Ọlúwáṣẹun O. R. Bánkọlé

@OryHarde Ori omo yibo ti yi oooo😁😁😁Abi there Another Awori we didn't know Aworis are yorubas 💯💯

The original habitant of Lagos are not Yoruba but the Awori 😂 This is a statement from an illiterate Ibo lady who doesn’t understand how the Yoruba Ethnicity is structured. Do you see why you should never fall for physical beauty?

@HRH_bankeoniru @HRH_bankeoniru fact,I humbly invite you to join our noble movement dedicated to the growth, unity, and development of Awori land and its people. Your support, presence, and contribution will be highly valued as we work together for a greater future. @Aworiadun

Lagos is welcome to all who come in peace. Come, live, invest, trade, build your businesses, pay your taxes, and thrive with us. This is the Lagos spirit, the same spirit that turned a fishing settlement into Africa’s biggest economic engine, we do not close our gates. But hear us clearly: Lagos is not a no-man’s land. This is our father’s land. The Awori people were here before it was named Eko. Our ancestors shed blood and sweat on these lagoons long before others arrived. In 2027, the time has come for Lagos indigenes ,true sons and daughters of the soil to hold the political offices that decide our future. Eti-Osa Federal Constituency must be represented by one of our own. The House of Representatives seat belongs to a Yoruba indigene who understands our history, our land struggles, our flooding problems, our coastal erosion, and our children’s future. Thaddeus Attah and others like him we say thank you for your stay, but it is time to go back to your state of origin and build there. Lagos has her own children ready and capable to lead, we are not against any tribe. We are for justice in our homeland. Lagos for all to prosper, but governed and represented by her indigenes. Awori blood. Oniru heritage. Lagos first. In 2027, we take back our seat. #EtiOsaForIndigenes #LagosIsOurs

@TheGreatestIFE That your number 13 i have problem with unless there's another otta(Ota) in yoruba land that i don't know

NOTABLE CITIES IN YORUBALAND &THEIR FOUNDERS: (1) Ile-Ife was founded by Obatala (2) Owo was founded by Ojugbelu. (3) Oshogbo was founded by Ijesha (4) Akure was founded by Omoremi Omoluabi (5) Ondo was founded by Queen Pupupu (6) Iwo was founded by prince Ogbaigbai. (7) Oyo was founded by prince Oranmiyan (8) Igede Ekiti was founded by Ake (9) Abeokuta was founded by Shodeke (10) Ilesha was founded by Owalushe Ajaka. (11) Esie was founded by prince Baragbon (12) Ijero Ekiti was founded by Prince Ogbe (13) Sango-Otta was founded by Osolo and Eleidi Atalabi (14) Igbesa was founded by Akeredun (15) Iperu was founded by Akesan (16) Ikire was founded by Akinere (17) Ado Ekiti was founded by Awamaro (18) Esa-Oke was founded by Omiran Adebolu. (19) Ilorin was founded by Ojo Isekuse (20) Ikorodu was founded by Oga. (21) Ijebu-Ode founded by Olode (22) Iree (Osun) was founded by three brothers: Larooye, Arolu and Oyekun. (23) Ila-Orangun was founded by Fagbamila Ajagun-nla. (24) Ikere-Ekiti was founded by Aladeshelu (25) Ikole Ekiti was founded by Akinsale (26) Ede was founded by Timi Agbale. (27) Omu-Aran was founded by prince Olomu-Aperan (28) Ode-Remo was founded by two hunters: Arapetu and Liworu. (29) Ikirun was founded by Akinorun (30) Saki was founded by Ogun (31) Eruwa was founded by Obaseeku (32) Iraye was founded by Odudu-Orunku (33) Ogbomosho was founded by Ogunlola (34) Offa was founded by Olalomi Olofa-gangan (35) Inisa was founded by prince Ooku Eesun (36) Ido Ani was founded by Oba Ozolua (37) Ejigbo (Osun) was founded by Akinjole Ogiyan (Ogiriniyan) (38) Okuku was founded by Oladile (39) Efon Alaye-Ekiti was founded by Iji-Emigun (40) Ijebu was founded by Obanta (41) Isara-Remo was founded by prince Adeyemo (42) Odeogbolu was founded by Eleshi Ekun Ogoji (43) Ise-Ekiti was founded by Akinluaduse (Akinluse) (44) Isara-Remo was founded by prince Adeyemo (45) Itele-Ijebu was founded by Ojigi Amoyegeso (46) Ijebu-Jesha was founded by Oba Agigiri Egboroganlada (47) Ibokun (Ilemure) was founded by Obokun (48) Ikoro-Ekiti(Eso -Obe) was founded by two hunters: Olushe and Olugona. (49) Ilara Mokin was founded by Obalufon Modulua Olutipin. (50) Igbara Oke was founded by Olowa Arajaka (51)Epe was founded by Hu-Raka (52) Malete (Iseyin) was founded by Adenle Atologuntele (53) Igbo-Ifa(Kishi) was founded by Kilisi Yeruma (54) Ijebu-Igbo was created by Ademakin Orimolusi. (55) Ilobu was founded by Laarosin (56) Gbongan was founded by Akinfenwa (57) Ire-Ekiti was founded by Ogun (58) Iwoye (Ayedun) was founded by Atabata. (59) Igbajo was founded by prince Akeran (60) Imesi-Ile was founded by Odunmorun and Eye. (61) Orile-Owu was founded by Pawu. (62)Otun-Ekiti was founded by Oore (63) Igbo Asako( Igbo-Ora) was founded by Obe Alade. (64) Idanre was founded by Olofin, a younger brother to Ododuwa. He came to Ufe after the demise of his senior brother. (65) Iresi was founded by Ifadumila

Keep fooling yourself,Ado odo kingdom is very much older than Benin and oyo combined. You're mixing up thing here,Ado ibini is benin(EDO) while Ado odo is Ado odo(Awori).

@diponet1 I don't know if that's only me

@diponet1 I don't know what's wrong with space,after hear the space for some seconds then everywhere will just after

The Idejos: Keepers of the Land – The Onikoyi Chieftaincy: Guardian of Ikoyi and Strategist of Centralization The Idejo chiefs, distinguished by their "White-Cap Chiefs" (Onifila-Funfun) insignia, form the venerable landowning aristocracy of Lagos. Their foundational authority stems from the lineage of Olofin Ogunfunminire, the legendary progenitor of the Awori people. Among these prominent figures, the Onikoyi Chieftaincy holds a significant historical position, notable for its vast landholdings and its strategic relocation to a central part of Lagos Island, underscoring its enduring role in the city's traditional structure. Origin and Relationship to the Olofin The Onikoyi is recognized as one of the children of the Olofin of Iddo. Onikoyi, along with Ojora and Mogiso, were among the Olofin's adopted children who sought refuge and protection from the Olofin during a war. This perspective suggests their integration into the Olofin's extended familial structure. The Onikoyi's people traditionally trace their origins to Ikoyi-Ile, a town near Ogbomoso, from which they migrated to Iddo Island, settling under similar circumstances as the Ojora. Domain and Seat of Authority The Onikoyi's domain was historically extensive. After settling on Iddo Island, the Onikoyi, "like some of the children of Olofin," took up a position beyond the Lagos Island, which was primarily the domain of Aromire. However, in a strategic move reflecting the evolving political and administrative landscape, the Onikoyi later relocated his palace to the present site at Idumota on Lagos Island. This relocation was deliberate, undertaken to facilitate his regular attendance at the Ose Iga (the Olofin's weekly council meetings), highlighting the importance of centralized participation in traditional governance. The land for the Onikoyi's palace at Idumota was granted by Aromire, further illustrating the intricate web of inter-Idejo land tenure and mutual recognition among the Olofin's descendants. Beyond the immediate vicinity of his palace, the Onikoyi Chieftaincy historically claimed extensive land in Lagos, specifically stating that "Onikoyi has no other land in Lagos, except their land at Ikoyi which is very near Lagos". This "land at Ikoyi" refers to a vast area that extended to Moba in the Eti Osa Local Government Council Area of Lagos. This makes the Onikoyi one of the Idejos with the most significant territorial claims. Role and Traditional Authority As an Idejo Chief, the Onikoyi holds the traditional role of a significant landowner and a custodian of ancestral territories. His control over substantial land, including the historically important Ikoyi area, vested him with considerable authority and influence. The relocation of his palace to Idumota demonstrates a proactive approach to maintaining relevance within the changing political geography of Lagos. His participation in the Ose Iga further signifies his role in the collective decision-making and cultural preservation efforts of the Idejo hierarchy. Historical Interactions with Benin and the Obaship of Lagos The Onikoyi Chieftaincy, rooted in the indigenous Awori lineage, existed through periods of significant external influence. The Obaship of Lagos was established through Benin's political intervention, with Ashipa (Fagade), an Awori chief, being appointed as the first Oba by the King of Benin. This introduced a new layer of royal authority over the existing Idejo framework. The Onikoyi's land claims, like those of other Idejos, predated this Benin-derived Obaship. While the Onikoyi, like other Idejo chiefs, would have acknowledged the authority of the Oba of Lagos, particularly after the British intervention, his foundational land rights and traditional leadership remained a strong aspect of his chieftaincy. The grant of land by Aromire for the Onikoyi's palace, rather than by an Oba, also subtly points to the persistent indigenous land-granting authority within the Idejo system, even as the Oba's power grew. Land Ownership and Colonial Challenges The vast landholdings of the Onikoyi Chieftaincy, particularly in Ikoyi, became a significant target for Colonial Government acquisition. The vast area of Ikoyi was acquired by the Colonial Government from the Onikoyi Chieftaincy Family". Furthermore, a "Part of the Moba area was acquired by the then Western Region Government", indicating further loss of traditional lands under colonial rule. This interaction underscores the profound impact of British land policies on the Idejo chiefs, who, despite their ancestral claims, faced systematic erosion of their territorial control by the colonial state. The Amodu Tijani v. The Secretary, Southern Nigeria (1921) Privy Council case, while affirming communal land rights, also set legal precedents that influenced how traditional landownership was recognized and challenged under colonial law. Oriki (Praise Names) The Oriki of Onikoyi provides powerful insights into the chieftaincy's identity, history, and perceived attributes: "Eso Onikoyi" "Omo adile ko 'gun o to de" "Ikoyi o lo ogun Baba enikan o lo" "To ni 'koyi ba koogun sile ti o lo" "O ku baba eniti o lo" "Iwaju Onikoyi ina" "Ehin Onikoyi baba ija" "Eso Ikoyi to ba gbota leyin niseni o se ojo" "Iwaju ni won ti gba ota" These praise poems celebrate the Onikoyi's prowess in warfare, his wisdom, and his role as a leader, reflecting the historical importance of the Ikoyi territory and the chieftaincy's ancestral heritage. Signed: Baba Awori Follow on x @EOyigi

@EOyigi Onitolo agba oye 💯💯

The Idejos: Keepers of the Land – The Onitolo Chieftaincy: Guardian of Alakoro Marina The Idejo chiefs, distinguished by their "White-Cap Chiefs" (Onifila-Funfun) insignia, constitute the ancient landowning aristocracy of Lagos. Their foundational authority stems from the lineage of Olofin Ogunfunminire (Atekoye), the legendary progenitor of the Awori people. Among these venerable figures, the Onitolo Chieftaincy holds a significant place as one of the Olofin's direct descendants, known for establishing a domain in a commercially vital area of Lagos Island. Origin and Relationship to the Olofin The Onitolo is unequivocally identified as one of the children of the Olofin of Iddo. This direct ancestral link establishes the Onitolo Chieftaincy as a primary landowning family, rooted in the indigenous Awori settlement that predates the Benin-established Obaship in Lagos. The Onitolo was among the early settlers who moved from Iddo Island to Lagos Island, much like his Idejo siblings, in search of new domains. Domain and Seat of Authority The Onitolo established his domain on Lagos Island, specifically occupying a portion of the Marina foreshore. This strategic location meant his territory shared boundaries with other prominent Idejo chieftaincies, notably the Oniru and Aromire. The area of Lagos formerly known as Ehingbeti was part of this Marina, which later became known as Itolo Wharf Odo Moses, a site that historically included the old Niger House. A key aspect of the Onitolo's authority is that, while his chieftaincy may not have encompassed a "vast area of land" compared to some other Idejos, he uniquely owned the entirety of Alakoro Marina. This concentration of ownership over a crucial waterfront area underscores the Onitolo's importance in early Lagosian commerce and spatial organization. Role and Traditional Authority As an Idejo Chief, the Onitolo's primary role was that of a traditional landowner, holding suzerainty over his designated territory. His ownership of Alakoro Marina would have vested him with authority over activities conducted there, including trade and water-related endeavors. While specific prerogatives concerning the installation of other Idejos are attributed to the Olumegbon, the Onitolo's status as a direct descendant of the Olofin and his control over a significant commercial waterfront granted him inherent respect and influence within the traditional governance structure of Lagos. Historical Interactions with Benin Influenced Obaship of Lagos The Onitolo Chieftaincy, like other Idejo families, existed during a period of evolving political power in the Lagos region. Their indigenous land claims predate the establishment of the Obaship of Lagos as an institution. This Obaship was historically initiated by Benin influence, with Ashipa (Fagade), an Awori chief, being appointed as the first Oba by the King of Benin. The Onitolo's territory, being part of Iddo and later Lagos Island, would have experienced the ripple effects of Benin's influenced establishment on Lagos Island. However, similar to the Oloto's domain, it is implied that the Onitolo's traditional land rights and authority were recognized and largely respected by the Benin-derived Obas, though the increasing economic and political power of the Obas would have gradually altered the dynamics of their relationship. The collective assertion of land rights by the Idejo chiefs, which later became prominent in colonial legal battles, suggests a continuous, deeply held belief in their ancestral proprietorship. Land Ownership and Colonial Challenges The Onitolo's unique ownership of Alakoro Marina would have been a significant asset, especially during the colonial period when land values rapidly appreciated. Like other Idejo chiefs, the Onitolo's claims to land were eventually scrutinized under British colonial rule. The landmark Amodu Tijani v. The Secretary, Southern Nigeria (1921) Privy Council case, which involved another Idejo chief, established the principle that while the "radical title" to land might vest in the British Crown after cession, the "full usufructuary title" remained with the traditional head chiefs on behalf of their communities. This legal precedent would have applied to the Onitolo, validating his traditional custodianship of Alakoro Marina against claims of absolute Crown ownership. Signed: Baba Awori

The Idejos: Keepers of the Land – The Elegushi Chieftaincy: Expansive Domains and Lasting Legacy The Idejo chiefs, distinguished by their "White-Cap Chiefs" (Onifila-Funfun) insignia, form the venerable landowning aristocracy of Lagos. Their foundational authority stems from the lineage of Olofin Ogunfunminire, the legendary progenitor of the Awori people. The Elegushi Chieftaincy is recognized as one of the direct descendants of this primordial Olofin, holding a significant historical position through its expansive domain and enduring presence in Lagos's complex traditional structure Origin and Relationship to the Olofin The Elegushi is identified as one of the Olofin of Iddo's children. Like his siblings, he initially resided on Iddo Island with the other children of the Olofin. This familial connection establishes the Elegushi Chieftaincy as part of the core landowning families descended from the original Awori of the Lagos lagoon area. Domain and Settlement: The Ikateland Expansion The establishment of the Elegushi's domain is marked by a significant migration. Initially, the Elegushi resided on Iddo Island alongside other children of the Olofin. However, recognizing that Lagos Island was not sufficiently large to accommodate all the Olofin's numerous progeny and their expanding communities, the Elegushi crossed the creek and journeyed further east. He eventually settled in Ikateland on the Lekki Peninsular, where he carved out his own distinct domain. This strategic move established the Elegushi's authority over a vast and important coastal territory, extending his influence beyond the immediate environs of Lagos Island. Geographically, the Elegushi's domain of Ikateland shares boundaries with the Ojomu of Ajiranland and the Oniru of Iruland. This highlights the intricate web of inter-Idejo relationships and the contiguous nature of their historical land claims across the broader Lagos region. Role and Traditional Authority As an Idejo Chief, the Elegushi holds the traditional role of a significant landowner and custodian of the cultural heritage of his people. While the direct prerogatives related to the installation of other Idejos are often attributed to the Olumegbon, the Elegushi's status as a direct descendant of the Olofin and the founder of a major domain grants him inherent authority and respect within the Idejo hierarchy. The continuous recognition of his title, as evidenced by modern installations, underscores its enduring importance Interactions with Benin and the Obaship of Lagos While the Elegushi's lineage traces directly to the Olofin and represents indigenous Awori authority, his chieftaincy, like others, existed within the evolving geopolitical landscape marked by the influence of the Benin Kingdom. As discussed earlier, the Obaship of Lagos was established through Benin's political intervention, with Ashipa (an Awori chief) being appointed by the King of Benin as the first Oba. The Elegushi's move to Ikateland on the Lekki Peninsular, while primarily driven by the need for space among the Olofin's children, allowed his domain to remain somewhat distinct from the immediate political dynamics of Lagos Island, where new Lagos royal dynasty was being consolidated. While the Elegushi would have acknowledged the authority of the Oba of Lagos in certain contexts, particularly after the British intervention, his foundational land rights and traditional leadership in Ikateland remained a strong aspect of his chieftaincy. Oriki (Praise Names) The Oriki associated with the Elegushi Chieftaincy is rich in historical allusions and encapsulates the values and achievements of its lineage: "Elegusi, Ekon Mebi" "Omo Iroko Ilawe" "Omo Olofin Ajaiye" "Omo isan arewa eja" "Omo Elegba meta lopopo" "Omo epo were were" "Lojude Ilasan" "Won ki i nfi oko ro" "Won ki i nfi ada ro" "Bi a ko ba ro o" "A ko gbodo kuro ni ibe" "Omo mamu mamu" "Temi nikan ko" "Omo akenigbo keru o ba ra ona" "Omo apekan ma f' obinrin je" "Omo eluku meden" "Omo imole a-feleja" "K'ade pe lori ki bata pe lese Kabiesi." These praise names celebrate his connection to the Olofin, his role as a guardian, and his influence over extensive territories, reflecting his deep roots in the Awori community and his position as a respected leader. Signed: Baba Awori

The Idejos: Keepers of the Land – The Aromire Chieftaincy: First on Lagos Island The Idejo chiefs form the ancient landowning aristocracy of Lagos, tracing their lineage back to the legendary Olofin, the revered progenitor of the Awori branch of the Yoruba nation. Among these foundational figures, the Aromire Chieftaincy holds a unique and particularly significant place, as its holder is recognized as the first of the Olofin's children to settle on Lagos Island itself, making him the original proprietor of a substantial portion of what would become the bustling city of Lagos Name and Identity: The individual who became known as Aromire was originally named Onita Ogbogbodi, one of the Olofin's children. His son, Oshoboja, later earned the nickname Abomire (meaning "someone who was very friendly with water") due to his exceptional swimming abilities as a fisherman. This nickname eventually evolved into Aromire, which subsequently overshadowed his birth name. While the name "Onita" was raised as a potential alternative, Oral account consistently uses "Onita Ogbogbodi" as Aromire's original name, with "Onitana" referring to a distinct, albeit related, Idejo chieftaincy family (the first Chief Onitana was Oshoboja's grandchild). Domain and Settlement: Aromire was the pioneering figure who crossed the lagoon to Lagos Island, establishing his own domain. Historically, the entirety of Lagos Island was considered to be under his jurisdiction. His magnanimity is remembered through his actions of granting land on Lagos Island to other chiefs, including Onikoyi, who later built his own palace there, and those who accompanied Oba Ado to Lagos. This pivotal role as the island's earliest settler cemented the Aromire Chieftaincy's foundational claim to Lagosian land. Role and Influence: As a fisherman and hunter, Aromire laid the groundwork for the community. To ensure efficient administration of his extensive estate, he established two sub-chiefs: Ejimosu (the Aro), responsible for overseeing the fishing industry, and Asaba (Chief Odofin), tasked with managing farming and hunting activities. He also trained his eldest son, Kueji, in administrative arts, who later succeeded him as Ojora. The Aromire Chieftaincy also played a role in the "Ose Iga," the Olofin's weekly meetings for discussing communal issues and coordinating policies. Historical Context: Ashipa, Awori Lineage, and Benin's Obaship: Aromire's establishment on Lagos Island predates the Benin third Expedition that landed in Lagos. When Asheru and his men (representing Benin) arrived, Aromire (specifically, it was during the reign of Aromire Ogabi Desoro) offered no resistance and appeased them by providing a "conspicuous site on Lagos Island" for settlement. This interaction is crucial for understanding the complex origins of Lagos's royal authority. While Ashipa, who founded the Oba dynasty in Lagos, was indeed of Awori (Yoruba) royal family by descent, his appointment as the first Oba (King) of Lagos was conferred by the King of Benin. This means that the institution of the Obaship in Lagos was established by a political act from Benin, even if the individual appointed to that office (Ashipa) was Awori. Benin's intervention effectively imposed a new royal dynasty and administrative structure over the existing Idejo framework. Aromire's subsequent decision to grant land to chiefs who accompanied Oba Ado (Ashipa's son) further illustrates the integration of the indigenous landowning structure with the newly established Benin-derived royal authority. Impact of Colonial Government: Later, the Colonial Government significantly impacted the Aromire Chieftaincy, depriving it of most of its lands through acquisitions and other means. This reflects the broader colonial policies concerning land tenure and indigenous authority. Oriki (Praise Names): The Oriki of Ojora, which traces its origin to Mogiso (a relation of Olofin Ogunfunminire) and speaks of Ejo's children (Oluwen and Olukolo), refers to the original camp as "Ibi ti ati nje eran" ("where meat is eaten"), shortened to "Ajiran," a name associated with the Ojomu of Ajiran Chieftaincy. Although oral rendition puts the Oriki under Ojora, its reference to "Aromire Ake" and "Olofin Omo Ajaiye" strongly links it to the broader Olofin-Idejo narrative, emphasizing Aromire's foundational role: "Omo Ojora Apasa" "Omo Oyinbo dudu lode Iganmu" "Omo afomo foko toun tidi e" "Omo Nmoru wa Nma se egi" "Omo Nmorú ti ki run sansan" "Ogberi ko mo" "O pe lesun isu" "Omo epiya meta" "Okan lomi" "Okan loke" "Okan ni shasu iyawo ti ko je ki 'yawo le lo" "Omo aja buru iloso" "Won gbe aja ta won fi ra obo" "Omo onide ka sa lakobi" "Omo o gbe obirin ta fi owo ra akobi" "Omo akobi lo ngbe ni, obirin kii gbe ni" "Omo irinwo opa egberun aje" "Omo asiwun lo ri eru" "Omo beru ba ku, a ra mi" Signed: Baba Awori

The Idejos: Keepers of the Land – The Oloto Chieftaincy: Custodian of Iddo and Mainland Lagos The Idejo chiefs, identified by their distinctive "White-Cap Chiefs" (Onifila-Funfun) insignia, form the venerable landowning aristocracy of Lagos. Their authority is deeply rooted in the lineage of the legendary Olofin Ogunfunminire (Atekoye), considered the progenitor of the Awori branch of the Yoruba nation. These chiefs represent the original proprietors of various territories, and their claims to land predated the establishment of the Oba dynasty in Lagos by the Benin Kingdom. Origin and Succession to the Olofin: The Oloto is identified as one of the Olofin’s natural children, who eventually succeeded the Olofin (whose wife was Ajaiye) as the primary ruler of the mainland territory with Iddo Island as his seat of government. The original title of "Olofin" was allowed to fall into abeyance, Oloto could not assume the title -OLOFIN- the latter had been deified as a god in his own right because of his reputation and prowess. Oloto therefore retained his own name but, however, succeeded Olofin. This transition highlights a unique aspect of traditional Yoruba governance, where the spiritual veneration of a powerful founder could influence the formal titulature of his successors. Domain and Seat of Government: The Oloto's authority traditionally centered on Iddo Island and extended significantly onto the mainland of Lagos, encompassing a vast area stretching from the Lagos Lagoon in the South to Ogudu in the North. This extensive domain included numerous villages and towns such as Ebute Metta, Oko Baba, Iwaya, Somolu, Akoka-Abebe, Surulere, Onitiri, Onike, Bariga & Apelehin, Abule Okuta, Ifako, Agege Omi, Yaba, Laleye, Oke Ira, Igbobi, Oworonsoki, Ogudu, Idi Araba, and Idi Oro. Within this territory, the Oloto traditionally appointed Baales (village heads), who continue to hold meetings with the Oloto and participate actively in traditional and cultural affairs. The Oloto's continued residence on Iddo Island, which was originally cultivated by its inhabitants and served as a farming ground for early Lagos settlers, reinforced his claim as the "head chief of the descendants of the original settlers at Ebute Metta" Historical Interactions with Benin and Lagos Obas: The Oloto Chieftaincy played a crucial role in the early defense of Iddo Island against Benin incursions. Benin eventually established a lasting presence. It is crucial to note that the Obaship of Lagos was not an indigenous Awori institution but was established through Benin influence. Ashipa (Fagade), an Awori chief from Isheri, played a pivotal role in this process. After one of the Benin military commanders, Asheru, died, Ashipa conveyed his body to Benin for burial. Impressed by Ashipa's friendly actions and recognizing his Yoruba royal lineage, the King of Benin conferred upon him the title of Olori-ogun of Lagos (head war chief), along with symbols of royal authority. This act made Ashipa the first Oba (King) of Lagos, initiating the new royal dynasty, even though he himself was Awori. Initially, the Kings of Lagos and the Oloto were considered equals. However, as Lagos grew in wealth and importance due to the burgeoning slave trade, the economic power of the Lagos Obas increased significantly. This led to a gradual shift in their relative positions, with the Oloto eventually showing deference to the richer Lagos ruler and becoming regarded as a "chief and retainer" of the King of Lagos, though without a formal act of submission. Role in Land Ownership and Colonial Challenges: The Oloto's traditional role as a paramount landowner on the mainland was deeply ingrained. Anyone, including the Kings of Lagos, wishing to use land in his domain had to seek permission from the Oloto or his representatives, often making payments as an acknowledgment of ownership. This principle was robust enough that the Idejo chiefs, including the Oloto, were key players in the Amodu Tijani v. The Secretary, Southern Nigeria (1921) case, which challenged the British Crown's absolute ownership claims over Lagos land. The Privy Council ruled that while the radical title vested in the Crown, a "full usufructuary title" remained with the head chief on behalf of the community, validating the communal landownership inherent in the Idejo system. Cultural Significance and the Agba Festival: The Oloto Chieftaincy is also distinguished by its unique cultural practices. The Agba festival, performed annually by the Oloto, is the only festival celebrated by an Idejo Chief that the Oba of Lagos is traditionally required to attend. This singular prerogative underscores the Oloto's deep traditional roots and the enduring respect for his ancient authority, even within the broader Lagosian political and cultural landscape. Oriki (Praise Names): The Oriki of Oloto vividly expresses his historical role, power, and connection to the land and its people: "Dagba bi nmaye Omo Alagbaa lode Oto" "Omo oniyara Omo Oyewun" "Omo osunmola juwon" "Omo a gbe 'busun p'ekun" "Omo anikan gbologbo sanle" "Omo Oloto arokun sa" "Omo magbin magbin dodo" "Omo ake nigbo k'eru o ba ara ona" "Omo aja nla n'ibore" "Omo aja nla senu gbohan gbohan" "Omo onide kasa lakobi" "Omo agba ti o gbale s'osa lara" "Omo esu gb'oja kale" "Omo elegba meta leyin odi" "Omo imole a f'eleja" These praise poems celebrate his status as a formidable leader, a guardian of his people, and a provider of prosperity and security. Signed: Baba Awori

@Kotty_111 @akogunsmith @dotunodumosu @theOlaBola @OlakotanEboda E fi le ooo,ile lo ti ma so fun 😅😅

@akogunsmith @dotunodumosu @theOlaBola @OlakotanEboda @olabankole_A Obviously you have no clue about the history of all these places you have mentioned. Unfortunately I doubt you are interested in knowing the truth either. Baba ti da si rough 😄

You can’t stretch identity to fit narratives. Egbas are indigenous to Ogun State, not Lagos. Same way Ota is clearly not “Egba land” no matter how many times it’s claimed. Egbas = Indigenous to Ogun State Aworis = Indigenous to Lagos & Ogun Ijebus = Indigenous to Ogun & Lagos.

@Kotty_111 @akogunsmith @dotunodumosu @theOlaBola @OlakotanEboda People like this and benin people, i don't argue with them 😅😅 they are gullible and still be proud to show it to the public

@Kotty_111 @se_fola @omolisabi1 😅😅

@se_fola @omolisabi1 The original Egba forest reached all the way to Kumasi in Ghana. It was in 1406 BC that the Ashanti revolt pushed them back to Ogun state. Ka kuku ma spread lamba lọ.

I agree Egbas are not indigenous to Lagos. The migration of Egba people to Lagos was during the time of the missionaries. Most of the land they settled in belonged to Awori people. When it comes to Ota, it is high time we leave the land to Awori people. Fine, the land has cost us a lot. Our first fight with Dahomey started from Ota because it was a trading route.

The Idejos: Keepers of the Land – A Focus on the Olumegbon Chieftaincy The Idejos, also known as the "White-Cap Chiefs" (Onifila-Funfun), represent the ancient landowning families of Lagos, whose origins are deeply intertwined with the legendary Olofin, the progenitor of the Awori branch of the Yoruba nation. These chiefs were originally the children—both natural and adopted—of the Olofin, who established settlements across Iddo Island, Lagos Island, and parts of the mainland, exercising "full suzerainty over their land". Their titles were derived from the specific territories they controlled, and their role as custodians of the land predates the formal establishment of the Oba dynasty in Lagos. Their historical significance as the original authorities on land matters is a cornerstone of Lagosian tradition. The Olumegbon Chieftaincy: Eldest Son of the Olofin The Olumegbon Chieftaincy holds a preeminent position among the Idejo chiefs, traditionally associated with the eldest natural son of the Olofin of Iddo. This esteemed status meant that the Olumegbon was highly respected by all other children of the Olofin and, by extension, by the wider community. The continuous existence of the Olumegbon Chieftaincy even before the arrival of the Benins in Lagos underscores its deep roots in the region's history Domain and Settlement: When the Olofin's children set out to establish their own domains, the Olumegbon ventured as far as Ajah in the Lekki Peninsular to found his kingdom. While the Olumegbon maintains a permanent palace on Lagos Island, the ancestral village of Ajah remains crucial to the chieftaincy, serving as the traditional burial ground where the remains of any Olumegbon are interred upon joining their ancestors. This dual presence reflects the historical expanse of the Olumegbon's influence from the central island to the peripheral peninsular lands. The chieftaincy's physical relocation from its original pre-Benin settlement to Lagos Island after Oba Ado's arrival was a strategic move, intended to facilitate easier attendance at the Ose Iga, the Olofin's weekly council meetings. Role and Prerogatives: A distinguishing feature of the Olumegbon's authority is his prerogative to install any Idejo Chief and to perform the Iwuye ceremony (coronation) for all the Idejos. This highlights his supreme position within the Idejo hierarchy. Historically, these installation ceremonies took place at the Olumegbon's palace. However, an innovation, agreed upon between the Awunrin (those who came with Oba Ado) and the Olumegbon, shifted the remaining ceremonies to Owa after the Olumegbon's personal capping ceremony. This process involves the chief-elect capping himself with the assistance of his family, who then lead him to Owa for the concluding rituals conducted by the Eletu Odibo. The Olumegbon, like other Idejo Chiefs, traditionally uses an Abebe (fan) to dance during his own Iwuye ceremony or those of other chiefs, symbolizing his status. Oriki (Praise Names): The praise names, or Oriki, associated with the Olumegbon eloquently describe his significance and attributes within the community: "Olumegbon oba Ajaiye" "Belu Asekun joye" "Omo ojilokiti" "Omo oro nje" "Omo oro nmu" "Omo oro nse" "Omo ma gbin ma gbin dundun" "To ko iga fun Oredo" "Omo a su fi lode toro" "Omo a ke nigbo ki eru ba ara ona" "Omo Olofin Omo Ajaiye" These Oriki reflect his royal status, his role in securing peace and prosperity, and his connection to the Olofin lineage. Interaction with Benin and Land Ownership: The Olumegbon's existence and authority predate the full establishment of Benin's influence over Lagos. While the Benins eventually had influence on royal dynasty (the Obas) on Lagos, the rights of the indigenous Idejo chiefs, including the Olumegbon, as landowners were largely acknowledged. The Olumegbon, like other Idejos, initially protested the British Treaty of Cession in 1861, which transferred sovereignty over Lagos to the British Crown, on the grounds that the land belonged to them and not the King (Dosunmu) to cede. This highlights the long-standing assertion of the Idejos' communal ownership rights, which later became a point of contention with colonial authorities. Citations: [Fasinro]: Fasinro, Alhaji H. A. B. Political and Cultural Perspectives of Lagos. 2004. [Wood]: Wood, Rev. J. Buckley. Historical Notices of Lagos, West Africa. New Edition, 1933. [Amodu Tijani]: 399 Amodu Tijani Appellant; v. The Secretary, Southern Nigeria Respondent. Privy Council, 1921. (Accessed via Nineteenth Century Collections Online) Signed: Baba Awori

@Unruly_BlackSon @Niyiaino @cent_haysmall Do you want screenshots of the books

@olabankole_A @Niyiaino @cent_haysmall There is literally Oba Ado monument in Lagos with the inscription of his origin.

Agege and mushin are what?

@Unruly_BlackSon @Niyiaino @cent_haysmall I gave you books to read

@Unruly_BlackSon @Niyiaino @cent_haysmall So this book is not reliable source because it stated: What he said on Ashipa being a benin viceroy in lagos island) that's false❌️ Correct: Ashipa is yoruba descendant and he was an awori man not benin✅️( source:Allan c burns history of Nigeria 1929,Rev J buckley wood 1881

@Unruly_BlackSon @Niyiaino @cent_haysmall The Lagos-Awori Frontier: 19th Century History, Migrations and Transformation of an African Community."