Akọni ìgbà ìwáṣẹ̀

24/05/2025

“Growing up as a kid, my late grandmother would tell me tales by moonlight under a huge Iroko tree at the village square.

It was one of the few happy moments I had as a kid growing up in Kéra Bondokuy, Mouhoun Province which was marked by hardship and poverty.

Those moments were marked with so much love to me and other kids, as we played under the crystal moonlight of mother Africa Burkina Faso not realizing the task ahead of us to save Burkina Faso… we were just kids trying to be happy!

After every moonlight tale, before we dispatch to our various houses, Grandma would end her tales with; “May The Great Pyramids of Egypt Grow In You”

I memorized those words in my memories, she didn’t watch me grow up to ask her the meaning because; she would leave this world before my 15th birthday!

But growing up to understand Africa, I realized how deep grandma words were.

The pyramids remain the biggest proof that wealth and civilization started in Africa!

They couldn’t l00t/lift it to Europe to be kept in their museums as Artifacts!

But it stands there ahead of time, from the very moment it all began, to remind you as an African, wherever you are that; Greatness started from you!

Wake up Africa and take back your glory!”
Said Ibrahim Taore Burkina Faso president

23/05/2025

21/05/2025

We, the federation of Oyo-based civic groups working together as a unifying platform for our collective interests, view with serious concern the ongoing legislative process in the Oyo State House of Assembly seeking to rotate the chairmanship of the State Council of Obas and Chiefs among the Alaafin of Oyo, the Olubadan of Ibadan, and the Soun of Ogbomoso. While we recognise the constitutional role of the House to make laws in the interest of the people, we believe this proposal touches on matters far deeper than administrative or political arrangements. It reaches into the very heart of Yoruba heritage, identity, and historical and cultural order. We are questioning the authourities and historical precedents the House relies for this proposed legislation.

We had earlier expressed concern over an initial proposal for a concurrent chairmanship structure, which, though problematic, still recognised the Alaafin as the permanent presiding officer. The sudden shift toward a rotational chairmanship model, however, represents a significant departure from established historical precedence and risks undermining the revered place of the Alaafin’s throne in the Yoruba sociopolitical structure.

The Alaafin of Oyo is not just a royal figure in Yorubaland. The throne is sacred and a symbol of Yoruba civilisation, a throne of immense cultural, spiritual, and historical weight, that all Yoruba trueborns are duty-bound to protect For centuries, the Alaafin stood at the helm of the Great Oyo Empire, commanding loyalty from across Yorubaland, making for us a globally acknowledged history that we had a civilised and sophisticated political organisation before colonialism. The Alaafin's throne had played an unparalleled role in uplifting other traditional seats. Those who have been beneficiaries of that historical benevolence should not be found challenging the same Alaafin.

What is even more troubling is the growing sentiment in some quarters, including from Ibadan and Ogbomoso, that appears to challenge the historical significance of the Alaafin. We find this disheartening, especially given the deep historical bonds that tie these cities to Oyo. Ibadan, in particular, was deeply connected to the Alaafin’s leadership through shared ancestry. Their ancestors fought for the Alaafin, and this was not only during the reign of the Empire, but also in the present Oyo.

We believe that Yoruba history and heritage must be approached with care, respect, and a sense of collective responsibility. Attempts to alter time-honoured structures must not be guided by momentary sentiment or politics.

We therefore appeal sincerely to the Oyo State House of Assembly to reconsider this bill. We urge Governor Seyi Makinde to listen to the voices of cultural custodians and people of goodwill whom we have engaged to intervene. The Governor should understand the delicate balance of our traditions and identity.

Let us not forget: the strength of the Yoruba nation lies in the respect we show to the legacy that binds us.

Co- signed:

Taiwo Adebyo
Oyo Global Forum - OGF

Imam Daud Igi Ogun
Oyo OyoAlaafin Descendants Union- ODU

Omo'ba Muideen Akee Adekunle Ladigbolu
Oyo Atiba Unity Forum

Dr. Gbadamosi Belau
Oyo Champions

Ismail Ademola
Oyo Solidarity Forum

Oladotun Gbenga
Oyo Visionary Group

Sheu Okanlomo
Oyo Progressive Group

Aare Almaroof Yekinni
Egbe Omo Oyo Nile Loko

Sodiq Ayobami
Oyo Development Council

Awotona AbdulRahamon Ajadi
Ajisebi Oyo Laari Cultural Foundation

Sangodare Elisha Oyeyinka
Oyo-Alaafin Descendants Global Union

Fatai Bamidele
Oyo Progressive Indigenes Union

Alhaji Ismail Abodunrin
Oyo Rebirth

Source

https://ajisebioyoradio.com/2025/05/21/oyo-civic-groups-reject-rotational-chairmanship-bill-for-state-council-of-obasa-call-to-preserve-yoruba-heritage-and-traditional-authority/

16/05/2025

FROM ENIOLA SISI ALAGB0: Let it be in the record that am the First Alagbo in Yoruba land who went for herbal studies in China, also the first Alagbo who got interviewed on BBC New. I wear my crown honorably for putting Agbo tradition on the world Map and promoting Yoruba tribe globally.

15/05/2025

Òrìṣà lọba, ẹ jẹ́ ká wárí fún wọn!

Ọba aládé tí ó kéré jùlọ lọ́jọ́ orí nílẹ̀ Yorùbá di ẹni ọdún méjìlélógún lónìí.
Oba Adeyeoba Oloyede Adekoya, Akinghare II, Ojima Arujale karùndínlọ́gbọ̀n (the 25th) ti Okeluse, Ìpínlẹ̀ Ondo .
Ẹ jẹ́ kí á kí orí adé kú ọdún
Kaaabiesi ooo

Akọni ìgbà ìwáṣẹ̀

13/05/2025

This Badagry drum, only orphans are mandated to play it.

Called the Sato Drum of Badagry, it was originally from Dahomey, now Republic of Benin.

He who still has both parents cannot beat the drum. If he does, it has devastation consequences. He who has lost a parent can still beat the Sato but he can only use a hand. Only a pure or true orphan can use both hands to beat the drum.

The drums are only played during special celebrations like burials of very old people, chiefs or influential people. It has also been played during special national and state occasions.

The drum is approximately three meters tall and played with seven long drumsticks.

According to the tradition, "Those who bēat the drum must jump simultaneously at the rhythm of the drum, wear traditional attire and perform acrobatic displays. Those who play the drums must be orphans."

📷: Lagos State Life and Culture

20/04/2025

See the first Oba who refused to stand up for a Governor in Nigeria

OBA ADEMUAGUN PhD Law VS PREMIER OBAFEMI AWOLOWO

Ebora Owu needs to read this...

Oba Ademuagun was installed as Deji on the 28th October, 1957. In the same year 1957 he was inducted into the Western House of Chiefs which we know as "Ipade Lobaloba

The incident happened during the very first meeting he attended. All selected Oba in the region attended the meeting with Chief Obafemi Awolowo who was the Premier of the western region. In Ondo province, only five(5) Obas attend the meeting namely; Deji of Akureland, Olowo of Owo, Osemawe of Ondo, Ewi of Ado and Elekole of Ikole

At the meeting, all the Obas were already seated before Awolowo walked in majestically in his usual way. Immediately he arrived, all the Obas stood up except Oba Ademuagun, Ekun oko Eyesorun. The other Obas were surprised, seeing this new and young Oba from Akure seated when Awolowo came in. Awolowo himself was surprised and asked who he was and he replied, "I am the Deji of Akureland, Ademuagun Adesida II."

Awolowo queried his audacity, and Oba Ademuagun responded, "was it polite seeing the likes of Kabiesi Adesoji Aderemi or Alaafin Ladigbolu, who are older than us, standing up for you while you walk in. In London where we both studied law, have you ever heard that someone walked in and the Queen stood up. In fact Queen will enter a venue last. Even if Nigeria system of government is different from theirs, respects must be given to whom it is due. We here, inherited our father's stool and it's only death that can remove us but you, your time on this seat will soon lapse. You got there by thumb and through thumb you shall be removed. Me, Ademuagun will never stand up for you."

He asked those Obas including Oba Akenzua of Benin, to get back to their seats but they couldn't. They were just watching the drama. A serious altercation ensued, after which Oba Ademuagun had to remove his cap(crown), handed it to Awolowo and dared him to put it on if he could so as to prove he deserves the respect he demanded from him. The other Obas took it from Awolowo and before they could turn back Oba Ademuagun had left the venue. Thanks to Olodumare that some omodeowas followed him to the meeting, they had to retrieve the crown and ran after him. The feud between both Icons was later settled here in Akure by Dr Nnamdi Azikwe after many years

He exercised his bravery before Awolowo, maybe because he was a lawyer who knows law like him

Olori Asake Adebola Adesida, the then Eyesorun witnessed this and Regent Adesida Adebusola Alice confirmed it

Respect to Akure Deji
The omo Owa Omo Ekun laafin
Iku pa ni han da're

Afolayan
Akọni ìgbà ìwáṣẹ̀

13/04/2025

ALaafin is the highest monarch in Yoruba land, ooni is the custodian of the gods. , an abore a priest ooni is not an oba alade he became arole, oduduwa because non of oduduwaa sons were around hence he was made the king to hold in trust.. we are not orphans of history.

09/04/2025

Genealogy of the new Alaafin Oyo - Kabiyesi Akeem Abimbọla (Gbadewọle) Ọwọade I.

Alaafin Abiodun (the slayer of Basọrun Gaa) was the father of Alaafin Atiba

Alaafin Atiba Atọbatẹlẹ birth Alaafin Adelu Agunloye (1860-1875)

Alaafin Adelu birth Alaafin Lawani Agogo Ija (this Alaafin vacated Ọyọ for 30 years after being denied the throne in favor of Adeyẹmi I. He relocated to Ibadan and built a palace in Ibadan. He was a friend of Ibadan Warlords. Oke Arẹmọ Ibadan was named after the prince because that was where he moved to. This area is now the seat of the new Olubadan of Ibadan land)

Alaafin Lawani Agogo Ija became Alaafin in 1905 after the reign of Adeyemi I. He moved back to Oyo Atiba - Agọ Ọja.

Alaafin Lawani Agogo Ija was married to Olori Ogunsọlape Awẹro from Iwo.

Alaafin Lawani Agogo Ija and Olori Ogunsọlape had 3 Children in the follwoing order:

Ladigbolu, Ọwọade, and Rabi

Ladigbolu I was the first born of Lawani Agogo Ija, he became the Alaafin and His son Gbadegesin also became Alaafin Ladigbolu II.

Prince Ọwọade the second born of Alaafin Lawani Agogo Ija has not had any Alaafin from his lineage. His lineage was skipped for Ladigbolu II.

Alaafin Lawani Agogo Ija second son Prince Ọwọade birthed Yusuf Amuda Ọwọade, who birthed Aake, who birthed Ibiyọsi Rasaki who birthed Alaafin Akeem Abimbọla Ọwọade.

Congratulations to our King, Alaafin, Iku Baba Yeye, Alasẹ ekeji Orisa, Kabiyesi Akeem Abimbọla Ọwọade Gbadewọle I

The great, great, great grandson of Prince Ọwọade Iyanda Ẹlẹwu Ẹtu, aboko ni eti akinmọrin.

Alaafin Abiọdun > Alaafin Atiba > Alaafin Adelu Agunloye > Alaafin Lawani Agogo Ija > Prince Owoade > Prince Yusuf Amuda > Prince Ake > Prince Ibiyọsi Rasaki > Alaafin Akeem Abimbọla Ọwọade I.

Yorùbá History
Akọni ìgbà ìwáṣẹ̀

30/03/2025

ÌYÀTỌ̀ TÍ Ó WÀ LÁÀRIN ṢÀNGÓ IRÚNMỌLẸ̀ ÀTI SÀNGÓ ỌBA

1. Ṣàngó Irúnmọlẹ̀ rọ̀ láti òde ọ̀run sí òde ayé ni bíi àwọn Irúnmọlẹ̀ yòókù.
Ṣàngó ọba kò rọ̀ láti òde ọ̀run, Ọdẹ́dé tí ó jẹ́ ọmọ Ọ̀kànbí tí a mọ̀ sí Ọ̀rànmíyàn ni ó bí i. Òrìṣà àdáyéyàn ni.

2. Ṣàngó Ayílẹ́gbẹ́-Ọ̀run àti Odùduà jọ lo ìgba lóde ayé ni.
Ṣàngó ọba kò bá Odùduà lògbà lódé ayé Ọdẹ́dé tí ó jẹ́ ọmọ Odùduà ni ó bí i.

3. Ṣàngó Irúnmọlẹ̀ ju ọba lọ gẹ́gẹ́ bí ọ̀rọ̀ tí ó sọ pé “ọba ló ni ayé, Òrìṣà ni ó sì ni ọba”.
Ṣàngó ọba kì í ṣe Irúnmọlẹ̀. Lẹ́yìn tí ó pa ara rẹ̀ ní Kòso ni ó di Òrìṣà Àdáyéyàn.

4. Ṣàngó Irúnmọlẹ̀ ni àwọn ẹgbẹ̀ rẹ̀ fi ọjọ́ Jàkúta dá lọ́lá ní Ifẹ̀ Oòyè.
Ṣàngó ọba kò gbé Ifẹ̀-Oòyè rí. Ahoro oko ni ó gbé.

5. Ṣàngó Irúnmọlẹ̀ ni ó gba Ọya lọ́wọ́ Ògún, tí ó fi ṣe ìyàwó. Òun ni ó sì tún gba Ọ̀ṣun tí ó jẹ́ ìyàwó Ọ̀rúnmìlà.
Ṣàngó ọba kò tíì dé ilé ayé ní ìgbà tí Ọya àti Ọ̀sun rọ̀ sóde ayé. Ọmọ bíbí inú àwọn Irúnmọlẹ̀ yìí sì ju Ṣàngó ọba lọ lọ́jọ́ orí.

6. Ayílẹ́gbẹ́ ọ̀run ni orúkọ́ Ṣàngó Irúnmọlẹ̀. Àbúrò ni ó jẹ́ sí Baáyànnì lóde ọ̀run.
Ìtí-Olú ni orúkọ Ṣàngó ọba. Kò gbọ́njú mọ Baáyànnì rárá.

7. Ṣàngó Irúnmọlẹ̀ gba ọ̀nà Àtìbà jáde kúrò ní Ifẹ̀-Oòyè. Bẹ́ẹ̀ ni kò kú, ó wọlẹ̀ ni.
Ṣàngó ọba pokùn so ni, ní ìlú kékeré kan níwájú Ìgbẹ́tì lọ́nà Ọ̀yọ́-Ilé. Ìlú ọ̀hún ni wọ́n ń pè ní Kòso.

8. Ọ̀yẹ̀kú-Méjì ni Odù tí Ṣàngó bá rọ̀ láti òde ọ̀run wá sílé ayé.
Ṣàngó ọba kò rọ̀, ṣùgbọ́n Ọ̀kànràn-Méjì ni Odù ìṣẹ̀dáyé rẹ̀

23/03/2025

Fun anfani awa Babalawo tabi Onisegun tabi Onisese ti a bá fẹ darapọ mọ Egbe Akọni Ìgbà Iwasẹ lori WhatsApp , ẹ darapọ̀ pẹlu link yii

21/03/2025

The Ooni of Ife dethroned for being too long on the throne
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Photo: An ancient mask depicting an Ooni
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Ogboru is 19th century Ooni of Ife dethroned mischievously by Ife Palace Chiefs who got tired of his 70yrs long reign. He was deceived by trick to come out of his place to come and see something at the Atiba square of the ancient Ile-Ife town and wasn’t allowed to return to the palace again. He angrily left for another aboard where he founded a little town called Ife-Odan and he settled there. Successive Ooni of Ife like 6 installed after him died in succession under 6months like a sort of throne bewitchment and Ife Chiefs had to search for him at Ife Odan to return back, but he resisted the attempt and gave them his daughter Moropo to make some sacrifices at the palace after which his son Giessi became the next Ooni after him.