done by him to proof his point.

Let me quickly say here,that cognates match of words must be carefully be followed through the methodology that include,homonym,closely or loosely related shared words that are ancient Hebrew Researchers are reinventing to match the ancient Hebrew, which was a different spoken language in the ancient Hebrew laand in the land of ‘ Ur' or ‘Orr'— Ai in Ancient Israel in Middle East,which is not of Roman-Greek origins,which is the current root words of modern spoken Hebrew language in Israel . Mind you,many authors on history claimed that Yoruba lived inbetween Egypt and ancient Hebrew. Even at tbis, linguistic evidence was posited by Olumide Lucas, Philadé Leo claimed that Yoruba had cognates with ancient Kemet-Coptic Egyptians.

Therefore, a lot must be put into consideration from the angle of the author before such work need be posted or authored because of critics that are willing to verify the claim thoroughly with prying eyes of condemnation. Furthermore, his work is good but he needs citations of ancient Hebrew researchers works, literature, ancient Hebrew dictionaries etc. to hit stamp his work for future references.

Stay bless.

0balufonlll:
Baba @Absolutesuccess, I swear, I feel like I have just had the greatest trolling done to me in my entire life.

1. Usi-Ekiti history is unconnected to Olu’s hometown, Owamilere/Okaland. While Usi Ekiti is in Ekiti state, Olu’s town hometown is in Ondo, Akoko extremes. Also, Usi Ekiti is well defined and nowhere does it say the people of Usi Ekiti hador have any connection with Olu’s people of Owamilere/Okaland. See:

Do you see from the above that Olu lifted the history of Usi Ekiti in Ekiti & made it the history of his hometown, Owamilere/Okaland? The history of Usikorede ended with the founding of Ido & Usi towns, nothing else beyond that.

Can you see that alaye Olu has intentionally presented Usi Ekiti history as that of his?

2. See this excerpts about Olu’s town:



From the above, baba, do you see that this man’s history is far different to that of Usi Ekiti? His town isn’t even a single entity with a stand alone history. His town is one of several fragmented groups from Okaland with their histories tied into one another.

4. Please look at the one last exceept posted below.

This Olu’s town has had less than 15 kings. His town is a 15th century creation. And whatever itis Olu was looking for online, he tried to lie by pegging the history of his town to Usi Ekiti which had nothing to do with his town. Also, he for whatever reasons known to him denied the ties of his town with Emure. Do you actually see also that Olusin was a title that came into use in 17th century?! There are so many things wrong but I’ll pause for now.

I hope you see my perspective and the falsehood Mr. Olu has been pursuing & feeding this page with. This may be my last post on this nonsensical issue but still, everything I wrote about Luusi being a woman from Oramfe lineage & gave birth to children at two different lineages - I have documents to back it. And that the family compound called Olusi/Owalusi that was/is under oranmiyan’s captain known as Eede, the ancestor of Akogun/Ikogun line & thus, they are under the Oranmiyan group at Mopa/Ita Akogun playing market related roles at Oja Ita Akogun & priesthood under Eredunmi, the Oranmiyan priest still stand.

Olodo rabata continue...

1.where is Igbomina located?

2.Where is Ijesaland located?

3. Where is Ipole located?

4. Do you even know the meaning of Ijana at all?


Éku'ro tita. Liar of all time... Mr. Eédè ,continue to disgrace yourself with your lies . Oluwusi that existed through the loin of Lajodoogun is the one under Eédè. Obviously, you didnt know Olusi descendants back and. forth to ILEIFE. At the glory of IFA Consultation Esinmirin was fetched and used for sacrificial purpose and some poured in to one of the stream which was renamed in their present abode.

But wait, what is your history OMO ORUNTO? BELOW IS HOW USI EKITI WAS FORMED . MOCKING YOU SERIOUSLY......Iranu

HOW IS OLUSI DIFFERENT FROM THE USI FOUNDATIONAL HISTORY ?


OLUSI HISTORY
Olusi and his contingent journeyed through Ijesha land to Ekiti areas where they settled for about 301 years (1418 - 1719 AD), their contact with Ekitis greatly influenced their culture and dialect, as what they called cultural dance today is nothing but that of Ekitis. Some times, they were at Ikole area (their warriors, at a time were busy fighting wars at Imesi-Alasigidi) and later upon the directive of the Ifa oracle, they resettled at the Emure Ekiti area


USI HISTORY
Usikorode left Ile-Ife ......... The journey took them to parts of Ijesaland, particularly Imesi Ile and Ibokun,Igbomina etc where till this day, there exist similarities in the worship of certain deities in Usi, Imesi Ile and Obokun.


Olodo lasanlasan, does not even know I have apportioned vast land in Imesi that belonged to my ancestor. Please continue in ignorance and Falsehood over my ancestry. Oh continue to take PARACETAMOL OVER MY ANCESTRY...You see,it is because of people like you our history is intact .obalufonIII iis a Phd holder in ‘lrology'

@Olu,

Please what do you know of alagada-ogun? I mean, the word as it comes in the oriki. I found out something about the Yoruba oriki, they often tucked the names of heros and villain in the same oriki if both were contemporaries.

absoluteSuccess:
@Olu,

Please what do you know of alagada-ogun? I mean, the word as it comes in the oriki. I found out something about the Yoruba oriki, they often tucked the names of heros and villain in the same oriki if both were contemporaries.

Names of heroes are only tucked into Oriki for ancestry reason and pride though supposed enemies are spited in it atimes. For instance, when Obalufon Alaayemore fled and at the formation of Efon Alaaye in Ekiti has an Oriki through his descendants that says,‘

Omo Alalede aimowo gba, toni ki won mu osa kotu a gbale oun ‘Omo Afigun rubo keru ba diye '..... Is this referring to the Iyas? ? ? I dont think so . But let me read your opinion

My opinion is that Obviously, the Oriki is at loggerhead with Oranmiyan and his descendants which is evident in Ooni's Oriki,which says,

‘Omo igun gbebo – mo re igbode
Omo igun la gba
Omo igun la je
Omo igun kogokogo lorule
Igun ile rin-in gbebo'......is this not showcasing prowess and pride of Igunnugun as a bird that is dreaded which is a taboo to be killed? There is more to Yoruba words in Orikis as it convey certain information that its meaning can be unravelled.

Meanwhile words do look alike but have different meaning in the same way Ogun(war) and Ogun (man of valor) are different entirely, which is the reason deciphering word or names and places is easy for a careful reviewer of Oriki's similarity in all of these communities and people with such epithet

My take on etymology on the supposedly ‘Alagada':-

Looking at the word in a loosely manner,the word seemingly fit in to description of someone who is :

1. Probably related to a personage that's linked to the defied Ogun( man of war) through ancestry worship of the ancestry of man of valour

2.Linked with Ogun(war) who remained victorious at all times.

One of greatest blunder by some people is the inablity to learn from well researched works that have even taken care of meaning of yoruba names even with many errors through omission or commission. Take for instance, ‘Ogun-usi' or ‘Ogun-wusi' does not mean,‘war germinates' but (man of valor has increased),which is different from Ogun(war). In the same manner, Olusi or Oluwusi doesnt mean, ‘ Lord germinates', but (kingship has increased). Despite circumstances of people's birth,the ancient Yoruba carefully crafted yoruba names according to lineages such as Kings descendants(even with problematic birth through IFA consultation), Priests descendants, votaries, chiefs descendants, citizens, slaves etc.

On my ancestry link to anyone who is called, ‘aLagada'

As far as I know,Oore is the core worship of Olusi and his reigning son wears the princely beaded crown and fully dressed in Olusi's Regalia in the town, at the time of the festival. So,Alagada does not fit to my ancestry because my house don't take care of Ogun shrine per se through historical and oral account. The custodian or PRIEST of Ogun shrine is the one in charge of it and they exist separately and are descendants of the families of AFORO. The same way for Adifa/Onifa, does for IFA, The same way for Lanroye's PRIESTS who are descendants of the families of AGBO etc. So non do I know of the villain or Heroes' angle that may be linked to me but you may shed more light on what you know Sir.



Regard

x

x

x

I have been a silent reader of this thread, and I must Commend the painstaking effort you guys ha e put into shedding lights.

@AbsoluteSuccess
I saw Reno Omokri's piece and read through it. Then I remembered you mentioning on this thread, a verse of Ifa about a burning bush that is not consumed.
Could Reno be right?

This is the thread

https://www.nairaland.com/4826503/yoruba-origins-name-moses-not

I think one mistake Reno made was that he didn't make more findings about which dialects of Yoruba language are considered the earliest form before writing the piece.
Because, Ekiti people actually say "se" as "pick". For instance, "I picked from the ground" would be "Mo Se Nile". Not by any means saying Reno is right nor wrong. Just want your opinion on this.

You might want to read this as well

https://www.nairaland.com/4770117/ijebu-yoruba-influence-bible-judaism

As usual, liars will rot in dismay .........

A book was launched many months ago in Efon Alaaye,which acknowledged Efon Alaaye town as being founded by an Ooni called Obalufon Alaayemore. And On this faithful day of the launch,
Ooni Ogunwusi relives Yoruba history, culture at Efon Alaaye's book launch:

The book is a collation of Yoruba oral traditions.And It investigates the claim of the Efon Alaaye Kingdom to ancestral connections with Ile-Ife, the cradle of Yoruba race and civilisation. The 1,420-page book chronicles the exploits and sacrifices of the Obalufon Alayemore who was the third Ooni, who vacated the Ife throne for his brother, Oranyan who returned from Oyo on the death of his (Oranyan’s) brother.
The book was written by Prince Adelegan Adegbola while Prof. Biodun Adediran reviewed it. Founder of Afe Babalola University, Ado-Ekiti (ABUAD) Aare Afe Babalola was chairman of the book launch while former President of the Nigerian Bar Association (NBA), Chief Wole Olanipekun, was the chief launcher....

Olu317:
As usual, liars will rot in dismay .........

A book was launched many months ago in Efon Alaaye,which acknowledged Efon Alaaye town as being founded by an Ooni called Obalufon Alaayemore. And On this faithful day of the launch,
Ooni Ogunwusi relives Yoruba history, culture at Efon Alaaye's book launch:

The book is a collation of Yoruba oral traditions.And It investigates the claim of the Efon Alaaye Kingdom to ancestral connections with Ile-Ife, the cradle of Yoruba race and civilisation. The 1,420-page book chronicles the exploits and sacrifices of the Obalufon Alayemore who was the third Ooni, who vacated the Ife throne for his brother, Oranyan who returned from Oyo on the death of his (Oranyan’s) brother.
The book was written by Prince Adelegan Adegbola while Prof. Biodun Adediran reviewed it. Founder of Afe Babalola University, Ado-Ekiti (ABUAD) Aare Afe Babalola was chairman of the book launch while former President of the Nigerian Bar Association (NBA), Chief Wole Olanipekun, was the chief launcher....

you are right

x

0balufonlll:





LOOL.

Here you go, both of you.

Go read the book on Efon Alaaye because you have a problem. Are you blind to see ‘Ilode' in the Oriki of Efon Alaaye? I am tired of your ignorance....The founder of Efon alaaye is Obalufon Aleyemore.... Period. Your stupidity even went far to down play two beaded crowns of my own Olusi that's defied as one descendants of Lajodogun. This your arrogance to have disregard for history,to the extent of calling his ancestor a Warriors under Oranmiyan? ..... Gosh! .. Your are very foolish in your knowledge to failed to realised what history got to say to us as regard a beaded crown talkless two beaded crowns ...Have you suddenly forgotten who can wear beaded crown or what role beaded crowns play in yorubaland ?........ ...Trash

@Olu317: it is even worse that you are unintelligent with the way you rely on your scurry of the internet for data. .

@Obalufon: I expected you to have data knowing that you’re an Omo Ilara but I’m not surprised. A good number of us from the source do not have information on certain things. So apart from the screenshots from Iraye Day magazine, see the quotes from weblinks below.

About 1040 A.D., the Ayes of Iraye left the suburb of Ile Ife (Center of African Spirituality and the cradle of Yoruba Civilization) in search of larger territory and finally about 1180 A.D., King Iji-Emigun led the AYES out of IGBOLE-AYEand founded Efon-Alaaye Kingdom. According to Efon oral Tradition, the Kingdom had 12 sub-towns under the dominion of the Alaye (King) of Efon. Moreover, Efon was a regimented society. Before the advent of the British administration, there was no dichotomy (difference) between administrative and judicial functions in Efon Both functions were rolled together. There was nothing like the separation of power, as we know it today where there are dichotomies between Legislative, the Executive and the Judiciary. The Traditional Council OF Efon performed both functions (Judicial and administration) at the same time and place. The OLORI-EBI or a few elders who happened to be present settled trivial matters in the family usually. Source: https://okadabooks.com/book/about/a_history_of_efonalaaye_kingdom_from_1180_ad_to_present_day_a/15831

Òdúdú-Ọ̀runkú, the grandson of Odùduwà was the progenitor of Ayès of Èfòn. It was said that when Òdúdú-Ọ̀runkú was a little boy, Ọ̀ọ̀ni Ọbalúfòn Ógbógbódirin was fond of him and he often displays his affection towards him by letting him sit on his lap. Consequently, at about 950 A.D., the second Ọ̀ọ̀ni of Ifẹ̀, Ọbalúfòn Ógbógbódirin carved out a territory named Ìráyè, the site of the present town of MODÁKẸ́KẸ́, and made his beloved son, ODÙDÙ Ọ̀RUNKÚN the overlord and the Aláyè of Ìráyè.

Whenever Aláyè play host to the Ọ̀ọ̀ni of Ifẹ̀, it is a customary practice for the Aláyè to sit on Ọ̀ọ̀ni’s lap. Similarly, whenever the Ọ̀ọ̀ni of Ifẹ̀ plays host to Aláyè – the Aláyè is not made to follow protocol at the palace of Ọ̀ọ̀ni of Ifẹ̀, he is given a free rein.

The fondness Ọ̀ọ̀ni extended to Aláyè appears to be a re-enactment of the past when the Aláyè was treated as a favorite child of Ọ̀ọ̀ni ÒGBÓGBÓDIRIN. However, at about 1040 A.D., the AYÈS left Ìráyè in search of larger territory and finally about 1180 A.D., ÌJÌ-È̩MÍGÙN led the AYÈS out of ÌGBÓLÉ-AYÈ and founded È̩FÒN-ALÁAYÈ Kingdom. Source: https://oloolutof./2018/07/21/brief-history-of-efon-alaaye/

Efon Alaaye is located on Longitude 4.8 degrees – East and Latitude 7.6 degrees – North. It is situated on an elevation of about 500 metres above sea level. It is a very large town covering several hills, hill sides, plains and valleys, hence we talk of areas like Oke Imolekere, Oke Iloja, Oke Are, Oke Ojabalu, Oke Ahun, Odo Ijao, Odo Ibete, Odo Ejigan, etc. The prefix Oke means (hills) and Odo means (Valley). There are many streams flowing round the town but none passes through the town. The topography of the town is mountainous and the hills were claimed to be of advantage to the people of the town during the days of the inter-tribal wars. The hills made invasion of Efon difficult for invaders, hence, the saying “Oke lo mu Alaaye tile ogun” – (the mountain emboldens the Alaaye to wage war). “Omo-Oloke lomoke gun” – It is the son of the soil that can climb the hills with ease source: https://ekitistate.gov.ng/about-ekiti/towns-villages/efon-alaaye/

x

0balufonlll:


Lol you are one hell of a thicko.

You don start with name dropping. Oya what does Ilode mean and what role does it play in the oriki?

Just imaging?

0balufonlll:


Lol you are one hell of a thicko.

You don start with name dropping. Oya what does Ilode mean and what role does it play in the oriki?

Mr .man you are a liar from beginning, so why would I engage you on ilode?So you cant pick up the book to read and learn about the true historical account of Efon Alaaye? Perhaps, you will tell us who and who fought against each other so that diversion of history can take place. Olodo..You, that do not know anything but lies . After all, you claim, ‘igbode', Ipole and Ijana are in IFE .. You even went far to an inconclusive deep info of my ancestors history, without carefully studying what you read . How on earth do I need take you serious when you don't known ,what it means TO LEFT ILE IFE WITH TWO BEADED CROWNS? Oniranu........Go study jaare...

obalufonIII, emi gan gan ni Omo ari ote ma beeru....You will delete your moniker because you have no respect for history nor willing to be humble enough to learn like a true Omo Oluabi...Below is a screenshot again for the readers to see that defied-Lusi wore beaded crown but YOUR OWN ORUNTO SOOKO AND OTHER SOOKOS,WHO ARE RELATED TO ROYAL HOMES IN ILEIFE WHEREVER THEY MAY BE LOCATED IN YORUBALAND DON'T WEAR BEADED CROWNS FROM HISTORY because they are BAALES...

obalufonIII, blame yourself for this.....Below is a letter written to then Ooni Adesoji on SOOKO...

A correspondence between Oba (Dr) Lamidi Olayiwola Adeyemi III, Alaafin of Oyo and Oba (Sir) Adesoji Aderemi I, the Ooni of Ife in 1976, on the SOOKO of ITAKUN in IKIRE in the attempt to wear the mystical Great Beaded Crown.

“A CHARACTERISTIC DISPLAY OF ALTERNATIVE DISPUTE/CONFLICT RESOLUTION PROCESS EMPLOYED BY THE ALAAFIN OF OYO IN RESOLVING CONFLICTING ISSUES IN YORUBA LAND IN MODERN DAY”
27th July, 1976 Alaiyeluwa,
Oba Adesoji Aderemi,
The Oni of lfe,
lle-lfe.

My Dear Oni of Ife,
BEADED-CROWN ISSUE

My attention has been drawn to a publication in the Sunday Sketch of July 18,1976, Page 2, showing the installation of Oba Mudashiru Akinloye Oyekanmi as the new Sooko of Itakun, Ikire. As it can be seen in the photograph, the caption reveals that some Chiefs from lle-lfe gave the Oba a beaded-crown on your behalf.
As you are aware, the issue of minor chiefs wearing beaded crowns has generated hot controversies which prompted the government to enlist the support of leading Obas to give it some guidelines on the matter in order to arrive at a wise judicious decision on “who is who” among crown-wearing Obas in Oyo State.On the other hand, you will recollect that apart from the Council of Obas facing the problem posed by minor chiefs scrambling for beaded crowns, it was your good-self who told us in one of the meetings of the Council of Obas that you are the only ruler in Ife Division who is traditionally entitled to wear a beaded crown.

From a careful consideration of the photograph in question and the timing of awarding of a crown to a minor chief under Akire of Ikire after telling members of the Council in their meeting that the Akire himself has no right to wear a beaded crown, it appears to me that an elder Oba of your high position has reduced the burning issue of beaded crowns to a thing similar to awarding a contract to a contractor of one’s liking irrespective of qualification and expertise for the job.
Personally, I do not think you are helping the issue if you sent your Chiefs all the way from Ife to install a Chief with a crown when the leading Chief- the Akire – in the area has no crown. Iam requesting that when next we hold our meeting, you should assist us to get a list of all minor chiefs who have received modern crown from you.

However, let me draw your attention to what you said publicly at the Conference of Obas and Chiefs in Ibadan which took place between 7th and 9th of May, 1959 concerning the vexed topic of indiscriminate wearing of beaded crowns by Chiefs who were not entitled to do so. Before I quote you, I should say here that those of us fighting tooth and nail now, to preserve our fathers’ traditional dignity have seen in your 1959 endeavours on beaded crown issue, a befitting struggle championed by you to nip in the bud the germination of a deadly seedling among edible ones. Surely you must have got some historical record to support the crown you passed on through your Chiefs to the Sooko of Itakun. In order not to keep us in the dark on this, it will be praise-worthy if you can let me have the history for my perusal and understanding.

As I said earlier, you said in 1959 viz:-
“In the course of our deliberations at Benin City last year we touched on, the question of indiscriminate award of spurious titles to people by the Obas and Bales as also of illegal wearing of crown by chiefs who were not entitled to do so. It was hoped then that the Council, now Committee of Obas and Chiefs would be able to deal with this matter in their meetings during the year but circumstances did not afford it an opportunity of meeting until shortly before this Conference just in haste to give decision on very urgent matters and to discuss some bills. I regret to say that during the year, there have taken place many illegal wearing of crowns in, for instance Oshun Division, llesha Division and in other little known villages of the coastal district. At llesha I gather that it has caused some bad blood.

You will agree with me, gentlemen that it is a serious lapse in our custom and tradition for a chief to dare to put on his head a beaded crown to which he has not succeeded! What glory, what honour is there in a crown which one’s father never wore, never bequeathed!! Those who persist in wearing beaded crown unlawfully may one day be called upon to surrender them; I can only advise them to discontinue doing so before they are compelled to abandon them: I also feel to warn those who are just thinking of wearing crown illegally to try to have some confidence in themselves. They should cease to suffer from inferiority complex. They should try to have the courage to restrain themselves from following the path of perversion – No amount of distortive history can right what is fundamentally wrong. Don’t let us deceive ourselves, it is not the hood that makes the rank: it is not beaded crown that makes an Oba. For instance, you have in the hierarchy of chiefs great rulers such as the Olubadan of Ibadan, the Shohun of Ogbomosho, the Timi of Ede to mention just a few who never wear a beaded crown the fact is that non-wearing of beaded crown by them does not detract a jot from the importance and the dignity attached to their titles and their personalities.

Behold the Timi of Ede any day in his Akoro headgear which is the proper thing for him to wear and you find a dignified ruler who is very confident of himself and his ancient title: the same ‘holds good for the Shohun of Ogbomosho who has never bothered himself about the beaded crown which his village heads have made so cheap. And what of the Olubadan of Ibadan, head of more than three quarter of a million people; his dignity, indeed his greatness lies in his simplicity. A word is enough for the wise.”

My dear Oni, this stand you took in 1959 is still today as valid as it was then. In fact, it is more valid because of the present chaos associated with spurious wearing of beaded crowns by unqualified chiefs.
I have just laid my hands on the ‘Divisional Officers’ Returns on the wearing of beaded crowns by the traditionally entitled Obas in Oyo State’ Ref. No. CB. 201. On page 2 of the document No. 6 under Oshun South Division, there are six names of traditional rulers forwarded for consideration for beaded crowns. And apart from Oluwo of Iwo and Olowu of Owu who are I regarded as historically and traditionally possessing beaded crowns, all other rulers from that I division are regarded as Bales, including the Akire of Ikire. To have donated a beaded crown to a chief under Akire, no doubt, is bound to complicate this matter now and in the future. Please let me know the traditional importance of the beaded crown given to Sooko of Itakun in Ikire.

Yours Sincerely,
Iku BabaYeye,

Signed.
OBA LAMIDI OLAYIWOLA ADEYEMI III,
THE ALAAFIN OF OYO.

obalufonIII,blame yourself for this disrespectful attitude for A SON OF ORANMIYAN BEADED CROWNS FROM 14TH CENTURY......I am direct descendant of Odelu Ikanbi — Ajamaiye or Aja-mu-laayè . Below is the response of Ooni Adesoji Aderemi to Alaafin OYO ON THE PERSONALITY OF SOOKOS....All readers should Enjoy reading it.


The Afin,
lle-lfe,
Nigeria,
30th July, 1976

Alaiyeluwa,
Oba Lamidi Olayiwola Adeyemi III,
The Alafin of Oyo,
The Aafin, Oyo.
“My dear Alafin of Oyo,
Thank you for your letter Ref. No. APO. 80/4 dated 27th July, 1976 on the issue of a beaded crown to the nrw Sooko of Itakun, Ikire.

His Majesty Late Sir Adesoji Martins Tadeniawo Aderemi I with his Chiefs in Council
I must say that this is no less a news to me than it is to you although I was aware that at the request of the Sooko of Itakun, Ikire concerned, a number of Sookos from lle-lfe went to Itakun to rejoice with him on the occasion of his installation merely as a Sooko.

A Sooko is a member of royal family in lle-lfe and being a member does not, by custom and tradition, entitle him to wear a crown, beaded or otherwise. There are a good number of Sookos in Ife Division. None wears a crown. Traditional ceremonies at installation of a Sooko consist merely of a white cloth in form of sash being wound round the head and not of wearing of a crown.”

I said that the issue is a news to me as it is a surprise because it only came to my knowledge through the press publication you referred to in your letter. I made up my mind at once to call and am calling the Sookos in Ife for explanation, and severe reprimand by me for allowing themselves to be associated with an occasion of an illegal wearing of a beaded crown by the above named Sooko.

Finally, I wish to refer to my speech made at the conference of Obas and Chiefs in Ibadan in 1959 which you have quoted profusely and to restate and assure you that I still stand not only by it but also by any other statements I might have made publicly at any subsequent meetings of the above conference or Council on the vexed issue of illegal wearing of beaded crown by Chiefs traditionally not entitled to do so.
Yours sincerely,
Signed..


ONI OF IFE.
NB: As a result of Oba Adeyemi’s letter, Oba Aderemi stopped the Sooko of Itakun from wearing the beaded crown.


My Submission....Learn to be an Omoluabi...According to the definition of Professor Wande and Professor Sophie Oluwole

Professor Wande Abimbola,former Vice chancellor Obafemi Awolowo University and a Babalawo,describe, ‘Omoluabi'as ‘ to exhibit and demonstrate the inherent virtue and value  ‘iwapele',where iwapele ,a contraption of two words—iwa ; character or behavior and pele; gentleness-means a gentle person with lofty character.

Sophie Oluwole,an emeritus professor of philosophy, conceptualized ‘Omoluabi' as a person that is given to deep knowledge ,wisdom and self descipline.

x