Why Bini and Yorubas are one, the connection between them -Reno Omokri.


I have been to the modern nation of Ethiopia 14 times. None of these names correspond to their ancient languages (Ge’ez, Tigrinya or Amharic).

But if you look at these names, they correspond almost word for word, and alphabet for alphabet to Edekiri (the real name of the language wrongly called Yoruba) language, because Iye means mother in Bini (Benin), which is an Edekiri language, and Iya means mother in Yoruba (another Edekiri language).

Now, go back to the names of the wives of mothers of the Pharaohs I listed above. They either end with Iye, or Iya, or Uya.


Now, look at these names Akhenatan, Smenkhare, Amun. If you are Bini (I am not Bini, but I have studied Bini culture) they will be very familiar to you.

In fact, till today, there are modern-day Bini names that correspond in pronunciation, meaning and etymology to these names, including Amun (often used as a hyphenated name, such as Giwa-Amun, etc).

Look at the name Smenkhare. It corresponds with many Bini names such as Nehikhare, or Nosakhare.


Even take the name of the Pharaoh Akhenaten, it corresponds to many Bini names, including Akenzua, the grandfather of the present Oba of Benin. In fact, the word Akhenatan is still in use in Bini language today. Akhe no ton in Edo (Bini) language means ‘Hot Pot’, and Archaeologists and Egyptologists say Akhenatan means hot for Aten, or effective for Aten. You connect the dots.

Many Black Africans would be surprised to learn that the Oba of Benin actually had a full-scale pyramid in his palace before it was destroyed by the British, during their invasion of the Benin empire in 1897. Why would the British destroy a pyramid? What quarrel did they have with it? I do not know. I can only theorise that they did it because it upset their version of history with regards to the ancient Egyptian pyramids.

This practice of casting lots, is a very ancient and still common practice amongst the Jebu or Ijebu people of Nigeria, and the Bini people specifically, and amongst the descendants of Oduduwa.

Just as the Jewish priests use beaded jewels known as Urim and Thumim, so do the Jebu or Ijebu, the Bini and the Omo Oduduwa use beads for their divination.



https://www.thisdaylive.com/index.php/2021/06/20/the-connection-between-moses-and-bini-and-yoruba-peoples/

Why I think Reno is Right


The Yoruba kingdoms of Benin and Ife sprang up between the 11th and 12th centuries. The present-day Benin monarch declared his ancestry from Oranmiyan through Ekaladerhan and direct to the Ogiso dynasty. The statement made by the Ooni of Ife debunked the Oba of Benin's declaration of the ancestry of Benin Kings, insisting that Benin was one of the kingdoms founded by Oduduwa who descended from heaven to Ile-Ife with four hundred deities.

The Ooni of Ife, Adeyeye Ogunwusi, on 10 February 2016 said Benin Kingdom in Edo State remained part of the expansive Yoruba people, a pronouncement that may spark fresh rivalry and altercation between people of the two ancient kingdoms. The monarch made the comment in reaction to a statement credited to the palace of the Oba of Benin challenging the claim by the Alake of Egbaland, Adedotun Gbadebo, that the Ooni of Ife remained the pre-eminent spiritual leader in Yorubaland and environs.

Oba Gbadebo said Oba Ogunwusi was number one of the five principal Obas in Yorubaland, followed by the Alaafin of Oyo, then by the Oba of Benin (in third position), the Alake of Egbaland (fourth) and the Awujale of Ijebuland (fifth). But in a swift reaction, the Esogban of Benin and Odionwere of the Kingdom, David Edebiri, rejected the ranking, saying the Ooni of Ife was a son of the Oba of Benin and that the Oba of Benin stool had no relationship with the Yoruba people.

As far as historical memory extends, the Yoruba have been the dominant group on the west bank of the Niger. Of mixed origin, they were the product of the assimilation of periodic waves of migrants who evolved a common language and culture. The Yoruba were organized in patrilineal descent groups that occupied village communities and subsisted on agriculture, but from about the eleventh century A.D., adjacent village compounds, called He, began to coalesce into a number of territorial city-states in which loyalties to the clan became subordinate to allegiance to a dynastic chieftain.


This transition produced an urbanized political and social environment that was accompanied by a high level of artistic achievement, particularly in terra-cotta and ivory sculpture and in the sophisticated metal casting produced at Ife. The brass and bronze used by Yoruba artisans was a significant item of trade, made from copper, tin, and zinc imported either from North Africa or from mines in the Sahara and northern Nigeria.

The Yoruba placated a pantheon headed by an impersonal deity, Olorun, and included lesser deities, some of them formerly mortal, who performed a variety of cosmic and practical tasks. One of them, Oduduwa, was regarded as the creator of the earth and the ancestor of the Yoruba kings. According to a creation myth, Oduduwa founded the city of Ife and dispatched his sons to establish other cities, where they reigned as priest-kings and presided over cult rituals. Formal traditions of this sort have been interpreted as poetic illustrations of the historical process by which Ife's ruling dynasty extended its authority over Yorubaland. The stories were attempts to legitimize the Yoruba monarchies—after they had supplanted clan loyalties—by claiming divine origin.

Ife was the center of as many as 400 religious cults whose traditions were manipulated to political advantage by the oni (king) in the days of the kingdom's greatness. Ife also lay at the center of a trading network with the north. The oni supported his court with tolls levied on trade, tribute exacted from dependencies, and tithes due him as a religious leader. One of Ife's greatest legacies to modern Nigeria is its beautiful sculpture associated with this tradition.

The oni was chosen on a rotating basis from one of several branches of the ruling dynasty, which was composed of a clan with several thousand members. Once elected, he went into seclusion in the palace compound and was not seen again by his people. Below the oni in the state hierarchy were palace officials, town chiefs, and the rulers of outlying dependencies. The palace officials were spokesmen for the oni and the rulers of dependencies who had their own subordinate officials. All offices, even that of the oni, were elective and depended on broad support within the community. Each official was chosen from among the eligible clan members who had hereditary right to the office. Members of the royal dynasty often were assigned to govern dependencies, while the sons of palace officials assumed lesser roles as functionaries, bodyguards to the oni, and judges.

During the fifteenth century, Oyo and Benin surpassed Ife as political and economic powers, although Ife preserved its status as a religious center even after its decline. Respect for the priestly functions of the oni of Ife and recognition of the common tradition of origin were crucial factors in the evolution of Yoruba ethnicity. The oni of Ife was recognized as the senior political official not only among the Yoruba but also at Benin, and he invested Benin's rulers with the symbols of temporal power.

The Ife model of government was adapted at Oyo, where a member of its ruling dynasty consolidated several smaller city-states under his control. A council of state, the Oyo Mesi, eventually assumed responsibility for naming the alafin (king) from candidates proposed from the ruling dynasty and acted as a check on his authority. Oyo developed as a constitutional monarchy; actual government was in the hands of the basorun (prime minister), who presided over the Oyo Mesi. The city was situated 170 kilometers north of Ife and about 100 kilometers north of present-day Oyo.

Unlike the forest-bound Yoruba kingdoms, Oyo was in the savanna and drew its military strength from its cavalry forces, which established hegemony over the adjacent Nupe and the Borgu kingdoms and thereby developed trade routes farther to the north.

Benin was already a well-established agricultural community in the Edo-speaking area, east of Ife, when it became a dependency of Ife at the beginning of the fourteenth century. By the fifteenth century, it took an independent course and became a major trading power in its own right, blocking Ife's access to the coastal ports as Oyo had cut off the mother city from the savanna. Political power and religious authority resided in the oba (king), who according to tradition was descended from the Ife dynasty. The oba was advised by a council of six hereditary chiefs, who also nominated his successor.

The city of Benin, which may have housed 100,000 inhabitants at its height, spread over twenty-five square kilometers that were enclosed by three concentric rings of earthworks. Responsibility for administering the urban complex lay with sixty trade guilds, each with its own quarter, whose membership cut across clan affiliations and owed its loyalty directly to the oba. At his wooden, steepled palace, the oba presided over a large court richly adorned with brass, bronze, and ivory objects. Like Ife and the other Yoruba states, Benin, too, is famous for its sculpture.



Unlike the Yoruba kingdoms, however, Benin developed a centralized regime to oversee the administration of its expanding territories. By the late fifteenth century, Benin was in contact with Portugal. At its apogee in the sixteenth and seventeenth centuries, Benin even encompassed parts of southeastern Yorubaland and the small Igbo area on the western bank of the Niger. Dependencies were governed by members of the royal family, who were assigned several towns or villages scattered throughout the realm rather than a block of territory that could be used as a base for revolt against the oba.

Yorubaland about the year 1700 was under one King, or Alafin, who resided at Old Oyo1 or Katunga. That this kingdom when united was a very powerful one is shown from the fact that until the year 1818 the Dahomi paid tribute to the Alafin of Oyo. It is only from this date (1700), when the decadence of the Yoruba Kingdom had set in, that the native chroniclers can give any definite knowledge of the Yoruba history.

Lagos became a great slaving port about the year 1815 when the King of Benin and a few other chiefs refused to allow slaves to be exported from their territories. The original inhabitants of Lagos were a mixture of Bini and Yoruba people. When it became a port of export for slaves, such slaves as became residents as labourers and servants of the slave dealers and merchants added their quota to the population; and when after 1861 it became a British colony many freed slaves from Sierra Leone and other parts, more especially Brazil, made their homes there.

Between 1833 and 1835 the Mohammedans captured and destroyed the old town of Old Oyo, and the Yoruba were obliged to found a new capital where Oyo now stands. It was about this time also that the Egba declared their independence. They were finally driven out of the country that they, as a section of the Yoruba people, occupied, and in 1838 they founded their capital, Abeokuta. By the year 1840 the seeds of dissension sown by Afonja had spread so rapidly that the proud Kingdom of the Yoruba people split up into a number of so-called independent states. Illorin had been lost to the Alafin, and was inhabited by a mixture of Hausa, Fulah, and Yoruba .

Ibadan, a semi-independent state, still recognises the Alafin and paid tribute yearly. The Egba, agriculturists, declared that they were quite independent, as also do the Ijebu, Ilesha, Ife, and Iketu (then in French territory). From 1840 to 1886, when the British Government intervened as peace-maker, wars between these parts of the Yoruba people were constant. From that date until 1892 the peace-maker had to punish the Ijebu and Egba for closing their trade roads. In August 1861 Docemo ceded Lagos to the British. In 1863 Kosoko ceded Palma and Lekki, much to the disgust of the chief of Epe, who refused to cede his rights and was punished for it. And in the same year the chiefs of Badagry ceded their territory to the British.

History can be interesting
It's a pity it's scrapped from our curriculum

No go fall your hand arguing with this man when it comes to history, He go lecture a professor sef.

It has never been disputed before.

Edo is Yoruba and that is what it has been.

Any contrary view should bring a sound evidence not hearsay.

mozes01:
No go fall your hand arguing with this man when it comes to history, He go lecture a professor sef.

Someone that doesn't know his real father

MelesZenawi:
It has never been disputed before.

Edo is Yoruba and that is what it has been.

Any contrary view should bring a sound evidence not hearsay.

No arguments both groups claims their ancestors fell from the skies.

Hehe

JOemmy:


No arguments both groups claims their ancestors fell from the skies.

And so I hold.

The binis are the children of oduduwa. Although from my study, one Oronminyan a worrior came to BENIN from Ile Ife and defeated the Bini aborigines who by way of chieftaincy bear the Ogiamen title. But after the invasion of BENIN by Oronminyan and his foot soldiers, the introduced obaship to BENIN and chased away the Ogiamens.

It is pertinent to state here that the BENIN obas are strangers who forcefully took over BENIN and ruling the aborigines as their slaves.

Like in Ilorin where the Gambari installed an Emir in the place of an Oba so it is in BENIN where the Ogiames were replaced by the Obas.

This habit of an outsider telling a nation about their history should be stopped in 2021. It is like an European American telling the Chinese the Chinese history. What a disrespect. Who knows better? The outsider or the people from that nation? A Yoruba will brush his teeth and tell Bini people the Bini's national history, and vice versa. Omokri, an Itsekiri don know Bini history pass the Binis. Any national (tribe) history not told by approved source from that tribe is a zero. Bini history should emanate from the Binis, Urhobo own should be from Urhobo, Igbo own should be from Igbo, Yoruba own should be from Yoruba. Talk your own tribe own and leave other tribes own for them. The account from that tribe is what the country should put in history books.

Has anyone argued that ? The argument has always been who came from who and who came first

Bini had a few influence from inri ... especially in bronze work ( nri started bronze work at least 200 years before bini ) .....

Bini got Influenced by southern tribes Yoruba got Influenced by northern tribes ....reason a few difference


As for the pyramid even igbos had pyramid especially Udi people in enugu. .. pictures exits till date

mrvitalis:
Has anyone argued that ? The argument has always been who came from who and who came first

[s]Bini had a few influence from inri ... especially in bronze work ( nri started bronze work at least 200 years before bini ) .....[/s]

Bini got Influenced by southern tribes Yoruba got Influenced by northern tribes ....reason a few difference


As for the pyramid even igbos had pyramid especially Udi people in enugu. .. pictures exits till date

Nobody is talking about Nri this mbaise man before ibido kwugheriwe.

The discussion is simply if I read correctly the connection between the two... Yoruba and Bini.

Stick to the topic or else shut it.

ok

JOemmy:


No arguments both groups claims their ancestors fell from the skies.

Name a common ancestor of the Igbo tribe and win 50k

Investigative:

Someone that doesn't know his real father

Is it because he lashed Igbos calling them slaves and hostile beings

I am an Edo man and a Benin Man


We have no connection with the Yoruba with due respect to everyone

MelesZenawi:



Nobody is talking about Nri this mbaise man before ibido kwugheriwe.

The discussion is simply if I read correctly the connection between the two... Yoruba and Bini.

Stick to the topic or else shut it.

Bia Edo human, he is saying the truth.
Nri Bronzes are dated 200 years before the oldest Bini bronze. That's why Benin city is dated to be inhabited at around 12th Century while Awka is 9th Century.

BKayy:

[s]Bia Edo human, he is saying the truth.
Nri Bronzes are dated 200 years before the oldest Bini bronze. That's why Benin city is dated to be inhabited at around 12th Century while Awka is 9th Century.[/s]

Gsscteajcagbxai

Toh

Dartilo:
I am an Edo man and a Benin Man


We have no connection with the Yoruba with due respect to everyone

This 2022.

Avoid barefaced lies pls.

Benin and Yorubas are just two groups that will be difficult to segregate. The connection is tight.

alanto:

Name a common ancestor of the Igbo tribe and win 50k

Eri is well known.

atorioke:
This habit of an outsider telling a nation about their history should be stopped in 2021. It is like an European American telling the Chinese the Chinese history. What a disrespect. Who knows better? The outsider or the people from that nation? A Yoruba will brush his teeth and tell Bini people the Bini's national history, and vice versa. Omokri, an Itsekiri don know Bini history pass the Binis. Any national (tribe) history not told by approved source from that tribe is a zero. Bini history should emanate from the Binis, Urhobo own should be from Urhobo, Igbo own should be from Igbo, Yoruba own should be from Yoruba. Talk your own tribe own and leave other tribes own for them. The account from that tribe is what the country should put in history books.

Did you read the post before fighting yourself

MelesZenawi:



[s]Nobody is talking about Nri this mbaise man before ibido kwugheriwe.

The discussion is simply if I read correctly the connection between the two... Yoruba and Bini.

Stick to the topic or else shut it.[/s]

Close your rotten soakaway mouth. You don't have the right to tell anyone here what to write or not.

Your papa no buy data for anybody here.

Dartilo:
I am an Edo man and a Benin Man


We have no connection with the Yoruba with due respect to everyone

Otemere, I am a Bini man like you, but you are wrong on this one. The Bini and the Yoruba are closely related this is a historical fact. The open question is who is the 'Original'. On this point there is a lack of clarity and conflicting accounts.

Investigative:

Someone that doesn't know his real father

Are you his father ?

I heard that Akhen means the same as Akin in Yoruba which means mighty man or Great Man

And that Akenzua will have a similar meaning to Akinsua in Yoruba which means" here is still a Mighty Man"

LLiKYekoba:



Close your rotten soakaway mouth. You don't have the right to tell anyone here what to write or not.

Your papa no buy data for anybody here.

Yabaleft over to u