society
The Great Ifẹ̀ Empire and Its Legacy: A Blueprint for Mending Our Broken World- Akin Ogundiran
The Great Ifẹ̀ Empire and Its Legacy: A Blueprint for Mending Our Broken World- Akin Ogundiran
Excerpts of the Keynote Address Presented at the Opening of the International Conference, “Ile-Ife and Yoruba Civilisation: The Nexus between Tradition and Modernity,” at Ojaja Arena, Ile-Ife, October 10, 2023
I pay homage to His Imperial Majesty, Ọ̀ọ̀ni Adéyẹyè Ẹniìtàn Babatúndé Ògúnwùsì, Ọ̀jájá II. I salute government representatives, all the Ọba, Olori, Chieftains, Princes and Princesses, Vice Chancellors, University Administrators, Fellow Scholars, and Conferees—distinguished Ladies and Gentlemen. I am honored to join you this morning. I commend the Imperial Majesty for his vision and generous support for this conference on Yoruba history. My commendation also goes to the conference conveners led by eminent historian Professor Siyan.
In the next three days, the conferees will explore different aspects of Ife history, ancient, recent, and contemporary. They will do so from several disciplinary angles. A multigenerational cast of speakers will showcase their recent discoveries from archaeology to archives, oral tradition to rituals. My contribution this morning focuses on answering the following questions: How can we use the past to guide our present? How can the true knowledge of our history, unmitigated by politics and ideology, set us free from the bondage of ignorance that has broken our world?
Distinguished ladies and gentlemen, I chose “The Great Ifẹ̀ Empire and Its Legacy: A Blueprint for Mending Our Broken World” as the title of my keynote address because of my sincere belief that history has a purpose. In our clime, the ultimate purpose of historical study is to uplift our spirit, explain how we got here, and use historical knowledge to restore and repair our broken selves. Like many of you at this conference, I am committed to studying history so I can use the knowledge of the past to create a new mirror that we can use to look at ourselves. Those who use other people’s mirrors to look at themselves are bound to see distorted images of themselves. The mirrors we create must give us a balanced view of who we are as a people and account for the brilliance and shortcomings that make us human.
The Yoruba believe that Ile-Ife is the origin of their civilization. A century of historical and archaeological research has confirmed this. It also shows that the origin of the civilization is different from the origin of the deep-time Yoruba-speaking people. Those ultimate Yoruba ancestors (proto-Yoruboid) originated from the western part of the Niger-Benue Confluence in the present-day Okun-Yoruba area as early as 2,500 BC. This research has also given us insights into how Ile-Ife spearheaded a revolution about 1000 AD that gave birth to the present-day Yoruba cultural identity. The name, Ile-Ife, hints at how special this city was over the past 1,000 years.
Contrary to the oft-repeated folk etymology, Ile-Ife does not mean “House of Love.” Rather, it means “House of Abundance” and “House of Expansion.” The ancient city also has several aliases, such as “City of Daybreak,” City of Sunrise,” and “The Source.” These names and monikers illustrate the Yoruba belief that Ile-Ife is the ground zero of humanity. It is the place where the earth and humanity were created. The Yoruba ancestors knew that what makes us human is not biology. It is culture and consciousness. So, these labels refer to Ile-Ife as the birthplace of classical Yoruba civilization as we know it.
Historical records show that Ile-Ife occupies a special place in African history. When Ibn Battuta, the Berber-Moroccan traveler, visited the Mali Empire in 1352-53, he was told about Ile-Ife as one of the biggest kingdoms in Africa and its king (the Ọ̀ọ̀ni) as one of the greatest kings in the Land of the Black People (Sudan). Duarte Pereira Pacheco, the Portuguese explorer and soldier, was informed in the court of the King of Benin in 1475 that the King of Ile-Ife was the mighty lord of the region, and the explorer likened the status of the Ọ̀ọ̀ni (Oghoni/Owoni) among the Blacks as similar to that of the Pope among the Europeans. The people of Oyo (Old Oyo) told Richard Landers in 1830 that it was in Ile-Ife where their first parents were created and from where all Africa was peopled. The Yoruba people that Leo Frobenius (German scholar) met in Timbuktu (Mali) in 1909 told him that their forebears originated from Ile-Ife and turned into stones which are to be found in Ile-Ife.
The accomplishments of Ile-Ife in arts, science, technology, commerce, statecraft, religion, and philosophy are the reasons for this fame. Based on archaeological research that several scholars and I have done in Ile-Ife and other parts of Yorubaland, we now know that Ile-Ife is the oldest continuously occupied city in West Africa. Its leaders developed one of the oldest urban planning systems in West African history.
Ile-Ife was one of Africa’s most powerful economic engines during its heyday, 700 to 1000 years ago. The city was famous for glass, iron, and steel production, and its products were sold as far as Ghana and Mali Empires during the eleventh through fourteenth centuries. The material scientists of Ile-Ife invented a unique glass technology, and the city’s political leaders and merchants used this technology to create a glass-bead currency system that integrated the economy of many parts of West Africa, from Igbo-Ukwu in present-day Nigeria to Walata in Mauretania. This is a feat that the Economic Community of West African States (ECOWAS) has yet to accomplish. Through its glass industry, Ile-Ife was a pacesetter in African history on the principle of technological independence. By 1200 AD, the political entrepreneurs of Ile-Ife had converted their vast networks of colonies, trading stations, and client states into the first empire in Yorubaland. It is also the first empire in all parts of Africa that lie south of the River Niger, from Lokoja (Nigeria) to Cape Town (South Africa).
Ancient Ile-Ife was also a centre of learning in all branches of science and arts, including philosophy, material chemistry, Ifa divination, and astronomy. This Yoruba city was a contemporary of other intellectual cities in the world, such as Oxford and Cambridge in the United Kingdom and Timbuktu in present-day Mali. As a centre of education, research, knowledge, pilgrimage, and high art, Ile-Ife was a tourist center, attracting visitors across West Africa.
Unfortunately, the above stories are not taught in Nigerian schools, from nursery to the university. There is hardly a home in Nigeria that is aware of these accomplishments. Even some of our elders and traditional rulers who should know better often mislead us with wrong stories that cater to their ego rather than scientific, historical information. This lack of knowledge about our past is a symptom of our broken world. It is a world beset with little regard for knowledge and innovation and the discipline that goes with it. No respect for human dignity and life. I’m talking of a world where the gaps between political leadership and common people widen daily. In this broken world, there is a lack of confidence and appreciation for African indigenous culture and history, and the priority of the general population is the consumption of imported goods over locally produced goods.
We can’t blame the poorly educated and ill-informed citizens for thinking their ancestors accomplished nothing and that their salvation lies outside the shores of their country, in the hands of those who look different from them. This conference must energize us to re-educate the youth and the old so they can become conscious of the depth and richness of African history. With that consciousness, we will understand that Ile-Ife anticipated and accomplished many aspects of modernity that we often erroneously attribute to the Europeans. In ancient Ile-Ife, respect for human dignity, including people with disabilities, was promoted as the foundational ethos of civilization. In Ile-Ife, it was required that citizens must be educated and become knowledgeable in history, philosophy, arts, and crafts. The Ife ancestors also developed indirect democracy, a system that curtailed and, for the most part, prevented autocracy. They reminded us that you cannot have a true democracy where there is scarcity, hunger, and insecurity. To this end, the philosophers and economic planners of classical Ile-Ife developed an economic theory that was based on the principle of abundance. This is opposed to the principle of scarcity that drives Western economic theories today.
To begin to mend our broken world, our political leaders, educators, teachers, and university administrators must be deliberate and strategic in integrating the accomplishments of the Ife Empire into the history curriculum, noting that these accomplishments are the pride of all Africans, not the Yoruba people alone.
This conference is the beginning of a long conversation and action plan that must be put in place. It cannot achieve everything our royal father and conveners have outlined as the rationale for this three-day gathering. There is so much we still do not know about the history of Ile-Ife and the Yoruba. Therefore, we must continue searching and studying. To convert our talk into action that will yield long-lasting desired results, I urge Ọ̀ọ̀ni Ogunwusi to use his vast social networks and influence to coordinate the setting up of a 100 Billion Naira Global Endowment Fund for Yoruba Historical and Cultural Research. The priority is to use the fund to create a Center for the Advancement of Yoruba Studies that will coordinate such research endeavors, build a top-notch ultra-modern Museum and Library of Yoruba Civilization in Ile-Ife, and provide year-to-year research grants and fellowships for the study of Yoruba archaeology and history.
Every Oba in Yorubaland must also take up the challenge to work towards establishing a Museum of History and Culture in their respective towns and cities. They should rally their sons and daughters at home and abroad to fund and establish these museums. This proposition is not an assignment for the federal, state, or local government. It must be solely a community effort. When you visit any European town or village, they will take you first to their museums. Sometimes, a European town of 5,000 people will have ten museums that tell different aspects of the town’s history. Yoruba towns and cities have as deep a history as those European towns if we can learn to tell our stories with imagination and historical evidence. This is a task we must pursue. We owe it as a duty to our ancestors and the unborn generations. Thank you.
Akin Ogundiran is a Professor of History and Cardiss Collins Professor of Arts and Sciences at Northwestern University (Evanston, USA), President-Elect of the Society of Africanist Archaeologists, and a Member of the Nigerian Academy of Letters. He is the author of The Yoruba: A New History (2020).
society
Trapped Between Nigeria’s Failure and South Africa’s Xenophobic Violence
Trapped Between Nigeria’s Failure and South Africa’s Xenophobic Violence
BY BLAISE UDUNZE
When the word “xenophobic” is talked about, most affected African countries tend to focus on the pains being experienced by their citizens in South Africa. For a moment, it calls for Nigeria and the rest of the African continent to pause and ask, how did we get here?
The recent happenings across the streets of Johannesburg, Pretoria, and Durban, a painful pattern continues to unfold with frightening and fearful regularity, as Nigerian-owned businesses are looted, migrants hunted, families displaced, and African nationals reduced to targets of rage. If asked, the majority would chorus that the recurring images of xenophobic violence in South Africa are disturbing enough, and no doubt, yes, but the deeper tragedy is beyond the flames and bloodshed. It lies in the silent failures back home that forced many Nigerians into vulnerable exile in the first place.
The reality, as a matter of fact, is that to understand the suffering of Nigerians in South Africa, one must first confront the uncomfortable truth that xenophobia is not merely a South African problem. It is also a Nigerian governance problem exported abroad.
Nigeria, often celebrated as the “Giant of Africa,” has now become the “Mama Africa” who has failed to nurture her many children, with the fact that behind every Nigerian fleeing hardship for survival, known as the “japa” syndrome, in another African country is a story shaped by economic frustration, failed institutions, poor leadership, unemployment, and a financial system disconnected from the realities of ordinary citizens.
One apt way to confirm these inimical factors, the South African president, Cyril Ramaphosa, recently acknowledged this uncomfortable reality when he urged African leaders to address the domestic failures driving mass migration across the continent. Speaking amid renewed anti-foreigner tensions, Ramaphosa identified “misgovernance” as one of the factors forcing Africans to seek refuge in countries like South Africa. Of a truth, his comments may have generated debate, and some “patriotic Nigerians” may also want to prove him wrong, but they reflected a painful reality many African governments would rather avoid.
Nigeria, despite its vast human and natural resources, has increasingly become a country where millions no longer see a future at home. This is a critical irony and the height of it all because a nation blessed with oil wealth and entrepreneurial energy and one of the youngest populations in the world is yet burdened by systemic corruption, policy inconsistency, infrastructural collapse, and a leadership class that has often prioritised politics over productivity, especially with the imminence of an election.
It is so detestable and at the same time fearful that the result is a generation of young Nigerians trapped between hopelessness and migration.
One regrettable experience that has continued to haunt the country for decades, is that successive governments have squandered opportunities that could have transformed Nigeria into an industrial and economic powerhouse. Public resources that should have been invested in power, roads, healthcare, manufacturing, education and enterprise development have either disappeared into private pockets or become trapped in wasteful bureaucratic structures.
Reports indicating that over $214 billion in public funds may have been lost, diverted, or trapped in opaque fiscal systems over the last decade capture the scale of Nigeria’s accountability crisis. Whether exact or conservative, such figures reveal a country losing resources or funds rapidly from severe bleeding that could have changed millions of lives.
Looking intently at these developments, one would know that the tragedy is not merely corruption itself but the opportunities corruption destroyed.
Come to think of this fact that with proper governance and strategic economic planning, Nigeria could have developed a thriving SME ecosystem capable of employing millions of citizens. Instead, unemployment and underemployment have become defining realities of national life. The World Economic Forum recently identified unemployment and lack of economic opportunity as Nigeria’s greatest economic threat, yet the country continues to struggle with coherent employment data and long-term economic direction.
This economic suffocation explains why migration has become less of a choice and more of a survival strategy for many Nigerians.
At the centre of this crisis is another troubling contradiction, which is that Nigeria’s banking sector appears increasingly profitable while the real economy continues to deteriorate.
Ordinarily, banks in developing economies are expected to function as engines of growth by financing productive sectors, supporting innovation, and empowering small businesses. Across the world, SMEs are recognised as the backbone of grassroots economic development, and the tangible result is that they create jobs, stimulate local production, and expand economic participation.
In Nigeria, SMEs account for over 70 per cent of registered businesses, contribute nearly half of the country’s GDP and generate between 84 to 90 per cent of employment. Yet, despite their enormous economic importance, SMEs receive barely between 0.5 per cent and one per cent of total commercial bank lending.
This is not just a policy failure; it is an economic tragedy. Rather than financing entrepreneurs and productive enterprises, Nigerian banks have increasingly found comfort in investing heavily in government treasury securities. In 2025 alone, major Nigerian banks reportedly generated N6.68 trillion from total investment securities and treasury bills, benefiting from high-yield government debt instruments instead of supporting businesses capable of creating jobs.
The banking sector’s recapitalisation exercise, which successfully raised N4.56 trillion, was celebrated as a regulatory achievement. But the critical question remains. The recapitalisation is for what purpose?
If stronger banks continue to avoid the productive economy while SMEs remain starved of affordable credit, recapitalisation merely strengthens financial institutions without strengthening national development.
Today, private sector credit in Nigeria remains significantly low compared to many African economies. High interest rates, excessive collateral demands, weak credit infrastructure and risk-averse banking practices have created an environment where small businesses struggle to survive, and these implications are devastating.
Every denied SME loan is a denied employment opportunity. Every failed business is another frustrated entrepreneur. Every frustrated entrepreneur is another Nigerian considering migration.
This is how economic dysfunction transforms into human displacement. In a situation like this, it is noteworthy to state that South Africa naturally becomes an attractive destination because of its relatively advanced infrastructure and larger economy. Today, this has informed Nigerians and other African countries alike to migrate there, not because they hate their country but because they are searching for dignity through work and enterprise.
Yet, in a cruel twist, many become targets of xenophobic violence. Foreign nationals are accused of “taking jobs,” dominating businesses, and contributing to crime. Shops are attacked. Businesses are burned. Lives are lost.
It is not a surprise anymore that the disturbing rhetoric surrounding xenophobia has become increasingly normalised and perceived as fighting against saboteurs. Another major concern is that social media posts celebrating violence against Nigerians reveal a frightening and fearful dehumanisation of fellow Africans. This has continued to be heralded unaddressed, as some extremist anti-migrant groups now openly mobilise hostility against foreign nationals under the guise of economic nationalism.
Yet, as opposition leader Julius Malema rightly asked during one of the recent xenophobic debates. “After attacking foreigners and shutting down their businesses, how many jobs have actually been created?” If you are smart enough to know, it is glaring that this is a question that cuts through the emotional manipulation surrounding xenophobia, which also reflects the fact that destroying a Nigerian-owned shop does not solve unemployment, nor does killing migrants create prosperity. Violence against fellow Africans does not fix structural inequality.
Malema’s argument was blunt but accurate in revealing that xenophobia is not an economic strategy. It must be perceived with the right perspective as the symptom of deeper failures, poverty, inequality, weak governance, and political frustration.
Historically, just like other colonised African countries, South Africa itself carries deep old wounds. The legacy of apartheid left enduring economic inequalities, spatial segregation, unemployment, and psychological scars, but this should not continue to shape social tensions today. What is of concern is that the same people, like other African countries, experienced, were expected to remain forward-looking and forge ahead rather than dwell in the past.
It is even more pathetic that decades after the fall of apartheid, millions of Black South Africans remain trapped in poverty and exclusion; perhaps they are not to be blamed for their failures as they claimed, but the foreigners who didn’t stop them from exerting their skills become the scapegoats.
That frustration often seeks an outlet, and immigrants become easy scapegoats. This, however, does not excuse the brutality.
The stories emerging from xenophobic attacks are horrifying and very dastardly and humiliating, as African migrants have reportedly been beaten, burned alive, stoned, and hunted in communities where they once sought refuge, as two Nigerian citizens were said to have been beaten and burnt to death. To say the least, the pain becomes even more ironic when viewed against history.
Because Nigeria played a major role in supporting South Africa’s anti-apartheid struggle, ranging from financial assistance to diplomatic pressure, scholarships, activism, and cultural solidarity, Nigerians stood firmly with Black South Africans during some of apartheid’s darkest years, which was enough to prevent such ugly events. Nigeria did so much to the point that Nigerian students contributed financially to anti-apartheid campaigns. Nigerian musicians used music to mobilise continental resistance. Successive governments invested enormous diplomatic and material resources into the liberation struggle.
The children and grandchildren of those who made such sacrifices are now among those facing hostility in South Africa today.
History makes the tragedy even heavier. Yet, Nigeria must also confront its own failures honestly. The truth is, if Nigeria had invested half the energy it spent supporting external liberation struggles into building a functional domestic economy, perhaps millions of Nigerians would not be fleeing abroad in search of economic survival today.
The painful reality is that many Nigerians abroad are not economic adventurers; they are economic exiles.
The ugliest side of it all is that they are exiled by unemployment, exiled by corruption, and exiled by policy failures. Again, they are exiled by a system that has repeatedly failed to convert national wealth into shared prosperity but into embezzlement that still finds its resting place in a foreign account.
This is why solving xenophobia requires more than diplomatic protests or emotional outrage as exuded in the National Assembly by some members like Adams Oshiomhole and others. This calls for the political actors and those in the financial space to fix the conditions that force Nigerians into vulnerable migration in the first place.
One undeniable fact is that, as a country, Nigeria must fundamentally rethink governance and economic management as it takes into consideration the following solutions.
First, public accountability must become non-negotiable and should not be compromised anywhere. Corruption and resource mismanagement are critical and have robbed generations of opportunities, and these are the major traits fueling the exile. Infrastructure, industrial development, education, and healthcare must become genuine priorities rather than campaign slogans, as all these must become a reality, not a feeble promise.
Second, the banking sector must reconnect with the real economy. Financial institutions cannot continue generating enormous profits from government securities while productive sectors collapse. The government should hold a roundtable discussion with banks, which must be incentivized and, where necessary, compelled to increase lending to SMEs and productive industries capable of generating employment.
Third, there must be deliberate and conscious investment in skills, innovation, and entrepreneurship. Young Nigerians should not have to leave their homeland merely to survive because it is an aberration for a country that is enormously rich but still has some of its best hands eloping from the country.
Finally, African governments must reject the politics of division and scapegoating. This contradiction is at its height because Africa cannot claim to pursue continental unity while Africans are hunted in other African countries.
In all of the deliberation, the truth remains the same, in the sense that the story of Nigerians suffering xenophobic violence in South Africa is ultimately a story about failed systems on both sides, one on the side of economic failures pushing migrants out and the social failures turning migrants into enemies.
Until these structural realities are confronted with honesty and urgency, the cycle will continue. More young Nigerians will leave. More migrants will become vulnerable. More African societies will turn inward against each other.
But this trajectory is not irreversible. One gift that can’t be taken away from Nigerians is that Nigeria still possesses the talent, entrepreneurial energy, and human capital necessary to build a prosperous economy that gives its citizens reasons to stay rather than flee. The truth is that what has been lacking is not potential but responsible leadership and economic vision.
The true solution to xenophobia may therefore begin far away from the streets of Johannesburg or Durban. It may begin in Abuja, with governance that works, institutions that serve, banks that invest in people, and leadership that finally understands that national dignity is measured not by speeches but by whether citizens can build meaningful lives at home.
Until then, the “japa” flag will keep flying, as many Nigerians will remain exiled, not merely by borders, but by the failures of the country they still desperately want to believe in.
Blaise, a journalist and PR professional, writes from Lagos and can be reached via: [email protected]
society
Dr Chris Okafor’s Prophetic Warning Precedes Gas Explosion in Agege Lagos
Dr Chris Okafor’s Prophetic Warning Precedes Gas Explosion in Agege Lagos
Barely four days after the Generational Prophet and Senior Pastor of Grace Nation Global, Dr Chris Okafor, warned about a possible gas explosion, an incident involving a gas explosion reportedly occurred around the Ile-Zik Junction Agege motor road, Lagos, on Monday.
According to reports, no casualty was recorded from the incident, a development many members of Grace Nation attributed to prayers offered following the prophetic warning issued during the church’s midweek Prophetic, Healing, Deliverance and Solutions (PHDS) service held at the international headquarters of Grace Nation Worldwide in Ojodu Berger, Lagos.
During the service, Dr Okafor had cautioned Nigerians, particularly those involved in gas-related businesses, to pray and remain vigilant after disclosing that he foresaw a gas explosion affecting a business environment and nearby properties.
Church members described the incident as evidence of the importance of early warning, prayer, and preventive action.
They maintained that intercessory prayers helped avert what could have resulted in a major tragedy.
The cleric had earlier emphasized that divine revelations are often given to enable people pray and take precautionary measures before disasters occur.
He urged business owners and residents to continue observing safety standards while seeking God’s protection.
The incident around the Ile-Zik in Agege motor road has since renewed conversations among worshippers about the role of prayer, vigilance, and public safety awareness in preventing disasters.
society
Governor Dauda Lawal Hails Troops for Successful Fight against Banditry, Terrorism across Zamfara State
Governor Dauda Lawal Hails Troops for Successful Fight against Banditry, Terrorism across Zamfara State
Governor Dauda Lawal has commended the troops of the Joint Task Force (North West) Operation Fansan Yamma for achieving significant operational successes against bandits in Zamfara State. The troops of the Joint Task Force launched an elaborate and coordinated onslaught in the early hours of Thursday, May 7, 2026, in the Kaura Namoda and Birnin Magaji Local Government Areas of Zamfara State. Following the encounter, troops effectively neutralised three gang leaders and recovered a cache of weapons and ammunition, which included an AK-47 rifle, a machine gun, a locally fabricated handgun, seven rifle magazines and a total of 571 rounds of ammunition.
Governor Lawal described the renewed military offensive as timely, particularly due to the successful operation recorded on May 10, 2026, which disrupted a significant gathering of notorious terrorist leaders and neutralised several commanders. The troops acted on an intelligence report that confirmed that the terrorists had converged at a concealed location in Tumfa Village, Shinkafi Local Government Area, with the intention to coordinate attacks and criminal activities targeting innocent communities in the state. The Air Component launched a precision airstrike on the identified terrorist hideout that successfully destroyed the structure, which served as the terrorists’ meeting point. The governor further reiterates Zamfara State Government’s commitment to ongoing support and logistics for the military and other security agencies operating in the state.
-
news5 months agoWHO REALLY OWNS MONIEPOINT? The $290 Million Deal That Sold Nigeria’s Top Fintech to Foreign Interests
-
society1 week agoSOCIAL MEDIA IS NOT A BATTLEFIELD COMMAND – WHY THE NIGERIAN ARMY’S ACTION AGAINST JUSTICE CRACK IS A NATIONAL SECURITY IMPERATIVE
-
celebrity radar - gossips4 months agoDr. Chris Okafor Returns with Power and Fire of the Spirit -Mounts Grace Nation Altar with Fresh Anointing and Restoration Grace on February 1, 2026
-
celebrity radar - gossips5 months agoProphet Kingsley Aitafo Releases 2026 Prophecy: ‘Nigeria Will Rise, but the World Must Prepare for Turbulence’





