Oore of Otun Ekiti, Oba Adekunle Adeagbo was part of the delegation that represented Ooni of Ife, Oba Adeyeye Ogunwusi, at the unveiling of new Olu of Warri, Prince Tshola Emiko, recently. In this interview with BOLA BAMIGBOLA, he speaks on his experience witnessing the event

Why was Ooni’s intervention in the Itsekiri stool controversy important?

It was very important because the Itsekiri kingdom is part of the Oduduwa nation. The Itsekiri came from Benin, through Oranmiyan from the source, Ile Ife. So, we are all under Oduduwa nation and Kabiyesi, Arole Oodua, Ooni of Ife, Oba Enitan Adeyeye Ogunwusi, the Co-Chairman, National Council of Traditional Rulers of Nigeria, will not want any town under our reverred lineage to be under siege. So, we had to intervene at this criticial time to ensure peace and make sure there is tranquility in Itsekiri land vis-à-vis the entire race.

What was really the crux of the matter on the Itsekiri stool?

The crux of the matter was the nomination. The present Olu of Warri-designate, Prince Tshola Emiko, is a son of Ogiamen, the Olu of Warri before the immediate-past king and they were saying that he was not right for the throne. But then, the entire traditional council, the Itsekiri General Assembly and the entire Council of Chiefs said he has a right to the throne because he is a son and a prince of that dynasty.

A section felt the mother of every Olu must be Itsekiri or Edo, but the entire Itsekiri General Council said the Itsekiri nation is a Yoruba nation and the mere fact that the mother is a Yoruba makes its a plus, and that he should be nominated after due consultation with the oracle and he should be made the new Olu of Warri

You just mentioned that Prince Emiko’s mother is Yoruba; is she from Ile-Ife or where is she from?

She is from Ogun State and she is a princess. She is from the Remo axis and she is maternally a princess from Lagos State, from the information made available to us.


Of what significance is the emergence of Prince Emiko as Itsekiri monarch to Ile-Ife?

It is quite significant, because our political sage and father, the late Chief Obafemi Awolowo, was at the enthronement of the father of this present Olu-designate. That was the last official outing he attended before he passed on. The Itsekiri nation is very dear to the Oduduwa dynasty and its quite important that at that critical time, we must intervene to put things aright for the peace and development of several millions of members of the sophisticated Yoruba race worldwide from the Oduduwa kingdom. So, it’s quite critical and I thank God that the intervention was timely.

You said the Yoruba and Itsekiri have common ancestry. Can you speak more on this?

There are five clans that make up the Itsekiri nation. Three from Yoruba, one from Edo and one from Igala, so, that clearly tells you the kind of importance of the Yoruba and the Oduduwa connection to the entire dynasty and when the Itsekiri man speaks, you can see the connection in the language. It is clear and evident that the Itsekiri nation is connected to Yoruba nation and our ancestory has same source from Oduduwa.

Can you speak about the specific charge that the Ooni gave you when sending you on that assignment?

The Ooni is a lover of peace and progress. He is a visionary and he wants everything to be done in peace and harmony and what he sent us to do was to go and see to it that everything done follow due process in terms of traditional norms and when we got there, we observed that people saddled with the responsibility carried that out as tradition demands. We saw how the passage of the late monarch was announced, showing the end of an era. We also saw the unveiling of the new Olu. There was a gunshot salute service to show that the Olu of Warri had passed on and that the new one was about to come in. So, our mandate was very clear – peace, harmony and reconciliation. Though in a contest, you will always have people that are angry, but as a leader, you have to reach out to them, because they are all of the same family. There was a need to console them and tell them that we are all going to do this thing together. So, that was the mandate, to make sure that the traditional processes were complied with and also to make sure that all parties work together for the development of the Itsekiri nation.

How were you able to prevail on the decision makers in Itsekiri kingdom to pave the way for Prince Emiko’s emergence?
We didnt intervene like that because some of these things are organic. The people themselves must decide, so what we went there to do was to witness. The entire council had decided, we have met all the chiefs and traditional council, they were all present, they had chosen him (Emiko). We only went there to witness and not to interfere with our presence. It was not as if we went there to choose, no. They had chosen and planned; we met council of chiefs that rejected Prince Okutebo, we were only there to witness and we thank God that what we saw was what we wanted. There was peace and harmony and we thank God and we saw the love and happiness on the faces of the Itsekiri people and it was done in Ode-Itsekiri, the ancestral home and all of them mobilised, and moved there, a sign that Prince Tshola Emiko is popular and he is loved by his people.


Is this the first time the Ooni will be making this kind of intervention?

Not even in Itsekiri, but across Yoruba land, Ooni has always been asked to intervene whenever such intervention is considered necessary. I can remember in 1903, when there was an issue like that in Lagos and the Ooni had to be called to settle one or two things. By what we read, the white man that was in charge at that time was told that it was only the Ooni that could settle such a matter and the then Ooni told them that he doesn’t leave his palace. The Ooni also said for every river he crosses, the expatriate must kill a black cow, and the white man agreed. He went for that meeting and resolved the crisis and there was peace. So, I think the Ooni is a father to all Oduduwa sons and daughters worldwide and we thank God for his life, that under his reign, the entire Yoruba nation is prospering, expanding and increasing. He is a leader full of knowledge and wisdom, very agile, very potent and what I will say is that God Almighty will continue to increase him on every side and strengthen him the more.

The Ooni is a father and anywhere there is disharmony, he intervenes and he is just making sure that all parties negotiate and discuss. That is the message of the Arole Oodua and when we got there, that was what we did and we thank God that it was successful.

How did the Ooni feel when you returned with the mission accomplished?

Immediately he heard that we were back, the Ooni was excited and he was happy that we went at that critical time. The programme was on Monday, April 5, we got there a day before and everything went well, so Kabiyesi thanked God that what we prayed for happened, which is peace. So he was excited that we delivered on our mandate and we thanked God that made it possible.

Will you describe your task as tough or easy

It was quite tough. It was a Herculean task travelling from Ekiti by road to Warri and also by boat again to the Ode-Itsekiri. But we thank God. It was not an easy journey at all.

If Prince Emiko had been denied his right to the throne, what would that have meant?

We believe that kings are chosen by God, nobody becomes a king by himself. For you to be king, the person must have been ordained, so we believe in the power of our father, Eledumare. The only thing we would have done is to pray for peace and harmony and then reach out. I think that would have been our position.


As one of the prominent traditional rulers in Yorubaland, who is the Oore of Moba, if you are to describe the stool in few words?

The Oore of Otun Ekiti is the paramount ruler of Moba land and the permanent Chairman of the Moba Traditional Council of Obas and Chiefs.

The meaning of Oore is Oloore and that is Oloore Oduduwa. The kingdom has been around for over 1,000 years and to the glory of God we are deeply connected to Ile-Ife and we appreciate God that the Oore is among the ‘Pelu pelu’ Obas in Ekiti State. I am the great-grandchild of Oore Okinbaloye, that signed the Ekiti Parapo Kiriji war peace treaty in 1886. He was the one that led all other Pelu-pelu obas to end that war. So, we have a very rich history in Yorubaland and we are for peace, tranquillity, progress and we are happy that we want the Yoruba race to excel. The Yoruba race has several millions sophisticated people worldwide and we are doing exploits all over the world.

https://punchng.com/olu-of-warri-designates-emergence-significant-for-ile-ife-oba-adeagbo/?utm_term=Autofeed&utm_medium=Social&utm_source=Facebook&fbclid=IwAR3h-DQ70T5vnlfsfLzOGBM25W-ECraJL0HLSE7NjJcwlOcK_gyXzLveJO0#Echobox=1618739099



Lalasticlala

They wanted to disqualified the olu of warri because he had a yoruba mother

It was very important because the Itsekiri kingdom is part of the Oduduwa nation. The Itsekiri came from Benin, through Oranmiyan from the source, Ile Ife. So, we are all under Oduduwa nation

Brutal Summary

If Oodua Republhc Later eventualy comence thier tribes that are originated from Yorubaland that are going to emerge

Lalasticlala

thebosstrevor1:
They wanted to disqualified the olu of warri because he had a yoruba mother

A law was written at the Benin Palace in the 1970s when warri was still part of Bendel state to prevent Itsekiri and Yoruba from reuniting.

It was done because the Olu of warri then protested to remain with Yorubas when Midwest region broke out of Western region.

They even started spelling their words differently to further the division e.g they decided to start spelling Sola as Shola

Decades later, the law is being put to test because Itsekiri and Yorubas often intermarry

Case in point the owner of Vangurad newspaper(an itsekiri) married a Yoruba woman.


How do you tell an itsekiri bearing Ayo, Sola, Ire and Femi that he or she has nothing in common with a Yoruba?

Iamgrey5:
A law was written at the Benin Palace in the 1970s when warri was still part of Bendel state to prevent Itsekiri and Yoruba from reuniting.

It was done because the Olu of warri then protested to remain with Yorubas when Midwest region broke out of Western region.

They even started spelling their words differently to further the division e.g they decided to start spelling Sola as Shola

Decades later, the law is being put to test because Itsekiri and Yorubas often intermarry

Case in point the owner of Vangurad newspaper(an itsekiri) married a Yoruba woman.


How do you tell an itsekiri bearing Ayo, Sola, Ire and Femi that he or she has nothing in common with a Yoruba?

The edict is a day light robbery.

Make una ride on and crown Tsola the Olu of Warri..


Itshekiris are Yorubas...and will continue to be same as Edo as stated by the oba in the post.
All form the greater Oduduwa republic.

Iamgrey5:
A law was written at the Benin Palace in the 1970s when warri was still part of Bedel state to prevent Itsekiri and Yoruba from reuniting.

It was done because the Olu of warri then protested to remain with Yorubas when Midwest region broke out of Western region.

They even started spelling their words differently to further the division e.g they decided to start spelling Sola as Shola

Decades later the law is being put to test because Itsekiri and Yorubas often intermarry

Case in point the owner of Vangurad newspaper(an itsekiri) married a Yoruba woman.


How do you tell an itsekiri bearing Ayo, Sola, Ire and Femi that he or she has nothing in common with a Yoruba?

so na Benin palace dem for write the law for 1979


you too dull


the only thing that would make him become olu is because he married an edo woman in order to secure his children

but this can also help him

not because one kind ooni say something

if ayiri decide to go to court with the law who do you think will win

do you think your online wailing can help issues ?

the law is the law.....

the father was not stupid he knew the law why didn't he change it as king

Etrusen:




so na Benin palace dem for write the law for 1979


you too dull


the only thing that would make him become olu is because he married an edo woman in order to secure his children

but this can also help him

not because one kind ooni say something

if ayiri decide to go to court with the law who do you think will win

do you think your online wailing can help issues ?

the law is the law.....

the father was not stupid he knew the law why didn't he change it as king

Was warri under Bendel in 1979?

Was Benin the powerful monarch in the old Bendel?


Wasn't a former Olu's mother of Portuguese orgin?

So why was the law written in 1979? Almost 100 years after the first Old of warri?

Was the ancestors sleeping when someone with Portuguese blood ruled warri In the previous century?

Iamgrey5:
Was warri under Bendel in 1979?

Was Benin the powerful monarch in the old Bendel?


Wasn't a former Olu's mother of Portuguese orgin?

So why was the law written in 1979? Almost 100 years after the first Old of warri?

Was the ancestors sleeping when someone with Portuguese blood ruled warri In the previous century?

was Oba of Benin the governor then ?

what am saying is that


the law was unanimously written in 1979 by the same itshekiri for a reason

if they want to change it, it should be unanimous

as it stand if ayiri decide to go to court he will win the case because the still stand

until they come to a unanimous agreement on the way forward regarding the law the tsola thing is a waste of time except they want problem in their kingdom

you don't see white and call it red

becoming king is no by choice but destiny so saying tsola is our choice are wasting their time when the law is there

am an Edo man I will not take side because of that
so I expect you not to take side because you are a Yoruba man

if they want tsola as king it is easy...

let them do away with the edict unanimously after all nobody force the law on them in the first place

tomorrow the king mother could be an Urhobo woman an Igbo woman ijaw woman Hausa woman even Fulani woman then causing more similar problem

. . As long as the will of Itsekiri people prevail, all is well . .

Juliusmalema:



The edict is a day light robbery.

Make una ride on and crown Tsola the Olu of Warri..


Itshekiris are Yorubas...and will continue to be same as Edo as stated by the oba in the post.
All form the greater Oduduwa republic.

You're mad dog

Tsola should be dethroned, the Itshekiris or the bloody ifa hss no place in an edo monarchy thses yoruba people are trying to rub us our ed stool,

Edeyoung:
Tsola should be dethroned, the Itshekiris or the bloody ifa hss no place in an edo monarchy thses yoruba people are trying to rub us our ed stool,

By the law in place tsola is illegitimate and is not and never will be the Olu of Warri.
This is the simplest case for any lawyer taking this to court. The law is so clear that it can not be mistaken.

Truthshots2:


By the law in place tsola is illegitimate and is not and never will be the Olu of Warri.
This is the simplest case for any lawyer taking this to court. The law is so clear that it can not be mistaken.

Even Delta Just hinted on editing the whole edict.

So rest, you lose out again.

Juliusmalema:


Even Delta Just hinted on editing the whole edict.

So rest, you lose out again.

Which delta

Edeyoung:


Which delta

I don't blame you, u don't listen to news...
Delta state government. Try and be listening to news.

Truthshots2:
[s]By the law in place tsola is illegitimate and is not and never will be the Olu of Warri.
This is the simplest case for any lawyer taking this to court. The law is so clear that it can not be mistaken[/s]

The so-called law is a FRAUD, and the correct thing is already being done to shred it and trash it.

A Portuguese mother once produced an Olu of Warri.
—————————

Having said that, Itsekiri is a Yoruba sub-group afterall — so say the Itsekiris themselves.

The earliest known eyewitness accounts collected from them by their European contacts attest to this.

(1) Quoting from the eyewitness account of Captain H. L. Gallwey in his “Journeys in the Benin Country”:

“Let me now refer briefly to the tribes that people this part of the world. First we come to the Jakris, who are connected in race and language with the Yoruba people, extending from the Mahin country on the west to the Forcados on the East, and inland about as far as Sapele.”
Reference:
H. L. Gallwey, “Journeys in the Benin Country, West Africa,” The Geographical Journal, Vol. 1, No. 2 (Feb., 1893), p.127.

(2) Quoting from H. Ling Roth’s (1903) report obtained from the eyewitnesses of the late 1800s:

“In this respect, however, the officials agree with the tradition of the people at Warri, the Jekries, who claim to come from the west.”
Reference:
H. Ling Roth, “Great Benin: Its Customs, Arts and Horrors,” (1903), pp.8-9.

(3) The embedded screenshot below shows Itsekiri duly present at their Yoruba-Oduduwa rally at Ibadan a few days ago.

www.nairaland.com/attachments/13414590_whatsappimage20210417at13_22_59_jpeg_jpeg2cb85cbc151423af2338b7f4a26927e9

Cheers!

Cc: LeoThaGreat, Iamgrey5, thebosstrevor1, Dabronze, Ctorch

TAO11:
The so-called law is a FRAUD, and the correct thing is already being done to shred it and trash it.

You're using logic & facts with a dimwitted Bini imperialist. He wants Bini to retain their colonialism of other smaller tribes while those ones are fighting not to remain vassals of an extinct empire. It is similar to a Turk putting nose in affairs of Saudi Arabia because Turkey, through the Ottoman empire once held power over Saudi.
Kolewerk !
Empires come & go. Even the British empire is in its last days.
He's no different from an average Nigerian Fulani who wants them to retain control over Hausas and even extend beyond Hausaland.

People like that will never learn.
Let him keep dwelling on old glory and not focus on forging new ones.

PS: All but one of my paternal aunts and uncles are from an Itsekiri mom. My lineage lived in Itsekiri land for over 30 years

LeoThaGreat:

You're using logic & facts with a dimwitted Bini imperialist. He wants Bini to retain their colonialism of other smaller tribes while those ones are fighting not to remain vassals of an extinct empire. It is similar to a Turk putting nose in affairs of Saudi Arabia because Turkey, through the Ottoman empire once held power over Saudi.
Kolewerk !
Empires come & go. Even the British empire is in its last days.
He's no different from an average Nigerian Fulani who wants them to retain control over Hausas and even extend beyond Hausaland.

People like that will never learn.
Let him keep dwelling on old glory and not focus on forging new ones.

PS: All but one of my paternal aunts and uncles are from an Itsekiri mom. My lineage lived in Itsekiri land for over 30 years

Keep shut, you're simply supporting lawlessness in the country, the olu deliberately disobyed the law that made him king....

And hear youre supporting an outright disobey of the law by him....

The law says an Itshekiri mother of bini mother

Itshekiri already covers all yoruboid
A bini mother covers the edoa
I don't see why you all find it faulty, and why the olu disobyed the law

Edeyoung:



Keep shut, you're simply supporting lawlessness in the country, the olu deliberately disobyed the law that made him king....

And hear youre supporting an outright disobey of the law by him....

The law says an Itshekiri mother of bini mother

Itshekiri already covers all yoruboid
A bini mother covers the edoa
I don't see why you all find it faulty, and why the olu disobyed the law

Tsola is not legally the olu of warri for two reasons:
1) he hasn't been coronated
2) the law disqualifies him


Itsikeri are not yoruba, only the people of oyo are yoruba. The Itsikeri are of the same ethnicity as the Esan, Urhobo, Anioma and all other Edo people.

Truthshots2:


Tsola is not legally the olu of warri for two reasons:
1) he hasn't been coronated
2) the law disqualifies him


Itsikeri are not yoruba, only the people of oyo are yoruba. The Itsikeri are of the same ethnicity as the Esan, Urhobo, Anioma and all other Edo people.

I cant agree more

LeoThaGreat:
You're using logic & facts with a dimwitted Bini imperialist. He wants Bini to retain their colonialism of other smaller tribes while those ones are fighting not to remain vassals of an extinct empire. It is similar to a Turk putting nose in affairs of Saudi Arabia because Turkey, through the Ottoman empire once held power over Saudi.
Kolewerk !
Empires come & go. Even the British empire is in its last days.
He's no different from an average Nigerian Fulani who wants them to retain control over Hausas and even extend beyond Hausaland.

People like that will never learn.
Let him keep dwelling on old glory and not focus on forging new ones.

PS: All but one of my paternal aunts and uncles are from an Itsekiri mom. My lineage lived in Itsekiri land for over 30 years

I get your point.

But Benin never had an empire, otherwise pre-colonial West African history would be nothing but a huge joke.

It was merely Benin City and a couple of surrounding Edo villages. That is NOT the definition of an Empire.

Truthshots2:
[s]Tsola is not legally the olu of warri for two reasons:
1) he hasn't been coronated
2) the law disqualifies him[/s]

The so-called law is a FRAUD, because a certain Olu of Warri had a Portuguese mother.

And the so-called law is already being shredded and trashed at the state level.

[s]Itsekiri are not yoruba, only the people of oyo are yoruba. The Itsikeri are of the same ethnicity as the Esan, Urhobo, Anioma and all other Edo people.[/s]

I am aware that the use of one’s brain is an abomination in Benin land — hence the trash you wrote here.


The earliest known eyewitness accounts collected from the Itsekirs by their European contacts do attest to their Yoruba origin, root, and heritage.

(1) Quoting from the eyewitness account of Captain H. L. Gallwey in his “Journeys in the Benin Country”:

“Let me now refer briefly to the tribes that people this part of the world. First we come to the Jakris, who are connected in race and language with the Yoruba people, extending from the Mahin country on the west to the Forcados on the East, and inland about as far as Sapele.”
Reference:
H. L. Gallwey, “Journeys in the Benin Country, West Africa,” The Geographical Journal, Vol. 1, No. 2 (Feb., 1893), p.127.

(2) Quoting from H. Ling Roth’s (1903) report obtained from the eyewitnesses of the late 1800s:

“In this respect, however, the officials agree with the tradition of the people at Warri, the Jekries, who claim to come from the west.”
Reference:
H. Ling Roth, “Great Benin: Its Customs, Arts and Horrors,” (1903), pp.8-9.

(3) www.nairaland.com/attachments/13414590_whatsappimage20210417at13_22_59_jpeg_jpeg2cb85cbc151423af2338b7f4a26927e9

Ctorch:

Oore of Otun Ekiti, Oba Adekunle Adeagbo was part of the delegation that represented Ooni of Ife, Oba Adeyeye Ogunwusi, at the unveiling of new Olu of Warri, Prince Tshola Emiko, recently. In this interview with BOLA BAMIGBOLA, he speaks on his experience witnessing the event

Why was Ooni’s intervention in the Itsekiri stool controversy important?

It was very important because the Itsekiri kingdom is part of the Oduduwa nation. The Itsekiri came from Benin, through Oranmiyan from the source, Ile Ife. So, we are all under Oduduwa nation and Kabiyesi, Arole Oodua, Ooni of Ife, Oba Enitan Adeyeye Ogunwusi, the Co-Chairman, National Council of Traditional Rulers of Nigeria, will not want any town under our reverred lineage to be under siege. So, we had to intervene at this criticial time to ensure peace and make sure there is tranquility in Itsekiri land vis-à-vis the entire race.

What was really the crux of the matter on the Itsekiri stool?

The crux of the matter was the nomination. The present Olu of Warri-designate, Prince Tshola Emiko, is a son of Ogiamen, the Olu of Warri before the immediate-past king and they were saying that he was not right for the throne. But then, the entire traditional council, the Itsekiri General Assembly and the entire Council of Chiefs said he has a right to the throne because he is a son and a prince of that dynasty.

A section felt the mother of every Olu must be Itsekiri or Edo, but the entire Itsekiri General Council said the Itsekiri nation is a Yoruba nation and the mere fact that the mother is a Yoruba makes its a plus, and that he should be nominated after due consultation with the oracle and he should be made the new Olu of Warri

You just mentioned that Prince Emiko’s mother is Yoruba; is she from Ile-Ife or where is she from?

She is from Ogun State and she is a princess. She is from the Remo axis and she is maternally a princess from Lagos State, from the information made available to us.


Of what significance is the emergence of Prince Emiko as Itsekiri monarch to Ile-Ife?

It is quite significant, because our political sage and father, the late Chief Obafemi Awolowo, was at the enthronement of the father of this present Olu-designate. That was the last official outing he attended before he passed on. The Itsekiri nation is very dear to the Oduduwa dynasty and its quite important that at that critical time, we must intervene to put things aright for the peace and development of several millions of members of the sophisticated Yoruba race worldwide from the Oduduwa kingdom. So, it’s quite critical and I thank God that the intervention was timely.

You said the Yoruba and Itsekiri have common ancestry. Can you speak more on this?

There are five clans that make up the Itsekiri nation. Three from Yoruba, one from Edo and one from Igala, so, that clearly tells you the kind of importance of the Yoruba and the Oduduwa connection to the entire dynasty and when the Itsekiri man speaks, you can see the connection in the language. It is clear and evident that the Itsekiri nation is connected to Yoruba nation and our ancestory has same source from Oduduwa.

Can you speak about the specific charge that the Ooni gave you when sending you on that assignment?

The Ooni is a lover of peace and progress. He is a visionary and he wants everything to be done in peace and harmony and what he sent us to do was to go and see to it that everything done follow due process in terms of traditional norms and when we got there, we observed that people saddled with the responsibility carried that out as tradition demands. We saw how the passage of the late monarch was announced, showing the end of an era. We also saw the unveiling of the new Olu. There was a gunshot salute service to show that the Olu of Warri had passed on and that the new one was about to come in. So, our mandate was very clear – peace, harmony and reconciliation. Though in a contest, you will always have people that are angry, but as a leader, you have to reach out to them, because they are all of the same family. There was a need to console them and tell them that we are all going to do this thing together. So, that was the mandate, to make sure that the traditional processes were complied with and also to make sure that all parties work together for the development of the Itsekiri nation.

How were you able to prevail on the decision makers in Itsekiri kingdom to pave the way for Prince Emiko’s emergence?
We didnt intervene like that because some of these things are organic. The people themselves must decide, so what we went there to do was to witness. The entire council had decided, we have met all the chiefs and traditional council, they were all present, they had chosen him (Emiko). We only went there to witness and not to interfere with our presence. It was not as if we went there to choose, no. They had chosen and planned; we met council of chiefs that rejected Prince Okutebo, we were only there to witness and we thank God that what we saw was what we wanted. There was peace and harmony and we thank God and we saw the love and happiness on the faces of the Itsekiri people and it was done in Ode-Itsekiri, the ancestral home and all of them mobilised, and moved there, a sign that Prince Tshola Emiko is popular and he is loved by his people.


Is this the first time the Ooni will be making this kind of intervention?

Not even in Itsekiri, but across Yoruba land, Ooni has always been asked to intervene whenever such intervention is considered necessary. I can remember in 1903, when there was an issue like that in Lagos and the Ooni had to be called to settle one or two things. By what we read, the white man that was in charge at that time was told that it was only the Ooni that could settle such a matter and the then Ooni told them that he doesn’t leave his palace. The Ooni also said for every river he crosses, the expatriate must kill a black cow, and the white man agreed. He went for that meeting and resolved the crisis and there was peace. So, I think the Ooni is a father to all Oduduwa sons and daughters worldwide and we thank God for his life, that under his reign, the entire Yoruba nation is prospering, expanding and increasing. He is a leader full of knowledge and wisdom, very agile, very potent and what I will say is that God Almighty will continue to increase him on every side and strengthen him the more.

The Ooni is a father and anywhere there is disharmony, he intervenes and he is just making sure that all parties negotiate and discuss. That is the message of the Arole Oodua and when we got there, that was what we did and we thank God that it was successful.

How did the Ooni feel when you returned with the mission accomplished?

Immediately he heard that we were back, the Ooni was excited and he was happy that we went at that critical time. The programme was on Monday, April 5, we got there a day before and everything went well, so Kabiyesi thanked God that what we prayed for happened, which is peace. So he was excited that we delivered on our mandate and we thanked God that made it possible.

Will you describe your task as tough or easy

It was quite tough. It was a Herculean task travelling from Ekiti by road to Warri and also by boat again to the Ode-Itsekiri. But we thank God. It was not an easy journey at all.

If Prince Emiko had been denied his right to the throne, what would that have meant?

We believe that kings are chosen by God, nobody becomes a king by himself. For you to be king, the person must have been ordained, so we believe in the power of our father, Eledumare. The only thing we would have done is to pray for peace and harmony and then reach out. I think that would have been our position.


As one of the prominent traditional rulers in Yorubaland, who is the Oore of Moba, if you are to describe the stool in few words?

The Oore of Otun Ekiti is the paramount ruler of Moba land and the permanent Chairman of the Moba Traditional Council of Obas and Chiefs.

The meaning of Oore is Oloore and that is Oloore Oduduwa. The kingdom has been around for over 1,000 years and to the glory of God we are deeply connected to Ile-Ife and we appreciate God that the Oore is among the ‘Pelu pelu’ Obas in Ekiti State. I am the great-grandchild of Oore Okinbaloye, that signed the Ekiti Parapo Kiriji war peace treaty in 1886. He was the one that led all other Pelu-pelu obas to end that war. So, we have a very rich history in Yorubaland and we are for peace, tranquillity, progress and we are happy that we want the Yoruba race to excel. The Yoruba race has several millions sophisticated people worldwide and we are doing exploits all over the world.

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The (Itsekiri) Yoruba groups as
of 1485 (when the first son of the
then Oba of Benin by the name Prince Ginuwa (his mother was
from Ile-Ife) went on exile with his entourage of 70), are the:

1) Ijebus who founded the
towns of Ode-Itsekiri and
Omadino.

It was at Ode-Itsekiri that the
exiled Prince Ginuwa from
Benin (whose Yoruba-speaking mother as I said earlier was
from Ile-Ife) met Chief Lenuwa
the leader of the Ijebus of
Ode-Itsekiri.

Ginuwa and his 70 subjects
settled among the Itsekiris of
Ijebu-Yoruba descent and
married their women. Ginuwa
was allowed to become the
king or Olu in an Ijebu-Yoruba community!

2) Ifes of Ureju, etc, migrated
from Ile-Ife.

3) Ilajes of Ugborodo (the old
Portuguese name of the town
Escravos is no more used)
who migrated from Ugboland
in Ondo State over 500 years
ago.

The Ilajes founded the oil and
gas-rich Ugborodo in Delta
State.

Konquest:
The (Itsekiri) Yoruba groups as of 1485 (when the first son of the then Oba of Benin by the name Prince Ginuwa (his mother was from Ile-Ife) went on exile with his entourage of 70), are the:
1) Ijebus who founded the towns of Ode-Itsekiri and Omadino.
It was at Ode-Itsekiri that the exiled Prince Ginuwa from Benin (whose Yoruba-speaking mother as I said earlier was from Ile-Ife) met Chief Lenuwa the leader of the Ijebus of Ode-Itsekiri.
Ginuwa and his 70 subjects settled among the Itsekiris of Ijebu-Yoruba descent and married their women. Ginuwa was allowed to become the king or Olu in an Ijebu-Yoruba community!
2) Ifes of Ureju, etc.
3) Ilajes of Ugborodo (the old Portuguese name of the town Escravos is no more used) who migrated from Ugboland in Ondo State over 500 years ago.
The Ilajes founded the oil and gas-rich Ugborodo in Delta State.

trash ! trash !! trash !!! and trash.

Etrusen:



trash ! trash !! trash !!! and trash.

e pain am