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Untold Nigeria History, Warri (2026)

21/07/2026

The Origin of Oduduwa: The Edo Perspective on a Long-Standing Historical Debate (Part I)

By Comrade Dennis Igbinedion

The question of Oduduwa’s origin remains one of the most debated subjects in Nigerian history. It is particularly important because of its connection to the historical relationship between Benin and Ile-Ife, including claims that Oranmiyan, said to be Oduduwa’s son, founded the Benin royal dynasty.

Over the centuries, several accounts of Oduduwa’s origin have emerged from Ile-Ife traditions:

* One tradition claims Oduduwa descended from heaven with a chain, a cockerel, sand, and a palm nut to create the world.
* Another claims he was a prince from Mecca who fled because of religious disputes.
* A third suggests he came from a kingdom east of Ile-Ife.

Many respected Yoruba scholars, including Isaac Akinjogbin, Bolaji Idowu, and Isola Olomola, questioned these accounts. Their studies argued that Oduduwa neither founded Ile-Ife nor arrived in an empty land. They maintained that a thriving community already existed before his arrival.

If Oduduwa neither descended from heaven nor came from Mecca, then where did he come from?

The Edo tradition provides a clear answer.

According to Benin oral history, Oduduwa was Prince Ekaladerhan, the exiled son of Ogiso Owodo, the last ruler of the Ogiso Dynasty in Benin. After leaving Benin, Ekaladerhan travelled westward and eventually became known in Ile-Ife as Oduduwa.

This position has been consistently maintained by Benin historians and monarchs for decades.

In 1960, Enogie Edun Akenzua published the Edo perspective on the Benin-Ile-Ife relationship. In later years, Prince Solomon Akenzua, who became Oba Erediauwa, repeatedly defended the same position in lectures, public addresses, and eventually in his memoir, I Remain, Sir, Your Obedient Servant.

Oba Erediauwa argued that:

* Oduduwa was Prince Ekaladerhan of Benin.
* Oduduwa did not found Ile-Ife.
* Oduduwa was not the father of all Yoruba kings.
* Several Yoruba communities and rulers existed before Oduduwa’s arrival.

These claims sparked strong reactions from some Yoruba scholars and traditional rulers, including the late Ooni of Ife, Oba Okunade Sijuwade, who rejected the Benin account and maintained the traditional narrative that Oduduwa descended from heaven.

However, the debate did not end there.

Several writers, historians, and commentators later questioned the heavenly-origin story and called for deeper historical research. Some argued that the available evidence did not conclusively support the claim that Oduduwa descended from heaven or founded all Yoruba kingdoms.

Interestingly, support for further investigation came from different quarters, including respected Yoruba historians who acknowledged that the issue deserved more scholarly examination rather than outright dismissal.

Today, the origin of Oduduwa remains a subject of historical inquiry. While the Ile-Ife tradition presents Oduduwa as the ancestral founder of the Yoruba people, the Edo tradition identifies him as Prince Ekaladerhan of Benin.

The debate continues, but one fact remains clear: understanding Oduduwa’s story is essential to understanding the historical relationship between Benin and Ile-Ife, two of West Africa’s most influential civilizations.

To be continued…

A people without memory are like a tree without roots.

18/07/2026

If Oduduwa had no royal connection to Benin, why would the Benin kingmakers invite Oranmiyan to occupy the throne?

01/07/2026

THE FINAL WAKE-UP CALL: NIGER DELTA, DON'T BE SACRIFICED!

by Comrade Dennis Igbinedion.

Brothers and sisters of the Niger Delta, the drums of war are beating, but are we dancing to the wrong tune? While we sharpen our cutlasses against each other, vultures are circling overhead to pick our bones. The ultimate agenda is clear: the division of Nigeria into regional fiefdoms, and they plan to do it without our consent, leaving us landless and resourceless.

We must look beyond the noise and identify the real enemies—and they are NOT our Benin Edo, Urhobo, Itsekiri, or Igbo neighbours.

THE SPIRITUAL WAR AGAINST OUR ANCESTRAL IDENTITY

Let us speak the truth that our compromised leaders refuse to say: The real traditional leaders of the South are neither Christians nor Muslims. We are traditional people, direct descendants of the Almighty God—children of the soil who worshipped the Supreme Creator through our ancestors, rivers, and forests long before colonial missionaries and northern conquerors brought imported robes and books.

Today, these imported religions are being weaponized. The narrative that the "spy for the North" (Asari) is pushing is not just political; it is a calculated Islamic Jihad war against the traditional spiritual fabric of the Niger Delta. The North wants to destabilize us so that while we are busy fighting ethnic and religious battles, they can impose their dominance over our oil-rich ancestral lands. They know that if we remain rooted in our traditional heritage, we are unconquerable. So they send agents to divide us using religion and ethnicity.

ASARI: A SPY OR A PAWN OF THE NORTHERN JIHAD?

Let us state it plainly. Alhaji Mujahid Asari-Dokubo has publicly identified more with the Igbo than with his own Ijaw blood. But deeper still, allegations persist that he is a spy for the Northern establishment—a tool deployed to spark a religious and ethnic wildfire in the South-South. Why would a man who claims to fight for the Ijaw suddenly ignite tensions with the Benin Edo, Urhobos, and Ikalas? Because chaos serves the North. When we fight each other, the North and their colonial allies loot our oil unopposed.

Asari is not our saviour; he is a distraction, a mercenary sent to turn brother against brother so that the real thieves can continue their work.

THE REAL ENEMY: RESOURCE EXTRACTION BY THE NORTH AND COLONIAL POWERS

Wake up, Niger Delta! The fight we should be waging is NOT against each other. The fight is against the Northern elites and colonial multinationals who have been extracting billions of barrels of oil from our creeks for over half a century while we drink poisoned water and breathe gas-flared air.

But here is the bitterest pill to swallow: most of our own leaders are aiding them. Our so-called elites, politicians, and even traditional rulers have sold their birthright. They work as security forces—hired guards—to protect the pipelines and oil rigs that drain our wealth. They use the Nigerian military and police (mostly populated by northerners) to gun down our protesting youths. They sit in Abuja and collect peanuts while the North and Western oil cartels share our trillion-dollar inheritance.

These traitors benefit directly from our disunity. When Ijaw fights Benin Edo, when Urhobo fights Itsekiri, the focus shifts away from the oil theft happening right under our noses. The North claps in joy because their Jihadist agenda to control our resources succeeds every time we pick up a gun against our neighbours.

THE GELEGELE MYSTERY: WHAT CHANGED ALL OF A SUDDEN?

Let us interrogate the Gelegele situation with logic. The Ijaw people of Gelegele have lived in that territory for centuries without any significant conflict. They coexisted peacefully with the Benin Edo, Urhobos, Ijaws, and Ikalas from Ondo State. They paid homage to the host communities as our traditions demand—a sacred bond of respect between settlers and landlords.

So, I ask you: What changed all of a sudden?

Why is there now a deliberate campaign to paint Gelegele as a flashpoint? The answer is simple: External agitators funded by northern interests and colonial oil cabals have moved in. Their goal is to provoke a crisis between the Ijaw and the Benin Edo/Urhobo axis. They know that if they can ignite a war in the Western Niger Delta, they can justify a military clampdown, displace the indigenous people, and secure the oil blocs for their northern and foreign godfathers.

Do not fall for this bait. The people of Gelegele are our brothers. The Benin Edo and Urhobos are our brothers. The only strangers in this land are those who come with guns and foreign religions to steal our crude.

WHO REALLY BENEFITS FROM THE DISUNITY OF THE NIGER DELTA?

Let us answer this clearly:

· The North benefits—because a divided South-South cannot demand resource control or self-determination.
· The colonial oil companies (Shell, Chevron, Total, etc.) benefit—because they can continue their operations without indigenous interference.
· The corrupt local elites benefit—because they are paid to be the watchmen over our stolen wealth.
· WE, THE NIGER DELTA PEOPLE, LOSE—we lose our land, our dignity, our resources, and our future.

A FINAL CALL TO OUR TRADITIONAL LEADERS

To the genuine traditional rulers of the Niger Delta—the custodians of our ancestral customs: Reject the imported labels of Christian and Muslim divide. Unite under the banner of our forefathers. Call a council of all ethnic nationalities—Ijaw, Benin Edo, Urhobo, Itsekiri, and Ikala. Sit together and discuss resource control, not ethnic supremacy.

Caution Asari publicly. Let him know that his actions are a betrayal to the Ijaw people and a disservice to the entire region. Tell the Benin Edo and Urhobos that we are not their enemies—we are their neighbours, bound by centuries of intermarriage, trade, and shared rivers.

THE PATH FORWARD

Let Gelegele be a warning, not a war. We must refuse to be pawns in a game of ethnic and religious domination orchestrated from the North. Our ancestors did not bow to invaders; they fought them with unity.

Let us stop fighting each other over crumbs. Let us unite and fight for the total control of our resources. Let us demand that the oil extracted from our creeks benefits our schools, hospitals, and roads—not the bank accounts of northern generals and London-based executives.

Rise up, Niger Delta. Remember who you are—direct descendants of the Almighty God, guardians of the land, and owners of the wealth beneath our feet. Do not let strangers decide your fate. Unity is our weapon. Division is our graveyard.

Share this message far and wide. Let every Niger Delta son and daughter awaken before it is too late.

27/06/2026

AN URGENT WAKE‑UP CALL TO EVERY SON AND DAUGHTER OF EDO BENIN

The veil has been lifted. For years, the enemies of our ancestral homeland have unmasked themselves, yet too many of us laughed, scrolled past, or whispered, “It is not my community.” We treated existential threats as entertainment. We forgot the lesson of the British incursion—that our famed warrior spirit was dulled by accommodation. Today, we have no room for jokes.

The declaration is made. Edo Benin is openly named as the next expansion ground. This is not rumor; it is a battle cry from those who see our rivers, forests, and heritage as empty real estate. They bank on our complacency. They count on the Edo nature—that benevolent, open‑hearted spirit—to hand them our birthright on a silver platter.

But here is the bitter truth: the greatest dagger is not held by outsiders—it is held by our own blood. Some of our brothers, blinded by greed or seduced by false promises, have become the rat that informs the outside world of the food inside our house. They feed our enemies intelligence, dilute our resistance, and quietly cede buffer zones for personal gain. They are the collaborators who whisper, “It is just business,” while our rivers are auctioned and our shrines are profaned.

HEAR THE PARABLE OF THE RAT
The rat at home informs the rat outside that there is food inside. That is exactly what is happening. Our internal divisions, our silence, our refusal to confront the snakes within our own bushes—settlers in Igbanke who now outnumber the indigenous Edo; settlers in Iru who arrived less than a hundred years ago; foreign camps along our riverine axes—are our greatest betrayal. These settlers watch us, learn our weaknesses, and send word that Edo land is ripe for the taking. But they could not succeed without Edo men and women who guide them, who sell them chieftaincy titles, who lease our communal lands behind our backs. Those lost brothers have chosen silver over soil—and they must be named, shamed, and stopped.

LAND OWNERSHIP DOES NOT MEAN SOVEREIGNTY
Let us be crystal clear: even if a foreigner buys a piece of land, that transaction does not transfer the soul of that community. It does not grant ownership over our host communities, our chieftaincy titles, or our ancestral shrines. Yet, what do we see? Villages naively ceding buffer zones to Fulani herders and Igbo traders, thinking it is just business. Mark my words—in fifty years, they will raise children who speak their mother tongue, build their own shrines, and claim they were the original settlers. History will erase us if we let it. Look at what happened in other states where our indigenous populations assimilated into Yoruba and Igbo populations and lost their language, their gods, their identity. We are the last standing ground to reawaken the children of Igodomigodo. Edo Benin must not fall—the heart of Idu land must beat on.

TO THOSE WHO FEEL IT IS NOT THEIR FIGHT
You are lying to yourself. When the rivers are seized, the farmland occupied, and the local government councils infiltrated, they will not ask if you are from Oredo, Ikpoba‑Okha, or Ovia. They will see only an Edo man to be displaced. That knock on your door will come—and sooner than you think if we do not rise now. This fight is not for one village; it is for the entire Edo nation, especially Edo South. And it is a fight against both the invader and the traitor within.

THE CALL TO EVERY RIVERSIDE AND BORDER COMMUNITY
Every community harboring foreign camps along our waterways must mobilise NOW. Do not wait for government intervention that may never come. Convene your elders, your youth, your hunters. Reinforce your boundary markers. Document every foreign settler—and document every Edo man or woman who aids them. Tell the settlers firmly: You are guests, not owners. Your stay is by our grace, and your expansion stops today. Tell our lost brothers: You are not saviours—you are sell‑outs. Your betrayal ends now, or you will be treated as the enemy you have chosen to become. We are not calling for lawlessness, but we are calling for unwavering vigilance. Visit the Igbanke and Iru axes. Renegotiate the terms of their stay. Remind them that Edo hospitality has limits when it is twisted into conquest—and remind our collaborators that the wrath of their own people will be swifter than any outsider’s reward.

BY THE POWER OF OSANOBUA AND OUR ANCESTORS
Our forefathers did not bow to invaders; they repelled them with strategy and might. The British changed our structure and granted independence to inhabitants of our country who now claim indigeneity, but they could not destroy our spirit. It is time to reawaken that defensive gene. Let us organise at the community level, strengthen our age‑grade systems, and re‑establish the communal security that kept our land safe for centuries. But we must also purge our ranks—expose every son who has sold his birthright, every daughter who has guided the stranger to our wells. Their names must be known, their deeds recorded, and their influence broken.

A FINAL WARNING TO THE COMPLACENT
Wake up! Stop treating this as tribal sentiment. This is survival. Let every Edo man, woman, and child understand: our language, our monarchy, our Oba, and our soil are inseparable. We will not trade them for a peace that lasts only until their numbers overwhelm us—nor for the filthy lucre that buys our own people’s silence. The enemy is at the gate, but the traitor is inside the walls. We cannot fight one without fighting the other.

Let us come together—from the banks of the Niger to the plains of Afemai. Let us defend what our ancestors bled for. Let us confront our lost brothers with truth, and our invaders with iron. We shall be victorious, but only if we rise together, now, without fear. Osanobua guides our hands. Our ancestors walk with us. Edo shall prevail! Asee

RISE. ORGANISE. EXPOSE THE TRAITORS. PROTECT OUR HERITAGE. THE BATTLE IS HERE.

Comrade Dennis Igbinedion

22/06/2026

I am Edo. I am Benin. I am Idu Igodomigodo.

My people have been called by different names by different neighbouring peoples across different eras of history, but our identity and continuity remain intact.

The claim that Edo people are a “new presence” is difficult to reconcile with the historical traditions, institutions, settlements, and royal systems that existed in this region long before colonial boundaries were drawn. We know the communities and peoples that lived around us because our history did not begin with British records.

What many fail to understand is that names change over time, but civilizations endure. Igodomigodo, Edo, Benin—these are chapters in the evolution of the same civilization, not separate peoples appearing out of nowhere.

So how can I suddenly become a subgroup of a tribe that emerged after my ancestors had already established kingdoms, settlements, political institutions, and a recognized civilization in this region?

History should be based on evidence, not on modern political narratives. If you are making a historical claim, present the evidence. Until then, I will remain what my ancestors were: Edo, Benin, and a descendant of the ancient people of Igodomigodo.

22/06/2026

Everyone has the right to live and preserve their culture in Edo State, but historical residence and indigenous origin are distinct.

20/06/2026

If you’re waiting for a free and fair election in 2027 while ignoring the flaws in the system, you’re not planning for reality—you’re riding a wild horse called hope.

20/06/2026

One of the biggest mistakes many citizens make is treating development projects as gifts from politicians.

A road is not a favor.

A school is not a favor.

Security is not a favor.

Healthcare is not a favor.

Electricity is not a favor.

Clean water is not a favor.

These are responsibilities of government.

Politicians are not elected to perform miracles. They are elected to manage public resources and provide public services. The money used to build roads, hospitals, schools, drainage systems, and other infrastructure does not belong to politicians. It belongs to the people. It comes from taxes, natural resources, public revenues, and funds that are meant to serve the public interest.

Unfortunately, many citizens have been conditioned to celebrate basic development as if it were an act of personal generosity. A politician commissions a road and people begin to sing praises as though he paid for it from his private bank account. A health center is built and citizens act as though they have received a personal gift. This mindset is one of the greatest enemies of accountability.

When citizens see development as a gift, they become grateful where they should be demanding results. They become loyal where they should be asking questions. They applaud where they should be evaluating performance.

The consequence is dangerous.

Leaders begin to believe that doing the bare minimum deserves endless praise. Communities become satisfied with projects that should have been completed decades ago. Entire generations grow up without quality infrastructure and yet celebrate every small improvement as if it were extraordinary.

Imagine a community without good roads for twenty years. When one road is eventually repaired, the people are expected to be thankful. But the real question should be: Why did it take twenty years?

Imagine a generation of children studying in poor conditions. When a school is finally renovated, the people celebrate. But the real question should be: Why were those children neglected for so long?

Development should not be measured by ceremonies, billboards, or political propaganda. It should be measured by results, impact, and the consistent improvement of people’s lives.

Citizens must learn the difference between appreciation and accountability. There is nothing wrong with acknowledging good work. However, appreciation should never replace scrutiny. Commending performance should never prevent citizens from demanding more effective governance.

The standard should never be gratitude for what government is already obligated to do.

The standard should be performance.

The standard should be competence.

The standard should be accountability.

A government that provides roads, schools, hospitals, security, and basic infrastructure is not doing the people a favor. It is simply fulfilling its duty.

Development is not charity.

It is not generosity.

It is not kindness.

It is duty.

And citizens must never forget that.

16/06/2026

THE GREATEST POVERTY IS NOT LACK OF MONEY, BUT LACK OF EXPECTATION

One of the saddest things that can happen to a people is when generations grow up without knowing what good governance looks like.

When a child grows up in a community without stable electricity, good roads, quality schools, healthcare, security, or clean water, they may begin to see deprivation as normal. They stop demanding better because they have never experienced better.

For many years, some communities have watched development pass them by while receiving the same promises every election cycle. Young people who have never known consistent electricity do not even realize that reliable power is not a luxury—it is a basic right. Communities that have lived with insecurity for years begin to see it as an unavoidable part of life.

This is how societies become trapped—not only by poor leadership, but by lowered expectations.

Our ancestors built one of Africa’s greatest civilizations. The Benin Kingdom was renowned for administration, planning, craftsmanship, diplomacy, and organization. We are descendants of people who built, created, and governed effectively.

We dishonor that legacy when we accept less than what we deserve.

Citizens must hold leaders accountable regardless of party, tribe, religion, or personal loyalty. A governor is accountable. A local government chairman is accountable. Legislators are accountable. Traditional and community leaders also have responsibilities.

Development should not be celebrated as a favor. It is the purpose of government.

The day our people begin to expect more, demand more, and refuse excuses, that is the day real change begins.

A people who remember their greatness will never be comfortable with mediocrity.

08/06/2026

There are Over 4000 Religions in the world. The only one that called itself religion of peace want to kill us all

Untold Nigeria History

21/07/2026

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