Friday, 8 July 2022

The Sign of the Leopard

Leopard Imagery in the Kingdoms of the Yoruba, the Kingdom of Benin, and the Kingdom of Dahomey by Anne Brisbaine Baird PhD Thesis (2004)

"Within Yorubaland, whose long and tumultuous history has gone through many upheavals, the King’s power is tempered by chiefs and councils. The concept of balance is an important aspect in Yoruba thought, applying to their political system as well. 

Hence, an aggressive symbol such as the leopard is not appropriate for the visible symbol of their kings; and is seldom, if ever, found as a direct reference to the King. Instead, the leopard refers to royalty, and to hunters and warriors; and is found mainly in the arts of the people, such as in masquerades.

In the Kingdom of Benin, powerful and warlike from the fourteenth to the nineteenth century, the King is absolute. The leopard becomes a very visible symbol of this ultimate power to determine life and death and is plentiful in all the royal arts. The leopard becomes the wilderness counterpart to the King.

Dahomey, whose kings were all-powerful, used the leopard as a symbol of its dynastic origins. Myth proclaims that the kings of Dahomey are descendants from the offspring of a Tado princess who mated with a leopard spirit....

Early Archeological Sites - One of the earliest sites in West Africa where significant leopard imagery has been excavated is Igbo-Ukwu, near the east bank of the Lower Niger River in Igbo territory. Numerous intricately embellished sculptures in cast bronze, unique in style, have been unearthed. These were discovered in three sites. One of the sites seems to have been a burial chamber of what is now believed to be a high priest, Nri, who had king-like powers; another of the sites was a shrine. 

The Igbo-Ukwu sites are believed to date from the tenth century (Visona et al. 2000: 274-276). One of the sites yielded a spectacular vessel in the form of a spiraling shell, topped with a small figure of a leopard, its spots made of raised concentric circles. 

It is believed that this vessel may have been used in rituals (Visona et al. 2000:278). At the burial site, a bronze leopard skull attached to a long spike was discovered placed in front of the body of the priest/king (Shaw 1977: 48; Visona et al. 2000: 275).

* Edo cast bronze leopard 16thC - 19thC © The Trustees of the British Museum Af1947,18.45

Wednesday, 6 July 2022

The Niger and the West Sudan : or the West African's note book

The Yorubas and Others

" The Filani and the Hausas have been dealt with first because they are found, at any rate in small numbers, in all of the British West African colonies. It is now time to glance at the others....

The peoples speaking the Yoruba tongues are the Egba or Ikba of the Abeokuta country, the Nagos of Porto Novo, and the Ikelu and the Jebu of Lagos. Sultan Bello says of the Yorubas : They originated from the remnants of the children of Canaan ( Phænicians ), who were of the tribe of Nimrod, son of Cush ( Gen. x. ). The cause of their establishment in the West of Africa was, as it is stated, in consequence of their being driven by Yaa-Rooba, son of Kahtan, out of Arabia, to the western coast between Egypt and Abyssinia. From that spot they advanced into the interior of Africa till they reached Yarba, where they fixed their residence.

If the Yorubas really came from the Phænicians there seems to be a very much simpler explanation, viz., that they are sprung from colonists left by the great expedition of 612 B.C., and colour is given to this view by the fact that there were and are many inferior [?] tribes inland between the east and them, whereas it has nearly always happened that the higher races pushed the lower to the west or south, and only came west themselves after having annihilated or absorbed them, or on being in turn driven out by even stronger peoples.

The legend given here is taken from Crowther's “ Grammar and Vocabulary of the Yoruba Language. “ The kingdom of Yoruba formerly extended from Katanga to Ijebbu, a district on the bank of the Lagos, a few miles distant from the sea. One language is still spoken by the inhabitants of this large country, though it is distinguished by several dialects. The Kakanda language, on the bank of the Niger, may safely be called a daughter of the Yoruba. The name Katanga is called by the Yoruba, Oyo. It is said by the Yorubans that fifteen persons were sent from a certain region, and that a sixteenth, whose name was Okambi ( an only child ), and who was afterwards made King of Yoruba, volunteered to accompany them. The personage who sent them out presented Okambi with a small piece of black cloth, with something tied up in it, besides a fowl, a servant, and a trumpeter. 

On opening the gate of this unknown region they observed a large expanse of water before them, through which they were obliged to wade. As they went on, Okinkin, the trumpeter, reminded Okambi of the small piece of cloth by sounding the trumpet, according to the instructions he had previously received from the personage above - mentioned. The cloth being opened, a palm-nut, which was deposited in it with some earth, fell into the water. The nut grew immediately into a tree, which had sixteen branches. As the travellers were all fatigued from their long march in the water they were very glad of this unexpected means of relief, and soon climbed up and rested themselves on the branches. 

When they had recruited their strength they prepared again for the journey, yet not without great perplexity, not knowing in what direction they should proceed. In this situation a certain personage, Okikisi, saw them from the region whence they set out, and reminded Okinkin, the trumpeter, of his duty, on which he sounded again, and thus reminded Okambi of the small piece of black cloth, as before. On opening it some earth dropped into the water and became a small bank, when the fowl which was given to Okambi flew upon it and scattered it, and wherever the earth touched the water it immediately dried up. Okambi then descended from the palm-tree, allowing only his servant, Tetu, and his trumpeter to come with him. 

The other persons begged that they might be allowed to come down, but he did not comply with their request until they had promised to pay him, at certain times, a tax of 200 cowries each person. Thus originated the Kingdom of Yoruba, which was afterwards called Ife, from whence three brothers set out for a further discovery of better countries.

I have related this tradition with a view to show the confused idea of the Yorubans respecting both the Creation and the Flood. The Yorubans, like other nations, have always considered themselves the first people in the world, especially as the Kingdom of Yoruba, in former time, extended to Benin, as well as to Dahomey.

Is it possible that the legend of the water referred really to the sea, and that the ships were the islands ? If so, it would support the origin from Necho's Phænician sailors. But it must be admitted that there is not much to support such a theory. On the contrary, the Yorubas, not being a Mohammedan nation, would not be so anxious to claim an Eastern origin as, say, the Hausas and others who pretend to look down upon the surrounding unbelievers, forgetting that they themselves were Moslems only by compulsion.

Bishop Vidal says ( vide Crowther's Grammar ) that there is no modification of the verb as in Semitic languages, that verbs and adjectives have special adverbs ( like Nupe ? ), but that the form of poetry resembles the Hebrew."

By A. J. N. Tremearne (1910)

* Epa Helmet Mask -  tribal-art-auktion.de via pinterest

Chief Salami Agbaje's House, Ibadan. Circa: 1930's

The beautiful masterpiece is still standing till today (Even though not properly maintained).

A wealthy man in the 1920's. Salami Agbaje was one of lbadan's indigenous entrepreneurs and textile dealer in the early 1920's. He was the first one to own a car in Ibadan.

His textile store in Gbaji area of lbadan was the Mecca for all sorts of people who come from the entire stretch of lbadan and Lagos to buy his wares.

However, the competition between the Lebanese and indigenous entrepreneurs increased the rate of insecurity for the latter, while the former continued to expand trading activities. For instance, Salami Agbaje reported had to quit textile trade because of them (Ojo, 1988, p. 30). Overall, the rivalry and competition did not favor Nigerian merchants.

Chief Salami Agbaje (Balogun of lbadan) died in 1953

Source: Gossip House

THE STORY OF OYOTUNJI: A YORUBA (West Africa) KINGDOM IN UNITED STATES OF AMERICA

Oyotunji African Village is a village located near Sheldon, Beaufort County, South Carolina that was founded by Oba Efuntola Oseijeman Adelabu Adefunmi I in 1970. Oyotunji village is named after the Oyo empire, a pre-colonial Yoruba kingdom lasting from the 1300s until the early 1800s in what is now southwestern Nigeria. The name literally means “O̩yo̩ returns” or “O̩yo̩ rises again” or “O̩yo̩ resurrects” referring to the African Yoruba kingdom of Oyo, now rising in a new form near the South Carolina seashore.

Oyotunji village covers 27 acres (11 ha) and has a Yoruba temple which was moved from Harlem, New York to its present location in 1960. It was originally intended to be located in Savannah, Georgia, but was eventually settled into its current position after disputes with neighbors in Sheldon proper, over drumming and tourists.

HOW OBA EFUNTOLA ADEFUNMI I FOUNDED OYOTUNJI

During the slave trade era, many Africans were taken as slaves abroad. While going, some left with their culture and tradition which they continued within the foreign land where they found themselves. They continued with the culture and tradition of their fathers so as to maintain their identity.

The Yorubas in slavery are among the Africans that maintained their culture in the strange land and it was handed down to their children from generation to generation.

Many of their children, after the abolition of the slave trade, have married children of their former masters thus having children of mixed blood, that notwithstanding, they still carry on with their African culture in the foreign land since most of them cannot trace their root back to Africa.

The Yoruba culture has been one of the prominent and most celebrated one throughout the world till date. In the faraway United States of America, there is a Yoruba community named O̩yo̩tunji African Village. It is located near Sheldon, Beaufort County, South Carolina.

O̩yo̩tunji is regarded as North America’s oldest authentic African village. It was founded in 1970 and is the first intentional community in North America, based on the culture of the Yoruba and Benin tribes of West Africa.

It has survived 51years of sustaining the Yoruba traditional sociology and values in the diaspora. The village is named after the O̩yo̩ Empire, and the name literally means “O̩yo̩ returns” or “O̩yo̩ rises again” or “O̩yo̩ resurrects”. The village occupies 27 acres of land.

O̩yo̩tunji was founded by His Royal Highness O̩ba (King) Waja, O̩funto̩la Oseijeman Adelabu Adefunmi I.

Born Walter Eugene King on October 5, 1928, Oba O̩funto̩la Oseijeman Adelabu Adefunmi I, a Detroit native, began studying Afro-Haitian and ancient Egyptian traditions as a teenager. He was further influenced by his contact with the Katherine Dunham Dance Troupe in New York City at the age of 20, an African American modern dance troupe that drew from many cultures within the African Diaspora.

August 26, 1959, O̩ba Waja became the first African born in America to become fully initiated into the Oris̩a-Vodoo African priesthood by African Cubans in Matanzas, Cuba, and became known as Efuntola Osejiman Adefunmi. After his return to the United States, he formed the Yoruba Temple in Harlem in 1960. The temple, committed to preserving African traditions within an American context, was the cultural and religious forerunner of Oyotunji Village.

He later traveled to Haiti where he discovered more about the Yoruba culture. Armed with a new understanding of the African culture, he found the order of Damballah Hwedo, Ancestor Priests in Harlem New York.

This marked the beginning of the spread of the Yoruba religion and culture among African-Americans. He later founded the Sàngó Temple in New York and incorporated the African Theological Arch Ministry in 1960. The Sàngó Temple was relocated and renamed the Yoruba Temple.

With the rise of black nationalism in the 1960s, King began to envision the construction of a separate African American nation that would institutionalize and commemorate ancestral traditions. In June of 1970, he fulfilled this vision with the creation of Oyotunji African Village.

It was during this time that he also established a new lineage of the priesthood, Orisha Vodoo, to emphasize the tradition’s African roots. Today, over 300 priests have been initiated into this lineage and the African Theological Archministry, founded by Oba O̩funto̩la Oseijeman Adelabu Adefunmi I in 1966, now serves as the umbrella organization for the Village.

To further his knowledge of Yoruba culture, he traveled to Abeokuta in Nigeria in 1972 where he was initiated into the Ifa priesthood by the Oluwo of Ije̩un at Abeokuta, Ogun state, in August of 1972. He was later proclaimed Alase̩ (Oba-King) of the Yoruba of North America at O̩yo̩tunji Village in 1972.

In its early years, Oyotunji Village was home to as many as two hundred people. Today, its residential community consists of few African American families, governed by an oba (king) and the community’s appointed council.

Each family is committed to the teachings of the Yoruba tradition, which include a religious understanding of the world as comprised primarily of the “energies” of the Supreme Being Olodumare, the orisha deities, and the ancestral spirits. This religious world is maintained spiritually through rituals, chants, music, sacrifice, and annual ceremonies.

Oba Efuntola Osejiman Adefunmi passed away on Thursday, February 10th, 2005 at O̩yo̩tunji African Village in Beaufort County, South Carolina. Since Adefunmi’s death in 2005, the village has been led by his son, the fourteenth of twenty-two children of Oba Efuntola Osejiman Adefunmi, till date.

The O̩ba title is referred to as “O̩lo̩yotunji” of O̩yo̩tunji.

https://youtube.com/c/HistoricalAfrica

AYEDE EKITI

Ayede Ekiti is a town in Oye LGA of Ekiti state, South West Nigeria. The town was said to have been founded by a warrior, General Izimo from Iye-Ekiti and a mercenary (hired fighter), Atta Esubiyi (Echubiyi- This darkness or invisible person) from Ibadan Kingdom, a statement on Ekiti govt website revealed.

History has it that some Igalas migrated to Ibadan many years ago, and many of such people have 3 tribal marks like Kogi Igalas. Esubiyi (Echubiyi) in Igala means darkness or invisible as hired fighters can demonstrate different powers, thus the name. Further more, Attah Esubiyi was said to have derived the name Atta from his war friend and colleague, Atta Igala (probably of Attah Royal house) from Bida Nupe (recall Prince Echude, son of Attah Ayegba who formed Nupe kingdom as in my previous post). 

This Bida Igala warrior who fought along with Attah Esubiyi came with his Igala followers were part of the Ayede Ekiti community first settlers. But whether Attah Esubiyi was of Igala origin or not, his fighting colleague whom he adopted his name as well as his followers are Igalas, and their descendants are still members of Ayede Ekiti town.

The title of the traditional ruler of Ayede Ekiti till date is Attah of Ayede.

And so, our Ayede Ekiti Igala brothers and sisters, blood is different from water, and we are the same Igala blood no matter how long we were separated.

We will reconnect soon and separate never again. Abomi Igala chaka, welcome to South West Nigeria.

Credit to Moses Imisioluwa Olaoke 

Thank you for the brief history

#igalaforever

History Of Ile-Ogbo Town

Ileogbo is the headquarters of Aiyedire Local Government in Osun State, Nigeria. It is situated midway between Ibadan and Osogbo, the capitals of Oyo and Osun State. Ibadan is about 44 km to the south of Ileogbo while Osogbo is about 42 km to its north, Oyo 40 km to its west, while Gbongan and Ife are located to the east of the town.

The name Ileogbo comes from an old Yoruba folk tale that the people in this town had a very long life span. Ileogbo means the land of the old. The settlers in this town used to have a saying "Ile Ogbo mi ni mo de yi" (meaning the place where I will live till I am very old), and the name was later shortened to Ileogbo.

Ileogbo is one of the famous Yoruba land with its famous cultural activities and tradition, Ore (ileogbo Ilu ore, omo arepo panda) said to be the protector of ileogbo citizen both home and abroad. Ore festival comes once a year and it attracts people far and wide. Ore tree is as strange as finding a lion in a hole dug in the ground that harbors a rat. When you account for the mother of whom her child's biography is shoddy, its sound unbelievable. But such is the feature of the cradle of a sacred Oore Tree located in Ileogbo.

Ileogbo, inarguably is a product of Ore Tree. The tree, because of its peculiarity, is a pointer to the seating of Ileogbo, the headquarters of Ayedire Local Government in Osun State. The tree life span is uncertain as the first settlers are younger than Ore tree.

The tree was located circa 1840 subsequent to a spiritual consultation with oracle by Kuseela, the only surviving Prince of the war between Fulani and Ileogbo in 1822. Ileogbo was checkmated by Fulanis in 1822, thus, the former site became desolated. After the clash between the troops of Alaafin and the Fulanis in Osogbo in 1840, tranquility returned to the affected Yoruba towns, Ileogbo inclusive. The development triggered Kuseela, consulted an oracle and was divined that he stops, with his entourage where ever he finds a tree tied with white cloth. It was divined that he, with his people shall organize a prosperous kingdom.

Tradition had it that the tree is manned by a male (Baba Abore) and a female (Iya Abore) appointed on the advice of the king. One of the past Iya Abore from Olukoun's compound nicknamed the tree Alhaja Jabaru. This name is not unconnected with the female spirit the tree is said to shelter. Some traditionalists considered Ore as a strong protection against any havoc in Ileogbo. The tree does not shed its leaves under its shade.

Eegun festival (masquerade) it is festivity that draws people from other towns and cities to Ileogbo. Igbo festival is a must see tradition where young and old, men and women, boys and girls loyal to Igbo festival will be flogging themselves publicly in the city center.

Ileogbo has some private and public secondary schools like Luther King’s college ileogbo, Community High School, Ileogbo, African church grammar school, kuta/ileogbo others are Royal ambassador international college, ileogbo, Omoloye group of schools, ileogbo, Daarul-Hikmah Islamic School, Glorious group of schools, ileogbo and lots more.

Aiyedire is a Local Government Area, one of the thirty Local Government Areas in Osun State, Nigeria. Its headquarters is located at 1, Col Ogunkanmi Road in the town of Ileogbo at 7°47′00″N 4°12′00″E. Hon. Adeboye Mukaila Oladejo had been its Chairman since 2017.

Aiyedire Local Government Area is divided into four districts namely Ile Ogbo, Kuta, Oke Osun (Alabata), and Olupona. For efficient administration purposes, Aiyedire South, a Local Council Development Area (LCDA) was created out of Aiyedire and headed by Hon. Olufemi Idowu.

This Local Government Area is located in the western axis of Osun state. It is bounded by Ejigbo, Ola Oluwa, Irewole, Ayedaade and Iwo Local Government Areas. It has an area of 262 km² and a population of 75,846 at the 2006 national census. It features two distinct seasons, the dry and rainy seasons. The average temperature of Aiyedire is put at 28.5° centigrade while the humidity of the area is estimated at 60 percent. Wind speed across Aiyedire is put at 10 km/h.

Farming is the predominant economic activity. Cocoa is a major cash crop cultivated in the area solely or in combination with other agricultural crops such as coffee, cassava, palm oil, kola nut, maize, pineapple and yam.

Trade is an important feature of the economic lives of the people with markets such as the Alaya main market and the Mosun market providing access for the exchange of a wide range of goods and services. Hunting and crop cultivation are other important economic enterprises engaged by the locals.

Sacred Idi-Oore Tree:

The tree is famed a pointer to the seating of Ileogbo, the headquarters of Ayedire Local Government in Osun State. The tree life span is uncertain as the first settlers are younger than it. The tree was located circa 1840 subsequent to a spiritual consultation with oracle by Prince Kuseela, the only surviving monarch from the war between Fulani and Ileogbo in 1822 where they were defeated. In 1840, as tranquility returned, it triggered Kuseela, to consult an oracle for a new abode as the former settlement was desolate. The oracle divined that he stops, with his entourage where ever he finds a tree tied with white cloth. It was divined that he, with his people shall organize a prosperous kingdom. Prince Kuseela contacted the tree, weeded its surrounding, settled near at Akinmoyero's compound and invited people from far and near and subsequently multiplied to about eighty two compounds with numerous suburb.

Tradition had it that the tree is manned by a male (Baba Abore) and a female (Iya Abore) appointed on the advice of the king. One of the past Iya Abore from Olukoun's compound nicknamed the tree Alhaja Jabaru. This name is not unconnected with the female spirit the tree is said to shelter. Some traditionalists considered Oore as a strong protection against any havoc in Ileogbo. The tree does not shed its leaves under its shade.

Cultural activities:

Anlugbua is celebrated annually. Anlugbua Akindele, a famous hunter and warrior was a progenitor that led his people from Orile-Owu to Owu-Kuta, where they are presently settled. He left Orile-Owu because he was not given the chance to reign after his father’s passage. His younger brother was made to ascend the throne, which angered him. So, he left and later settled in a place called Ikutamiti (I evaded death). It is Ikutamiti that was shortened to Kuta. After a reign of 300 years, he decided to sink to the ground, instead of dying physically. The spot where he entered into the ground is where is annually converged to celebrate. The place is now a local historical site.

The shrine is a sacred groove about three kilometres away from the town and inaccessible by vehicle and tucked inside the Anlugbua forest. Some of the rites are the sacrifices of live ram and dog in addition to pounded yam and okro/ogbono soup at the shrine. Persons who wear certain tribal marks called keke are forbidden from entering Anlugbua’s.

Source: Gossip House

Tuesday, 5 July 2022

The Unknown Arabs by Tariq Berry (2007)

The Kanuri

"The Kanuri is also an Arab tribe. They are descended from Saif ibn Dhi Yazan, the aforementioned famous Himyaritc king of the 6th century A.D. Biodun Adediran says, "Among the Kanuri, the belief in an ancestral migration from Arabia is very strong. According to the legends, the culture-hero of the Kanuri was one Sayf b. Din Yazan." El-Ghaneemi says, "One of the Arab tribes that settled around the basin of Lake Chad is the tribe of Kanuri." I once interviewed a person from the Kanuri tribe and he confirmed to me that his tribe is, in fact, descended from Sayf ibn Dhi Yazan.

The Yoruba

"The Yoruba tribe, with its many branches such as the Oyo, Egba, Egbado, Ijebu, Ekiti, Ondo, Akoko, Ikale, Ijesha, Yagba, Jumu, Aworo, Ife, Aja, and Mahi, is an Arab tribe that entered the area called Africa from Arabia many years ago. Some say that they are from Mecca and from the tribe of Quraish. Others say that they are descended from Ya’rub the son of Qahtan from the Yemen; hence the name Yoruba. 

Frank Willett says, “Clapperton has recorded Sultan Bello’s account of the Arabian origin of the Yoruba.” Speaking of Yoruba traditions of origin, Biodun Adediran mentions the tradition that the Yoruba are descended from “a prince who migrated from Arabia.” Samuel Johnson, in his book The History of the Yoruba, mentions that the Yoruba come from Mecca. 

The Encylopedia Britannica says, “Another important linguistic group consists of the Yoruba-speaking peoples who, like the Hausa and the Fulani, have ancient connections with the Middle East.” Allister MacMillan says, “The Yorubas claim to have come from the East, and this is probably correct; they are certainly not of pure Negro type as are the rest of the forest tribes.” 

Joseph Wiliams says, “Dennett would look even further to the East for an explanation of many of the characteristics of this same people (the Yoruba), when he quotes approvingly from an article in the Nigerian Chronicle as follows: ‘There can be little doubt that the Yoruba people are at least intimately connected with the Orientals (people from the East). Their customs bear a remarkable resemblance to those of the races of Asia. Their vocabulary teems with words derived from some of the Semitic languages; and there are many natives of Yorubaland to be found having features very much like those of Syrians and Arabians.” 

From Kehinde Thompson 

Source: Kanuri-twitter.com/saly_queen/status/1255446317406605314/

Monday, 4 July 2022

TRIBUTE TO BABA AGBA

I986: The Lagos Arts Council was putting together a 15-minute stage performance titled AJOJI. The play involved a wounded Hunter, an adorable Princess and four of her maids. The hunter was wounded by a lion, which he had killed. I played that Hunter while my paddy of life (till today), Yemisi Sunmonu (then Yemisi Olumuji) played the Princess. We were co-directed by Yomi Fawole (late) and Henry Anaziah

We were scheduled to perform at the Museum Kitchen, Onikan. We later we got to know that the then Military Administrator, Mike Akhigbe who was in mufti was in the audience.

While the rehearsal session was on, this gangling man strolled into the hall. Deafening silence overwhelmed us - actors, drummers and technical crew. Yomi Fawole abandoned his directing and courteously received him. “Who is this man with a massive presence that froze our rehearsal?”, we wondered. Then Yomi Fawole faced us and introduced, “Ladies and gentlemen, please let’s welcome into our midst, the Lion Voice, Uncle Jimi Solanke.” 

The atmosphere was charged to a frenzy; a deity had just descended to mingle with us. I had watched Uncle Jimi on a kiddie programme on TV. I knew about his reputation as an actor, songwriter, musician, theatre director and more, but I was seeing him live for the first time. He sat down like a deity while Yomi Fawole set us in motion again. Intermittently, Uncle Jimi would stop the rehearsal and inject some magic here and there. We all enjoyed his subtle directorial technique, which greatly assisted us.

At the Museum Kitchen, our performance was superlative! In fact, the Military Administrator was so impressed that he called for the play again. It was re-staged for the year’s annual LAGOS STATE AWARDS NIGHT held at the State House in Marina. I have since got closer to Uncle Jimi Solanke especially after another meeting of ours a few years after 1986. 

Till this day, I have not met any man whose voice is deeper and huskier than that of the elders’ masquerade. His songs are original, captivating and loaded with deep philosophies and morals. As an actor, only Prof. Wole Soyinka, Prof. Ola Rotimi (late) and other directors of that status could revel the joy Uncle Jimi gave to their stage direction. 

Today, Uncle Jimi is 80 years old; and still standing firm and strong in all area of the arts.

Happy birthday, Uncle Jimi Solanke (Baba Agba).

By Mufu Onifade

Tithing is not Biblical - Creflo Dollar

American Preacher Creflo Dollar Says Tithing Is Not Biblical, He Also Orders Congregation To Destroy Books And Videos He Released About Tithes Before Creflo Dollar, the preacher who has been preaching the prosperity gospel for decades and the subject of tithes told his congregation to get rid of books, tapes, videos he has preached about tithing.

He admits that he’s been preaching the wrong gospel when it comes to tithes.

He added that tithes is Old Testament teaching and longer relevant for New Testament believers and also said that he will lose friends for speaking the truth about tithes.

The video where he said that comes from a teaching series he released on his YouTube channel on 26 June 2022.

Creflo Dollar who owns private jets and in recent years began to change his teaching on prosperity gospel has now confessed that he failed when it comes to the teaching of thithes.

JUST PONDER ON THIS

"When I was 16, a boy in high school evinced interest in me, so I had sex with him — just once. And after I came out of that room, I thought, Is that all there is to it? My goodness, I’ll never do that again! Then, when I found out I was pregnant, I went to the boy and asked him for help, but he said it wasn’t his baby and he didn’t want any part of it.

I was scared to pieces. Back then, if you had money, there were some girls who got abortions, but I couldn’t deal with that idea. Oh, no. no. I knew there was somebody inside me. So I decided to keep the baby.

My older brother, Bailey, my confidant, told me not to tell my mother or she’d take me out of school. So I hid it the whole time with big blouses! Finally, three weeks before I was due, I left a note on my stepfather’s pillow telling him I was pregnant. He told my mother, and when she came home, she calmly asked me to run her bath.

I’ll never forget what she said: “Now tell me this — do you love the boy?” I said no. “Does he love you?” I said no. “Then there’s no point in ruining three lives. We are going to have our baby!”

What a knockout she was as a mother of teens. Very loving. Very accepting. Not one minute of recrimination. And I never felt any shame.

I’m telling you that the best decision I ever made was keeping that baby! Yes, absolutely. Guy was a delight from the start — so good, so bright, and I can’t imagine my life without him.

At 17 I got a job as a cook and later as a nightclub waitress. I found a room with cooking privileges, because I was a woman with a baby and needed my own place. My mother, who had a 14-room house, looked at me as if I was crazy! She said, “Remember this: You can always come home.” She kept that door open. And every time life kicked me in the belly, I would go home for a few weeks.

I struggled, sure. We lived hand-to-mouth, but it was really heart-to-hand. Guy had love and laughter and a lot of good reading and poetry as a child. Having my son brought out the best in me and enlarged my life. Whatever he missed, he himself is a great father today. He was once asked what it was like growing up in Maya Angelou’s shadow, and he said, “I always thought I was in her light.”

Years later, when I was married, I wanted to have more children, but I couldn’t conceive. Isn’t it wonderful that I had a child at 16? Praise God!”

Maya Angelou

CLEOPATRA

Cleopatra ascended the throne at the age of 17 and died at the age of 39. She spoke 9 languages. She knew the language of Ancient Egypt and had learned to read hieroglyphics, a unique case in her dynasty. Apart from this, she knew Greek and the languages ​​of the Parthians, Hebrews, Medes, Troglodytes, Syrians, Ethiopians, and Arabs.

With this knowledge, any book in the world was open to her.  In addition to languages, she studied geography, history, astronomy, international diplomacy, mathematics, alchemy, medicine, zoology, economics, and other disciplines. She tried to access all the knowledge of her time.

Cleopatra spent a lot of time in a kind of ancient laboratory.  She wrote some works related to herbs and cosmetics. Unfortunately, all her books were destroyed in the fire of the great Library of Alexandria in 391 AD. C. The famous physicist Galen studied her work, and was able to transcribe some of the recipes devised by Cleopatra.

One of these remedies, which Galen also recommended to her patients, was a special cream that could help bald men regain their hair.  Cleopatra's books also included beauty tips, but none of them have come down to us.

The queen of Egypt was also interested in herbal healing, and thanks to her knowledge of languages ​​she had access to numerous papyri that are lost today.  Her influence on the sciences and medicine was well known in the early centuries of Christianity.  She, without a doubt, is a unique figure in the history of humanity. 🇪🇬

@ancient Egypt

Facts about Nigeria's Capital Abuja🇳🇬

1. Before 1991, Lagos was the capital Of Nigeria before Abuja. 

2. It is one of the most developed cities in Africa, also one of the fastest growing cities in the world.

3. Abuja is a city with so many hills and rocks (one of the highest in Africa).

4. It is the first purposely built city in Africa (one of the most planned in the continent).

5. It has one of the best roads in Africa. 

6. It is the headquarters to most cooperate bodies and companies in Africa.

7. The cost of living here is quite high.

8. Abuja's tropical temperature is year round.

9. Weekends are full of so many social activities here. 

10. Abuja's carnival is one of the best in Africa.

Sunday, 3 July 2022

Nothing ls Permanent In This World

I have visited my 120 years old grandmother and given her some money when I was leaving and she told me she doesn't need money again. 

That she can no longer buy nor sell at her age, so I should give the money to the younger ones who need it. I also have a former governor friend whom I worked with as a green horn journalist. He was governor from 1999-2007. Not too long ago, I saw him. After check in, he was left seated by the corner of the Murtala Mohammed international airport awaiting his flight. 

No one even recognized him again, not even passengers from his State where he was governor, and as I walked up to him and greeted him, then asked if he wanted any assistance, he stretched forth his trembling hands to hold me and simply said, "Thank you for even recognizing me again. I just want your attention briefly my son. Sit down let me ask you something. How is your Governor doing?"

I also have a retired Major General friend whom I served as a golf caddy at the NDA golf course in Kurmi Mashi, Kaduna. He was so rich he built a beautiful house he was so proud of. I visited him too not long ago and wanted us to climb to our favorite spot at his balcony upstairs.

He stared at me with a broad smile and said, "Jally, I can't remember the year I went up there. It is lizards and cobwebs and the likes that live there now. 

Even the kids, when they come, they don't enjoy my company in the house anymore than a few hours and they are gone. I don't have the limbs to climb up there again and the cost of cleaning keeps getting higher."

I have seen a lot more things. How yesterday became the day before, and how today became yesterday, and how tomorrow became today. How the past became history, and how the present became the past, and how the future became the present.

Nothing ever remains where it is. Your strength, your muscles, your beauty, your wealth, your guts, your worth, your courage, your talent, your YOU, will progressively diminish until it returns to source.

The richest man in the world in the 1960s will be on the payroll of the richest man in the world today! Even the strongest lion in the jungle will someday become weak, frail and be eaten by the same predators it once terrorized.

Keep that in mind always and know that no matter how appealing and tempting that thing may seem, our interest in it will diminish with time. Our strength to consume or own it will vanish with time, until everything is surely taken away from us or we are surely taken away from everything.

Wishing you very Reflective Times.

Saturday, 2 July 2022

ONÍDÌRÍ

RELIGION and TRADITION are two different Institutions. No matter how Religious the YORUBAS and those from ODUDUWA LINEAGE are, you can NEVER take their Tradition from them.

No matter the gospel you preach against the EYO FESTIVAL, you can never stop that man on Lagos Island not to showcase his Adimu, Laba, Ologede, Oniko and Angere.

You will only be wasting your energy preaching for the abolition of OSHUN FESTIVAL in Oshogbo. It is a Festival that even the Europeans and those from the West Indies come to celebrate annually. 

If you want to see the wrath of the gods, try to obstruct the OLÓJÓ FESTIVAL at ILE-IFE during its rites.

YORUBAS are truly peaceful and Religious people but who can never do away with their Traditional beliefs, Culture, Food, Dress, Festivals, Social life, Parties, Family Bond, Occupation, Way of life and most importantly SECRET CULTISM.

ONÍGBÀJÁMÒ is simply known as a BARBER in Yoruba Land is a man who beautifies the head of other men. In the ONÍGBÀJÁMÒ's shop, men only discuss briefly about Political matters of the village and other minor issues. Although, the ONÍGBÀJÁMÒ sometimes make sacrifices with human hair to appease a god known as ÒGÚN ONÍGBÀJÁMÒ.

ONÍDÌRÍ is the woman who specializes in the Braiding, Plaiting, Weaving and the General Beautification of women hair in the Ancient and Modern Yoruba days.

ONÍDÌRÍ's shop is the centre of convergence for women of different calibre and motives.

ONÍDÌRÍ in the Olden days was;

• The PARLIAMENT where the Rise and Fall of Men were discussed.

• The ASSEMBLY where the Oppressed Female gender were given solace.

• The SENATE where the Initiation/Screening of intending members  were concluded.

• The CENTRE where Emergency meeting were disseminated to all members.

• The COMMAND where the next prey was identified before taken to the General Assembly.

HISTORICAL BACKGROUND

ÀBÈNÍ was born as a very beautiful Princess. The first child of a very wealthy King and the only child from her own Queen mother. She grew up to be a very tall and elegant woman. She had a step brother from the second Queen. 

These two children were given the best of all things any child can think of in life. Abeni got married and had 7 daughters while his step brother had only a son. 

The King being a great warrior left for war in company of his Prince and other warriors one day. The fierce war lasted for 3 moons which resulted in the death of the Prince and a very severe injury on the rib of the King. The king managed to reach the town with some of his warriors but later died 14 days later.

After a year, there was a very great demand by the people to install a new king. ÀBÈNÍ being the eldest child and also a successful trader met with some chiefs and told them of her interest in ascending her late father's throne. Of course, she parted with lots of monetary gifts to induce the Chiefs. Few of these Chiefs rejected the gifts on the position that it is only IFÁ (Oracle) that will choose who will be the next king. 

When Babalawo was invited to consult IFÁ ÀGBONMÌRÈGÚN, the ÒPÈLÈ chose the only son of the Late Prince who died on the battlefield. This definitely did not augur well with ÀBÈNÍ who believed the 19 year old Prince was too inexperienced and poor to rule the big town. This throne saga even divided the Chiefs in the Palace. While majority stood on the Premise that a woman cannot be their king, 3 others gave their unflinching support to ÀBÈNÍ. 

Eventually, the young Prince was crowned with lots of funfair and became the King after performing all the norms and rites.

ÀBÈNÍ out of great bitterness desist from going to the Palace and promised to make the throne ungovernable for the young king at all cost. Being a successful trader, she had lots of stalls in the town and all the nearby villages. Most of her apprentices are women and they loved her with passion due to her generosity towards them. Gradually, she formed a group for women which initially supposed to be a Trade empowerment Union for young and old women but later metamorphosed into something more spiritual. 

Because of the too much crowd and noise in the Market area, the senior members of this group prefer to always meet at the ONÍDÌRÍ's shop when they need to discuss something important.  They were so rich, influential that even the King, Chiefs and Affluent men were so scared of them. Their Terrestrial power was so much that sometimes they transformed into Birds. The most important and most Powerful amomg the birds was known as ĘRANDĘDĘ who has the ability to fly swiftly during the darkest hour of the Night. This powerful group detest the ODIDĘRĘ (Parrot) and ĘGA (Weaver bird) with passion because it was a group with UTMOST SECRECY. 

Still believing in her kingship, the new Queen who was still a teenager, one day went to the ONÍDÌRÍ's shop, despite serious warning never to go out plaiting  her hair. 

She was not satisfied with the braiding of  her hair by the usual ONÍDÌRÍ employed by the Palace. She craved for something new. Seeing this opportunity, ÀBÈNÍ and her cohorts induced the OLORÌ and gave her Majele (poison) to add to the food that the king will eat. They told her she could also eat from the food. The substance according to them was a love charm that will not make the King have a second wife.

The agony of the painful demise of both the King and Queen in the hot sun of Wednesday would forever linger in the memories of all indigenes and the nearby Villagers. Not less than 7 herbalists fought to rescue the lives of the King and the Olori who narrated how she got the substance from ÌYÁ ÀBÈNÍ and added to the food she consumed with Kabiyesi.

The Elders, Herbalists, Hunters, Warriors all gathered to demolish the HOUSE of ÀBÈNÍ and banish her and her Members from the town but unfortunately virtually all the Wives, Daughters and Mothers of all these Men had become addicted members to the group created by ÀBÈNÍ. 

None could touch any of these women because they were their loved ones.

From inside the HOUSE came a thunderous ORIN ARÒ. saying;

A O BA YIN GBE EEEE

E MA MA LE WA LO 

A O BA YIN GBE OOOOOO

E MA MA LE WA LO

B'AJA BA RORÒ

A B'ONILE GBE'LE

Meaning;

We shall stay with you

Do not pursue us ×2

No matter harsh a dog

It must be accommodated by the owner.

A new ruling house was created and a new king emerged from another family. Henceforth, it becomes a taboo for any Olori in that town to go outside the Palace to plait her hair in the ONÍDÌRÍ's shop.

ÌJÚBÀ (Honour)

Iba Ìyá mi 

Abeni Ajibola Edan

Iya mi Ędan

Òrò ti n gbenu Ilédi ti n kun yunmuyunmu

Ajibola ara ilu Ète

Àbèni ara ilu Èédú

Olosunbere a b'iru tinrin 

To ba du loju

A du lenu

A jo lagbon isale woiwoi

Afinju Adaba tin je Larin òrófó

Afinju Eiye tin je ni gbangba ile Oba

Angbuaa Yoruba

Omo alaya oba

Eyi ti o s'anfani ninu iledi 

Omo Agbagba imulę

Afinju onimulę tin so kùtúkùtú m'ówó

Apani ma w'agun

Olokiki oru

Atidi muję eeyan

Iya mi òréré

A ti  oju j'ori

A ti ędõ j'okan

A ti ororo jefun Ogalanta

A jeran òró

A jędõ eeyan má bì

Abeni Ootu Ife.

By Olayinka Omokuleyin Aremu Egbeyemi.

(The Spiritual White Lion).

THE DARK HISTORY OF THE NIGERIAN COLONIAL TOWN OF BADAGRY, ONE OF AFRICA’S FIRST SLAVE PORTS

As one of the five divisions created by the Lagos State in 1968 in Nigeria, Badagry or Badagri is an ancient town in Nigeria with a dark past and a significant present.  The small coastal town and lagoon port is one of the most important towns in the colonial history of Nigeria and Africa and is close to 593 years old.

Unlike Ghana and the West African countries, the infamous slavery that happened in the colonial days in Nigeria is sidelined on the historical front of Africa. However, Nigeria and its small-town Badagry, hold a very significant part of the slave trading and missionary work days of ancient Africa.

The town was originally established around 1425AD by the indigenes of the land. The second largest commercial town in Lagos State developed through the expansion of the settlements of the indigenous people along the coast of Gberefu Island.

A popular Yoruba narrative explains that the town’s first settlers were an Awori group who were originally from Ile – Ife. The town is said to have served the Oyo Empire and thrived in the trade of salt. It is believed that the name of the town is a fusion of two words, first, the local word ‘greme’ which translates to farm from the Ogu language of the Egun people, and from the name Agbedehe, a famous farmer who is said to be the first settler and founder of the settlement.

The phrase Agbedehegreme, which means Agbedehe’s farm is said to have been pronounced and corrupted into the name of the town today. The name first changed from Agbedegreme to Agbedagari by new Yoruba settlers with a different dialect and then changed from Agbedagari to Badagry by European slave traders.

Presently, the town is inhabited by the Egun and Awori people from Ogun state. By the 15th century, the Badagry port had become a popular route for trade.

Around 1736, a notable transaction that changed the town from a peaceful settlement into a slave port is said to be the innocent welcome of a Dutch trader who settled in a nearby town from the West of Nigeria. He is believed to have found a new home in Apa while hiding from a great African chief who wanted him dead for an unknown reason.

The Dutch settler mixed well with the people and was given a small piece of land to farm. He was locally known as Yovo Huntokonu but would later be identified as Hendrik Hertog. Hertog will later acquire the land and take ownership of it in a way that betrayed the people who initially thought that he was one of them.

After acquiring the land, the Dutch trader transformed the town into a trade centre which brought more Europeans into the land. The Portuguese and Brazilians had settled in the land after a while and this opened the gates for the extensive slave trade in the area.

While thriving as a trade centre, the chiefs of Badagry were very rich and powerful and therefore started to engage in what is known as domestic slavery. The wealthy people gained more respect from the number of slaves that one had. These slaves were capture through wars or through the many slave ships that passed through Badagry port to Brazil and the Americas.

Some scholars have concluded that the indigenous people of Badagry were never captured as slaves. Due to the town serving as a slave trade stop for slaves that were being taken from other neighbouring countries, no attention was given to the locals.

It is recorded that, as compared to other ancient towns, less than 100 locals found their way onto the slave trips. With the chiefs and wealthy people also buying slaves, there was no need for the locals to be captured.

The peak period of the slave trade in Badagry was between 1736 and 1789 and dominated by Portuguese and Brazilian traders. Slaves were transported from West Africa through Badagry and by 1787, more than 550,000 African slaves were transported to Europe, South America and the Carribean. After a while, trading in slaves became a major income source for the Europeans in Badagry and the local chiefs.

After the abolishing of slavery in England, the trade diminished but continued until the early 19th century. The decline in the trade saw many of the European traders leave and being replaced by missionaries and educators who established the first schools and churches in Badagry.

By 1840, the town became a town for Christian missionary work. In 1842, Thomas Birch Freeman preached Christianity to the locals for the first time and celebrated the first Chrismas in Nigeria in 1842.

By 1880, coconut plantations were established in the land and captured slaves, as well as those rejected at the ports, were made to work on the land. In modern times, Badagry still exports coconuts.

Today, Badagry is noted to be a well preserved colonial town with buildings and sites that existed during the slave trade still in existence.  Many such places within the town include the slave port, the point of no return, the slave market, the holding cells and boats. Other places of interest include the Badagry Heritage Museum, the Seriki Faremi Slave Museum and the first Bible and the first missionary building.

Gossip House

HEART BREAKING

"I married my wife 25 years ago. She came with two boys from her previous marriage. 

I really loved them and adopted the kids since I I'm not medically fit to have a child of my own.

We stayed peacefully in rented houses. I was working back then and made sure to take my adopted kids to the best schools, their father never came to claim them or even support them.

The boys were very bright in school and as I write this, one is a doctor who got scholarship to finish his studies in USA. 

He is back and already employed, the second boy is a pilot whom I used all my savings to pay for his course in South Africa, he is also back and employed too.

My happiness is that my boys are successful and have bought big houses, my problem is that my wife and the two boys have reunited with their dad and now living happily together as a family.

They seem to have abandoned me here, i can't even pay my rent anymore, I retired long ago, i have been moving from one relative to another for a place to sleep, they don't even pick my phone calls anymore. Please what do I do now? my life is so miserable" - Man narrates."

Mo s’ore, kògbèmí….. There’s definitely more to the plight of this man.

Friday, 1 July 2022

AYANGALU DRUM FESTIVAL: OONI DRUMS FOR PEACE IN NIGERIA

Arole Oduduwa Olofin Adimula, Ooni Adeyeye Enitan Ogunwusi, Ojaja II, the Ooni of Ife yesterday at Ile-Ife displayed his unknown talent as a drummer when he dazzled the teaming participants at the closing session of the annual Ayangalu Drum Festival during which he took up the symbolic African talking drum called 'IYA ILU' which he beat for peace and tranquility in Nigeria especially during this electioneering period in the country.

While narrating that the talking aspect of drumming originally came from animals, the African foremost monarch who at the closing ceremony held at the OJAJA ARENA inside Ife Grand Resort along Ibadan road Ile-Ife described drum as a vital tool for communicating peaceful coexistence globally had earlier during the flag-off ceremony of the festival, held on Wednesday, at his Ile-Oodua Palace, in Ile-Ife said the Oduduwa race was the first tribe to beat the drum in the whole world, saying the festival has to do with rhythm of drum which has to do with connection of the spiritual connotations.

"Globally, people usually called our ancestors animists, because they had a strong relationship with them.

"The Ayan Agalu festival has been in existence from a time memorial as one of the deities. No matter the tribe, either black, white or brown, the world cannot do without the drum. The whole world has done a lot in the rhythm of drum as it concerned.

"Basically, We are just remembering our ancestors and giving them the honour that it's due to them, I urge the Oodua race worldwide, Yorubas in particular to jointly continue celebrating Ayan Agalu so as to let the whole world know that the the drum originated from us." Ooni expressed.

According to him, Ayangalu descended next to Oduduwa place called Atiba in Ile-Ife from where Oranmiyan moved to found Oyo Kingdom stating that Atiba has since remained the hub of traditional drummers in Ile-Ife till date.

Oba Ogunwusi who is the natural head of Oduduwa race also emphasized roles played by Orunmila in the drumming communication being the deity that first  decoded the meaning of the drum and things that had to do with it.

"Our ancestors used drum majorly for communication, for it goes beyond entertainment and till date Yoruba people use drum for communication and as a vital tool for preaching peace and harmony..

"By the spirit of Ayangalu festival, we use the rhythm and tone to communicate peace and peaceful coexistence to our people.

"We are like the barometer in the next electioneering campaign in Nigeria, Osun gubernatorial election is coming up in the next two to three weeks and that will lead to major election in Nigeria by next year January." Oba Ogunwusi stated.

"We know that things are hard especially in the issue of security in Nigeria, celebrating Ayangalu will make us focus on peace and peaceful coexistence. Let's  remain steadfast in promoting our cultural heritage for our collective progress." Ooni opined.

Also, the Ayangalu Ambassador, who doubles as Chief Executive Officer (CEO), Adire Oodua Hub, Princess Ronke Ademiluyi, commended Ooni for celebrating our female deities and  other heroines  such as Moremi, Olokun, Osun, Osara and Ayan-Agalu among others.

Ademiluyi said that Ayan-Agalu was a patron deity of drumming who deserves to be celebrated. She also lauded Ooni for championing gender equality by letting the whole world know that Ayan-Agalu was a female deity.

Stressing that over 200 children would be trained during a planned workshop on how to make drums and how to become a drummer with a view to sustaining the traditional drumming culture of Ayan-Agalu.

Ms Ayoola Ibukun Bisola, popularly known as Bisola Omoge Bata who is the Face Of Ayan-Agalu Festival 2022 expressed her gratitude to the Ooni for making her Face of the Festival and enjoined Nigerians to show interest in showcasing the African drumming to the world.

"Let me start by thanking my father, the Ooni of Ife to have found me worthy as the Face of this Ayan-Agalu Festival 2022. I also thank our team leader and ambassador, Princess Ronke Ademiluyi for her leadership, May I enjoin our people in Nigeria and Africa to show interest in this  African drumming brand so that the legacy of our ancestors is well sustained. Omoge Bata said.

The Ogbomoso, Oyo State born Award-winning Nigeria's first female "Bata" drummer maintained that Ayan-Agalu festival essentially celebrates of a uniquely significant communicative aspect of the Yoruba culture as manifested in the use of proverbs which are associated with the sounds of the drums in their various forms and components.

Equally, the foremost female talking drummer in Africa, Aralola Olamuyiwa popularly known as ARA who was appointed 6 years ago Cultural Ambassador to the Ooni described African Drums as inherent importance of communication which valued by the indigenous African peoples saying that every sound produced by the drum is a form of art and beauty that motivates happiness lasting excitement of the Africans.

"Ayan is popularly described as the drumming spirit. Anywhere the drum is sound, it will be appropriate to assume that the Orisa of Drum and Music Ayan is around to give us happiness and lasting excitement." Ara said.

Ayan-Agalu is one of the cultural festivals annually held in the ancient city of Ile-Ife, the cradle and spiritual headquarters of the Oduduwa race in celebration of the uniqueness and craftsmanship of Ayan Agalu, the deity of associated with drums, sounds and celebrations.

This just concluded 2-day edition kicked off on Wednesday 29th and ended on Thursday 30th June 2022 with over 200 drummers and drumm performing groups out of which best 48 groups were screened for competition which led to 6 outstanding winners;

Ogunjimi Cultural Group from Osogbo came first and got a million Naira(#1m) prize.                              

Ayangbayi Bata came 2nd and got N500,000, while Esin Oye Cultural group from Ile-Ife came 3rd with N250,000 cash prize.

Itesiwaju Entertaining Group from Lagos exhibited a beautiful performance adjudged by the cheering audience to have won the competition but failed due to their choice of western dress to the cultural event. They however got the Ooni Ogunwusi consolation prize of N250,000, while Onilu Kishi Drummer Group from Oyo and Ayangbayi Cultural Group emerged Best Entertainers and Best dressed respectively with #150,000 each. In addition to the prizes won, all other participants were rewarded with cash prize of #40,000 each.

The Olofin Iseri Awori, HRM Oba Adekunle Bamgbade, Apetu of Ipetumodu, HRM Oba (Prof) Olugbenga Oloyede, the Salu of Edunabon, HRM Oba Kehinde Oladepo, the Atta of Ayede-Ekiti, HRM Oba Abdumumini Orisagbemi, the Alara of Araodaye-Ife, HRM Oba Olusegun Layade and Atayero of Aramoko Ekiti, HRH Olusegun Aderemi were among traditional rulers and dignitaries who graced the occasion.

Signed:

Otunba Moses Olafare,

Director, Media & Public Affairs,

Ooni's Palace.

Èjìogbè

© EJIOGBE By Olalekan Oduntan

Àkọlé / Theme:

Ìwà oníkálukú làá ò fi dá wọn lẹ́jọ́

By their characters shall they be judged 

Ẹsẹ Ifá/ stanza:

Ìṣẹ́pẹ́ wẹ́rẹ́wẹ́rẹ́ awo ojú omi

Ìtì bàmbà awo alẹ̀ odò 

Ìràwé lẹ̀bẹ̀lẹ̀bẹ̀ awo àjárọ̀ ojú omi

Àwọn ná dífá fún Olókun Ṣẹ̀níadé

Níjọ́ omi òkun  kò tó bù bọ́jú kò tó bù wẹsẹ̀

Ọta wẹ́rẹ́wẹ́rẹ́ awo inú omi dífá fún Olókun 

E ò rí ìjì wẹ̀lìwẹ̀lì tí ń gbé e wọn réè f'Ólúwẹri 

Translation:

Little log of wood, the Priest of stream

Timber, the Priest of the sea

Water lily, the priest of the river

They cast divination for Olokun

When the water from the ocean is so little that it can't wash the face or the feet

Pebble, the priest of the sea also divine for Olokun

Don't you see whirl wind troubling and taking them to the king of the sea?

The story:

Olókun was so small and was experiencing discomfort when the sun is very hot including insults from spitting from people. He consulted the 3 Babalawos named above, the little log of wood, the timber and the water lily. The Odu cast was Èjìogbè . They told Olókun that he would never be big and remain small forever. Wao! What a depressing prophecy. 

He left them and was crying when the 4th Babalawo, the pebble met him on the way and asked, "what is troubling you?" He narrated his experience with the 3 Babalawos. The pebble (Ọta) asked for the Odù and when Olókun told him, "Èjìogbè ", the pebble was surprised with their interpretation. He told Olókun not to worry. He just needed to do 'Ẹbọ'. Olókun did as was told and miraculously, other streams from nowhere joined the small Olókun to make him the biggest ocean all over the world. He was thankful to Olódùmarè and Ifá that he decided to celebrate. Everyone was invited including the 4 Babalawos. After eating and drinking, the 3 Babalawos arrogantly wanted to see Olokun, then the whirl wind was troubling them, they got scared and shouted the name of Olókun. When Olókun heard their voice, he cursed them that they would forever be restless on water because they were prophets of doom but on the other hand he embraced Ọta wẹ́rẹ́wẹ́rẹ́ (The Pebble) and prayed that he would forever remain strong and healthy ( Orí kìí fọ́ ọta nínú omi, òtútù kìí mu ọta lálẹ̀ odò, ọta kìí kú ) for delivering the esoteric message of Olodumare perfectly. When you throw a stone into the sea, where does it go?

My people, we can all contribute to analyse the lessons from this stanza. 

Stay blessed.

THE WAKEUP CALL

Dear Christian and Muslim Yorúbà parents and grand parents, tell your children that their traditions are not evil and are not archaic.

Teach them that to prostrate and to kneel when greeting the elderly is not old fashioned; teach them that to honor their age long ancestors in Egúngún festivals is not idol worshiping; teach them that they must take care of their Orí (destiny) and their Orísun (source); tell them that to participate in their community annual festivals is a thing of joy to be proud of and something which should be encouraged. Take them to their ancestral homes, initiate them into the community age group rites of passage, let them understand their roots and their uniqueness.

Don't make them run away from these things, because if they continue to run away from them, they will be seeking to be accepted among other people who will only see them as second-class citizens. Don't let them lose their originality all in the name of the foreign religion.

Your children are the hope of your original lineage and history being preserved, if they are lost, your essence is lost and your root is cut off - this is the intention of the colonizers who brought the two religions to you. Now that you have embraced their religions, I beg you, don't neglect your lineage, except if your lineage is a lineage that causes problem for the society, of which, your community records will show that your ancestors have been banned from the community. If the Church and Mosque now give you a second chance at life, you shouldn't go back to destroy the rest of your community, rather, you should go back and contribute positively to your community's culture and tradition.

Bring your children home for your community Egúngún festival and New yam festival. That's the way to strengthen your ancestry, sustain your family bond with your children's nephews and nieces and cousins as they meet to fellowship with themselves. It is also a way to improve the wellbeing of your community both socially, politically and economically.

Please, take this into consideration.

Egúngún festivals are one of our happiest moments; when you were young, you remembered how you enjoyed the Egúngún festivals, running behind Egúngún while the Egúngún makes prayers for the community.

Why do you want to deny your grandchildren such opportunity because some pastors and Imams are made to say that Egúngúns are evil? 

Deep down inside you, you know that there was nothing evil about the Egúngún that was done in your home town. Deep down in you, you know traditionalists in your community who stand on the path of truth.

So why do we allow the Pentecostal, Evangelical and Jihadist narratives to continue to fester? This misinformation is the knife that the colonizers have put to that which binds us together in holy communion as a community, this misinformation is the reason why our center can no longer hold, it is the reason why all things have fallen apart.

Can we begin from now, right from your homes to correct this misinformation? Will you take your child to the your community's next new yam festival? If you are able to, please do.

Save the next generation from being lost in search for meaning from another man's identity. Help African children to retain their own identity and culture, it is their uniqueness and they should be proud of it.

Ayobami Ogedengbe

RITA MARLEY

This is Rita Marley. Wife of the Late musician Bob Marley. She has lived in Ghana 🇬🇭 for over 20 years. She moved to Ghana after Bob's death alongside Bob family in the 1990s.

Became a Ghanaian citizen in 2013. Changed her name to Nana Afua Adobea, a Ghanaian name.

She owns a house in Aburi, Ghana. The thing is that she really didn't want to relocate to Ghana. Her first choice was Badagry in Nigeria.

In the process of trying to acquire the land, all kinds of Levies kept propping up from everybody concerned. Documents to enhance her stay in the country were made difficult. Frustrated, she opted for her 2nd choice - Ghana.

Badagry people were too myopic to understand the benefit of having such an Icon living amongst them.
The Tourism Potentials and the ripple effect of more stars like her from the Diaspora following in her footsteps, which of course eventually happened!

You don't have to be blind to be BLIND!

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