₦airaland Forum

CharlesCNG:
Ten Reasons I Will Not Vote Peter Obi in 2027

He inspires emotion, but he does not impose order. A president must control a coalition, not just excite a crowd.
He changes platforms too easily. A man still searching for a stable political roof should not be asking for the keys to Aso Rock.
He has enthusiasm, not enduring structure. Hashtags can trend, but only structure wins power and sustains it.
His support base often repels the allies he needs. A movement known more for abuse than alternatives shrinks its own coalition.
He speaks like a lecturer, not always like a coalition builder. Nigeria needs persuasion, not just presentations.
He rode a wave in 2023 but could not preserve the gains. Winning seats is one thing; keeping them under one roof is another.
He struggles to discipline loyalists. A man who cannot manage followers will struggle to manage a federation.
He benefits from protest energy, but protest is not governance. Anger can launch a campaign; it cannot run a country.
He is strongest in passion-heavy zones, weaker in broad national spread. Regional intensity is not the same as national viability.
He criticizes loudly, but the alternative often sounds thin. A president must offer more than complaint.

Conclusion: Peter Obi may inspire passion, but passion is not preparation. Nigeria needs structure, discipline, coalition depth, and executive steadiness.

AMINDA:
Uba Sani "won" the last election by less than 10,000 votes. Do with that what you will.

Ofunaofu:
You heard that advice from a Nairalander: allow the folks in Kaduna and the North-West to lead the discourse....they know better. Don't come pocking your nose in from Edo with that "Edo is shining" political alawada mentality.

fergie001:
That's outside oooo
Inside the state, he is still being bashed once in a while. We want more 😂

christejames:
Good of him...



Funny thing is that this morning while bathing I was thinking about this guy and saying he should just come out and apologize and move on after seeing his recent posts on Twitter.



Naptu2, come and access his apology also just as you did his resignation

alanto:
What about how Atiku helped Obi to national prominence in 2019 only for Obi to betray Atiku in 2022.

He brought with him a young man of 29 years? That would put Kwakwanso at 35 at the time? Or how old was Kwakwanso at the time? Now is he supposed to work with 70 years olds at 35?

Biafrannuke:
Uncovering Suppressed Histories: Aro-Igbo Settlements, Yoruba Origins, and the Hidden Frontier in Western Nigeria

1. Origin of the Yoruba Name and Historical Territory

The term "Yoruba" is not originally indigenous to the people now referred to by that name. It was popularized in colonial ethnographic classifications, especially through the works of Samuel Johnson in the late 19th century. Before this, different Yoruba subgroups—such as Oyo, Egba, Ijesha, Ekiti, and Ife—identified themselves primarily by town-based identities, not under a single umbrella ethnic label. The name "Yoruba" itself derives from the Hausa word "Yoruba", which originally referred specifically to the Oyo people in Hausa chronicles (Clapperton, 1829; Johnson, 1921).

This externally imposed label was adopted and institutionalized under British indirect rule, which grouped various western polities under the “Yoruba Province,” thereby fixing a formerly fluid identity into a rigid ethnic category for administrative control (Falola & Aderinto, 2010).

In terms of southern reach, Yoruba polities did not control most of the southern forests or coastal deltaic regions pre-1900. Most of these areas were populated by Aro-Igbo shrine settlements, Bini satellite clans, or autonomous trading city-states (Talbot, 1926). The claim that Yoruba extended to the Atlantic coast as far as Dahomey is largely a colonial-era myth used to justify indirect rule and provincial expansions (Ikime, 1980).

2. Awori: Identity, Origins, and Mixed Heritage

The Awori are often claimed as the original inhabitants of Lagos, yet their identity and origin are multi-layered. Oral traditions reveal that many Awori communities in Lagos and Ogun States were founded by migrants from Ile-Ife, Aro-Igbo priest-clans, and even Bini exiles or warriors.

For instance:

Isheri, one of the oldest Awori towns, shares foundational toponymic links with Igbo and Benin linguistic roots.

Ita-Igbo in present-day Lagos Island indicates an Aro-Igbo settlement linked to trade outposts and shrines (Ajayi, 1965).

Otumara, Onikan, and Oke-Ira were originally trade or shrine hubs founded by Igbo-speaking groups before Bini militarization of the Lagos area in the 1600s.

Colonial records (e.g., Lagos Colony Gazetteers, 1901–1914) confirm that these settlements had non-Yoruba origins, though later absorbed by the Oba of Lagos under British supervision. The Bini war expeditions, which reached Lagos around the 17th century, established military posts that contributed to the fusion of Awori, Bini, and Aro elements.

Thus, while Awori today are seen as a Yoruba subgroup, historically they were a hybrid people, with Bini, Aro-Igbo, and Ife influences depending on the town or clan (Adefuye et al., 1987).

3. Oduduwa Myth and Ife Origin Story: Myth or History?

The story of Oduduwa descending from heaven to found Ile-Ife, from whom all Yoruba kings claim descent, is a powerful mythological charter. However, the Oduduwa narrative was codified into a central doctrine primarily in the 19th century (Johnson, 1921), and lacks early corroboration in precolonial documentation.

Notably:

Portuguese, Dutch, and early British explorers in the 15th–17th centuries made no reference to such a figure or centralized Yoruba dynasty (Ryder, 1965).

Oduduwa’s name itself may be a deified ancestral or priestly title rather than a singular person (Ogunremi, 1998).

Some archaeological findings around Ile-Ife suggest a more cosmopolitan settlement, not exclusively Yoruba, in early centuries CE (Willett, 1967).

Thus, the Oduduwa myth served colonial and postcolonial Yoruba political consolidation, but does not accurately reflect the diversity or origin of the people now grouped under "Yoruba".

4. Aro-Igbo Founded Settlements in Western Nigeria

Aro-Igbo priest-merchants established permanent, shrine-governed, sovereign settlements across present-day Ondo, Ekiti, Lagos, and Ogun States. These included:

1. Oke-Igbo (Ondo) – founded as an Aro-Igbo outpost, likely linked to Okigwe-Aro shrine traders. Original name: Uhu-Oke.

2. Ita-Igbo (Lagos Island) – "Ita" means market/square; "Igbo" denotes the clan. A major shrine trading post.

3. Araromi (Ondo Central) – Aro migrants from Arochukwu and Bende settled this area; "Ararọmụ" (peaceful retreat).

4. Ijara-Isin (Kwara border) – founded by Aro clans via Awka diviners on shrine missions.

5. Ijofin-Igboho (Oyo–Benin corridor) – controlled by Aro traders before Oyo expansion.

6. Igbokoda (Ondo West) – name itself means “Igbo–River mouth”.

7. Okegun-Igbo (near Epe, Lagos) – a shrine community linked to Uzuakoli-Arochukwu networks.

8. Iselu, Igbo-Aje, Odo-Ara, Igbo-Ora, Igbo-Otun, Igbo-Elerin – all documented in local oral traditions and colonial records as Aro-founded or shrine-affiliated towns.

These towns functioned as nodes in a long-distance trade and religious intelligence network managed by the Aro Confederacy through the oracle of Ibini Ukpabi, destroyed by the British in 1902 (Jones, 1958).

5. The Ogun River: Western Boundary of Aro-Igbo Frontier

The Ogun River, flowing from Oyo through Ogun State to the Atlantic, marked the western boundary of sustained Aro-Igbo penetration. This river route allowed Aro priest-merchants to:

Establish shrine towns and trading posts along the banks (e.g., Igbo-Aje, Ibo-Ora).

Interface with Bini, Nupe, and later Oyo networks.

Defend shrine sovereignty through spiritual sanctions and alliances with local communities (Ajayi & Crowder, 1974).

The Ogun River frontier became a collision zone between the Aro and expanding Oyo and British influences, culminating in military assaults and reclassification of towns into Yoruba polities under colonial administration.

6. Legal and Spiritual Reclamation: Status of Arochukwu Monarchy

The Arochukwu monarchy, led by the Eze Aro, survives today as a spiritual and traditional monarchy, though severely weakened by the destruction of Ibini Ukpabi in 1902 and the outlawing of its oracle jurisdiction.

However:

The Aro Confederacy’s royal and priestly houses continue to maintain genealogical, spiritual, and ancestral rights over former settlements.

The Eze Aro still convenes annual Ikeji festivals to affirm ritual sovereignty.

Legal sovereignty, while politically denied, is being revived through oral record preservation, land reclamation efforts, and diaspora court cases.

Groups such as IPOB and heritage-rights activists increasingly recognize the centrality of the Aro system in reclaiming Igbo precolonial frontiers.

References (APA Style)

Adefuye, A., Agiri, B., & Osuntokun, J. (1987). History of the Peoples of Lagos State. Lagos State University.

Ajayi, J. F. A., & Crowder, M. (1974). History of West Africa. Longman.

Ajayi, S. A. (1965). Christian Missions in Nigeria, 1841–1891: The Making of a New Elite. Longmans.

Clapperton, H. (1829). Journal of a Second Expedition into the Interior of Africa. London: John Murray.

Falola, T., & Aderinto, S. (2010). Nigeria, Nationalism, and Writing History. University of Rochester Press.

Ikime, O. (1980). Groundwork of Nigerian History. Heinemann.

Johnson, S. (1921). The History of the Yorubas. CMS Bookshops.

Jones, G. I. (1958). The Trading States of the Oil Rivers. Oxford University Press.

Ryder, A. F. C. (1965). Benin and the Europeans, 1485–1897. Longman.

Talbot, P. A. (1926). The Peoples of Southern Nigeria. London: Oxford University Press.

Willett, F. (1967). Ife in the History of West African Sculpture. Thames and Hudson.

Frigga13:
Those ones are trolls and Chief trolls that are first to cAll are the moderators on this forum when trolled

They. Hardly give intelligent response.. quick to accuse others

Then get a million likes that proves nothing in reality

Akpakomiza2:
Okpebholo has won already sir

nedu666:
Op is a yoruba man pretending to be from ebonyi. Inferiority complex people

Pierocash:
Even if they expel all foreigners out of their country, that will not add any advantage to their citizens. Robert Mugabe did same, by forcefully ejecting the whites thinking that will improve the commerce industry of their locals and citizens. But look at Zimbabwe today, they went from bad to worst economy, with inflation hitting over 700%..

What you don't possess the capacity, even if they give only you the license, you will still fumble.

The Americans and other develope countries didn't close down the businesses of foreigners to have a strong economy..

The problem of my African brothers Ghana, and South Africa is inferiority complex, they lack the capacity to compete with the Nigerian Counterpart hence the witchhunt..

Why only Nigerian traders, why are they not closing down businesses of other foreign Nationals? Jus envy and jealousy.

Bighead9:
[b]E pain this man well