SuperIgbo1:


Another stark illiterate.

Who are you relying on to start this massacre? I hope it's not OPC, the amala and ewedu women organization that was decimated at Ajegunle by the Ijos and by the awusas at Mile12.

Clowns, loooool.

Rotimi47:
God purnish your father you slowpoke Nitwit!

You have got dog poo for a brain. Who decimated your IPOB good for nothing clowns? All your leaders are cowards who flee out of the country at any opportunity

OPC decimated by Hausa or ijaws in stupid dreams abi? You most be high on the mud from your errosion infested states!

You people are worthless and lost the civil war and all your no lefrandum no erection!

Go to ajegunle, go to mile 12 , go to Idi araba, go to ogun state and even check out ijaw vs ilaje clash in ondo state, not to forget the ishekiri vs ijaw clashes and also the Yoruba vs Hausa clash in ile-ife.


Fish brain you are daft and know nothing

It's better you continue to sell your gala in traffic peacefully than to instigate a clash that will waste you.

SuperIgbo1:


Banjo gave the Biafra her major victory yet, his troops in the midwest withdrew in the most disorderly fashion after one month without giving Murtala Mohammed's second Division a hard time. The only victory Banjo's troops scored was that they dislodged a platoon of soldiers at Siluko hill, looool.

The midwest operation led by Banjo was the worst ever seen in Biafra cos they had almost everything an African army needed at that time yet, they failed. The midwest operation crippled other Biafran offensives that was going on at fronts at that time. Y'all are really very funny. I'm sure you've never read any book about the civil war just like Kagawa10.

Banjo moved his troops from where they were stationed in Onitcha after delaying for 48 hours to the midwest, not cos he was a brave soldier but cos there was no serious federal troops at the midwest at that time yet, he couldn't match on to Lagos.

Rotimi47:
I read lots of books that were writing during and immediately after the civil war, i even went through hidding war time memos which consist of that of Ojukwu, Awolowo just to mention a few. I found them where they were hidding about 27 to 30 years ago and the person who hid them collected them back from me after I read them. The person died in 2014 and I don't know who he gave them to or were he kept the memos but still remember them.

Banjo capture villages, towns and cities from biafran territory to Ore and had to retreat to save his men's lives.

SuperIgbo1:
[s][/s]

I thought this stark illiterate had an IQ of at least 2 hence, I was being soft on your amala dumbass.

Before you open your putrid mouth to talk about Igbo leaders, tell us why Ogundipe fled to London where he died a great coward even when nobody pursued him. Are you not General Adisa's kinsman? Man was caught on camera weeping and begging a junior officer, Al' Mustapha.

The yooroba nation should be nuked by NATO. A bunch of cowardly men that were castrated by Dahomey Amazons in their own land are no good to the world, looooool.

SuperIgbo1:


Tell us one town that Banjo captured and held for one week. The federal troops gained an inch every minute while, Banjo stayed discussing gibberish with the British High Commission.

Anyway, Banjo achieved three things in the midwest operation. First, he dislodged a platoon of soldiers at Siluko hill, Benin city.

Second, he created the saboteur mantra in the army and in Biafra as a whole. He told the NCOs that their commanders were saboteurs hence, they lost grounds every day. His antics created a dangerous disease in Biafra. NCOs accused their commanders of collaborating with Nigeria forces and, wanted them dead. Captain Nweke was killed by his own troops as a result of this disease created by Banjo.

Third, he imprisoned Lt. Col Igboba, an Igbo from the midwest and, abandoned him in prison even as he(banjo) was retreating with his men. Thus, when the Nigerian troops got to Benin, they released Lt. Col Igboba from prison and beheaded him.

Rotimi47:
Have you heard of the "Yoruba Biafran?"

02/01/2018
Tell your friends

Banjo almost captured Lagos for the Biafran Army in 1967, and his failure led to his execution.

There are some who believe that Nigeria’s Civil War, fought between 1967 and 1970, is not really a civil war, but a dispute between a set of tribes; Yoruba and Hausa on one and the East on the other.

This assertion does not consider people like Lt. Col. Banjo, the Yoruba soldier who rose among the ranks fighting for the Biafran Army and did so until his death at the height of the war.

Not much is known about Lt. Col. Banjo’s early life. He was born “Victor Adebukunola Banjo” as an Ijebu-man in Ogun State on April 1, 1930.

From Ogun’s foggy towns, he joined the Army as one of a generation of precocious young men in 1953 as Warrant Officer 52.

The records state that Banjo was the sixteenth Nigerian to be commissioned as an officer in the Nigerian Army, (NA 16).

In those days, Nigerian officers were entitled to training in England or nearby countries, by virtue of our colonial tie to Britain.

Banjo was a product of the Royal Military Academy Sandhurst, where he also obtained a B Sc. in Mechanical Engineering.

ALSO READ: What happens when a Nigerian soldier dies at war?

By the early 1960s, Banjo had risen to become the first Nigerian Director of the Electrical and Mechanical Engineering Corps of the Nigerian Army.

It was the ideal life. He was a young man in his 30s with a young wife and two children.

On January 15, 1966, many of Banjo’s peers executed the decision to take power from the civilian government.

They went on a rampage, killing many national and regional leaders in what we have now simplified into calling the 1966 coup. It is perhaps the most important day in Nigeria’s history.

Detention

It is also the day when Banjo’s travails began, the day when life decided to throw him through filters and ask questions that make a man wonder what drives him at the core.

Shortly after Major-General Johnson Aguiyi-Ironsi came to power following the 1966 coup, Lt. Col. Banjo was summoned to the office of the newly-selected Supreme Military Commander and was arrested while he was still waiting to see the Head of State.

Few people can say they understand what happened next but Banjo was accused of planning to kill the Head of State, General Aguiyi-Ironsi and summarily detained.

It has been suggested in accounts of that period that Ironsi was simply caught in the middle. The politics of the coup had been very tribal.

After a team of largely Igbo soldiers had murdered the majority of the North’s leaders, there was pressure on him.

ALSO READ: Nigeria may forget but Asaba remembers Oct. 7. 1967

From the North, he was expected to bring the coup plotters to justice. Eastern leaders were pleased that the perceived Northern stranglehold had been broken. Ironsi did not know what to do and the people needed scapegoats.

It was not the first time that matters of tribe would determine the course of his life.

Banjo was detained until the Northern counter-coup in the same year. In a different world, Banjo would have been released. But somewhere in the ripple effects of that coup, Banjo tried to stand up for a Yoruba soldier.

Despite protesting his innocence, he was thrown in jail for the second time. He would stay there until May 1967.

Letters from Prison

It is often said that adversity brings out the best in men. And while he would have flourished undoubtedly outside the prison walls, it was then that Banjo showed the moral fibre and liberal system of beliefs that would make him stand out at the most trying moments in his short life.

Most of these can be seen in his letters.

According to the book “A Gift of Sequins”, at the time, Banjo had a young family of four children. He did his best to staying touch and improve what was undoubtedly a hard time through constant letter writing.

Banjo’s letters revealed that he had a liberal, non-tribalistic worldview. At the core, he was a man who loved his country and wanted to see his fellow soldiers do much better.

When the Biafra War began, Banjo had been moved to a prison in the East. Colonel Odumegwu Ojukwu, the leader of the new Biafran nation, released him and made him a colonel.

Despite his tribe, Banjo sought to fight for the new country against what he saw as institutional tribalism and genocide.

Later he would say, “However when l discovered the emerging trend that followed the declaration of Independence of Biafra, it became clear to me that a war with the North was imminent."

“I decided to stay behind and assist in the prosecution of the war, both for the sake of my friendship with Colonel Ojukwu and in the hope that having assisted to fight back the Northern threat to Biafra, he would assist me with troops to rid the Mid-West and Lagos of the same menace.”

There was scepticism to his role in the Biafran Army, but Banjo quickly proved himself to his fellow soldiers and earned their belief.

The Yoruba Biafran

He proved himself as a master tactician and a fearless soldier, traits that he proved when the Biafran Army attacked Nigeria.

When the Nigerian Army invaded Biafra on July 6, 1967, Ojukwu sent Lt. Col. Banjo and Major Albert Okonkwo to invade Nigeria.

Banjo and his team moved quickly. He was able to capture Benin City in less than 24 hours.

By the time his division took a break, he and his soldiers were able to get within 300 kilometres of the Nigerian capital Lagos.

ALSO READ: How the Aburi Accord changed Nigeria forever

Something changed when they tried to enter Lagos.

The Biafran offensive on Lagos started heavily and with purpose. Reports of that time say it moved at a “lighting quick speed” but midway, Banjo, along with his fellow commanders, Okonkwo and Major Emmanuel Ifeajuna stopped and turned their army back to Biafra.

On getting back to Biafra, Ojukwu had the soldiers detained.

It is reported that Ojukwu saw their retreat as an act to sabotage Biafra’s existence.

Why they did is not exactly known. Some relations of Ifeajuna have made claims that, as the was war progressed, Banjo and Ifeajuna did not share the idea of a break up of Nigeria.

Their cases were taken to a tribunal. After the first tribunal dismissed the case, a second tribunal sentenced the soldiers to death.

At his sentencing, Banjo said, “ I came into the war at a moment of temporary collapse of the Biafran fighting effort, when it became quite clear to me that the fighting effort of the Biafran Army was not only being incompetently handled, but also being sabotaged.”

“Since then, it has been my fortune to command the Biafran troops on their successful exploits.”

“On the whole, l had in private, told Col Ojukwu that l could never be made to stand charged for having plotted against his office and his person. There was no plot against him”

On September 22, 1967, Banjo, Emmanuel Ifeajuna, and Philip Alale were marched into the Enugu city centre and tied to a pole. A firing squad of Biafran soldiers fired at them.

When Banjo was hit, he reportedly yelled defiantly, “I’m not dead yet!” and he had to be shot multiple times before he died.

Today, the legacy of the soldiers who fought on both sides has been largely forgotten. But in a country where tribal relations are still harsh, Lt. Col. Banjo set a template for living beyond tribe, for the greater purpose of humanity.

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SuperIgbo1:


Tell us one town that Banjo captured and held for one week. The federal troops gained an inch every minute while, Banjo stayed discussing gibberish with the British High Commission.

Anyway, Banjo achieved three things in the midwest operation. First, he dislodged a platoon of soldiers at Siluko hill, Benin city.

Second, he created the saboteur mantra in the army and in Biafra as a whole. He told the NCOs that their commanders were saboteurs hence, they lost grounds every day. His antics created a dangerous disease in Biafra. NCOs accused their commanders of collaborating with Nigeria forces and, wanted them dead. Captain Nweke was killed by his own troops as a result of this disease created by Banjo.

Third, he imprisoned Lt. Col Igboba, an Igbo from the midwest and, abandoned him in prison even as he(banjo) was retreating with his men. Thus, when the Nigerian troops got to Benin, they released Lt. Col Igboba from prison and beheaded him.

Etinosa1234:


well ...my opinion is that ur source is not enough in the sense that u played down other sources because they are not in line with what u want to read

at least ...ur source cannot be bigger than Wikipedia

Nathan2016:



Is that what you think?

You are really not even a lagosians.

Many igbos in lagos has c of o. Just like a yoruba landlord. How many yoruba landlord has c of o?

But saying Igbos has no lands in lagos crack me.. lolbros get your information right. Since 2010 lagos government has stop issueing c of o to majority non Yoruba that's why it's difficult for even a Yoruba person without top connection to have it. Maybe your people are with fake documents. Tell any of your people to go and verify the document with them before it is too late.

You are really ignorant.


Keep on selling your land and shouting eko ni ba je.

TAO11:


We're discussing facts here not opinions. Anyone can have any opinion. You may choose to opine that the present Oba of Benin is a woman. That you have that opinion doesn't mean you're stating a fact. So, dont get those two mixed up.

The issues are simple:

Do the Edos use the word "Oba" for royalty prior to the intervention of the Yorubas in their polity?

The fact backed answer is simply No. And your present Oba also agrees with the earliest and extant Bini materials on this issue where he said:

The FIRST OBA of BENIN is Oranmiyan from Ile-Ife.

This in effect means that the monarchs or kings used to be addressed differently as something else before Oranmiyan, certainly not "Oba".



Regarding whether or not Ekaladerhan is one and the same person as Oduduwa.

The fact backed answer is also simply No, considering that the earliest materials on Bini history and even by a prominent Bini historian identifies them as two separate entities.

So, coming with a Wikipedia narration which contradicts that will beg the question of when your Wikipedia narration first emerged; a question which experts have long answered as I have already pointed out earlier.

Your narration emerged according to experts, for the first time ever, some 44 years after the first ever indeginous Bini historian on Benin penned down and published a history of Benin in his classic "Ekhere vb Itan Edo".

The questions you should honestly be asking yourself when you're alone are:

Why is it that your Wikipedia version is not known prior to the 1978-9 coronation?

Why is it that the earliest known Bini source on Benin history by Benin's foremost and earliest historian contains the information it contains which is to the effect that Oduduwa is not one and the same person as Ekaladerhan?

Why should I discard the information in the earliest known indeginous Benin historical documentation, and go with an unknown account which emerged for the first time ever more than four decades later?

Do experts discard accounts closest to the event as passed down by the earliest informants from generation to generation in favour of an unknown but convinient account that emerged for the first time some over four decades later?

Your honest answers to the foregoing questions will guide you to realize that the account I have provided backed by the sources is more than sufficient to overrule your Wikipedia account which has been shown to be unknown and absent in Benin's historical narration prior to the 1978-9 coronation; and which has also been shown to be contradictory to the account widely known by Binis from the earliest times as contained in Chief Egharevba's indigenous collections also corroborated by Earlier European sources such as Talbot among others.

And if you insist on this particular imaginary Wikipedia Benin account of yours (a free online encyclopedia which I have contributed to before) even in the face of facts, then you have the obligation to put forward the sources of your Wikipedia account earlier than Egharevba's 1934 publication, or at least earlier than 1978 which is the date noted by Roger Blench and Matthew Spriggs in "Archaeology and Language I: Theoretical and Methodological Orientations" to mark the first ever emergence of your account.

TAO11:


We're discussing facts here not opinions. Anyone can have any opinion. You may choose to opine that the present Oba of Benin is a woman. That you have that opinion doesn't mean you're stating a fact. So, dont get those two mixed up.

The issues are simple:

Do the Edos use the word "Oba" for royalty prior to the intervention of the Yorubas in their polity?

The fact backed answer is simply No. And your present Oba also agrees with the earliest and extant Bini materials on this issue where he said:

The FIRST OBA of BENIN is Oranmiyan from Ile-Ife.

This in effect means that the monarchs or kings used to be addressed differently as something else before Oranmiyan, certainly not "Oba".



Regarding whether or not Ekaladerhan is one and the same person as Oduduwa.

The fact backed answer is also simply No, considering that the earliest materials on Bini history and even by a prominent Bini historian identifies them as two separate entities.

So, coming with a Wikipedia narration which contradicts that will beg the question of when your Wikipedia narration first emerged; a question which experts have long answered as I have already pointed out earlier.

Your narration emerged according to experts, for the first time ever, some 44 years after the first ever indeginous Bini historian on Benin penned down and published a history of Benin in his classic "Ekhere vb Itan Edo".

The questions you should honestly be asking yourself when you're alone are:

Why is it that your Wikipedia version is not known prior to the 1978-9 coronation?

Why is it that the earliest known Bini source on Benin history by Benin's foremost and earliest historian contains the information it contains which is to the effect that Oduduwa is not one and the same person as Ekaladerhan?

Why should I discard the information in the earliest known indeginous Benin historical documentation, and go with an unknown account which emerged for the first time ever more than four decades later?

Do experts discard accounts closest to the event as passed down by the earliest informants from generation to generation in favour of an unknown but convinient account that emerged for the first time some over four decades later?

Your honest answers to the foregoing questions will guide you to realize that the account I have provided backed by the sources is more than sufficient to overrule your Wikipedia account which has been shown to be unknown and absent in Benin's historical narration prior to the 1978-9 coronation; and which has also been shown to be contradictory to the account widely known by Binis from the earliest times as contained in Chief Egharevba's indigenous collections also corroborated by Earlier European sources such as Talbot among others.

And if you insist on this particular imaginary Wikipedia Benin account of yours (a free online encyclopedia which I have contributed to before) even in the face of facts, then you have the obligation to put forward the sources of your Wikipedia account earlier than Egharevba's 1934 publication, or at least earlier than 1978 which is the date noted by Roger Blench and Matthew Spriggs in "Archaeology and Language I: Theoretical and Methodological Orientations" to mark the first ever emergence of your account.

TAO11:


We're discussing facts here not opinions. Anyone can have any opinion. You may choose to opine that the present Oba of Benin is a woman. That you have that opinion doesn't mean you're stating a fact. So, dont get those two mixed up.

The issues are simple:

Do the Edos use the word "Oba" for royalty prior to the intervention of the Yorubas in their polity?

The fact backed answer is simply No. And your present Oba also agrees with the earliest and extant Bini materials on this issue where he said:

The FIRST OBA of BENIN is Oranmiyan from Ile-Ife.

This in effect means that the monarchs or kings used to be addressed differently as something else before Oranmiyan, certainly not "Oba".



Regarding whether or not Ekaladerhan is one and the same person as Oduduwa.

The fact backed answer is also simply No, considering that the earliest materials on Bini history and even by a prominent Bini historian identifies them as two separate entities.

So, coming with a Wikipedia narration which contradicts that will beg the question of when your Wikipedia narration first emerged; a question which experts have long answered as I have already pointed out earlier.

Your narration emerged according to experts, for the first time ever, some 44 years after the first ever indeginous Bini historian on Benin penned down and published a history of Benin in his classic "Ekhere vb Itan Edo".

The questions you should honestly be asking yourself when you're alone are:

Why is it that your Wikipedia version is not known prior to the 1978-9 coronation?

Why is it that the earliest known Bini source on Benin history by Benin's foremost and earliest historian contains the information it contains which is to the effect that Oduduwa is not one and the same person as Ekaladerhan?

Why should I discard the information in the earliest known indeginous Benin historical documentation, and go with an unknown account which emerged for the first time ever more than four decades later?

Do experts discard accounts closest to the event as passed down by the earliest informants from generation to generation in favour of an unknown but convinient account that emerged for the first time some over four decades later?

Your honest answers to the foregoing questions will guide you to realize that the account I have provided backed by the sources is more than sufficient to overrule your Wikipedia account which has been shown to be unknown and absent in Benin's historical narration prior to the 1978-9 coronation; and which has also been shown to be contradictory to the account widely known by Binis from the earliest times as contained in Chief Egharevba's indigenous collections also corroborated by Earlier European sources such as Talbot among others.

And if you insist on this particular imaginary Wikipedia Benin account of yours (a free online encyclopedia which I have contributed to before) even in the face of facts, then you have the obligation to put forward the sources of your Wikipedia account earlier than Egharevba's 1934 publication, or at least earlier than 1978 which is the date noted by Roger Blench and Matthew Spriggs in "Archaeology and Language I: Theoretical and Methodological Orientations" to mark the first ever emergence of your account.

TAO11:


I will reply you in details later. Currently in the middle of a busy session.

However, I will say this: What I provided you with is from your own earliest and most prominent source Chief Jacob U. Egharevba.

Also, I cited non-Yoruba experts in the field to show you precisely when and how the above fabrication of equating Ekaladerhan and Oduduwa emerged. And I showed you how the fabricated narration contradicts the earliest accounts held by the Binis from the earliest times through 1934.

So, I am aware that the fabrication is on Wikipedia with its source being Benin e-warriors. Wikipedia will never suffice as proof IF the earliest material on the subject by the experts in the field contradict the Wikipedia information.

And as I have proven, your Wikipedia account contradicts in explicit terms the earliest Bini accounts. So, you need to provide expert materials earlier than 1934 which is in agreement with your Wikipedia account. And if you cant provide expert materials earlier than Egharevba's 1934 work , then provide at least an expert material earlier than 1978-9 (the date of the fabrication as I have shown) which agrees with your Wikipedia material.

Regarding the part where you mentioned that the culture doesn't concern me (or something to that effect ), the history here is not entirely a Bini history ut is one rhat intersects with Ife (Yoruba) on one hand, and Bini on the other hand. So, I will not allow any low-esteemed Bini e-warrior impose fabrication and distortuon on my cultural history especially when there are corpus of extant materials negating that as I have demonstrated.

So, the earlier you embrace facts, the earlier you embrace tranquility and sanity and less of delusion and frustration.

In summary, our Oduduwa is not one and the same person as your Ekaladerhan as attested to by the earliest authoritative sources.

Also, your epistle doesn't show anywhere that the Edos had the title "Oba" for royalty prior to Oranmiyan. Rather, you appeared to agree with me that what the Edos use for royalty prior to Oranmiyan was Ogiso. Thus, you agreed with my position and Oba Ewuare II's position.

Peace be with you!

modified:

It's laughable that you wrote: I am very certain that your source is fake.

That's a claim which you can't just leave to hang. You need to substantiate it (i.e. your claim that my sources are fake or lies; that is, I'm making stuffs up) with evidence, proof, or reason.

I have cited the earliest and most respected sources

TAO11:



First, I don't see how all your story here contradicts the clear words of your Oba Ewuare II in the video that:

The First Oba of Benin is from Ife.

Before you assume too far that you're talking to a novice, I am aware of the history that before the Oba dynasty in Benin, what was there was the Ogiso dynasty of igodomigodo. And that's precisely my point which Oba Ewaure II apparently agrees with in the video

And the Oba dynasty coincided with the coming of Oranmiyan from Ile-Ife, prior to which there was nothing like the word Oba as a title for royalty in igodomigodo.

In the video, Oba Ewaure II is heard saying "first". "First" means "first". The first Oba in Benin, Oba Ewaurae II said, was the Yoruba man from Ife.

Before the intervention of the Yorubas, you had Ogiso never Oba.


A part of your statement which interests me is where you wrote:

"The banished child went to Ile-Ife and became the first Ooni of Ife ... He was named Oduduwa".

Hello Bini boy, please wake up and smell the coffee, stop copying and pasting imaginations from amateur historians and internet e-warriors who recreate imaginary history instead of documenting factual history perhaps because of their low self-esteem and tribal bigotry.

I will advise that you instead always consult the classical and earliest sources by the leading experts in a field of inquiry instead of amateurs and wishful thinkers.

There is a maxim in the study of historical accounts that the earlier and closer an account is to the event date and time, the more accurate it would be. For these two reasons, I will make reference to the world-leading expert in the study of Bini history. This expert is an indigenous expert, he is a Bini himself, and not only that, he is the earliest, most prolific, and most prominent of all Bini historians. His name is Chief J. U. Egharevba.

Regarding the case of the only son of the last Ogiso (i.e. Ogiso Owodo) whose name is Ekaladerhan. Chief J. U. Egharevba wrote in J. U. Egharevba, A Short History of Benin 1968 [This is an English edition of the earlier publication in Edo, published in 1934]


The first Ogiso was Igodo who established a dynasty of kings, some thirty-one in all. This dynasty came to an end when its last ruler, Ogiso Owodo, was banished as a result of popular hostility against his regime which was marked by misrule and cruelty. His only heir, Ekaladerhan, who would have succeeded him had earlier been exiled to Ughoton; and although every attempt was made to persuade him to return after his father's banishment, Ekaladerhan refused to leave Ughoton where he eventually died.

Ekaladerhan obviously did not go to Ife according to the earliest Edo source I have cited above, and Ekaladerhan is not one and the same person as Oduduwa. Instead, Oduduwa is an entirely separate person, a Yoruba ruler at Ile-Ife whom the Edos contacted for help. Hear from the horse's mouth below:

The last of the Ogiso kings, Owodo, was banished for misrule. Evian who was appointed as an administrator attempted to perpetuate his lineage by apportioning his son, Ogiamen, as his successor. The people refused and instead appealed to the Oni of Ife, Odudua, to send his sons. It was in this circumstance that Oranmiyan was sent.

[J. U. Egharevba 1968:6]


The foregoing are the histories of the Ife-Benin connection known to the Edos from the earliest times. However, popular tribalistic stories like the one you've copied and pasted above which is not found in any early Bini source found its way into the narration of the Binis many years later.

In fact, scholars nowadays have traced the origin of the Ekaladerhan is Oduduwa Theory, and have found it to be originating from 1978-9.

Roger Blench and Matthew Spriggs have noted in "Archaeology and Language I: Theoretical and Methodological Orientations" that the story emerged for the first time ever during the coronation of Omo 'N Oba Erediauwa as part of his coronation speech during the 1978-9 coronation.

In this work, Roger Blench and Matthew Spriggs also cited the indigenous Eboreime 1985 to corroborate their position.

The Ekaladerhan is Oduduwa Theory is certainly and evidently alien to the history of the Edos. It contradicts, in clear terms, the earliest written attestation of Bini's most prominent historian, as well as the earlier writings of the Europeans like P. Amaury Talbot, The Peoples of Southern Nigeria, London 1926.


You will never find this Ekaladerhan is Oduduwa Theory in any writing (Bini or non-Bini) before 1978. Never!


This later account which emerged for the first time in 1978 is an obvious attempt by the then new Oba and his allies to help the modern Bini person heave some sigh of relief from the "embarrassment" they feel as a result of their own very widespread tradition which tells them that a man from another country became their first Oba and that the Binis' present polity owes too much to this man and his country Ile-Ife.

TAO11:


No you argued against my points.

And my points which you argued against has never changed from the following:

*Lagos is owned by the Aworis.

*The Binis came a century later as terrorists to disrupt the Aworis' peaceful settlement in Lagos.

*But the Bini terrorists were later sacked (by King Ologun-Kutere) till date.

So, I should be asking you what you've been arguing about since you now apparently agree with my above-listed points which has never changed at any point in time.

Etinosa1234:


Ok ...I stated my own fact with source and urs stated otherwise

but I stand by my own source

if u know it's not correct ...u can go and edit it

mind you ... Wikipedia only allows sources with integrity

Etinosa1234:
u try....give d link to what u wrote...I will know if it's a reputable source...or like u said...it could be written to make Benin owe their gratitude to yoruba

Etinosa1234:


u haven't answered why u called Benin terrorist and d British Colonialists

and if ur source was more accurate...y is it not on wiki

I don't have sub otherwise I would have show u more sources

Fezz:


When I read your comments I laugh because it shows you are full of hate, you are tribalistic and also always feel you are smart with words.
So when Oduduwa (Oranmiyan as well) was in ile-Ife and started his war campaigns, conquering smaller units around ile-ife you didn't call him such names as "terrorist".. but when the bini went on a conquest to eko and won their battles you now call them "terrorists". Please if you are really as smart as you sound then kindly use the same yard stick to judge rightly at all times. You don't have to be bias all the time and sound too tribalistic. People will listen to you more if you are actually less bias with your comments.

TAO11:


What do you mean by you stated your own facts with source and I didn't?

What you stated which I refuted with evidence, proof, and reason are basically:

1. That the Binis use the word "Oba" as the title of their kings or monarchs before the intervention of the Yorubas in their polity.

-- You provided no evidence, proof, or reason to substantiate this. The most you said was that before Oranmiyan/Eweka, the word "Ogiso" was what is being used as the title of the kings or monarchs.

-- That itself supports my point, not yours. Also, your claim here (which you obviously did not back with evidence, proof, or reason) contradicts, in clear terms, the position of your Oba Ewuare II as he stated in that video.

-- Furthermore, your claim contradicts, in clear terms, the accounts found in the earliest sources on Benin history by leading experts on Benin history like Chief Uwadie J. Egharevba and Amaury P. Talbot.



2. That Oduduwa is one and the same person as Ekaladerhan.

-- You cited Wikipedia as evidence for your claim. I have shown (with reference to experts, i.e., Roger Blench and Matthew Spriggs, "Archaeology and Language I: Theoretical and Methodological Orientations" 1997, as well as Joseph O. Eboreime, "Coronation as Drama" 1985) that this version emerged during the 1978-9 coronation of Omo 'N Oba Erediauwa.

-- The logical implication of this expert source I have cited is that this account is unknown and unheard of in Benin history from the earliest times.

-- This expert position is further corroborated when the earliest indigenous source on Benin history is examined, and it shows that Ekeladerhan was exiled, and he went on to establish the city of Ughoton where he eventually died -- J. U. Egharevba, A Short History of Benin 1968 [An English edition of the earlier publication in Edo namely "Ekhere vb Itan Edo", 1934].


How then did I not provide you with evidence? Do you mean I should courier copies of these books to you because you're too broke to buy them or too lazy to search the internet yourself and make online payments where necessary?

Moreover, there is no such thing as "Wikipedia only allows sources with integrity". It's a free encyclopedia bro, even you can edit information in Wikipedia.

For example, search the name "Afeni Shakur" (2pac's mom), somewhere in Wikipedia you will find the words, "Afeni is a Yoruba word for "lover of people". These precise words are mine. In fact, I hyperlinked the word "Yoruba" to a Wikipedia internal information on the word "Yoruba". And I did all these without citing a single source.

You need to move from just taking information at face value without hesitation and scrutiny as long as it is on the internet.

Furthermore, do a google search of the words "Kingdom of Benin" in Wikipedia, and then read up the last two paragraphs of the section entitled "History". This should make you have an idea of what I have been trying to explain to you about a free encyclopedia.

emmanuelex1:
True and yorubas can vote anywhere they want to vote. So can Ibos be allowed to vote anywhere too in peace?

Mrshocker:
Tinubu is not holding any political office in Lagos.
He’s a leader without greed of power/office like Saraki. All Our Igbo leaders are very greedy and wanted to be at the senate forever!! They can’t sit back to strategize and plan for Our region political growth. I hate APC but Tinubu should be a role Model for every young politicians.
He’s a leader who have build very strong leaders in all political cabinets and parastatals.
Stop hate speeches every ship need a captain. We all came to Lagos because it’s better than our states.
I respect His brilliancy!!!

Where are our Igbos 1999 Governors & Senators !!!