₦airaland Forum

Ayo13945:
This videos explain Yoruba gods, their powers
and more importantly(how they got their powers).

Spoiler Alert: The Yoruba gods were actually human, before they were given their powers from
a higher source.







https://www.youtube.com/watch?v=J2se_zimj40

Lol. Absolute False.

@ollymooreagain, kindly do your research very well before posting. Dethronement as an English word does not mean the same as trickery.

So, please avoid a suitation as this in the future, whereby your intention meant well to inform the public because once your information is wrong, it is termed as defamation of character, which may lead to a Law Suit against you. Hence the consequence is always dire to extreme.

A piece of advice though

ollymooreagain:
List of Top 20 Traditional Rulers Dethroned in Nigerian History

1. Ooni of Ife – Ogboru

Ogboru is 19th century Ooni of Ife dethroned mischievously by Ife Palace Chiefs who got tired of his 70yrs long reign. He was deceived by trick to come out of his place to come and see something at the Atiba square of the ancient Ile-Ife town and wasn’t allowed to return to the palace again. He angrily left for another aboard where he founded a little town called Ife-Odan and he settled there. Successive Ooni of Ife like 6 installed after him died in succession under 6months like a sort of throne bewitchment and Ife Chiefs had to search for him at Ife Odan to return back, but he resisted the attempt and gave them his daughter Moropo to make some sacrifices at the palace after which his son Giessi became the next Ooni after him.

2. Emir of Bauchi – Umar Mohammed

Mohammed was deposed on 16th of February, 1902 by Lord luggard’s second in command – William Wallace for an allegation of slave dealings and insubordination against the British government and misrule of his people. His son was installed as the new Emir.

3. Emir of Kano Aliyu Ibn Abdullahi Maje Karofi

He became the Emir of Kano in 1894 following the death of Emir Muhammad Bello, and a rebellion war of “Bassa” called the 3rd Kano Civil War was kickstarted by him, along with his elder brother, Yusuf when the Sultan of Sokoko announced another prince called Tukur as the new Emir of Kano. The war lasted for a year when Aliyu popularly called the Sango of zaki (the gun runner) or Ali Balads, for his heavy use of explosives in most wars conquered Kano and became the Emir in 1894. He was dethroned in 1903 following an homage visit to the Sultan in Sokoto when the British -French forces attacked Kano and brought an end to his reign. He first exiled to Yola and later Lokoja, the seat of new Northern Nigerian government where he died in 1926.

4. Emir of Ningi – Dan yaya

Dan yaya was deposed by British Temple months after Umar Emir of Bauchi was sent away in July 1902, for terrorizing his people leading to the killing of a mallam, and taking sides with Emir of Bauchi. A new Sarkin Ningi was enthroned who was the heir, by the name Mammadu. Dan yaya escaped to bura town where he was eventually killed by the Bura people for his continued terrorizing acts in 1905. See the article the British in Bauchi, to read more.

5. Olu of Warri – Erejuwa I

Erejuwa was the traditional ruler of Itsekiri at two different times between 1951-1964 and 1966 – 1989. A Senior Officer with UAC before becoming a king, was unfortunately removed and deposed by NCNC eastern party in 1964, because of his support for Awolowo’s Action group, which is the party of many Prominent Itsekiris. The result of the political rivalry lead to the creation of Midwestern States then. Erejuwa was exiled to a town called Ogbesse, after he was returned by a military government of David Ejoor in 1966 and he reigned till 1989.

6. Alaafin of Oyo – Oba Adediran Adeyemi II

84yrs old Oba Adediran Adeyemi II (the father of the late Alaafin of Oyo, Oba Lamidi Adeyemi) was dethroned for political rivalry with Chief Awolowo lead Western government of Nigeria when he gave his political will and support for an opposition party called NCNC lead by Chief Nnamdi Azikwe which was heightened by a disagreement and conflict with the then Awolowo Action group leader, Bode Thomas. Oba Adediran was sent away from Oyo town in July 1955 and was exiled in Lagos where he was housed by Alhaji N.B Soule a wealthy NCNC member , after which Gbadegesin Ladigbolu was enthroned as the new Alaafin of Oyo till 1970.

7. Timi of Ede – Abibu Lagunju

Timi Abibu Languju was acclaimed to be the first muslim Yoruba king in history who reigned between 1855 to 1892 and was deposed and exiled by the British government to Ibadan where he lived with Sunmonu Apampa, the Asipa of Ibadan at that time and he died in 1900. One of his children Raji Lagunju, birthed by an Ile-Ife wife was taken back to her home town, to become the second Chief Imam of Ile-Ife. Read more about the accounts of Timi Lagunju here.

8. Awujale of Ijebu-Ode Oba Adenuga 1892 -1925

Awujale Adenuga Folagbade was made an Awujale of Ijebu Ode on November, 1925. He was 33yrs and was living with his mother in Igbeba, a small village near Ijebu Ode. He was the choice of the “Odi”, (Ijebu kingmakers) for the Tunwase ruling house but his choice didn’t go down well with some local chiefs who felt he was too young and prematurely for the exalted stool. He was eventually deposed in 1929 and exiled to Ilorin, for corruption around forestry fees and influencing the choice of the selection of Oba Onipe of IBU. Oba Ogunnaike succeeded him who also died in 1933.

9. Akarigbo of Remo – Oyebajo

Oba Oyebajo was the traditional head of Ijebu remo, in his mid twenties and reigned between 1811 to 1915. He was deposed by the British for being a de-facto ruler who refused to regard his principal chiefs (Bademowo – The Lisa of Remo & Awofala, the Losi of and denied them their shared parts of the duly entitled stipends to them, as part of 1914 amalgamation rule that local rulers should be part of native courts. Akarigbo Chief levied many allegations of corruption against him and the British Officer in charge of the Administrative district, H.F Ducoumbe not only deposed him but also sentenced him and two others in prison with hard labour at Ijebu Ode and was released 6months later, after which he later settled in Sagamu.

Alase of Remo, High Chief Awolesi was made the new Akarigbo in a flamboyant coronation ceremony attended by the British Officer, Ducoumbe. Awolesi died shortly on 25th of February 1916 and the British made Oba Oyebayo’s clerk and an educated public writer the new Akarigbo of Remo. With increased disturbances of Oyebajo factions for his reinstatement, he was arrested with another supporter called Ali and banished to Calabar in 1918 where he lived for only just 3months. Ali died in 1922 after his plea of clemency was rejected the Governor. See accounts of Tunde Oduwobi: The careers of Akarigbo Oyebajo and Awujale Adenuga under the British government & read more.

10. Osemawe of Ondo – Oba Adekolurejo Jimosun II (Otutubiosun)

The Oba whose reign was from 1918 to 1925 was removed and banished to Ile-Ife in 1925, where he lived and died. It was during the reign of Oba Jimosun that Ondo town had its first secondary school, called Ondo boys high school.

11. Osemawe of Ondo – Oba Adenuga Fidipote II

Oba Adenuga was reported to be a wealthy king of Ondo town and was on record to be the one who built the first modern Palace for ondo town. He reigned for 7yrs after which his deposed and chased him away from the town to Ibadan in 1942. Read more about Ondo Obas here

12. Oba of Lagos – Ibikunle Akintoye & Kosoko

Akintoye reigned twice as Oba of Lagos, first between 1841 to 1845, when he was deposed to Badagry town for his Anti-Slave trade advocacy. He was succeeded by Oba Kosoko who was equally deposed for having a rift with the British government when he resisted submitting Lagos colony to the British and ordered, the British government to meet the Oba of Benin. In retaliation for his gut, the British government brought back Ibikunle Akintoye who had been on exile in Egba and Badagry in 1851. He reigned for the second time till September, 1853 when he died and Oba Dosumu took over. The deposed was later recalled back to Lagos, where he was made an high chief Oloja of Eleko, a salaried title in Oshodi tapa Epetedo. Where he lived and died in 1872.

13. Emir of Gwandu – Mustapha Jokolo

The Ex -Emir was deposed in 2005, by the Kebbi State government following different allegations levied against him by his Chiefs and was exiled to Kaduna. He was immediately replaced by June 2005 by one Muhammadu Illyasu Bashar, a retired major, who served as a military governor in the old Gongola State between 1976 & 1978. 15yrs, deposed Jokolo is still challenging his dethronement in Court.

14. Emir of Kano – SIR Mohammodu Sanusi I

Reported to be a powerful Emir of Influence in the colonial days of Northern Nigeria, Sanusi I was the Emir of Kano between 1954 to April 1963, when he was deposed by Alhaji Ahmadu Bello, a distant cousin, after an allegation of financial misappropriation in the emirate. He was deposed to Azare in 1964 and died in Wudil in years after. Sanusi I is the grandfather of Sanusi Lamido Sanusi, the recently deposed by Emir of Kano who reigned from 2014 to 2020, in a similar instance as his grandfather.

15. Olofa of Offa – Oba Wuraola Isioye

Oba Isioye was enthroned on the 5th January 1957, and reigned as Offa District head for 2yrs, when he was deposed by Northern Regional Government following, a successful move for Offa Local Court to be recognised and the long used Ilorin’s Alkali Court was abolished. This promoted the Late Saurduna to instigate him being deposed and exiled to Ogbomoso- Kogi Area, where he lived till he returned in 1964. He was reinstated as Olofa till he died in 1969, even though his district title wasn’t returned.

16. Sultan of Sokoto – Ibrahim Dasuki

The dethronement of Late Sultan Dasuki is probably the most widely reported case of removal of a king in Nigeria by the military government of Abacha in 1996, as almost everyone in late 20’s in Nigeria are aware of the development. There were even songs recorded by musicians to that effect on the continued change of traditions, that the usually saying that a new king can not be crowned while another is alive “T’oba kan o Ku, Oba kan o je”, as waxed by Yoruba Fuji Singer Abbass Obesere. Ibrahim Dasuki removal was rumoured to be related to issues between him and Abacha, on mismanagement of the late Abacha’s relative’s properties. There were also speculation that it was due to reports of his modernist style of rulership and many preferred Sultan Maccido, who later succeeded him.

17. Olowo of Owo – Oba Olateru Olagbegi II

Unarguably the richest and most influential Olowo of Owo town in Ondo state, Oba Olateru became Olowo in 1941 and reigned till 1966 when he took side with Chief S.L Akintola against Chief Awolowo who was his ally. Of a fact, Awolowo Action Group party was founded right inside Olowo palace and Owo for years experienced political and kingship battle, which came to a climax in 1966 following a cold blooded coup with many properties and lives lost in the course. The people of Owo revolted their King and sent him away on exile where he lived for another 27yrs, and his stool was taken over by Oba Ogunoye. At the demise of Ogunoye, Olateru was reappointed as the new Olowo of Owo in 1993 and spent another 5yrs on the throne till he died in 1998. His eldest son, took over from him in 1999 and reigned for 20yrs.

18. Deji of Akure – Oba Oluwadamilare Adesina Osupa III

The inglorious exit of Oba Oluwadamilare as Paramount king of Akure is another reminder of the importance of carriage and conduct in kingship, as they are seen as leaders and role models. The king was deposed on 10th of June, 2010 following the beating of his estranged wife at her home in Akure, in what the Ondo state government referred to as, a dishonorable, condemnable and disgraceful conduct unexpected of a king which invoked a section of the state chieftaincy law of 1984 as amended. With an immediate action, a new Deji of Akure Adebiyi Adeshida Afunbiowo II was announced on 13th of August 2010.

Other Kings dethroned are;

19. Oba Awujale Sikiru Adetona was deposed in 1981 after suspension by a panel of inquiry set up by the then Ogun state governor, Olabisi Onabanjo after which he was found guilty of the charge. He was luckily reinstated by Col. Diya, following a military coup. Read more on Onigegewura’s blog.

Onojie of Uromi – Anslem Aidenojie was suspended and later dethroned in 2016 by Former Gov. Adams Oshiomole for abusing a woman and total disregard for constituted authority, for failure to apologize within 2weeks he was given. Gov Obaseki however reinstated the former king in 2018.

20. Olupoti of Ipoti Ekiti – Oba Oladele Ayeni

The king Oba Isiah Oladele who was alleged to have been wrongly selected in 1987, was thrown out in 2012 after 25yrs of reign.

Eleruwa of Eruwa, Oba Samuel Adebayo Adegbola, sacked by the Supreme court in November 2019 after 21yrs of Reign. He was first dethroned in 2011, after which he filed an appeal but lost the throne 8yrs later.

This your information is an abberation on Oni Ogbóru's profile because he was not dethroned by palace chiefs. His leaving the palace was not because of dethronement but based on a sacrifice the plotters connived to falsely tell him that Only he, is in the capacity to do the sacrifice for Ileife( World) against calamities. This was the trick.

But before Oni Ogboru left the palace he had spiritualised the palace that who ever entered the palace will die and so they died continuously once they try such to enter the palace.

When the tricksters and the family members who planned this reaslised this fact, they went to beg him to comeback to the throne but he refused.

It was until his beloved daughter went to him to persuade with much begging for him to comeback that Ileife is having no king and dissaray .

After much pleading ,he agreed to his beloved daughter's pleading by solving the problem as to lift the curse on anyone who goes into the palace but insisted that that his grandson, son of his beloved daughter, who was a great grandson to a previous Oni must be installed since he Ogboru is very old and wouldnt be able to carry on. His grandson was installed as Oni and apparently the Curse had been removed. His grandson thereafter reigned as Oni.

Secondly Oni Ogboru was not even a 19th century King of Ileife. This is how you guys come up with fake news due to assumption.

budaatum:
It is not a syndrome to respectfully ask to be empowered, especially not here on a forum where most assume to be more powerful than others.


I was not fortunate to be in the quarters of people who'd inform me of such things. In fact, funny enough, I was in the quarter of those who informed me me of Greek and Egyptian history, lol.



I can't deduce from this which sword the Olufon carries. My lack of being informed, no doubt.

I have not seen Olufon sword. But ordinarily, oberin, Oje or Ada etc may be the one being carried by him.

The only sword that differs is Agada. Others swords can be carried by any prince, if we consider the fact a female child of Oduduwa orObaluru can be married to Ifa families (Orunmila), thus such son from the marriage may carry Ogbo, Ida or any other sword which depends on his future aspirations.

Olufon is Ora cum Obatala so, I do not know the olufon Orolu sword that he carried but I will ask elders and give you the name soon

Finally, I understand you and know how people acts with anger because I was once attacked on this platform by a distant family member of mine who once called me a son of probable Eredumi descent (my patrilineal ancestor Oranmiyan's sword bearer) until he stopped much later.


Remain lessed.

budaatum:
We must have gotten wires crossed somewhere. Do educate me about that sword, please.

Lol. No need for the "please" syndrome because information is power.

I am only fortunate to be in the right quarters of people to be informed too about the families which owns a particular sword.

Accordingly
Ogbo : is given by the ifa priests(Orunmila) to their children but given to other princes too
Ogbo was given to Orangun
Agada : is given solely by the house of oduduwa to princes. And was also given to some princes of House of Eredumi through the house of Oduduwa.
osilo was given to Elesun
Ewi has Agada
Oba Ilẹ̀ Binu has Agada
Ida was to Ọlọyọ́ by the House of Odua
And Obalesun gave his children Orere and Oberin
Onido Ompetu has Ida Oje
Ofa has Oje and for his children
Gbagura Ido of Agura line Is with Asoro Oje Opa Oje and the Osilo Oje

budaatum:
Can't say I know which sword the Olufon of the Orolu Kingdom uses as emblem of his authority.

My point here was to make the same one you've made above, that Olufon is identified with Obatala, and not with Oduduwa.

As for the author. See his name below.

Never for once identified him with Oduduwa. Rather Ora ife

budaatum:
Olufon, as used here, is not a generic name, but the King of the Orolu Kingdom of Ifon Osun.

If you'd like me to send you our history, email me. Details are on profile. Beware though. We Yorubas write our own history, which is why there's lots of disagreements and arguments.

Olufon is a contraction of Obaolufon. So,I posited here that the name is generic because the name is of Ora ancestry.

The Olufon Orolu was the founder of the ifon that you make reference to in Osun. He was the one that came to Ileife for an annual festival that I referred. Besides, there is also Olufon in Ondo state etc to mention afew. So, the name is broadly used even if is linked to Obatala and invariably linked back to Ora.

I am sure you know that, Ṣẹẹ́ṣẹẹfun is a Crown identified with the household of Obalufon/Obamakin/Obatala(Ora linked household)

You can send me your version of Ifon history and let it be discussed in the broader group where the errors and accurate era are noted. Kindly put the writer's name.

Finally, which among these sword does your king uses as emblem of authority :
ogbo,
ida,
ada,
agada,
osilo,
Akee,
oberin

budaatum:
The Orolu Kingdom does not have an Obalufon. Our Oba is the Olufon. And if we are not descended from Obatala, the assumption is that we descend from Oduduwa who arrived much later, and whom we are not descended from.

Most are not aware of the conflict in Yoruba land between descendants of Oduduwa and those of Obatala.

Well, you need ask furthermore to know about your history.

Olufon is a generic name and is of obalufon ancestry from paternal side.The sword your king carries is not oduduwa's? Your king's ancestral sword is not of Oduduwa at all.


Plainly, odùduwa is not the patrilineal ancestor of some kingdoms in Yoruba land. Though maternal side can be accepted. This is the reality on ground even if we all claim link to him because of his unified system of overall monarchial system from rotational to hereditary.

Before ÌWÀ (Odua) era, each settlement were thirteen and had each head/king and a centrally picked Rotational leader over the kings in each loosely settlement before the changed to Oni(owner).

And this does not make Oduduwa the patrilineal ancestor of Orolu. Therefore it is ideal to recognise the fact behind the name Oduduwa is that, it stands as a tower for all Yoruba Race.

Orolu Adiku was the one whom Odéde/odẹ́de(hunter) Òrànmìyàn collected one of his crown and handed over to Ajaka Dada during the annual festival at iléifẹ at the period of their existance.

Interestingly Odùà was a young man when he was made king. And the change of government to solely to his lineage's which make him and his ancestor's crown Adé Aaré became the concecrated number one Crown in the Iléiifẹ being discussed as it relates to all other Yoruba affiliated kingdoms under iléifẹ.

Orànmìyàn was the father of Lajamisan whose mother was Ora descendant to wore the crown after ObalufonII, who ruled before Orànmìyàn and after him,to make sure the crown stays absolutely within his own loin descendants till forever for both Oduduwa and Obaluru of Ifẹ .

budaatum:
Actually, the writer does not need to visit Ife to find out who the father of Olufọ̀n is. Though they'd tell you the same thing if you do go to Ilé Ìfẹ.

Okay. Obalufon is a descendant of Ora ifẹ. True or false ?

How is it that Obatala was the father of Olúfọ̀n ? Let the writer visit iléifẹ for fact than posting information that is not correct.

UpdatedArmy:
m

There was never a particular name for Africa or any part of the world until aggressive conquerors arrived at every part of their own new world and named such place after what is percieved as their own form of footprint.

The Yoruba had three known names for different era of world as a whole because the myth and information in Ifá corpus made mentioned of the creation from the beginning; a form of creation one or Western Scientists called the
" big bang theory."

Herein, the Yoruba folklore assert,that three world existed in which the third among the three is where we are, in the present time of the Yorubas.
The calculations of the Yorubas acknowledged after the flooding that destroyed the world had stopped with Yorubas ancestors as part of the survivors. The names of the existing Iléifẹ are as follow:
Iléifẹ Oodé ayé
Iléifẹ Òóyelágbo
Iléifẹ Akélubẹ́bẹ́/Akànlubẹ́bẹ́

Interestingly, the Gregorian Calendar falls within closely related month of new year celebration but the difference between the Gregorian Calendar's and Yoruba's is "a day plus" (+1 day) or "a day Minus"(-1day) so also with year of existence.

Ologbo147:
the origin of Benin or where Benin came from is not my axe to grind on the matter today.

He talked about the fact that an Edo speaker cannot interact with an Usen speaker and I interjected and clearedthe lie that if there is anything that is oid in Usen today. It is their yoruba identity and it is in full glare for everyone who has been to Usen to see.

a man from Oza that is now a dialect of Edo would have no problem communicating with an Usen man. And I gave example of their bicultural traits too which solidified their Edoship

Okay.

Ologbo147:
USens identity as Edo. They are one of the seventy four families in Benin.

I also Observed that Most Usens have last Bini surnames.

Bilingual due to their proximity to Edo towns, not Edoid, don't get it twisted.

You forgot where I mentioned that they are bicultural too, they Observed some certain customs and traditions like the rest Binis like 1) Igue festival, (2) they greet lahuihe to themselves and the other Binis.

Also they consider themselves Binis, (Edos) The other Edos consider them so too. that should separate them from those aforementioned towns or tribes you mentioned.

Whatever you posit truthfully is based on your view even if there has been a lot of acculturation among these people.

Infact, Bini as a name is ancestrally Yoruba word for the populace the prince of Ufẹ met. These people fused with the Yoruba groups in this peculiar land hijacked by the same prince identified as Oranmiyan, whose descendants rules till date .

So calling Usen as Bini or having interrelationship with Bini still falls inline becauseBinis are hybrids set of people from different groups.

Ologbo147:
Usens are bilingual and bicultural, they can, always try to paint the true picture on ground

Yes bilingual in nature due to the close proximity to Edoid group.

The same can be mentioned about Yorubas in Lokoja, Owode Egbado, Ilorin,Ado Odo, Pategi etc with bilingual attributes.

The Usen enclave was part the area Oranmiyan used as a seat of power or base to launch attack on Igodomigodo ancient city.

Probz:
I’ve got Waterloo Road and pasta and stew waiting for me. If you want to argue, make your arguments interesting-enough to take me away from goat meat, plantain and Mika/Brett Aspinall. Otherwise let it go.

Absolutely to engage you on.

googi:
I am trying to harmonize your info and those of others into one mainly because places were not known or divided into Africa, Europe or Asia. The world was not so divided by waters then.

No matter how you look at it though, earlier activities took place in Africa than outside of it. Mesopotamia, Ethiopia and Sudan were not so distinct as it became later. It has nothing to do with Afrocentrism. When European center everything around Greece and Rome, that admitted they came to Egypt to learn, you do not call them ethnocentric.

I see that you believe in the Bible story (of Flood for example) that clearly indicates that children of Abraham or those of Adam and Eve went outside to marry.

Marry who, in which world?

Sir, you missed my point here! Afrocentism is Africa's biasis againt the notion of some Europeans conquerors. Same reverse view goes for some Europeans Racist because the two project each continent via emotions.

Interestingly, Germany, Netherlands,Russia, Vatican in Rome, England etc have intact record of Darkskin might in the past. So, I ask you where is the problem ?

Even Pluto assert clearly, that neither white nor darkskin could make right but the one particular breed inbetween the two!

While you got the fact right on the world being together at a time,where they were within same Range or not too distant from themselves.

This alone support , the story written in Bible which is actually focused on the Yoruba and encounter with the rest of the world. Although you may disagree but it remains so even if you doubt such.

The language Yoruba speak is purely Semitic(modern word for Near East speaker of such language classified as Semitic) , inclusive many story line in the Bible. So,if you say I believe in the Bible then you are asserting that I believe in Og, Ela, Ele(El) , creation myth etc. Interestingly, these mentioned names prior to now do not exist among the Ibos even with same cognates. Therefore look further for facts.

Asamusing as it is, these things also exist in Ifa. Below screenshot is the era of Flooding in Yoruba Myth

googi:
I am sure you know that most of the origin of religion, civilization, Arts and Sciences took place in "Upper" Egypt which was SUDAN areas!

I am not a fan of Afrocentricism without evidence. In Yoruba cosmology, Africa does not exist in the account of creation or the time the world was destroyed by Flooding. How many African legends refers to Flooding destruction of the world?

Hardly will ever find cuneiform account which dated back to 5000 years in these places you mentioned .

I do not like assumption as people with pride on Africa without concrete evidence. Yes, Africa was part of the larger world when civilization evolved but not solely Africa.

The oldest temple where religion was ever acknowledged is in Turkey. So, do not replace fact with opinion.

Peradventure, you have evidence which surpassed the Obelisk in Sudan that dated to 15000 years, then showcase it.

Lower Egypt.This was where the Hebrew came through to arrived back into Egypt and expansion of the religion named christianity.

duro4chang:
Thanks for your additional information.

You are welcome brother.

duro4chang:
The history of Olalomi Olofa-gangan, The powerful hunter and founder of Offa in Kwara state
Omo abisu jooko!
OFFA is a major town in South West of the Niger in Nigeria. It is located in the South Eastern part of the Kwara State. The town was founded by a hunter: Olalomi Olofagangan, sometimes in the 14th century. The people of OFFA are descendants of Oduduwa and speak Yoruba, one of the three major languages in Nigeria. History has it that Olofagangan left Oyo and settled in several places until he finally arrived at the present location of OFFA.
Olofagangan was a hunter and his first settlement was near a river called Maika. As a frontier town in the old Oyo Empire, OFFA featured in intra and inter-tribal wars and defended itself against the Nupes and the Fulanis. Olofagangan died at OFFA Eesun in the course of his migration. OFFA as a town was eventually derived from Olofagangan: a name formed from the weapons Olalomi Olofagangan utilized for his hunting activities. The weapon is a bow and arrow called OFA in Yoruba language. Olofa was regarded as the head of the people of Ibolo dialect (accent) of the Yoruba language. Ibolo dialect speakers comprises of people of the surrounding towns and villages within the state of Kwara, and the neighboring Osun State.
The people of OFFA celebrate a host of annual festivals including Onimoka and Egungun, Onimoka, the most famous of these festivals is celebrated by OFFA people, gathered at the town square, to witness a blindfolded man slice a yam tuber into two equal parts, with miraculous precision. A high point during the festival is a ceremonial wrestling contest between the Olofa and Eesa – one of the chiefs. Another important aspect of the Onimoka festival is the celebration of Moremi deity. Legend has it that Moremi was married to the Ooni of Ife from conquest. Olofa offer prayers for peace and prosperity, perform rituals, and make offerings to the spirit of Moremi.
Egungun (Masquerades) festival is celebrated with youths in colorful masks and robes entertaining the people by making rounds at various locations in the town. They are rewarded with cash gift for the performance. The Egunguns also offer prayers and blessing to their benefactors and the town in general.

Ọffa existed before Ọlálọ́mi was born. Prior to the establishment of present day Ọffa.

Olusade (Orafẹ descendants Princes ) and his son Ayéjín left Iléifẹ with Orànmìyàn to Kemberi on war campaign in Nupe land where they fought and won to stamp their authority in Eyoe.

It was after the victory that at point while Ayéjín complained of lack of space for him and he moved to Ikose and later founded Imọka which was later known as Ọffa. There is no Oriki of Ọffa with Ayéjín and ancestors

googi:
Did Ifa existed from the beginning of time OR Ifa existed before Christianity and Islam were introduced to Africa?

Will it not be preposterous then to claim that Ifa copied Bible story!

Please somebody educate us.

Christianity was not introduced to Africa. The first pioneer Orthodox Christianity was in Africa before the Continent were severe into Near East and Africa.

The man identified as Abba MK/ Abba Mark was the first Head of all Christianity. He started the movement of YHWH(Eeshua/Yeshua) in Egypt with documentation of the Coptic language.

This same Abba(Father) became turned to Pope,Popa, Papa, which begun with Greek's knowledge of the part of religion of Hebrew adopted by European languages.


On the aspect of ifaodu, it is the reverse. The Bible is of Yoruba history with interaction with the rest of the world within their enclave.

There is nothing written in the Bible that you will not find it historical link in ifa corpus and there are things in ifa you will not find in Both the Bible and Quran. Ifaodu is embodiment of human Race, cosmology and beyond.

Tayorshd2:
God bless you for this

Spot on

Probz:
I’m not sold on the concept of A.S.D. for what it’s conceptualised as in modern times but let’s just say in a parallel-universe you would’ve been diagnosed with Asperger’s as a 6-year-old (your malfunctioning sarcasm-detector is only evidence of that).

Not everything people say on an Internet forum (so long as personal experience/opinions come into play) is intended to be presented before an empirical court of law and that sentiment goes for everything I post unless I say otherwise or the context desperately-requires evidence of-sorts. Otherwise I’m just giving my personal insights into a matter, on-which people are free to either agree or disagree. You disagree and don’t like what I’m saying, fine. Just don’t let that become my problem as well as yours. Your Edoid beef ain’t-nothing to do wi. me. Got it, rain-man?

Lol I have nothing against Edo people because our ancestors married thousands of Edo women in earlier contact. So know it that Yorubas were maternally and still linked with Edoid, Igboid, Barubas,Tapas,etc

Infact, one of my ancestor in around tale end of 1700s made people followed under his leadership at Ora in Edo as warriors with evidence of big Gold chain seized at Bini which is a war booty.

Furthermore omomo masquerade was defeated and taken to a new abode. So, we do not tell false information and we know where we lost and won. Chikena

Therefore stop assumption because there is a difference between opinion and fact.This is why such posting on similarities of languages, songs or dresses,traditions etc online should be authentic and not assumption.

Make research so that you will not mislead millions of people.

Cheers

Probz:
Yeah, go on. Shoot me.

Why will I do such thing which barbaric ? Such evil act is genuinely alien to Yorùba even if some elements exist among her Nation who do not possess Ọmọlùabí phenomenon.

Apart from this it is quite funny that you do not like or want to accept the truth because of the manner at which you guys want to forcefully lump up history of Yorùbas and Edoid group without the reality.

Hardly you will see within Edoid group without influence of Yoruùba language . I only wish you people have ifáodù knowledge to realise a lot of reason Yorùba language could find its way to Edoid land.

In 1100AD that Aremitan stole one the crown of the house hold of Òogún and ran because he dreamt of becoming Ooni which was impossible.

Orànmiyàn was sanctioned by Ooni Òogún his father to chase after Aremitan to collect the crown which made Orànmiyàn went to Ọ̀wọ to retrieve the crown but it was in futility.

Where were the Edoid groups in those centuries that their language had influence on Yorùba when the Coptic-Ancient Hebrew language and Arabic language are heavily seen in Yorùba language with more than 5000 miles apart ?

You people can write whatever you like or pleases about our ancestors but the reality is that, what you're writing about Yorùba is the same that even Edoid,Borgu, Ibos,Baruba, Tapa, Ogu-Egu,Hausas etc with Yorùba ancestry will also do.

Contrary to your over zealous storyline,Yorùbas have never denied admixture of theirs but the groups I had mentioned above hid within Yorúba and linked ancestrally without being bothered. Why are you ? Afterall there are millons of White people ancestrally linked to Yorùba aswell. So, it is not new. Overstretching the fact is the falsification and should stop.

When exactly was the year Aremitan descendants had bilateral contact with Edoid groups ?

What year did Oranmiyan engaged the Ogiso dynasty to over turn it to Yorùbas ?

Did Oramiyan spoke Edoid language in his conquest at Usen ?

Are the Usen people Edoid group or Yorubaoid groups ?

What you had no knowledge is the advancement of Yorùba language, cosmology, science, Art, religion , manufacturing, Agriculture, education etc of Yorùba land had always being on export through olífá/onifá before it was exported to Edoid groups.

All the Regalia found among Obá Ado Bini were from Yorùba land which became part of them due to their Yoruba ancestors and admixture which led to the Yoruba fabric in Edo land .

In doubt ? What regalia or fabric are ancestrally of Edo origin before 1200AD ? And go check Yoruba fabric history ....

Stay within truth and if you have no evidence , do not confuse people over well known facts.

Probz:
For what it’s worth I think Owo songs are amazing but more to the point I’m definitely aware of how Ondo and Ekiti people are a-little different from more-mainstream Yorubas (in a good way). There’s definitely some sort of Eastern influence between them that history hasn’t fully-documented.

Ọ̀wọ speak ancient Edoid language . Revisionism on NL as usual . Kaare

Moblux:
I am pretty curious about how Esu is described as ogiri Oko ( wall of Oko) in his oriki

Ogìrì oko and Okìrì oko are used by different priests.

The first is seen an attribute of Èṣù who is a stumbling block to his children(Ifá devotees &Ifá priests), who abides by sacrificing when such appears in any Odù that comes up every divination made to seek help from Ọrúnmìlà through ifa and lot cast by olifá, olu'fá.

The second is said to be the going about Èṣù who ever he meets, he blesses abundantly.

Oko- in this context,means to come in contact with to meet.


In addendum,pardon me for the late response, I was busy beyond my control until now I had the limited time to respond.


Cheers

Moblux:
I am pretty curious about how Esu is described as ogiri Oko ( wall of Oko) in his oriki

Seem you are going ifa way and not ancient Hebrew I am familiar with .

Brb

gregyboy:
Oduduwa is a mere mythical tales created by Samuel Johnson


Oduduwa existed as idol whom the ife people worship only
Oyo helped in the promotion of the idol and Samuel Johnson who is an Oyo man did the mythical writeups


Stop talking on myth

..
repartee statement as usual. Oduduwa was an heavenly name. Ovbie Edo

A earthly humanbeing was named as Oduduwa as others bore heavenly names also as some of still bears the heavenly name in present time.

If you lack the pedigree, I guess, you should pick up more interest in the veneration of oduduwa in ileife in the household of Òogún-Idi doo(idio)


Cheers

laiperi:
Olu317,

Oh yes, some of them are here. But no one of them have been able to contradict your version of history. You know they are watching!

Smiles...Yoruba people are admixture group of people from different background under ifaodu religion, which brought about the Yoruba language.

This is the reality but some people are bent on making Yoruba Race a darkskin affair, restricted to Nigeria.

I doff my hat to all blooded Yoruba who see this project of correcting the anomalies being spread wrongly by some Yoruba kings, non Yorubas and aswell.

Hopefully, we will get it right soon.

laiperi:
Olu17 your information makes sense. Onikoyi and Aresa made it all the way to Eko or Lagos. What about Olugbon?

What is the Oriki of Olugbon, Aresa and Onikoyi, is it different or similar?

Well if you believe it then know it is the truth.Although some people will come up with their own version about Oyo's false accounts. But fact is that Olugbon, Aresa , onikoyi and four others were born by Yeyesuse in Igbo Iwara ife.

Adelogbon founded Igbon....There was a saying in the ancient time,
" Olugbon n gbebo, yeye re n gba pese" Ba esua ,Oroloto, Aresa, baba okunoye, Aroni Ako, Olukoyi Omo Eru Ofa."

Let their descendants add inputs to their ancestors history. It is definite,they are here online.

Finally, the man identified as Oduduwa was the son of the wealthiest man in the land of Iwara/Iwaran known as Obiiri/Hobiri. This is the authentic name of his father.

Ifaodu, talks about it in Éjì Oyèkú: ..........
adifá fún oodùa lọjọ́ tí o nlọ nree jẹ oye ilé bábá rẹ, ní àwọ́n awo wọ́n pe kó ṣẹbọ kíó le gorí oye ilé bábá rẹ
o gbẹbọ
o rúbọ
kò pẹ́ kò jìnna
o jẹ oye ilé bábá
ṣábẹ lọ̀rọ̀
tí ògún lọ́fa
Njẹ́ á ṣígùn lọ ilú obirí
má b'awa lọ

christistruth01:
Please where did you get the History from ?

From authentic Yoruba families source. .