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THE TRUE HISTORY OF ODÙDUWÀ AND YORUBALAND: A CALL FOR HISTORICAL RESTORATION AND TRADITIONAL DIGNITY

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THE TRUE HISTORY OF ODÙDUWÀ AND YORUBALAND: A CALL FOR HISTORICAL RESTORATION AND TRADITIONAL DIGNITY

Security Expert/Surv.
Prince Amb (Dr) Adedipe Dauda Ewenla
Akinjagunla Aare Ona Kakanfo of Yorubaland,
NIS, DiL, PSU, BSc, MSc

In Yorubaland, we need to forget the colonial history and the religiously influenced narratives about the Yoruba people. The manipulation is too much, to the extent that some ignorant beliefs now dominate our understanding of who we are.

In our historical record, we have two dominant and popular versions of the Odùduwà origin story — but both are fake, without concrete evidence. This distortion is the genesis of many of Yorubaland’s problems. It is the main reason traditional rulers are constantly fighting for supremacy, especially between the Ooni of Ife and the Alaafin of Oyo. Some people support the Ooni, while others support the Alaafin.

This fight will only stop if we return to our original history — the story that says Odùduwà came from heaven (Odùduwà Tèwòràn). This version has strong backing in oral tradition and spiritual belief, and evidence of it exists up to this day.

1. The history that claims Lamurudu (or Lamududu) gave birth to Odùduwà, who then gave birth to Okanbi, who then had seven children — is a fabricated lie. It was created by religious leaders when they wanted to condemn our traditions and culture. They found it difficult to accept that Odùduwà came down from heaven. Instead, they wanted us to believe that they were the first settlers on earth.

2. Another story says Odùduwà came from an Arabian country and refused to accept Islam. This, too, is a fantastical and fabricated lie. There is no proof anywhere that Odùduwà came from the Arabian Peninsula to Ile-Ife. There is no house or trace of Lamurudu or Okanbi in Ile-Ife till today. They used the fact that our forefathers couldn’t read or write to manipulate the history of Odùduwà and the Yoruba people.

Some people find it difficult to believe that Odùduwà came from heaven (Tèwòràn), but my question is: do those who reject that story believe in God? If they do, then they should also believe that there is nothing Almighty God cannot do.

If they believe the religious stories in the Quran and the Bible — for example:

That a fish swallowed someone for three days (Prophet Yunus / Jonah),

That someone died and rose after three days (Jesus Christ),

That Allah sent angel Jubril to Prophet Muhammad,

That Prophet Muhammad married a wife at age six,

That a baby used his leg to dig the ground and created a stream (Zamzam water),

Then they should also accept Yoruba traditional beliefs as recorded in Ifa. These things may be hard to believe, but they are accepted in faith so our own traditions deserve the same respect.

Let me make this clear: Odùduwà did not have only seven children. That story is another fabrication by religious and colonial scholars. I can categorically say that Odùduwà had many children not just seven or one but that is a story for another day.

The only person who has rights across the entirety of Yorubaland is Alaafin. This is based not only on oral and traditional history but also on legal judgment. During the reign of Oba Lamidi Adeyemi III, there was a legal matter between the Alaafin and the past Ooni, Oba Adesoji Aderemi. The matter went to the Supreme Court, which ruled in favor of the Alaafin affirming that he has overarching rights in Yorubaland. Only Alaafin has the authority to confer titles over Yorubaland.

*Some important clarifications:*
The issue of Alaafin not standing up to greet the Ooni at an event is not an insult. It is in fact the correct tradition. No king is expected to stand up and greet another person whether they are a king or not.

In the Nigerian constitution and protocol, it may be required that Obas stand to greet governors and presidents, but in our Yoruba culture and tradition, it is wrong.

You will never see respected Obas like the Awùjalẹ̀ of Ijẹbu, the Aláké of Ẹ̀gbá, or other prominent rulers attending events anyhow or behaving like ordinary citizens.

The Ooni must respect Yoruba culture and stop attending every event and visiting politicians constantly. I hope that the new Alaafin, Ọba Ọláyẹmí Ọwọádé, will uphold the dignity of the throne and not join such practices. Traditional rulers must carry themselves with the dignity of their titles.

A king should not:

Shake hands or hug people unnecessarily.

Stand to greet anyone if already seated with the royal staff (Ọpá Aṣẹ or Irukere).

Eat or drink in public.

Uncover their head outside their inner chambers.

*The Supremacy of the Alaafin*
Let it be known: the Ooni is not the supreme king in Yorubaland. Alaafin is more supreme according to our traditions and culture. Alaafin’s throne is the only empire in Yorubaland. Any tribe or person who claims that Alaafin has no control over their land is simply being dismissive or ignorant.

We must return to the truth. We must respect our traditions. We must believe in our own story as much as we believe in others. Only then can we have unity, peace, and dignity in Yorubaland.

Legal Clarification Regarding the Supreme Court Case
There has been widespread reference to a Supreme Court case involving His Highness Lamidi Olayiwola Adeyemi (Alaafin of Oyo) and Oba Adesoji Aderemi (Ooni of Ife),

*The previously cited case*
Case Title: His Highness Lamidi Olayiwola Adeyemi (Alaafin of Oyo) & Others v. Attorney-General of Oyo State & Others
Suit Number: SC.409/1968
Citation: (1984) 1 S.C.N.L.R. 525

Actually involved a boundary dispute between Oyo and Ogbomosho communities, not a supremacy contest between the Alaafin and the Ooni. The Supreme Court upheld the administrative powers of the Boundary Settlement Commissioner,

This clarification is important to maintain factual accuracy while upholding the strong call to cultural truth and identity.

Security Expert/Surv.
Prince Amb (Dr) Adedipe Dauda Ewenla
Akinjagunla Aare Ona Kakanfo of Yorubaland,
NIS, DiL, PSU, BSc, MSc

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Olowu Celebrates Former Military President, Ibrahim Babangida, At 84

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Olowu Celebrates Former Military President, Ibrahim Babangida, At 84

Olowu Celebrates Former Military President, Ibrahim Babangida, At 84

 

Olowu of Kuta, HRM Oba Dr Hammed Oyelude Makama, CON, Tegbosun III, has congratulated former military president, Gen Ibrahim Badamasi Babangida, rtd, who is 84 today.

Olowu Celebrates Former Military President, Ibrahim Babangida, At 84

Olowu, in a statement he signed, eulogised the former military ruler for his modest achievements while he was in power.

 

According to Olowu, ” IBB is an enigma. He has carved a niche for himself as a former military president. His tenure witnessed the completion of many monumental legacy projects that are still visible today. His Hill Top Mansion in Minna has become a Mecca of sorts for those who aspired to lead Nigeria.”
Olowu, who described Gen Babangida as being grossly misunderstood, said history would be kind to him.

 

He said, “The launch of Gen Babangida’s Autobiography: ‘A Journey In Service’, and the testimonies from the likes of President Bola Ahmed Tinubu and Africa’s richest man, Aliko Dangote, Tony Elumelu, Jim Ovia, Abdusalam Rabiu, Oil Magnate, Arthur Eze, and many others, testified to his goodwill despite leaving public office three decades ago.

” On behalf of myself, my Oloris and Olowu-In-Council.

All members of the defunct IBB Vision 2003 and Vision 2007, I wish President Ibrahim Babangida, rtd, a happy birthday. I also wish him all the best as he aged gracefully,” Olowu added.

 

Born on August 17, 1941, Gen Ibrahim Babangida, rtd, ruled Nigeria from 1985 to 1993.

 

His presidency was marked by significant political and economic reforms.

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HRH Oba Isiaka Babatunde Malik Adekeye Ascends the Throne of Agunjin Land

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A new dawn breaks over Agunjin — a moment etched in gold in the annals of history — as the crown of the Ariwajoye Adekeye Royal Dynasty returns to its rightful home. With this homecoming, the living legacy of Agunjin’s royal heritage is renewed, strengthened, and destined to shine for generations to come.

The proud sons and daughters of Agunjin welcome His Royal Highness, Oba Isiaka Babatunde Malik Adekeye, Ariwajoye III of Agunjin Land, with joy, reverence, and boundless hope for the future.

A distinguished Nigerian based in New York, Oba Adekeye is a dynamic and accomplished professional whose illustrious career spans cinematography, international trade, and hospitality. Born into the revered Ariwajoye Adekeye Royal Family of Agunjin, in Ifelodun Local Government Area of Kwara State, His Royal Highness now carries forward an ancestral legacy steeped in honor, dignity, and purpose.

The new Oba Adekeye is the proud nephew of the late Oba Jimoh Ajide Adekeye and the grandson of Oba Alade Adekeye — custodians of Agunjin’s noble traditions whose names remain deeply woven into the history of the land.
As the Yoruba say,
“Adé kì í wọ́ lórí aláìní orí.” — The crown does not rest on a head without destiny.”
His Royal Highness wears the crown not as a mere ornament, but as a solemn trust from his ancestors to his people.

The Adekeye Royal Family extends profound gratitude to: His Excellency, H.E.AbdulRahman AbdulRazaq, CON, Chaiman GFON, Sadauna Ngeri of Ilorin, Executive Governor of Kwara State; The Chairman, Kwara State Council of Chiefs, Alhaji (Dr.) Ibrahim Sulu-Gambari, Emir of Ilorin; The Chairman, Igbomina Traditional Rulers Forum, Oba (Barr.) Alh. Ismail Bolaji Yahaya Atoloye Alebiosu, Olupo of Ajase Ipo; The Chairman, Ifelodun Traditional Council, HRM Oba (Dr.) Alhaji Ahmed Awuni Babalola Arepo III, Elese of Igbaja; The Ifelodun Traditional Council Members and the Kwara State Traditional Council.

Our heartfelt appreciation also goes to the Hon. Commissioner for Local Government, Chieftaincy Affairs and Community Development, Hon. Abdullahi Bata, and to the Executive Chairman, Ifelodun LGA, Hon. Femi Yusuf, for their steadfast commitment to upholding historical truths and safeguarding the cherished traditions of Agunjin.

As the newly crowned Ariwajoye III, Oba Adekeye brings decades of professionalism, global exposure, and deep cultural pride to his reign. His vision is noble and unwavering — to champion sustainable development across the Agunjin district, preserve the rich traditions of the land, and unite his people both at home and in the diaspora under one banner of progress, peace, and pride.
In the words of an old royal proverb, “When the king builds bridges, the people will cross to a better tomorrow.” Ariwajoye III now stands as that bridge — connecting the heritage of the past with the promise of the future.

Long live Ariwajoye III. Long live the Ariwajoye Adekeye Royal Family. Long live Agunjin Land.

Prince Oluwatoyin Adekeye For the Family

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From Ejigbo to the World: How Primate Ayodele’s Prophecies Shape Public Debate

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The Man Who Makes Nigeria Listen — Primate Elijah Ayodele’s Prophetic Influence

Primate ELIJAH AYODELE: The Seer, And the Country That Listens

By Femi Oyewale

Ejigbo, Lagos — When Primate Babatunde Elijah Ayodele steps onto the pulpit of INRI Evangelical Spiritual Church each week, he does more than preach: he convenes a national conversation. For decades, the clergy has issued blunt, often headline-grabbing prophecies about presidents, markets, and disasters — pronouncements that are dutifully copied, debated, and digested across Nigerian newsrooms, social media, and political corridors.

 

The Man Who Makes Nigeria Listen — Primate Elijah Ayodele’s Prophetic Influence

 

Primate Ayodele is best known for two things: the regular release of New Year’s and seasonal “warnings to the nation,” and a large, loyal following that amplifies those warnings into national discourse. He publishes annual prophecy booklets, holds prayer mountain conventions where journalists are invited, and maintains active social media channels that spread his messages quickly beyond his church gates. In July 2025, he launched a compendium of his prophecies titled “Warnings to the Nations,” an event covered by national outlets, which Ayodele used to restate concerns about security, governance, and international affairs.

 

Ayodele’s prophecies have touched on lightning-rod topics: election outcomes, the health or fate of public figures, infrastructure failures, and international crises. Nigerian and regional press have repeatedly published lists of his “fulfilled” predictions — from political upsets to tragic accidents — and his followers point to these as proof of his accuracy. Media roundups in recent years credited him with dozens of prophecies he argued had been realised in 2023 and 2024, and his annual prophetic rollouts continue to attract wide attention.

 

Impact beyond prediction: politics, policy, and public mood

The practical effect of Ayodele’s ministry is not limited to whether a prophecy comes to pass. In Nigeria’s politicised and religiously engaged public sphere, a prominent seer can:

• Move conversations in electoral seasons; politicians, commentators, and voters listen when he names likely winners or warns about risks to candidates, and his claims sometimes become part of campaign narratives.

• Shape popular expectations — warnings about economic hardship, insecurity, ty or public health influence how congregations and communities prepare and react.

 

• Exert soft pressure on leaders — high-profile admonitions directed at governors or ministers often prompt responses from the accused or their allies, creating a feedback loop between pulpit pronouncements and political actors.

 

Philanthropy and institution building

Ayodele’s public profile extends into philanthropy and church development. He runs INRI Evangelical Spiritual Church from Oke-Afa, Lagos, and his ministry periodically organises humanitarian outreach, scholarships, and hospital visits — activities he frames as evidence that prophetic ministry must be accompanied by concrete acts of charity. Church events such as extended “17-day appreciation” outreaches and scholarship programmes have been widely reported and help cement his appeal among congregants who value spiritual counsel paired with material support.

 

What makes him unique

Several features set Ayodele apart from other public religious figures in Nigeria:

1. Productivity and documentation. He releases extensive, numbered lists of prophecies and compiles them into booklets — a tactic that makes his predictions easy to track (and for supporters to tally as “fulfilled”).

2. A blend of national and international focus. His pronouncements frequently move beyond parochial concerns to name international actors and events, which broadens his media footprint.

3. Media-savvy presentation. From staged press events to active social accounts, Ayodele understands how to turn a prophecy into a viral story that will be picked up by blogs, newspapers, and TV.

 

The public verdict: faith, influence, and skepticism

To millions of Nigerians — and to his core following — Primate Ayodele remains a pastor-prophet whose warnings must be taken seriously. To others, he is a media personality whose relevance depends as much on spectacle and circulatory power as on supernatural insight. What is indisputable is his role in magnifying the religious dimension of national life: when he speaks, politicians, congregants, and newsrooms listen. That attention, in turn, helps determine which social and political questions become urgent in public debate.

Looking ahead

As Nigeria heads into another cycle of elections and economic challenges, Ayodele’s annual pronouncements will almost certainly return to the front pages. Whether they are read as sober warnings, political interventions, or performative theology, they will continue to shape conversations about destiny, leadership, and the kinds of risks a deeply religious nation believes it must prepare for.

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