₦airaland Forum

have you seen my idejo link and what is your position on that?

macof:
Wat language I use is what you deserve at this point. You are claiming Bini authority don't deny what you've always claimed
Claiming Eko is Bini and all that abominable talks of Awori being conquered without seeking the people's opinion is an act of Idiocy...I say this so you know

A yoruba man is telling you No, Bini didn't conquer us, you igbo man says Yes they did only because u read it from an unknown author
That's nt facts or academic discuss

You jst lik saying the word "facts" who told you what you are copying and pasting is fact? No reference name, jst open blogs by unknown writers

Thank you

wordcat:
Exactly what am saying.

noted

such a nice submission, are you from NRI and what do you think of UMURELI CLAIMING OLDER THAT NRI AND AGULERI

Lilimax:
@ highlighted, this unification of Agukwu Nri, Akampisi and Diodo was working well till the death if EZE Tabansi Udene in 1979; after which the unification went gaga. As it is the tradition of NRI, 7 years must elapse before a new Eze Nri is crowned. After the expiration of 7 years, the three clans (Agukwu Nri, Akampisi and Diodo) began a tussle on whom to present as Eze Nri; Diodo brought out one Eze Ogbumuo while Agukwu Nri brought out Eze Onyesoh and the whole unification became soured
They even named a market in Akamkpisi clan-Afia O gini na-ese ? meaning what is the reason for the fight?
Today all the clans are fighting to become an autonomous community.

My father and grandma told me part of the story and I witnessed some of the events too

Good research at OP
Well done!!

hope you read my submission

macof:
But you aren't willing to learn

If you are you would have looked up Idejo by now

But even if you saw anything contradicting ur anti-yoruba plot you would ignore it

I know these also, there is the case of between Ooni and Alaafin who is higher and the Ijrbu king also is there

NigerMan1:
Yes I know this very well. In fact, there are numerous tussles scattered all over Yorubaland. One of them is the IDEJO issue.

As for Ooni of Ife, most Kings don't even regard as their head or superior. In core Yorubaland, there are 3 major Power Blocs:

>> The Ooni of Ife

>> Olubadan of Ibadan

>> Alaafin of Oyo

And all three have kings as members of their inner circles and influences.

NOTE: The Oba of Lagos does not belong to any of the blocs

However they seem to come together when they want to fight a 'common enemy' such as the Igbo. Or for political reasons

[quote author=NigerMan1 post=33506653][/quote]

macof:
But you aren't willing to learn

If you are you would have looked up Idejo by now

But even if you saw anything contradicting ur anti-yoruba plot you would ignore it

The members of the Aromire settlement gave land to Benin conqueror on Lagos Island, and thus we can be sure that they, like the Oloto People, existed prior to conquest. Armoire again did not represent a single group. One section of the family settled at Tolo on the western tip of Lagos Island, and it became headed by the Onitolo, a descendant of the Aromire family. Another Idejo title holder, the Onitano, was said to be the grandson of Oshoboja's daughter. Still another Idejo chief, the Onikoyi, was brought into Lagos by Aromire family through marriage. The founder of Onikoyi family lived at Oke-Ipa on Ikoyi Island, named after his ancestral home which was believed to have been in Old Oyo. Adeyemi a leader of the Oke-Ipa settlement married Efunluyi, daughter of Meku armoire, who was believed to be the sixth title holder of the Aromire line. In honour of her deliverance of a son, called Muti, Chief Meku allocated to his daughter and son-in-law a plot of land near Iga Aromire "Aromire Court", on Lagos Island. The house built on that plot became Iga Onikoyi and Aromire's son-in-law the first holder of an Idejo title in Lagos, the Onikoyi title. All in all, four related Idejo chieftaincies came out of the Aromire line: armoire itself, Onitolo, Onitano, and Onikoyi.

The remaining four Idejo titles clearly came into existence after the invasion of Benin. To chart this process, let us return to Ulsheimer. If his account is correct, then it appears that the daily gathering of Lagos governors was one of military commanders from Benin, and not heads of local settlement. Gradually, however, additions were made to that body. The vehicle via which accretion took place eventually was called Ose Iga a ceremonious meeting of Lagos held at the palace every seventeen days. The Osega was attended by a body of chiefs whose agenda was devoted to proposing and debating community policy. Before discussions at each meeting, sacrifices were performed. After each meeting the assembled chiefs were fed and entertained by the Oba. Rights to sit on his highest decision making body of the community were extended to all recognized chiefs. Indeed, the culmination of investiture ceremonies took place in the Ose chamber of the palace. Until a chief was brought into Osega, he was effectively not a functioning part of the larger policy. It does appear, however, that leaders of surrounding village who saw themselves as clients of the Oba could attend the Osega. Village settlement in and around Lagos Island were of several types: those powerful enough to be represented by their chief on the Osega; those that were clients (and the nature of the tie differed markedly among settlements. Ranging from complete dominance and overlordship to a loose control or dependency); and those that retained autonomy, foregoing the political and protective links that representation at the Lagos Osega could offer them.

The number of chiefs with rights to attend the Osega grew slowly and fluctuated. Olumegbon, leader of the Idejo class was said to have been brought into Lagos and given a title by Ado, one of the early Bini rulers. The first Olumegbon came from Aja, east of Lagos toward the Lekki Lagoon. The reasons for his inclusion among the chiefs who attend the Osega may never be known to us. It is possible that the Benin warriors found him and his people located at a vital position on their east-west trade corridor and therefore wished to control that position themselves by alleviating its headman to a chieftaincy title in Lagos rather than subjugating him. It is also possible that he was originally a part of the Ido alliance and brought in as its senior representatives. In any case, Olumegbon was allocated a plot for an Iga in the Iduntafa area of Lagos and thus within the portion of land originally allocated by Aromire to the Benin rulers.

http://www.enownow.com/news/story.php?sno=5707


I give you facts with credible refrences now I think you owe me a bottle of beer for the energy sapping lectures I am offering you and others for free. This is what you owe me, Just Heineken thats all

Your going basal , your using gutter language brother, nobody is claiming authority..what we are stating is facts..why use the term idiotss

macof:
Whit this I can say you are a lost course

You lik Google right? Try searching Olumegbon, Oloto and other Idejo . .since you cannot accepted anything you didn't see on someone's blog

All you nd Tony know about yoruba are from blogs and Internet articles wit all ur copy and paste
Only an Iidiot does that and declares himself authority on Yoruba history - both of you are not even Yoruba. .you have never might an Awori chieftain in your obviously pathetic lives so full of Bigotry

I repeat NOBODY DENIES ELEKO'S BINI ANCESTRY BUT THAT DOESN'T MEAN EKO WAS CONTROLLED BY OBA OF BENIN

NigerMan1:
macof - I will be happy if you guys stop accusing me of hatred. A neutral fellow reading this thread will clearly see who's brimming with hatred.

Now to your analysis - yes macof - to an extent you're right, and I do not disprove others in Lagos. That's not my area of interest at all However Lagos Monarchy ancestry is DIFFERENT from all these points you're bringing up. The Oba of Lagos said the above - why don't you talk about that?

Again relax - nobody is claiming Lagos as his property - you're deliberately mixing things up. (And remember Lagos is also not your own property, today's Lagos is an exclusive design of the Federal Government funded by the Niger Delta OIL money!)

You wrote: "Lagos state has Ekiti, Ijebu, Oyo, Egba, Bini, Awori, Egun, Itsekiri descendants"

Why do you people from Oyo, Ogun, Osun are claiming Lagos as solely yours?
Anyway please add the Igalas and Nupes - who brought Igunuko masquerade to Lagos

I was driving toward Ipaja towards Ogun state, there is an igala aboriginal settlement towards ayetoro, I made enquiries they told me that the Igala and TIVS have been living there centuries and tjey do not speak yoruba but different language. I am interested in the bolded statement of IGALA INFLUENCE IN YORUBA AND THEIR MIGRATION PATTERNS.

Thank you

Try and be open to learning, brother we learn everyday and nobody is omni potent and know it all sir

macof:
Before I address this

Are you trying to teach me yoruba hhistory and language?

I know ... there was no common name for all Yorubas before the 19th century. As with most major ethnic groups in Nigeria, they would have considered themselves as belonging to a city-state or what we think of as sub-ethnicities today--Oyos, Ifes, Egbas, Ijebus and so on. There was no need to have a larger group name, since they were politically independent areas with their own identities. The term Yoruba originally referred only to the people of Oyo, but literate Yorubas (mostly returnees from Sierra Leone who were of Oyo ancestry) like Rev. Samuel Johnson started to use the term to refer to all the people who could understand each other's dialects. In Sierra Leone, they called themselves 'Aku' because the greeting 'Eku ishe" was common to all Yoruba-speakers, so it was a way to identify themselves as ethnically-related amongst all the other groups. Yorubas began to feel a need to identify themselves as a single ethnic nationality because of the 19th century wars against the Fulani, which forced many people into slavery or to take refuge with neighboring groups. After many of these enslaved people were able to make their way back to Nigeria, they wanted to promote the same type of group unity at home that they had abroad. Educated Yorubas like Bishop Ajayi Crowther and Rev. Samuel Johnson consulted with Hausa historians, who were literate in Arabic and had books by Muslim scholars like Ahmed Baba that mentioned Oyo/Yorubas etc. They popularized the word as a description of the whole group in books like "History of the Yorubas".

There has been speculation that the term Yoruba is originally Hausa, as you said. It's likely that it's a version of the name for a northern Yoruba-speaking groups (Yagba or Oyo) that was adopted by the Hausa, just as the term Nago/Nagot in French-speaking West Africa/Brazil/Haiti is used for all Yorubas and adapted for the group name from one Yoruba-speaking group, the Anago. These Anagos were (and still are) from modern-day Benin Republic, and they were among the first Yoruba-speaking people in Brazil, so their ethnic name was used to refer to all people that spoke the same language. However, people still specified where exactly they were from by adding their sub-group name; an Ijebu would call him or herself Nago-Jebu, while one from Ketu would be Nago-Ketu etc.

NigerMan1:
tonychristopher - do not fall into their hands. Try to be specific; where exactly in present day Yoruba. They like to hear that word, because they'd been using it hide various salient facts of history, that occurred many centuries before they're described as "Yoruba" in the Mid-19th Century - which was originally applied to OYO only in the 16th Century by the Hausa/Fulani.

I totally agree with you

NigerMan1:
tonychristopher - do not fall into their hands. Try to be specific; where exactly in present day Yoruba. They like to hear that word, because they'd been using it hide various salient facts of history, that occurred many centuries before they're described as "Yoruba" in the Mid-19th Century - which was originally applied to OYO only in the 16th Century by the Hausa/Fulani.

BuddahMonk:
The original name is Ahaba but anglicized is Asaba, it mean Ahabagom.

Most of the towns dont have their names completely, Igbuzor is now Ibuza, the meaning of the former is there for the blind to see but the meaning of the later cant even be discovered by scientists, these are damages done to us by the white overlords.

When you see Amaobia its self explanatory but i dont know the meaning of Amawbia for goodness sake.

Okija is conspiciously missing here but i know we have the same ancestry with Achalla and Ogidi people while we founded Amorka.

My grand father used to say it whenever he wants to break the kolanut.

Nice one tony

Sir, you are free to add the history, its for posterity sake and it will be nice if any of my igbo brothers like bigfrancis21 musing2 asadike Radoillo tonychristopher asadike, ezeagu, OreMI22 PAGAN9JA, odumchi, EzePromoe, magkhan, Wulfruna, Radoillo, Ishilove, buchichukwu69, Daverytimes, VickyRotex, conyema12, Caracta, Emmayur, tk4rd, uduokirika1, omarhlichanwa, chinnelle, AsanwaKC, Phut, passion007, Chigold101, mildteddy, softwhispers, donbenie, DesChyko, chrisviral, Niwdog, ImperfectMe, IGBOnation, bigfrancis21, Benfaco, nwadiuko1, timsbee, executivegej, Harvard13, Tinyemeka, UjSizzle, christopher123, Optimall, moca, UjSizzle, telexfree1, Luckygurl, Mbkite, DaimlerBen, Ihuomadinihu, vinxce, EzePromoe, e4e5d4d5, odumchi, OdenigboAroli, smartsoft, agabaI23, asadike, Okeikpu, tonychristopher, adorebee, Lilimax, PaulCI, Peppyluv, JustCare, ifyalways, JustCare, toshmann, preselect, oziomatv, skimpychick, OreMI22, Nnewi1stSon, centje, Handsomegod, spyder880, iconize, IGBOSON1, eaglechild, Kcinho, Emperoh, mensdept, frakdon, BuddahMonk, CaptainOjemba, colored, ckenneths, Bishop42, biafrandream, cjrane, tranxo, myhobbies, write2obi, all4naija, osystein, Zonacom, Get2go, FreeGlobe, yellowsun, oneeast, Malawian, InyinyaAgbaOku, BuddahMonk, HappyJoe, chidyhels, asha80, ak47mann, Kagame, Zonacom, Hishuula, Dainfamous, FKO81, ACM10, enochnochi, Schematics, bankson80, Myluv1, MusaIbrahim1, ikoloanambra, Abagworo, investnow2013, rafindo, enochnochi, Igbonazy, chino11, manchy7531, LordNaya, lygn19, XBLadez, B2mario, GreenCap, millionaireman, Ihedioha2015, emmysoftyou, ejiyke2007, Nedu09, lygn19, IGBOSON2, osayuwamwen, ROYALD, RareDiamond, sCun, ejiyke2007, mandax, saintendurance, UnknownT, millionaireman, MI6Surveillance, anitabeauty, Ikwokrikwo, Ahmed4002,ikwerremilitant, hopeathand can add theirs also.


This is not for anything, this is to compile records and if there are miscrapncies or anyplace that your town was misrepresented please you can point it out. This is for IGBOS only and I will appreciate this if we focus on Anambra villages and villages that migrated from or to presented aAnambra


Then we can proceed to other Igbo speaking areas.

Let us not make mistake our parents made, we need to compile our history


DALU NNU....Who knows amichi, Igboukwu history..maybe okeipku and babyosisi can come in here

point of correction, Igbuzor is shortened form of IGBO BI NA UZOR..Meaning igbos leaving at the road

AMAOBIA ..is the front house of the strangers

ama ndi obia

BuddahMonk:
The original name is Ahaba but anglicized is Asaba, it mean Ahabagom.

Most of the towns dont have their names completely, Igbuzor is now Ibuza, the meaning of the former is there for the blind to see but the meaning of the later cant even be discovered by scientists, these are damages done to us by the white overlords.

When you see Amaobia its self explanatory but i dont know the meaning of Amawbia for goodness sake.

Okija is conspiciously missing here but i know we have the same ancestry with Achalla and Ogidi people while we founded Amorka.

My grand father used to say it whenever he wants to break the kolanut.

Nice one tony

There is a secret power in the psalms that can cause energy to shift in the highest dimensions; it is called THEURGY. It means "Divine Working", and is also called Spiritual Magic, i.e. the highest form of PRAYER. Catholics do a form of theurgy when they do a nine day Novena with a ritual candle and a rosary. The purpose is to unite with the Divine, and petition the Higher Forces to assist and work in your favor. It has been said that, when a black magician meets with a theurgist of the Highest Order, the black magician will bow out. This is so because, in spite of the black magician's power, density prevents him from going into the higher dimensions. The higher you go, the more ability you have to change the energy. Jesus told us "greater things than these shall we do." Use the secret of the psalms to strengthen your conviction. For example, you can say Psalm #1 for protection from an enemy. It is not our place to judge, but the goal is to move that person out of your psychic space (WITHOUT HARM). Chant the psalm with conviction of heart and Mind, repeating the lines that jump out at you - 3 times. Saying this prayer every morning and every night, while burning your purple candle (to dispel negativity). It is only a matter of time before you see the results, causing the enemy to lose power and/or the desire to hurt you anymore; they soon become, as the psalm says, "like the chaff which the wind driveth away." P.S. Theurgy is never used to influence another's Free Will. In this instance, it is for mercy (from your own past negative karma which attracted the situation), and for divine protection. Remember, God is Love, and Power must be used with Wisdom. Be Blessed!


My people suffer for lack of knowledge Read the appropriate Psalm once a day to get the results listed:

For academic success, Psalm 119

For freedom from an accident while traveling, Psalm 124

For acquittal, when falsely charged, Psalm 26

To communicate with Angels, Psalm 104

To overcome fear of animals, Psalm 58

To overcome anxiety, Psalm 40 or 94

To break bad luck, Psalm 53

To have a baby when barren, Psalm 113

To heal bruises, Psalm 147

For upper body pain healing, Psalm 119

For protection from bullies, Psalm 7

For protection from burgulars, Psalm 48

For success in business, Psalm 115

For change of employment, Psalm 81

To ensure success of your children, Psalm 127

For loyal support of colleagues, Psalm 110

To develop your confidence, Psalm 100

To find the Court's favor, Psalm 120

For healing of cuts, Psalm 147

For protection from danger, Psalm 18 or 91

For protection from violent death, Psalm 116

When you are desserted, Psalm 108

To help you make the right decisions, Psalm 119

For relief from depression, Psalm 13, 31, 87

For release from despondency, Psalm 142

For protection from disasters, Psalm 57 or 125

To get discharged from a hospital, Psalm 41

To overcome a disfiguring disease, Psalm 34

To banish doubt, Psalm 13

For rain after a drought, Psalm 68

For safety from drowning, Psalm 32 or 69

For loyal support from your employees, Psalm 110

For encouragement, Psalm 100

For endurance of pain, Psalm 129

To overcome fear of enemies, Psalm 83

For energy to stay awake, Psalm 119

To escape poor housing, Psalm 55

To be popular, Psalm 56

For relief from exhaustion, Psalm 6

For exorcism of a building, Psalm 29

For eyestrain relief, Psalm 119

For faith that prayer will be answered, Psalm 66

For fame, Psalm 118

For family harmony, Psalm 133

For success in fishing, Psalm 8

For protection from flooding, Psalm 69

For a supply of food, Psalm 78 or 145

For forgiveness, Psalm 44

For healing of fractures, Psalm 147

For guidance about the future, Psalm 39

For a fruitful garden, Psalm 65

To have a right attitude towards God, Psalm 95

For good fortune, Psalm 96 or 97

For restoration of good name, Psalm 123

For good news, Psalm 143

For good publicity, Psalm 37

For protection against gossip, Psalm 12

For grace to be a better person, Psalm 101

For grandchildren, Psalm 128

For gratitude for blessings received, Psalm 117 or 150

For overcoming grief, Psalm 31

For help from your guardian angel, Psalm 103

For guidance, Psalm 11, 39, 43, 99, or 119

For overcoming feelings of guilt, Psalm 38 or 51

For success in the use of your hands, Psalm 144

For happiness in your life, Psalm 97

For happiness in old age, Psalm 71

For increasing marital harmony, Psalm 45

For increasing harmony with neighbors, Psalm 28

For healing headaches, Psalm 119:162

To heal fractures, bruises, and cuts, Psalm 147

For good health, Psalm 67 or 92

For help to overcome temptation, Psalm 119

For relief of homesickness, Psalm 137

For relief of hip pain, Psalm 119:72

To bless a house, Psalm 93 or 122

For success in hunting, Psalm 8

For recovery from an illness, Psalm 30, 80, or 109

For cure of impotence, Psalm 9 or 33

For release from unjust imprisonment, Psalm 71 or 79

For political influence, Psalm 2

For freedom from insomnia, Psalm 4 or 16

For divine inspiration, Psalm 99

For justice in a lawsuit, Psalm 82

For success in lawsuits, Psalm 35, 75, 82 or 40

For protection of livestock, Psalm 64

For protection after life threats, Psalm 64

For a long life, Psalm 90, 119, or 128

For a healthy liver, Psalm 119:72

For personal magnetism, Psalm 110 or 111

For marital harmony, Psalm 45

For material blessings, Psalm 85

For a new start, Psalm 53

To overcome night fears, Psalm 63

For relief from pain, Psalm 6 or 129

For peace of mind, Psalm 23

For protection of your pets, Psalm 36

For overcoming phobias, Psalm 27

For help in solving problems, Psalm 119 or 73

For help in keeping your promises, Psalm 76 or 119

For prosperity, Psalm 52, 72, 106, 108, or 118

For protection, Psalm 91

For success in public speaking, Psalm 19

For quarreling to stop, Psalm 85:12

For a safe sea passage, Psalm 89

For self improvement, Psalm 101

For serenity in a hostile atmosphere, Psalm 120

For protection against slander, Psalm 12

For sound sleep, Psalm 4 or 16

For spiritual refreshment, Psalm 42

For a stray loved one to return, Psalm 123

For success in your work, Psalm 90

For freedom of worry, Psalm 3

For youthfulness, Psalm 1

To live if wounded, Ezekiel 16:6

To be beautiful and prosper, Ezekiel 16:13




http://www.spellmaker.com/psalms.htm

You are sounding aggressive and emotional, I think in an intellectual discuss like this, it will be nice if you prove your postulations with facts and refrences instead of calling names. If Idejo has a historical lacuna that is meant to be filled, let us fill that intellectually not by calling names


To me I am for intellectual discussion, I do not want to assume that you have resorted to name calling for the lack of fact


Thank you

9jacrip:
This man, you're obviously blinded by emotions.

Are you saying Idejos do not exist and it is now being sponsored?

There are no supremacy battles between prominent families except you want to funish the thread with lists of such cases?

Say rubbish about idejo in the presence of your Benin fathered Oba Eko and see if you woulf not get your head ripped off.



tony, it will be appropriate of and for you to take care of your homeboy because he is obviously losing it.

From post exchanges so far, macof, myself and others have alluded to Benin's commencement of Oba of Eko with his streamlined roles stating many sources, even his (your guy).

Yet he is going wild all over the place repeating the same things.

Now @ your own post: There is no supremacy tussle, it is just a case of kings wanting to stand on their twos and not necessarily defer to anybody yet knowing the roles their progenitors played in the scheme of things. For some, they want to break away from the old system of being a king under a king while still knowing their level, while for some they want to continue the system of old.

It is not a supremacy tussle to outdo each other for a position because each person knows the position of his throne, rather a tussle between new order and old order.

NigerMan1:
macof - here is another contraction from you. You openly attacked the credibility of tonychristopher for quoting Internet sources! Now you jumped up, supporting an Internet source that aligned with your belief. WHY?

Anyway, you guys should stop using IDEJO story to supplant the fact that Lagos Monarchy has Benin Ancestry. Stop trying to use IDEJO story to vanquish the well-known story of the Obas of Lagos that their fathers was Benin.

NOTE: Am well informed about the cold war between some prominent families and tribal groups in Lagos for Supremacy, which account for some people sponsoring those IDEJO stories. However the Lagos monarchy has continue to openly admit their Benin ancestry.

Its true , I know that supremacy tussle, do you know that not every oba in yoruba pays homage to Ooni of Ife?

have you seen the level of hate to igbos from Oba, FFK,Dr et c


I think it is better to be free, IGbo wants to be free and Igbo believes in theirselves and some tribes are setting Nigeria back and we do not want to be infected with Islamic contagion, Igbo are idealist and Western in leaning and North is Pessimistic and Arabic in leaning

These two philosophies wont work and West or Yoruba are a mixture of Chritianity and Islam in leaning and their position can be ascertainerd

ALL THAT IGBO WANT IS THEIR PERSONAL SPACE AND I THINK THERE IS FREEDOM OF ASSOCIATION...IGBO HAVE SUFFEREED ENOUGH...I AM AN IGBO MAN AND I NKNOW WHAT I SEE DAILY, IF YOU SPEAK IGBO TO AN IGBO MAN IF A YORUBA MAN IS THERE HE WILL BE SCARED AND APPREHENSIVE, I HAVE ALSO EXPERIENCED WHERE LANDLORD SAID THEY WONT GIVE HOUSES TO IGBO, FROM BEEN CALLED OMO IBO TO THAT WE KICK OUR FATHERS AS GOOD MORNING


dude the hate is much, we just want out..thats all so that the space will be enough for them, and we will stop hearing we HOSTED you..whatever that means


its sickening I must say

Mcowubaba:
What do u think igbos will benefit or acheive from Biafra that the can't benefit or acheive 4rm Nigeria...@ the stage this country is now, i will advise we all work earnesly 2geda to make this great country a formidable force (i hope u knw that if APC does well there is a huge possibility of an Igbo president in the nearest future) i advocate competence over ethnicity, lets us be sincere, igbos have gotten the post of the senate president more times than any other tribe; how did that affect the life of the common man in Aba, my frnd 4rm Ihedioha's village (current dept speaker) told me that he has not even done anything significant 4 them nd @that he voted against him, that is the type of mentality every Nigerian should have (COMPETENCE over ETHNICITY) i supported GEJ in 2011, i was sympathetic with GMB in 2015 both of them are not 4rm my Tribe,,,if a more useful nd competent igbo come out next election, i will Fully support him...

when she flirts and talks too much..but if she is unfaithful and had sexx outside all you do is just beat her and send her parking ...but apart from these two things

never beat a lady unless your woman is ugly and fat

you dey craze..wetin dey worry this kai kai drinking fellow with your clueless brother, which land, is it the one that others are tapping the resources or the ones that have been devastated..which lang

Apoi man

ijawcitizen:
Cannibal igbo man, your obsession on our land and people will kill you on day. I've never seen a person with such a low self esteem, can't you just simply feel comfortable in your igbo skin?

Araba means nothing in Igbo language, that I must be honest with you

Ara means madness or Breast of a woman
Ba means to enter


But to use the term ARABA...It means nothing and absoluely nothing

OJODEL10:
one thing i knw is that southerners are related from east to west. i want to knw what 'araba' means in igbo language also onitsha

You have been right all these while and there are many pointers to your submission

I duff my hat for your intelligence

NigerMan1:
macof - you are welcome. Am sure you and the other yorubas disouting Lagos / Oba of Lagos ancesrty are the Yoruba migrants to Lagos.
Anyway read what Oba Akiolu said:

Read what Oba Akiolu said about their Ancestry:

"Lagos is partly Yoruba and partly Benin. The matriarch was an Awori, a Yoruba, and the patriarch was a de­scendant of an Oba of Benin"

"In those days, Eko was Eko before the advent of the Portuguese adventurers who came and named it Lago de Curamo, which means land near the water. There is a town in Portugal called Lagos. They named this place after their Lagos over there. They assisted in rebuilding the throne room and that is why it’s called Iga. The palace is a place of pride and honour. The custodian of the throne must be very frank, have goodwill, be absolutely honest and love his subjects because anything he says will come to pass."

SOURCE: http://sunnewsonline.com/new/?p=102716

This is funny, history must be Sacrosanct

squaddy:
You won't recognize fact even if it punches you in the face. Argue with your gate man.

The history of ‘push’ factor in the migrations of the Yoruba – southwards and the Awori to the region of modern day Lagos state is of antiquity. Rather than succumb to hostile neighbours and insurmountable natural forces the earlier settler to choose to migrate from their usual homes to new areas. One of the recorded Oluwo-nla (Obanikoro) traditions of origin relates that Oluwo nla migrated from Benin after causing some damages until Oba of Benin recalled him home. The Porto-Novo colonies founded by Benin warriors were threw asunder by hostile and more powerful aggressors hence, the people migrated to the region of Ologe lagoon and sea shore sides, and never to return to their original homes that were threatened by Dahomean invations, as to return home would be to risk their lives and properties, and to voluntarily send themselves to servidtude in the hands of the Egun and Aja. Thus, having been forcibly displaced from home, the new settlers were forced to seek an area which offered a natural protection and restively peaceful. Undoubtedly, the existence of numerous creeks, swamps, lagoons, Island and exposure to the forest zone and sea, offered them the needed protection. These migrations could be called ‘forced’ or ‘impelled’ migrations as the only logical choice opened to the migrants was to leave. This voluntary or induced migration is accounted for by the existence of many early Awori village settlements some of which are now town settlements. In the relationship between Ojo and Iba, Ojo tradition has it that Iba people were ejected from their early settlement near Ojo.


Also voluntary movements of adventurous pioneers and dissident individuals through interaction with former homes led to chains of migration among the Lagos State Awori. This was often the result of strong attractions to an area as might partly be exerted by letters in recent times, signs and symbols or messages in the earlier period to friends and relatives back home. The economic advantage of the land occupied by the Awori of Lagos in terms of fishes, crabs, moluscs, coconuts, adequate rainfall and conducive temperature, accessibility through inland water ways became a pull factor in later migrations among the Awori.



http://www.ewuaworidescendants.com/about-us.html

9jacrip:
You're correct sir, it is Obadio.

In addition, Obameri's clan also reserve the right to speak on Oduduwa also.

Obameri was Oduduwa's general, he was part of the group that led the war against Obatala and Yeemo.

Impact of Benin Invasion

The impact of Benin invasion on Lagos state depended largely on the character of each local ruler, the military and economic strength of the area, the degree of political stability in Benin, and the strength of pre-Benin cultural features. In area where traditional rulers remain of Yoruba Origin, minimal influences were exerted on the traditional socio-political institutions. But in the areas ruled by people of Benin origin, greater Benin cultural traits could be noticed. Also, in settlements which overwhelming Yoruba population, Yoruba cultural values played a domineering role and the impact of Benin remained virtually blurred. Lagos like other areas of the state witnessed the impact of army occupation. Independent kingdoms and village settlements were subjugated by Benin military men. Soldiers were stationed at strategic locations where they could easily mount defensive garrisons and overlook the coastal regions.

Traditional kingdoms in the state lost their independence as many settlements such as Isheri, Ebute-Metta, Otto-Olofin, Iddo and Lagos were reduced to mere vassalages. In some places apart from the establishment of military garrison, Benin dynasty was forcibly enthroned and the traditional rulers were relegated to second rate political authorities. Lagos, like other parts of coastal Yoruba became a Benin tributary and a recruitment centre for Benin soldiers. Lagos as a vassal state, paid annual tribute to the Oba since the Eleko – provincial ruler of Lagos (Eko) held his office at the mercy of Oba of Benin. In Lagos, whenever there were constituent crisis, appeals were often made to the Oba of Benin for his political and spiritual sanctions.

In tradition, dynasty changes and socio-political re-ordering became some of thed legacies of Benin invasions in the region of Lagos State. Obaship institution inLagos was one of the legacies. Egharevba’s account claims that the system of government in Lagos oriented from the role of Ashipa (Esikpa) in returning to Benin the corpse of Aseru, of the Benin military commanders. According to traditions, Asipa wa given a staff of office, Abere, Gbedu drum and recognized as Eleko of Eko. He was followed from Benin by powerful men who assisted who assisted him in the governance of Lagos. These powerful men became the royal and the first class chiefs in Lagos. The Akarigbere headed by the Eletu-Odigbo – the traditional prime minister. Eletu-Odigbo is said to be the corruption of the Benin title Eletu Odibo who was the traditional supervisor of the voters in Benin. One account says he came to Lagos with Asipa from Benin to assist in the collection and payment of taxes. Until the Benin invasion in Lagos, there was no Oba on Lagos Island, hence, Aromire, the owner of the farmland occupied by Benin soldiers was not considered as an Oba but the head of the war chiefs. However, his marriage to an Edo woman who gave birth to his successor, Ado finalized the process of laying the foundation of Benin dynasty in Lagos through conquest and inter-group marriage. Benin-Lagos relations became that of the imperial power and a colony just as happened in other parts of Yorubaland which power and colony just as happened in other parts of Yorubaland which witnessed the invasion of Benin imperialism. Thus, it became almost compulsory in western Yoruba (Ekiti, Owo and Ondo) and among the Ilaje of the coast for heirs to the throne to undergo a period of tutelage in the art of governance in Benin court as Emeda (sword bearer). Ugbo traditions talk of such socio-political and spiritual relations among early Ilaje traditional leaders and Benin court. It is therefore not a surprise that the Benin presence was accompanied by reforms in the traditional setting and adoption of Edo titles and customs. Benin names and titles such as Sasere, Isowa, Ojomo, Lisa (Oliha), Ologbosere, Esoghan (Asogbo) (Eso), Oloton (Olotu), Out and Iyase were adopted in varying degrees by the coastal Yoruba. Ologbosere for instance, belong the class of town chiefs called Eghaevbo, N’ore, Yasere or Sasere is a corruption of Benin’s Iyase. Iyase was the Benin principal Army commander in the seventeenth century until Ezomo (Ojomo) took over in the eighteenth century. The institution of Out in the northeastern part ,of coastal Yorubaland is of Benin origin. In Benin, an Otu is an association of freeborn retainers. It refers to palace chiefs such as Ivebo, Iweguae and Ibiwe. Ojomo and Olotu titles are also found among the Awori of coastal Yorubaland. The title Lisa (Olisa) among the coastal Ijebu is also a corruption of Benin Oliha. In the invasion of Ikorodu, Lisa Eregbuwa who led Benin contingent became the prime minister and chief executive of the town. His Keremesi, a large hat decorated in silk velvet is commonly found among the Benin traditional rulers. The Oba of Lagos also uses Keremesi which shows the Benin origin of Benin dynasty.

In addition, the palace of the Awori which is called Owa is a corruption of Benin word for palace – Ogwa. Isheri traditions relate the existence of two Owa – Owa Ile and Owa Oko that is the early administrative centre and the latter palace. The two are significant in the coronation of any Olofin of Isheri. In the coronation of Owa Oko, he is given the flat brass blade, a variant of the Benin model as symbol of Authority, while at Owa Ile, he is given the crtown as a political head. Two conjectures could be made as to the significance of double inheritance the Owa Oko represents the resemblance of relics of the early palace and settlement. The acceptance of the flat brass blade, variant of which is common among the Awori of Benin origin, is an indication of Benin conquest and the acceptance of the flat brass sword by the Awori in the area to rule as vassal of Benin. The need for social security and prosperity led to the dispersal of the group from an earlier settlement which as been impoverished by Benin invasions and exploration. The event in the coronation ceremony shows the assimilation of Benin political authority into the Awori civil community. The Ade given at Owa-Ile shows the reinstatement of Yoruba traditional political structure and royal regalia, while the flat blade received at Owa-Oko shows early Benin political influence, and the two symbolizes the nature of early socio-political history of the people. Owa is characteristically a large hall for administrative purposes. While the use of Owa as name is gradually giving way to Afin Iga or palace, its use among the priestly class is an evidence of the impact of Benin invasions on the socio-cultural values of the people. Also, the use of the name Iga for palace and Idu for house which are of Benin origins are some of the noticeable impact of Benin on Lagos as elsewhere in coastal Yorubaland.

Also, the Benin word for settlement Ido (Udo) is commonly found among the Lagosians, Awori, Ilaje and Ikale. Ido has become the name of one of the most important military camps established by Benin warriors along the coastal corridor of Lagos. The Ologun as a set of first class chiefs in the Akarigbere group emerged in Lagos. This include Onilebgbade, Eletu-Odibo, Eletu-Ijebu, Eletu-Iwase, Ologun Igbesodi, Ologun Atebo, Ologun Sogade, Ologun Agbeje and Eletu Awo. A common appellation for this class of chiefs is Alabere the possessor of Abere, a bladed sword as insignia of office. Also, Iyaso, a nonhereditary title in Benin is present among the Awori; Esogbo or Asogbon, Suenu, Bajulaye, Sasore, Basua, Oshorun, Okole has been traced to Benin origin, constitute the fourth class chiefs known as Abagbon with the appellation war chiefs, and with Keremesi or top hat as insignia of office.

Benin invasion of coastal Yorubaland set in motion series of demographic revolutions and largely determined the nature of spatial distribution of the groups. For instance, areas with natural fortifications and geographical barriers in form of swamps became the hideout of refugees wars drove many people from the main land areas of Isheri and Ebute-Metta to other areas where refugees’ camps developed. Elegushi of Ikate and Ojomu of Ajiran have traditions starting that they fled Ido to escape Benin raids to settle in Eti-Osa area on the shore of the lagoon east of Lagos. In social parlance, the presence of Benin in parts of Lagos state led to significant cultural and linguistic diffusion. Benin influenced the variety of the language spoken by the coastal Yoruba. The influence of Edo language on Awori dialect was so great that the early 20th century administrator labeled the language spoken in Lagos not as Awori or Yoruba but a Benin Awori for the high degree of Bini loan words.

Thus the picture which emerges today in Lagos is a synthesis of many linguistic compositin with significant Benin influence on the Awori, Ijebu, and their neighbours. There was a high degree of flavours of Benin accent on the Yoruba language spoken by the group. For instance, the word Owo-Money is pronounced Ogho, eewo a forbidden thing ios egho, Iku – death is Uku, Isu – Yam is Usu, Ile-house is Ule, Ese- foot is ehe and so on especially among thr Ilaje. Generally, the vowel and tonal forms of the Edo such as gh/gw/u are adopted by some coastal Yoruba – especially the Ilaje. Among the group, Owo –money is Ogwo, skin- Awo is pronounced and spelt as Agho, won or han- dear, costly is ghan. Ise-work as use, idin, and maggot is iden and ose –Sunday ohe.

On the noticeable social impacts of Benin invasions of the region of Lagos state was the assumption that most Yoruba of the coast and their settlements have their origin in Benin invasions and occupation of the region. The assumptions developed as a result of the impressive influence on the socio-cultural settings in the region. The early rulers in the coastal Yoruba land as a vassals to Oba of Benin adopted almost all the outfits from the latter. Among the outfit borrowed are white wrapper tied round the waist by members of the place society. The use of white caps sewn with angles to distinguished it from those of Yoruba origin, as well as the tying white cloth round the waist as a royal dress among the various classes of chiefs of Benin origin in Lagos state is one of the enduring legacies of Benin hegemony. Also, in the mode of dressing, especially the royal regalia and symbols of political authority, most traditional Oba in their royal costumes show striking resemblance with Oba of Benin. The Olorogun (Ologun) in Lagos shave their heads and tie white wrapper round their waist just like those of Benin, while the Oba’s wrapper is tied up to the chest. Both the Oba of Benin and those of coastal Yoruba lavishly dress in beads. The Awori like their Ilaje neighbours have abebe – and abere a large flat brass sword, made familiar in the carvings of the Oba of Benin as symbols of authority. This sword symbolizes the power of life and death as well as the authority to rule on behalf of Oba of Benin.

The use of Gbedu drum is one of the legacies of Benin invasions. Oral tradition shows that apart from Abebe, Ashipa (Esikpa) returned to Lagos with Gbedu drum from Benin. This drum was used in calling people for the meeting of the royal administrative chiefs- Akarigbere, whenever stately matters were to be discussed, this drum is known by the sound it produces in Edo beating style Edindingben. In different part of coastal Yorubaland, the Gbedu drum has remained a royal prerogative, largely confined to the palace and members of the palace society. Boat regatta- Oko –Aje is one of the important festivals serving as a pointer to the impact of Benin invasions of coastal Yoruba land. This festival runs across Lagos state. One account claims that Oko-Aje was introduced from different parts of coastal Yorubaland especially Lagos in commemorating Benin conquest of the region, thus representing the coming of Oba who allegedly conquered Lagos and other settlements in war boat. Other sources claim that it was in commemoration of Asipa’s carrying of Aseru’s dead body to Benin for burial and his return to Lagos with royal regalia as the Elekoof Eko (provincial ruler of Lagos). The two accounts signifies Benin influence of the Yoruba of the coast. This could be hardly surprising since there was the assimilation of the people of Benin origin and culture into predominantly coastal Yoruba population in the state. The familiar trend is the adulteration of two cultural values. However, what is most important is that Oko-Aje represents a Benin impact on the socio-cultural value of the Yoruba of the coast. Similar festival was held annually in Benin known as Oko-Eze. Oko-Aje appears to be a corruption of Benin Oko-Eze. Yoruba coastal communities such as Epe, Ikorodu and Ilaje have similar festival. The dressing and costumes of the canoe paddles in the Oko-Aje festival is similar to those of Benin people which is one of the enduring impacts of Benin invasions of the area of Lagos state.

Also, significant Benin impact features in aspects of religious beliefs and practices of the Yoruba. Oju-Olobun shrine is one of the legacies of the Benin invasions. Traditions have it that its location was the early camp of Benin warriors. Though Obun is an Ijebu word for market, it would appear that the spot developed into market settlement controlled by Benin but with impressive population Ijebu traders. The Obun tree which surrounded by religious sacrosanctity is called ihwin in Benin traditions. The importance of this tree lies in the fact that the installation of a new Oba in Lagos is regarded as invalid without the performance of sacred rites at Enu Owa the gate to the palace. The priest of these shrines dress in white robes and shave their head in same manner like the Ologun. This is one of the most important shrines visited during the coronation ceremony. Also, the existence of Ikanse, a form of ancestral worship in part of Yoruba land is one of the traces of Benin hegemony. This form of worship is said to have been introduced by Eleko and his Akarigbere class of chiefs. Ikanse is connected the making of holes in the apartment of chiefs and Oba in the remembrance of the ancestors. These ancestors are often appeased and their spirit invoked in the time of need. This is however similar to Ikanse homage or respect paid to Oju-Egun (ritual spot of Egungun) in parts of coastal Yorubaland. Oju-Egun is observed in the Iga of Akarigbere class of chiefs that claim Benin descent which symbolizes an aspect of Yoruba influence on Benin cultural values. There are also artistic and spiritual influence not only of Benin cultural values. There are also artistic and spiritual influences not only of Benin but of those who had been influenced by them in parts of coastal Yoruba land; fofr instance Igodo types of masks were found in Ibeju near Epe. These masks are said to be similar to those of Ijo people who have a water spirit called “Ekine”

The impact of Benin hegemony on coastal Yorubaland varied from group and from period to period. Socio-economic and political impact of Benin was largely dependent on the nature of controlled exercise by Benin conquerors. In places where Benin dynasties were established such as Mahin, Lagos, Idoluwo, Oto et al. higher degree of Benin influence is observed. In places where Benin population was scanty and control was weak, little traces of Benin influence survived as the impressive Yoruba-Awori population and culture, as well as those of Ijebu and Ilaje assimilated Benin cultural values. Also, the payment of annual tributes and reference to Benin for important political decision weakened over time in part of the region. When Lagos became a prosperous kingdom, attempts were made at shaking off the yoke of vassalage through the violation of some of the traditional protocols. The annual payment of tribute became not only intermittent but also a much more intolerable duty perfunctorily carried out. Lagos account says that during the region of Idewu-Ojulari and Oluwole, Benin emissaries sent to Lagos on tribute venture were sent back empy-handed.

Also, after Oba Ehengbuda, Benin monarchy was considerably weakened by palace chiefs as the kingdom witnessed a succession of weak and feeble rulers. This trend weakened Benin impact and the situation continued until the ascension of Akenzua 1 (1713-1735) who checkmated the influence of Uzama and Eghaevbo and set about rebuilding the monarchy. There was development in the level of socio interaction in the region as a result of influx of Yoruba of the interior and other groups to the region now known as Lagos state especially when the Ondo road was opened. Since communication is one of the essential features of social interaction. One of the major areas largely affected by the immigration of people of different cultures to the region of Lagos state was the language. The influence of Edo language on the linguistic repertoire of the area is as old as most of the communities. On the Awori for instance, the influence was so great that in the 20th century, the language of Lagos was described not as Awori or Yoruba but Benin-Awori.

However, the nineteenth century was to add a new dimension to the language of the many parts of the coast as the century witnessed the arrival of the people from Brazil, Siera Leone and Eupropean nations who engaged in commerce and social interactions with the Yoruba of the region. As a result, before the end of the century, a clear distinction had emerged between the dialect of Awori in the hinteland Ota, Ado-Odo and Igbesa, and those of the coast especially in the region of Lagos. This distinction could partly be accounted for the heterogeneous composition of settlements in the area.

Thus, before closure of the twentieth century, lagos had evolved as a region of cultural hybridization, and as a melting pot of groups, sub languages and dialects. The linguistic and cultural peculiarities of each group, was gradually watered down and the foundation of influential and almost homogenous Lagos variety of Yoruba language was laid. It could indeed be said that some of the words spoken by Lagos Yoruba are pidgins and have no genetic descent in Yoruba orthography. The fact that by 1900 Lagos had become a complex region with heterogeneous cultures and people. Though the region witnessed the influence of two major conquerors; the Benin and the British, the intermixture of cultures and multiplicity of groups in the area did not result in the evolution of Benin or British culture. Rather, a synthesis of cultures which is peculiar to the Yoruba of the coast particularly the Lagosians is noticeable.

Impact of Benin Invasion

The impact of Benin invasion on Lagos state depended largely on the character of each local ruler, the military and economic strength of the area, the degree of political stability in Benin, and the strength of pre-Benin cultural features. In area where traditional rulers remain of Yoruba Origin, minimal influences were exerted on the traditional socio-political institutions. But in the areas ruled by people of Benin origin, greater Benin cultural traits could be noticed. Also, in settlements which overwhelming Yoruba population, Yoruba cultural values played a domineering role and the impact of Benin remained virtually blurred. Lagos like other areas of the state witnessed the impact of army occupation. Independent kingdoms and village settlements were subjugated by Benin military men. Soldiers were stationed at strategic locations where they could easily mount defensive garrisons and overlook the coastal regions.

Traditional kingdoms in the state lost their independence as many settlements such as Isheri, Ebute-Metta, Otto-Olofin, Iddo and Lagos were reduced to mere vassalages. In some places apart from the establishment of military garrison, Benin dynasty was forcibly enthroned and the traditional rulers were relegated to second rate political authorities. Lagos, like other parts of coastal Yoruba became a Benin tributary and a recruitment centre for Benin soldiers. Lagos as a vassal state, paid annual tribute to the Oba since the Eleko – provincial ruler of Lagos (Eko) held his office at the mercy of Oba of Benin. In Lagos, whenever there were constituent crisis, appeals were often made to the Oba of Benin for his political and spiritual sanctions.

In tradition, dynasty changes and socio-political re-ordering became some of thed legacies of Benin invasions in the region of Lagos State. Obaship institution inLagos was one of the legacies. Egharevba’s account claims that the system of government in Lagos oriented from the role of Ashipa (Esikpa) in returning to Benin the corpse of Aseru, of the Benin military commanders. According to traditions, Asipa wa given a staff of office, Abere, Gbedu drum and recognized as Eleko of Eko. He was followed from Benin by powerful men who assisted who assisted him in the governance of Lagos. These powerful men became the royal and the first class chiefs in Lagos. The Akarigbere headed by the Eletu-Odigbo – the traditional prime minister. Eletu-Odigbo is said to be the corruption of the Benin title Eletu Odibo who was the traditional supervisor of the voters in Benin. One account says he came to Lagos with Asipa from Benin to assist in the collection and payment of taxes. Until the Benin invasion in Lagos, there was no Oba on Lagos Island, hence, Aromire, the owner of the farmland occupied by Benin soldiers was not considered as an Oba but the head of the war chiefs. However, his marriage to an Edo woman who gave birth to his successor, Ado finalized the process of laying the foundation of Benin dynasty in Lagos through conquest and inter-group marriage. Benin-Lagos relations became that of the imperial power and a colony just as happened in other parts of Yorubaland which power and colony just as happened in other parts of Yorubaland which witnessed the invasion of Benin imperialism. Thus, it became almost compulsory in western Yoruba (Ekiti, Owo and Ondo) and among the Ilaje of the coast for heirs to the throne to undergo a period of tutelage in the art of governance in Benin court as Emeda (sword bearer). Ugbo traditions talk of such socio-political and spiritual relations among early Ilaje traditional leaders and Benin court. It is therefore not a surprise that the Benin presence was accompanied by reforms in the traditional setting and adoption of Edo titles and customs. Benin names and titles such as Sasere, Isowa, Ojomo, Lisa (Oliha), Ologbosere, Esoghan (Asogbo) (Eso), Oloton (Olotu), Out and Iyase were adopted in varying degrees by the coastal Yoruba. Ologbosere for instance, belong the class of town chiefs called Eghaevbo, N’ore, Yasere or Sasere is a corruption of Benin’s Iyase. Iyase was the Benin principal Army commander in the seventeenth century until Ezomo (Ojomo) took over in the eighteenth century. The institution of Out in the northeastern part ,of coastal Yorubaland is of Benin origin. In Benin, an Otu is an association of freeborn retainers. It refers to palace chiefs such as Ivebo, Iweguae and Ibiwe. Ojomo and Olotu titles are also found among the Awori of coastal Yorubaland. The title Lisa (Olisa) among the coastal Ijebu is also a corruption of Benin Oliha. In the invasion of Ikorodu, Lisa Eregbuwa who led Benin contingent became the prime minister and chief executive of the town. His Keremesi, a large hat decorated in silk velvet is commonly found among the Benin traditional rulers. The Oba of Lagos also uses Keremesi which shows the Benin origin of Benin dynasty.

In addition, the palace of the Awori which is called Owa is a corruption of Benin word for palace – Ogwa. Isheri traditions relate the existence of two Owa – Owa Ile and Owa Oko that is the early administrative centre and the latter palace. The two are significant in the coronation of any Olofin of Isheri. In the coronation of Owa Oko, he is given the flat brass blade, a variant of the Benin model as symbol of Authority, while at Owa Ile, he is given the crtown as a political head. Two conjectures could be made as to the significance of double inheritance the Owa Oko represents the resemblance of relics of the early palace and settlement. The acceptance of the flat brass blade, variant of which is common among the Awori of Benin origin, is an indication of Benin conquest and the acceptance of the flat brass sword by the Awori in the area to rule as vassal of Benin. The need for social security and prosperity led to the dispersal of the group from an earlier settlement which as been impoverished by Benin invasions and exploration. The event in the coronation ceremony shows the assimilation of Benin political authority into the Awori civil community. The Ade given at Owa-Ile shows the reinstatement of Yoruba traditional political structure and royal regalia, while the flat blade received at Owa-Oko shows early Benin political influence, and the two symbolizes the nature of early socio-political history of the people. Owa is characteristically a large hall for administrative purposes. While the use of Owa as name is gradually giving way to Afin Iga or palace, its use among the priestly class is an evidence of the impact of Benin invasions on the socio-cultural values of the people. Also, the use of the name Iga for palace and Idu for house which are of Benin origins are some of the noticeable impact of Benin on Lagos as elsewhere in coastal Yorubaland.

Also, the Benin word for settlement Ido (Udo) is commonly found among the Lagosians, Awori, Ilaje and Ikale. Ido has become the name of one of the most important military camps established by Benin warriors along the coastal corridor of Lagos. The Ologun as a set of first class chiefs in the Akarigbere group emerged in Lagos. This include Onilebgbade, Eletu-Odibo, Eletu-Ijebu, Eletu-Iwase, Ologun Igbesodi, Ologun Atebo, Ologun Sogade, Ologun Agbeje and Eletu Awo. A common appellation for this class of chiefs is Alabere the possessor of Abere, a bladed sword as insignia of office. Also, Iyaso, a nonhereditary title in Benin is present among the Awori; Esogbo or Asogbon, Suenu, Bajulaye, Sasore, Basua, Oshorun, Okole has been traced to Benin origin, constitute the fourth class chiefs known as Abagbon with the appellation war chiefs, and with Keremesi or top hat as insignia of office.

Benin invasion of coastal Yorubaland set in motion series of demographic revolutions and largely determined the nature of spatial distribution of the groups. For instance, areas with natural fortifications and geographical barriers in form of swamps became the hideout of refugees wars drove many people from the main land areas of Isheri and Ebute-Metta to other areas where refugees’ camps developed. Elegushi of Ikate and Ojomu of Ajiran have traditions starting that they fled Ido to escape Benin raids to settle in Eti-Osa area on the shore of the lagoon east of Lagos. In social parlance, the presence of Benin in parts of Lagos state led to significant cultural and linguistic diffusion. Benin influenced the variety of the language spoken by the coastal Yoruba. The influence of Edo language on Awori dialect was so great that the early 20th century administrator labeled the language spoken in Lagos not as Awori or Yoruba but a Benin Awori for the high degree of Bini loan words.

Thus the picture which emerges today in Lagos is a synthesis of many linguistic compositin with significant Benin influence on the Awori, Ijebu, and their neighbours. There was a high degree of flavours of Benin accent on the Yoruba language spoken by the group. For instance, the word Owo-Money is pronounced Ogho, eewo a forbidden thing ios egho, Iku – death is Uku, Isu – Yam is Usu, Ile-house is Ule, Ese- foot is ehe and so on especially among thr Ilaje. Generally, the vowel and tonal forms of the Edo such as gh/gw/u are adopted by some coastal Yoruba – especially the Ilaje. Among the group, Owo –money is Ogwo, skin- Awo is pronounced and spelt as Agho, won or han- dear, costly is ghan. Ise-work as use, idin, and maggot is iden and ose –Sunday ohe.

On the noticeable social impacts of Benin invasions of the region of Lagos state was the assumption that most Yoruba of the coast and their settlements have their origin in Benin invasions and occupation of the region. The assumptions developed as a result of the impressive influence on the socio-cultural settings in the region. The early rulers in the coastal Yoruba land as a vassals to Oba of Benin adopted almost all the outfits from the latter. Among the outfit borrowed are white wrapper tied round the waist by members of the place society. The use of white caps sewn with angles to distinguished it from those of Yoruba origin, as well as the tying white cloth round the waist as a royal dress among the various classes of chiefs of Benin origin in Lagos state is one of the enduring legacies of Benin hegemony. Also, in the mode of dressing, especially the royal regalia and symbols of political authority, most traditional Oba in their royal costumes show striking resemblance with Oba of Benin. The Olorogun (Ologun) in Lagos shave their heads and tie white wrapper round their waist just like those of Benin, while the Oba’s wrapper is tied up to the chest. Both the Oba of Benin and those of coastal Yoruba lavishly dress in beads. The Awori like their Ilaje neighbours have abebe – and abere a large flat brass sword, made familiar in the carvings of the Oba of Benin as symbols of authority. This sword symbolizes the power of life and death as well as the authority to rule on behalf of Oba of Benin.

The use of Gbedu drum is one of the legacies of Benin invasions. Oral tradition shows that apart from Abebe, Ashipa (Esikpa) returned to Lagos with Gbedu drum from Benin. This drum was used in calling people for the meeting of the royal administrative chiefs- Akarigbere, whenever stately matters were to be discussed, this drum is known by the sound it produces in Edo beating style Edindingben. In different part of coastal Yorubaland, the Gbedu drum has remained a royal prerogative, largely confined to the palace and members of the palace society. Boat regatta- Oko –Aje is one of the important festivals serving as a pointer to the impact of Benin invasions of coastal Yoruba land. This festival runs across Lagos state. One account claims that Oko-Aje was introduced from different parts of coastal Yorubaland especially Lagos in commemorating Benin conquest of the region, thus representing the coming of Oba who allegedly conquered Lagos and other settlements in war boat. Other sources claim that it was in commemoration of Asipa’s carrying of Aseru’s dead body to Benin for burial and his return to Lagos with royal regalia as the Elekoof Eko (provincial ruler of Lagos). The two accounts signifies Benin influence of the Yoruba of the coast. This could be hardly surprising since there was the assimilation of the people of Benin origin and culture into predominantly coastal Yoruba population in the state. The familiar trend is the adulteration of two cultural values. However, what is most important is that Oko-Aje represents a Benin impact on the socio-cultural value of the Yoruba of the coast. Similar festival was held annually in Benin known as Oko-Eze. Oko-Aje appears to be a corruption of Benin Oko-Eze. Yoruba coastal communities such as Epe, Ikorodu and Ilaje have similar festival. The dressing and costumes of the canoe paddles in the Oko-Aje festival is similar to those of Benin people which is one of the enduring impacts of Benin invasions of the area of Lagos state.

Also, significant Benin impact features in aspects of religious beliefs and practices of the Yoruba. Oju-Olobun shrine is one of the legacies of the Benin invasions. Traditions have it that its location was the early camp of Benin warriors. Though Obun is an Ijebu word for market, it would appear that the spot developed into market settlement controlled by Benin but with impressive population Ijebu traders. The Obun tree which surrounded by religious sacrosanctity is called ihwin in Benin traditions. The importance of this tree lies in the fact that the installation of a new Oba in Lagos is regarded as invalid without the performance of sacred rites at Enu Owa the gate to the palace. The priest of these shrines dress in white robes and shave their head in same manner like the Ologun. This is one of the most important shrines visited during the coronation ceremony. Also, the existence of Ikanse, a form of ancestral worship in part of Yoruba land is one of the traces of Benin hegemony. This form of worship is said to have been introduced by Eleko and his Akarigbere class of chiefs. Ikanse is connected the making of holes in the apartment of chiefs and Oba in the remembrance of the ancestors. These ancestors are often appeased and their spirit invoked in the time of need. This is however similar to Ikanse homage or respect paid to Oju-Egun (ritual spot of Egungun) in parts of coastal Yorubaland. Oju-Egun is observed in the Iga of Akarigbere class of chiefs that claim Benin descent which symbolizes an aspect of Yoruba influence on Benin cultural values. There are also artistic and spiritual influence not only of Benin cultural values. There are also artistic and spiritual influences not only of Benin but of those who had been influenced by them in parts of coastal Yoruba land; fofr instance Igodo types of masks were found in Ibeju near Epe. These masks are said to be similar to those of Ijo people who have a water spirit called “Ekine”

The impact of Benin hegemony on coastal Yorubaland varied from group and from period to period. Socio-economic and political impact of Benin was largely dependent on the nature of controlled exercise by Benin conquerors. In places where Benin dynasties were established such as Mahin, Lagos, Idoluwo, Oto et al. higher degree of Benin influence is observed. In places where Benin population was scanty and control was weak, little traces of Benin influence survived as the impressive Yoruba-Awori population and culture, as well as those of Ijebu and Ilaje assimilated Benin cultural values. Also, the payment of annual tributes and reference to Benin for important political decision weakened over time in part of the region. When Lagos became a prosperous kingdom, attempts were made at shaking off the yoke of vassalage through the violation of some of the traditional protocols. The annual payment of tribute became not only intermittent but also a much more intolerable duty perfunctorily carried out. Lagos account says that during the region of Idewu-Ojulari and Oluwole, Benin emissaries sent to Lagos on tribute venture were sent back empy-handed.

Also, after Oba Ehengbuda, Benin monarchy was considerably weakened by palace chiefs as the kingdom witnessed a succession of weak and feeble rulers. This trend weakened Benin impact and the situation continued until the ascension of Akenzua 1 (1713-1735) who checkmated the influence of Uzama and Eghaevbo and set about rebuilding the monarchy. There was development in the level of socio interaction in the region as a result of influx of Yoruba of the interior and other groups to the region now known as Lagos state especially when the Ondo road was opened. Since communication is one of the essential features of social interaction. One of the major areas largely affected by the immigration of people of different cultures to the region of Lagos state was the language. The influence of Edo language on the linguistic repertoire of the area is as old as most of the communities. On the Awori for instance, the influence was so great that in the 20th century, the language of Lagos was described not as Awori or Yoruba but Benin-Awori.

However, the nineteenth century was to add a new dimension to the language of the many parts of the coast as the century witnessed the arrival of the people from Brazil, Siera Leone and Eupropean nations who engaged in commerce and social interactions with the Yoruba of the region. As a result, before the end of the century, a clear distinction had emerged between the dialect of Awori in the hinteland Ota, Ado-Odo and Igbesa, and those of the coast especially in the region of Lagos. This distinction could partly be accounted for the heterogeneous composition of settlements in the area.

Thus, before closure of the twentieth century, lagos had evolved as a region of cultural hybridization, and as a melting pot of groups, sub languages and dialects. The linguistic and cultural peculiarities of each group, was gradually watered down and the foundation of influential and almost homogenous Lagos variety of Yoruba language was laid. It could indeed be said that some of the words spoken by Lagos Yoruba are pidgins and have no genetic descent in Yoruba orthography. The fact that by 1900 Lagos had become a complex region with heterogeneous cultures and people. Though the region witnessed the influence of two major conquerors; the Benin and the British, the intermixture of cultures and multiplicity of groups in the area did not result in the evolution of Benin or British culture. Rather, a synthesis of cultures which is peculiar to the Yoruba of the coast particularly the Lagosians is noticeable.

[i][/i]

macof:
Really? Glaring you say
OK pls show us this that is so glaring

The Yoruba sub-groups such as the Awori .and coastal Ijebu constitute the bulk of the indigenous inhabitant. these groups could be distinguished from other ethnic groups in the area on the basis of their language with variations of dialects, traditions of migrations whether directly or indirectly from Ife; traditions amongst most of their rulers of descent from Oduduwa (the eponymous hero of Yoruba), affinal relation with Benin, and existence of Yoruba cultural feature such as regal paraphernalia, facial makings, as well as physical outlook. The various practices and socio-political organization. The wide0spread nature of these features is in-part a product of diffusion, and ancestral connection, but largely the result of common imperial experience f groups of Edo invader from Benin. Though, the power of the Benin kingdom was impressive as early as the second half of the fifteenth century during the reign of Oba Ewuare, Benin occupation and subjugation of Lagos and its neighbourhood did not start until the sixteenth century when Benin troops and trades took effective control of the coastal region from the Niger Delta in the East to Porto Novo in the West.

Ewuare ascendancy to the throne of Benin in the early fifteenth century put the kingdom into a splendid period of successful and rapid expansion. With a formidable military arsenal, strong, well equipped and battle-ready army, Benin became a terror and lord ;of her neighbouring settlements. She successfully laid the tradition of imperial annexation of coastal Yorubaland. This interest was reinforced in the 1550 as a result of the relative peace at home and the growing European trade on the coast which Benin wanted to control. The need for areas of economic control, security, free flow of coastal trade, as a result of the need to secure the base for harnessing goods from the inland made the control of Lagos a necessity for Benin. By the opening of the sixteenth century a large section of eastern Yoruba land had come under Benin influence and the Ilaje territory on modern Ondo state served a passage to the far western coast in the area of modern Lagos. Thus, the areas beteen Lagos and Porto Novo became the focus of Benin military activities till the seventeenth century. In this century, Mahin, an Ilaje communities founded by immigrants from the neighbourhood of Itsekiri and were sdestroyed, while Isheri Olofin, Lagos, Ido, Ebute Metta, Oto-Olofin and other coastal Yoruba communities in the area fell to superior Benin invading army.

After Oba Ehengbuda (C. 1578-1606) who consolidated the imperial achievement of Orhogbua (C. 1550-1578), Benin entered a long period of internal crisis. The Oba stopped being forceful as they no longer led their subjects in battles; rather, they reinforced their mystical attribute, palace rituals and led a secluded life. As a result, the noble men, chiefs and ambitious individual especially the soldiers seized the opportunity to increase their powers and founded their own kingdoms at the expense of the monarchy. Although, the era of warrior kings was terminated in the 17th century with the reign of Oba Ehengbuda who died on his way to Lagos, after him, priests and aristocratic rulers began a prolonged civil war which encouraged the flight of many families and soldiers to different parts f Lagos state. At the western extreme, the situation was such that the colonies were disbanded as a result of ineffective military and personal ambitions. The immediate effect of this was the widespread dispersal of Benin cultural traits. Added to this, the rise of Agaja Trudo of Dahomey (C. 1704-1740) and his coastal military in Porto Novo, coupled with internal disorder in Benin was decisive factors in the emergence of many Yoruba settlements founded by people of Benin origin in Lagos state. Other settlement in the region were founded by warriors, brave hunters, fugitives, refugees and adventurous individuals from other parts of Nigeria but such groups were not shielded from the effects of Benin militarism and cultural imposition.

The influence of Benin pervades every sphere of life of the Yoruba of the coast especially Lagos. The name of some of their towns, their folk tales, rituals, dialects, music, regal goods and dances in varying degrees portray evidence of close interaction with Edo. This is a manifestation of the nature of Benin relations with coastal Yoruba land from about 1500 onwards. Benin invasions of the region of Lagos were profound in shaping the socio-political, economic and culture history of the Yoruba settlement in the area that the erroneous impression that Benin kingdom actually founded all the pre-nineteenth century coastal Yoruba settlements was created. Oral traditions and archival source materials show that not all the Yoruba settlement in the area were actually founded by people of Benin origin.

Benin Invasions and Lagos and Awori Land
A major theme in the historical development of coastal Yoruba land in the sixteenth century was the collapse of many settlements as a result of Benin interests and military incursion into the region. The exact date when the Benin regular expedition began in the region of Lagos and Awori was not known. What is clear is that the region is had long been affected by the events in the interior, thus making Awori land the refuge of those seeking social security. There are many conjectures as to the presence of Benin military personnel in thee region of Lagos in the sixteenth century. A Benin source recorded by the Talbot, says that the first Benin settlers were part of an invading army which was unable to return to Benin and therefore encamped in Lagos at a place called Ogulata which is possibly a corruption of Ebute-Metta. Another tradition posits that it was Oba Orhogbua who, in about 1550 made his camp, Eko, on Lagos Island. What seem incontrovertible is that the Edo had already had camps and satellite states in Ikale and Ilaje areas before the major expedition to the Awori country. The quick response of Benin authorities to demand for military assistance and reinforcement, in the conflict between the party of Ogunfunminire and that of Aina Elewure, and the number of expeditionary wars in Awori land suggests that the invading armies were near to Lagos than to Benin soldiers could have been recruited from Benini Satelite camps from the east of the coastal Yoruba land.

The first military encounter between Benin and Lagosians which is well remembered in tradition is associated with prosperous, powerful and influential woman in Lagos who kept a large number of domestic animals on the account of which she was popularly nick-named Aina Elewure (Aina the goat rearer). It is stated on account of her riches she became a victim of communal jealousy and organized conspiracy. Her opponents falsely accused her of witchcraft and she was requested to go on exile since it was for people with witch craft to be sent to exile. Her resistance led to disputes in which her economic base was destroyed. Consequently, she left for Benin where she implored the king’s assistance in avenging the wrong done to her person and belongings. The Oba sent some of his men in canoes to Olofin Ogunfunminire at Ido to make enquiries. The messengers on getting near Iddo Island, observed from the distance, fishing stakes on which were hung fishing baskets and mistakenly took them for men who were ready to fight them. They at once returned to Benin and reported to the Oba that the inhabitant s on the Islands were strongly armed, and ready to attack them. The Oba thus decide to send the imperial army with three war captains named; Aseru, Akigbida and Olorungbiwe. The army attacked Ile-Olofin and his men repulse this attack. In a much futile effort to subjugate the Island, and alliance was made with Ajaye of the wives of Ogunfunminire. The tradition represent a classical of an aggrieved Aina-Elewure’ party, in a state troubled by internal dissension and socio-economic crisis, appealing for outside help against the majority and more powerful party. One observation here is that Aina did appeal to Benin and not to Ife or Oyo which were not only powerful Yoruba kingdoms but also the ancestral homes of the early Yoruba. An immediate suggestion is that the two parties belong to two different political backgrounds. Apart from the view that Aina was aware of the growing power of neighbouring Benin settlements along the coastal corridor, there is the plausible suggestion that she was one of the early Benin traders in the area.

This suggestion is reinforce by the fact that the early sixteenth century, the region was regularly visited by fishing folk from the area of the Ilaje, Itsekiri and Benin, and that by the seventeenth century the Benin traders were already on the coast in the Lagos Area. Added to this, the quick military response of Oba of Benin to Aina Elewure’s case would be explained in the terms of the need to control the economy of the area in the age of Benin imperialism and profitable European trade.

In spite of the great impact of Benin kingdom on the people and the settlement in the region, there are strong indications that Benin, as powerful as she was could not always have its ways without checks and balances or a competitor. In the military encounter at the battle of Isheri, one of the Benin Military generals, Aseru lost his life. Also, the prolonged nature of the war conquest, the enforced journey of Olofin to Benin and his eventual restoration as indicators that the aboriginal inhabitant of coastal Yorubaland in the Benin invasions were not push-over. Indeed, the return of the Olofin and his restoration as a vassal of Benin is a compromise between the conqueror and the conquered group. With an army of between 20,000 and 100,000, Benin successfully established a firm base and campus on Lagoon of the Lagos Island. Important places like Aromire’s pepper farm (Igaran), Ebute Ero and Enu-Owa became occupied by the people of Benin origin.

The resistance to Benin occupation continued till the opening of the seventeenth century. The Benin colonial administrator had to seek foreign support to suppress incessant revolts. It has also been suggested by evidence that activities of the foreigners (Benin) mercenaries precipitated a crisis which led to the death of Ogunfunminire under circumstance which suggests that his children though Ajaye (who had collaborated with Benin traders), were guilty of regicide. The death of Ogunfunmire put-paid on Lagos resistance. The children of Ajaye were consequently incorporated into the dynasty created by Edo in which four classes of chiefs wee created.

The Lagosians and indeed the people of Lagos state would continue to remember the incursion of Benin into the territory for long, as a result of emergence of Benin-Awori settlements and influence in the socio-political institutions. The Benin-Awori settlement were founded in the region of Aworiland by Benin imperial troops; Ojo, Iba, Idoluwo, Obanikoro, Ijanikin, Oto-Awori, Gbanko, Osolu, Omore, Ibiku, now Ibiye among others have rich traditions linking the origin of most of them to Benin in spite of recent attempt to link some of them with interior Yorubalands. Until the opening of the twentieth century possession of white caps and Abere (Scepter) as a symbol of authority confirm royal linkage with Benin. Although, the impressive population of Yoruba immigrants from the interior that settled among the groups imposed a distinctive emblem of Yoruba-Awori and Yoruba-Ijebu culture on the groups, most traces of their Benin origin are preserved in tradition, royal costumes and traditional titles.

Now that I know the truth and why dont the Nigeria re adjust..nobody or group is indispensible, IGBO is not indispensible, having biafra doesnt mean that we are now enemies with Nigeria, NOT, that is what people think. There will be trade and bileteral agreement. Igbo businesses in Nigeria will still be there and Nigerian Businesses in Biafra will strill be there, the only difference is they will require a permit and different currerncies

Now Nigeria was a ppart of British empire but Nigeria got her independence and that doesnt stop Nigerians living and Doing businesses in London

We will be different countries if the time comes but at the same time we will know that we have same roots

Mcowubaba:
i don't think anybody is scared of Biafra.....its just normal for non igbos not to support biafra....
Lemme give an example..in ur village, if a reasonable nd industrious group of people say the don't want to be part of ur village again, i don't think those that don't share the same idealogies with those people will support them... Truth be told Igbos leaving Nigeria will affect alot of things, from population to economy..Igbo is not a minority group; the are a Major Ethnic group(with Hausa nd Yoruba)..if u get Messi, Ronaldo nd Hazard or Aguero for ur team working 2geda doing well, nd 1 day Ronaldo say he wan comot, omo nobody go happy, dat synergy is missing......same with is also applicable with other tribes
..United we stand..

wordcat:
Malaysia has no oil, Malta has no oil yet they are better than the British Zoo called nigeria. So don't think we hope on any oil for our survival.

Please don't poo on ur pants if I say,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
BIAFRA!!!!!!!!!!!!!!!!!!!

Switzerland and Luxemburg are countries with highest standard of living in Europe they are small and landlocked

So biafra can make it

We have the human capital

Mcowubaba:
Eventhough I am not in support of Biafra, (I advocate for a 1 united Nigeria)
But to be sincere u have a Valid point....if a group or a tribe COLLECTIVELY detest, reject nd oppose a System/Country....the should have the right to go...
Referendum is welcomed!!!.....but I suggest that security agencies should close down radio biafra(for spewing hate nd unprofessionalism e.t.c)...... Like u said 'is Nigeria more important than the people living in it'...

Ps..I hope the Entire igbos r even in support of Biafra Country... Because some of my igbo frnds r against it ..

That's nice but 90% of IGBOS love biafra and you should know that not all igbo will accept it at onset

Why is it that non igbo are scared of biafran

wadetaw202:
This shows that Igbo's are the worst tribe on earth. You even to to the extent of pretending as if you are not Igbo. Shame on the mother that gave birth to you. And for your information, we have already settled that issue of brown roof here on nairaland. Every region including your gully-erosion region has brown roof. So, look for something else to abuse. Because when you say brown roof, you are also abusing yourself. How come the oil on your 3 states are not being exploited? Because the profit doesn't worth the effort.. Eeediot. And always keep this in mind: you Igbo's are thieves and cheaters. You want the SS by force because of sea and oil. Your home is landlocked and you can never stay alone. You are forever parasites and you will always disrespect anyone who is foolish enough to help you or liase with you. Disrespect, arrogance and lack of curtsey are your second natures.

Why are u people like this

He said he ain't igbo