Bede2u:
the thing i will say in this matter after reading posts from hammer6f is that if we are ever planning an independent igbo nation we MUST work with this map...no matter the opinion of the various clans captured within it...cos the wolf doesnt concern itself with the opinion of the sheep

www.nairaland.com/attachments/3131018_igboland_jpeg72ffdbe9771892b98ffe883330da1679
If it means war, i will pick up arms God willing

However, if we are talking about igbo within nigeria, then we must primarily work with the map of SE

Bede2u:
its a big if...and igbo are not in a hurry. The divine duty i speak of comes naturally in the mind of igbos to always attach some kinship to folks in ss. No surprises here
if nigeria divides, it will be due to worsening economic situation. Ppl will become disillusioned by everything. Especially southerners. It will start as rumour b4 it snowballs into massive unrest in different parts of the country. The govt will soon realise that wat is going on is beyond their control. In the crisis, the igbo nation will just be one out of many fighting to leave the union. The massive win i mean is that after leaving the union alongside many southern nations, the next war will be to make gains into the niger delta..in order to gain sea access. Our main enemies will be ijaw and bini and we are larger than both of them put together and multiplied by 2.
only an igbo leader who is pro ss/se can garner the fellowership of a true leader in igboland. Ditto nnamdi kanu

Omoluabi9:
It's true na!

Those "Sabo's" (at the bolded) don't understand what's at stake; forming "Voltron" for wetin no concern them.

Extending some foolish "hand-shake across the Niger" for some bogus "Southern Unity".

Southern unity in this grossly ethnical and chronically tribal climate

It won't work.

Happy Sunday milady

Omoluabi9:
So, na you create this epoch-making thread?!

Wawu!

You, Wycatt/Wowcatty and Modath are the most patriotic Yoruba girls and real LUABI's on nairaland; unlike some saboteurs who suffer from Stockholm syndrome.

Well done guys!

BabaRamota1980:
If any mod block or hide my posts here anymore I will make sure I report the issue to supermod and with copy direct to Seun' personal email. You will not censor my freespeech rights. Not here in Nairaland. If you dont like opposition to yanminri carry your nylon bag you brought with you to Yorubaland and return back to village.

Ugbodu is a Yoruba community and part of Anioma. As a Yorubaman I earn right to speak on Anioma thread.

clefstone:
Aboh remained neutral during the war. Yes, some Abohs living in PH and d East fought for Biafra but some others fought for the Federal troops. Today, we don't have the Biafra sentiments like the Igbo's do, we really don't care. The Igbo's keep telling their children how the Yoruba's are betrayers, how the middle belters were used by the Hausa-Fulanis etc, all because of that war. It is a sentiment shared by majority of Igbo's and it defines your people now. It affects their way of life and politics, it's become an Igbo thing. These are sentiments we do not share. While I will never judge the Igbo's for having these sentiments, the issues do not bother my people. Read about the Asaba massacre

Aboh traders certainly went beyond Asaba, for there was another major market forty-eight kilometers north of Idah, which the
Europeans called "Bocqua" or "Hickory" or "Iccory" and the Igala called "Ikiri."
In the early 1830s, Laird and Oldfield found that this market,which was held every ten days,
was "attended by Eboe [Aboh] and Attah[ Igala], and even Bonny traders from the south, and those from Eggan, Cuttum-Curaffee
[Koton-Karifi] and Fundah [Panda] in the north."

The Lander brothers who traveled up and down the Lower Niger in the early 1830s, identified Aboh as the most
important Igbo settlement in the region, and, although Obi Ossai had no political power beyond the banks of the Niger, they referred to him as the "king" of the Igbo.

In 1841, it was reported that Aboh dominated the Niger, from the Forcados River in the delta to Onitsha.
In the words of the British naval officers who led the 1841 Niger Expedition", Obi Ossai, King of the Ibu [Igbo], is therefore one of the
most powerful and influential rulers on the banks of the river."
The Obi was so confident of the geographical extent of his influence that he had readily assured them that he could "open the road from Aboh to
Benint to the English" traders.
By 1840, he certainly controlled the flow of trade from the areas to his north, specifically Igala and the hinterland Igbo
areas on either side of the Niger, as well as movements to and from the delta.

On the 1841 Niger Expedition, missionary interests were represented by the agents of the CMS: J. F. Schon, a German; Samuel Adjai
Crowther, a Yoruba ex-slave; and Simon Jonas, an Igbo ex-slave. At Aboh, the Obi seemed so impressed by Jonas' rendering of the Beatitudes (Matthew 5:3-11) in Igbo that he implored Jonas to stay on: "you must teach me and my people. The white people can go up the river without you: they must leave you here until other people come."

From the time of Obi Ossai, the Aboh leadership had been very accommodating of the Europeans.
In 1854, Chukwuma who received the Pleiad Expedition on behalf of the Obi, expressed "his satisfaction at seeing the whitemen here once more." (The British had not traveled up the Niger since the 1841 Niger Expedition.)
He recalled that his father (Obi Ossai) had enjoined his sons and heirs "always to be friends with white men."
Chukwuma then stressed that he and his people "would gladly attend to that bequest."
Like his late father he too was quite anxious that the British should "come regularly to trade."

Omololu2121:
that's why southern politicians need to sit down together and talk,we must let the north know if we can't renegotiate the structure of this country then it's better we all go our different ways,it will be better to do it when we have a southerner that believes in dissolution of Nigeria in power at the federal level.

The southern president will start by sending every military and paramilitary personal back to their state of origin,and also make sure he redistribute every weapons equally among the 6 geopolitical zone,if the north do not agree to restructuring, then the whole southern state should declare the south an autonomous country.

If there is war it should be the whole south against the north,the side with more money to buy weapons shall win the war.

But it's only possible with fresh southern politicians that believes in dissolution of this hell hole called Nigeria.

joshcain95:
https://youtu.be/_BSGLwOu4iM

https://youtu.be/cnzbK3-lj0U

Check out the videos that show without doubt the Bantu people are Benue-Congo in origin and not Egyptian at all

Reply and leave your thoughts only after you've studied the material

LaudateII:


I know the only word you learnt in English is 'cheerleader.' Maybe that was the name you were baptised with at birth, not so? Let us know Axxeman = PabloAfricanus. Or do you want to tell us another lie?

macof:


Recent fabrications also include the bini claim

There is no evidence that Oduduwa came from bini. This is sub Saharan Africa where coronation rites, rituals and traditions, festivals, songs etc are used to tell stories for example; when the owa idanre says he took oduduwa's crown he proves it by showing the crown itself in a festival similar to Olojo in Ife, in idanre there are songs and rituals of how those who came to retrieve the crown have failed

When Ooni wants to show that he defeated Obatala it is proven through a festival. How Moremi saved Ife is portrayed in a festival

What festival exist in bini that portrays oduduwa as a Bini man? What oriki or song? What part of the coronation rites of the Oba of bini portrays oduduwa?
What saying connects oduduwa to Bini?

Some shameless morons who are driven by sentiments and not passion for history came out to say something that has no basis in any their own culture or anybody's culture and more fools like you believe

What is the difference between the Bini claim and Mecca? Both lack evidence and consistency


If you want to know oduduwa's origin, to go Ife...theres an oduduwa cult, there are families who have been tasked for over 800years to pass down stories about oduduwa and keep his groove - the leader of these families is called Obadio.

Coronation rites of the ooni tells us where his origin is, where he first goes to collect a crown (a makeshift crown, his the real one is now in Idanre)

Ovbia Oba Edun Agharese Akenzua, in his book: Ekaladerhan, tells us that while the Oba of Benin was visiting Ife on November 11, 1982, the Ooni said in part……”As we have mentioned briefly during our historic visit to your domain not too long ago, we said that we were there to pat you on the back for a job well done. Your present visit we regard as a short homecoming, where you will have an opportunity to commune with those deities you left behind. Now my son and brother, long may you reign.” “The address suggested that the people of Benin, or at least, the Royal Family, owe their origin to Ile-Ife. In the prelude of his response to the Ooni’s welcome address, the Oba of Benin tacitly rebutted the submission.” “The Oba said: If the Ooni of Ife calls the Oba of Benin his son and the Oba of Benin calls the Ooni of Ife his son, they are both right.” “The Oba did not elaborate, but in the womb of that innocuous assertion is the fetus of a story, which had never been told in full. In both Benin and Uhe, the story is told with varying details.”

According to Ovbia Oba Edu Akenzua in his book, Ekaladerhan, “the issue is not about whether or not the relationship between Benin and Ife existed, its existence has been proven beyond doubt by anthropological and folkloric evidence. Songs and rituals are performed in both Benin and Ife today which eulogize the link with nostalgia, relish and pride.”

Ovbia Oba Edu Akenzua again, “at the time when the event took place, Uhe had no record of a ruler, let alone a famous one, from whom neighbouring countries could make such a request. Why did the people of Igodomigodo choose Uhe, instead of another place, which is perhaps nearer, to go and request for a king? “

The history of Ife can also be chronologically divided into three periods: The first Ife was known as Ife Oodaye, Ile owuro, ibiti oju ti mo, that is, the land of most ancient days where the dawn of the day was first experienced. The inhabitants of Ife Oodaye were believed to be powerful giants with mystic abilities. Tradition claims that the life of this community came to an end as a result of flood which flushed the whole area occupied by the community. Those who survived the deluge formed the nucleus of the community that formed the second era of the history of Ife.

The second Ife was called Ife Ooyelagbo, that is, the city of the survivors. Tradition maintains that the second Ife lasted until the arrival of some strangers who entered the city of Ile-Ife from the “East”. An attempt made by the strangers to seize power from the aborigines on the land led to a bloody struggle between the strangers led by the Oduduwa on one hand and the aborigines led by Obatala, eventually Oduduwa and his groups won the war.

The third Ife is called Ile-Ife founded with the arrival of Oduduwa and his groups. It is believed that Oduduwa, the founder of the Yoruba raced emerged after the deluge, he (Oduduwa) and his followers descended on to dry land by means of chain ropes from their life boat (hence the saying Oduduwa afi won ron). And later anchored on Oke-Ora (Oranfe Hill) between Ile-Ife and Itagunmodi on the Ife-Ilesa road, from where they came to Moore quarter in Ile-Ife.

IFE enthronement rituals add further insight on royal crown traditions. The coronation process, as summarized by Eluyemi, is divided into a series of structured parts, only certain aspects of which are widely known.

Once the group has arrived at the Obatala temple, the king-elect will be anointed in front of this god and then initiated into the Ogboni association, the Obatala-linked group created to safeguard the rights of Ife’s autochthonous residents

The king-elect stays in the Ilofi for a number of days, during which he is introduced to Ife’s political chiefs (Ihare) and undertakes rites that seem in part to reaffirm the victory of Ife’s second dynasty chiefs over leaders who formed part of the first dynasty. Each chief arriving at Ilofi presents to the king-elect a ritual song addressing something of his family’s history. Reinforcing this event in dramatizing Ife’s political history, some of Ife’s defeated chiefs, among these Obawinrin, the head of Ife’s autochthonous Igbo population, are called on to ‘‘supply music as a sign of submission”. The feather fans (abebe) they wave also underscore the theme of defeat.

Eluyemi explains, with respect to the Ido enthronement ritual and the associated crown of leaves that: ‘‘the aborigines lost their crown to the more powerful invaders…. (This is why) the Onpetu (of Ido) presents the crown to the Oni-elect during the coronation ceremony at Oke-Ido”.

A rather unusual Janus figure from ancient Ife shows a man with diagonal facial markings similar to those of historic and modern Igbo Nri titleholders, suggesting the role a similar group may have played in early Ife as well. Today it is Chief Obawinrin, head of Ife’s Iwinrin lineage, who represents Ife’s historic Igbo population during the annual Ife Edi festival.

These Ife area Igbo populations appear to be distant relatives of autochthonous Igbo families, many of whom were forced out of the city by members of the new Odudua dynasty.22 Sculptures from Ife’s Iwinrin Grove, an Ife site closely linked to Ife’s “Igbo” population, characteristically show vertical line facial markings consistent with works linked to first dynasty Ife history and autochthony. Another 5 percent of Ife sculptures portray Edo (Benin) style facial marks (forehead keloids) or patterns today characteristic of northeastern Yoruba/Nupe communities (a diagonal cheek line and/or vertical forehead line). The remaining 5 percent of the extant Ife terracotta works show unusual “mixed” facial patterns (generally “cat whisker” motifs along with other forms). These marks may reference intermarriages (social or political) at Ife in the early years of the new dynasty.

Oduduwa was not part of the Yoruba. He was not part of us. He migrated to Ile Ife from Mecca. Look at his tribal marks. He had a foreigner’s marks on his cheeks. He had seven children. Out of these seven, one was a female called Owu. Owu is near Ikire.


When Oduduwa arrived, he came to Ile Ero (Palace) at Iremo quarters in Ile Ife and he was accepted because of our hospitality. Being a non-native and coming from a background where might was right, he engaged in struggles. Oduduwa never had a successful reign in Ile Ife. Although he initially defeated Obatala, Obatala later fought back and conquered him. The late Oba of Benin wrote his autobiography which he titled, ‘I Remain, Sir, Your Obedient Servant.’ He revealed everything in the book. Oba of Benin said the Olugbo is the only recognised Yoruba Oba.


I was with Oba Adeyemi some years ago and he said Olugbo, your father is the owner of Ife before the arrival of Oduduwa – a newspaper published it (the statement of Oba Adeyemi). I did not just wake up to say this.

A lot of the Obas know this truth as well. I am just out to correct history. If the story is not real, they would have responded. This book has been out since three years ago. Silence means consent. Ego may not allow them to say, ‘Yes, I agree with you.’ But they know it is true and that is why they are silent. I have a good relationship with all the other monarchs.

laudate:

Here comes the pseudo-intellectual Igbo boy that wants to lecture others about their history, without any source or proof to back up his claims. I laugh today in Greek.... Oh, I miss the days of Terracotta, Jakumo etc, who were the true masters that would have put such braggarts in their place.

Your pasted articles were written by Benin chiefs, not academic scholars with access to historical evidence, using rigorous analytical methods to determine the authenticity of such accounts. One of the writers is Sam Igbe the Iyase of Benin, who is fond of reciting history from a Benin perspective, with little regard for accuracy of events and patterns of migration. If you knew the articles were inherently defective, why were you cutting and pasting it with such relish, as if it was the gospel truth??

superstar1:


Lol!!!!! Revisionist at work again.

Go an look for your lost Son among the Igbos in Onitsha or Ijaws in Gelegele.

We own your thrown, we own your crown, you worship our gods, our kingdom was bigger in all ramifications, we gave your throne the title of an Oba. You never had an Oba before we impregnated your Princess, which your men could not do. We named Benin what it is today - Ile Ibinu. The Ife Art -- the terracotta head -- has been scientifically proven to predate Benin Art. Our words are strongly entrenched in your lexicon when tell us the Bini words in our lexicon.

The impact of our culture and influence is undeniably written all over Bini culture. Some nonentities are saying Yorubas were never United. Really!!!!! Then they should be read up on Emperor Alaafin and centuries of ruling.

Read up on Obatala Obatosa. You will know since when the Oba has been in the lexicon of the Yorubas. Oba came into your lexicon when Oranmiyan was sent to establish a our lineage on your throne and which he did successfully. The title of your throne was Ogiso.

Truth is bitter but we will keep ramping it down your throat. Our lineage still rule Bini kingdom till today. Deal with it and cry us holy water.

babaolofin:
I believed the attention of the traditional institutions mentioned in my last posting had been drawn to that site as one of them said it was not an issue. Also, they believed young boys online are getting excited to keep themselves busy. You don't just cooked up a story against a well civilized, urbanized & commercially strong Ijebu people historical facts. The only truth in that story is that Onikoyi (the traditional owner of Ikoyi) was from Oyo just as Olubara of Ibara (Abeokuta) was also from Oyo. The camping of Orisa was just a fabrication. Will OGEGBO of IBONWON camp his Agemo in Agbara? They imported Ibefun (an Ijebu riverine town close to Ososa via Ijebu Ode). People from time immemorial refer to Eyo returning to Iperu at the end of Eyo festival day to mark the end of Eyo day as it was brought to Lagos from that area as Bamgbose, Kudeti & Ojuelegba Egungun masquerade were all brought to Lagos with their Orisa.

People on nairaland immediately overshadowing historical facts & preventing people from reading the foundational truth by immediately posting series of none issues to cover up as observed by some people are we'll-done.

Kabiesi, thanks sir.

I also greet laudate, macof , etc well-done.

laudate:


Eeyah! You are still wallowing in pain, which is why you feel the need to lash out at someone. What a pity. It appears my comments have the ability to get you so worked up to the point of frothing at the mouth in anger and helplessness. Ndo. Try not to let your frustrations get the better of you. It hurts you that I am not supporting your own people online, is that why you are so upset?? Hmmn? Tell us, o!

Oya, which one of my posts have you gone to do some further research on, so we can discuss it further? You have only mentioned 3 of them so far. There are 11,997 posts left to go! Get to work, boy!!

laudate:


You keep chanting the word 'cheerleader,' like a broken record, as if someone stuck it to the tip of your tongue and commanded you to recite it, 100 times each day. Or maybe you were actually a cheerleader in the recent past? Or you had the hots for a certain pretty cheerleader in high school? Tell us, o ! Let us know how to treat your case.

And there was nothing intellectual about my contributions to the debate on the Forbes article. It was just me, giving a few chaps on that thread, a piece of my mind! That thread is several months old, and yet it is still causing you such pain? Was that why you brought it up again, now? Wow!! How nice! If I had known it would leave such a deep impression on your mind, I would have put more effort into posting remarks that would have made you truly unhappy.

Now, your response up here shows that you must have been a comedian in your past life. And maybe a few folks thought your jokes were funny, so they cheered you on. Sorry to burst your bubble - but they lied. Your attempts to be seen as some kind of intellectual or a smart scholar, has fallen flat on its face and made you look too ridiculous for words. You really want people to take you seriously, but sadly your efforts are not working. Go back and conduct some more detailed research on the topics you want to make contributions on, so that people can at least listen to you with some modicum of respect. Until then, try not to feel too pained. But if you still do, well.... who cares?

laudate:


Your pasted articles were written by Benin chiefs, not academic scholars with access to historical evidence, using rigorous analytical methods to determine the authenticity of such accounts. One of the writers is Sam Igbe the Iyase of Benin, who is fond of reciting history from a Benin perspective, with little regard for accuracy of events and patterns of migration. If you knew the articles were inherently defective, why were you cutting and pasting it with such relish, as if it was the gospel truth??

using rigorous analytical methods to determine the authenticity of such accounts

laudate:


I have asked the Yoruba people on this thread to translate those names for you, and I am sure they will do so shortly. Baby124 has already done part of it. I am not an adherent of Ogun, and it is not worshipped in my own part of the country, so swearing by Ogun would be an exercise in futility. I have spent several years in Lagos, so I can make out quite a bit of the language. This means I can tell which ones are cuss words, and which ones are jokes, enough to make sense of the context in which they are used.

As for the contradictions in the articles you have been cutting-and-pasting as well as your own position.... gosh....they are so many. Where do I even start from? The list of names just jumped out at me, because some of my Yoruba friends and I, have had cause to debate the meanings of these names, in the past. So I will advise that you actually read up works by academic scholars, and use their articles to confirm if those cut-and-paste pieces of yours,' actually make sense.

Your pasted articles were written by Benin chiefs, not academic scholars with access to historical evidence, using rigorous analytical methods to determine the authenticity of such accounts. One of the writers is Sam Igbe the Iyase of Benin, who is fond of reciting history from a Benin perspective, with little regard for accuracy of events and patterns of migration. If you knew the articles were inherently defective, why were you cutting and pasting it with such relish, as if it was the gospel truth??

Anyway, all said and done your pseudo-intellectual antics are truly quite amusing. Were you a comedian by any chance in your former life?

baby124:

Your article was cleverly copied and edited to look like the Lisa family shared Obaship with the Lasunwon family. I have shared a more detailed article which shows the Obaship is purely Yoruba descendants. That they have Benin people a space on the council does not make them owners of the land. It was clearly for inclusion. One family on the kings council out of how many trace their progenitor to Benin. But you cleverly tried to make it seem that the Benin people have some kind of Obaship.

baby124:

See how he tried to over inflate Benin influence on Ikorodu. They were clearly settlers. He even edited the article to where you will think that Rademo house is a Benin house. LMAO. Nonsense. How many groups have since settled in Lagos? So that now proves that they own Lagos.

baby124:

It is a title. They sit on a council, yes but there is no Obaship to the Lisa title which was the argument from the beginning. They were also settlers, which is clearly evident. They had nothing to do with the Oba of Benin. Your shady claim has been destroyed. They may be a king making family, but that is where it ends. One out of many king making families obviously.

Soon after, some large contingents of Benin migrants came by land through Iki in Ogun State (where almost the whole land belongs to the Olisa family of Ikorodu).
This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City.
In Benin language Ere means King and Uwa means peace and prosperity.

http://www.akdusa.org/home.aspx

baby124:

Your article claimed Lisa was an Obaship. Which is a bloody lie. You are a liar and a scammer, editing articles to make your point. All the Oba's have been pure Yoruba descendants. I have an ancestor from the Ayangbure family too. Nobody on the kings council flaunts that they are Bini except you. Trying to make a point and overblow Bini influence when these people were just settlers looking for new life opportunities and had nothing to do with the Oba of Benin. So many groups have later settled in Lagos, so what is your point? That they now own Lagos. Which was the beginning of your argument. Nonsense.

baby124:

The Obaship is strictly Yoruba. Rademo and Lasunwon are descendants of the children of Akarigbo. The Olisa or Lisa family are a king making family. But they are settlers, they did were not founders of Ikorodu and therefore cannot be Oba's. Like I said, it's a title.
http://www.akdusa.org/home.aspx

Soon after, some large contingents of Benin migrants came by land through Iki in Ogun State (where almost the whole land belongs to the Olisa family of Ikorodu). This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City. In Benin language Ere means King and Uwa means peace and prosperity.

The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large establishment. This was about 1630. The institution of Obaships was conceded to the line of Akarigbo while the Olisaship was conceded to the Benin settlers.

In effect the Oba became the reigning monarch while Olisa became the King maker and the Prime Minister of the City State. Prior to the advent of the Benin people, Oga was the head of the settlement. When Oga died, Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawa (the first Olisa of Ikorodu).

Like I said, it's a title.

baby124:

The so called Lisa he is shouting about are Oloja's, which is a title given to market heads. His article is totally false. I will post the true story here. He is a big time liar. What I know for sure is that no Benin ancestor is an Oba in Ikorodu.

laudate:


Yes, your articles are contradictory. Your pseudo-intellectual antics have been noticed, but sorry, they have failed as usual.

You just cut and pasted this piece of fairytale:

Akiolu, Oyekan, Tinubu, Opebi, Okouromun, Esan, Akiode, Ojuelegba, Onigbongbo, Igbobi, Ikeja, Ogba, Ipodo etc., are pure Yoruba words with Yoruba meanings. Ask any of the Yoruba people on this thread, to translate each word for you. There is nothing Edo about them! Yet, you just cut and pasted it, as if it was the gospel truth! It is like the word 'Ike' in Igbo. Ike can mean either bottom or strength, depending on the intonation that you give to it. Meanwhile, Ike in Yoruba means 'plastic.' Now, did the Igbo borrow this word from the Yoruba, or does it mean that Igbo is an offshoot of Yoruba language? Or did the Yoruba colonise the Igbo, and adulterate the Igbo language?

Guy, you are only good for comic relief, I swear!

Thank you for the translation, o! shocked Unfortunately, my grasp of Yoruba language is minimal, so I wasn't sure about how to proceed with the translations.

baby124:

Again, there is nothing like Lisa of Ikorodu. That is a family name and title. Just like Odofin means Chief Justice. Those names eventually became family names. There is a Lisa who is an Oba in Ogun state. You don't even know what you are saying and it clearly shows. That your article is heavily false and desperate. How do you jump from Olisa to Lisa when such titles existed before anyone even knew the Binis existed. Stop posting crazy articles here and do your research. There is no Lisa of Ikorodu Obaship. You wrongly stated that the Lisa was an Oba which is very false. You are asking me if I am a Lagosian. Yet you post articles by mad men who don't have the balls to come out and claim lagos but write articles which are largely untrue just to wrongly inflate the true stories of the land. Do you think we are fools? We know our history very very well. You will have to try harder to make your wishes come true.

Soon after, some large contingent of Benin migrants came by land through Iki in Ogun state (where almost the whole land belongs to the Olisa family of Ikorodu) to the area now known as Ikorodu.

This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City. In Benin language, Ere means king and Uwa means peace and prosperity, hence Eregbuwa mean king of peace and prosperity. The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large settlement. This was about 1630.
The institution of Obaship was conceded to the line of Akarigbo while the institution of Olisaship was conceded to the Benin settlers.
In effect the Oba became the reigning monarch while the Olisa became the Kingmaker and the prima minister of the city-state.

This high position of the Olisa as the next in rank to the Oba in the city state was borne out in his attribute or cogno men in the Yoruba metaphor: AJUWE Akoye Orulu egbin o ru’lamuren a worun meaning – a noble gentlemen who administers the town. This of course, is done subject to the authority of the Oba and it presupposes that the cordiality between the Oba and the Olisa should be impenetrable. This was the tradition arrangement. The institutions and deities such as the Osugbo, the Awo Opa, the Inomu and the Eluku were designed for the good administration and peace of the town.
Prior to the advent of the Benin people, Oga was the head of the establishment. He and Lasunwon lived in a hamlec called Agbele at the presence site of NITEL. Agbele was also called Egure and so Oga became the Elegure of Egure. Lasunwon was Odofin of Shagamu. But when the Binis came and Oga died.
Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawe, the first Olisa of Ikorodu.

baby124:

But you said the Lisa is an Oba? He is a king maker There is also a title of Lisa in Ogun state. Is he also Olisa or whatever rubbish you typed there? Are you crazy or what? This Lisa, Odofin and ko are family names in Ikorodu. They are not in any way related to Bini.

This post was written by: Com. Folarin Adegboyega awal
Editor-In-Chief

The history of Ikorodu is an history of people whose ancestors, according to available history, descended from the Remo stock of Yoruba tribe who came settle on a plateau and named it Ikorodu, a shortened word from-Oko Odu-which literally means Odu farm. Odu now in extinct vegetables specie used for cloth dying, grew luxuriantly on this plateau, hence the early settlers for want of a better name, found it convenient to name their new found settlement after this abundant vegetable.of

With time, Okorodu changed to Ikorodu. The fact of the history seems to tilt in favour of Oga as the founder of Ikorodu. This by extension, confirms the Remo link in the origin of Ikorodu. The males among the early settlers in Ikorodu had facial tribal marks found among the Remo. The late Oba Adenaike Alagbe had such tribal marks.

The new settlement in the heart of a massive forest was first used by the sons of Akarigbo, Koyelu of Orile Offin Shagamu-Oga, Lasuwon, Rademo, Anoko, Osonusi (alias Ogbonyari) Igimisoje, Otutubiosun, Kilaro, Oladepo and Seku made. The extended area now known as Ikorodu was used by these sons of Akarigbo of Ijebu-Remo for hunting and farming. As to the time of founding of the first settlement, we found it convenient to repeat ‘Igbogbo E Ko Do, KI Pakodo I do, KI Koodu I do.’

Soon after, some large contingent of Benin migrants came by land through Iki in Ogun state (where almost the whole land belongs to the Olisa family of Ikorodu) to the area now known as Ikorodu.



This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City. In Benin language, Ere means king and Uwa means peace and prosperity, hence Eregbuwa mean king of peace and prosperity. The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large settlement. This was about 1630.



The institution of Obaship was conceded to the line of Akarigbo while the institution of Olisaship was conceded to the Benin settlers.
In effect the Oba became the reigning monarch while the Olisa became the Kingmaker and the prima minister of the city-state.


This high position of the Olisa as the next in rank to the Oba in the city state was borne out in his attribute or cogno men in the Yoruba metaphor: AJUWE Akoye Orulu egbin o ru’lamuren a worun meaning – a noble gentlemen who administers the town. This of course, is done subject to the authority of the Oba and it presupposes that the cordiality between the Oba and the Olisa should be impenetrable. This was the tradition arrangement. The institutions and deities such as the Osugbo, the Awo Opa, the Inomu and the Eluku were designed for the good administration and peace of the town.

Prior to the advent of the Benin people, Oga was the head of the establishment. He and Lasunwon lived in a hamlec called Agbele at the presence site of NITEL. Agbele was also called Egure and so Oga became the Elegure of Egure. Lasunwon was Odofin of Shagamu. But when the Binis came and Oga died.
Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawe, the first Olisa of Ikorodu.
Lasuwon and Eregbouwa (Rebugbawe) were therefore the first Oloja (Oba) and the first Olisa of Ikorodu respectively. There are two Ruling Houses for the Obaship namely Lasunwon and Rademo Ruling Houses.

Traditionally Ikorodu is divided broadly into three for ease of representative democracy. These divisions are Ijomu, Aga, and Isele, which are represented, in Osugbo-the highest administrative organ in the town headed by the Olisa as chairman of Iwerefa (while Oluwo is administrative head). The smaller divisions called itun in the town are subsumed in the three major larger divisions.

With this arrangement, the emerging administrative structure of Ikorodu ensured that the Obaship and Olisaship belong to the two primordial families of Oba (Lasunwon and Rademo) and the Olisa respectively. They are traditional and hereditable titles.

As the settlement grew with influx of more migrants, city wall sprang up top provide buffer zones against intruders. The city wall which modernity had wiped out, ran through present day Ireshe road to Ota-ona, right through Eluku street/Alhaji street, to Owolowo street and back to Ireshe road. The near spherical settlement within the wall was the totality of the old Ikorodo.

The early town grew around a nucleus of settlement referred to as Itun, which covers a specific location with boundary. There is Itun layeodo, people by migrant from Ode-Remo, Itunsoku is said to be people by migrants from Isokun quarters in Shagamu; Itagbodo was originally peopled by settlers from Oke-Gbodo, Itun Elepe is said to be the quarter started by people of Elepe stock in Shagamu; Itunwaiye was originally the quarter of people from Iwaya in Ogun State; Itunsoku was originally peopled by migrants whose roots were traced to Isokun quarters in Shagamu; Itunojoru was the quarters people by migrant of Egba origin in Abeokuta. The cosmopolitan outlook of the emerging settlement became the catalyst for development. Apart from farming, the early settlers were astute traders, who developed coastal market at Ebute. The flourishing trade in cloth dying, fishing farm produce attracted traders from far-flung.

Religion: All the three main religions co-exists in Ikorodu. Ikorodu is very rich in culture and hospitable in nature. In 1892 Christianity made an advent into Ikorodu. Late chief Aina Odukanmade (the 1st Mosene) an Iwarefa and one of the most popular and wealthy chiefs with four others welcomed the early missionaries and hoisted the British flag on the soil of Ikorodu.

With the backing of the Oloja of Ikorodu, Aina Odubote, Balogun Jaiyesimi and Odukanmade the Lisa of Ikorodu, Christianity started on a good footing. The first church in Ikorodu was the C.M.S. Church, Obun Ale. When the building finally gave way to the evening market, it resurrected on its present location at Ijomu.

The coming of Islam to Ikorodu is not unconnected with the history of slavery in the West African sub-region. The year Samuel Ajayi Crowther regained his freedom from the bondage of slavery, marked a turning point in the history of Ikorodu. Alli who was one of the freed slaves brought the torch of Islam into Ikorodu. On account of his pioneering role in the propagation of Islam, Alli became the first chief Imam of Ikorodu. The first mosque erected in Ikorodu was located at Isele where it stands till today.

During the Agbala war between Ikorodu and the Egbas, Tairu a fiery soldier-scholar versed in the holy, Quran was invited by the people of Ikorodu through Alli Tairu succeeded Alias as chief Imam then.
The current Chief Imams of Ikorodu are
1. Chief Imam (Alhaji) Sayfiudeen Olowooribi, Grand Chief Imam, Ikorodu Division & Ikorodu Central Mosque
2. Chief Imam (Alhaji) Yahya Oshoala, Oriwu Central Mosque, Ikorodu

Traditional Rulers: By agreement between the two early settlers groups, the constitution of Olisa was conceded to the Benin side. Thus LASUNWON and EREGBOUWA (Rebuwgbawa) became the first Oba or Oloja and the first Olisa of Ikorodu respectively. This was about 1630.

Since its founding Ikorodu has been ruled by the Rademo and Lasunwon Royal Families. Following is the list of Obas of Ikorodu:[3]
TENURE INCUMBENT
? to ? Lasunwon (Oloja)
? to ? Rademo (Oloja)
? to ? Lugbekan (Oloja) (Lasunwon)
? to ? Dotelu (Oloja) (Lasunwon)
? to ? Kaalu (Oloja) (Lasunwon)
? to ? Oguntade I (Oloja) (Rademo)
? to ? Petu (Oloja) (Rademo)
? to ? Kuyinu (Oloja) (Rademo)
? to ? Ireshe (Oloja) (Lasunwon)
? to ? Idowu Alagbo (Oloja) (Rademo)
? to ? Odesanya (Oloja) (Lasunwon)
? to ? Orelaja (Oloja) (Rademo)
? to ? Ogunlaru (Oloja) (Lasunwon)
? to ? Aina Odubote (Oloja) (Rademo)
? to ? ARABA Odunjumo (Oloja) (Lasunwon)
1895 to 1928 OWUJEBE Ajayi (Oloja) (Lasunwon)
1929 to 1951 ALAGBE Adenaike (Oba), Adegorushen IV (Lasunwon)
1953 to 1970 LADEGA Samuel O. (Oba) (Lasunwon)
1971 to 2014 OYEFUSI Afolabi Salawu (Oba), Oguntade II (Rademo)
2015 to …. SHOTOBI Adewale Kabiru, (Oba), Adegorushen V (Lasunwon)

baby124:

But you said the Lisa is an Oba? He is a king maker There is also a title of Lisa in Ogun state. Is he also Olisa or whatever rubbish you typed there? Are you crazy or what? This Lisa, Odofin and ko are family names in Ikorodu. They are not in any way related to Bini.

baby124:

The Eko you are talking about does not include a lot of parts of Lagos Island not to talk of Ikorodu. You can write as many articles as you want, but we know our history and we know who is who. Even the British knew that there was more to the area known as Lagos State now than what we know today. They were simultaneously trading with many royal families.
Lisa of Ikorodu? Lol!!!! There is nothing like the Lisa of Ikorodu.
They went on exile to Epe because a lot of them had Epe ancestry as well, and Epe Oba's took them in rather than having them killed. Epe's are Ijebus, but you won't know that because you refuse to do your research before typing useless and stupid articles.

laudate:


Don't mind him. The history of Lagos as well as the parts of Lagos island that formed Isale-Eko or the old Lagos, is rather well-documented, both by the colonial masters, the Bini palace and the Lagos merchants of yore. He thinks that by cutting and pasting articles (some of whose contents even contradict his position), people will think of him as some kind of intellectual. Sorry, it hasn't worked!

OGBAKHA EDO
CHIEF SAM IGBE,
IYASE OF EDO KINGDOM
BENIN CITY
NIGERIA
TEL: 803 687 0037


The Origin of Eko (Lagos)



There is a lot of traditional history at both Benin and Lagos ends relating to the origin of what is now Lagos, its ruler and it's connection with Benin. But perhaps to avoid inadequacies and controversy which the academics claim surrounds traditional history, we may like to hear what some modern historians have to say on this subject. Robert S. Smith, in his book of some principal Yoruba owns, especially in and around Oyo, and the westward expansion in the 17th century of Benin Kingdom with it's number of subject towns on or near to the coast, which included Lagos, went on to say this about Lagos in particular:

"It's name reflect it's past to the Yoruba it's Eko, deriving probably from the farm (Oko) of the earliest settlers, though alternatively-or additionally-it may be the Benin word (Eko) for a war-camp...We say Eko is a Benin word that means camp"

After describing the activities of the armies of Benin under Oba Orhogbua, culminating in his arrival at what is now Lagos, Smith went on to add:

"Sometime later the Oba appointed a ruler for Lagos to represent the interest of Benin and to forward tribute there. The man chosen is named in both Lagos and Benin Tradition as Ashipa"

Smith says that by Lagos account this Ashipa was an Isheri Chief, while the Benin account says Ashipa was a grandson of the Oba of Benin. We shall come to this later. Smith was, however, satisfied that Benin had established it's ascendency in Lagos and had founded a dynasty there at some period before 1700.The dyansty's dependence on Benin, Smith found, was emphasized by the appointment of another Chief, the Eletu Odibo, who alone had the right to crown the Oba and who in early times probably maintained close connection with Benin,.(Eletu Odibo is a corruption of the Edo equivalent Olotu Odibo)

"G.T. Stride and C. Ifeka, in their book titled Peoples and empires pf West Africa have this to say on the same subject:

Oba Orhogbua was clearly a strong warrior for he enforced tribute payments from all parts of the empire and in the middle 1550s conquered all the coastal lands up to Lagos where he left a permanent garrison. Tradition in Lagos says that their first Oba, the Eleko of Eko, was a son of the Oba Orhogbua of Benin"

It will be seen, therefore, that even if we were to disregard traditional history there is enough material from modern historians to confirm the fact that what is now Lagos was founded by an Oba of Benin who also gave it it's first ruler. But we really cannot disregard traditional history. In Benin tradition, and we believe the same of Yoruba and other ethnic groups in this country, one way to establish that an event in traditional history did occur is by the type of anecdote or adage that evolves from that event . Thus, for instance, We Edo people say that "Orhogbua gb'Olague,ona y'ukpe abekpen z'umwen rie Edo, meaning that Oba Orhogbua defeated Olague and used sword to bring his salt to Benin, This is in allusion of to the exploits of Oba Orhogbua while in his camp (Eko) from where he over-ran the place known as Mahin with it's ruler whom the Benin People nicknamed Olague. There Orhogbua discovered the common rock salt and brought it to Benin who thereby tasted it for the first time.

Now the name "Ashipa has featured quite prominently (and rightly too) in the history of Lagos. After the Oba Orhogbua returned to Benin from Eko, he appointed a commander or an administrator, who was called Aisikpa to look after the skeleton troop left in the camp(Eko) until he returned again from Benin. He could no longer return having seen the situation at home. The name "Aisikpahienvoborre" which means "people do not desert their home-land. "This is how Aisikpa, whom the Yoruba now call Ashipa, came into the Lagos (Eko) history. Eko is still there as the traditional Benin name for Lagos; Ashipa has been retained as a senior traditional chieftaincy title while his descendants now retain the modern name of Oba of Lagos. The interaction of Edo people with others in distant lands must have inevitably resulted in cultural exchanges.


Excerpts From a Lecture on the Evolution of Traditional
rulership in Nigeria given under the auspices of the University of
Ibadan, Institute of African studies on 11th September,1984 by Omo
N'Oba N'Edo Uku Akpolokpolo Oba Erediauwa.

baby124:

The Eko you are talking about does not include a lot of parts of Lagos Island not to talk of Ikorodu. You can write as many articles as you want, but we know our history and we know who is who. Even the British knew that there was more to the area known as Lagos State now than what we know today. They were simultaneously trading with many royal families. Lisa of Ikorodu? Lol!!!! There is nothing like the Lisa of Ikorodu. They went on exile to Epe because a lot of them had Epe ancestry as well, and Epe Oba's took them in rather than having them killed. Epe's are Ijebus, but you won't know that because you refuse to do your research before typing useless and stupid articles.

The kingmakers in Ikorodu are made up of Lisa, Odofin, Solomade, Oponua, Apena, Oluwo, Losi and Aro. These high chiefs are also in charge of traditional rites in the land. But Vanguard Features, VF, gathered that Aro and Losi also joined their ancestors after the demise of Oba Oyefusi,

Read more at: https://www.vanguardngr.com/2015/06/ikorodu-stool-when-intrigues-controversies-tradition-define-succession-to-the-throne/

n 1892 Christianity made an advent into Ikorodu. Late chief Aina Odukanmade (the 1st Mosene) an Iwarefa and one of the most popular and wealthy chiefs with four others welcomed the early missionaries and hoisted the British flag on the soil of Ikorodu. With the backing of the Oloja of Ikorodu, Aina Odubote, Balogun Jaiyesimi and Odukanmade the Lisa of Ikorodu, Christianity started on a good footing. The first church in Ikorodu was the C.M.S. Church, Obun Ale. When the building finally gave way to the evening market, it resurrected on its present location at Ijomu.

http://www.ikoroduoga.net/index.php/component/content/category/12-history

At this juncture it is necessary for us to do a reconnaissance of the factors that made the Esans generally and Uromi specifically fraternal partners in the Edo imperial military and economic paraphernalia. Monarchy was instituted in Esanland in the fifteenth century by Oba Ewuare of Benin. From the colonial British Intelligence Report on the Esans we have the following:“The name Ishan is a corruption of a Benin word ESAN FUA meaning those who 'Jumped or fled". The word "Esan" was used to describe the inhabitants of the district now forming Ishan during the reign of Oba Ewuare of Benin. Before this period the large groups such as Irrua, Uromi, Ekpoma and Ubiaja were known by their individual names and there was no common name. Oba Ewuare, enraged by the sudden death of his two sons supposedly brought about by the wicked machinations of his brother, the Edaiken, enacted very obnoxious laws forbidding:

(a) sexual intercourse in the land

(b) washing, sweeping of the houses or compounds, drumming and dancing

(c) and the making of fire in the land.

These laws which were made to operate for about three years were to be observed as a mark of respect for the departed sons of the Oba. The hardship and disease that followed on the heels of these laws caused many people to leave Benin and when the Oba summoned a meeting of the various quarters he was told that many people had fled.”

Before this mass exodus from Biniland in the era of Oba Ewuare to Esanland, there were many other earlier mass exodus to Esanland from Biniland. A very well celebrated earlier immigration to Esanland from Biniland was the immigration of the Princes who were children of a Bini Ogiso. They were alleged to have fled with their mother. The eldest brother settled in Uzea. The second brother settled in Uromi and the youngest brother settled in Afemai. Till this day, an Uzea man is always given the honor of breaking the kolanut at ceremonies and events in Uromi, in honor of the elder Prince who settled in Uzea. It is interesting to observe that based on the composition of Uromi, which is also a reflection of many other Esan towns, not every group in Esan immigrated from Biniland.

The fact that every town in Esan speaks a different dialect of Esan and not a uniform Bini dialect, confirms the contention that there were people already occupying the various Esan towns before the arrival of the immigrants from Bini and other places. Evidence of immigration to Uromi from outside Biniland are numerous i.e Idumeka Uromi from Ika, Idisaba Uromi from Asaba, beside many other groups. Immigrants from Biniland to Uromi are overwhelming, among them are the following groups Idumu Oshodi, Idumu Uwangue, Idumu Oza, Idumu Oniha, Idumu Esodole, Idigun Amendokhian all from Biniland. We must recognize that the three brothers that founded Idumu Oniha-Efandion, Idumu Esodole-Utako, Idi Igun – Amendokhian originally immigrated from Biniland to Ewohimi and later departed from Ewohimi to Uromi over disagreement with the King of Ewohimi over the terms of their indigenization in Ewohimi. Idi-Ijie people are descendants of a celebrated traditional medicinal doctor from Udo town in Esanland to Uromi.

Against the above background, it is interesting to observe that the people who were living in the various Esan towns were not recorded to have objected to Oba Ewuare’s introduction of monarchy to Esanland in the 15th century. Before the introduction of monarchy by Oba Ewuare, the various Esan towns were run under a system that was an amalgam of gerontocracy, spirituality and parliamentarianism. This system was known as the Edion (Elders) system. The acceptance of monarchy by the Esan people, however, confirms that Esan towns were already hosting a huge Bini population at the time of Oba Ewuare. It is believed that only Benin Princes were appointed as Onogies (Kings) by Bini Obas. This is the basis of the belief that all the Esan Kings were the oldest Bini Princes in the various Esan towns at the time Oba Ewuare introduced monarchy to Esanland.

The Uromi monarchy has some unique features. Uromi came with special filial, economic, military and human resource assets that specially and uniquely carved Uromi out as the most desired ancient Edo city state to partner with the ancient Bini city state pursuant to the execution of the Eko (Lagos) project. In Chief Anthony Enahoro’s book, THE FUGITIVE OFFENDER, he talked about the Portuguese wife of a past Ogiso. (Historians trace the event to the era of Oba Ewuare) who gave birth to a half white half black son for Oba Ewuare. This son would have been Oba Ewuare’s successor as he was the Oba’s first male child. However, the people of Bini were not ready to accept a white woman as the Obas’s first wife or even as a member of the Oba’s harem. The people were also not ready to accept the mixed race son as the Oba’s heir apparent. Oba Ewuare had to find an alternative place for the son and the Portuguese mother. Uromi was chosen for the mother and the son to relocate to. The choice of Uromi as the choice place for the son who would have been King over the Bini people to relocate to, speaks volumes. The choice of Uromi means Uromi was an urban center by the standard of that era, such as would comfort and pacify the son who would have been the King of the Binis. The choice of Uromi also confirms the fact that Uromi already had a sizable Portuguese population at the time of Oba Ewuare. The Oba’s son and his Portuguese mother would be at home in a place, where there was a sizable Portuguese population to feel at home. The Portuguese cotton traders who come to buy cotton and cotton based textiles among other economic products from the Esans were referred to by the Esan and by implication, Uromi natives as (kpotokins). It would appear that these Portuguese traders were residing in Uromi among other early European traders, especially the Dutch that overthrew the Portuguese as Edos largest European trading partners.

The main export commodity that attracted the European traders among other international traders to Esan in the 15th, 16th, 17th and 18th centuries was the booming Esan cotton economy. The cotton economy was known by the Esans as EKIOLU or alternatively as AKIOLU. Yes, same as the AKIOLU in OBA AKIOLU of LAGOS. As recorded by early European historians Uromi and Uzea were the leaders in the international Esan cotton trade and Uromi and Uzea women were the leaders in the Esan cotton textile trade. Uromi’s very advanced and very prosperous cotton and textile industries predicated the Benin-Uromi / Uzea war of 1499-1506. It is believed that Oba Ozolua, who was the son that succeeded Oba Ewuare wanted to directly control the Uromi economy. King Agba who was Oba Ewuare’s grandson and the son of Onojie Ijesan, the half Portuguese half Bini eldest son of Oba Ewuare, who was compensated with the Kingship of Uromi, for Oba Ewuare’s inability to convince the Bini’s to accept a mixed race son; did not only refuse to surrender the Uromi booming cotton economy to Oba Ozolua, but also stopped paying tributes to Benin and advised all other Esan kings to stop paying tributes to the Oba of Benin, Ozolua. It is said that Uromi women started mocking the Esan kings who were still paying tributes to Oba Ozolua. Uzea town that is regarded as Uromi’s traditional elder brother backed Uromi up. Thus the stage was set for the 1499-1506 Benin - Uromi / Uzea war

It would appear that Esan prosperity from the Cotton, Textile and Pepper economy lasted for very many centuries. With the prominence of Esan names like AKIOLU as in OBA AKIOLU [AKI / EKI (MARKET) OLU (COTTON) in ESAN EDO)] in Eko / Lagos, it would appear that money from the Esan Cotton, Textile and Pepper economy helped largely to finance the expansion of the Edo Empire, and helped specifically to finance the founding of EKO/LAGOS by the Edo imperialist army. Yes, profits from the highly prized international Esan cotton trade helped to finance the acquisition of arms, ammunitions and other military paraphernalia for the Esan Edo army.

In the book, “When Men and Women Mattered: A History of Gender Relations among the Owan of Nigeria by Onaiwu W. Ogbomo, we have the following “Okoduwa’s research among the neighbouring Esan reveals they also capitalized on the trade in cloth. In Okoduwa’s words: There are hint’s in the traditions of Uromi that Ichesan [IJESAN] and Agba’s reigns and those which followed (Ca. 1439-1538) was the century of trade and prosperity. This was the era when benefits from the cotton trade and industry led to the emergence of merchant princes in Uromi.”

It is manifestly self evident from the above that the Esan cotton and textile industries brought tremendous wealth to Esanland and Uromi occupied the leadership seat in this regard. The piece reproduced below makes clear that the wealth introduced by the successful cotton and textile industries was long lasting. To a great extent the wealth from the cotton and textile industries funded the expansion of the Edo Empire. Ijesan, the first King of Uromi was the first son of Oba Ewuare, who could not be king in Benin as the Binis were not ready for a half Portuguese and half Bini king. Ijesan became the king of Uromi since consequent to the cotton export trade, Uromi already had a very large European population at the time, and the Uromi people were comfortable with Ijesan and his Portuguese mother. This Portuguese connection and the wealth available from the cotton trade made Uromi a major asset in the Edo and Portuguese aided imperialist military campaigns. It is important to recall here that historians recorded that Portuguese soldiers fought alongside Bini soldiers during the Bini-Idah war. The ancient German Surgeon Joshua Ulsharmer also recorded that himself and his co-travellers also fought alongside Edo soldiers as the Edos were actively executing their empire building mission in all that area now known as Lagos state and beyond along the West Coast of Africa.

A. I. Okoduwa and A. O. Odigie In their work: British Attempt at Developing Cotton as an Export Crop from Esan, Edo State, Nigeria, 1902-1925 wrote: “However, it must be said that since major spinning, weaving and cloth dying centres existed in Uromi (as in other parts of West Africa like Kano, Biu, Etsako, Nupe and Idah to mention but a few) what raw cotton found its way into the export market from the 15th century to the 19th century was the surplus production which could not be absorbed by West African industries (Nzemeke, 1985, p. 3) ”

“Esan sales were in cowries. Prices of cloth varied over the years. Ryder says that Dutch and English alike bought them in thousands for resale in other parts of the African coast in return for slaves and gold. Although several goods served the purpose of money in a non-common currency economy, Esan cloth known by the Portuguese and the Dutch as the Benin cloth had the advantage of a currency being comparatively a non-perishable commodity that was easily stored (Ryder, 1969, p. 206).”

Uromi was the largest town in pre-colonial Esan and remain the largest Esan town. Uromi’s large population evidently derives from Uromi’s attraction as an Eldorado for wealth seekers. As a major trading center with an early attraction for Portuguese (known in Uromi as Kpotokins) and the Dutch and other Europeans and Arabs, Uromi became a major attraction for immigrants seeking wealth, freedom, dignified existence, military protection and political freedom.

During Oba Ovoramwen’s reign, he elevated Irrua to the position of the primus inter pares (First among equals) in Esanland. The popular opinion in Uromi, which exists till this day, is that Oba Ovoramwen’s elevation of Irrua was a calculated military move to help keep the very militarily powerful and cotton and textile industries profits empowered King Okolo of Uromi under check. This view seemed to have been confirmed by the fact that the British army methodically picked out only Uromi, Uzea and Igarra as the towns to attack after the fall of Benin. After the fall of the administrative headquarters of the ancient Edo Empire, Benin City, the British authorities initially thought that the Edo Empire, which they had erroneously limited to Bini Kingdom, had been effectively put under control. Based on the erroneous assumption that the fall of Benin automatically translate to the fall of the already waning Edo Empire; Britain attempted to enforce its dominion over Edo land. The British authorities quickly realized that until and unless Esan land was demilitarized, the fall of Benin would not translate to a conquest of the Edo Empire. Yes, at the time Benin fell, the Edo Empire was already in her twilight years. The glory days of the zenith of Edo Empire’s military might were in the 15th, 16th, 17th and 18th centuries.

Intelligence gathered by the British authorities convinced the Brits that Uromi and Uzea towns were the two major military forts in Esan land that must be taken down, to effectively bring Esanland under control. In an effort to take down Uromi and Uzea, the British Empire authorities sent a contingent of army officers from England and Canada and infantrymen from Northern Nigeria to war against Esanland especially Uromi and Uzea in 1901. The leader of the British war party to Uromi was Captain Honecker, later known as General Honecker.

There were evidently many reasons while the Britain determined that it was imperative and incumbent on the British imperial army to demilitarize Uromi and Uzea, which by the calculation of the British means the demilitarization of the Esans. One thing is clear, the British military encroachment on Uromi confirms that Uromi was recognized by the British intelligence authorities as an integral and fundamental military bedrock of the Edo imperial war machine. The British authorities figured out that with Uromi, Uzea and Igarra which was also attacked; left heavily militarized, the Benin leadership could regroup.

There is evidence that the British Parliament voted to encourage the production of cotton in Esanland in the early 20th century: A. I. Okoduwa and A. O. Odigie In their work: British Attempt at Developing Cotton as an Export Crop from Esan, Edo State, Nigeria, 1902-1925 wrote: “The promotion of cotton growing in Esan during the colonial period and in the Benin Province, was undertaken by the British Cotton Growing Association (BCGA). It was founded in 1902 for the main purpose of ensuring the continued prosperity of British cotton industry by extending the sources of supply to overseas territories (Anjorin, 1988, p. 122). In collaboration with British colonial government, the BCGA sent out cotton experts to develop cultivation of the crop in Ishan Division. The first cotton experimental farm and ginnery in the area was established at Illushi the evacuation port for all produce from Esan (Osagie, 1988, p.76). From there colonial officials spread the new varieties of American and Egyptian long staples to all parts of Esan. For example, when Mr. W. Fosbery the then commissioner of the Central Division of British Southern Nigeria undertook a visit to Uromi in 1902, he emphasized the importance of cotton growing and distributed three bags of American cotton seeds to the people (Anene, 1966, p. 239).

It is self evident from all the combined references above that cotton cultivation, textile production, marketing and export thereof, brought much wealth to Esanland. The prosperity from the Esan cotton economy attracted the attention of the Benin monarchy and much later the British imperial power. Wealth from the pre-colonial Esan cotton economy helped equipped the Esan army and to a very large extent, and based on the extensive evidence of Esan military presence in pre-colonial Lagos helped in financing the building the foundation of all that area known today as Lagos state, and other locations along the West Coast of Africa. The name of the current Oba of Lagos, Oba Akiolu (Which means Cotton economy in Esan Edo) attests to the fact that wealth from the pre-colonial Esan cotton economy was the financial predicate on which modern Lagos / Eko was built.

The names Oyekan (Oyeko –Which means one who travelled to Lagos in Esan Edo) as in Oba Oyekan, Eyo (from Eyo-Okulo - Which means soldier in Esan Edo) and Akiolu –Aki/Eki-Olu as in Oba Akiolu, Which means Cotton economy in Esan Edo) and even Tinubu which appears to be an Islamized version of Usunobun, which denotes the first child many prospective children and denoting leader or one with many followers, and the names Esan, Ojomon, Obadan, Oko-Uromun used in Lagos / Eko and other Edoid yorubaland attests to the fact that descendants of Esan Edo soldiers remain and live in Eko and Edoid Yorubaland.

It is time for Historians and non historians alike, especially Edo folks to begin to research and document the forgotten histories and activities of the Edo Empire era. The Romans were all over ancient Western Europe, even up to North Africa and the whole story is accurately documented. Unfortunately, not much has been done in the area of researching and accurately telling and or documenting the story of Edo civilization vis a vis seaports and inland ports that were built by the Edos in conjunction with the Portuguese, which said ports have now blown into mega cities in many parts of West Africa. Untold number of Edo men and women travelled to distant places during the era of the Edo Empire for state security assignments and major state projects, and the efforts of those Edo heroes have been largely ignored by Historians.

Names of places and words still used in many places once ruled by the Edos, are still reminders of the Edo presence and activities in such far flung places. Among the Ewe people who live in Benin Republic, Togo and Ghana, the word for COME is VAE. When an Ewe person is speaking, you would think the speaker is speaking Esan.

In Uromi, Esan, Edo, which was one of the largest military forts in the defunct Edo Empire, the word for COME is VAE. In Onitsha, where the Edo system of government is still being practiced by the traditional government of Onitsha, with Edo titles like Iyasele and Ozodi (Oshodi), the word for mother is NNE and in Uromi, the word for mother is INE. In Esanland, a young man is called OKOLO/OKOH. In Onitsha and environs a young man is called OKORO. The name OKORO has now become very well established in Iboland that it is difficult to tell whether OKORO is a variation of the Esan Edo OKOLO introduced by Esan Edo soldiers to Onitsha or it is a name inherently germane to the Igbo language. In Uromi, Esan, Edo, the children of a deceased person whose life is being celebrated are hailed with OMAE TEGHENE. In Onitsha, the children of a deceased person whose life is being celebrated are hailed with OMA TEGETE.

In 1925, Elder Dempster Lines, which was Great Britain’s largest and most globally recognized and celebrated sea transportation company during the colonial era, named a Ship Uromi SS, in recognition of the prominent role played by the Esans in pre-colonial and colonial Nigerian political, military and economic activities. Uromi SS had 2 triple expansion engines. Uromi SS was formerly known as Kinshasha SS. The Uromi SS was a British cargo steamer of 962 grt. The Ship was built in 1909 and was scuttled in 1936 off the coast of Lagos.

The facts that I have highlighted in this piece are thinking points for professional historians to take to the next level via research using modern tools of historical research.

Written by ANTHONY OKOSUN TonyOsun@yahoo.co.uk

Agbele and Egure in the excerpt are evidently corrupted versions of EGBELE and EGUARE. Egbele is in Uromi. Egbele is the first and most senior village in Uromi. Eguare is the Palacde or the Quarters where the Palace of the King is located. The presence of Egbele is an indication that UROMI soldiers and probably Uromi soldiers, specifically from ancient Egbele Uromi were located by Emperor Orhogbua to hold forte in Ikorodu. EGUARE indicates that an Edo indigene and probably an Esan Edo based on the version of EGUARE in contra-distinction to IGUA was appointed King by Emperor Orhogbua over Ikorodu.

OLIHA is Benin however, the job of serving as regent after the death of the king reflects the system in UROMI arrangement where the ONIHA (OLIHA) serves as regent after the death of the King pending the installation of a new King. We must realize that the true pronunciations of these names now found on the website cannot be verified as they were only orally relayed for hundreds of years by people who are or were descendants of the original speakers of the Edo language (Esan/Bini/Afemai dialects), but who themselves have no knowledge of the Edo language.

Based on similar corruption of Esan Edo names found in other ancient historical accounts, one can safely conclude that the following names IJOMU, AGA, ISELE found in the excerpt culled from the Ikorodu Association website are corrupted versions UROMI (IJOMU), AGA means QUARTER or (AGBA) (AGA) and ESAN (ISAN) (ISALE) (ISELE)

The name IKORODU appears to be an evolved form of EKO-OHORDUA. We have seen a pattern like in IKOYI, where E in EKO-OYI (Prison) was replaced with I. Thus the first I in IKORODU is likely an E. That would make IKORODU EKO-(OHORDUA). OHORDUA is the Esan town with a name that is closest to what is left after EKO or IKO is pulled apart. Edo historical accounts identify OHORDUA and EWOHIMI as very powerful military forts of the Edo kingdom during the era of the Edo Empire. As the name of the town became IKORODU or EKO OHORDUA, one can conclude that Edo soldiers from OHORDUA and possibly soldiers from neighboring EWOHIMI, EWATTO, EWOSSA, EWOIKI, who were possibly later arrivals were stationed in this location in very large numbers, which should explain the emergence and dominance of the name EKO-OHORDUA over the town.

From the same website IKORODU OGA ASSOCIATION, UK chapter, but under the piece captioned HISTORICAL FACTS, we have the following important fact: “ETI-OSA Local Council was separated from Ikorodu District Council in 1972.” ETI-OSA means BY THE POWER OF GOD is BINI EDO.

KIRIKIRI appears to have originated from the ESAN EDO onomatopoeia IKHIRI-KHIRI, which is descriptive of military of aggressive or forceful activities.

ODIBO which is title of a palace official in Lagos is same as the ODIBO found in every Edo palace. The title means the Kings Personal Assistant.

The surnames ESAN and OKOUROMUN which are popular in all the Yoruba towns and cities once ruled by the Edos means native of Esan and son of Uromi respectively. These names indicates that the descendants of Esan Edo soldiers remain in places that the Edos once occupied; Lagos inclusive.

OYEKAN is a corruption of OYEKO, meaning, one who travelled to Lagos. A child born to an Esan Edo soldier on a military mission in Lagos could be named OYEKO. The name is an Esan Edo equivalent of the Yoruba Tokunbo.

TINUBU is a likely Islamized version of USUNUBUN; literally meaning, the first child in a line of potentially many children. The name connotes one who is born to be a leaders or one born to have many followers.

The later day Yorubanization of Esan Edo names in Lagos is as a result of the latter day domination of Lagos by Yoruba speakers. Many of the names of places and persons that date back to the era of the founding of Lagos are only meaningful and reasonable when reversed back to Esan Edo. At the time of the founding of Lagos, much of Yorubaland was under the Oyo Empire. Back then, folks were not travelling freely because of the fear of Arab and European slave traders.

Another version of the founding of Lagos that claimed that the High Priest of Alua Agba was an Ijesha man is not logical nor reasonable. The CHIEF PRIEST OF ALUA-AGBA at the very time the Edos founded Lagos could not have been an Ijesha man. Re-writing history and stating that the Chief Priest of ALUA AGBA was an Ijesha man at the very time Lagos was founded, would be tantamount to saying that the Chief Chaplain of the American military in Afghanistan is a Pakistani or an Iranian. That could not have happened then for obvious reasons; just as it cannot happen now for obvious national security reasons.

If the Chief Priest of ALUA-AGBA back then when the UROMIRES (UROMI IMMIGRANTS) (Yorubanized to AROMIRES) as part of the Esan military contingent invited by Oba Orhogbua to help secure Lagos Island and build a trading port in partnership with the Portuguese, had only just landed and battling enemy combatants and securing their ESALE EKO (CAMP OF THE ESANS) and breaking up the land into IDUMUS, IDIS AND IDUS (Esan Edo for Quarters or territorial sub-division); the last thing that could occur then would be for anybody not directly from Uromi to be the Chief Priest of Alua-Agba. ALUA-AGBA is unique to Uromi.

Based on the writings of early European visitors to Lagos i.e the ancient German Surgeon Andreas Joshua Ulsheimer, after his 1603 visit to Lagos, and the admission of the Lagos state government on its website that the Edos founded Lagos; and the fact that these authorities are unanimous in their narratives that Lagos Island was a virgin land before the arrival of the Edos; it is safe, accurate and a statement of fact, to state that the people who came from Esan Edo to de-forest and help build a military camp and trade port on Lagos Island, announced their presence by identifying themselves as UROMIRE (Uromi immigrants) , later yorubanized to AROMIRE. We must realize that the Yorubas were not part of early Lagos. At the time Lagos was founded, the Yorubas were in Oyo kingdom.

The palace of the new king was called Egua (Palace in Esan Edo) later yorubanized to Iga. Some popular and celebrated names in early Eko i.e AKINSEMONYIN is a likely yorubanization of AKHISEMONJIE (You don't provoke the King's wrath or You do not challenge the King’s word)) ICHOKUN could be a yorubanization of Izokun meaning (I have chosen to Okun (god)