₦airaland Forum

I love VP Osinbajo but I think his education and western ideology is a block on his ability to manage ethnic challenge.

Situations like this are not taught in textbooks or in law school. We are not a Western society. We are Africans and issues of native discord require native sense to guide proper disposition.

I was waiting and watching to see how Preaidency would respond to Ooni's visit, twice in one week....one to President, second to VP.

I hope this visit by VP is unrelated to the tasks given to them by Ooni. If it is both President and his VP bungled their roles.

Akarigbo is a retired Army Officer. If Buhari was choosing him as point of contact for issues they both scre.wwed up.

Again, Im going to wait on side, too early to react...I want to see how President and VP will honor Ooni's visit. This visit to Akarigbo cant be it.

expressglory:
Let me shake this table a little: Certain tribe don't beg much...but when it comes to armed robbery... They are number one!



Which one will you choose...to beg or to rob people!

A beggar has more dignity than a robber anywhere any day!

etrouble:

Please who killed Nigerian soldiers consisting of Yoruba/Hausa/Fulani during the civil war? Togolese soldiers? Or is Sowore saying that no single Nigerian soldier was killed during the war? Is Sowore saying that after Agbari Ojukwu declared war and bombed the Niger Bridge, Nigerian soldiers should have gone to the South-East to hug and romance the Biafrans while the Biafran soldiers were shooting the Nigerian soldiers?

Well,Obasanjo actually did that. After Benjami Adekunle the Scorpion was posted out of the war front due to plead by Red Cross and UN for killing too many stubborn and coward Biafrans, Obasanjo went there to use the remaining women, ladies and girls as sex slaves. That old idiot Obasanjo has been promiscuous since young age and up till now he is still sleeping with his sons' wives.

As a private citizen, Sowore is in a different class now. He was a presidential candidate in 2019 and met people in person who ordinarily he would not have access to. He has a new awakening so his talks as a political candidate must not be mixed with his talks as an enterprising media mogul.

Do not pre-empt him.

Chiwude:
Mods push this thread to the dustbin. The agenda of the evil agbaya 50 years Op since a while now is to promote anti Igbo threads. I've been watching him run amok since morning.

I do two things in nairaland

1. Awaken thoughts, with facts.
2. Release counter-messages.

By running amock all morning you mean shutting down vain glorious messages.

Im glad my message is getting to someone cause i wasnt sure if anyone sees or notice them. Thank God!

Pavore9:
See as e perch for the plane!

When i saw the picture of him crawling on the wing i knew he had to be mallam...dont let his dress in tshirt deceive you.

How do i know ? The same way you know mallam when he tries to cross highway. Very uncoordinated!

If you live in Nigeria, you are a public figure.....and you don't have the following set, you are a f00l!

1. Lawyer
2. Tax accountant
3. Political godfather
4. Ethnic militia

Why is Dakolo crying on social media, where is his legal team and his political godfather?

Miyettiallah has been repeating that colonial government gave them graxing land, mapped it and gazzetted it.

Yes this is true, and all the lands are in Northern Nigeria. None in South.

Ive been the only one countering this point. It is very important because it is the legal document that will, above anything else, transfer land to fulani.

Our laxity in counter-messaging contributed to many of the rights and privileges they now claim as entitlements. Things that never belonged to them they have claimed it because when they were throwing it out no one bothered to counter it...so it became the truth.

The grazing route had its Southern limits in Niger State, into Benue and across to Adamawa and back up North. Oyinbo did not map any grazing route below this belt.

Earthquake2:
The op has been creating Biafra threads all day

These cowardly people eh

...so

See Ibo people placing order for amala.

Reno lives in America. Even America have beggars. They are problem for the city ciuncils in California where Reno resides.

When he wants to wa.nk Ibos ego he will do mischief and throw out a curveball for them to celebrate. Who will ever agree that a race of humans exist and everyone of them are well to do? Thats the position he claims for Ibos here.

Reno,
Thats because beggars is for use with Northerner.

Ibos have "destitutes". There are no Ibo beggars but there are plenty Ibo destitites.

untamedd:
I know this post is old but I love it. I've always been curious about my origin, who my ancestors were and what they did. I'm Yoruba and I love my culture even though I don't know so much about it. I always try to learn though, I mean it's 5:28 am in Lagos, Nigeria and I'm on Google for the culture. I follow the hashtag #yoruba on Instagram and it's mostly Brazilians posting about Yoruba deities, they practice Yoruba as a religion.

I am from Igbeti, my oriki is Ajoke and my orile is Iyan (Famine). I'm not sure why it isn't Iji (Lol). I grew up as a very curious child, I always wanted to know everything, our culture fascinates me and I'm constantly trying to get in the know ( even though I don't think I know so much still).
I disturbed my father till he taught me my oriki orile (panegyric compendium)
and I even translated it to English. This oriki orile made me know the names of some of my forefathers and I also heard my Great grandfather was an ifa priest.

Here is my Oriki orile (as far as I can remember)

Ajoke Iyan
Omo iyan o paja keni ma lelubo nle
Biaku aji besin
Egun o gbemi, N o relu abisi
Ibi omi won ju oti lo
Omo arinu gboye, Omo arira efon
Abi won lekun o dun won
Abi won sola, won ro la yan, won ro la yan
Salu Kalo, Salu gbegun sawo...

My father didn't teach me the rest then, he said they were vulgar words. Pardon my Yoruba spellings, I'll do a translation.

Ajoke Iyan
- Regardless of Famine in the markets, the house is fully stocked with elubo( yam flour-food)
- Biaku wakes up to find a horse(in his courtyard)- Biaku is one of my forefathers, he was a great warrior- so feared that people did not want to go to war with him and in order to appease him, they leave a horse in his courtyard overnight �
- I'm not doing very well in Egun, I will go back to my motherland (Igbeti)
- Where wine is cheaper than water
- ( I can't translate this line verbatim but it's some sort of praise)
- They are born as Tigers, others are pained
- They are born in wealth, they take pride in wealth, they take pride in wealth.
- Salu Kalo (maybe Salu went) Salu lived in Egun as a Native doctor (Awo). Salu is also one of my forefathers.

My grandfather was a Christian.

I'm not sure the point of this update but it feels good. I'm Ajoke Iyan of agbo-ile Seriki, Igbeti. The last time I was in Igbeti was the year 2002, I was 10 years old.

Very good. Very impressive!

donbrowser:
This guy has been going around creating IPOB threads putting words lies in the mouth of people from other zone. His threads have similar pictures with no links or video evidence.
Myndd44
Seun
Lalasticlala

Let me know what you think after reading source....

https://reporterspressng.com/igbos-are-vibrant-widely-exposes-and-will-surely-acheive-biafra-gani-adam/

I agree with Ganduje. This man is a true Nigerian. Remember during the Kaduna Declaration drama this man was the first of Northern Governors to break silence and say Ibos in Kano are residents with rights and must not be expelled. Unfortunately Ibos ridicule and spin hatred against him online.

Now he is advocating ranching and ruga settlement in North.

Give it to Ganduje!

abinsco25:
I am Abiodun Akanmu iji omo oloye, eni a bi loye loye npa, oye kii PA ara Igbeti aso olowo nlanla ni won fi n bora nile baba to bi won lomo.

This Oriki says a lot and can be interpreted to give a sense of different dimensions.

Iji - storm
Oye - Trade wind (Harmattan)
Igbeti - shielded from trade wind
Aso Nla - An exporter of rich fabrics

This is a lineage known for fierceness, they are immune from the malevolent trade wind. Wealthy and famous.

MayorofLagos:
I love this, very informative.

My Oruko is Aminu, Oriki is Akanbi, Orile is Erin.

Mayor, you are funny o.
Which one be Aminu? Aminu ko, lamina ni! Aminu na Yoruba name?

ayodeleadeniran:
MUST READ FOR EVERY YORUBA!

ORÚKỌ, ORÍIKÌ AND ORÍLẸ̀: THE UNIQUE GENIUS OF THE YORUBAS IN HUMAN NOMENCLATURE



Just recently, I was discussing with an adult Yoruba man and I asked him what is the Orílẹ̀ of his family so that I could tell him where his family originated from. But surprisingly, not only that he did not know his family’s Orílẹ̀ but it would seem he has not even heard the word Orílẹ̀ before. When I asked him what is Oríkì is, it took him about five minutes before he could remember.

This would have been understandable if he had been a man born of a Yoruba father and a Briton or American mother who has never been in Yoruba-land in his life. But this is a man born of two Yoruba parents, and who has lived all his life in Ibadan.
It is this that then prompted me to put down these few words as a matter of urgency so that the heritage of our ancestors would not die out.
If this present trend continues, I wonder if in the next 50 years any Yoruba person would know what an Oríkì is, not to talk of what an Orílẹ̀ is.

Where I grew up, we have a saying which goes as follows:-
Àìríse ní í mú onílù lọ sí Gaa, se Fulani lórúkọ ni, abi o lóríkì which when translated goes as follows:
It is lack that makes a drummer praise-singer to go to Gaa ( a place where Fulanis live), does a Fulani have a name (that can be praised) or an Oríkì (that can be recited).
We also have a saying which goes thus:
Èmi o ni ki Gambari má sun rárà, kó sá ti mà kì’ran àn mi which when translated goes as follows:
I do not forbid a Hausa praise singer to sing praises, so long as he does not sing the praises of my family.

I included these sayings not in order to promote or assert the racial superiority of the Yorubas above other nationalities in Nigeria, but to show forth the fact that the Yorubas are aware that they themselves are the only race in the world which has a name (Orúkọ), an Oríkì ( a cognomen) and an Orílẹ̀ ( a totem).
No other tribe or race in the entire world has this three-fold nomenclature, and it is something that is worth preserving by us as it is one of the things that make us unique and set us apart.

In fact if the Yoruba system of nomenclature had been a tangible object it would have been something that the UNESCO. would have preserved as a World Heritage because it is the only one of its kind in the whole wide world.

Now ask the person next to you, if he is a Yoruba person, "Do you know your name, your Oríkì and your Orílẹ̀". If he knows the three give him ten over ten; if he knows only the first two give him four over ten; but if he knows only his name give him zero.

In ancient times, the Yorubas did not use to bear their father’s name or grandfather’s name as their surname as is the case now.
Each individual was known by their personal name (the Orúkọ) his cognomen (the Oríkì) and his totem (the Orílẹ̀ )
The current system that is now prevalent of an individual being recognised by his name and his surname came into Yorubaland through our adoption of the British System of nomenclature when being registered for school.
Up till now if you meet a pure Yoruba of the “un-educated” type and ask him his name, what he will tell you is his personal name and Oríkì. It is only if you press him for his surname that he would now tell you his father’s name.

Now to our matter; Orúkọ is the personal name of a Yoruba person his Oríkì is his attributive or cognomen, while his Orílẹ̀ is the totem of his family.
For an illustration, under the Yoruba System of nomenclature, the full names for the purpose of identification of the writer of this article will be Ayodele Àjàó Ìjí.

Ayodele being my personal name (Orúkọ), Ajao being my cognomen (Oríkì) and Ìjí being the totem of my family on my father’s side.

The Totem, Orílẹ̀ : there are many Orílẹ̀s in Yorubaland. The Orílẹ̀s denote the original family stock from which an individual descended. It is a means whereby the pedigree of an individual may be traced. From your Orílẹ̀ you can know where your forefathers originated from. For an instance I am from Ibadan; my forefathers in the recent past were from Oyo-Ile; they vacated Oyo-Ile and came to Ibadan when Oyo-Ile was deserted for fear of invasion by the Fulanis. However from our totem Ìjí, I understood (though no one ever told me the story) that we were descended from the Onigbeti, which shows that originally we were from Igbeti. This is because Ìjí is the totem of the Onigbeti.
Other totems in Yorubaland and some known persons from that totem are:

Òpó (post) :- This is the totem of a noble Oyo family. This shows that people having this totem are originally from Oyo-Ile. A popular family belonging to this family is the family of the Emir of Ilorin family. Though they are Fulani on their father (Alimi)’s side; the family adopted the totem of their mother, a Yoruba-woman who though being Alimi’s second wife produced the first two sons of Alimi, and her lineage had been producing the Emirs of Ilorin to the exclusion of the sons of the Fulani wife who was the first wife ever since.

Ìjí:- This is the Totem of the Onígbẹti. People having this Totem are originally from Igbẹti, the totem being that of the Onigbeti. A popular family bearing this totem is the family of Adegoke Adelabu (Penkelemesi) of Oke-Oluokun Area, Ibadan.

Ẹ̀lọ́:- This is the totem of the Ẹlẹ́rìn. People bearing this totem are originally from Ẹ̀rìn-Ilé, it being the Totem of the Ẹlẹ́rìn. The families of the Ẹlẹ́rìn of Ẹ̀rìn-Ilé in Kwara State and the Ẹlẹ́rìn of Erin-Osun in Osun State are some of the families bearing this totem.

Àró:- This is the Totem of the Aare Latoosa family of Ibadan who was the last Aareona Kakanfo of Yorubaland to fight a war. The last two Aareona Kakanfo of Yorubaland, namely Akintola of Ogbomosho and Abiola of Abeokuta were merely ceremonial as they were appointed after the war-era in Yorubaland, even though they also managed one way or the other to die in battle as is customary for anyone bearing that title.

Ọ̀gọ̀:- This is the Totem of some Ijesha families. People bearing this totem are originally from Ijeshaland. Prince Sunday Adegeye (King Sunny Ade) is one popular person I know bearing this totem, so originally his family must have come from Ijeshaland, even though he now claims Ondo as his place of origin.

Ògún:- This is the Totem of the family of the Bashorun of Oyo-Ile; however Alaafin Abiodun Adegoolu whose mother was of the Bashorun of Oyo family adopted the totem of his mother (the Bashoruns of Oyo being then in the ascendant during the reign of Bashorun Gaa) and since then this totem has also been the totem of all descendants of all Alaafins of Oyo from Alaafin Abiodun Adegoolu downward. The ruling families of Oyo who are now exclusively of Alaafin Atiba lineage and the families of the Bashoruns of Oyo are some of the families bearing this totem. So anyone bearing this totem is either from Alaafin of Oyo or Bashorun of Oyo families.

Erin:- This is anciently the totem of the old lines of Alaafins before Alaafin Abiodun Adegoolu. All the families bearing this totem descended from the old lines of Alafins of Oyo before Alaafin Abiodun Adegoolu. So anyone bearing this totem is from the old lines of Alaafin of Oyo.

Okin:- This is the totem of the Olofa of Ofa and the Oloro of Oro both now in Kwara State. The royal families of Olofa and Oloro are the popular families bearing this totem. Anyone bearing this totem descended from either of these two families.

Ade:- This is the totem of the Onikoyi. Anyone bearing this totem is originally from Ikoyi, one of the principal towns in the Ekun Osi Province of old Oyo. The status of the family is now greatly reduced and the family carries on their existence in a town of that name in Osun State. Anyone bearing the totem is originally from Ikoyi of the Ekun Osi Province of old Oyo and I believe though I am not sure that the Onikoyi family of Lagos is a scion of this noble family.

Ẹ̀rí:- This is the totem of the Oloyan. Anyone bearing this totem is originally from Oyan in Osun State. The royal family of Oloyan are the popular people bearing this totem.
Other totems are

Ìkọ́:- the Totem of the Olokunesin family of Oyo. It is the official duty of the title-bearer of this family to hold the reins of the horse of the Alaafin whenever he wants to mount or dismount from his horse and it used also to be his priviledge to die with a dead Alaafin, to go with him to the great beyond to continue to hold his horse for him. However this practice died out when after the death of Alaafin Ladigbolu 1, the Colonial Government prevented the then Olokunesin from being compelled to die with the dead Alaafin, Ladigbolu, even though the then Olokunesin was still made to die mysteriously. Anyone bearing this totem is from the family of Olokunesin of Oyo.

Baba Rev. Samuel Johnson (Àyìnlá-Ògún) the then CMS Pastor of Oyo in his book History of the Yorubas (first published in 1897) also identified other totems as being Edu, Ojo, Agbo, Ekan, and Oge. I don’t know anything about these totems and so I will not be able to expatiate on them.

I know it is not everyone that is intrested in things like this, but for those who like me, have an obsessive interest in knowing the origin and true meaning of things and the lores of Yoruba land, I commend this post.

By: Daniel Ayodele Adeniran Àjàó-Iji

God bless you always!

Very informative.

2mch:
These Orile also sound like royal family sigils. Correct? This is quite an interesting thread and I enjoyed it. Yoruba truly have a unique culture. All European and Asian royal families also have a sigil

Although it contains for royals but in Yoruba it generally is for pioneers - kings, priests, warriors, courtiers, hunters, sculptors, smiths, and so on...

I dont think we update them anymore but someone like Awolowo would have been immortalized either as a saint or a deity if he lived and accomplished back when Orikis and Oriles were updated.

OP, UN keeps both tangible and intangible preservations. IFA is preserved under intangible knowledge. This could be too if pushed by scholars in that field of history and literature.

The presidential candidate of the African Action Congress (AAC) in Nigeria’s 2019 election, Omoyele Sowore, has explained that if the Biafra agitation is assented to, “Nigeria is too small for Igbo“.

Also, Sowore said that former President Olusegun Obasanjo and President Muhammadu Buhari do not deserve to enter the South East sub-region because they participated in the civil war that killed so many citizens of Igbo extraction.

He called on the Nigerian government to deliver justice for ‘Biafrans’.

Sowore made the call while responding to a question on the Biafran agitation when he spoke in a town hall meeting organised by the Take It Back Movement in Greece.

He said, “People are agitating for Biafra because they are looking for justice, the kind of justice that eluded them before the war, during the war and after the war.

“If they are guaranteed the justice that they are looking for, Nigeria is too small for Igbos. Igbos have conquered the world in terms of sports, business and professionalism.

“There is nowhere you go to in America that you don’t find them in health care and sports, the same with the Yoruba and the Hausa but in their situation, the Igbos were unjustly oppressed, killed, destroyed and emasculated within the Nigerian nation.

“The biggest error, however, is that Biafran leaders are very quick to vote for people who participated in the war.

“Didn’t Buhari participate in the war? Why was he allowed to even campaign in the East? Didn’t Obasanjo participate in the war?

“Every time there is an opportunity to have a new President that comes from the South-east, the first people they will bring to reject it are South-easterners. When Babangida wanted to leave, it was Nzeribe who said he must stay forever.

“When Abacha wanted to remain in power, they brought strong men for the East to endorse his continued stay. When Obasanjo wanted to elongate his tenure for three terms, it was one Odumegwu who used to be in Nigerian Breweries that was leading the agenda.

“But my question is, why can’t we find someone from the South-east who can do a better job?

“Why are they ahead of everybody saying this Yoruba person must not leave power, when is power going to reach the South East if each time there is an opening, you say the person who is there must continue?

“We must review the position of these leaders.”

“The conversation about Biafra must be about how we can save our general humanity.”

Otunba Gani Adams, the National Coordinator of the Oodua Peoples Congress has said that the Yorubas are in support of the Igbo people in getting their Republic, as all it takes to stand, they have it.
The OPC National Coordinator during his interview with the Sun, said he is solidly in support of Biafra groups and behind them, will give what it take for them to achieve it.
Gani Stated that the Igbos are now more sophisticated than in 1967-1970, calling on Nigeria to let them go.
According to him, “I would be the last person that would ask the Igbo people to stop the agitation for the Republic of Biafra. It is their right for self-determination.
“Look at the population of the Igbo people now and they are the most vibrant and widely travelled Nigerians.
‘When people are saying that they would crush the Igbo people the way they crushed them in 1967, I always laugh at them.
“The people you have now are not the Igbo of 1967 to 1970.
“We have a new Igbo society that is more organized and sophisticated.
“I was one of those that supported the release of the leader of the Indigenous People of Biafra(IPOB), Nnamdi Kanu.
“The crackdown on IPOB would not help matters because if they are determined for liberation, you cannot stop them no matter the force you use against them.
“So, I believe that the only way to resolves all these agitations is to go back to the Republican Constitution of 1963.

What is fatso talking about now

Im more concerned about the victims and their family. How are they doing?