₦airaland Forum

orisa37:
The invaders of the Yoruba lands, presently referred to as Benin Kingdom are like bokoharam in the NE and will be wiped out at God s own time.

First deal with d hausa/fulani currently whipping ur ass in ur own backyard. Aint u guys tired of being defeated regularly by d same tribe.

Go to Ketu n Orile to prove ur strength. Tribe of cowards!

macof:
see bini fellow. . instead of addressing the issue of traditions and history he's going off topic to slander and insult Yorubas

inferiority complex. Yorubas have no reason to feel inferior to anybody. ..certainly nt a people who we gave our son to rule over

The Edos has no reason to be inferior coz the father will never be the son. A tribe(Edo) whose words are their wand can never be compared to a tribe of judas.

walexy30:
na wao, where did u dig out this pic? Benins, confirm if this is the picture of your Oba.

The PICS was after Oba Ovoramen No'gbaisi was betrayed and arrested. The Oba of Benin do not wear Yoruba dress. The dress he was arrested in was the same one Oba Akenzua wore when d Queen of England came visiting.

The thread has too many kids with little or no knowledge of history hence the jaundiced narratives flying around here.

The Benin was the last empire after its defeat before Nigeria was created. No other ethnic group were able to stand d British in battle for that long. The same Yorubas were in d British army that fought Benin and Ologboshere in anger cursed dem for d betrayal.

I advice the Yorubas to first deal with d hausa/fulani in ketu/orile who are repeating what their forebearers did severally centuries ago.

Ese: ‘I don’t know how I got to Kano. Even now, I don’t know what really happened. I just followed Yinusa’
— 3rd March 2016

From MOLLY KILETE, Abuja

ESE Oruru, the 14-year-old teenager allegedly abducted from Bayelsa State and taken to Kano by one Yunusa, aka Yellow, has said that she still could not tell how she made the journey to the North West state.
In an exclusive interview with Daily Sun in a private home in Abuja, Ese said it was only after she got to Kano and saw that the people and the environment were strange that she realised she was no longer at home. She also told Daily Sun that her real age was 14, not 17 as was being speculated. She said she was born in February 2002.The girl, who now has a deep Hausa accent and speaks Hausa very fluently, said she had to adjust to her new environment. She said she was forced to speak Hausa, as everybody around her could speak only Hausa.
During the interview, she appeared a little unstable. She said she missed her mother’s cooking, even as she expressed fear that her parents might decide to punish her for leaving home.
How did you meet Yinusa?
We sell food in Bayelsa; so they, Yellow and his other people, used to come and buy food from us.
What does Yinusa do in Bayelsa?
He came to Bayelsa to look for money.
People say Inuwa is your boyfriend. Is this true?
No, he is not my boyfriend. Like I told you, we sell food in Bayelsa, and so, he used to come and buy food from us. He is not the only one; they are many and I used to play with all of them like my own brothers because they buy food from us. I sell food to them just like that.
Can you remember the day he took you from Bayelsa to Kano? How did it happen?
I don’t know.
Did he tell you that you were traveling to Kano?
No. We didn’t go with his Keke (tricycle). His keke, is at home.
Did he come to the house to carry you?
No.
So, how did you travel to Kano?
I just followed him. I don’t know how I followed him.
People believe that you decided to run away with him because you love him and want to marry him at all cost.
I know that we used to play with all of them, our customers that come to buy food from our shop. There is nobody that is different. I sell food to all of them and I laugh with all of them.
So, how did you know you were in Kano since you didn’t know how you got there?
I saw that the place was different and the people there are people that I didn’t know. So, I knew it was his place because I did not know anybody there, but only him. We went to their house first.
So, what did you do?
I did not do anything.
What did you tell him?
I did not tell him anything.
So, you just started staying with him like that?
We travelled to Kura the next day with one man like that. He is the chief of the town. When we got there, they took me to one place and there they gave me hijab; they put it on me. And after that, they took me to one house in Kura. And from there on Monday, in the morning, we went back to the Emir’s Palace in Kano; then in the afternoon, we travelled back to Kura, to stay in the house.
What did you all go to do at the Emir’s Palace?
At the Emir’s Palace, they were asking him questions. They did not talk to me. They did not ask me anything, but they were asking him. Then they were speaking in Hausa language and I did not understand the language very well that time; so I didn’t understand what they were saying.
Was it at the Emir’s Palace that you first saw your mother?
Yes. I saw her, but I was not able to talk to her. I was just looking at her and she was crying. I just looked at her. I did not know her and I did not talk to her.
Did you recognise her as your mother?
I don’t know. I looked at her and she was crying.
But when you saw her on Tuesday at the Police Force Headquarters in Abuja, did you recognise her as your mother?
Yes.
While you were away in Kano, they said you got married. Is this true?
No.
Was there any marriage ceremony?
No, I did not get married to anybody.
But did they convert you to a Muslim?
Yes.
How did that happen?
They took me to one place. Before they took me from the house to Kura, they put me in hijab, then we went to Kura. When we got there, they went to one place, and one old man came there and he would say something and they would say I should repeat. Then I would repeat. If the man said something again, they would say I should repeat and I would repeat just like that.
So, that was how you got converted?
Yes.
There is also this rumour that it was one old man that actually married you and not Inuwa. Is this true?
I did not get married to anybody.
While you were there in Kano, did you ever fall sick?
I don’t know.
What kind of medical attention did you get? Did they give you any injection?
No, I don’t know. But they did not give me because I don’t like taking injections and I will not take injection when I am sick. It was only when they arrested me on Monday in Kano that they took me to the hospital. And when we got here in Abuja, they took me to the hospital again yesterday, Tuesday. Those are the only two occasions that I have gone to the hospital.
Did they give you any medicine?
Medicine? I don’t know. But if they put it in water or food… They used to give me something, but I don’t know if it is water they used to prepare it. But if I am not well, they would buy medicine for me and I would take. But it was not those types of native medicine. It was from the pharmacy.
Are you happy reuniting with your family?
Yes, I am happy to go back to my family.
How do you feel now?
I don’t know how I feel, but I just look calm. I don’t know what to do.
Do you regret what has happened to you?
Yes.
How?
I don’t know, but I have caused my mother a lot of trouble and put her into problem.
If you see Yinusa now, what would you tell him?
I tell you I’m confused. I don’t know what to do (then she started crying).
What were you doing when you were in Kano?
Nothing.
You mean you just stayed in the house from morning till night?
Yes. I did not do anything.
I can see that you now speak Hausa language very well.
Yes. I can speak Hausa very, very well.
Were you speaking Hausa before you left for Kano?
No.
So, how did you come about it? Did they teach you?
No. It is because the people there speak only Hausa. They don’t understand English. And when they spoke, I didn’t understand; so I tried and struggled so I could understand what they were saying and communicate with them. That was how I learnt the language.
They call you Aisha. Didn’t you tell them that’s not your name?
I answered it like that.
What’s your real name?
Rita.
How would you relate with your other siblings when you get back home?
I don’t even know. I have a feeling that they would do something to me for this thing that has happened.
Like what?
I don’t know if my mother will beat me when we get home for what has happened because she may think that I know everything that happened to me.
I don’t think she would do that, considering all the efforts she put to get you back home.
(Then the mother assured her that she would do no such thing, saying she was filled with gladness for seeing her alive).
How old are you? There has been a controversy about your age.
I am 14 years old.
When were you born?
I was born in February 2002.
What is your favourite subject in school?
Mathematics.
And what do you hope to become in future?
I hope to go back to school and become a nurse in the future.
Your brother said you are a good Christian and member of the Scripture Union in your school and that you used to preach to people. Is this true?
(Smiles) Yes.
Tell me about it.
Yes, I am in the SU, but they took it to the senior students and the senior students started misbehaving. So, we in the junior class took our own to a different level to sanitise the whole thing. We hold our fellowship in our class and go out for evangelism.
What is your advice to young girls like you out there, considering what you have gone through?
They should be careful.
How?
They should be careful with the people they play with or talk with, because it’s not everybody that is good.
What is your appeal to your parents since you are afraid they are going to beat you?
I don’t know what to do. I am confused. I don’t know what really happened to me and I don’t even know where I am. But I know that she is my mother.
What did you miss most while in Kano?
I missed my mother’s cooking. She used to cook sweet food for me; so I missed good food.
Does it mean you were not eating good food?
Yes, I was only eating rice and bread.
What would you want your mother to cook for you when you get home?
Banga soup and starch.


http://www.sunnewsonline.ng/ese-i-dont-know-how-i-got-to-kano-even-now-i-dont-know-what-really-happened-i-just-followed-yinusa/

iliyande:
My son hasn’t committed any crime - Inuwa's Father
Alhaji Dahiru Bala (55), father of 25-years old Inuwa Dahiru Bala (otherwise known as Yunusa aka Yellow) who abducted 14-year old Ese Rita Oruru spoke from Tofa, his village in Kura Local Government Area of Kano state, Wednesday, insisting that his son committed no crime and should be set free.

Alhaji Bala told reporters who traveled about 40 kilometres from Kano to Tofa village that Ese voluntarily followed his son out of love and affection.

“The girl fell in love with my son and followed my son. Let them release my son because he has not committed any crime by following his heart,” he added.

However, Alhaji Yusuf Suleiman (50), Dagaci Tofa (Village Head of Tofa) faulted Inuwa’s action for keeping the girl after the instruction of the Emir of Kano, Alhaji Sanusi Muhammad 11, describing the action as unIslamic.

Alhaji Yusuf Suleiman also gave a graphic account how the girl was converted to Islam and was taken to the Emir of Kano for endorsement, but added that the Emir refused to endorse the marriage because the girl (Ese) in question was a teenager and could not decide for herself without the consent of her parents.

According to the Village Head of Tofa town: “What I know about the story is that there was a time that boy, Inuwa Dahiru Bala, a native of this village, came with the girl in question whom I learnt her name is Ese Oruru. They came here sometime last year; and Inuwa brought her to me.

“When he told me what he wanted to do—that is, getting married to the girl; I told him I don’t have the power to join them as husband and wife. So, I decided to take them to the Hakimi (District Head) of Tofa.

“The Hakimi took the issue to the Liman (Islamic scholar) of our village where the conversion of the girl from Christianity to Islam was performed. From there, we headed straight to the Emir’s Palace to intimate him on the development; but unfortunately, the Emir was not around at that time. We met the then Wambai Kano (Abbas Sanusi, now Galadiman Kano).

“The Wambai Kano instructed us to take them to Sharia’ah Commission; so, at Sharia’ah Commission, the issue was further discussed—the parents of the girl were invited to Sharia’ah Commission. The parents wanted to take the girl back to Bayelsa, but they could not.

“Then, the next day being a Friday, we went back to the Emir’s Palace and we were asked to come back on Monday (after the weekend). When we came back to the Emir’s Palace that Monday, we waited a long time for representatives from the Sharia’ah Commission, but they delayed us to the extent that the Emir, Sanusi Muhammad 11, got tired and left for other official engagements.

“So, when the Emir left, the Police who came along with the parents of the girl had no choice than to leave for other official duties. However, the Emir delegated power to Wambai Kano who spoke on behalf of the Emirate Council and informed us that the girl being less than 16 years of age should be given out for marriage without the consent of her parents.

“Having been informed on the position of the Emirate Council on the issue, Wambai Kano gave us a letter stating the position of the Emirate Council and instructed us to deliver it to the Assistant Inspector General of Police (AIG) in charge of Zone 1, including Inuwa and the girl. We delivered the letter to the AIG and gave him a message that the Emir instructed that the girl should be repatriated to Bayelsa where her parents lives. So, after delivering the letter and the two children to the AIG, that was where I stopped playing any role, believing that the AIG will handle the matter as instructed by the Emir.

“However, I must say that Tofa people are not happy with this development and we condemn the action of our son, Inuwa. Now, I must tell you that it was wrong for Inuwa to have brought the girl back to this village after the Emir of Kano has given his verdict that the girl be repatriated back to her people. It is not in our character to do this kind of thing.

“So, I must declare that Inuwa’s character was unIslamic and totally unacceptable by the people of Tofa village who have high regard to our religion, constituted authorities and the revered throne of Sarkin Kano, Sanusi Muhammad 11. Inuwa has cheated the people of Tofa; he has smeared our name and the name of Kano state, even that of Nigeria.

“My advice to the young ones is that whenever they want to get married from any part of the country, they should properly follow the channels, tradition, customs and norms of the people. The reunion of the girl with the parents is the best option in this issue and Tofa people align themselves with this decision, because since the Emir’s verdict on the issue, all that we have been fighting for is that the girl be returned back to her parents.”

The Nation also gathered that Inuwa Dahiru Bala (25) who was born and brought up in Tofa village, traveled to Bayelsa state in search of job.

http://thenationonlineng.net/ese-my-son-hasnt-committed-any-crime-inuwas-father/

This guy is growing old daily. He is now 25yrs. Soon it's gonna be 30yrs.

I can't really blame the kidnappers dad who obviously is a start illitrate that married the kidnappers mother when she was 12yrs. Its the norm over there.

WHY will a father in his right senses allow his son get married to girl without the presence of the inlaws?

I weep for my dear country!!!

Conflicting age, 18,20 and now 22yrs. Soon it's gonna be 25yrs.

I weep for my dear country.

WE ALL WONDER WHY THESE KIDS ARE LACED UP WITH IED AND SENT ON A SUICIDE MISSION.....ITS OBVIOUS THIS CHILD IS IN HYPNOTIC STATE.

GO INTO THE MIND OF A 14YRS OLD GIRL AND YOU SEE HOW VULNERABLE THEY ARE.....YINUSA WAS MAI-RUWA....WE ALL KNOW HOW LOW AND DIRTY THEY ALL LOOK WHAT WILL MAKE A 14YRS OLD FALL IN LOVE IF NOT HYPNOSIS....

BUT I KNOW ALL THESE DNT REALLY MATTER TO A TRIBE OF PEDOPHILE....

What she stated is not far from the truth. Tribalism is a cancer that is malignant in the Nigeria system.

But the crux of the matter is she should have shut her mouth coz its too late and no one will listen or believe you. Onyeka was seen kneeling to greet Buhari,that action alone shows she an AGIP.

This woman has been romancing every government in power bt failed to do same with d present govt and she is wailing more than a wailer after her hailing did not succeed.

If they were chancing you in d agency why didn't you do d honourable and resign.

Make this woman park well.

THIS NEWS WON'T SEE FP.

SEUN AND CO...ABI NA LALASTICAL....DO SOMETHING

SO EMIR OF KANO IS INVOLVED IN THIS SCANDAL....THIS IS KIDNAPPING....FORCEFUL CONVERSION TO ISLAM....

EMIR OF KANO IS A PEDOPHILE...

Diademk07:
See this clown!
All I ask is for bini to provide evidence to back up clam that their phantom empire ever exist and this clown went crazy!
Yeye man! Na me say make you no see evidence?
LOL!

ANSWER these questions though I doubt if you can since you are daft and comprehending kindergartens stuff is an enormous task to you.

........

(1) Do you believe ODUDUWA is the ancestral father of the Yoruba people?
Many Yoruba scholars claim oduduwa fell from the sky to Yoruba land. Where actually did he land? , Any sign ?. Others say he came from the east, ok, did he meet people in the so called Yoruba land? If yes, then how can oduduwa now be their ancestral father?

(2) Do Yoruba have any historic monument like the pyramid structures in Old Benin and Great Benin Moat, similar monuments in Zimbabwe, Timbuktu in Mali? Any sign of an empire in the region as claimed do Oyo?(not talking about clay molded or primitive bronze artifacts many claim dating back to 10BC or the two structures in Oyo-lle, the Alaafin palace and his village market, nor either the slave raiding westward, east ward or northward story. I mean physical structures that tell of an ancient civilization?.

(3) When and where was Yoruba presence first felt in West African history? Why no reflection of Yoruba in many ancient maps of West Africa?

(4) Was Yoruba territory in British pre- Nigeria creation say 1600-1900, same with, 1914 and again in 1960 to 1967? What expanded it and why? Were there aborigines in those territories say owo, kwara, ondo and Lagos before their presence during the British colonial period? If there were aborigines, then who were they?

(5) Did Yoruba Oyo had a National flag and a centralize hereditary monarchy like the Benin before Britain in Nigeria? Why couldn't they ? What was Yoruba boundary with Dahomey before the creation of Nigeria vs. Togo boundary? Anything in common with Togo? For how long was that and why?

(6) If Yoruba clan, the awori as claimed was a kingdom or aborigine of Lagos before Britain why weren't they first to trade with European or Portuguese in the region? Why did the first Europeans to the region not name the ocean "Bight of Awori" but The Bight of Benin.? After all, The Europeans themselves were only interested on trade, slaves and commodities as they careless who they meet.

(7) Isn't true the word Yoruba is a hausa-fulani word? Used to identify people of Oyo? (Basically the real Yoruba settlers, who migrated from Togo or Dahomey to their present location in Oyo). Anything to do with African tradition or Islam?

( If true, slave trade swept off Oyo (the only known Yoruba land at the time), and an invasion of Islam, where did they get their further population from and the African traditional religion, like the Olokun, ogun, oronmila, etc?

(9) Do Yoruba have one language and one ancestral city like Benin to all Edo people and dialects? If no, then why?

(10) In 1974, an approval was granted Dahomey by Oba Akenzua II of the Benin Kingdom to change the name of the country to Republic of Benin. Why didn't Republic of Benin(Togo) go to Yoruba being that they are closer and there really was an Oyo empire that stretches to Togo as Yoruba historians claim?. Does that also reveal or shows that Benin Empire stretched beyond the entire Yoruba land! To Dahomey at a time?

(11) Who was the first king (ooni) of Ife and what year or time of reign? and who was the first king of oyo and what year or time of reign?... at what time any of the king bears "Oba" as a title?

(12) Before the Portuguese came to Nigeria the administrative rulership of Benin Kingdom was already organised and structured as a soverign Nation/country/Kingdom with no camparism in the sub-region

Ooni was not one of Oduduwa's children.He was a priest(ABORE) of a shrine that became a ruler after.Alafin of Oyo was one of them.Alake is supposed to be called Alake of Ake not Alake of Egbaland.

Egbaland is made up of Agura, Owu,Oke-ona nd Ake.Politics made him to be so addressed.He oversees a Quarter in Egbaland.He seemed not to be versed in history.So is Ooni.

At d time Ooni held sway none of Oduduwa's children was in Ife.That is d reason he is appellated as AROLE ODUA.Oduduwa came from EDO(BENIN)

Ooni was not one of Oduduwa's children. He was a priest(ABORE) of a shrine that became a ruler after.Alafin of Oyo was one of them.

Alake is supposed to be called Alake of Ake not Alake of Egbaland.Egbaland is made up of Agura, Owu,Oke-ona nd Ake.Politics made him to be so addressed.He oversees a Quarter in Egbaland.He seemed not to be versed in history.

So is Ooni.At d time Ooni held sway none of Oduduwa's children was in Ife.That is d reason he is appellated as AROLE ODUA.

Oduduwa came from EDO(BENIN).

Praktikals:
You are the perfect example of a b.astard

We all know who the true bastards are. Your women can attest to that.

LMAO!! !

ANCIENT MAP

Benin, once known as Igodomigodo, was the kingdom of rulers who regarded themselves as sky-kings, those whose divine rule is derived from the sky – Ogiso. At the eclipse of this dynasty, there was still no authentic heir to the throne, Owodo; the last of the Ogisos was desperate for a successor. His only heir, Ekaladerhan, being the son of an unfavoured queen (Arukho), had little or no prospect of succeeding his father as he was entrapped in a web of palace intrigues with the sole aim of depriving him succeed his father. A plot purported to be the wish of the gods was eventually hatched to eliminate him. The executioners, sensing intrigue and betrayal, spared his life. He secretly sojourned westward into a community the Binis called Uhe (Ife). At Uhe (Ife), he assumed the title of Oduduwa (I have sought my path of prosperity). Back home, the last of the Ogisos died without producing a heir to his throne. During the period of interregnum, a republican called Evian as administrator of the kingdom was succeeded by Ogiamien who became overzealous and ambitious. He wanted to perpetuate Evians hegemony in Benin. In order to sustain the age old tradition of primogeniture, the elders resolved to set up a search party to trace the whereabouts of Ekaladerhan, the only surviving heir of Ogiso Owodo. The elders, headed by Oliha, who were opposed to the overbearing nature of Ogiamien, were resolute to invite Ekaladerhan home to take over his rightful position as heir apparent. It became evident that the system of succession (father to son) had been the culture of the Binis since inception. It is therefore obvious there was an existing kingdom under the rule of the Ogisos before the establishment of Eweka I dynasty. It is also beyond doubt that this practice had been with the Binis before the establishment of the present dynasty of which Erediauwa is the 38th Oba in an unbroken succession since Eweka I in 900AD. A delegation of nobilities, under the leadership of Oliha, eventually arrived at Ile-Ife and implored Ekaladerhan to return to Benin. At the time the emissaries reached him, he yelled in excitement, ‘Ewore ka,’ meaning the nucleus or the source, heart or soul of the flow will never go dry. He was assured of his safety and the hope of making him the ruler of the kingdom. The aged prince refused the invitation and promised that he would rather delegate power to one of his sons. *Oba of Benin *Oba of Benin Ekaladerhan’s refusal to honour the elders’ invitation could be subject to many interpretations. Firstly, he must have become so old that he felt it unreasonable to move to Benin. Secondly, he had adapted himself to the culture of his new environment that he would prefer to remain. He was, in fact, the leader of the community as a result of his ingenuity and prowess in all aspects of community enterprise. Thirdly, he probably wanted to abide by the pledge he made that he would not set his foot on the Benin soil again. However, Ekaladerhan entrusted his son, Oranmiyan, into the care of Oliha who had promised to ensure his protection. Oranmiyan’s reign in Benin was short-lived. His departure from Benin was dictated by two factors. One, he was greatly embarrassed by the opposition of Ogiamien and his adherents. Two, Oranmiyan’s cultural background was in conflict with the custom and tradition of Binis. On his way back to Ile-Ife, Oranmiyan had a short stay at Ego where he impregnated Erhinmwinde, the daughter of the Enogie. This affair resulted in the birth of Eweka 1. Femi Fani Kayode’s write up in Sunday Vanguard of May 26, 2013 at pages 20-21 entitled, ‘Who are the Yoruba People?,’ was quite interesting. But while discussing the Ife-Benin relationship, like some others before him, he too fell into a similar error by referring to old Benin Empire as one of the kingdoms established by Oduduwa’s progeny. He also wondered how the name Yoruba came about. Mr. Femi Fani Kayode, a lawyer and former minister, is probably influenced by a vengeful clique of revisionist theorists and court jesters commissioned to deliberately rewrite the history of the Yoruba vis-à-vis Ife/Benin relationship to assuage the hurt ego of some monarchs in search of contemporary political relevance. History has today, therefore, become an intellectual pawn in the pen and armour of ethnocentrics as forerunners of empire builders and irredentist adventurers. I would, therefore, proceed by avoiding historical pitfalls which has become the lot of some bubbling Afrocentrics who seize every opportunity to re-invent myths as favourable facts of history. YORUBA is not originally a Yoruba word. Rather, it is a corruption of Iyoya rruoba (I have gone to pay my homage to the Oba). It is a Bini word corrupted into Yoruba which Fani Kayode queried. He wrote “yet the fact of the matter is that the word ‘Yoruba’ has no meaning in our language or any other language that is known to man.… For all we know it could even be a deep and ancient insult….” Ife sources are founded on a mythology of how Oduduwa descended by the use of a chain from the sky and, dispatched his seven sons to found the various Yoruba kingdoms including that of Benin but they are not able to prove whether they are talking about Orunmila or Oduduwa (Ekaladerhan).Benin was never a kingdom created by Oduduwa; rather, the kingdom had existed long before the coming of Oranmiyan who impregnated ERINMWINDE, the daughter of Enogie of Egor, and gave birth to Eweka 1, the founder of the present dynasty in Benin. On Erediauwa, Professor Jacob Olupona, in his book, ‘Ile-Ife: City of 201 gods’, launched on Wednesday, December 12, 2012, at the Institute of International Affairs, Lagos, wrote, in part: “The story established the sacred origin of Benin kingship …a kingship relationship between Benin and Ife kingdoms”. Benin later took on a more radical form of a sacred kingship than that which exists in Ile-Ife. Benin became an obsolete monarchy, with the first son of the reigning Oba named as the heir apparent. This was not a later development, it was for this purpose a search party went to look for Oduduwa. Benin does not owe its origin to Oranmiyan. Benin (Beny) is a Portuguese name after which was named the Bight of Benin in view of its political, economic influence and value by the Portuguese on trade missions. “Ile-ibinu, the land of anger,” that Prof. Olupona claimed had become Benin’s permanent name is in no way applicable. Oranmiyan was not taken to Benin to change any of the existing traditions. He was in no position by any stretch of imagination to change the name of the kingdom from Igodomigodo to Ile-Ibinu. However, no parent would abandon a dangerous and turbulent project and request his son to take over. A transplanted Bini/Yoruba origin in transit, whose grip on the social/cultural life of the people was fragile, could not suddenly assume the position of a magnificent ‘patron saint’ whose imprecate profanity becomes an insignia for a rooted kingdom that flourished centuries before. And what is the existing anthropological support for adaptation of a foreign name for an unconquered people of a different culture who speak a different language? The same concept is applicable in the choice of name by Oranmiyan’s son who later assumed the title of Eweka. Eweka I was now a product of Benin socio-cultural environment which means he was able to speak in his mother tongue. He was never brought up in the Yoruba environment. It was more likely his utterance was in Benin language, EWOREKA, which his father chose for him instead of a foreign word, Owo mika, adulterated as Eweka that is more relevant in meaning to the circumstances of his choice as Oba. Nevertheless, the Yoruba influence in Benin is more in the areas of worship of deities, Shango, Ogun, Sonpona, Orunmila which filtered into Benin over the years including Ogboni cult which is still very vibrant in Benin. Binis culturally practice ANCESTRAL worship. Worship of deities was borrowed from the Yoruba. Ancestors are the gods they serve. During the reign of Ewuare the Great in the 13th century, the city was renamed Edo. The Portuguese, during the reign of Esigie in the 15th century, called the city Beny (Benin) (Papiva da Beny) which in Portuguese meant broad road of the city of Benin. Papiva was corrupted to Akpakpava, the road that once housed the Catholic Cathedral established in the 15th century, now known as Aruosa Church where the Oba occasionally worships. Professor Olupona raised a pertinent issue when he asserted that “…the institution of sacred kingship ….is part of the royal cult of Benin mysticisms, indeed more than any other kingship system in Nigeria. Benin rituals, art and ideology of kingship demonstrate the importance of sacred power for the preservation of kingship.” He continued “…part of Benin’s continuing enigma is that the city’s centre cannot be unfolded, especially by outsiders, a dilemma that caused Oranmiyan (an outsider) to vacate the throne and replace himself with a son born of a Benin woman (an insider). The inherent tension in the “insider-outsider” conflict remains part of Benin’s identity today”. The professor’s remark merely confirms the fact that at no time did the Binis make the mistake of transplanting an outsider for such an important assignment after a long history of the practice of primogeniture (of a son succeeding his father). In actual fact, it was in sustenance of this tradition that a search team was dispatched in search of Ekaladerhan who later assumed the title of Oduduwa. Still, on the Ife/Benin relationship, the American-based professor of history wrote “…… a kingship relationship between Ife and Benin, although Benin later took on a more radical form of sacred kingship than that which exists in Ile-Ife. … Benin became an absolute monarchy with the son as the heir apparent whereas in Ile-Ife the kingship rotates among its ruling lineages…” If in Ile-Ife the kingship rotates among its ruling lineages, it means it is still passing through the traditional crucible to attain a later, more acceptable monarchical system where the throne passes from father to son as practiced in Benin and parts of Europe like Britain, Netherlands, Spain etc., as relics of absolute monarchy. Every system has its checks and balances. Benin system, for example, allows the heir apparent to be one of the seven kingmakers, while the Ezomo is third in the hierarchy after the Oba, and the Iyase, with his kingdom at Uzebu, doubles as the general officer commanding the Benin forces at Obadan. This was a form of a diarchy which Dr. Nnamdi Azikiwe, Nigeria’s first president, was proposing in 1974 as a system to curb military incursion into political power. In my rejoinder to Zik’s proposal for which he was grateful, I reminded him that diarchy had been in our traditional system as far back as the 13th century during the reign of Ewuare and that it was not an innovation. I also reminded him that military incursion had been in our traditional system of governance. I told him of how at the death of Atiba, Alafin of Oyo, in 1859 and was succeeded, contrary to custom, by his son Adelu, the crown prince, the powerful Are Onakankanfo of Ijaye, in defence of the tradition and constitution, rose to defend the constitution as a war general. In the true sense of it, this was the first attempted military coup in Africa and it was in Yoruba land. The powerful Are of Ijaye refused to recognize Adelu as Alafin for he ought to have committed suicide on the death of his father in accordance with tradition. This eventually compounded the Yoruba wars similar to the 30 years of the war of Europe of the 17th century. Africa, indeed the black race, has its history of origin, empires, kingdoms and nation-building before the coming of the white men. Recently, Professor Wole Soyinka was at the palace of the Oba of Benin in pursuit of his project : The meeting of two empires (powers): Benin and Portugal, in the early 15th century when the pope, by the Papal bull of demarcation, divided the world between Spain and Portugal, the then two world powers. This act enabled them discover other empires and founded new settlements in their imperial and mercantile quest to conquer the world of the astronomers. Benin, which fell within the axis of the Portuguese, was the first place within what is now Nigeria, in Africa to be visited by any European in 1478. Ukuakpolokpolo Erediauwa the Oba of Benin in his book: ‘I remain, Sir, Your Obedient Servant’, wrote in chapter 36, at page 205: “…Before the advent of Oranmiyan, the ‘kings’ that ruled the people who became known as Edo or Benin were called ‘Ogiso’ derived from the description Ogie n’ oriso (meaning king in heaven). This is to confirm that the old Benin Empire had long flourished ever before the recall of Ekaladerhan. This was the situation that led to the relationship between Ife and Benin in which Oduduwa a Benin prince once known as Ekaladerhan had to send his last son Oranmiyan as his successor to the Benin throne, having established fully his roots and tentacles in Ile-Ife … Ife people today perform a ritual festival that re-enacts the events that caused the original settlers including their village head to flee from Ife when Ekaladerhan (or Oduduwa) became the head of the community”. In 1897, the British conquered Benin, dethroned the monarch and exiled him to Calabar. The monarch, Ovonramwen, later settled into normal life. He had additional children partly of Efik descent. If back home there was probably no resilient traditional institution to recapture the past when he died in 1914 and a team was dispatched to search for his children, though of Efik cultural background, would it be correct or proper to record that the Binis had asked the Obong of Calabar to send them a prince to rule over them? This analogy would draw a parallel in Ife/Benin relationship and assist contemporary historians of ethnocentric bias a more acceptable view of the origin of the Benin monarchy. When Femi traced the Yoruba route of migration from Egypt/Saudi Arabia through Bornu to the present day Western Region of Nigeria, the abode of the Yoruba, little perhaps did he know about the recent discovery of Igbale Aiye. This community, located in Akpotoku Ketu (commune de ketou), Republic of Benin, is said to be 450,000 years old. It is also projected in significance to host the first inhabitants of the planet earth “where the builders of the pyramid of Egypt came from”. The success of this project, sooner or later, will reverse all existing Eurocentric views about Africa as the “Black continent”. The kingdom of the sky-kings was Igodomigodo. During the era of the warrior kings, it became Edo and later Benin Empire expanding as far as Republic of Benin, Lagos to the west and across the Niger to Onitsha in the east. The Oba of Benin starting from Ogiso dynasty was known as Ukuakpolokpolo Omo n’ Ogie, i.e., the anointed, processed and purified. The subsidiary kings were known simply as Ogie … of this or that. After the amalgamation and the creation of provinces, the traditional rulers of Western Region generally were referred to as Obas for the administrative convenience of the colonial masters. Bight of Benin was descriptive of Benin’s political and economic influence in pre-colonial Africa. The Oba is still referred to as Omo. Benin pre-historic events are on display every year at the Oba’s yearly Ugie festivals. Since it is a yearly traditional ritual, it is a living history to which all are always invited.

Read more at: http://www.vanguardngr.com/2013/06/benin-kingdom-of-the-sky-kings/

Super1Star:
Who let the dog out Who who who who!!!!!!!!!!!!


Cry us holy water but the undeniable facts remains Oranmiyan impregnated your princess and she gave birth to Eweka, who was your 1st Oba and successfully ended the Ogiso Dynasty and the beginning of Oba Dynasty in the land Oranmiyan named Ile-Ibinu, which later turned to Bini.

Who is the father of Oranmiyan? Who fathered Oduduwa? Historical events are there if you care study them.

Ekaladerhan(Oduduwa) sent Oranmiyan to his fathers land to take over his throne due to age, but some edo's rejected him and he left in anger after impregnating his Queen who later gave birth to Eweka. Oduduwa never wanted Oranmiyan to return to Ile-Ife b hence he delegated his power to his attendant who later was named Ooni because he was the Omo Oluwo Ni.

After being told to return to his father's land which is Benin, Oranmiyan refused cos he was afraid for his life due to the civil war in Benin. He later went and founded Oyo where he gave birth to his second child who later became the 2nd Aalafin of Oyo.

In terms of hierarchy the first child is the senior. The Oba of Benin comes first, then Aalafin of Oyo before others. Omo Oluwo Ni can never come first before his masters children.

I dare any true Yoruba man to say it before the Aalafin that Ooni comes before him.

Know your history nor be curse, do not pay homage to the slave who took over from oduduwa but to his son. The head of Yoruba kings remains the Aalafin of Oyo. The Oba of Benin is not a Yoruba king so leave him out of your supremacy tussle.

The Benin's are not greater than the Yoruba's and the Yoruba's are not greater than the Benin's. And they are not related expect through the royal crown.

THIS IS AN OLD MAP....TO SILENT THE NAYSAYERS...

anonimi:
He is a VISITOR in the country he swore the oath to SERVE on May 29, 2015 and to deliver on the promises he made in the campaign leading to his election,
Yet some zombies regard this man as an incorruptible incorrigible man of integrity.
Anyway let the old man enjoy his toys jets.


www.nairaland.com/attachments/2856745_france1_jpegbcac12e5182a39792bfe884c7ba4f4fd



www.nairaland.com/attachments/2534006_bac_jpegc61aa2b5c36e6eaed9536f13d8712e19

PLEASE WHEN WILL AJALA VISIT NIGERIA?

Tunami:
the binis are saying that there is nothing like oba in yorubaland but its a lie because even before they start using the title (oba) people are already answering the name. Sango's second wife's name name is Oba who according to history turned into a river in IWOLAND.

These are Myths and Folklore's. These was never Sango or whatever.

Btw is it not the same Ooni that goes kneeling before Tinubu and Obasanjo to be nominated and installed as ooni. He should read his history books if his father did not.

Success has many relatives. Those who denied her in the past will come out claiming "she be my sister niece"

Until the yoruba's agree on the origin of Oduduwa the Benin version is still authentic.

How can Oduduwa come from the sky in another version from the Arabian and a third version of him being one of the sons of lamurudu.

The Ooni of Ife, Adeyeye Ogunwusi, on Tuesday said Benin Kingdom in Edo State remained part of the expansive Yoruba race, 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 Ogunwusi, via a statement by his Director of Media and Public Affairs, Moses Olafare, made available to PREMIUM TIMES, said he was not interested in any supremacy battle with anyone but that he would continue to put the records straight and avoid distortion of history from any quarters.

The monarch said going by historical evidence detailing the Oduduwa lineage, Benin Kingdom remained part and parcel of Oduduwa House.

“We in Oduduwa land have always seen and regarded our people in Benin kingdom as part and parcel of Oduduwa House. They are our brothers and sisters, coupled with historical facts to back up this position,” Ooni Ogunwusi said.

“The statement credited to the Alake of Egbaland, did not emanate from us but the reality is that as a highly experienced and well informed monarch, Kabiyesi Alake, who is a bonafide Oodua descendant is entitled to his opinion based on his knowledge and understanding of history,” the Ooni said.

“Let me emphasize for the umpteenth time that Kabiyesi Ooni is less concerned over any supremacy hullabaloo. He is only interest for now in how the sacred throne of Oduduwa can explore measures through which the collective interest and genuine unity among Yoruba and other tribes within the larger House of Oduduwa can be enhanced.

“This informed his resolve to build bridges of harmony among Yourba Obas. I am resolutely committed to how Yoruba ethnic group can restore its glory and pride of position among other ethnic inclinations in Nigeria and don’t want to be dragged into supremacy contest or join issues with anybody.”

The traditional ruler said he recalled that about six years ago, attempt was made by some people to upturn history during the launch of a book titled: I REMAIN SIR, YOUR OBEDIENT SERVANT, which he said stood historical facts on its head.

Oba Ogunwusi stated that If the position espoused by the Oba of Benin Palace in the media “is aimed at distancing our people in Benin from the South West and Yoruba, so be it.”

He however added, “We still identify with them as our kinsmen, regardless of the attempt to change the course of history.”

The Alake had, while hosting the Oba Ogunwusi in his palace on February 7, rated the Ooni as the number one monarch in Yorubaland and other territories considered part of the Oduduwa House.

In his rating, 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 on Tuesday, 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 has no relationship with the Yoruba race.

The Esogban said, “We wanted to discard this report as something that was not necessary at all. We do not see how the Alake of Egbaland suddenly woke up to think that the Oba of Benin is also a Yoruba Oba.

“There is no basis for such classification; Oba of Benin has nothing to do with the Yoruba Obas. It is simply unnecessary, unless they simply want to stir up an unnecessary controversy.

“We are not in Yorubaland. To be frank, it is because many of them are not willing to come up with the truth, the word Oba is alien to Yoruba monarchy; it is not part of their title from time immemorial.

“For instance, the one they call the Oba of Lagos, these are recent adaptations. In the 50s, there was no Oba of Lagos, what we had was the Eleko of Eko. That is the title of the King there. In Ibadan, you have the Olu Ibadan. You come to Abeokuta, you have the Alake of Egba land. You come to Oyo, you have the Alaafin of Oyo. In Ilesha, you have the Owa-Obokun of IIesha. So no Yoruba monarch had as part of his titles the word Oba except the Oba of Benin.

“That word Oba is indigenous to Benin. It is only in recent times you find everybody bearing Oba. When the Western Regional conference of traditional rulers took place in Benin City in 1942, go and check the attendance, there was no other monarch in the whole of the Western Region then that bore the title of Oba, except the Oba of Benin.

“So it is an unnecessary excursion, an unnecessary attempt to turn history upside down by the Alake by classifying the Oba of Benin as third in the hierarchy of kings.

“Our own traditional history says that the Ooni of Ife was a Benin Prince who wandered from here to Ife, settled there and became the ruler there. That is the position, if they don’t know, they should send people here; we will teach them.

“We will show them landmarks. So this is unnecessary misrepresentation of history. Maybe the Alake wanted to mention a different place and not Benin.

“The monarchical rulership in this part of the world started from Benin during the era of the Ogisos. It was the son of the last Ogiso, Owodo, that wandered from here to Ife and he became a ruler there, carrying everything about the Benin monarchical system to that place. There is no basis for such classification.

“The Ooni of Ife, by historical facts, is a son of the Oba of Benin, so they are not in the same class. The Oba of Benin is the only one that answers Oba, the rest don’t. But today, we hear Oba here and there, they are all recent adaptations. I am saying categorically that the word Oba is indigenous to Benin and not to Yoruba nation.”




http://www.premiumtimesng.com/news/top-news/198255-benin-kingdom-edo-yoruba-territory-ooni-ife-adeyeye-ogunwusi.html

PLEASE HISTORIANS....WHO WAS THE FIRST SON OF ODUDUWA AND WHO WAS THE FIRST SON OF ORANMIYAN?

ALSO WAS ORANMIYAN THE FIRST OONI AFTER ODUDUWA?