₦airaland Forum

I love the thread

Cosbyrich:
This is a long story.You have not made up to 1/40 of the achievements of the Yoruba.We have not seen any Grammy awards,Nobel laureates, etc

Ode!

asala1:
At least Nigerians keep trooping to the US in return abi? Tell me one reason why anyone from SW will want to go to SE. Is it to look for job, go to school or invest? There is absolutely no potential whatsoever.

Your people are here salling Agbo, baba Ijabu, taxi, harbal mixtures, bricklayer etc, do you want me to post their pics?

Brown roof republic

More

asha80:
Na Sunday too you snap this one?

That's one of my pictures I guess he saved it

asha80:
no sign of activity here

I took the pictures on Sunday, because that's the only day I have in a week for my exploration, I hope you understand?

Few pictures I took last time I visited. Onitsha port

GEJman:
Really? never knew about this ooo...can you tell where exactly the Naval base and Custom outpost are in Onitsha?

Ogbaruland is neighbored by Onitsha, a major commercial city in south eastern Nigeria located in Anambra State in Nigeria. Ogbaru people and clan are stretched into three Nigerian states, namely Anambra State, Delta State and Rivers State in Nigeria.Ogbaru has notable people such as the Late Chief Stephen Osita Osadebe, a world-renowned and acclaimed high life musician. Also, Late Chief Obiajulu Osadebe, a musical protégé of his earlier mentioned father.Ogbaru today has a Nigerian Naval Base, an Industrial river harbor, a federal road under-construction leading to Rivers State in Nigeria. Ogbaru is also a projected link road to other parts of the south east / south south zones of Nigeria with construction of a more inland link roads and a proposed 2nd Niger Bridge. Ogbaruland is very strategic to its surrounding region and Nigeria and West Africa(Africa) as a whole.

asha80:
when did the custom base start? I know the naval base started recently

Their office is located along Onitsha/Asaba express way before Onitsha Holiday resort hotel

175:
Exactly my broda! I was suprised to see that not even a single custom outpost between Asaba and Onitsha! Instead what we see/have is custom roadblock.

There are custom outpost and naval base in Onitsha

Deltagiant:
Though I won't rule Ifeanyi out, but i doubt if this JB deal was cut within this short period of Buhari.

Onitsha to Warri is a motorable short distance of 170 km of which an importer at Onitsha or Nnewi could do a round trip in realtime.

The Warri-Onitsha bifurcation has been already dredged for big barges. I'm sure it's also on Julius Berger's strategic plan to ply that maritime corridor.

Their construction of the second Niger bridge has drawn the company's attention to the huge business potentials in the region. She dosen't want this one to escape her.

Perfectly right, last time I visited their site a friend of my working with JB told me that all their maritime logistics for second Niger bridge are done through Onitsha port via Warri sea port. I ones posted the pics I took then

tonychristopher:
one thing I have noticed is that most of them are kids , most of them are still dependent on their folks and can't stand on their own and what I do is through facts on them and ignore their ranting ...why engage a nobody ..so I let them whine

they are happy to say who is igbo or not but when you through history on them instead of refuting it they start making jest of themselves

well I am not surprised their people are known to be loud , obnoxious and braggards

what do you do to their type? ignore them ...you can see how they talk ..like kids they are



many of them will not be able to talk to most of us in real life ...with all due humility ...internet is a leveler anyway


nna kedu

Well said

http://www.ijebuassociation.org/Discover-Ijebuland/History/ctl/Details/
NOT FRANK

[b]THE IJEBU PEOPLE ARE SUDANESE
THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland. The Southern fringe is open to the sea with the coastlines of Epe, Ejinrin and Ikorodu. Despite the political division which has these three towns in Lagos while the main part of Ijebuland is Ogun State, the people have always regarded themselves as one entity even when the immigration ­legends which have often been cited point in dif­ferent directions.

There are immigration legends which tend to link the Ijebu with the biblical Jebusites and Noah (hence Omoluwabi -- omo ti Noah bi -- the children of Noah) but these are farfetched. Other immigration legends trace the origin of Yoruba people, and by implication, the Ijebu to Mecca where Oduduwa, the legendary ancestor of the Yoruba, was said to be the son of King Lamurudu. Oduduwa, according to the legend, had to be expelled from Mecca when he resorted to idolatry. This is another unacceptable story in that it implied that the Yoruba must have come into existence as a group after faithful Muslims expelled Oduduwa some 1,500 years ago.

Ijebu traditional historians tend to stick to the migra­tion legend that the people migrated to their present territory from a region of Sudan called Waddai which means that the Ijebu had a parallel migration wave just like other Yoruba who believe they came to their present abode via Oduduwa. That claim seems to be corroborated by a publication by one Hailemariam which states that "the most powerful people that the Negede Orit (ancient Ethiopian immigrant into Africa) met in East Africa were the Jebus." Their King was claimed to be so influential that he appointed the gover­nors of Yemen. If that king was the same Olu-Iwa, the legendary first Ruler of Ijebuland, we do not know.

There is a lot of evidence in support of the fact that the Ijebus migrated into Nigeria from Sudan. The most ob­vious is the Sudanese tribal mark which, though varied, is duplicated all over Yorubaland. In particular, the three ver­tical marks on both cheeks are the national marks in Ijebu. Moreover, in the border between South Sudan and Ethiopia, the original language which Arabic language has super­seded is very similar to Ijebu dialect. Names of people such as Saba, Esiwu, Meleki (corruption of Menelik) and many others are still common in Ijebu and the South of Sudan. A kind of flute which was formerly used during the coronation ceremony of the Awujale is still used in Ethio­pia and South of Sudan. In the second place, the passage quoted from 'Ethiopian History' by Hailemariam at the beginning of this essay shows that Negede Orit which entered Ethiopia several cen­turies before King Solomon and the famous Makida, Queen of Sheba (about 900 B.C.) met the Ijebus on the east Coast of Southern Sudan.

The ancestors of the Ijebus who now inhabit Ijebu-Ode and districts came into Nigeria from the ancient Kingdom of Owodaiye of Ethiopia which came to an end as a result of Arab supremacy in Middle East and the Sudan where Owodaiye was situated. The Kingdom of Owodaiye was bounded in the North by Nubia; in the East by Tigre and the Kingdom of Axum; in the West there was no clear boundary, while along its South-Eastern border, it was bounded by the land of Punt. With these people the Ijebus share their culture and religion. With the Tigrians and ancient Axumites the Ijebus share their tribal marks which are made up of three vertical marks on the cheeks while with the Egyptians, the Nubians and Puntite people, the Ijebu share many of their funeral rites, the Agemo cult and the Erikiran.

The Yorubas in Nubia were the nearest people to the Ijebus in Owo aiye. Even the Ijebus differ from the Yoruba in many respects. For example, while the main Yoruba group practice circumcision on both male and female members of the family, the Ijebus never practice it on the female members; the Yorubas used to bore the lower part of the ear in both male and female while the male never bore in Ijebu.

The first major wave of Sudanese that entered Nigeria was led by Iwase who came to Ife several centu­ries before the major Sudanese immigrations under Oduduwa and Olu-Iwa. The Iwase group of immigrants came during the reign of Esumare of Ife Erinrin. The next group of Sudanese immigrants were the Ijebus and the kindred peoples under Olu-Iwa, who entered the country at about the same time as the Yoruba under Oduduwa. There are many reasons to believe that they arrived before the main Yoruba group. The most important reason was stated in a Yoruba tradition that when Oduduwa was alive, he became partially blind and went to consult Agbonniregun, an Ife Priest, with a view to finding out what he must apply to his eyes to regain his sight. Agbonniregun recommended brine and so Oduduwa had to send one of his sons, Obokun, to the sea to bring him sea water. The latter wandered for many years in vain until he came to the King of Ijebu for help. This king sent a messenger to guide him to the sea and on Obokun's re­turn to !Ijebu, the King of the ljebus (Lewu Legusen) gave Obokun medicines for Oduduwa's eyes. And when Oduduwa applied the brine and the medicine, he regained his sight. The above tradition shows that the ljebus were in Nigeria before the main Yoruba stock because the king of Ijebu referred to was The fifth Awujale. In appreciation of this service, Oduduwa determined to visit the King of Ijebu, but he died about fifteen miles east of Ijebu-Ode. His followers settled down at Idofe, a town which has now become extinct.

The Ijebu legend tracing their origin to Waddai must have brought the known rivalry between them and other Yoruba people. If, indeed, Lamurudu and Oduduwa de­scended from Omu, the younger brother of Olu-Iwa, there is some sense in the claim that the Ijebus are senior to other Yorubas and cannot, therefore, accept the junior position that put them under the Ooni of Ife or Alafin of Oyo.

The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.
[/b]

FKO81:
That's my name Ojukwu included

I can still give you my phone number

after1:
Obinna Frank, your own is loading.......

That's my name Ojukwu included

Kids

[

laudate:
Kai! Let me guess....you failed SSCE, NECO, JAMB etc all put together??

So it is only the differences in circumcision and ear piercing that makes the Ijebu not to be called Yorubas, right?

Ok, were you not the same person that posted this part of the article or did you just conveniently ignore this section cited below, which says the Ijebu are regarded as 'peripheral Yoruba', but ..."Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu etc"


.
Now, answer the question about their Oba's name - Adetona.

IJEBUS ARE SUDANESE THEY ARE MIGRANTS
"The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries"

after1:
[s][/s]

I have warned you bastard to stop screaming Yoruba everywhere. Face your cursed red mud land, the thread is not about Yoruba. Your own disgrace is loading and we piling it up for you. Be warned.

Ewu Osun your worst nightmare is here, please HE GOAT don't disturb us

laudate:
What is my own business with Amaechi and Okowa?

Was that the question I asked you? Answer the main question I asked you and stop perambulating all over the place!

Ijebus are Sudanese

Even the Ijebus differ from the Yoruba in many respects. For example, while the main Yoruba group practice circumcision on both male and female members of the family, the Ijebus never practice it on the female members; the Yorubas used to bore the lower part of the ear in both male and female while the male never bore in Ijebu.

laudate:
Your article merely says the Ijebu migrated from somewhere called Sudan, and settled in what is present day Nigeria to become part of Yoruba land. Even the traditional ruler of Ijebu agrees that everybody migrated from somewhere.

You have still not answered my former question: "Is Adetona, not a Yoruba name?" Or is it a Sudanese name, or an Igbo name?

Is Chibike Amaechi and Ifeanyi Okwa not an Igbo names?

laudate:
Guy, the article you quoted did not say anything wrong. I was merely replying to Cheruv who keeps insisting that Awori and Ijebu are NOT Yoruba, when everyone in the South-West knows that they are clearly Yoruba.

Even the sections I highlighted in your article supports this. Their traditional ruler is Oba Sikiru Adetona. Tell me, is Adetona not a Yoruba name??

Aworis, Ijebus are not Yoruba

More evidence
Ijebus Are From Sudan, Awujale Insists

[b]In an interview with P.M.NEWS in his palace at Ijebu Ode, the monarch, when reminded of his claim in 1983 that the Ijebus are from Waddai in Sudan, said every tribe in the country migrated from somewhere.

Says Oba Adetona: “Let me tell you, there are ways of settlements, even before Oduduwa came to Ile-Ife, Ife was already in existence. All you just have to do is go to history books, you’ll see all these things there.”

Reminded that the statement is often used against the Ijebus with people regarding them as aliens, Awujale described such act as rubbish, saying “how can they use it against the Ijebus? Who is using it against them? What about others? Are they not from other areas before they settled here?”
Oba Adetona who marked his 76 birthday on 10 May, 2010 said no Nigerian has any right to use the source of migration against another as it is evident all over the world that everybody has his or her roots.

In his royal message, the Awujale advised traditional rulers to steer clear of partisan politics as it is obvious that their subjects can never belong to the same political party and a royal father must not seen to be taking sides.

He told P.M.NEWS that his memorable encounter with the first civilian governor of Ogun State, the late Chief Olabisi Onabanjo, in 1983 occupies a chapter in his book that will be launched tomorrow at the grand finale of his coronation anniversary at the Gateway International stadium, Ijebu-Ode.

On the clash between him and the Ooni of Ife, Oba Okunabde Sijuade, Oba Adetona said: “Don’t forget, people try to say we have differences, no, not at all. I am the Awujale of Ijebuland, my instrument of office says so. Ooni is Ooni of Ile-Ife, the instrument of office given to him states so.

“All the claims he is making now are not correct, they are not tenable. The first time the Obas ever met in Yorubaland was in 1937. Before then, they never met, so I think the man is playing politics, trying to over price himself,” Awujale explained.

Asked if they’ve both met of recent, the paramount ruler exclaimed: “Where and for what!?”

He stressed that they were not competing for anything and he has no cause to go to Ile-Ife just as Ooni has no mission in Ijebuland.

—Jide Osokoya[/b]
http://www.pmnewsnigeria.com/2010/06/25/ijebus-are-from-sudan-awujale-insists/

laudate:
Gosh! Your ignorance is appalling! Don't forget that hypocrisy is your own stock in trade. You were born with it.

Did you even read the article that the poster was quoting from? The first sentence said: "THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland..."

How can people who occupy the central part of Yorubaland claim that they are NOT Yoruba? At no point, in the article did they say the Ijebu were not Yoruba. In fact it goes further to say that they are regarded as peripheral Yoruba!! And finally ends by saying: "Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. " Why is that so hard for you to understand? Kindly show me the section of the article where it says the Ijebu are NOT Yoruba. Or do you want them to be called Igbo?

Now, let me ask you: "How many Ijebu and Awori people have you met in real life that truly know their heritage?"

What kind of names do they bear? What language, customs and culture do they practice? Isn't it Yoruba custom and culture?? What are their traditional rulers called??!

I have relatives who have married people from these groups, so trust me..when I tell you they are Yoruba. Please educate yourself and stop letting people laugh at you.

And for the last time, please provide evidence to show that Laudate is Yoruba. Every correct answer gets 20 marks!

I know you will fail this simple test, because you guys like tagging everyone as Yoruba, the minute they disagree with your point of view. How sad.

The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.
That was the reason why I highlighted it

disumusa:
yoruba people are very teritorian, they encroach part of kwara,kogi,edo,delta.
,rivers.
Idigbo,[s]you need to respect yorubas, they never lost land to any tribe[/s], unlike igbos.

It's seems you don't know your history? When you're busy chasing rat when your house is on fire
[b]How Afonja (Yorubas) lost the Ilorin throne
THE rivalry between the Fulani and Afonja descendants over the throne of Ilorin is rooted in history.

While the Fulani rest the case of their claim to the kingship of the ancient town on the fact that the monarch had from the time immemorial been produced by them, the Afonja descendants, who like majority of the people of the town are Yoruba, say since their ancestor founded Ilorin, their claim to the throne ought not to be disputed.

History appears in support of the former's position although the progenitor of the Fulani indigenes of Ilorin, Alimi, was actually a tenant to Afonja.

The death of Afonja and Alimi, however, saw the eldest son of the latter emerging as the first monarch of what was then known as Ilorin.

Historical sources, tracing the story to the 19th Century, said Ilorin of today was founded by Afonja, the then Aare Ona Kakanfo (Generalisimo) to Alaafin of old Oyo (Oyo Ile), who used the town as his military outpost. It was this outpost that he carried out his war expeditions for the Alaafin. In the usual nomadic wandering, Alimi arrived Ilorin and was hosted by Afonja. Soon after Alimi took Ilorin as his place of abode, a rift broke out between Alaafin and Afonja. When the disagreement reached the climax and the two had to take up arms, Afonja, out of regard for Alimi's spiritual and military prowess, sought his support. Alimi helped in mobilising an army in support of Afonja leading to victory over Alaafin. The defeat led the then Alaafin migrating from old Oyo to the site now called Oyo.

After the war, Alimi became a teacher to Afonja's children as the latter wanted his offsprings to learn the secret of power. When both died, Alimi's son, Abdulsalami, inherited his father's duty of teaching Afonja's children.

When the idea of appointing somebody to head the village came, the eldest child of Afonja wanted to have the position but met opposition from Abdulsalami who had military support from his fellow Fulani kinsmen. Abdulsalami ultimately became the ruler of what is now called Ilorin around 1831.

The issue now is that Afonja's descendants believe that their forefathers were cheated and want a redress. But the Alimi people are claiming that the Afonja people never ruled Ilorin and, as such, no precedent exists to back their position.

Penultimate week's incident was not the first time the Afonja and the Yoruba would attempt to assert their right to Ilorin kingship.

Historical sources said in 1895, the Yoruba rose against the then emir, burnt his palace and killed him. But the revolt did not result in enthronement of a Yoruba king. In 1913, when Lord Lugard administered the northern and southern Nigeria, Yoruba were said to have spearheaded a riot over tax to bring the rulership of the then emir to ridicule. In 1936, the Yoruba, according to sources, also moved to oust Emir Abdulkadir who was banished to Kaduna but got reinstated by the colonial administration.

In 1978, the George Innih administration of Kwara State raised a judicial panel of inquiry to look into the Yoruba agitation.

The Yoruba people reportedly made a case for the merging of Kwara State with the Southwest before the commission while also laying claim to the Ilorin throne. It was said they even claimed antecedent to the throne as they allegedly said Yoruba had produced four obas in Ilorin before the advent of the Fulani. But the Alimi people, in a counter position, claimed there was no known Yoruba king in the town before their forefather mounted the throne.

The report of the panel never saw the light of day while there was also no white paper from government.

A twist to the tussle was the recent petition by three of the six Yoruba chiefs (mogajis) in Ilorin to the State House of Assembly complaining that they had been classified as ungraded by government allegedly at the behest of the emir. Their non-grading, according to the chiefs, suited the emir, so that there would be no rivalry of any sort from the Yoruba to his authority. Ilorin Descendants Progressive Union (IDPU), formed to protect the interest Ilorin indigenes who are of Fulani extraction, once in its opposition to the upgrading of the chiefs, said dong so would bring them at par with Gambari. But the Afonja Descendants Union (ADU) which came on stream in 1978 to advance the cause of the Yoruba in the town and with Kasumu as its leader would hear none of that. The group is allegedly pressuring the legislature to grade the chiefs.

Another angle to the agitation is the demand for Oya State that will comprise the Yoruba speaking areas of Kwara and Kogi States. The move, it was said, is to pull the rug from under the feet of the emir and end the Fulani rulership of Ilorin.

The Yoruba people of Ilorin are not alone in the struggle. The pan-Yoruba meeting which took place in Ibadan last year demanded restructuring of Kwara State such that Ilorin would be grouped with the Southwest. Analysts interpreted this to mean that the parley did not believe that any emir had any business on Ilorin throne. [/b]
- See more at: http://www.ilorin.info/fullnews.php?id=10472#sthash.qQrI3CoH.dpuf

No wonder during the confab Lagos representatives never supported regional government, I wonder what will be the faith of Oduduwa land when Nigeria split? I guess that's why they are fighting tooth and nail for one Nigeria

[b]THE IJEBU PEOPLE
THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland. The Southern fringe is open to the sea with the coastlines of Epe, Ejinrin and Ikorodu. Despite the political division which has these three towns in Lagos while the main part of Ijebuland is Ogun State, the people have always regarded themselves as one entity even when the immigration ­legends which have often been cited point in dif­ferent directions.

There are immigration legends which tend to link the Ijebu with the biblical Jebusites and Noah (hence Omoluwabi -- omo ti Noah bi -- the children of Noah) but these are farfetched. Other immigration legends trace the origin of Yoruba people, and by implication, the Ijebu to Mecca where Oduduwa, the legendary ancestor of the Yoruba, was said to be the son of King Lamurudu. Oduduwa, according to the legend, had to be expelled from Mecca when he resorted to idolatry. This is another unacceptable story in that it implied that the Yoruba must have come into existence as a group after faithful Muslims expelled Oduduwa some 1,500 years ago.

Ijebu traditional historians tend to stick to the migra­tion legend that the people migrated to their present territory from a region of Sudan called Waddai which means that the Ijebu had a parallel migration wave just like other Yoruba who believe they came to their present abode via Oduduwa. That claim seems to be corroborated by a publication by one Hailemariam which states that "the most powerful people that the Negede Orit (ancient Ethiopian immigrant into Africa) met in East Africa were the Jebus." Their King was claimed to be so influential that he appointed the gover­nors of Yemen. If that king was the same Olu-Iwa, the legendary first Ruler of Ijebuland, we do not know.

There is a lot of evidence in support of the fact that the Ijebus migrated into Nigeria from Sudan. The most ob­vious is the Sudanese tribal mark which, though varied, is duplicated all over Yorubaland. In particular, the three ver­tical marks on both cheeks are the national marks in Ijebu. Moreover, in the border between South Sudan and Ethiopia, the original language which Arabic language has super­seded is very similar to Ijebu dialect. Names of people such as Saba, Esiwu, Meleki (corruption of Menelik) and many others are still common in Ijebu and the South of Sudan. A kind of flute which was formerly used during the coronation ceremony of the Awujale is still used in Ethio­pia and South of Sudan. In the second place, the passage quoted from 'Ethiopian History' by Hailemariam at the beginning of this essay shows that Negede Orit which entered Ethiopia several cen­turies before King Solomon and the famous Makida, Queen of Sheba (about 900 B.C.) met the Ijebus on the east Coast of Southern Sudan.

The ancestors of the Ijebus who now inhabit Ijebu-Ode and districts came into Nigeria from the ancient Kingdom of Owodaiye of Ethiopia which came to an end as a result of Arab supremacy in Middle East and the Sudan where Owodaiye was situated. The Kingdom of Owodaiye was bounded in the North by Nubia; in the East by Tigre and the Kingdom of Axum; in the West there was no clear boundary, while along its South-Eastern border, it was bounded by the land of Punt. With these people the Ijebus share their culture and religion. With the Tigrians and ancient Axumites the Ijebus share their tribal marks which are made up of three vertical marks on the cheeks while with the Egyptians, the Nubians and Puntite people, the Ijebu share many of their funeral rites, the Agemo cult and the Erikiran.

The Yorubas in Nubia were the nearest people to the Ijebus in Owo aiye. Even the Ijebus differ from the Yoruba in many respects. For example, while the main Yoruba group practice circumcision on both male and female members of the family, the Ijebus never practice it on the female members; the Yorubas used to bore the lower part of the ear in both male and female while the male never bore in Ijebu.

The first major wave of Sudanese that entered Nigeria was led by Iwase who came to Ife several centu­ries before the major Sudanese immigrations under Oduduwa and Olu-Iwa. The Iwase group of immigrants came during the reign of Esumare of Ife Erinrin. The next group of Sudanese immigrants were the Ijebus and the kindred peoples under Olu-Iwa, who entered the country at about the same time as the Yoruba under Oduduwa. There are many reasons to believe that they arrived before the main Yoruba group. The most important reason was stated in a Yoruba tradition that when Oduduwa was alive, he became partially blind and went to consult Agbonniregun, an Ife Priest, with a view to finding out what he must apply to his eyes to regain his sight. Agbonniregun recommended brine and so Oduduwa had to send one of his sons, Obokun, to the sea to bring him sea water. The latter wandered for many years in vain until he came to the King of Ijebu for help. This king sent a messenger to guide him to the sea and on Obokun's re­turn to !Ijebu, the King of the ljebus (Lewu Legusen) gave Obokun medicines for Oduduwa's eyes. And when Oduduwa applied the brine and the medicine, he regained his sight. The above tradition shows that the ljebus were in Nigeria before the main Yoruba stock because the king of Ijebu referred to was The fifth Awujale. In appreciation of this service, Oduduwa determined to visit the King of Ijebu, but he died about fifteen miles east of Ijebu-Ode. His followers settled down at Idofe, a town which has now become extinct.

The Ijebu legend tracing their origin to Waddai must have brought the known rivalry between them and other Yoruba people. If, indeed, Lamurudu and Oduduwa de­scended from Omu, the younger brother of Olu-Iwa, there is some sense in the claim that the Ijebus are senior to other Yorubas and cannot, therefore, accept the junior position that put them under the Ooni of Ife or Alafin of Oyo.

The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.[/b]
http://www.ijebuassociation.org/Discover-Ijebuland/History/ctl/Details/
Confusion in Oduduwa land

mcvaeey:
you'll only see biafra in your dreams flattie. You'll die in great numbers this time around. Ikwerres are Edos and nor igbos.

Coward go claim Ilorin leave Aniomas and Ikwerres alone
History of Ilorin
lorin was founded by the Yoruba , one of the three largest ethnic groups in Nigeria, in 1450. It became a provincial military headquarters of the ancient Oyo Empire, it later become a Northern Nigeria protectorate when the Shehu Alimi, a descendant of Shehu Usman Dan-Fodio, took control of the city through the spread of Islamic religion. The capital was occupied by the Royal Niger Company in 1897 and its lands incorporated into the British colony of Northern Nigeria in 1900, although the emirate continued to perform ceremonial functions.[2] Although the city retains a strong Islamic influence from the northern incursions , Christianity is now widely practiced by significant portions of other Nigerians originating from other states. Ilorin is the largest city and the official capital of Kwara State.
https://en.wikipedia.org/wiki/Ilorino