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UK-Based Nigerian Pastor Breaks Silence After Release By DSS

A United Kingdom based-Nigerian pastor, Tomi Arayomi and his wife, Tema, have broken their silence following their arrest in Abuja on Friday, April 7,2023, by the Department of State Services and subsequent release.

The pastor in a statement shared on his Instagram account on Sunday said his personal assistant, Emmanuel Ezerika,who was arrested with him and his wife, is still in DSS detention.

He wrote, “Prophetess Tahmar and I would like to express our gratitude for all your prayers and international support during Fridays ordeal with The DSS. We can confirm that on Good Friday 7th April we arrived at Abuja to visit one of our branches when we were picked up by about 6 armed agents who did not identify themselves as DSS or any law enforcement agency.

“My wife, myself and my aide Emmanuel Ezerika were forced to surrender our mobile phones and enter the vehicles where we were taken at considerable speed to what we later learned were DSS HQ. The officers, some of who wore balaclavas were not immediately recognisable as DSS.

“ Our pictures were taken, finger prints and data collected and we were locked inside a room with no real knowledge as to the grounds for our arrest. After a lengthy interrogation, it appears media and social media pressure forced DSS to release my wife and I.

“My aide still remains under DSS custody and thus far, DSS have been elusive as to his exact whereabouts. We will not divulge the particulars of the investigation at this point as we are still awaiting the safe release of my aide.

“ Out of concern for my young children and my wife’s well being, we made the unfortunate decision to leave Nigeria abruptly. This decision did not come lightly but with considerable prayer and counsel from our board, trustees, colleagues in the ministry and respective families.

“I can confirm that we are safe and will continue to work and pray for a new Nigeria. We remain resolute that we will return to the Nation that we have grown to call our home but for now we will continue to press, pray and give God no rest until Nigeria becomes a praise in the earth.

“We did not come to Nigeria under any illusion of comfort. We came to serve the Lord, fully aware of the danger. We want you to know that Tahmar and I remain strong and unwavering in our commitment to Nigeria and the many great leaders we have encountered during our time there.

“We want to thank every leader and friend who reached out, called, texted, posted. We are so grateful. This is not goodbye. This is see you soon! In a new and better Nigeria.”

Credit: Instagram | tomiarayomi
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EKO WAS FOUNDED BY THE BINIS

For those that are saying Lagos is a no man's land, that is not TRUE. What is today known as Lagos is EKO founded by the BINIS that was expanded by the Yoruba that came to Lagos from Oyo and Ife. I just listened to Reno Omoki given the wrong history with big grammar to Daddy Freeze, that there were settlers in Lagos that the BINIS conquered and took over, renamed it Eko. He said these people were called Aworis. That is not true, the Aworis came when Eko was already founded by the BINIS, Reno Omokri said there was a name for Eko before Benin named it Eko, but he said he doesn't know the name. That is a fabricated history. Benin met the place as a space of land without people, as warriors heading toward Dahomey and Togo, they needed to have a CAMP, the camp of retreats during WAR, that was how EKO was founded. After conquering Dahomey as the war was over, in returning to Benin, Oba Orhogbua decided to appoint an Oba a Bini Prince over Eko and the subjects. This is how all Obas of Lagos are all Bini to date. Areas like Etin Osa, Idumota, and Oshodin, are all Benin corrupted names. Lagos of today was expanded by the Yoruba that migrated to EKO. Let it be known that BINIS never fought or conquered any set of people there to rename it Eko. BINIS conquered Dahomey, they never renamed it. Eko is a BINI name, not a Yoruba name.

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Igbo is the language spoken in Ala Igbo or Ani Igbo (Igboland) by the people who are collectively referred to as "Ndi Igbo"; their community is known as "Olu no Igbo" ("those in the lowlands and uplands").

Before European colonialism, the Igbo-speaking peoples, who shared similarities in culture, lived in localized communities and were not unified under a single cultural identity or political framework, although unifying processes were present via expansion, ritual subordination, intermarriage, trade, cultural exchange, migration, war, and conquest.

Villages and village groups were generally identified by distinct names of their ancestral founders or by specific names such as Umuleri, Nri, Ogidi, Nnobi, Orlu, Ngwa, Ezza, and Ohaffia.

There are several theories concerning the etymology of the word "Igbo" (wrongly spelled "Ibo" by British colonialists). Eighteenth-century texts had the word as "Heebo" or "Eboe," which was thought to be a corruption of "Hebrew." "Igbo" is commonly presumed to mean "the people." The root -bo is judged to be of Sudanic origin; some scholars think that the word is derived from the verb gboo and therefore has connotations of "to protect," "to shelter," or "to prevent"—hence the notion of a protected people or a community of peace.

Igbo-speaking peoples can be divided into five geographically based subcultures: northern Igbo, southern Igbo, western Igbo, eastern Igbo, and northeastern Igbo. Each of these five can be further divided into subgroups based on specific locations and names. The northern or Onitsha Igbo are divided into the Nri-Awka of Onitsha and Awka; the Enugu of Nsukka, Udì, Awgu, and Okigwe; and those of the Onitsha town.

The southern or Owerri Igbo are divided into the Isu-Ama of Okigwe, Orlu, and Owerri; the Oratta-Ikwerri of Owerri and Ahoada; the Ohuhu-Ngwa of Aba and Bende; and the Isu-Item of Bende and Okigwe. The western Igbo (Ndi Anioma, as they like to call themselves) are divided into the northern Ika of Ogwashi Uku and Agbor; the southern Ika or Kwale of Kwale; and the Riverrain of Ogwashi Uku, Onitsha, Owerri, and Ahoada.

The eastern or Cross River Igbo are divided into the Ada (or Edda) of Afikpo, the Abam-Ohaffia of Bende and Okigwe, and the Aro of Aro. The northeastern Igbo include the Ogu Uku of Abakaliki and Afikpo.

Dolly Parton was born on January 19, 1946, in a one-room cabin in Sevier County, Tennessee.

Parton was the fourth of 12 children born to Robert Lee Parton and Avie Lee Owens. Dolly's family lived in extreme poverty and struggled to make ends meet. Her father was a sharecropper (farmer who rents a piece of land from a landowner and agrees to give a portion of the crop yield to the landowner as payment for the use of the land) and to***co farmer who struggled with alcoholism, and her mother worked hard to provide for the family.

So poor were Parton’s parents, they coul not afford to buy her a coat for winter.

Later in her life, Parton ventured into a successful music career. Many of her songs are based on her life experiences.

One of my favorite songs by Parton is the song, "Coat of many Colors.'

The song Coat of Many Colors is a reflection by Parton of the poverty she endured. Parton tells of how her mother stitched together a coat for her daughter out of rags given to the family.

As Parton’s mother sewed the coat, she narrated to her daughter the biblical story of Joseph and his Coat of Many Colors.

The excited Parton, with patches on her britches and holes in both her shoes, rushed to school, only to find the other children laughing and making fun of her for wearing a coat made of rags.

In the song, Parton captures our imagination by asserting her positive spirit even with the societal rejection:

“And oh I couldn't understand it, for I felt I was rich; And I told them of the love my momma sewed in every stitch; And I told 'em all the story momma told me while she sewed; And how my coat of many colors was worth more than all their clothes”

The song concludes with Parton giving an important life lesson:

“One is only poor, only if they choose to be; Now I know we had no money, but I was rich as I could be; In my coat of many colors my momma made for me.”

Isitoshe,

Affording to Forbes, Dolly Parton has a net worth north of $500 million. And she is only 5 feet tall.

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I grew up in a small village in Kenya where my owned a coffee farm.

As a child, I saw firsthand the struggles that farmers faced to earn a decent living wage. After moving to the United States, I was inspired to start a coffee company that would prioritize fair wages for farmers and sustainable farming practices.

African Coffee Club sources its beans directly from small farmers in Kenya and other African countries, paying them a fair price that allows them to support their families and invest in their communities. I believe that fair wages and sustainable farming practices not only benefit farmers, but also lead to better quality coffee for consumers.

So, next time you need a caffeine fix, choose a cup that makes a difference. Choose African Coffee Club coffee.

www.africancoffeeclub.com

1) Largest country in Africa by land mass - Algeria 🇩🇿
2) Largest country in Africa by population - Nigeria 🇳🇬
3) Largest movie industry in Africa - Nigeria 🇳🇬
4) Largest democracy in Africa - Nigeria 🇳🇬
5) Richest Black man - Nigerian 🇳🇬
6) Richest African woman - Nigerian 🇳🇬
7) largest single solar power plant in Africa - Morocco 🇲🇦
8) Largest Museum in Africa - Egypt 🇪🇬
9) Tallest building in Africa - Egypt 🇪🇬
10) Largest rice mill in Africa - Nigeria 🇳🇬
11) Largest fertilizer plant in Africa - Nigeria 🇳🇬
12) largest oil refinery in Africa - Nigeria 🇳🇬
13) largest fish farm in Africa - Egypt 🇪🇬
14) largest cement plant in Africa - Nigeria 🇳🇬
15) largest tea farm in Africa - Kenya 🇰🇪
16) largest music industry in Africa - Nigeria 🇳🇬
17) largest stadium in Africa - South Africa 🇿🇦
18) Fastest train in Africa - Nigeria 🇳🇬
19) longest subsea gas pipeline in Africa - Nigeria 🇳🇬
20) largest city by population - Nigeria 🇳🇬
21) Largest news network in Africa - Nigeria 🇳🇬
22) largest car race arena in Africa - South Africa 🇿🇦
23) largest pharmaceutical industry in Africa - Nigeria 🇳🇬
24) Fastest woman in Africa - Nigerian 🇳🇬
25) Fastest man in Africa - Kenyan 🇰🇪
26) largest stock exchange by market capitalization in Africa - South Africa 🇿🇦
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28) longest concrete road in Africa - Nigeria 🇳🇬
29) largest airline in Africa - Ethiopia 🇪🇹
30) most streamed musicians in Africa - Nigeria 🇳🇬
31) most awarded artist in Africa - Nigerian 🇳🇬
32) largest mall in Africa by structure - Morocco 🇲🇦
33) most valuable tech startup in Africa - Nigeria 🇳🇬
34) most valuable company in Africa - South Africa 🇿🇦
35) largest economy in Africa - Nigeria 🇳🇬
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39) largest seaport In Africa by size - Morocco 🇲🇦
40) largest university in Africa by area - Nigeria 🇳🇬
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8 THINGS YOU DIDN'T KNOW ABOUT FELA ANIKULAPO KUTI (The father of Afrobeats)

1. His father was responsible for the primary education of Obasanjo. Fela's father Mr Ransome Kuti was known then as "Baba gbomgbomo"(the man that steals children) because he use to steal children away from the streets and their mother's house and take them to school to learn...one of those who benefited from this was Olusegun Obasanjo.

2. Fela was predestined to be who he is today. In an interview his mother, Funmilayo Ransome Kuti said an ifa priest had already told her and husband about the destiny of the Fela when he was a child that he would be very stubborn and he would challenge government. For this, his father took extra interest in his education hoping it would lead to one of two things, (1) that the education would change him or (2) even if he was going to challenge the government he do it as an activist and not a hooligan.

3. Fela did not start smoking at a young age infact he was still a well behaved young man until his early 20s.

4. Fela loved s*x, in a book, he said "s*x to me is life, it's a source of life that give great pleasure"

5. Fela was supposed to study medicine and be a doctor but instead he chose music and his brother Beko did medicine. Thank God he chose music and gave us the sound we have today, Afrobeat.

6. He changed his name from Olufela Ransome-Kuti to Fela Anikulapo Kuti. He claimed "Ransome" was a slave name given to his grand father when he converted to Christianity.

7. Fela was not a Christian, he chose ATR, African Traditional Religion till he died.

8. Fela once named a pet after former Nigerian Head of State Yakubu Gowon.

Source: NIGERIA STORIES— Twitter

BREAKING: Supplementary elections to hold April 15

Igbo is the language spoken in Ala Igbo or Ani Igbo (Igboland) by the people who are collectively referred to as "Ndi Igbo"; their community is known as "Olu no Igbo" ("those in the lowlands and uplands").

Watch This: https://bit.ly/3IAHE5f

Before European colonialism, the Igbo-speaking peoples, who shared similarities in culture, lived in localized communities and were not unified under a single cultural identity or political framework, although unifying processes were present via expansion, ritual subordination, intermarriage, trade, cultural exchange, migration, war, and conquest.

Villages and village groups were generally identified by distinct names of their ancestral founders or by specific names such as Umuleri, Nri, Ogidi, Nnobi, Orlu, Ngwa, Ezza, and Ohaffia.

There are several theories concerning the etymology of the word "Igbo" (wrongly spelled "Ibo" by British colonialists). Eighteenth-century texts had the word as "Heebo" or "Eboe," which was thought to be a corruption of "Hebrew." "Igbo" is commonly presumed to mean "the people." The root -bo is judged to be of Sudanic origin; some scholars think that the word is derived from the verb gboo and therefore has connotations of "to protect," "to shelter," or "to prevent"—hence the notion of a protected people or a community of peace.

Igbo-speaking peoples can be divided into five geographically based subcultures: northern Igbo, southern Igbo, western Igbo, eastern Igbo, and northeastern Igbo. Each of these five can be further divided into subgroups based on specific locations and names. The northern or Onitsha Igbo are divided into the Nri-Awka of Onitsha and Awka; the Enugu of Nsukka, Udì, Awgu, and Okigwe; and those of the Onitsha town.

The southern or Owerri Igbo are divided into the Isu-Ama of Okigwe, Orlu, and Owerri; the Oratta-Ikwerri of Owerri and Ahoada; the Ohuhu-Ngwa of Aba and Bende; and the Isu-Item of Bende and Okigwe. The western Igbo (Ndi Anioma, as they like to call themselves) are divided into the northern Ika of Ogwashi Uku and Agbor; the southern Ika or Kwale of Kwale; and the Riverrain of Ogwashi Uku, Onitsha, Owerri, and Ahoada.

The eastern or Cross River Igbo are divided into the Ada (or Edda) of Afikpo, the Abam-Ohaffia of Bende and Okigwe, and the Aro of Aro. The northeastern Igbo include the Ogu Uku of Abakaliki and Afikpo.

Watch This: https://bit.ly/3IAHE5f

Yul Edochie speaks on leaving Nollywood, reveals why his brother, Linc Edochie stopped acting

*Popular Nollywood Actor, Yul Edochie, has opened up on the reason his elder brother, Linc Edochie, left the Nigerian movie industry.

Linc and Yul are the most popular children of Pete Edochie, one of the pioneers in the Nollywood industry.

Some of Linc’s acting credits include The Principalities, Victim, Family Regardless, Ghost Lovers, The Manipulator, Royal Revenge, The Graduates, Royal Love, The Millions Men, and Scratched.

Linc Edochie is married to Amaka Paula, and the couple has two children, Janinah and Giovanni. The couple owns and operates an educational institution in Abuja called ABH Academy.

In a recent interview with The New Telegraph, Yul Edochie was asked to speak on why his brother stopped acting, also on if he plans to quit Nollywood too, and what life was like growing up with his father.

On why Linc stopped acting, Yul said:

“Yeah, Linc started before me. He started like a year before I got in but later left to do something else. So, I would say we all have our own destiny.”

Speaking on if he plans to quit acting soon and what the future holds for him in Nollywood, Yul Edochie said:

“No, I am not even thinking about that. Never! I studied Theatre Arts and I took my time to read this so I didn’t just get in. I have a passion for acting and I have a passion for directing but I don’t have a passion for producing.

So, if I want to do my own films like right now I am planning on doing my own films, I am going to get a producer who is very good with that. Pay the producer to run everything but he’s going to be professional. So, I won’t say because it’s my film let me do everything, then I will mess it up.”

Yul also spoke on growing up with Nollywood icon, Pete Edochie, as his father.

His words;

“It feels good. Growing up was really good with him as a father. He is extremely strict, but I thank God that He gave me a father like that. I couldn’t have wished for a better father. He is a strict catholic, so a lot of things I know today I learnt because of my background. Like I told you, I would rather die than dope. Kill me but I won’t dope and that’s how my father is.

My father made us to understand that it is better to have a good name. Good name will get you riches and everything you need. That’s the kind of family I was raised in, and my mum too is very strict. There wasn’t much money then to throw around but we grew up loving God and each other.”

Credit: Mercy blog

How Igala people dominated Ogun, Togo and Benin republic after migration from Oyo

Apart from Igala people who originally migrated from Ibadan in Omala to Ibadan in Oyo state, some Igala and Nupe led by Igala Prince Tsoede invaded Oyo in 1535 during the reign of Onigbogi, sacked the capital, chased the ruling house to take refuge in Borgu, and the Igala Prince Tsoede ruled for over 75 years till 17th century (Source: kingdom of Oyo- Think Africa).

This Igala people expanded and multiplied greatly over this 75 years with various Nupe and Igala settlements and religions like Yemoja in Tapa (Nupe) are of Oyo.

But after the Oyo people found their feet and regrouped especially as Tsoede had died in 1591, that is 16th century (Link. gale . com), an Oyo person, Ofinran became the Alaafin of Oyo. This now became a pay back time to repay Tsoede descendants, Igala followers and the Nupes. This led to the migration Igala people to form their own group around Yewa in now Ogun state while some moved forward to Togo and Benin republic. They were separately called Nago people because of the greeting, Nago, by Igala people just like Aku used to describe Yoruba people in Sierra Leone based on their greeting, Aku. But because of the wrong and falsely classification of Ajayi crowther in 1850s calling everyone in South West either Igala, Nupe, Itsekiri, Benin, Ijebu from Sudan as Yoruba, all the Nago Igala people were called Yoruba. The King of Ketu around 1900 (in the picture) wear the crown of Igala traditional rulers with red feathers facing downward as we still do till date. But because of uniformity and to avoid marginalisation, some modifications were later done.

Atampame people of Togo are Igala warriors from Oyo too. Atampame means "we are finished or that is all of us". Atampame has no meaning in Yoruba language. In fact, "Kp" is not in Yoruba. Ask a honest person of Yoruba origin, he will tell you that Okitipupa people of Ondo are Benin. He will tell you that Ugbo people are different. So also to Ijebu people who migrated from South Sudan. But because of the adoption of Yoruba language as one of the national languages, everyone has to speak it. That is why Yoruba speakers are many not necessarily through their origin. Again, history is about truth, whether sweet or bitter. Nago is Igala and not Yoruba word. My recent research has confirmed that. These are Igala people in Southwest, Benin and Togo.

Credit: Amb Ayegba Abdullahi,

THE TRUE HISTORY OF ILORIN

Hundreds of years ago, there was a forest called Oko-Erin, there were many elephants in this bush, that was why it is called Oko-Erin [elephant forest], only the brave and powerful hunters live in this forest. Òjó Oníṣekúṣe [Ojo the promiscuous], who was from Ijesha, was the first hunter to arrive Oko-Erin he was a brave and powerful hunter. Ẹ̀mìńlá from Ìlá- Ọ̀ràngún also came and met Òjó Oníṣekúṣe in this forest; he was a powerful hunter too.

Both Òjó Oníṣekúṣe and Ẹ̀mìńlá do not live at Oko-Erin, they only hunt for a while and return to their family. Ọláderin arrived Oko-Erin after Ẹ̀mìńlá and Òjó Oníṣekúse. Ọláderin has a hut in this forest; he was the leader of all the elephant hunters at the time and he was the first settler at Oko-Erin. He was from Oyo Alaafin. Whenever his co-hunters returns from hunting, they took some rest at Oladerin’s hut, Oladerin was so powerful that both humans, elephants, and other animals fear him. Laderin has a big pot of concoctions, when he enters this pot, he can turn into any type of animal he desires. That was why he was referred to as Ola di erin[Oladerin.] There was a stone used for sharpening their machetes at Oladerin’s hut, whenever their machetes got blunt; they took it to Oladerin’s hut to sharpen it on this particular stone. while heading to Oladerin’s hut to sharpen their machete, if anybody asks them where they are going, they would say “mò ń lọ lọ irin mi lọ́dọ̀ọ Láderin” [I want to go and sharpen my machete at Laderin’s place] they used to call this stone Ìlọ irin [a sharpener]Ilorin derived its name from this stone.

The stone they used for sharpening their machetes is still at Bámidélé house in Ilorin today. Ojo onisekuse was said to have fled Oko-Erin because of his promiscuity, he was fond of sleeping with his daughter and family, and this act is forbidden when he was caught, he had to flee Oko-Erin. Eminla went back to Ila-Orangun, while Ojo onisekuse fled to Ojoku near Offa where he later died.

People started coming to Ilorin from villages around Oyo to live with Laderin, some of the hunters too decided to settle at Ilorin with Laderin that was how Ilorin started to expand. Laderin was the first chief [baálẹ̀] in Ilorin; there was no other tribe in Ilorin at this time aside from the Oyo indigene and its environs.

After Laderin’s death, his son Pàsín took over as the second chief [baálẹ̀ ] during Pàsín reign as baálẹ̀ in Ilorin, Bashọ̀run Gáà was disrupting the peace of Oyo, Pàsín interfered in the issue because he was not pleased with the way Bashọ̀run Gaa was tormenting the people of Oyo; this was what led to Pasin’s death. Bashorun Gaa killed him in an open space. After Pasin’s death, Àlùgbìn the son of Pasin became the next baale in Ilorin. During Alugbin’s reign, Ilorin has become a big town.
After Alugbin’s demise, his son Àfọ̀njá became the new baale in Ilorin. Afonja was brave, courageous, and fearless; he was a warlord who possesses supernatural powers.

Afonja became baale in Ilorin during the reign of Alaafin Abíọ́dún Adégoólú in the Oyo kingdom. After the demise of Alaafin Abiodun Adegoolu, another king was crowned in Oyo, his name was Aólẹ̀ Aróganganlóyè; he was a powerful king. Before Aole was crowned a king, Afonja has become so powerful that he was feared by everyone in Yoruba land, he has waged war against many Yoruba villages, waged war against some villages near Ilorin, overpowered them, and rule over them; he has waged war against few villages like Ìdòfìàn, Òkè-Òyì, Ìbẹ̀rẹ̀-Igbọ́n, Ẹlẹ́rínjàre, and many villages close to Ilorin. Many villages near Ilorin are no longer in existence due to Afonja’s war against them. Some of these villages see Afonja as their god. Most people no longer fear the Alaafin, the only person they fear and dread was Afonja; they often say “Bí Aláàfin ó bá bínú kó bínú, bí Àfọ̀njá ò bá sáà ti bínú àbùsebùse” [If Alaafin like he can get angry as long as Afonja is not.]

Nobody dares question whatever Afonja does. Aole has heard of Afonja before he became the king that he is more like a devil. After Aole was crowned as the Alaafin, Ọyábí was the Ààrẹ ọ̀nà kakaǹfò [the Yoruba generalissimo.] After Oyabis’s death, Afonja insisted that he would be the next Yoruba generalissimo [Aare ona kakanfo] meanwhile, Afonja’s mother was from a royal family in Oyo, they told Afonja that becoming the Yoruba generalissimo is ridicule to him, and the royal kingdom, but Afonja insisted that he must be the next kakanfo. Alaafin Aole agreed to make him the Kakanfo and this was the genesis of the problem in Yoruba land.

It was customary in Yoruba land that whenever a new kakanfo is chosen, the Alaafin must send him to war to ascertain how powerful the new kakanfo is, the warrior would ask the king to tell them who his enemy is, and whoever or a town the Alaafin declares as his enemy would turn to ashes my the armies. Afonja and his armies were expecting the Alaafin Aole to send them to war, but Aole did not. There was a reason why Aole did not send Afonja the new kakanfo to war; he knew that whatever war he sent Afonja, he will win, and he doesn’t want Afonja’s supremacy to keep spreading in the Yoruba kingdom, he believed that Afonja was a rascal. Afonja suspected that Aole does not like him, and Aole sees Afonja as his enemy and the major threat to his throne. He thought to himself that Afonja might want to overthrow his throne. One day, the Ọ̀yọ́mèsìs who was the head of chiefs in the Oyo kingdom that advises the king asked the Alaafin Aole to tell them who his enemy was so they can tell the armies to wage war against his enemy.

They said it is an abomination to elect a new kakanfo without sending him to war to know how powerful and capable he is. Alaafin Aole opened up to them that his only enemy was Afonja the new kakanfo that forced himself on him; he said his enemy is powerful than he is. Moreover, they are from the same royal family and he is confused about what to do.

The Oyomesis told Alaafin Aole that they know what to do; they assured him that he would conquer Afonja, they agreed to send Afonja to a war that he won’t return. It is forbidden for any kakanfo in Yoruba land to reject any war that Alaafin sent him, and it is necessary that kakanfo win the battle or never return. They connive to send Afonja to wage war against Iwere. No one has ever dare wage war against Iwere in the history, this was as a result of two things, firstly, Iwere was located on the hill, it is difficult to wage war against them. Secondly, the mother of both Alaafin Abiodun and Aláàfin Àjàgbó who reigned in the year [1587-1624] was from Iwere, Ajagbo was the one that established the kakanfo, and it was in their agreement that no kakanfo will ever wage war against Iwere.

They believed that if Afonja wages war against Iwere, he would be killed. Peradventure he won at Iwere, another plan was for the Oyo armies to kill Afonja on their way. Their plan was not to disclose to Afonja that he is waging war against Iwere, they planned to lure him to the battlefield before telling him that Alaafin Aole wants him to wage war against Iwere.
One of Afonja loyalist went to him and disclosed their plan to get rid of him, after the plan has been revealed to Afonja, he pretends as if he doesn’t know their plan. On the day he was to go for war, he was set with his armies to do the order of Aole, the Aole’s armies were leading him to Iwere, when they got to Iwere border, Afonja wage war against Alaafin Aole armies and killed them all. Afonja returned to Oyo with his armies, when he got to Oyo border, he sent a message to Alaafin Aole that their secret has been opened, he said he should commit su***de or he Afonja would wipe out his entire family.

Aole knew he has no option than to do afonja’s wish; he went into his room and brought out a pot with six arrows in it; he shot one arrow to the east, one to the south, one to the north and one to the west. He started to curse the entire Yoruba race with strong incantations as he shoots the arrows. Part of his curse was that the Yorubas will never agree on one thing and they will never love one another, he said the Yorubas would become slaves under the tribes they have ruled over, and whomever the Yorubas helped will always pay them back with evil. After all the curses, Aole lifted the pot and smashed it, the put brakes into pieces; he said no one would be able to revert his curses. After the curses, Aole poisons himself and die.

After Aole’s demise, Adébọ̀ was crowned as the new Alaafin in Oyo, there was turmoil in the whole of Yoruba land during this time, Afonja withdrew Ilorin from the authority of Oyo, and he said they no longer wanted to be part of Oyo. No one dares question Afonja, except the one who wants to die prematurely. Afonja was looking for all means that the authority of the entire Yoruba race would be under him so he can rule over the entire Yorubas. It seems Aole curse was working faster on him. Afonja neglected Alaafin completely, he never takes any order from him. Afonja has the enormous armies in the entire Yoruba race then.

He began to wage war to all Yoruba villages and towns; this makes him be more dreadful. Afonja wanted to rule over the Yorubas, he then sent for a man called Álímì who was a Fulani man and alfa from the north to be his herbalist who will fortify him with more supernatural powers. While Alimi was coming to Ilorin, he came with his entourage who are Hausas and most of them were his slaves. Afonja also sent for one of his rich friends called Sọlágbẹrú to settle with him at Ilorin in other to achieve his aim. Solagberu also came and settled at Òke-Súnà in the outskirt of Ilorin; Afonja was ruling over them. Some slaves will run away from his or her master and run to Afonja, and no one dares to question him that he snatches his or her slave. Most of the Muslims stay with Solagberu because he was a devoted Muslim who is rich and wise.

After Adebo’s demise, a new king called Máàkú was crowned as Alaafin Oyo, they sent a message to Afonja that a new king has been crowned in Oyo. Afonja asked them the name of the new king, and they told him his name is Maaku [Don’t die.] Afonja replied that “ìgbà wo ni máàkú ò ní kú” [he would eventually die].

Afonja began to recruit the Fulani and Hausa armies into his armies and everyone address them as Afonja armies, they call these armies Jànmọ́ọ̀ [comrades] . They wage war against Ìgbómìnà land; Afonja’s name started spreading across Yoruba land. The janmoos after waging war to towns and villages return with foods and different possessions of the people they wage war against; they were increasing in numbers as time. Whenever they don’t go to war, they torment the people of Ilorin by stealing their livestock. These Fulani armies were so enormous that Afonja himself don’t know their numbers, no one dare report this janmoo armies to Afonja. At a time, Fágbohùn who was the baálẹ̀ of Jàbàtá confronted Afonja that his Janmoo was disrupting the peace of the people and if care is not taking, the Fulanis and the Hausas he was shading will destroy Ilorin. Afonja sent for Alimi to consult for him if what Fagbohun said was actually true. Alimi told him that The Fulanis and the Hausas were gods sent to assist him, he said the Yorubas are planning to destroy Ilorin. Afonja was so furious, he wanted to kill Fagboun, but Fagbohun quickly runs for his life.

This issue led to a quarrel between Afonja and his friend Solagberu because he advises Afonja to send these Hausa and Fulani armies out of Ilorin because Alimi is a hypocrite and he has compromised. Fagbohun vowed to support Afonja on this; he also told Afonja that Alimi has hypnotized him.
Afonja was happy that he has nothing to fear because he has more than enough armies, he doesn’t know that they were not faithful to him. These janmoos knew that Afonja been a Yoruba might decide that they should leave Ilorin and it’s environed any time, Afonja armies who were Hausas and Fulani went to Alimi and told him to be their godfather and Alimi accepted their offer.
It was too late before Afonja got to know that they were planning to overthrow him. He was preparing for war to correct his wrongs, he wanted to set Ilorin free from Janmoo, he told Alimi to leave Ilorin with his men, Alimi refused, he said they can’t leave Ilorin, Alimi joined hand with the Janmoo to fight Afonja, the war broke out between Afonja and Alimi his close friend.

Afonja sent for Oníkòyí and some other warriors to come and assist him but they denied his request. He sent for Solagberu at Oke-Suna, but he did not answer him, he said he started it alone so he should finish what he started. Before Afonja knew what was happening, the war he was preparing for was already with him. They started to shoot their arrows at him. The arrow found on Afonja’s body was more than five hundred thousand. Afonja died standing on his foot, they were scared to move close to him thinking he might be performing some magic; the arrows were all over his body that there was no space on his body without an arrow; it was the arrows that don’t allow Afonja to fall. The brave one amidst them moved close to him and shot him another arrow; it was then that he was certain Afonja is dead. All the Yoruba armies have fled, no one to render assistance to Afonja.

They took Afonja’s co**se and burnt it after which Alimi went to Afonja compound and lure them that there was a little misunderstanding between him and his friend Afonja, that he was very sorry for what happened. Alimi rebuilt Afonja’s house, took the post of baale away from Afonja’s family, and became a baale. He was the first baale of their tribe.
Alimi later killed Solagberun that said he is not interested in the war between Afonja and Alimi, he beheads him in the open.