absoluteSuccess: My bad, I lost the post while trying to edit it.
None of us asked to be of such birth, but when it happens, we have a calling, to find exclusive facts and establish them with the family background as check and balance for our probable excesses. A thoroughbred must be grounded in the tradition of his ancestors; it’s for the days like this we were born bro.
It can only means you have useful facts and you are defending your position with the facts at your disposal. Olu knows you won’t lie on such things too. But it is not “fact being fact” that you people are contending about, it is Olu’s place in the fact file that you are sharing. Fact is universal, anyone can use it, and maybe Olu borrow from your arsenal of facts that you once used to establish his own defense.
Nonetheless, the bone of contention gangan is LUUSI, I wont take Olu serious on some issue, but not on the area of tradition, and the truth is, LUUSI exists, and confirmed in OgunwUSI [Ogun-sprout-Usi] as a tenable figure in Yoruba historical phylum. He could be my ancestor, so I can't deny his existence once there are names and variant pieces of tradition built around the term: taaba fa gburu, gburu a fagbo.
No, my brother: we must take it one after the other. Olu has the LUUSI claim right from the onset. It’s an emblem of honour to him just as you have said. LUUSI was a great historical figure from whom he sprang. LUUSI is equivalent to [GIESI/OGBOORU/LAFOGIDO] to Olu, LUUSI is to him a prince of ILEIFE (as the branch that was not recon with in the scheme of things yet). I think its your frugal scrutiny that brought about the competition. LUUSI is aline on its own and O soko ekiti soko akoko is another line.
O s’oko ekiti s’oko akoko: that line is universal-set to the people who use it, it is the line all the people who spot that line in their oriki has in common, while LUUSI is what the Ogunwusi and Olu has in common, so its an intersection, as you have in Venn diagram. We needed to know who the “O” [soko ekiti…] signifies, it could be a forgotten ancestor or hero that the universal set has in common. Soko stand for a benevolent or oppressive historical figure depending on your angle.
Someone was responsible for that line of praise permeating into the description of the set, and that it also applies to ‘Attah of Igala’ means that soko, [sooko?] may not necessarily mean oppressor but the rallying point for the akoko and ekiti, to which a prince of any of the member of this set could have been in remote past.
I noticed Olu recourse to ‘dread’ as value for the ‘soko’, but that word is ambiguous and it is the same for sooko, the crown prince at Ife, so you don’t hold too lofty to one side alone until fact is established. Obalufoniii, you can find ways to break the word “sooko” to its simplest possible meaning. To me, one is the lofty version [Sooko: prince] and the other, [s'oko] the dread version, afterall, we do say "baale oko 'lu" So the oko here is that baale is a proto-Yoruba word meaning husband, oko, from the genital oko. one is pleasant than the other.
I understand the interference, there is always inflow and sharing of information within oriki orile [omo onife abure, omo adade owo remo], oriki iran[opomulero moja lekan] and oriki idile [erimoje omo saaja] and Isiri, [Oladigbolu, Oba Alaafin Oyo, Obanla tin f’obaje; Ibikunle, olododo kerijeri loju ogun] . Now the angle that favours Olu is oriki idile, which comes from ojaja, where the reigning ooni (may his days be long) hails from. His emblem (LUUSI) was not mentioned in the oriki iran because he [LUUSI] may have stand out, or branched out and lost out in the “oriki iran”. He [LUUSI] know that he exists somewhere and famous because of his origin, according to Olu, but the origin may be unaware of record of his exploit because he is an “orisa agbeni mafohun, ao mo teni tiise”.
Meanwhile, obalufon shared the oriki of the present ooni, and the name LUUSI popped up. It means that the “orisa agbeni mafoun” was a name from the ojaja household, who went to igbode by name LUUSI and that was all they know of him in ILEIFE oral gazette. The remnant of the information about “omo LUUSI” is expected to come from the remnant of the “omo LUUSI proper”, of which the ooni is not. The father (oriki idile) has invoked the name as anchor for the son (progeny) as a guide to forge a return, so to say, via the line of oriki that olu and ooni shared.
I also shared your perspective in that, the house of LUUSI needed to have an oriki that will be grafted into a particular house among the three ruling houses of Ife, but the fact that you said if one stand out, they often adopt a new oriki (isiri becomes oriki idile) means it may also apply to this branch too. But what I’m yet to know is, if Olu hails from a particular “LUUSI ruling house” at the present abode of LUUSI descendants? If so, what’s the name of the house and what is the name of the town if that may help? I have met a direct descendant of kunmi and we were colleagues in the defunct ‘Yoruba Heritage Mission’. He claimed Ijaiye Kunmi but he told me they were based in Abeokuta.
Again, I think Olu is also claiming that his LUUSI is older than the patriarchs of the Ife ruling houses, I don’t know if I’m correct about that.
Please dear brother, don’t hoard any information at your disposal. Any information that you share is all yours and when you expend one information, another one (vital reward) will spring to replace it in your collections of fact. Worry not about what anyone will do with your contributions. As to “Owalusi” being a market personality? Market personality is “oloja” in Yoruba: hmm, there is a story in it for us but let’s not go there, because they don’t understand their history just yet. Every ancient word in Yoruba (owa[obokun] or [orimo]lusi) is hyperlinked to a remote-Yoruba-history.
Pardon possible typos. Man’s tired.
Please brothers, relax the arguments for now, time is the greatest revealer of all secrets.
Studies in Oriki, With Osupa’s As Specimen
I made a mistake with the post while trying to edit it and separate the odu from my family politics and lost the post by mistake. However, what I said there was that
I lost my grandmother in 2005, and my step mum visited our village at a countryside called Idolehin, which was the safe haven for Dahome settlers at Ado-Odo. She came to greet us (omo oloku) and when she saw me, she said “omo eleba ori, omo ori onoja osan”. I was confused; I said “is this our oriki as well?” She said “no, its oriki ileba”, and that we hail from ileba, but we are a woman’s lineage (matrilineal) at Isolo compound. I was confused, so she offered an explanation thus:
“There was a time the Ado wanted to elect an osolo, the prime minister for the town, so the families of isolo were contesting to be one, and the two surnames were ogundipe and aike (ake). The aike contestant claimed that the ogundipe where not patrilineal in isolo because they were female’s offspring at isolo.” The ogundipe were therefore descendants of Ileba, where they have their inheritance.
That’s my stepmom’s inference out of quote, and that’s where we did have our inheritance truly, our family homestead in the village of Idoleyin is called Ileba, and our landed property is to be found in Igbonla. Meanwhile, the ogundipe have always been from the family and known themselves as isolo family. However, they also have an inheritance with the ileba people, which is another quarter (iga ileba) at a little distance to isolo compound in Ado town. But our oko (village) is located at Igbonla, and our aba (challet) at Ileba at the countryside call Idolehin.
At Ado, the Ileba were the custodians of Owonrin, and they do enact the rite of “elekule” (which is akin to arugba osun), where the women of the owonrin (awon olosha) will go to fetch water from the river Ado. The word elekule might mean ‘one who is coward before death is coward indeed’ ole-iku-lole. That may connote the ancestors were not afraid of the sea while exploring it to the uttermost end.
My stepmom readily buy the rival’s story because she is at loggerheads with the ogundipes, who want her to share (the proceeds of) the properties in her care with the rest of us, (since dad had two wives), they were fighting for ‘us’, but we are careful not to show interest because we can’t come in-between the two contending parties. Since my stepmom avoids the ogundipes, (she slugged it out with them in court to become custodian of the properties in question) she may prefer the aike’s version of the isolo-ogundipe background.
So one day I was passing by, I heard Saheed Osupa’s song blazing from somewhere and it says ‘omo ola ‘leba, omo igbonla’ in mourning his dad. I recalled my step mum’s story, and I wonder about the song, I don’t know how to harness it but it struck my mind that isolo, ileba, igbola were of the same set from the findings I’ve encountered in Osupa’s song.
Yesterday, I did find out that the title of the song is fuji icon, and the track is “dedicated to my dad”, I listened to it again and it confirmed something interesting, Osupa was carefully choosing his word and saying, “araa’iso-yan, omola’niba, omo igbonla [baba ojo gbogbo], omo [sakiti] wonyin-wonyin”.
That’s what I found out after a very attentive listening. I know he may not have the original words because at his end as an ibadan indegene there is no standing landmark to control the usage of the word and how it should be pronounced as we do at Ado, Osupa seemingly sounds blurry with the terms he is not very cleared about but vocalize the clear ones to be found in mainstream Yoruba lexicon.
We have Ola, Ileba, Isolo, Igbonla, owonri as historical words partaining to Ileba and Isolo at Ado, which may not have been disturbed historically since inception, while Oshupa is a thoroughbred native of Ayeye, Ibadan. Nevertheless, what we do have in common is the attribute of a common ancestor to some point: Osupa is "ara Isoyan", while I am omo bibi inu iga Isolo: [isoyan "Speech of Choice" Isolo "Loud Speech"]. Both trace to a public speaker ancestor.
So who is this ancestor that we both have in common? It is in the name Ola, just as LUUSI is all that Olu and Ogunwusi have in common. without mincing word, my oriki DNA is with everyone else who has Ola as their first line of oriki in Yoruba, whose other line can reflect a little of mine too. That's just it, or the point would be improbable and the purpose of oriki will fail.
T’ewe ba pe l’ara ose, aad’ose. None of us the vanguard of oriki, it is an intellectual device that verifies or confirm a common origin for two distance relatives whio had lost contact for thousand years in and around Yorubaland since it was invented. The key is, vital elements of two set of oriki must rhyme and have common roots and some aspect of it must agree, once that is established, the ancestral root or the historical link become established as well.
Albeit, I noticed that my own claim to owun olowonrin, which I often used here as my authority or credential to explore my “Yoruba are migrants” claim is what has been transformed to “omo wonyin-wonyi” in Saheed Osupa’s tradition. Now it has become “iforodara”, but it was a phrase that has lost its original bearing and has evolved to something totally different. This is explainable, because it has detached from its root.
Like Olu, Osupa may have to struggle with some concept of the oriki and may not understand it in clear terms compare to the way I would, as one who has the privilege of being born into the particular tradition that separates what was lumped together in osupa version (Isolo-Leba), but if I never come across osupa version, I won’t be able to unravel the puzzle my stepmom set forth in her section of the story.
absoluteSuccess: My bad, I lost the post while trying to edit it.
None of us asked to be of such birth, but when it happens, we have a calling, to find exclusive facts and establish them with the family background as check and balance for our probable excesses. A thoroughbred must be grounded in the tradition of his ancestors; it’s for the days like this we were born bro.
It can only means you have useful facts and you are defending your position with the facts at your disposal. Olu knows you won’t lie on such things too. But it is not “fact being fact” that you people are contending about, it is Olu’s place in the fact file that you are sharing. Fact is universal, anyone can use it, and maybe Olu borrow from your arsenal of facts that you once used to establish his own defense.
Nonetheless, the bone of contention gangan is LUUSI, I wont take Olu serious on some issue, but not on the area of tradition, and the truth is, LUUSI exists, and confirmed in OgunwUSI [Ogun-sprout-Usi] as a tenable figure in Yoruba historical phylum. He could be my ancestor, so I can't deny his existence once there are names and variant pieces of tradition built around the term: taaba fa gburu, gburu a fagbo.
No, my brother: we must take it one after the other. Olu has the LUUSI claim right from the onset. It’s an emblem of honour to him just as you have said. LUUSI was a great historical figure from whom he sprang. LUUSI is equivalent to [GIESI/OGBOORU/LAFOGIDO] to Olu, LUUSI is to him a prince of ILEIFE (as the branch that was not recon with in the scheme of things yet). I think its your frugal scrutiny that brought about the competition. LUUSI is aline on its own and O soko ekiti soko akoko is another line.
O s’oko ekiti s’oko akoko: that line is universal-set to the people who use it, it is the line all the people who spot that line in their oriki has in common, while LUUSI is what the Ogunwusi and Olu has in common, so its an intersection, as you have in Venn diagram. We needed to know who the “O” [soko ekiti…] signifies, it could be a forgotten ancestor or hero that the universal set has in common. Soko stand for a benevolent or oppressive historical figure depending on your angle.
Someone was responsible for that line of praise permeating into the description of the set, and that it also applies to ‘Attah of Igala’ means that soko, [sooko?] may not necessarily mean oppressor but the rallying point for the akoko and ekiti, to which a prince of any of the member of this set could have been in remote past.
I noticed Olu recourse to ‘dread’ as value for the ‘soko’, but that word is ambiguous and it is the same for sooko, the crown prince at Ife, so you don’t hold too lofty to one side alone until fact is established. Obalufoniii, you can find ways to break the word “sooko” to its simplest possible meaning. To me, one is the lofty version [Sooko: prince] and the other, [s'oko] the dread version, afterall, we do say "baale oko 'lu" So the oko here is that baale is a proto-Yoruba word meaning husband, oko, from the genital oko. one is pleasant than the other.
I understand the interference, there is always inflow and sharing of information within oriki orile [omo onife abure, omo adade owo remo], oriki iran[opomulero moja lekan] and oriki idile [erimoje omo saaja] and Isiri, [Oladigbolu, Oba Alaafin Oyo, Obanla tin f’obaje; Ibikunle, olododo kerijeri loju ogun] . Now the angle that favours Olu is oriki idile, which comes from ojaja, where the reigning ooni (may his days be long) hails from. His emblem (LUUSI) was not mentioned in the oriki iran because he [LUUSI] may have stand out, or branched out and lost out in the “oriki iran”. He [LUUSI] know that he exists somewhere and famous because of his origin, according to Olu, but the origin may be unaware of record of his exploit because he is an “orisa agbeni mafohun, ao mo teni tiise”.
Meanwhile, obalufon shared the oriki of the present ooni, and the name LUUSI popped up. It means that the “orisa agbeni mafoun” was a name from the ojaja household, who went to igbode by name LUUSI and that was all they know of him in ILEIFE oral gazette. The remnant of the information about “omo LUUSI” is expected to come from the remnant of the “omo LUUSI proper”, of which the ooni is not. The father (oriki idile) has invoked the name as anchor for the son (progeny) as a guide to forge a return, so to say, via the line of oriki that olu and ooni shared.
I also shared your perspective in that, the house of LUUSI needed to have an oriki that will be grafted into a particular house among the three ruling houses of Ife, but the fact that you said if one stand out, they often adopt a new oriki (isiri becomes oriki idile) means it may also apply to this branch too. But what I’m yet to know is, if Olu hails from a particular “LUUSI ruling house” at the present abode of LUUSI descendants? If so, what’s the name of the house and what is the name of the town if that may help? I have met a direct descendant of kunmi and we were colleagues in the defunct ‘Yoruba Heritage Mission’. He claimed Ijaiye Kunmi but he told me they were based in Abeokuta.
Again, I think Olu is also claiming that his LUUSI is older than the patriarchs of the Ife ruling houses, I don’t know if I’m correct about that.
Please dear brother, don’t hoard any information at your disposal. Any information that you share is all yours and when you expend one information, another one (vital reward) will spring to replace it in your collections of fact. Worry not about what anyone will do with your contributions. As to “Owalusi” being a market personality? Market personality is “oloja” in Yoruba: hmm, there is a story in it for us but let’s not go there, because they don’t understand their history just yet. Every ancient word in Yoruba (owa[obokun] or [orimo]lusi) is hyperlinked to a remote-Yoruba-history.
Pardon possible typos. Man’s tired.
Please brothers, relax the arguments for now, time is the greatest revealer of all secrets.
Studies in Oriki, With Osupa’s As Specimen
I made a mistake with the post while trying to edit it and separate the odu from my family politics and lost the post by mistake. However, what I said there was that
I lost my grandmother in 2005, and my step mum visited our village at a countryside called Idolehin, which was the safe haven for Dahome settlers at Ado-Odo. She came to greet us (omo oloku) and when she saw me, she said “omo eleba ori, omo ori onoja osan”. I was confused; I said “is this our oriki as well?” She said “no, its oriki ileba”, and that we hail from ileba, but we are a woman’s lineage (matrilineal) at Isolo compound. I was confused, so she offered an explanation thus:
“There was a time the Ado wanted to elect an osolo, the prime minister for the town, so the families of isolo were contesting to be one, and the two surnames were ogundipe and aike (ake). The aike contestant claimed that the ogundipe where not patrilineal in isolo because they were female’s offspring at isolo.” The ogundipe were therefore descendants of Ileba, where they have their inheritance.
That’s my stepmom’s inference out of quote, and that’s where we did have our inheritance truly, our family homestead in the village of Idoleyin is called Ileba, and our landed property is to be found in Igbonla. Meanwhile, the ogundipe have always been from the family and known themselves as isolo family. However, they also have an inheritance with the ileba people, which is another quarter (iga ileba) at a little distance to isolo compound in Ado town. But our oko (village) is located at Igbonla, and our aba (challet) at Ileba at the countryside call Idolehin.
At Ado, the Ileba were the custodians of Owonrin, and they do enact the rite of “elekule” (which is akin to arugba osun), where the women of the owonrin (awon olosha) will go to fetch water from the river Ado. The word elekule might mean ‘one who is coward before death is coward indeed’ ole-iku-lole. That may connote the ancestors were not afraid of the sea while exploring it to the uttermost end.
My stepmom readily buy the rival’s story because she is at loggerheads with the ogundipes, who want her to share (the proceeds of) the properties in her care with the rest of us, (since dad had two wives), they were fighting for ‘us’, but we are careful not to show interest because we can’t come in-between the two contending parties. Since my stepmom avoids the ogundipes, (she slugged it out with them in court to become custodian of the properties in question) she may prefer the aike’s version of the isolo-ogundipe background.
So one day I was passing by, I heard Saheed Osupa’s song blazing from somewhere and it says ‘omo ola ‘leba, omo igbonla’ in mourning his dad. I recalled my step mum’s story, and I wonder about the song, I don’t know how to harness it but it struck my mind that isolo, ileba, igbola were of the same set from the findings I’ve encountered in Osupa’s song.
Yesterday, I did find out that the title of the song is fuji icon, and the track is “dedicated to my dad”, I listened to it again and it confirmed something interesting, Osupa was carefully choosing his word and saying, “araa’iso-yan, omola’niba, omo igbonla [baba ojo gbogbo], omo [sakiti] wonyin-wonyin”.
That’s what I found out after a very attentive listening. I know he may not have the original words because at his end as an ibadan indegene there is no standing landmark to control the usage of the word and how it should be pronounced as we do at Ado, Osupa seemingly sounds blurry with the terms he is not very cleared about but vocalize the clear ones to be found in mainstream Yoruba lexicon.
We have Ola, Ileba, Isolo, Igbonla, owonri as historical words partaining to Ileba and Isolo at Ado, which may not have been disturbed historically since inception, while Oshupa is a thoroughbred native of Ayeye, Ibadan. Nevertheless, what we do have in common is the attribute of a common ancestor to some point: Osupa is "ara Isoyan", while I am omo bibi inu iga Isolo: [isoyan "Speech of Choice" Isolo "Loud Speech"]. Both trace to a public speaker ancestor.
So who is this ancestor that we both have in common? It is in the name Ola, just as LUUSI is all that Olu and Ogunwusi have in common. without mincing word, my oriki DNA is with everyone else who has Ola as their first line of oriki in Yoruba, whose other line can reflect a little of mine too. That's just it, or the point would be improbable and the purpose of oriki will fail.
T’ewe ba pe l’ara ose, aad’ose. None of us the vanguard of oriki, it is an intellectual device that verifies or confirm a common origin for two distance relatives whio had lost contact for thousand years in and around Yorubaland since it was invented. The key is, vital elements of two set of oriki must rhyme and have common roots and some aspect of it must agree, once that is established, the ancestral root or the historical link become established as well.
Albeit, I noticed that my own claim to owun olowonrin, which I often used here as my authority or credential to explore my “Yoruba are migrants” claim is what has been transformed to “omo wonyin-wonyi” in Saheed Osupa’s tradition. Now it has become “iforodara”, but it was a phrase that has lost its original bearing and has evolved to something totally different. This is explainable, because it has detached from its root.
Like Olu, Osupa may have to struggle with some concept of the oriki and may not understand it in clear terms compare to the way I would, as one who has the privilege of being born into the particular tradition that separates what was lumped together in osupa version (Isolo-Leba), but if I never come across osupa version, I won’t be able to unravel the puzzle my stepmom set forth in her section of the story.
sorry that this response is belated.
Quite elaborate but lemme quickly say these
1. I don't struggle with my ancestry at because, story telling of one's ancestry was always a reference point during my child hood through my father and far older Cousins.
2. Internet source wasn't my pioneer knowledge of Lineage because we have a thick history that who and who must have record.
3. My surname has Ogun in it as a suffix and I am from Oke Odelu Ikanbi lineage.
4. Luusi came out of ILE IFE as a warrior Prince son. And he is older than the tagged names as it is but a descendant of Lajodogun. This was the basis of his war prosecution
5. When history becomes dented via personal opinion, then one result to written and archived information for self defense. So, I am far ahead with non self opinion but written and documented fact.
6. From, Ajamaye — Olu317 is four generation. So ,it is never online information but purely ancestry.
7. My distant cousins who are in their late 50s and 60s in the 80s life talked in awe of Ajamaiye's great exploit during 18th century,when I was very young. So,I didn't learn this information through online but interactive oral account with some of them who are vast in this history . In fact, captured slaves of different people from Edo town,Igala became workers in my ancestors farms . This was the reason I have knowledge of the discrimination against the set of people Yoruba ,don't acknowledged as civilized people but Barbarians or unmannered beings
8. The little information obalufonIII claimed to shared didn't have Odelu Ikan bi ,Adagba who were the prominent ancestors of mine through Luusi.
9. That I have never shifted ground on whatsoever way but always ignore when an issue isn't worth its onion. But he blundered on this because he used negative words on my ancestry me and I had to throw caution to the wind to defend my father's history.
10. I insist, se Oko Ekiti Se Oko Akoko was basically on Prowess basis from my ancestry i.e Luusi . In fact, Luusi's sword is not to be pointed at any one,else such person dies after recitation of some ‘Ohun'.
Questions you need ponder over are these:
1. Where in ILE IFE did any ancestors of Ooni fought against in Ekiti or Akoko to pick such epithet as Se Oko Ekiti Se Oko Akoko if not in Ekiti and Akoko? Nooo
2. Did Derin Ologbenla went through Hilly places in Akoko to wage war? Nooo
3. Did any war took place in Ilara Mokin, the abode where meeting was held to prosecute war against Ibadan? Noo
4. Do you know the strongest Egungun ( Èègùn) in Ibadan was captured by Ayorinde in Irun Akoko? Yes
5. Do you also know ILE IFE didn't participated in the war before she was attacked around 1881/1882? Yes,then Ajamaiye surfaced in ILE IFE to defend her with others.
6. Do you know not all Yoruba in the Eastern flanks fought against Ibadan because of fear of their communities being razed down by Ibadan if she eventually won ? Yes
Conclusion This is quite funny because most information are orally transmitted and documented. So, I see no reason someone who claimed being historian would cower to think I hung unto internet as the foundational source of my ancestors. I really need to say this again that, my maternal lineage is from Ekiti and from a kingly home too. s history.
10. I insist, se Oko Ekiti Se Oko Akoko was basically on Prowess basis through war persecution of Luusi and some of his descendants after him, such as Orimolaade, Ikanbi,Adagba,Ogbo etc .
Mo ba Giesi rejana Mo ba Debooye a repole Omo igun gbebo – mo re igbode Omo igun la gba Omo igun la je Omo igun kogokogo lorule Igun ile rin-in gbebo.......
In actual fact, Igun as a animal in this Oriki is referencing IPOLE as the Igbo Ode Luusi - IGUN and not just the ‘Iyas '. In ancient IFE, all form of sacrifices took hold and Luusi,his ancestors and descendants were tagged, untouchable group who cannot be killed for any form human sacrifice. Won ki fi Omo Oore bo Oore was an adage passed down to me by father because Oore is the major Ancestors worship of Luusi,which is was known as ‘Oore Oluusi' ,from Ipole -Emure axis through every settlement of his descendants, in which his regalia must be worn on such day of the celebration of the festival.
Funny,enough, Oore worship is the greatest of all Luusi's ancestral worship. One contrary interesting aspect of this saying is that I have come across a descendants of Obalufon Alaayemore of Efon Alaaye ,Ekiti state that his oriki attacked, ‘Igun' as a sacrificial animal.
absoluteSuccess, I am a descendant of Odelu Ikan Lineage. All names of children born are documented to know the legitimacy of such person. In fact,the peculiarity of my own case is that I am the Fourth generation to Ajamaye.So,there is no controversy over it. Ajamaye history is written in Gold because of his war prosecution in Eastern Yoruba land against the Nupe,Igalla, Edos. Among whom, he captured some as slaves . Ajamaye had vast land to his credit in Oke Imesi,where Fabunmi hails from,.......This story is what I know so much.
Part of Luusi Cognomen says;
Omo owa mi joye mi Omo Orun ........... Omo à ri Ogun Laade/Daade Omo à ri Ogun mà sà Omo à ri oté ma béèrù A se Akoko yigboyigbo O Se Oko Ekiti Se Oko Akoko,........ Omo Afi Akuko funfun bo Oore Utegbe yè n bo Oore É kì sè'bo Igun Igun Ile......... Omo Oke rilè Omo Lajaodo Ogun.......... Kare Oba mi.À ye e oo
During the invasion by Gambari,Nupe,Igalla,Edos around 18th century of some Yoruba enclave, the Cognomen became broader after defeating these people ,even with captured slaves as; O se Oko Ekiti Se Oko Akoko,Oko Tapa,Oko Gambari......
So, I know my views is separate from FACT ,which is the reason I don't swim in self opinion at the detriment of truth and fact on history.
@ absoluteabsoluteSuccess,I could not deliberately struggle with my ancestors oriki because, while growing up,my home was likened to every day Xmas or Eid el Malaud because merry making was the order of the day. This among other reason prompted my Inquisition to who my forbearer were.
Thus Luusi came to be and Orimoalaade history was said to had given birth to Odelu Ikan and his younger brother Adagba through his second wife. And Ikan was the one chosen by IFA at Ipole -Emure enclave to lead all as the chosen king after Orimolaade had passed on to the great beyond in Ipole.
Thereafter, Odelu Ikanbi and Adagba became the names of the family that rules. And these two were the names of the two ruling houses that existed as Oke Odelu Ikan and Ode Adagba before emigration . As a matter of fact,the history of Oranmiyan descendants can't be complete without these names. In fact, Oriki of Ogunwusi mentioned it and history of Lajodoogun attested to it.
OlaoChi: Simple question : when will you prove "addereth" is "adire"
Do I need to prove anything to you because Adéreth in ancient Hebrew is woven Fabric? Well I ignorance is a big one on you and until you humble yourself, certain things will always elude you. So learn from those whose lives are dedicated to make a foothold as being divinely directed. Meanwhile, the pictograph of ancient Hebrew found in Egypt specifically mentioned that the ancient Hebrew pattern of clothing were colourful i.e a dyed kind of clothing. Here are pictures to educate you and your like minds. Adéreth and its meaning from a researchers perspective.
Konquest: ^^^^^ ^^^^^ ^^^^^ The South West will vote mainly for APC at the Federal level in 2019.
They cannot afford to lose the VP slot and get demoted to an SGF position when they have the 2nd HIGHEST voter registration after the North West! Getting the SGF slot from the so-called PDP is a GREEK GIFT from the pit of hell.
1. Oshinbajo has been the BEST VP and most dynamic that I've known in my adult life since 1979. His presence as the VP has helped the South West and other parts of Nigeria as well!
2. The PDP Federal Government seriously NEGLECTED South West Federal Roads such as the APAPA Seaport Road and the Lagos- Abeokuta Expressway, etc... and RIGHT NOW Julius Berger has deployed a lot of heavy equipment and machinery on that expressway and paliatives have started on the very bad sections of the road especially in Ogun State in the Sango/Owode/Onihale axis... and with the rains slowing down, FULLER construction will commence.
3. A railway line to connect Ekiti State is in the works and this will open up the economy of Ekiti according to the dynamic and eloquent Governor Kayode Fayemi.
4. In December 2019, the Lagos-Kano standard guage line connecting the Seaport in Apapa will be ready according to teh hardworking Minister Chibuike Rotimi Amaechi. This would reduce the number of trucks on the roads and accidents from fuel tankers, etc.
5. Governor Akinwunmi Ambode's government in Lagos will finish the new multiple lane International Airport Road in Lagos by December 2019! The PDP government of GEJ prevented former Gov. Raji Fashola from doing that Airport road, and the APC-led Federal Government made it posible by granting approval to the APC Government of Ambode to rebuild that VERY DISGRACEFUL International Airport road!
6. The PDP shamefully and irresponsibly conspired with some now-dismissed army officers to hide Buhari's ORIGINAL SCHOOL certificates that the Army usually keeps with them according to Gen. Alani Akinrinade who defended PMB in 2015 over the cerificate issue. Gen. Alani Akinrinade confirmed that indeed all army officers submited the original of their certificates in the 1960s to the Nigerian army.
When PMB finally won the election, these idiots QUICKLY brought out the ORIGINAL CERTIFICATE and said they had found it. Are these PDP guys the same people that want to take over power at the Federal level again?
These guys in PDP lied to Nigerians about PMB not having a certificate in DESPERATION to win the election of 2015. This is VERY INSULTING and they have NOT apologised to NIGERIANS FULLY for "each and every atrocities" they commited including the fake news and hate speeches in the media on NTA Network and AIT. NO way for PDP at the Federal level NOW!
It's PMB/VP Oshinbajo of APC in 2019 for the next 4 years and they will be out 2023!
Atiku Abubakar will want to spend 8 years in office and this will be counter-productive FOR THE QUICK EMERGENCE of a South East President in 2023! Atiku can't even travel to the US and get a visa because he is on a US blacklist over the corruption case involving the ex-Congressman of African-American descent from New Orleans, Louisiana Congressman William J. Jefferson who was convicted in 2009 of bribery and fraud and Jefferson was sentenced to 13 years on November 13, 2009.
"How Former US Congressman William Jefferson Was Jailed, Freed Over Bribe Saga In Nigeria Jefferson told an investor, Lori Mody, who was wearing a wire, that he would need to give Nigerian Vice President Atiku Abubakar $500,000 “as a motivating factor” to make sure they obtained contracts for iGate and Mody’s company in Nigeria."
Well said on Osinbajo but truthfully, Nigeria's political class is filled with majority of people whose interest are personal oriented at the detriment of the citizens. The arrangement of Yorubas to be the vice President of the ruling party is basically because Nigeria is badly structured. If Nigeria structure is well arranged, there won't be any reason for rush for political power, propaganda, or extreme corruption and bad governance.
Although, being an opposition to Atiku's Party,doesn't make any difference to me because the election held in Ekiti and Osun clearly show, that both party struggling to control the political system in Nigeria are Siamese Twin when vote manipulation comes into play. Despite being a diehard Yoruba conservative, but if I could make a desirous wish, it would be,either Osinbajo or Obi is the president and vice president respectively because, these two being on the same train will definitely be the best combination that can revive the ailing Nigeria economy. As far as I know it, the Nigerian economy is in comatose
Unfortunately, Nigeria is at the mercy of choosing, ‘Between the devil and the deep blue sea', in the forthcoming Presidential election in 2019. Practically, my siddon look will favour me because I have no interest in these two men because of the non chalant approach of the incumbent president to the value of human lives,if he could fly thousands of Miles to the Uk to revive his own ailing life. Obviously, he his neither here nor there in term of what it takes to the bull by the horn.After all APC as a party has elements of corrupt men alike. And monstrous corruption tendencies of the challenger and his real caucus of the presidential post at Abuja if chosen will also be disastrous. Honestly ,these two men are basically same before my prying eyes.
OlaoChi: @bold. This fraud knows this but still goes around this forum posting false cognates
Imagine the shameless fraud
When will you prove "addereth" is cognate of "adire"? And all the other nonsense claims
Well,Ignorance is the greatest plague a man lives with and you're absolutely webbed in it. There are two things you ignorantly failed to acknowledged, which are:
1. Each word that I posted has root word in ancient Semitic language
2, That each word being reference by me,isn't among the present day spoken ancient Hebrew.
3. That cognate has what is known to a word which share same meaning.
4. That word that Yoruba language discovered by me are heavily of Afro Asia origin and not of West Africa's.
5. That you will rot in envy of me . After all,I post online with reference to authored books.
6. That your egocentrism and ignorant on African tradition continue to show how you lack the pedigree to make meaningful contribution on African history or traditions because this same African continent you have little or no knowledge on had been influenced through Christianity before 556AD before Islam came into Africa.
In fact, the present day Modern Hebrew was developed through Roman-Greek language which 60% of it is intelligible to Arabic language. Unfortunately for you, ancient Hebrew is totally different language. So therefore, continue to swim in ignorance because, you don't even know what you're doing at all but have made yourself to be known as a total collateral failure.
Olu317, YOU have a GREAT illustrious royal ancestry/history from "The Source!"
By the way... I knew Oba Adeyeye Ogunwusi as far back as 2002 when he was promoting the "Association of International Business or AIB" but I never knew he was a Prince of Ife. He used [Mister/Mr.] as his title as the Managing Director/CEO of Grand Imperio Group. I nearly fell off my chair in 2015 when I saw him becoming the 51st Ooni of Ife Enitan Adeyeye Ogunwusi, Ojaja 11 [2015-date].
He [Adeyeye Ogunwusi] was born on October 17, 1974 and just turned 44 on the 17th of October 2018, never made a big noise about his royal ancestry as a Prince.
"Personal life" He was born at exactly 13.00GMT on 17 October 1974 to the family of Oluropo and Wuraola Ogunwusi of the Giesi Royal House, Agbedegbede Compound in the city of Ile-Ife. His birth was predicted years before he was conceived. Hence, he was named Enitan by his mother while his grandfather named him Adeyeye, which means ‘the crown befits the throne.[5] The Oba is the fifth child in a family of seven.
He was involved in previous relationships. Notable among them is Adebukola Bombata, whom he married in 2008, Olori Wuraola Zaynab Otiti, his second wife (2016-2017), and Omolara Olatubosun, with whom he has his only daughter and with whom he is a co-parent. The daughter's name is Princess Adeola Aanuolouwapo Ogunwusi (born in May, 1994). He married Prophetess & Evangelist Morenike Naomi in 2018.[6]
"Yoruba and Benin Kingdom: Ile Ife The Final Resting Place of History" By Kunle I. Sowunmi
"It is often said that it is a taboo to bury a king in exile. Ile Ife from all indications and by having the heads of all the late kings of Benin and that of Oranmiyan himself buried at Ile Ife to this writer is the source of Edos and Yoruba and this fact must not be distorted with sentiments."
"12 Interesting Things You Never Knew About The Mysterious Opa Oranmiyan (Oranmiyan’s Staff) In Ile Ife Yoruba History" by proudlyoruba - January 5, 2017
There was only one Luusi that left ILE IFE left with the oldest princely beaded crown and his bone is not in Usi Ekiti. So, I have never distorted history but says it as it were ,which have documented backing. E'en if there are some online oriki and slight errors in the information as regards some authors . Lastly the progenitor of Usi is a family members of Olusi descendant nd pulled out under Omo Owa Ikanbi at Ipole /Emure when migration occurred again towards another place ,which is also documented by historians. So you are the one with little knowledge of history because you failed to realise the intricacies that was involved in the past in ILE IFE.
Luusi oriki states him as; Omo Owa. He took that to Ekiti too... And the original meaning of Owa is different from the way it has turned to in today's Ekiti and environment. This is because omo Owa was a reference of ‘Omo Oba '
MetaPhysical: Crediting Arabs with trustworthiness in historical record keeping is underserving. They are not at all altruistic and their record keeping is not meant for human evolution but rather for religious propagation and dominance. When a conflict arises between an important event of history and their religious bigotry, they will erase and obliterate the historical record to safeguard their religious teachings.
Look at the following for instance. If they can disregard artifacts dated to time of the founder of their religion, imagine what they did in time of Muhammed himself to the history of the people and their religion in Mecca and before The Prophet founded Islam.
I refuse to believe they tore down the place where Muhammed was born or the mosques he built to prevent it turning into worship grounds. Mecca had always been a no-go area for non-Muslims, according to Saudi law. Likewise they enacted laws that forbade excavations or anthropological diggings and studies in and around Medina and Mecca. It does not appear they can hold tight much longer on these laws without yielding, and they are scared of the revelations that will come out of these excavations. So they are destroying them. How else can one explain a people reputed to be record keepers to now turn around destroying history for grounds to build hotels? The Taliban destroyed Petra statues and the remains of great civilizations to propagate extremist Islam. The leftover antiquities of Iraq has been raided and blown to pieces by Isis in name of Islam. These erasures are not new.
A new order in civilization is emerging and a new set of cross migrations and populations will be witnessed and even though they are removed from origin, their culture and nativity will remain in spirit.....as was the case with Yoruba departing AfroAsia, or across Atlantic in the Americas. We settle to our new abode, but the ancestors in us remain tied to their roots...wherever it was....bringing us to its awakening periodically and nudging for a return and conciliation to origin. It is a continuous quest!
Honestly, I don't know the reason for these erasure if it is not about hidden information. Anyway, time and other places can actually be archaeologically beneficial to human race with the knowledge of the past. Another striking point is that Medina/Midian was at one originally of Jewish enclave. But due to migration and conquest at different times, these colour race, which pinned Yoruba's knowledge to it reflects Afro Asia Furthermore, in one of the verses I see IFA priest reference an Odu as it concerns this peculiar Journey, ( ni adifa fun ‘Igba irumole ojukotun, abu fun igba irumole ojukosi, nijo ti won ntikole orun bowa kole aye'.) i.e from a place called Orun to Àyè. This Orun and Àyè are both found to have a similar cities that existed as ‘Ur'/‘Or'and ‘AI' in the Middle East. Below screenshot shows a place before the 5BCE of a Place known as, ‘AI' , in Israel. So also EnGedi is in the screenshot.
0balufonlll: Kabiyesi Ooni Oba Adeyeye Ogunwusi Ojaja Keji
Omo Ojaja fidi ote jale Omo Ayi kiti Ogun Omo etiri Ogun
This is Ayikiti’s Oriki. The Oriki reserved for those from the line of Ojaja house.
This is Agbedegbede Oriki. Used for the two houses of Agbedegbede.
Oba Adeyeye seerin oko bi idikun Oloja Omo Ogunwusi Adefisan Yeuke
This is Degbin Kumbusu’s oriki. Ayikiti Orayigba alias Ojaja had siblings. Some of the known ones whose lines are traceable use this oriki. Those from Ojaja like can also use it & any other house post-Kumbusu.
This is Ologbenla’s oriki. Reserved for those from the Ologbenla line.
This is Giesi’s oriki mixed with a few lines from Ife Oriki & Moore oriki.
This is a freestyle contemporary oriki.
—————-
There’s still the oriki of Laroka, Goonijo, Lagunja who are ancestors to Giesi. And there’s still oriki of Debooye, Ooni Gbegbaaje & Ooni Ajila Orun not included. I do not know why they were left out.
—————-
Now, this should help you, Olu, pick & choose your word similarity games & connection properly.
Was Derin Ologbenla known as warrior in Akoko before he became Ooni? No Sir....Try check the map,written account of those men that attacked some settlement such as Irun, and distance between okeigbo-Ondo town and Akoko. Infact, few known people that invaded some towns in Akoko during Ologbenla's time were :
1. Ayorinde ,an Ibadan warlord, was the major man that raided Irun in Okeagbe around 1856.
2. Ogedengbe Agbogungboro, was one man that raided Akoko briefly when he was still fighting for Ibadan. And he knew where he went through to Akoko Edo land
3. Imoru, was one man too that raided one or two settlements in Northern part of Akoko
4. Aduloju was one man too that raided AFA in Okeagbe around 1880-1881.
The above names I gave didn't didn't acknowledge Derin Ologbenla,which only testify to my point that the epithet was far older than the people you mentioned as using it.
Again, I don't twist but inform you with record as documented by historians, so I don't give out opinion without evidence. Mind you, ‘Omo Owa mi roye' as an epithet is older than Giesi because Lusi used it before Giesi was born or anyone after.
Furthermore I hope you can see the below screenshot very well to understand where full stop (.) and commas (,) sign ,so also as others and where Omo Luusi is mentioned. Thereafter you will also see Debooye descendant who is a Female in the Family Tree for you to know the female descendant of LokunBinrin, which you interpreted wrongly.Thus, the Oriki I underlined symbolise ancestry connection and not just poem. So, each line, names whether it is figurative or plain is a reference to someone in the past that did great exploit within family.
Henceforth ,I take no cognisance of this issue no more....
MetaPhysical: There is a ruling dynasty in Oman today called "Yaruba". Their ancestral root is placed in the Kahtani patriarchy. They were a pre-Islamic people in origin. When Islam came to Arabia it was punishable for scribes to retain, record or exchange archived history, arts and cults. They were seen as unIslamic and forbidden. In similar manner that public dancing or music and merriment is viewed as anti-Sharia in North of Nigeria. Therefore the dance steps of the Hausa ancestors are lost, their music and folklore is wiped out, replaced by Islamic folklores. Anything in North that does not have Allah or Muhammad invoked in it is viewed as unbelief. All these shift happened in late 1700, early 1800 when Fulani entered Hausaland. Similarly the Arabs in time of Islam coming to places like Midian, Aramea, Saba, and so on... punished anyone found to glorify or praise the pre-Islamic ancestry and history. This contributed to why Arab writings and records are devoid of Yoruba mention. Even the land we call Arabia today is a rename from indigenous names in the pre-Islamic era.
Nonetheless, we find traces of Yoruba is still in Quran and in Islamic worship and an Arabian dynasty till today called Yaruba who traced roots to Midian....the same Mondiana that features prominently in Yoruba oral history of origin.
In addition to many word cognates between Yoruba and its beginning in AfroAsia, ther are cognates in arts, in dress mode and symbolism, in cults and social organization, as well in worship and cosmic principles.
See the following artworks. The first is a mineral rock carving from Pre-Islamic Arabia. Compare with the second and third one, Esie Soapstone carving in Yorubaland. The fourth is a recreation to depict an Assyrian King with crown on head, staff in right hand and sword in left hand.
How is this King different from the depiction of Oduduwa?
I have been able to read the Oman history with this claim of Yaruba. And it only point to the direction, of the possibility of migration of Yoruba people to be from middle east.Despite unsubstantiated road link but many other similarities are eminent.
Infact,when a man known as M. C Adeyemi posited this view, in the early1914, Yoruba migrated from Medina-Midian, people were anxious to disregard it because they claim, it was as a result of religious affinity with the Middle East. Olumide Lucas posited Egypt's origin even with shared words,some scholars later accused him of not being a linguist or Historian. Yet, evidence in Art support this,customs support it and today, Language similarities support it. Susan Blier in her book(ART IN ILE IFE, Birth place of Yorubas )claimed that Odu'a group usually allow their beards unshaved. These are shown in the pattern on the bronze Heads that were dug out or seen in the groove in ILE IFE . The book claims, that some do have sign around the check which is a form of holes to depict ,spot where hair grows.
As you have rightly stated, over 95% of preIslam account of these people who lived in ancient Arabia were buried with the past. In fact, I learned that anyone who did reference history during the era of the Prophet, such is seen as infidel and stigmatised. This alone had made Arabia history with many negative impact and whoever that didn't accept the Islamic religion were either made to leave or die by sword . And this same thing was applicable also during Crusaders era.
Funny enough, Olumide Lucas claim of Egypt origin of Yoruba isn't in anyway wrong because Yoruba indeed had a footprint in this land, at one time or the other with evidence of beads, looom, language before moving inward. Conton claim, Yoruba lived in between Ancient Hebrew and Egyptians ? ... The question is this : What name did Yoruba bore when they lived between Hebrew and Egyptians ? According to legend, Yoruba bore different names such as Jebu(Yeb,), Offa,(Jaffa)etc. But the name from ILE IFE, was O o ni( he that owns) and these kind of names existed in Egypt before and around 160BCE,when the new Onias fled to Egypt from Jerusalem in Judah to establish Onias kingdom.
Hence, the reason, Yoruba language is of both Hebrew-semitic and Egyptians origin with infiltrated other few other languages. After all, Hebrew/Egyptian Moshe - drawn from water, may also be Mu ni Osé—Mosé(contracted) to mean drawn from river Osé.
Konquest: ^^^^ ^^^^ Great pictorial representation! Very informative.
Are you of the Giesi lineage?
My ancestry claims Oranmiyan-Lajamisan-Lajodoogun. And my Oriki pin it. But you see in the ancient times, many of these descendants intermarry among themselves after a period of time. So, they are interwoven. In fact, a man who told me he is of the same ancestry of Oranmiyan with me in ILE IFE . He told me, both his parents are Oranmiyan descendants.
0balufonlll: LOoooool! So the father is now Lajodogun & not Lafogido again? I am liking this. Di e di e wa fold & fi owo ara e embarrass ara e completely, uncle oniro.
You do not even understand your own screen shots & I will not explain it to you.
Who fathered Lafogido? So, because I mentioned Lajodogun,it is a problem ? Okay... Lajamisan fathered Luusi.
Mind you I have been able to established Facts with documents which state :
1. That Luusi, is a male descendant that left ILE IFE during the reign of Ooni Lafogido. And the account made mention of it as his father. Being someone's father can either be an uncle or one's father, etc.
2. That the beaded crown of Luusi showed he was a prince that left ILE IFE.Thus, Luusi was not a common personage as a chief's son or other but of Ooni's lineage. Yoruba tradition classify ‘ancient' beaded crown as original grade one crown that only princes or Kings wears
3. That intermarriages did happen and do happen among descendants of royal blood in the olden days,even among Lajadoogun descendants.
4. That Lajodoogun had a prominent descendant called Adagba. And Luusi's descendant , Orimoalaade had a son called Adagba,who was the half brother of Ikanbi.
5.That t Luusi's Oriki is pronounced in Giesi/ Agbedegbede has nothing to do with feminism angle of but masculine lineage. This is because woman are /were not known to be dreaded as Igun(vulture)in Yoruba tradition but man. In fact, in the olden times, Apari(balded man) were referred to as Igun.
6. That Luusi's Oriki did not begin with Oragbaye Ojaja because, the oriki had existed along the name of Giesi, Debooye and through the female daughter of Debooye Lokun Binrin that Agbedegbede existed generation after.
7. The Oriki Ooni Ogunwusi mention the Importance of Oore festival. The same Odun Oore is the most important festival of all Lusi. This is done at each period when its season come.
8.That Orimolaade had died before Ale was born. They were not directly related even if there were linked through Emure etc . Everyone during the said 14th—19th century dreaded and wanted an attached link with Luusi group during those years because they were major mercenaries and always defending Yoruba course anywhere. Go verify a myth of Koku (a headless mercenary who rode on horse that fought under Luusi descendants. The myth also said that Ajamaiye also fight headlessly too. I am also a typical example because I defend Yoruba course at every given time (It is in the blood)
9. That Ayede, Ogedengbe,Derin, and a host of others didn't exist when the epiteth se Oko akoko se Oko Ekiti first became a poetic praise. And Ooni Ogunwusi using it in his oriki only show his strength and a connection to his ancestors mighty feat in those places. No matter what, the first to use it remain the owner. 14th/15th century isn't a child's play.
10. That Esinmirin is a vital stream to Odua-Oranmiyan descendants etc. After all, Moremi history justify this. Thus, the water of Esinmirin only signify a form of spiritual water that one should not forget one's home etc. This is also a testimony to show where Luusi came from. After all, Esinmirin stream is of ILE IFE.
11. That Oragbaye had died around 1880. Thereafter, ILE IFE was attacked in 1882,which made Luusi with his group come and support the other warriors in other to salvage ILEIFE from the wriggle of Modakeke that Ibadan aided. Funny enough, there is a saying among Luusi descendants that except ILE IFE is defeated before they(Luusi descendants) can be defeated.
12. That Odu'a descendants have always being migrating from place to place. Mind you, I was born in Lagos, lived in Lagos and with ancestry that had lived over 100 years in Lagos.... But orisun is always orisun....
Lajamisan — Lajodoogun — Ogboru + .....brought forth Giesi. Then Ademilokoun came through Ojee Lokunbinrin (Female). See olodo, some people thought, because, Giesi was crafted as Descendants, it meant his direct father... Even at it, despite,the shrewd information, Luusi was still a pinned son of one Ooni... Who is your father's ancestors before Giesi?Post his jaaare. After all, I had mentioned that someone's father's brother is also one's father. .....So Giesi is the direct father of Agbedegbede? Does this one know the gap of years between Giesi, and Debooye,who happened to be a female (Lokunbinrin)and Agbedegbede?. Infact Giesi was a maternal grandson of Ogboru.
obalufon, Can you see the reason people distort history? Be weary of him no matter what.I hope you can see the shame on obalufonIII who turned this platform to a personal issue? He laid all manner of negative saying. Below is the screenshot that show the ancestors of Oragbaye Ojaja to confirm patrilineal ancestors who was Lusi. See more shame upon obalufonIII
So your Luusi is now an in-law & no longer a son to Lajamisan’s house? Your ignorance is thick.
You think name-dropping is going to save you? Outside of information I shared with you, what exactly do you know about Moropo & Giesi?
I know you scraped those names off a document I posted months ago. It is an Ooni Aderemi era document of several pages showing the three of Giesi & it does not feature your Luusi in anyway.
1. Luusi came out under Ooni Lafogido as his son i.e PRINCE.He was given given beaded crown etc, (I posted it) . Was Lafogido not Ooni during his life time?
2. Intermarriages joined back two descendants of Lajamisan fused them as one out of the three sons of his ,according to oral account. And this happened under the wisdom of Ooni Giesi (maternal son) through and one of Luusi's descendants . Don't oranmiyan descendants marry themselves ? ...Learn!
Now answer these question :
A.What is the Sooko Obalufe's duty?
B. Why haven't you posted your posting on Luusi?
C. Under, the Ooni, that Oranmiyan left, was the Ooni his father ? Learn
*Ooni Giesi* |— ADebooye ( Ojee Lokunbinbrin) a female of Giesi) ,through her
Ademilokun( alias Agbedegbede ) existed. Ademilokun's father was one of Omo Luusi and Luusi himself was a son of the Ooni known as Lajodoogun but left ILE IFE under Lafogido. After all, Agbedegbede appeared under Lajodoogun list
This is the reason, the line sunk back to enact the MIGHT OF DREADED LUUSIS back to the fold.....
Mo ba Giesi Rejana, Mo ba Debooye re Ìpolè Omo Luusi.... .i.e a fusion of Lajoodogun and Ogboru
Olodo jatijati.......Igbèràgà lo ma ko bà é. No matter, how long you run...You will be punished
Ur is a settlement in the Middle East, with which has different date of foundation of the city/country. But working with the cuneiform that had been interpreted, the city developed around 900BC ,with different people who lived in it. Among them were the founder who were the Sumerians, who were later joined by the, Chaldean. Thus, Ur of the Chaldees, refers to the Chaldeans, who settled in the area about 900 BC . And from here the Biblical narratives of the footprints of the family of the Abraham migrated westward to Palestine around 1900BC.
Yoruba's Oru/Orún:- Oru/Orún,has always been a name traditionally attached to the lips of all of Yoruba ancestors land.This is because,oral account, claims,this land had been inhabited by Yoruba ancestors in the past.
Etymology of ‘Ur' The root word is ORR and it is a descriptive of the heat of the sun in this region in the middle East
Yoruba's Oorú Oorú means heat. This heat is the descriptive situation of the rise in degrees of the sun which can be during the daytime or when there is seizure of the air at night hour.
absoluteSuccess: You are the only one that understand what this means.
I am from Ado for instance, and we reverence Olofin Adimula Odua as our progenitor, and she has her sanctuary at Ilaje. Meanwhile, the story of Ogunfunminire is a sectional one, using the tradition of Iseri Olofin as the background to retell the Awori history and linking it up with ife as modern Yoruba traditional fad has become. Where is the enclave of Ogunfunminire?
Ado is not from the Awori group that is her subset all because she bore the "Iseri" emblem, more like you don't become your neighbor's son all because he adopted the ancestral family name as his identity, you do checkup to see how old the source of the ogunfunminire tradition was before jumping on it. We don't cite Ogunfunminire at Ado, you can cite him on our behalf.
Meanwhile, if one claim Oranmiyan, you said you could deny him, whats my business with that? I'm I the one denying people a right to their claim? Why do I need to lay claim to your mutually exclusive ancestors when I have mine? Yes we are all Yoruba, no doubts, but 'otun wo osi wo, oun a ba jijo wo gigun nii gun', see things from other perspectives as well. Its not compulsory to always see things from your angle alone.
Don't superimpose Ogunfunminire on other Awori groups like Ado, Ota, Igbesa, Eko and so on who may not even be aware of this name in their tradition. History is beyond the stuff you pick on the internet. I am an Awori prince, I don't need to hang on Oranmiyan, but you can do the denial and still be the one preserving the chord that binds all Yoruba together as one.
No need to get angry over it... obalufon has been fair to a large extent. And you are right about, beyond the internet stuff bro. This is where some people mingle emotion up with reality through ignorance. So never mind......
ObalufonIII, you have no shame at all. On a public forum, over debate and disagreement on point of history you want to use atare. O de beru Olorun. What is that you brought out ...? Make the two of you calm down abeg and return to the topic. This is getting too far if you had to bring that out. Serious!
....Don't bother my dear bro, because he is a joke....
0balufonlll: Story. Go and check the list Adelekan Olubuse, the list Aderemi and the list Olubuse II published and tell us if your king was ever included. Mr. heavyweight. If your king was ever featured in the list issues by those kings and even the ones published by Ife museum or Prof. Akinjogbin, I promise you I will quit this thread.
The history is that your first Olusi was the grandson of Elemure. He was Elemure's daughter's son. Do you read to understand at all?
Baba you may want to pick up the debate with the man that posted the history. The question is, do you know Esinmirin is an Obatala related water? Does this mean Luusi was Obatala related?
LOL OK.
Good question. People with Omo Oke in their oriki/greeting in Ife are: Oke Ileri compound, Ejio/Oramfe compound, Iddo/Ompetu compound, Oke Igeti compound, Your Luusi Oriki is sectionalized to Ojaja line only. Giesi is an umbrella name for several lines with each progenitor having distinct Oriki blended with the general Giesi Oriki. How come your Luusi, if connected to Oranmiyan as you've claimed, not linked to all the houses in Giesi then why isn't it linked to Ogbooru, Osinkola and Lafogido?
Alaye, these lines you've quoted are nothing special. Several other figures in that region havethese oriki or whatever in their kini. Do you even know you lack substance? You are trying to bend general things to your Luusi. Meanwhile several people share it. It is like saying 'Baba rere, Baba ke', several people are greeted that way, it is nothing special. Bring something worthwhile to the table.
LOL you're just playing your word bending game, nothing else. You're very ignorant about Ife and I won't add nothing to you further. I'll leave you to continue your guesswork and isokuso.
LOL you just want me to hand you information on Ife and I won't. I stopped a long time ago. You are virtually empty without me droppping knowledge on these things and I won't inflate your ego and claims. Tell us the answers to these questions you ask and tell us how and where your Luusi fits in.
This is exactly the reason I will leave you to your ignorance because you virtually lack the pedigree....I guess Giesi —Ademilokun are older than Luusi? Yet Moropo married a son of Luusi.. Who was Lusi....? The Line on Luusi says, Omo a fi Akuko funfun bore.... Kill yourself oooo because your patrilineal came into being through Giesi,mine was through Lajamisan. And through generation the oriki stand the test of time. Q. E. D
I know the line is nothing special but it is not part of your immediate Oriki , isn't it?
Kindly hand it over them now to further learn ILE IFE history because you lack history, Omo sooko obalufe.
Go figure who came up with the epithet of Soko Ekiti akoko.......... Se akoko yigboyigbo.... etc . As far as am concerned, Luusi was pegged as a prince of Ooni.....
Lastly, you think ancient beaded crowns made around 1412AD or thereabouts are common? Go learn
0balufonlll: 1. This makes no sense. Read your claims in the previous post & read my comment about guardianship again.
2. Good question. Before & when Degbin was crowned the Ooni, Ife was invaded & sacked by Modakeke. Degbin negotiated Ife’s return home. It was Basorun Ogunmola who facilitated the return. Ayikiti had returned from Oke Igbo at this time & partcipated inbthevwar. When Ife was re-settled, Ayikiti went on wars under Aare Latoosa’s army where they ransacked Ijana & other towns, most likely inclusive of ‘Igbode’ in the second line that referenced Igun. Ayikiti’s only participation during Ife-Modakeke problem was before & when hos father became Ooni. After that, there was no war until Derin’s time and Derin NEVER CAME TO IFE TO FIGHT IN THE WAR.
3. You are not very bright as usual. There is a difference between fighting hand to hand combat in the field of war & fighting the war using policies/diplomatic relations. Derin was struggling with Ondo people who wanted to take their town back - if he had left to fight in Ife, he would have lost Oke Igbo. Most of the Ife who migrated to Oke Igbo chose not to came back. The entire Ekiti Parapo war relied on the Oke-Igbo-Ondo-Benin trade route for arms & supplies from Lagos. Derin allowed the Ekiti & allies to use the route but blockaded the Ibadan/Modakeke from using the route despite being blockaded in Ijebu & Abeokuta routes. Derin never came to Ife to fight the war. Heck, he never even came to be crowned. He died a Sooko - a crown prince.
It is either your guy Ajamaye fought in the Ife Modakeke war during Degbin’s time or he never stepped his feet in Ife. QED.
Don't digress because I will treat other issue accordingly.... So, read
Mo nre Igbode Omo Luusi
Igbode Nílè ré
Mo ba Giesi re jana, Mo ba debooye(Female daughter of Ooni..... ) re Ipole Omo Luusi, Omo Igun
See how ignorant you are?.... Continue in that manner....
Oriki Ooni...
Tell yourself the truth that you know nothing less than the little about history thought you in classroom because nearly all Yoruba have stake in the sacred land called ILE IFE .....
0balufonlll: There's no compound under Giesi called Agbedegbede Oyinbo, QED.
At the emboldened:
1. I agree. Please post this book that is in your hands make we see.
2. Fault keh? Well, maybe so. I posted my thoughts based on my conversation with an older man who is an Ife historian who assumed that Luusi must have been a woman and from speaking with my grandma and a number of Iyas at the compound who disagreed with having ties with Luusi of Usi Ekiti. In addition, given the interactions I've had with you, you have claimed Aladejuyiodogun (alade ju eni ti o du ogun) aka Ladejogun to Ife people but to the public, Lajodogun to Alagadaogun. You made this claim without investigating the name just so it could fit into your preconceived claim. Several other examples of this nature abound so I'm not going to stretch it here.
- However, the Owamilere blogpost here: http://owamilereehinmabo..com does not mention any Ooni and it even went as far as mentioning Esinmirin - I bet you didn't know Esinmirin is also known as Omi/Odo Ugbo and closely linked to Obatala/Ugbo people. Esinmirin lies in the Iranje-Ideta axis of Ile-Ife. Would it be right to claim your people were offshoot of Iranje-Ideta because of that? No. See the excerpt from the link .
- This other link:https://oloolutof./2018/06/15/the-brief-history-of-ikare/ ties your people's history with that of Ale, Ikare and Elemure. See the excerpt quoted Have you investigated the veracity of this claim in the history of the other towns the author mentioned before flying all the way to Ife?
- The Oriki you posted is a merger of a little of Giesi [our blanket compound], Agbedegbe [sub-blanket] & Ojaja [Ooni Ogunwusi's compound gan gan].
The excerpt in this line is a couplet from the oriki of the Ojaja's compound which was founded by Ayikiti the first Ojaja. Even the Ologbenlas who are cousins to Ojaja line do not share that line in their Oriki.
Lafogido, Ogboru and Osinkola do not have the line in their Oriki. And the entirety and sub-houses from Giesi do not have that line in their oriki which leaves you with just Ojaja compound - Ogunwusi's line. So what do you have now? That Luusi gave birth to Ooni Orayigba Ayikiti or that Ooni Degbin Kumbusu who was the father of Ayikiti had ties with Luusi? If Luusi had ties to Oranmiyan/Lajamisan his name or that line would feature in Lafogido, Osinkola, Ogboru and all of Giesi. Do you see my argument about Ayikiti and Ajamaye (the real omo Luusi) being contemporaries now?
2. 'Kare O ba' or 'Kare Oba mi' or 'Kare O baba mi' are all used interchangeably here to greet all Obas of different class. There's nothing special about that phrase or sentence if you will.
3. You do not seem to know Ekitiparapo war was not just an Ekiti war.
As you can see, your statement as regards Oranyan /Lajamisan ties is false on Luusi because you are the one that need this information not me. This is my own ancestral history and we are told that ILE IFE must not be conquered m Perhaps you want me to post that too?
FACT :
1. Around 14th century, when he left ILE IFE two beaded crowns was given to him... Go verify who were the ones that wear beaded crowns that were made in ILEIFE during that period if not heavy weight princes in Yoruba history, where beaded crowns were highly valuable even till now, in tradition and not Igbalode.
2. Did Elemure never recognised Olusi(1412-1637 from source as the date of migration outside ILEIFE) with his beaded crown as a prince from ILE IFE? This settle the answer
3. Do you know how many years Lusi and his people lived in Ikole -Emure axis before LAADE's ( ORI MO ENI ALAADE )' son led another movement northwest? It was after 301 years plus. Kindly check the year of Usi Ekiti foundation and the exodus Lusi son and some of the people that followed with Corpse (bones) of Luusi so that you will know I AM THICK ON MY FATHER'S HISTORY .. Do you even Know how many times Esinmirin water was fetched according to IFA dictates ? This just showed that your claim on Ale - Ikare being connected maternally,had been a long time link and not with Lusi's Father or Mother from ILEIFE .....So it is practically nothing...
4. History has it that when they moved inward to Northeast Yoruba land, and were hosted by all the groups that they met,afterawhile that fracas ensued with IKA people they dominated everywhere through their mystical power... Many tangible Laurels with evidence are in under the name of Luusi.So I have never shy from my father's name. This practically is a reflection of Oranmiyan that was said through legend who to promise that ILEIFE should call on him anytime, they were invaded.This is the way Luusi life and his descendants were everywhere they find Yorubas settlement. They remain humble and saviour to their people. My personal life is also a reflection of this even in real life...
5. When I mentioned compound, do you find it hard to easily twist? I have no strength to regurgitate what I had thrashed already. So, Leave out the lumping up of compound Ooni Orikki with all others because as we all know, for every returnee(s) of a King's lineage is/are always settled among his ancestors lineage . And oriki can be got through intermarriages amongst these descendents especially if both are (husband and wife) far distant cousins but Luusi oriki in Ogunwusi has nothing to do with lady(Female) nor Ajamaye. This is my point. Mind you, Who is the one with the epithet ‘Omo Oke in ILEIFE' ?
As far from 1418AD—1637AD , Luusi oriki became fused with Ase akoko yigboyigbo..(Basically turning the place up and down with his strength ) And Laade came up with his own through his might with Se Oko akoko Oko Ekiti and other follow it up with se Oko Tapa se Oko Gambari.. Have you seen that too? So , being the first mean the first. This does mean others never used it. And the Kare simply mean Lusi was an ILEIFE
6. Oriki line change invariably, so you must know that every mighty warrior after his ancestors gradually use a slight version of his ancestors oriki.Part of Luusi oriki is, Arogun dade... Omo Ari ote máàbérù....Is this not part of Ooni Ogunwusi's ancestors oriki... Omo afidi pa ote mo ilé?
7a. If you know Lajamisan history very well, how many sons did Lajodoogun had?
7b. Where are they located within ILEIFE and outside ?
8. How long did Lajodoogun reigned as Ooni?
9a. Who was the father of Giesi?
1b. Who was his father's ancestors?
10a.Who was the father of Agbedegbede Oyinbo?
10b.Who was his father's ancestors?
*Show me where I mention agbedegbede compound as singlehandely a compound,instead I collectively lumped them together and picked the oriki as of the same ancestors with the info that supported it * Period
If you will ponder over your information then you will realise ILEIFE is not complete without her migrants stories,especially the ones with kingly paraphernalia. And that you don't know all descendants of Oranmiyan precisely. QED
0balufonlll: This is exactly what I have been saying about you. You do not know anything & wont bother to investigate, yet you want to engage in the trades beyond you.
1. Derin Ologbenla was Degbin Kumbusu’s younger brother. Before Degbin became Ooni, Orayigba Ayikiti was placed under the guardianship of Derin. Derin practically raised Ayikiti Ojaja. If you do not know, ask.
2. Whatever this means , it mentions ‘Attah’. Answer the question - does it make Ogedengbe, Elekole & Derin brothers to Luusi? .
3. If Derin was the one who fought alongside Ajamaye then it defeats your claim of placing Ajamaiye in the Ife-Modakeke war because Mr. Derin never fought in that war. Hecwas busy consolidating his hold on Oke-Igbo, re-settling displaced Ife people & blockading the eastern trade route from Ibadan & any pro-Ibadan traders. So was your Ajamaye stuck in Oke-Igbo or did he step his foot in Ile-Ife?
4. Oh now you want to ask questions? Did the Ondos conscript the Ekiti/Akoko to fight in their wars against Derin? Research that & you’ll have your answer.
1. Do you need eyeglasses to interpret ? Guardianship, Cousins, distant cousins, brothers, whatever is related to where you re dragging has never been the bone of contention but Luusi, so try something else . Did the guardianship covers an Ayikiti under Ologbenla when he mingled with the Ibadans while Ologbenla stay put in Okeigbo ? Behave like a scholar! This is the reason I said your claim which was your falsified interpretation that Omo Luusi in that oriki meant Ajamaye, which I gave out information on years that Ayikiti reigned as Ooni 1878-1880 and Derin as Ooni before ILE IFE had issue with modakeke.
2. Mr. man, history and not your opinion, says ILEIFE was invaded in 1882..was this not the reason Ajamaye came to rescue his ancestors land? How does, MO re Igbode Omo Luusi connect Ajamaye to someone who had reigned and passed on 1880 and the period of Derin Ologbenla? This is the point. Deal with it.
3. Oga, So you don't know what it means to fight in war? Anyway, you already have a self shot on the foot... When you blockade enemies from the root that maybe problems to your town, does it not mean you are fighting and killing your enemies from entering through to your town? please, read very well.
4. Ajamaye fought on the field of ILE IFE.... History has it.....
Do you realize the Attah of Igala is reffered to ‘O soko Ekiti, soko Akoko’?
Do you realize the Elekole of Ikole Ekiti is reffered to ‘O soko Ekiti, soko Akoko’?
Do you realize Ogedengbe Agbogungboro of Ilesa is referred to as ‘O soko Ekiti, soko Akoko’?
Does this mean they are all related to Luusi?
The only person who is referred to ‘O soko Ekiti, soko Akoko in Ile-Ife is Derin Ologbenla. And this was because of his exploits in Ondo/Oke-Igbo. Unfortunately for you, the Ologbenla line isn’t under Ojaja line & they do not have the Luusi line in their oriki but Ayikiti’s line Ojaja has some of Ologbenla’s lines because Derin literaly raised Ayikiti & was like a father to him.
Let us see you twist & turn as usual.
Between Ayikiti that became Ooni in 1878–1880? And the same Derin Ologbenla that refused to be crowned as Ooni in ILE IFE after the demise of Ayikiti, according to history ? If this information stand correct, how did someone who is linked to Ibadan and Ologbenla linked to Okeigbo stayed together as you have claimed? You are always good twisting and not me .......... How does o se Oko akoko se Oko Ekiti become an Igala language? How does the same oriki that had existed before ogedengbe, who was born around 1820s own an epithet that's already over 200 years before he was born? Where in Ekiti did Ogedengbe did great exploit? .
Again, how does ologbenla who didn't go beyond Ondo town would acquire, such epithet? An epithet that has been in existence before Derin was born! Do you even know the distance from Oke Igbo to Akoko ? Oga try something different..... I don't Twist and turn but load you with evidence. Mind you , history has it that around 1882 ILE IFE was invaded and sacked. Thereafter, Derin Ologbenla who was crowned as Ooni was the one who fought alongside Ajamaye before Derin Ologbenla's demise later in Okeigbo around 1893/94. Invariably , not Ayikiti's time of 1878/1880.... After all, Ibadan used Modakeke to sack ILEIFE in 1882 ,according to history still . Below is the screenshot of Derin Ologbenla period as Ooni.
0balufonlll: Lol you are now calm all of a sudden, someone took the wind out of your canvass?
The emboldened:
1. What does your post here imply?
2. There is nothing bad in learning. It is a lifetime thing that I am open to. What I won’t take is be told to learn the corrupted version of things that I have factual data on OR be told to learn things with no solid footing to provide lasting answers to question that I may have.
I still need you to post more pages of that book you accused me of begging you for to prove you own it & that I was indeed a thief. Or you can admit you got the page about Agbedegbede from me & we can move on.
Calm over what ooo? This is a platform to exchange knowledge and I choose to maintain such so as to remain focused. So do the same. Even if you have info, buttress it to counter me the same way I showed evidence that Oyinbo is part of Agbedegbe's epithet . After all, I have posted my info with evidence. And ordinarily, I have nothing against even at your provocative words because, I have never for once shy away from my ancestors but I won't tolerate you disrespect my ancestors history as Ooni descendants because, emi ni Omo ni ti fi Akuko funfun bore.... I am sure you know,‘ won ki fi Omo oore bo're. And the man who is referred with such epiteth.
There is no where you and I emphasis on posting any book because I am not here to digress this thread and whatever I can lay my hands on to remain truthful is what I hold steadfastly. So my purpose is to inform as my like minds have been doing before I join this platform. So do it in the like manner as scholars will do it.
If indeed you want to learn, then you must be open minded and not assume but you became emotional with usage of negative even on Luusi...And you claimed to know all Lafogido, Lajadoogun,Ogboru descendants, which is impossible for you to know.
Contrary to your information that Luusi was a woman and interpretation which isn't the meaning of what you claimed on Luusi status in Ooni''s oriki .What you ought find out from the right source are :
1. Who is Lusi?
2. What is his connection to the ruling house that made his name reflected in Ooni's oriki ?
3. Who are the people referred to as Omo Oke?
4. Who is/are the ancestor(s) of Ooni Ogunwusi that fought in Akoko?
5.Why does the same last part of Ooni's epithet is the same with Luusi? I mean, Kare O Ba
The screenshot of Luusi's Oriki that also match the part of Ooni Ogunwusi. Is this ordinary too? Learn to know more....
0balufonlll: Lol you are now calm all of a sudden, someone took the wind out of your canvass?
The emboldened:
1. What does your post here imply?
2. There is nothing bad in learning. It is a lifetime thing that I am open to. What I won’t take is be told to learn the corrupted version of things that I have factual data on OR be told to learn things with no solid footing to provide lasting answers to question that I may have.
I still need you to post more pages of that book you accused me of begging you for to prove you own it & that I was indeed a thief. Or you can admit you got the page about Agbedegbede from me & we can move on.
What are you saying ? Were you not the one that said agbedegbede doesn't have Oyinbo to his epithet? And I posted it. In as much that you don't realise that whatever you have is also in another people's hand. Please don't underestimate me . What corrupted version did I or anyone told you? You are the one that make everything difficult yourself because you actually thought many of us who believe in East migration through Egypt to west Africa loved being referred as migrants? Far from it. But what can we do than to accept our fate as God made it so. And on ,my ancestry, you were looking for fault because of me when it got to Luusi's Oriki in Ooni Ogunwusi's. What I had expected you as a scholar was the to ask,Why did this name appeared as part of Ooni's oriki ? Can you defend Why would the last part of Ooni epithet be the same with Luusi if Ooni Ogunwusi isn't his descendant? I mean,‘Kaare O Ba '.Why would Luusi name appear in Ooni's Oriki if it's for recognition purpose for Ajamaye ? After all, Fabunmi Oke Imesi also fought. Do you know Ajamaye /Ajalaye fought only for ILEIFE and not Ekiti parapo? Yes he did.
0balufonlll: Deflection. Post pages from the book you claim to have & I was begging you for. Attend to this.
What is deflection about my assertion? I have no book to share with you nor did you and I mentioned any sort of book. But hold up, it seems you are dry already because you have nothing to say again. I have said several times that you claim, ALagadaOgun isn't a corruption of Lajadogun? If you say so, since you know the history of every ancestors and descendants of Lajamisan. Even if you are young, be willing to learn from older ones. Do you know ‘oje' and ‘ogeh ' are the same? Learn to be wiser than the wise
obalufonIII, you are just a young learner ,who has no good knowledge of history. In as much as , it is about ILEIFE, I have stake ,even more than you.... (I WISH YOU KNOW) ... Trust me, you will see me one day and you won't be able to come close.
I am here to inform and doing it with evidence. Looking at the history of the royal family houses in ILE IFE of Lajamisan descendants, who are Lafogido, Lajadogun, Ogboru, and Giesi . Ooni Orayegba Ojaja history isn't hidden nor all the other Oonis in the manner you paint history.
Ojaja reigned for two years: 1878−1880 Ọ̀ráyẹ̀gbà Ọjaja D_Lajodogun Ayikiti-ninu-aran (rolls around in velvet fabric).
Oga, Mr know it all, how did Mo nre Igbode Omo Luusi.......? Where is the Igbode?
Why did the same phrase was used as follow : mo re igbode Igun....... Kindly interpret it too
truthfully, I don't blame you, if not because history is not enshrined in our daily lives, which you ignorant. Meanwhile, came back to wage war against Modakeke because of ILEIFE. Can you mention the year this sack of ILEIFE ? Since you can interpret the oriki, ‘ mo re igbode Omo Luusi .....' Mo se Oko Ekiti se Oko Akoko was one of Luusi' and his descendants epithet because they were warriors that conquered every Yoruba enemies like their ancestor,Oranmiyan.
0balufonlll: LOL, again, all noise no substance. However, it is indeed true that ogbon ma nya inu ashiwere lo ni igba mi - you made a little sense by asking to blur the Oduduwa angle & approach Yoruba history differently. You should take your own advise. Now tell your boy Olu to bench the Mecca migration of Oduduwa & approach his stories from a non-migration & non-Oduduwa angle. Like I said before, there were Yoruba people before Oduduwa & Yoruba did not start with Ile-Ife.
It seems you aren't who you claimed as an historian... The same Sabiru Biobaku (Prof) in 1958 was still convinced that Yoruba were a group that came from Near East but had to drop such notion later in his academic career . But you in jet age where e-information books, libraries etc are as close as eyes winking,still in doubt ? Even professor Biobaku will be proud of being yoruba if he knew that Yoruba were majority of Hebrews , few Arab elements, some Egyptians etc, which make the whole world ancestors in one group.
So,remember that the same way you have access to books, is the same way others, who are intellectually better than you also do. Ultimately, Yoruba identity from all the 18th/19th researchers who saw the customs of Hebrew in Yoruba's culture will be relived in their grave. And as for you and the rest that intend to hinder the glory of Yoruba.... I place you people in the hand of Èlèdúùmàrè
As far as you like, use whatever term on me but certainly in real life, you can't call me a boy.....
For you to learn more,this is a screenshot on Sabiru Biobaku's statement in 1958 in South Africa
0balufonlll: Story. Come to Ife & claim your princely status in person. You should be chasing relevance beyond the pages of Seun’s message board.
By the way, you never post photos of the pages of the book to prove you own the picture of the page you were bandying. Oya now, Prince Bobrisky, abeg post pictures.
I gave you all insight on the of Luusi ,which you kept churning no meaning view on because you have no knowledge of history. afterall,you have consulted your elder that does not even know anything but guess..... . Do you really think I want to meet someone like you ? Of course not because you are not relevant . Stop feeling pained... ...Truth is better....
Counter the story up there and stop crying like a baby. ....... Sh less I forget, who exactly was your own ancestor that fought alongside Ayikiti? Post his name like Ajamaiye and let's see where he is praised or his exploits in the like manner of Luusi . After all, Luusi name is conspicuous in Ooni Ogunwusi oriki .... Knowledge is a scarce commodity Ooo . Omo obinrin ko omo Imesi ni , olodo rabata mu² square....
Last, I will torment you with relevant information
As it seems from different perspective from metaPhyical view, I do have a different knowledge on the meaning of Jerusalem -Jebusale by my brother.
Jerusalem is not the correct word but due to Greek — Roman -Era etc that changed the lettering identification, which dented the exact meaning of the word. The city Of Jerusalem was amazingly founded on the hill top . And linguistists claimed that the ancient meaning was land of the gods-ancestors . Although, many other opinion suggest the meaning changed to city of Ugarith gods. etc
Culture › Re: Yoruba Hebrew Heritage by Olu317(m): 8:25am On Oct 26, 2018*. Modified: 3:52pm On Oct 26, 2018
? ... The question is this : What name did Yoruba bore when they lived between Hebrew and Egyptians ? According to legend, Yoruba bore different names such as Jebu(Yeb,), Offa,(Jaffa)etc. But the name from ILE IFE, was O o ni( he that owns) and these kind of names existed in Egypt before and around 160BCE,when the new Onias fled to Egypt from Jerusalem in Judah to establish Onias kingdom. 
Of course not 
