the British have thoroughly researched and fully understand the Oba of Benin’s Position.
The British researched and fully understand the Oba of Benin's position just as you surrounding tribes also understand the Oba's position as your conqueror and ruler..
macof: this guy is so hilarious. @tao11, at least this one has the brain to know that you are knocking the nonsense out of them. But bigotry will not allow him move forward Opponent, rival Upon history? If that is all history is to you.. A tool to attack people then you have no business with history and should be disregarded because everything for you is purely motivated by hate and bigotry
See darkened pot calling kettle black.. who is denying history and using it to attack people because they feel history wasn't fair to them? History should be celebrated not to be ashamed of like ur brethren Tao11.. Great Benin was a mighty kingdom and it conquered and ruled vast yoruba territories, that is history.. You can continue to lie to yourselves..
If u like continue to lie to yourself and your fellow Yorubas.. Ahmad Baba didnt write the name Yoruba in his manuscript.. the translators put that there because they figured he was referring to the group known as yoruba.. The yoruba name wasnt in existence that time..
TAO11: This one is the dumbest of all Benin mugus.
You should probably go back to elementary school and learn the meaning of the word “translation”.
+ I know Arabic you and your brothers don’t.
And also name us the Europeans who penetrated Yorubaland in the 1600s. LMAO!
Your video (which is your last hope of consolation) is therefore debunked into pieces. Sorry!
Take your history as it is jarey. Love it and embrace it.
“(2) The only enslaved ethnic-group who were too weak to fight their way to freedom and be returned to Africa are the Edos.
And I know this is precisely where your bitterness and misery comes from. Your people were subjected fully in the Americas as the natural slaves that they are.
They couldn’t think of returning until about 400 years later when their descendants took it upon themselves to leverage on the science of Genetics as a guide to finding their way back to Benin Kingdom. See embedded video:
Here is a tiny part of the comment for your enjoyment. Don’t blame me for this.
“(1) Regarding your bitter lies about the trans-Atlantic slave trade, the following piece-by-piece devastating refutation should make you consider suicide again:
(A) Contrary to your ignorance, slaves were not taken from “all across Africa”. Rather, slaves were taken from Central Africa and West Africa — including Edo people raided by Ibadan invaders).
(B) Contrary to your ignorance, the Yoruba people have been known by the name “Yoruba” in their present home for centuries prior to the commencement of the return of ex-slaves.
We know this because the process of returning ex-slaves back to West Africa didn’t begin until the late-1700s.
Whereas, there are manuscripts from the early-1600s which list Yorubas (by their name “Yoruba” ) among some of the ethnic groups of our region.
This manuscript written by Ahmed Baba in 1615 is attached below; and the name “Yoruba” is shown in red highlight among the other ethnic groups as can be seen in the original and the translation.
This translation was prepared by John Hunwick and Fatima Harrak for The Institute of African Studies Rabat, Morocco
Oh, I should add that we know that this manuscript was written by Ahmad Baba in the year 1615 because he himself penned his date as highlighted (in the attached verso) below:
The highlight here literally shows the wording “(the year) one thousand and twenty four (of the Hijrah)”.
When converted from this Hijri “AH” calendar into our Gregorian “AD” calendar; the year 1024 AH falls into the year 1615 AD
The formula “D = 0.9692*H + 622” proves practically useful for this conversion.
In sum, your falsehood that returned-slaves (from all across Africa) are what became known as Yorubas is nothing but a but-hurt lie from a depressed bald-head.
(C) These ex-slaves who were of West African descent and Central African descent were repatriated directly to Sierra-Leone and Liberia.
Some began a new life there, while some decided to go back to their actual homeland from which they were originally taken.
An important example here is the Bishop Samuel Adjai Crowther who was taken from Oṣoogun in present-day Oyo state.
Nobody was repatriated to south-West Nigeria, bald-head.
A number of Yorubas among the returnees chose to return back to Yorubaland — just as many others returned to their respective original homeland.
(2) The only ethnic-group that I know of who were too weak to fight their way to freedom and be returned to Africa are the Edos.
And I know this is precisely where your bitterness and misery comes from. Your people were subjected fully in the Americas as the natural slaves that they are.
They couldn’t think of returning until about 400 years later when their descendants took it upon themselves to leverage on the science of Genetics as a guide to finding their way back to Benin Kingdom. See embedded video:
What does your long epistle have to do with your origins? Ahmed Baba didnt write the name Yoruba in his manuscript.. the translators put that there for convenience sake.. Europeans that visited your lands during in that century ever used the word Yoruba..
TAO11: Mtvhew! All these rants I have debunked. Refer to past questions.
Anyways, wake me up whenever you can do more than a dead rat.
Your lies doesn't go past nairaland pages.. Nigerians all know Nigeria's history.. lies from an embarrassed and ashamed yoruba can't change what is general knowledge.. Dont worry, when u are 80yrs old u will still be arguing Great Benin history..
TAO11: Is this the best you can do to undo the damage I have done to your gReAt hIsToRy?
Nah u didn't do no damage.. kids born tomorrow will still be taught Benin kingdom was great and it conquered and ruled yoruba territories for over 700years and it founded and owned lagos.. they will also be taught oduduwa was a myth, ife was a myth and oyo was in ruins when it was known to the world.. That is history, African history for u..
TAO11: You are a fraud. You know you are a fraud. I know you are fraud. The world is realizing that you are a fraud.
Stop ranting.
And the whole world have been watching u argue and deny Great Benin history and will continue to watch u many more years to come arguing foolishly.. Your pain is never ending lol..
(Point 1) Oba Akiolu’s statement says: “... the first oba of Lagos is a male descendant of Oba of Benin ...”
(Point 2) The official recognition of who is the “first oba” always swings — in Lagos accounts — between Ashipa (father) and Ado (son).
Just as a similar recognition (of first Benin oba) always swings — in Benin accounts — between Oranmiyan (father) and Eweka (son).
(Point 3) Lagos accounts are unmistakably clear that Ashipa is an Awori noble (of Ife royal ancestry) from Isheri.
(Point 4) Oba Akiolu’s reference here to the “first Oba” is therefore by necessity in reference to Ado — Ashipa’s son.
(Point 5) Oba Akiolu’s precise words, viz. “male descendant of the Oba of Benin” appears to have been carefully chosen.
He avoided saying “paternal descendant” or “patrilineal descendant” which would have meant something else.
(Point 6) Oba Akiolu’s emphasis is thus clearly on the child-descendant himself (i.e. a male descendant, i.e. a descended son).
(Point 6) Oba Akiolu’s word does NOT relate in any guise to the agent(s) through whom the child was descended — in which case the wording would have been:
“Paternal descendant,” or “patrilineal descendant”.
(Point 7) Oba Akiolu’s statement here is therefore in complete agreement with the native accounts of Lagos history.
(Point 8 ) And the traditional account of Lagos history states that:
Ashipa (the progenitor of the Lagos monarchy and father of Ado) is a Yoruba man.
(Point 9) And that Ashipa only gave birth to his son, Ado through a Benin woman. The son was born and raised in his mother’s land — Benin.
(Point 10) Lastly, Oba Akiolu later declared emphatically in this same interview that Lagos does NOT belong to Benin kingdom. See times-stamp 5:44 of the full and untampered video embedded below.
The only people buying your lies are yorubas trying to remove shame from their faces.. that's why they are always excited at your stories.. Most Ngerians will still agree Great Benin kingdom founded Lagos.. right now the biafrans are buying it..
When will u finally accept that u cannot erase Edo and Great Benin kingdom hold on Yorubas from your history? U will argue this matter for the rest of your life ooo..
Even “Eko” was named by the Yorubas ~ D’Avezac 1845, p. 26.
In other word, the ‘Benin-named-Eko’ idea is a big fat myth.
So, it’s a lose lose for Benin frauds like you.
It has long been established that you don't know, you lack historical knowledge.. What does Ereko mean in yoruba? I told u it's an Edo word and its meaning..
Dont need to prove meaning of a word in language u dont understand. Ere Eko means Eko area.. Ereko church means Eko area church.. that's Edo language.. its impossible to remove Edo lordship over Lagos from lagos history..
I have discussed this at length in one of my comments on Lagos history while citing the relevant early accounts.
The earliest relevant available sources all point to the fact that the name Èkó is purely of Yoruba origin, from the word Eréko — also called Ìgbèríko.
Eréko is the Yoruba term for a settlement which is used mainly for agriculture, and under the ownership/control of another (neighboring) settlement.
The background to the name Èkó (contraction of Eréko) based on the earliest received traditions of Lagos history is that this has been the island’s name even before it was populated.
The island of Èkó and the adjacent islands (of Ìddó, et al.), as well as all the surrounding lands are — noted in the traditions — to be the aboriginal property of the Awori sub-group of the Yoruba ethnic group.
While they built town settlements on these lands all the way from Ìṣẹri to Ìddó island and elsewhere; the Awori kingdom of Ọ̀ttọ̀/Ìddó reserved the adjacent island (i.e. Èkó) for agricultural purposes — pepper farming and fishing to be precise.
As such, this adjacent island became an erèko of the Awori kingdom of Ọ̀ttọ̀/Ìddó. The name Èkó (viz. Erèko) therefore resulted from the initial purpose for which this adjacent island was originally set aside.
A certain Awori prince (from Ìddó) by the name Arómirẹ́ is said, in the accounts of Lagos history, to have been responsible for pioneering the usage of this island for agriculture purposes.
One of the several names by which this island is known till date comes from the personal name of this Awori prince (viz. Chief Arómirẹ́) due to his pioneering feat.
Besides the names Ereko and Eko by which this island is remembered till date, it is also still remembered by the name Èkó-Arómirẹ́ (from: Eréko-Arómirẹ́, i.e. Arómirẹ́’s agro-colony).
This island is also sometimes called Eko-Arómisá. The word Arómi-sá (lit: ‘the one who flees on sighting water’) is a wordplay (or pun) on the actual name Arómi-rẹ́ (lit: ‘the one who is in friendly tune with water on sighting it).
The seemingly strange name Korame or Kuramo which is often found in early European accounts of Lagos is not strange at all.
It is no more than the typical early Europeans’ sloppy rendering of the name Èkó-Arómi-rẹ́ — which is an early name of this island.
Lagos island is still alternatively known locally till date as Èkó-Arómi-rẹ́.
Also, the name Eréko also still survives till date on the island. It is well known and unhidden.
In the light of the foregoing accounts of Lagos history, it is only expected that one or more of all these Yoruba names of this island (i.e. “Ereko,” “Eko,” “Eko-Aromi-re,” etc.) would have naturally found its way into the lexicon of the Ijaws, the Binis, etc. — since each of these group had settled on this very island at some later point.
Don’t be bothered or persuaded by the propaganda of the ‘lesser tribes of Nigeria’. Yoruba is their dream and standard. Deep down, they actually want to be nothing but Yoruba.
Cheers!
PS: Korame/Kurame did not flow from Benin to Lagos as he is fraudulently pretending.
We know this because of the two following facts:
(1) The Portuguese documented this name w.r.t. the Lagos lagoon when they visited the Lagos region in the late 1400s.
(2) The Binis didn’t have any connection with Lagos until approximately one hundred years later — mid/late 1500s.
(3) The name ‘Korame’ was therefore known in Lagos as at the 1400s — and the Portuguese records of it is older than its Benin usage.
gregyboy: The name lagos was originally called Ekonunuame or Ekoname by the benins, this means camp of waters,
Eko= camp Ame= waters
Eko-na-me = camp of waters
The Portuguese had pronounced it as curame
Others shortened it as Eko
Back then growing up we could still hear the elderly ones refer to lagos as Ekoname in Benin we had taught it was a mere nickname, not knowing it was actually the originally name giving by benins to lagos untill the old European text made it clear
Cire80: It doesn't because all the parts of Anioma that has the Obi title don't use Obi in the sense you just elaborated it. All parts of Anioma that use the Obi title ie. Ika and Aniocha use Ogua, an Edo word, and not Obi. Which means if they wanted to use Palace as a title of their kings, they would automatically adopt Ogua as title. Obi means heart in Anioma but if the Edo word Ovbi which means child is not plausible as the origin of the title, if you consider the role the Oba played in the institution of Obi title, I don't see how see how heart will be. And the fact you elaborated on many possible meanings shows you're not sure of what you're saying. You're only guessing which one would be the possible origin of the title.
So you mean that "Obi (Ovbi)" of Onitsha translates to "Child" of Onitsha? don't u think that the word Obi is a corruption of the word Oba?
Demurkelly: why are you so bitter? If you read all Igbo novels written in precolonial settings, you'd never come across anything like a king cos we are Democratic by nature. No need to oppress our fellow man in the name of royalty
I have read a precolonial novel written in the 1700s by Olauduah, the first educated igbo man. He wrote that the Oba of Benin was king of the igbos in his time..
Demurkelly: Nri in Anambra state is regarded as the ancestral home of the Igbos. In Nigeria the Igbos generally occupied the former Eastern Region and a part of the Mid Western region. The Igbos generally had no Kings or Chiefs (i.e. Igbos enwe-Eze). However few towns like Onitsha had what looked like a recognized chief. The Igbos operated a democratic system of Government. The highest democratic institution among the Igbos is the Oha-na Eze (i.e. the Town Assembly). The largest political unit was the village/village group. This was by kindred then family unit.
The Igbos had a decentralised system of government. The executive, legislative and judicial power were vested in the
Oha-na Eze the council of elders the Ofor title holders the family the Ozor title holders the Age-Grade the Umuada the ‘Ala’ or represented by a Chief Priest.
The administrative system was decentralized and characterized by the principle of acephalous (absence of a centralized government). It was therefore a chiefless society which was segmentary and egalitarian in nature. There was no supreme king like Oba and Emirs in the North. Interestingly, however, each village in Igbo society is normally administered like a Republic, independent or sovereign state.
Be that as it may, there existed many institutions in the pre-colonial Igbo society, charged with the responsibility of judicial, legislative and executive functions like: the family group, village council, Ozo title holder, age grades and the Ala.
The Family Group is one of the most recognized institutions in pre-colonial Igbo society as the basic unit of every political institution. It comprised people of the same family. Not only that, each family group was autonomously headed by the title holder called ‘OKPARA’. The Okpara controls the family and judges any family disputes. He performed ritual and ceremonial functions on behalf of the family.
Village Council is popularly known as council of elders, it comprised of all the family heads in the village. However, the most important thing is that each village was administered as a sovereign entity and each family heads (Okpara) were reckoned or named an ‘Ofo’ title holders in the village. They had the responsibility of discussing the matters that affected the life of the citizens. They also helped in maintaining law and order in the society as well as settlement of dispute between or among group of families. The chairman of the council was known as the oldest of the OKPARAS.
Ozo Title Holders was seen as the highest title of honour which was given to the specific individuals in pre-colonial Igbo society. To become an Ozo title holder, one must be prestigious, popular and wealthy. The most amazing thing is that the position wasn’t hereditary. Ozos were highly influential. They settled and adjudicated on different disputes. Not only that, they rendered valuable advice to the family heads (the Okparas).
Age grade was another important institution in pre-colonial Igbo society. They are group of young men on the basis of age. The Ala is another political institution in pre-colonial Igbo society. Ala was popularly known as the goddess of the land. Cases like murder, homicide, etc was judged by the Ala. To any Ala, there is a priest called Ala’s priest who interpreted the pronouncement of the Ala. This explained Igbos belief in Amadioha, Igew-ka-ala, Ogbaegbu, etc in terms of needs.
Finally, the Igbo society is segmentary, Republican and sovereign in nature. There were no chiefs compared to Yoruba and Hausa/Fulani pre-colonial administration. Political Administration
The main political institutions among the Igbos were the Oha-na Eze (The town assembly, the King or Rulers, the Council of Elders or Chiefs and the Age Grade). The Assembly of the whole town or village group is the highest platform for political decision and action. All adult males can attend and participate in the meetings of the town assembly. In the town assembly the titled elders presided over the affairs, deliberated over general decisions on a separate caucus consultation called ‘Igba Izu’ and finally announced final decisions which quite often won a general vocal approval of the people. Occasionally, the final decisions of the elders are rejected and fresh efforts are started towards winning common consensus.
The ruler or king where they existed was the most important person in the town or village. He had the Judicial, Legislative and Executive powers but didn’t act alone. He was advised by his chiefs who could remove him from the office.,, if he did not rule in the public interest.
The council of elders were made up of chiefs and elders in the town. For example, the war chiefs, the religious chiefs, the market chiefs, the family or ward chiefs e.t.c are all members of the council of elders. The functions of the council of elders include :
1. Advising the King on day to day administration 2. Removing the King if need be 3. Regulating trade by fixing price for essential commodities 4. Deciding on days for religious ceremonies and carrying them out 5. Trying offenders and ensuring that the punishment imposed on them are carried out 6. Organising age groups and assigning duties to them 7. Negotiating peace with neighbours as well as planning for and engaging in war
The Age grade are formed by males and in some cases female children born within a given age bracket. For example, Children born between 1960 to 1965, can be grouped under one age-grad. Each age grade usually is organised under a leader and other officials. The leader normally is the oldest or strongest member. The age-grades were called upon to perform public services and duties such as:
1. Clearing bush path 2. Repairing the King’s house and bridges 3. Preparing the town centres for ceremonies and Religious duties such as taking part in rituals and dances 4. War duties and civic duties e.g. performing ceremonial functions 5. Maintenance of Law and order and Peace 6. Sanitation and cleaning of the environment
Judicial Administration
1. The family settled minor disputes within the family level 2. Council of Elders or “Amala” handled major disputes 3. The final adjudication of cases was done by the deities 4. The age grade settled minor disputes among themselves 5. The Ala plays great role in Judicial functions. For example offences such as homicide, murder and birth of abnormal children are crimes against the Ala. 6. The chief also takes part in judicial settlement. Sometimes, the whole village may constitute itself into a court for the purpose of settling disputes. Finally, the ‘Dibie’ (native doctor) also settles disputes among the people.
Religion
The Igbos practised traditional religion. They had chief priests who performed sacrifices from time to time to appease the gods. The Igbos have great respect for the deities and the departed ancestors. The chief priests were the link between the people and the deities, as well as departed ancestors. The Igbos believe in re-incarnation. Profaning of deities was a very serious offence among the Igbos. The religious life of the Igbos were surrounded by mysticisms and superstitions. Features of the Igbo Traditional Political System 1. Republic in Nature 2. Powers were decentralized 3. No system of taxation 4. No separation of power 5. Direct democracy when it comes to decision making
PS. For those who find this too long, its summary is that Igbos were Democratic before the coming of the white men. We were running true federalism before the amalgamation of Northern and Southern Nigeria. We were subdued into having figurehead kings by the whites so as to make us easily controlled.
cc: Thebosstrevor1
You are correct. It was this unorganized system that the powerful Benin kingdom saw amongst igbos before conquering and ruling all of western igbo and some parts of eastern igbos..
Omoluabi1stborn: Kabiyesi does not mean King. It means - "there is no one like you" Ooni which is short for "Oonirisha" does not mean King. Alaafin does not mean King. These are all just regional identifiers for various Obas.
What is King in Yoruba language is "Oba". The prmordial Yoruba Orisha "Obatala" means the "King of purity". Oba meaning king, and Ala meaning purity. There is also Obaluaye, Obalufon etc. All meaning King of different things/entities/concepts.
OBA in Yoruba means one who presides, reigns or in charge; the verb is 'ba' (to preside) while the noun is 'oba'. Hence, the names likes, Obasanjo, Obayemi, etc, also words like Ijoba(reign, ruling), Omoba(prince), Omobabinrin(Princess), etc.
Kabiyesi, Kabiesi is gotten from kabi ọ́ o si, meaning ' there is no one like you'. It's a praise word or greetings for Oba/king or God.
Oòni, Alaafin, Ewi, Ọwá, Olu.., Oni..., are different tittles for different Oba/king in Yorubaland to identify their territories. Linguistically, King simply means Oba.
I'm waiting for Benin version
According to you, Oba in yoruba means one who presides.. In Bini Oba means king..
I hail my bro.. I don tell them still them no wan gree.. even Equiano (first igbo to read and write) born in the same century the biafra story was written said the Oba of Benin was ruler of biafra at the time he was born..
Culture › Re: Itsekiris Finally Discard 1979 Edict Insist That They Are Yorubas Not Bini by davidnazee: 11:34pm On Apr 14, 2021
this guy is so hilarious. @tao11, at least this one has the brain to know that you are knocking the nonsense out of them. But bigotry will not allow him move forward
Upon history? If that is all history is to you.. A tool to attack people then you have no business with history and should be disregarded because everything for you is purely motivated by hate and bigotry
