Great Benin Kingdom the benin history is the first n last in black civilisation. . they all know the truth but failing to tell..our past is the foundation of our future n how can oba akiolu say the past n not now? we re one we all agreed but failing to tell us what makes us one! benin Kingdom is all the brain.
Wrong!!! Benin, earlier called Biniin meaning birth here came from Egypt just as Oodua did. They were children of ODUDUWA who fled Nigeria when it was surrounded by angels thousands of years ago, they were the early settlers of Egypt earlier known as ILE IGI (Land of the whirlwind) they are the Egypt that enslaved the later ODUDUWA sons who fled to other places but sought comfort in Egypt in the days of Famine you might call this ones the children of Israel. Later in life, when Egypt became a desolate place according to the WORD of YAHUWA Ezekiel 29:12 they fled back to Nigeria. Note that they didn't come to Nigeria when parts of Israel came to Nigeria & the other parts went to Israel, they came when Egypt was made desolate. This was when they were identified by the term they used in replying the king of their legitimacy which is, Awa ton Biniin meaning we that were birth here. This reply soon became their name. The history of the Kingdom of Benin that many know started from their days in Nigeria but very few people know that Benin is the great Egypt. Why do you think Egyptian language & YORUBA language sound alike & are in fact almost the same? When they came to Nigeria, Oodua sent one of his sons to rule over them from Ile Ife in the land apportioned to them since then, the blood line of Benin Kings have always been Ooduduwa descendants. Now tell me, if a Benin king sends one of his sons to Lagos to become king, what does that make Lagos given the fact that he is an Oodua descendant? I have read a lot of rubbish online claiming Lagos doesn't belong to the YORUBAs so that leaves me with this question. If you Benin people deny being YORUBAs, why then did you claim to be! thousands of years ago? Also, why do you shoot the YORUBAs in the foot & then claim to be Ogiso which is rightly spelt IGI-SO (SKY GOD or GOD in the Whirlwind Job38:1) This questions I need answers to cos your ancestor would be weeping if they see what their descendants are claiming today.
The painful tears of a dying dog! So you still have shame to come here to write nonsense that u cannot buttress! see how the truth is bitter! U the yorubas has bn claiming were ur powerless strength hvn't covers for ages👇 and now you people are crying like a baby tht need help😭when one (oba akiolu ) u people taught u make king has finally come out with loaded guns upon ur heads🙆😭 You people haven't seen anything yet! your so called history is a written n stolen one and that's why u hv thousands of competitive obas in one set of people!😴 why thr so called Ooni of ife that's of today stealing name oba rolling himself on the floors of all churches🙈🙈 toothless elected kings! son is a king when dad is still fully alive😅 poor!! monetary kind indeed ☝
Lol!!!! you really want to watch how you talk to me though!!! won't say more than that. I have written what you need to know the HEAVENS will do the work of wiping out trouble makers, consider that a prophecy which you might not be around to witness so watch what you say. The times are crucial & the TRUTH is revealed daily but for deaf people who can't hear clearly enough to understand that even the coronation song is a YORUBA song & still buttresses my point that the Biniins have for thousands of year been trying to claim legitimacy as sons of ODUDUWA. I know you didn't even understand the content of the song & that's cos you are not ODUDUWA. True ODUDUWA which includes the pure parts of Benin understand the song but bastards with no clue whatsoever of what it means to be ODUDUWA will start claiming Benin now hahahahahahahahahahahahaha!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! laughable & petty. All further replies will be to the wind & trust me when I say it is for your own good that I ignore you cos you're rude & won't go unpunished by the HEAVENS.
Go secretly weep in shame! powerless dirty deaf of person!empty threat sets of people. see hw u finally results to threats instead of facts! who d son are u whn oba akiolu is taking! children of nowadays.
Yoruba dont need to shout our hand sign is everywhere all over the world as the real colonizer....Akiolu is drunkard fulani dog lol talkless of our baby ile ibinu"benin" that we gave light of civilization as we give ancient egypt,oyo,assyrian(children of Ani Ethiopian)
The Oba of Lagos said the truth by saying he did not say Lagos belong to the Benin people.Lagos is Awori land by constitution and originally not Benin people land.Lagos is in Yoruba land legally,all the local governments in Lagos are all Yoruba local governments
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself. He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor. (2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.* The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches. *NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side). • • However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth. (3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.* His exact words in reply to the interviewer at time-stamp 4:54 is as follows: “The first oba of Lagos is a male descendant of oba of Benin”. Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king. However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king. Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child. In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side. (4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king. (5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor. *NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. • • In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado. (6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus: *“… Benin city is where our father’s birth took place, and his father is a king not an exile …”* Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point]. Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. (7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony. Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king. In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin. In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings. However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado. Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos. • • *NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy. This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado. The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43. This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy. The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11. As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@Mr Rapan Pass 😂😂😂 Benin own Oyo and Ondo ? And the yorubas in Lagos are talent ? 😂😂 what joke In which historical context have you learned your own history, that Benin are the people that found Lagos or oyo empire and ondo ? Lagos was found by aworis and aworis migrated from ile ife and they are yorubas.... oranmiyan found oyo empire and one of ile ife son found ondo.... see guy in any part of western region you know that they speak Yoruba belong to Yoruba okay? Have you ever heard that Benin people ever claim Lagos belongs to them ? Cuz they know it’s their son that went there when aworis are already occupied Lagos and aworis made him the first king is that means Benin own Lagos ? Oga jokes on you Benin only own Benin not even all the state, cuz there are some part that Yoruba own 😂😂
@@toyosioyejobi309 You're full of...go back to school and learn the history of Yarribas, Yarribas were sold as SLAVES by the FULANIS. Aisikpa is an abbreviation of Aisikpahienbore (and has a meaning ask any Bini man, and they will educate you) Aisikpa that the Yarriba corrupted by calling "Ashipa was born in Benin city 1682, and died 1716. Burial place, Benin city. Get your facts right!
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself. He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor. (2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.* The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches. *NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side). • • However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth. (3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.* His exact words in reply to the interviewer at time-stamp 4:54 is as follows: “The first oba of Lagos is a male descendant of oba of Benin”. Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king. However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king. Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child. In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side. (4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king. (5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor. *NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. • • In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado. (6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus: *“… Benin city is where our father’s birth took place, and his father is a king not an exile …”* Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point]. Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. (7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony. Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king. In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin. In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings. However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado. Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos. • • *NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy. This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado. The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43. This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy. The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11. As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@@officialmrrapanpass What Oba of lagos said doesn't contradict the above analysis nor any documented historical information. It seems you're the one pained because you've failed in projecting your delusional interpretation on what he said. For this i cant help your pain 🤣 Take heart ♥
The man said he did not say Lagos belongs to the Benin people.Lagos is Awori land originally that is the truth and know lie,it is also in the constitution of Nigeria that Lagos is a Yoruba Land
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself. He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor. (2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.* The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches. *NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side). • • However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth. (3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.* His exact words in reply to the interviewer at time-stamp 4:54 is as follows: “The first oba of Lagos is a male descendant of oba of Benin”. Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king. However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king. Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child. In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side. (4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king. (5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor. *NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. • • In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado. (6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus: *“… Benin city is where our father’s birth took place, and his father is a king not an exile …”* Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point]. Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. (7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony. Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king. In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin. In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings. However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado. Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos. • • *NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy. This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado. The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43. This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy. The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11. As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
How can you be the first Oba of a place you don`t own? How can you have an original name of a Land you don`t own? Please with due respect Sir. Let stand for the truth and stand for it forever...The Oba before you said he`s a descendant of the Bini`s. The word EKO is a Bini word, meaning "War Camp" and the first Oba of Lagos is one of the son`s of Oba of Benin..."Wetin we dey talk again" Like you want to tell me the Denish people from Denmark did not Establish England...Or the Adesagbon or the Igodomigodo is not the owner of EDO. The Aworis were never in Island until the the first Oba of Lagos and his army establish the first know military base and named the city EKO. The Aworis were the early bini`s who migrated with Prince Ekaladeran who escaped execution in Benin and migrated through the Ovia forest, east of Uhe now know as Ife and became the founder and first traditional ruler in Yoruba land.
The Oba of Lagos hit the nail in the head by saying he did not say Benin people are the owner of Lagos originally.The Awori people are the owner of Lagos originally and by constitution,all local governments in Lagos are Awori local governments,the Benin people don`t have any local government in Lagos.Ownership has nothing to do with royalty or the first king or the last king or the administrators .The first head of state and rulers of Nigeria were British people and they founded Nigeria and named Nigeria,the name Nigeria is also from British it is not African.Oduduwa was a king in Ile Ife and he also met the Yoruba people in Ife just like Oba Ado from Benin met the Awori people in Lagos.The Yoruba people brought Obaship to Benin and they also met the Benin people in Benin,the Yoruba people also named Benin from the Yoruba words ILE IBINU.Ownership is got to do with the first people in a land and not all the things you wrote here or the kings or the name of a land,before the Benin people came to Lagos the first name of Lagos was OKO which means farm and OKO is a Yoruba word .Lagos is a Portuguese word while Africa is a name of a white man and a military gerneral in the Army.The Awori people are the owner of Lagos by constitution and it has been established legally long time ago that Lagos is a Yoruba land.All things you wrote here do not prove ownership but meaningless when it comes to the issue of ownership.The Benin people have nothing in Lagos.The first people in a land are the owner of a land.The Oba of Lagos said the Awori people are the first inhabitants of Lagos and it is also in the history of Lagos and Lagos is also in the territory of the Yoruba people geographically.The Awori people are original Yoruba people from Ile Ife,that is the reason why it is in the constitution that Lagos is a Yoruba land
@@robertsyzing6210 Ns them be this...cut and nail story @ Oduduwa fall from the sky...Kwakwakwa...However you made a point, but you can`t deny the fact that the first Oba of Lagos is from Benin.
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself. He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor. (2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.* The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches. *NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side). • • However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth. (3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.* His exact words in reply to the interviewer at time-stamp 4:54 is as follows: “The first oba of Lagos is a male descendant of oba of Benin”. Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king. However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king. Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child. In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side. (4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king. (5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor. *NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. • • In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado. (6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus: *“… Benin city is where our father’s birth took place, and his father is a king not an exile …”* Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point]. Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. (7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony. Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king. In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin. In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings. However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado. Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos. • • *NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy. This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado. The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43. This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy. The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11. As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@@barrygold4013 Also Oduduwa falling from the skied is a myth of the deified oduduwa after he died. in our ifa corpus accounts and in many recorded writings, oduduwa is from oke ora. oduduwa is a yoruba name with meaning no wonder you guys celebrate odudwa festival and not ekaladerhan festival. I mean you claim oduduwa is a corruption of izoduwa and ekaladerhan is his original name, yet you celebrate oduduwa festival
Benin kingdom only had influence on a portion of lagos Island (isale eko) eko was formerly ereko aromire shortened to eko. Ereko means farm, the island was a farm controlled by the indigenous awori people. Benin tried to settle there and there was resistance until they eventually settled on that portion and ashipa an isheri chief. Anyone who knows oyo mesi knows ashipa is a yoruba chieftancy title aligned with the oba of benin whom he saw as a brother as the oba is a descendant of oranmiyan to get independence of the entirety of the Islam from the awori controlling neighbouring iddo Island. He also married the obas daughter who gave birth to ado the first official King. This history is bloated and the quoted wrongly attributed to the oba of lagos is only a figment of their deluded imagination. See For the early Lagos’ own account of the relationship between the Eko dynasty and the Benin dynasty; see “History of Nigeria” by Sir Alan C. Burns, published 1929 for reference and Lagos, Nigeria : Historical Notices Of LAGOS, West Africa . J. Buckley Wood (d. 1897).
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself. He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor. (2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.* The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches. *NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side). • • However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth. (3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.* His exact words in reply to the interviewer at time-stamp 4:54 is as follows: “The first oba of Lagos is a male descendant of oba of Benin”. Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king. However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king. Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child. In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side. (4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king. (5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor. *NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. • • In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado. (6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus: *“… Benin city is where our father’s birth took place, and his father is a king not an exile …”* Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point]. Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. (7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony. Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king. In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin. In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings. However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado. Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos. • • *NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy. This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado. The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43. This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy. The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11. As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@@toyosioyejobi309 Now I know the reason why Nnadi Kanu always call you people Efulefu. Because with your large population the majorities are uneducated 🙆
@@rollinshubby3437 Is that supposed to be a refutation because that'll show you are a pathetic loser and actually lack education 😭 come with better refutations
8:15 - I totally agree. Allow the country to operate as a proper federation. There’s nothing like resource control. Operate as a federation, remain as a single entity.
Ebini people only came to fish in Lagos and settle on the Island, then forcefully established their Kingdom in their camp called Eko. Elko became popular then adopted, but, if you forcefully hijack a car, that doesn't mean that such car belongs to you. Such a car would be referred to as a stolen car and the day, you are caught and arrested, you lose ownership of such land. My Benin people, big big fish don finish for Island, the children of those Yoruba people weh una pursue dah time don grow up and need their ancestral land. Oya kom de go back, Fish don finish, thank you.
A man older enough to be your grandfather is talking and to dare challenge him even when he's older and evidently experienced and schooled than you. Youths of nowadays.! Let the king talk. Listen and learn.
@@jovitaefehi (1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself. He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor. (2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.* The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches. *NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side). • • However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth. (3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.* His exact words in reply to the interviewer at time-stamp 4:54 is as follows: “The first oba of Lagos is a male descendant of oba of Benin”. Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king. However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king. Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child. In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side. (4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king. (5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor. *NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. • • In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado. (6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus: *“… Benin city is where our father’s birth took place, and his father is a king not an exile …”* Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point]. Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. (7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony. Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king. In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin. In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings. However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado. Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos. • • *NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy. This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado. The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43. This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy. The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11. As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself. He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor. (2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.* The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches. *NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side). • • However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth. (3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.* His exact words in reply to the interviewer at time-stamp 4:54 is as follows: “The first oba of Lagos is a male descendant of oba of Benin”. Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king. However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king. Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child. In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side. (4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king. (5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor. *NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. • • In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado. (6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus: *“… Benin city is where our father’s birth took place, and his father is a king not an exile …”* Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point]. Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43. (7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony. Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king. In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin. In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings. However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado. Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos. • • *NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy. This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado. The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43. This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy. The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11. As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
PLEASE NOTE. THIS IS NOT FOR SUPREMACY PURPOSE RATHER FOR EDUCATIONAL LEARNING You write so intelligently but lacks critical historical knowledge and understanding of events hence you tend to manipulate oral arguments to befits yourself. As an Author and an educationist I'll educate you. The king said. THE FIRST OBA OF LAGOS IS A MALE DESCENDANT OF THE OBA OF BENIN. * Take yourself for example. Are you not a male decendant of your father? What does this means to you? * Read about the Olu of Warri who also is a male decendant of Oba Olua of Benin origin * Read about the Ezechima of Onitsha and understand how he's also of Benin Origin. THE KING SAID. AT THE INSTALLATION OF ANY OBA OF LAGOS AND CHIEFS THE HAND GIVEN IS FOR THE OBA OF BENIN. The king said that that does not means that Benin still owns Lagos...... We are one ❤ brothers and sisters. Profound peace.
@Jovita Efehi Obadolagbonyi You are a “MALE DESCENDANT” to more than one person. For example, you are a “MALE DESCENDANT” to: (1) Your paternal grandfather. (2) Your maternal grandfather. (2) Your father (technically). And several/countless others to whom you can be a “male descendant”. . . When Ọba Akiolu used the phrase “male descendant”, he didn’t proceed to give any details on it. But old Lagos history from Lagos already says that Ado’s father is a Yorùbá, and his (Ado’s) mother is a Bini. So, it’s now clear what exactly is meant by “male descendant”. That is, Ado is actually descended from that Ọba of Benin through his (Ado’s) mother-side . 💛
@@teetee6366 This is not for supremacy purposes rather than for learning purposes. Please read to understand, learn and listen before commenting. Ado is the son of Ashipa. Ashipa is a male decendant of the Oba of Benin whom the Oba of Benin appointed to be the ruler of Eko. I don't know why you guys are twisting history? If not for supremacy quest why are you guys twisting history? As an Author and historian I have had several opportunities to converse with royal fathers and I know what I am talking about. We are one brothers and sisters ❤ Profound peace
@Jovita Efehi Obadolagbonyi: I’m not sure why you thought this was about supremacy. Make sure to disabuse your mind so you can learn a thing or two. Oba Akiolu wasn’t talking about Ashipa when he said said “male descendant”. No, he was referring to Ashipa’s son, Ado. Ado is the one who is related to the Benin king - through his (Ado’s) mother-side. Ado is a “male descendant” of the then Benin king - via his (Ado’s) mother. Ashipa is a Yorùbá from Isheri. And his the is the progenitor of the island kingship. Ado is therefore a Yorùbá from his fathers side of course. Ado is recognized in traditions as is the first official/crowned king of the island kingship. Yes Ado is a Yorùbá man from his father’s side. Yes he is also a male descendant of the Benin king via his mother. --- And I’m shocked that you called yourself a historian/author and yet you don’t know these? Wow! 😳 Or is it that you know it, but you chose not to make it obvious? Bye for now. 💛
@officialmrrapanpass What Oba of lagos said doesn't contradict the above analysis nor any documented historical information. It seems you're the one pained because you've failed in projecting your delusional interpretation on what he said. For this i cant help your pain 🤣 i understand its not easy being labeled a minority no wonder you're looking for people everywhere, yes they're few people in eko of benin origins, no one has disputed that to bring that up when it's not the topic shows your frustration... It's also great if you know that they're many edo people today of ife and yoruba origins including your Oba 😂. Take heart ♥
You are not saying the truth because of politics how can the first Eleko of Eko is a Benin man and till now is still the lineage that produce the oba of Lagos and recently borrow the Benin word oba, the name of the land is Benin word Eko name by a Benin man.
Aworis own Lagos, from time immemorial till today. There is some Benin connection to the throne, but there is NO connection to the land or the people. Have you ever wondered why Oba of Lagos has NO land, and has NO people?
Efosa Osawe big lie from Benin. Oduduwa is never from Benin. Odu to da Iwa is the Odu Ifa that established Yoruba culture and tradition. That is why we are children of Oduduwa. King Onuwa or Oluwa the founder of Yoruba kingdom was a King who was despose from his throne in Yemen in 525 AD by the Arab. We Yoruba used to be called Yeriba. We are not from Benin. We are from the middle East.
Omo Chariy12 we are not saying Ife people came from Benin but the present dynasty of Oduduwa came from Benin, before the advent or arrival of Oduduwa (Ikaladerhan) and his parties at Ile Ife' there have been people living at Ile Ife that means Oduduwa is not the founder of the yorubas but he was the first ooni of Ife. the word yeriba or yariba was attributed to Old Oyo Empire, founded by Oranmiyan the youngest son of Oduduwa. 525 AD didn't correspond with Ile Ife chronicle, Ife chronicles of past kings could have started 1170 AD. There have been 31 Ogiso kings in Benin kingdom before the arrival of Oduduwa
@@janino65 This is absolutuley crap! oduduwa was born in oke ora and he is from oke ora not benin. oduduwa is a yoruba man and the ifa corpus and other wriiten accounts show this. edo celebrates oduduwa festival and not ekalderhan or izoduwa festival, if oduduwa ia a crruption like you say why then do you actually celebraye osusuwa festival. How come your kings have yoruba names and a yoruba title as ife. How come there is no edo name or edo influence in ife. Ask yourself how on earth an exiled prince ekaladerhan comes to ife and understands their language and suddenly becomes king on his own. I mean the popular revisionist account started in the 1970s by oba erediuwa and in it ekaladerhan was exiled so how does that story makes sense. How come we have articles and books pre 1970s recording that ekaladerhan died in ughatan and no where do wes ee this ekaladerhan oduduwa nonsense. How come in 1937 oba akenzua attended the yoruba council of chiefs of which he was no 3 at the meeting and the ooni of ife no 1. How come it was written that oba eweka 2 when he prayed prayed first for his ancestors at ife then the alaafin at oyo before himself. How xomein the praise names of the king we see "ovbi adimula" meaning son of adimula who is also oduduwas as referenced in the oriki(praise name) of oduduwa and ikeji oorisa(which means second to the gods which all yoriba kings are except the ooni of ife who is oorisa himself) The evidences are too much. It was even recorded in thje 16th century that the lingua franca of the palace was yoruba and its no suprise as your grestest king was named prince ogun a yoruba name before he became ewuare ogidigan(which means troubled as ceased) another yoruba word and ogidigan in yoruba meaning great. How come there is olokun sango and ogun worship in benin. Its clear that odudwa is a yoruba man whose grandson oranmiyan was invited with select chiefs to rule benin after a period of instab ility . This has always been what was on record before 1970 revisions due to poltical reasons. I alo think its stupid you trying to defeine yoruba. Yoruba is a yoruba word, hausa pronounciation doesnt make them the ones who gave the name plus this argument is not only wrong ots silly because it has nothiung to do with the argument and while yoruba might be a recent term to refer to all yoruba groups. yoruba is a term that was used in the 16th century to refer to all inhabitnats of oyo empire by someone writing in the songhai emoire. Even at that the yoruba groups share so many similARITIES WE ALL REFER TO oourselves as omo kaaro ojire or omo luabi. our languages are almost identitical and thats why they are calle dialects. So i dont understand the corrrelatuon between this and oduduwa being born in ife
This nonsense fiction was actually the work of erediauwa in the 1970s. Before erediauwa all previous benin kings paid spiritual homage to their ancestor in ife and oyo, eweka 2 was even recorded as praying to the ooni of ife and then alaafin of oyo(Hl ward price, dark subjects 1938 pg 238 cited in( Reconsideration of the ife-benin relationship afc Ryder journal of African history vol 6 no 1 pg 238) Even the praise names of the oba has appellations like son of the great oduduwa of uhe (ife) no mention of izoduwa or ekaladerhan. Also we see oba akenzua in 1937 attending the yoruba council of chiefs meeting where he was no 3 with ooni no 1 and alaafin no 2 No historian takes this serous as all previous oral evidence recorded down points to the fact that oduduwa is from oke ora which is East of ife(the yoruba from prehistory to present 2010) and that ekaladerhan or izoduwa died in ughotan. See H. King Roth was published in 1903, and it is entitled “Great Benin: Its Customs, Arts and Horrors” - refer to pages 53 and 54 to see where Roth quoted Cyril Punch’s words on this specific tradition and note how it ends at Ughoton.
Great Benin Kingdom the benin history is the first n last in black civilisation. .
they all know the truth but failing to tell..our past is the foundation of our future n how can oba akiolu say the past n not now? we re one we all agreed but failing to tell us what makes us one! benin Kingdom is all the brain.
Wrong!!! Benin, earlier called Biniin meaning birth here came from Egypt just as Oodua did. They were children of ODUDUWA who fled Nigeria when it was surrounded by angels thousands of years ago, they were the early settlers of Egypt earlier known as ILE IGI (Land of the whirlwind) they are the Egypt that enslaved the later ODUDUWA sons who fled to other places but sought comfort in Egypt in the days of Famine you might call this ones the children of Israel. Later in life, when Egypt became a desolate place according to the WORD of YAHUWA Ezekiel 29:12 they fled back to Nigeria. Note that they didn't come to Nigeria when parts of Israel came to Nigeria & the other parts went to Israel, they came when Egypt was made desolate. This was when they were identified by the term they used in replying the king of their legitimacy which is, Awa ton Biniin meaning we that were birth here. This reply soon became their name. The history of the Kingdom of Benin that many know started from their days in Nigeria but very few people know that Benin is the great Egypt. Why do you think Egyptian language & YORUBA language sound alike & are in fact almost the same? When they came to Nigeria, Oodua sent one of his sons to rule over them from Ile Ife in the land apportioned to them since then, the blood line of Benin Kings have always been Ooduduwa descendants. Now tell me, if a Benin king sends one of his sons to Lagos to become king, what does that make Lagos given the fact that he is an Oodua descendant? I have read a lot of rubbish online claiming Lagos doesn't belong to the YORUBAs so that leaves me with this question. If you Benin people deny being YORUBAs, why then did you claim to be! thousands of years ago? Also, why do you shoot the YORUBAs in the foot & then claim to be Ogiso which is rightly spelt IGI-SO (SKY GOD or GOD in the Whirlwind Job38:1) This questions I need answers to cos your ancestor would be weeping if they see what their descendants are claiming today.
The painful tears of a dying dog! So you still have shame to come here to write nonsense that u cannot buttress! see how the truth is bitter! U the yorubas has bn claiming were ur powerless strength hvn't covers for ages👇 and now you people are crying like a baby tht need help😭when one (oba akiolu ) u people taught u make king has finally come out with loaded guns upon ur heads🙆😭
You people haven't seen anything yet! your so called history is a written n stolen one and that's why u hv thousands of competitive obas in one set of people!😴 why thr so called Ooni of ife that's of today stealing name oba rolling himself on the floors of all churches🙈🙈 toothless elected kings! son is a king when dad is still fully alive😅 poor!! monetary kind indeed ☝
Lol!!!! you really want to watch how you talk to me though!!! won't say more than that. I have written what you need to know the HEAVENS will do the work of wiping out trouble makers, consider that a prophecy which you might not be around to witness so watch what you say. The times are crucial & the TRUTH is revealed daily but for deaf people who can't hear clearly enough to understand that even the coronation song is a YORUBA song & still buttresses my point that the Biniins have for thousands of year been trying to claim legitimacy as sons of ODUDUWA. I know you didn't even understand the content of the song & that's cos you are not ODUDUWA. True ODUDUWA which includes the pure parts of Benin understand the song but bastards with no clue whatsoever of what it means to be ODUDUWA will start claiming Benin now hahahahahahahahahahahahaha!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! laughable & petty. All further replies will be to the wind & trust me when I say it is for your own good that I ignore you cos you're rude & won't go unpunished by the HEAVENS.
Go secretly weep in shame! powerless dirty deaf of person!empty threat sets of people.
see hw u finally results to threats instead of facts!
who d son are u whn oba akiolu is taking! children of nowadays.
Yoruba dont need to shout our hand sign is everywhere all over the world as the real colonizer....Akiolu is drunkard fulani dog lol talkless of our baby ile ibinu"benin" that we gave light of civilization as we give ancient egypt,oyo,assyrian(children of Ani Ethiopian)
you are a great Oba for saying the truth, may you live long .
The Oba of Lagos said the truth by saying he did not say Lagos belong to the Benin people.Lagos is Awori land by constitution and originally not Benin people land.Lagos is in Yoruba land legally,all the local governments in Lagos are all Yoruba local governments
Are you now wiser than the king historically? A king and a father old enough to be a grandfather. Listen and learn.
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself.
He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor.
(2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.*
The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches.
*NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side).
•
•
However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth.
(3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.*
His exact words in reply to the interviewer at time-stamp 4:54 is as follows:
“The first oba of Lagos is a male descendant of oba of Benin”.
Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king.
However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king.
Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child.
In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side.
(4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king.
(5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor.
*NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
•
•
In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado.
(6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus:
*“… Benin city is where our father’s birth took place, and his father is a king not an exile …”*
Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point].
Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
(7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony.
Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king.
In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin.
In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings.
However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado.
Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos.
•
•
*NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy.
This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado.
The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43.
This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy.
The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11.
As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@Mr Rapan Pass 😂😂😂 Benin own Oyo and Ondo ? And the yorubas in Lagos are talent ? 😂😂 what joke
In which historical context have you learned your own history, that Benin are the people that found Lagos or oyo empire and ondo ?
Lagos was found by aworis and aworis migrated from ile ife and they are yorubas.... oranmiyan found oyo empire and one of ile ife son found ondo.... see guy in any part of western region you know that they speak Yoruba belong to Yoruba okay?
Have you ever heard that Benin people ever claim Lagos belongs to them ? Cuz they know it’s their son that went there when aworis are already occupied Lagos and aworis made him the first king is that means Benin own Lagos ?
Oga jokes on you Benin only own Benin not even all the state, cuz there are some part that Yoruba own 😂😂
@@toyosioyejobi309 You're full of...go back to school and learn the history of Yarribas, Yarribas were sold as SLAVES by the FULANIS. Aisikpa is an abbreviation of Aisikpahienbore (and has a meaning ask any Bini man, and they will educate you) Aisikpa that the Yarriba corrupted by calling "Ashipa was born in Benin city 1682, and died 1716. Burial place, Benin city. Get your facts right!
I really love you so much, oba of lagos
THE ONLY LAGOD RULA WHO TELLS THE TRUTH OF THIS HERITAGE
Sharing is caring.
From Scandinavia.
This Man is very honest. I hope our leaders should be just Frank like this
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself.
He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor.
(2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.*
The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches.
*NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side).
•
•
However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth.
(3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.*
His exact words in reply to the interviewer at time-stamp 4:54 is as follows:
“The first oba of Lagos is a male descendant of oba of Benin”.
Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king.
However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king.
Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child.
In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side.
(4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king.
(5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor.
*NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
•
•
In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado.
(6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus:
*“… Benin city is where our father’s birth took place, and his father is a king not an exile …”*
Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point].
Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
(7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony.
Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king.
In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin.
In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings.
However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado.
Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos.
•
•
*NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy.
This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado.
The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43.
This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy.
The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11.
As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@@officialmrrapanpass What Oba of lagos said doesn't contradict the above analysis nor any documented historical information. It seems you're the one pained because you've failed in projecting your delusional interpretation on what he said.
For this i cant help your pain 🤣
Take heart ♥
@Mr Rapan Pass you are in pain shor 😂🎉🎉
great men don't lie about their origin( God bless you oba of lagos)
The man said he did not say Lagos belongs to the Benin people.Lagos is Awori land originally that is the truth and know lie,it is also in the constitution of Nigeria that Lagos is a Yoruba Land
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself.
He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor.
(2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.*
The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches.
*NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side).
•
•
However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth.
(3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.*
His exact words in reply to the interviewer at time-stamp 4:54 is as follows:
“The first oba of Lagos is a male descendant of oba of Benin”.
Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king.
However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king.
Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child.
In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side.
(4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king.
(5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor.
*NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
•
•
In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado.
(6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus:
*“… Benin city is where our father’s birth took place, and his father is a king not an exile …”*
Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point].
Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
(7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony.
Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king.
In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin.
In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings.
However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado.
Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos.
•
•
*NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy.
This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado.
The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43.
This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy.
The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11.
As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@@RobbySyzing-mt4zo go and read your history again. The first oba of Lagos is a prince from Benin ( the SON of OBA OF BENIN)
@5:04 he said the first oba of Lagos is a main DESCENDANT OF OBA OF BENIN
Did you also know that EKO WAS NAMED BY OBA OF BENIN? EKO is an Edo word not Yoruba
How can you be the first Oba of a place you don`t own? How can you have an original name of a Land you don`t own? Please with due respect Sir. Let stand for the truth and stand for it forever...The Oba before you said he`s a descendant of the Bini`s. The word EKO is a Bini word, meaning "War Camp" and the first Oba of Lagos is one of the son`s of Oba of Benin..."Wetin we dey talk again" Like you want to tell me the Denish people from Denmark did not Establish England...Or the Adesagbon or the Igodomigodo is not the owner of EDO.
The Aworis were never in Island until the the first Oba of Lagos and his army establish the first know military base and named the city EKO. The Aworis were the early bini`s who migrated with Prince Ekaladeran who escaped execution in Benin and migrated through the Ovia forest, east of Uhe now know as Ife and became the founder and first traditional ruler in Yoruba land.
The Oba of Lagos hit the nail in the head by saying he did not say Benin people are the owner of Lagos originally.The Awori people are the owner of Lagos originally and by constitution,all local governments in Lagos are Awori local governments,the Benin people don`t have any local government in Lagos.Ownership has nothing to do with royalty or the first king or the last king or the administrators .The first head of state and rulers of Nigeria were British people and they founded Nigeria and named Nigeria,the name Nigeria is also from British it is not African.Oduduwa was a king in Ile Ife and he also met the Yoruba people in Ife just like Oba Ado from Benin met the Awori people in Lagos.The Yoruba people brought Obaship to Benin and they also met the Benin people in Benin,the Yoruba people also named Benin from the Yoruba words ILE IBINU.Ownership is got to do with the first people in a land and not all the things you wrote here or the kings or the name of a land,before the Benin people came to Lagos the first name of Lagos was OKO which means farm and OKO is a Yoruba word .Lagos is a Portuguese word while Africa is a name of a white man and a military gerneral in the Army.The Awori people are the owner of Lagos by constitution and it has been established legally long time ago that Lagos is a Yoruba land.All things you wrote here do not prove ownership but meaningless when it comes to the issue of ownership.The Benin people have nothing in Lagos.The first people in a land are the owner of a land.The Oba of Lagos said the Awori people are the first inhabitants of Lagos and it is also in the history of Lagos and Lagos is also in the territory of the Yoruba people geographically.The Awori people are original Yoruba people from Ile Ife,that is the reason why it is in the constitution that Lagos is a Yoruba land
@@robertsyzing6210 Ns them be this...cut and nail story @ Oduduwa fall from the sky...Kwakwakwa...However you made a point, but you can`t deny the fact that the first Oba of Lagos is from Benin.
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself.
He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor.
(2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.*
The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches.
*NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side).
•
•
However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth.
(3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.*
His exact words in reply to the interviewer at time-stamp 4:54 is as follows:
“The first oba of Lagos is a male descendant of oba of Benin”.
Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king.
However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king.
Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child.
In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side.
(4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king.
(5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor.
*NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
•
•
In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado.
(6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus:
*“… Benin city is where our father’s birth took place, and his father is a king not an exile …”*
Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point].
Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
(7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony.
Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king.
In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin.
In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings.
However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado.
Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos.
•
•
*NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy.
This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado.
The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43.
This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy.
The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11.
As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@@barrygold4013 Also Oduduwa falling from the skied is a myth of the deified oduduwa after he died. in our ifa corpus accounts and in many recorded writings, oduduwa is from oke ora. oduduwa is a yoruba name with meaning no wonder you guys celebrate odudwa festival and not ekaladerhan festival. I mean you claim oduduwa is a corruption of izoduwa and ekaladerhan is his original name, yet you celebrate oduduwa festival
Benin kingdom only had influence on a portion of lagos Island (isale eko) eko was formerly ereko aromire shortened to eko. Ereko means farm, the island was a farm controlled by the indigenous awori people. Benin tried to settle there and there was resistance until they eventually settled on that portion and ashipa an isheri chief. Anyone who knows oyo mesi knows ashipa is a yoruba chieftancy title aligned with the oba of benin whom he saw as a brother as the oba is a descendant of oranmiyan to get independence of the entirety of the Islam from the awori controlling neighbouring iddo Island. He also married the obas daughter who gave birth to ado the first official King. This history is bloated and the quoted wrongly attributed to the oba of lagos is only a figment of their deluded imagination. See For the early Lagos’ own account of the relationship between the Eko dynasty and the Benin dynasty; see “History of Nigeria” by Sir Alan C. Burns, published 1929 for reference and Lagos, Nigeria : Historical Notices Of LAGOS, West Africa .
J. Buckley Wood (d. 1897).
Baba i greet you with big respect... But na Oba of Benin get Lagos and beyond
are okay?????
I think Oba of Benin own lagos state too and controls it. You are something else
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself.
He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor.
(2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.*
The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches.
*NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side).
•
•
However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth.
(3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.*
His exact words in reply to the interviewer at time-stamp 4:54 is as follows:
“The first oba of Lagos is a male descendant of oba of Benin”.
Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king.
However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king.
Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child.
In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side.
(4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king.
(5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor.
*NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
•
•
In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado.
(6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus:
*“… Benin city is where our father’s birth took place, and his father is a king not an exile …”*
Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point].
Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
(7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony.
Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king.
In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin.
In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings.
However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado.
Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos.
•
•
*NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy.
This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado.
The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43.
This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy.
The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11.
As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
@@toyosioyejobi309 Now I know the reason why Nnadi Kanu always call you people Efulefu. Because with your large population the majorities are uneducated 🙆
@@rollinshubby3437 Is that supposed to be a refutation because that'll show you are a pathetic loser and actually lack education 😭 come with better refutations
8:15 - I totally agree. Allow the country to operate as a proper federation. There’s nothing like resource control. Operate as a federation, remain as a single entity.
Ebini people only came to fish in Lagos and settle on the Island, then forcefully established their Kingdom in their camp called Eko. Elko became popular then adopted, but, if you forcefully hijack a car, that doesn't mean that such car belongs to you. Such a car would be referred to as a stolen car and the day, you are caught and arrested, you lose ownership of such land. My Benin people, big big fish don finish for Island, the children of those Yoruba people weh una pursue dah time don grow up and need their ancestral land. Oya kom de go back, Fish don finish, thank you.
You that is coming from Twitter ah greet you 😂
Oba of Lagos power ends in Isale eko pls. The Oba of Badagry is even perhaps his superior. Eko was smaller than Badagry
A man older enough to be your grandfather is talking and to dare challenge him even when he's older and evidently experienced and schooled than you. Youths of nowadays.! Let the king talk. Listen and learn.
@@jovitaefehi .
I'm sorry people should be civilised enough to understand that opinion and viewpoints and knowledge is not about old age
Thank you .
@@jovitaefehi (1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself.
He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor.
(2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.*
The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches.
*NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side).
•
•
However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth.
(3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.*
His exact words in reply to the interviewer at time-stamp 4:54 is as follows:
“The first oba of Lagos is a male descendant of oba of Benin”.
Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king.
However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king.
Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child.
In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side.
(4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king.
(5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor.
*NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
•
•
In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado.
(6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus:
*“… Benin city is where our father’s birth took place, and his father is a king not an exile …”*
Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point].
Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
(7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony.
Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king.
In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin.
In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings.
However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado.
Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos.
•
•
*NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy.
This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado.
The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43.
This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy.
The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11.
As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
AWORI YORUBA OWN LAGOS STATE NOT BINI
Keep quiet and Listening to the elders about the history of lagos
Bini only went o Lagos to trade .
There Bini people in Ghana. The OLDEST city in Nigeria is Benin city. Research it.
(1) First of all, the popular rumor being peddled by ignorant folks was debunked, at timestamp 5:45 by the king himself.
He made it clear that *Lagos does not belong to the Binis/Benin kingdom.* He debunked a popular rumor.
(2) At timestamp 4:54, the interviewer specifically asked the king to *“tell us about the relationship between the Bini and the Èkó people”.*
The king’s reply shows that *“the first oba of Lagos”* has a certain Benin king in one of his ancestral branches.
*NB1:* As a side-note, every person has two ancestral branches - the paternal branch (or father’s side) and the maternal branch (or mother’s side).
•
•
However, it is very easy (as the comments here have already shown) to wrongly assume/put certain words (which he never uttered at all) into Oba Akiolu’s mouth.
(3) In reality, he was completely silent on whether or not the said Benin king is on the mother’s side or on the father’s side of *“the first oba of Lagos”.*
His exact words in reply to the interviewer at time-stamp 4:54 is as follows:
“The first oba of Lagos is a male descendant of oba of Benin”.
Focusing on the phrase *“male descendant,”* I can see how easy it is to wrongly assume that he was talking of the father’s side of that “first” Lagos king.
However, the word “male” in the phrase “male descendant” has absolutely nothing to do with the parent/ancestor of that “first” Lagos king.
Instead, the word “male” there relates actually to the descendant himself (a male descendant) not to his parent/ancestor. Compare the similar phrase male child.
In contrast, the phrase paternal descendant or patrilineal descendant (had any of these been the phrase he used) would have specified the side to be father’s side.
(4) In the light of this illumination, it becomes very, very clear that he (Oba Akiolu) was completely silent on whether or not the said Benin king was on the mother’s side or on the father’s side of that “fist” Lagos king.
(5) Regarding the phrase, *“first oba of Lagos,”* King Ado is *officially* recognized in Lagos traditions as the first oba of Lagos - even though his father king Ashipa established the monarchy as its progenitor.
*NB2:* As a side-note, Lagos traditions insist that King Ashipa is a Yoruba man from Isheri-Olofin. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
•
•
In any case, the he (Oba Akiolu) was completely silent on whether or not the said Benin king is on the mother’s side or the father’s side of King Ado.
(6) Moreover, he (Oba Akiolu) proceeded with his reply by quoting a Lagos island royal song (in Yoruba of course) which goes thus:
*“… Benin city is where our father’s birth took place, and his father is a king not an exile …”*
Although this royal song shows that Ado’s birth-place is Benin city, it actually goes without saying that his *birth-place* has no bearing whatsoever on his paternal roots. [ *NB3* casts more light on this point].
Furthermore, the fact that *“his father is a king”* is clearly from the fact that Ashipa (his father) is the progenitor of the Èkó dynasty - despite Ado’s official recognition as the first king considering Ashipa’s minimal (or nil) authority. ~ Alan C. Burns, “History of Nigeria,” 1929, p. 43.
(7) Lastly, he (Oba Akiolu) then added that at the installation ceremony of an Èkó chief (or the Èkó king himself) at Enu-Owa, the Benin king is honored with a salute gesture at the close of the ceremony.
Again, while this salute gesture clearly establishes the case for some kind of precedence/seniority of the Benin monarchy over the Lagos-island monarchy; it does not necessarily establish a case for *ancestry* (be it patrilineal or matrilineal) of Èkó kings from a Benin king.
In fact, the replication of the same salute gesture during chieftaincy coronations appears to tilt the gesture in favour of some political precedence as opposed to ancestry - as only a few chieftaincy office in Èkó have ancestral relationship with Benin.
In sum, his (Oba Akiolu’s) words in this video clearly admits a ancestral connection between King Ado and the line of Benin kings.
However, at no point in the course of the video did he (Oba Akiolu) mention or even suggest whether or not this familial connection is from the mother’s side or from the father’s side of King Ado.
Instead of giving any such specifics, he (Oba Akiolu) - at timestamp 5:45 - actually debunked the false rumor that Benin owns Lagos.
•
•
*NB3:* According to ‘Lagos traditions,’ there is a strong tie between the Èkó monarchy and the Benin monarchy.
This tie is in two folds, viz. (I) A tie of gratitude, and (II) A maternal tie through King Ado.
The tie of gratitude, according to Lagos traditions, resulted from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) sought the aupport of the Benin king [and the Bini immigrants in Lagos-island] in order to establish a monarchy on Lagos- island which will be independent of the Olofin (now Oloto) of Iddo/Otto who, hitherto, controlled Iddo, Otto, Èkó, Ebute-Meta, etc.~ See: A. C. Burns, “History of Nigeria,” 1929, pp. 42-43.
This above fact is the root of the precedence which Benin monarchy enjoyed over the Èkó monarchy.
The second tie, according to Lagos traditions, results from the fact that Ashipa (the Awori noble from Isheri-Olofin, and progenitor of the Èkó dynasty) had his son Ado, through a Benin princess. ~ See: P. Cole, “Modern and Traditional Elites in the Politics of Lagos,” 1975, p.11.
As such, King Ado who is officially the first oba of Lagos has his maternal connection with the line of Benin kings, while his paternal connection remains purely Yoruba.
PLEASE NOTE. THIS IS NOT FOR SUPREMACY PURPOSE RATHER FOR EDUCATIONAL LEARNING
You write so intelligently but lacks critical historical knowledge and understanding of events hence you tend to manipulate oral arguments to befits yourself. As an Author and an educationist I'll educate you.
The king said. THE FIRST OBA OF LAGOS IS A MALE DESCENDANT OF THE OBA OF BENIN.
* Take yourself for example. Are you not a male decendant of your father? What does this means to you?
* Read about the Olu of Warri who also is a male decendant of Oba Olua of Benin origin
* Read about the Ezechima of Onitsha and understand how he's also of Benin Origin.
THE KING SAID. AT THE INSTALLATION OF ANY OBA OF LAGOS AND CHIEFS THE HAND GIVEN IS FOR THE OBA OF BENIN.
The king said that that does not means that Benin still owns Lagos...... We are one ❤ brothers and sisters.
Profound peace.
@Jovita Efehi Obadolagbonyi
You are a “MALE DESCENDANT” to more than one person.
For example, you are a “MALE DESCENDANT” to:
(1) Your paternal grandfather.
(2) Your maternal grandfather.
(2) Your father (technically).
And several/countless others to whom you can be a “male descendant”.
.
.
When Ọba Akiolu used the phrase “male descendant”, he didn’t proceed to give any details on it.
But old Lagos history from Lagos already says that Ado’s father is a Yorùbá, and his (Ado’s) mother is a Bini.
So, it’s now clear what exactly is meant by “male descendant”.
That is, Ado is actually descended from that Ọba of Benin through his (Ado’s) mother-side .
💛
@@teetee6366 This is not for supremacy purposes rather than for learning purposes.
Please read to understand, learn and listen before commenting.
Ado is the son of Ashipa. Ashipa is a male decendant of the Oba of Benin whom the Oba of Benin appointed to be the ruler of Eko.
I don't know why you guys are twisting history?
If not for supremacy quest why are you guys twisting history?
As an Author and historian I have had several opportunities to converse with royal fathers and I know what I am talking about.
We are one brothers and sisters ❤
Profound peace
@Jovita Efehi Obadolagbonyi:
I’m not sure why you thought this was about supremacy. Make sure to disabuse your mind so you can learn a thing or two.
Oba Akiolu wasn’t talking about Ashipa when he said said “male descendant”. No, he was referring to Ashipa’s son, Ado.
Ado is the one who is related to the Benin king - through his (Ado’s) mother-side.
Ado is a “male descendant” of the then Benin king - via his (Ado’s) mother.
Ashipa is a Yorùbá from Isheri. And his the is the progenitor of the island kingship.
Ado is therefore a Yorùbá from his fathers side of course.
Ado is recognized in traditions as is the first official/crowned king of the island kingship.
Yes Ado is a Yorùbá man from his father’s side.
Yes he is also a male descendant of the Benin king via his mother.
---
And I’m shocked that you called yourself a historian/author and yet you don’t know these? Wow! 😳
Or is it that you know it, but you chose not to make it obvious?
Bye for now. 💛
@officialmrrapanpass What Oba of lagos said doesn't contradict the above analysis nor any documented historical information. It seems you're the one pained because you've failed in projecting your delusional interpretation on what he said.
For this i cant help your pain 🤣 i understand its not easy being labeled a minority no wonder you're looking for people everywhere, yes they're few people in eko of benin origins, no one has disputed that to bring that up when it's not the topic shows your frustration... It's also great if you know that they're many edo people today of ife and yoruba origins including your Oba 😂.
Take heart ♥
You are not saying the truth because of politics how can the first Eleko of Eko is a Benin man and till now is still the lineage that produce the oba of Lagos and recently borrow the Benin word oba, the name of the land is Benin word Eko name by a Benin man.
Aworis own Lagos, from time immemorial till today. There is some Benin connection to the throne, but there is NO connection to the land or the people. Have you ever wondered why Oba of Lagos has NO land, and has NO people?
You said you are not a YORUBA man, stop speak YORUBA... MUMU KING!!!
$1.01 trillion from youth
But sir sometimes your opinion might be wrong.
This is not opinion, this is fact
$31 trillion from Edo State
AThe Oba who chased Igbos into the lagoon. Now , he is preaching. To who ? Preach to satan or Ambode or Tinubu or MC Oluomo! Deceiver
oba agbaya oshi
This man is jumping up and down in this interview.Not addressing main questions asked him.Certainly he is a political Oba.
WHAT AKIOLU IS SAYING IS THAT IT OUR ODUDUWA WHO GAVE BIRTH TO OBA OF BENIN THAT THEY BELONG TO YORUBA PROPERTY THAT WE ARE SAME FAMILY NO SEPERATION
Oga interpreter I greet you ooo
Benins are not Yoruba
@@21beatyoungkrisbeat28 You lot should learn english properly. benin is not yoruba but benin obas and some chiefs are from ife yoruba land
NEVER! YARRIBA were SLAVES
Okay tell us the meaning of Oduduwa then?
Omo kómo kéè niwà is Ile Ife language.The royal family of Benin is Yoruba.
Omo Chariy12 : just in the other way round Ile Ife royal family is from Benin cus Oduduwa came from Benin
Efosa Osawe big lie from Benin. Oduduwa is never from Benin. Odu to da Iwa is the Odu Ifa that established Yoruba culture and tradition. That is why we are children of Oduduwa. King Onuwa or Oluwa the founder of Yoruba kingdom was a King who was despose from his throne in Yemen in 525 AD by the Arab. We Yoruba used to be called Yeriba. We are not from Benin. We are from the middle East.
Omo Chariy12 we are not saying Ife people came from Benin but the present dynasty of Oduduwa came from Benin, before the advent or arrival of Oduduwa (Ikaladerhan)
and his parties at Ile Ife' there have been people living at Ile Ife that means Oduduwa is not the founder of the yorubas but he was the first ooni of Ife. the word yeriba or yariba was attributed to Old Oyo Empire, founded by Oranmiyan the youngest son of Oduduwa. 525 AD didn't correspond with Ile Ife chronicle, Ife chronicles of past kings could have started 1170 AD. There have been 31 Ogiso kings in Benin kingdom before the arrival of Oduduwa
@@janino65 This is absolutuley crap! oduduwa was born in oke ora and he is from oke ora not benin. oduduwa is a yoruba man and the ifa corpus and other wriiten accounts show this. edo celebrates oduduwa festival and not ekalderhan or izoduwa festival, if oduduwa ia a crruption like you say why then do you actually celebraye osusuwa festival. How come your kings have yoruba names and a yoruba title as ife. How come there is no edo name or edo influence in ife. Ask yourself how on earth an exiled prince ekaladerhan comes to ife and understands their language and suddenly becomes king on his own. I mean the popular revisionist account started in the 1970s by oba erediuwa and in it ekaladerhan was exiled so how does that story makes sense. How come we have articles and books pre 1970s recording that ekaladerhan died in ughatan and no where do wes ee this ekaladerhan oduduwa nonsense. How come in 1937 oba akenzua attended the yoruba council of chiefs of which he was no 3 at the meeting and the ooni of ife no 1. How come it was written that oba eweka 2 when he prayed prayed first for his ancestors at ife then the alaafin at oyo before himself. How xomein the praise names of the king we see "ovbi adimula" meaning son of adimula who is also oduduwas as referenced in the oriki(praise name) of oduduwa and ikeji oorisa(which means second to the gods which all yoriba kings are except the ooni of ife who is oorisa himself) The evidences are too much. It was even recorded in thje 16th century that the lingua franca of the palace was yoruba and its no suprise as your grestest king was named prince ogun a yoruba name before he became ewuare ogidigan(which means troubled as ceased) another yoruba word and ogidigan in yoruba meaning great. How come there is olokun sango and ogun worship in benin. Its clear that odudwa is a yoruba man whose grandson oranmiyan was invited with select chiefs to rule benin after a period of instab ility . This has always been what was on record before 1970 revisions due to poltical reasons.
I alo think its stupid you trying to defeine yoruba. Yoruba is a yoruba word, hausa pronounciation doesnt make them the ones who gave the name plus this argument is not only wrong ots silly because it has nothiung to do with the argument and while yoruba might be a recent term to refer to all yoruba groups. yoruba is a term that was used in the 16th century to refer to all inhabitnats of oyo empire by someone writing in the songhai emoire. Even at that the yoruba groups share so many similARITIES WE ALL REFER TO oourselves as omo kaaro ojire or omo luabi. our languages are almost identitical and thats why they are calle dialects. So i dont understand the corrrelatuon between this and oduduwa being born in ife
This nonsense fiction was actually the work of erediauwa in the 1970s. Before erediauwa all previous benin kings paid spiritual homage to their ancestor in ife and oyo, eweka 2 was even recorded as praying to the ooni of ife and then alaafin of oyo(Hl ward price, dark subjects 1938 pg 238 cited in( Reconsideration of the ife-benin relationship afc Ryder journal of African history vol 6 no 1 pg 238) Even the praise names of the oba has appellations like son of the great oduduwa of uhe (ife) no mention of izoduwa or ekaladerhan. Also we see oba akenzua in 1937 attending the yoruba council of chiefs meeting where he was no 3 with ooni no 1 and alaafin no 2
No historian takes this serous as all previous oral evidence recorded down points to the fact that oduduwa is from oke ora which is East of ife(the yoruba from prehistory to present 2010) and that ekaladerhan or izoduwa died in ughotan.
See H. King Roth was published in 1903, and it is entitled “Great Benin: Its Customs, Arts and Horrors” - refer to pages 53 and 54 to see where Roth quoted Cyril Punch’s words on this specific tradition and note how it ends at Ughoton.
hilarious... hammering on having good character... while he is has zero character... arrogant...