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Saki: The Ancient Yoruba Town with a Rich Legacy Saki (also spelled Shaki) (PHOTOS)

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Located in the northwestern part of Oyo State, Nigeria, is one of the most historically significant towns in Yorubaland. Known for its elevated terrain, agricultural prominence, and deep-rooted traditions, Saki remains a vital symbol of Yoruba identity, spiritual heritage, and resilience.

Geography and Location

Saki is situated approximately 184 kilometers northwest of Ibadan, the capital of Oyo State.
Geographically, it lies on longitude 3.42° East and latitude 8.41° North, with an altitude of about 1,500 meters above sea level. The town is surrounded by rolling hills, including the famous Asabari Hill, which rises to over 2,000 meters.

Saki is bordered by the Ofiki River, a tributary of the Ogun River. Its savannah vegetation and rivers like Taba and Foofoo have historically provided water and supported agricultural activity. The Foofoo stream has since been dammed to serve as a modern water source for the town.

Founding and Historical Significance

Saki’s origin dates back to the late 12th or early 13th century when Ogun, the eldest son of Oduduwa, was sent to explore and administer distant lands within the Yoruba Kingdom. After Oduduwa lost his sight, Ogun temporarily ruled from Saki, issuing commands to other parts of the kingdom. For this reason, Saki once served as a central seat of Yoruba leadership.

The name “Saki” is believed to have originated from an exclamation by Oranmiyan, another son of Oduduwa, during a confrontation involving a local leader named Oke-Kesi. Oranmiyan reportedly said “N ṣakiri,” meaning “he is running about,” a phrase that eventually evolved into “Saki.”

Cultural Heritage and Traditions

Saki has strong spiritual connections, particularly with Ogun—the Yoruba god of iron and war. According to legend, Ogun lived and died in Saki, making the town a sacred place for his worshippers. Today, sacrifices and traditional rituals are still offered in his honor at Ogidigbo, a sacred site in Saki.

The town is also linked to other key Yoruba figures such as Oke-Kesi and Ekunsimi, the wife of the first Okere of Saki, whose spirit is believed to dwell in the Ogun River near Iseyin.

Leadership and Governance

The traditional ruler of Saki is known as the Okere of Saki. Following the death of Oba Kilani Olatoyese Ilufemiloye in 2013, the throne remained vacant for several years. After much consultation and legal review, Oba Khalid Olabisi Oyeniyi was officially appointed Okere of Saki on December 18, 2019.

Economic Importance and Agriculture

Saki is widely referred to as the food basket of Oyo State due to its agricultural productivity. Major crops cultivated in the area include yams, maize, cassava, beans, okra, rice, sorghum, tobacco, indigo, and cotton. The town also supports livestock farming and is home to a government livestock station.

Craftsmanship and Commerce

Saki is renowned for its aluminum pot production, a skill passed down through generations. Its thriving weekly market, the Sango Market, attracts traders and buyers from far and wide, contributing significantly to the town’s economy.

Infrastructure and Health

Saki has several health facilities, including both government and private hospitals. A major branch of the University College Hospital (UCH), Ibadan, is currently under construction in the town and is expected to improve healthcare access for residents.

Tourism and Landscape

One of the most striking natural features of Saki is its towering granite hill, an inselberg that rises over 1,600 feet. This site offers breathtaking views of the surrounding landscape and holds potential for eco-tourism and hiking activities.

Saki is not just a town—it is a vital chapter in the story of the Yoruba people. Its historical relevance, cultural depth, and economic strength make it a cornerstone of Yoruba civilization. From its early role in the leadership of the Yoruba kingdom to its current status as a thriving agricultural and commercial center, Saki continues to hold a unique and enduring place in Nigerian history.

Let the name Saki be remembered, not just as a location, but as a living testament to the heritage, strength, and vision of the Yoruba people.

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PHOTOS: WHO TRULY OWNS ILORIN – YORUBA OR FULANI?

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Ilorin… a city of mystery, history, and endless debate.

When you walk through its streets today, you hear Yoruba language, see Yoruba dressing, and feel Yoruba culture everywhere. But when you look at the palace, you bow to a Fulani Emir, not a Yoruba king.

So the question that has divided historians, politicians, and ordinary people for two centuries remains:

Who is the true owner of Ilorin – the Yorubas or the Fulanis?

Let’s break it down:

The Ancient Yoruba Roots

Before the names Afonja and Shehu Alimi ever entered the story, Ilorin was already a Yoruba settlement.
It was originally part of the powerful Oyo Empire. Hunters, farmers, and blacksmiths settled there, using a grinding stone to sharpen their tools. That stone gave the town its name: “Ìlórin” – literally meaning the place of sharpening.

Ilorin was not an isolated village. It was a frontier outpost of the Oyo Empire, positioned to guard against northern invaders. The early inhabitants were Yorubas—people tied to Oyo’s traditions, religion, and political system.

So from the very beginning, the roots of Ilorin were Yoruba. Its name, its land, its people.

The Rise of Afonja and the Turning Point

The real drama began in the early 1800s with Afonja, the legendary Are-Ona-Kakanfo (the generalissimo of Oyo).

Afonja was stationed in Ilorin, but conflict broke out between him and the Alaafin of Oyo. Hungry for independence, he rebelled against the king. To strengthen himself, Afonja invited Shehu Alimi, a Fulani Islamic scholar, to Ilorin.

At first, this alliance looked clever. Alimi’s followers were brave, united, and inspired by the great Sokoto Jihad of Usman dan Fodio. They provided Afonja with spiritual legitimacy and military strength.

But what Afonja didn’t realize was that he had opened the gates of Ilorin to a new power.

The partnership broke down. Afonja was eventually betrayed and killed—many say through Alimi’s influence. With Afonja gone, the Yoruba grip on Ilorin collapsed.

This was the turning point.

The Fulani Takeover and the Birth of the Emirate

After Afonja’s fall, Shehu Alimi’s followers took charge. By the 1820s, Ilorin had transformed from a Yoruba outpost into an Emirate under the Sokoto Caliphate. The throne of Ilorin became the seat of a Fulani emir, tied directly to Sokoto.

But here is the irony—while the rulers were Fulani, the city itself remained Yoruba in culture. The people spoke Yoruba, dressed Yoruba, sang Yoruba, and still held on to their traditions—though now under

Islamic influence.

This created a dual identity that still exists today:

Yoruba by culture and population.

Fulani by rulership and political history.

That’s why Ilorin is unlike any other city in Nigeria. It is not fully Hausa-Fulani like Kano or Sokoto. It is not fully Yoruba like Ibadan or Oyo. It is something in-between, a hybrid identity born out of history, betrayal, and politics.

So, Who Truly Owns Ilorin?

Here’s where the debate never ends.

If you ask a historian, they will tell you:

Ilorin is originally Yoruba land. Its name, its founders, its early culture—all Yoruba.

But if you ask about rulership, they’ll say:

Ilorin has been a Fulani Emirate for 200 years. Its kingship belongs to the descendants of Shehu Alimi, tied to the Sokoto Caliphate.

So who owns Ilorin?

By origin and culture → The Yorubas.

By rulership and political history → The Fulanis.

And that is why Ilorin remains one of the most contested cities in Nigeria’s history. A place where Yoruba men bow to a Fulani Emir, where the call to prayer has replaced the talking drums of the Oyo priests, and where history itself refuses to be silent.

Now I throw the question back to you:
Do you see Ilorin as a Yoruba city under Fulani rulers?
Or has it become a Fulani city with Yoruba population?
Drop your thoughts below. Let’s settle this once and for all in the comments!

Credits: AfriVerse Diaries

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The Creation of the Council of Obas in South West Nigeria

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The institution of Obaship has always been central to Yoruba identity, politics, and cultural heritage. But the formal creation of a Council where Obas and Chiefs could meet was given legal backing in 1959, through the Obas and Chiefs Law No. W.R. 38 of 1959.

The Council of Obas and Chiefs was officially inaugurated on 24th March, 1960, with Oba Adesoji Aderemi, the Ooni of Ife, as its first Chairman. Other foundation members included some of the most powerful traditional rulers in Yorubaland.

Foundation Members (1960):

1️⃣ Sir Adesoji Aderemi – Ooni of Ife (Chairman)
2️⃣ Sir Ladapo Ademola – Alake of Abeokuta
3️⃣ Oba Gbadegesin Oladigbolu II – Alaafin of Oyo
4️⃣ Oba Tewogboye II – Osemawe of Ondo
5️⃣ Oba Moses S. Awolesi – Akarigbo of Ijebu Remo
6️⃣ Oba Adetoyese Laoye II – Timi of Ede
7️⃣ Oba Obika A. Gbnuba – Obi of Agbor

Interestingly, when Ooni Adesoji Aderemi was appointed in 1960 as the first African Governor in the British Empire and Commonwealth, the chairmanship of the Council shifted to Alaafin Ladigbolu II of Oyo.

Expansion of the Council

Over the years, the size and membership of the Council expanded, especially after political transitions:

1966 (Military Era):

Under Lt. Col. Adekunle Fajuyi, the Council was restructured by law. The Ooni of Ife was made Chairman, the Alaafin of Oyo became Deputy Chairman, with other paramount rulers like the Alake, Awujale, Olubadan, Osemawe, Orangun of Ila, Akarigbo, Ewi of Ado, Deji of Akure, and Owa of Ijeshaland added.

1977:

Governor Adeyinka Adebayo further expanded membership to 12 permanent Obas, each representing the major divisions of the old Western State.

The Twelve Paramount Members (Post-1977):

1. Alaafin of Oyo – Oyo North & South
2. Ooni of Ife – Ife Division
3. Alake of Abeokuta – Egba Division
4. Awujale of Ijebuland – Ijebu Division
5. Owa Obokun of Ijeshaland – Ijesa North & South
6. Ewi of Ado-Ekiti – Ekiti Central
7. Osemawe of Ondo – Ondo Division
8. Olowo of Owo – Owo Division
9. Deji of Akure – Akure Division
10. Orangun of Ila – Osun North-East
11. Olubadan of Ibadan – Ibadan Division
12. Akarigbo of Ijebu Remo – Remo Division

This arrangement gave formal recognition to the paramountcy of Yoruba kingship, ensuring that Obas were not just cultural figures but also advisers and influencers in governance.

Till today, the Council of Obas remains a symbol of unity, authority, and the preservation of Yoruba heritage.

Moral of History:

The Yoruba monarchy has always adapted to time and circumstance. From colonial rule to military regimes and civilian democracy, the Council of Obas has been a meeting point of culture, politics, and tradition.

Question for you: Do you think the Council of Obas still holds as much influence today as it did in the 1960s and 70s?

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I’m not in supremacy battle with any monarch- Alaafin

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The Alaafin of Oyo, Oba Akeem Owoade, on Thursday, disclosed that he is not in a supremacy battle with any monarch either in Yorubaland or anywhere in the universe.

He made this disclosure in a statement released by his Director of Media and Publicity, Bode Durojaiye, in Ibadan, the Oyo State capital.

The fresh battle between the Alaafin, Oba Owoade and the Ooni of Ife, Oba Enitan Ogunwusi, started last Monday after the Alaafin faulted the Ooni’s decision to confer the title of Okanlomo of Oduwa on a businessman, Dotun Sanusi, during the unveiling of an indigenous social media network- 2geda, at Ilaji Hotel, Ibadan, at the weekend.

The statement explained that Alaafin is a veritable custodian of Yoruba culture and tradition, and has always taken into consideration the safety and welfare of his subjects at all times. It added that the monarch relied heavily on the will and wishes of his subjects.

Durojaiye said he (Alaafin) would never compromise tradition, culture and development of his people for a pot of porridge.

He said the monarch operates a government that is judged by its result, as prosperity, security and well-being of the people dictated his popularity both in the palace and in the empire at large.

The statement reads in part, “Why Alaafin does not need to get into any battle for supremacy with any Oba, either in Yorubaland or anywhere in the universe? These immortal words of Alexander Graham Bell – The most successful men in the end are those whose success is the result of steady accretion.

“It is the man who carefully advances step by step, with his mind becoming wider and wider, and progressively be able to grasp any theme or situation -persevering in what he knows to be practical, and concentrating his thought upon it, who is bound to succeed in the greatest degree” – sum up the life voyage of Owoade, an indomitable monarch with an unequalled passion for the great good of all.

“He (Alaafin) is a veritable custodian of Yoruba culture and tradition, and has always taken into consideration the safety and welfare of his subjects and will never compromise tradition, culture and development of his people for a pot of porridge. The history has been so kind and friendly to Alaafin Owoade publicity since he ascended the throne of his forefathers, as he does not need to get into any battle for supremacy with any oba, either in Yorubaland or anywhere in the universe.

“Alaafin combines humility with royalty to meet the modern-day demands. Kabiyesi (the king who no one questions). Iku Baba Yeye (The one who commands death/he who is parent to death). Alashe (He who wields authority). Ekeji Orisha (Second-in-command to the gods). The Alaafin was inducted into the mysteries of various gods like Ifa, Sango etc to be the direct representative of these deities on earth.”

The statement added, “At the hallowed ground of the Yoruba ancient shrine, as Owoade made a covenant with illustrious Yoruba ancestors that he would defend, protect and add glamour to the Yoruba norms and tradition. Oduduwa’s Principal minister and grandson, Oranmiyan (Because Oduduwa begot Okanbi, (an only child and Okanbi begot Oranmiyan, among others, namely Ila-Orangun, Oni-Sabe, Olu-Popo, Ala-Ketu, Oba-Benin) founded the city of Oyo when prolonged drought struck Ile-Ife as a result of people’s emigration.

“Oyo simply rose to prominence through wealth gained from trade and its military skills. It was the largest West African empire, the most important and authoritative of all the early Yoruba principalities. More so, the British, as it was in their tradition, recognised lineage as meaningful supremacy and legitimacy, preferring to sign the Treaty of Cessation with the Alaafin as the Superior Head of the Yoruba Nation.

“In politics also, he is concerned about the sanctity of his position, and whatever happens on the welfare of his people. Customs and all traditional practices of today in government, religion and economic life have had distance, and possibly age-long origins which were based on valid and accepted tenets that emerged from the synthesis and aggregated experience of a particular society.

“One of such societies is the ancient city of Oyo, reputed for cultural resources that are of rich non-material and material attributes and transmitted through generations. Moreover, the precepts and concepts of Alaafin’s administration have continued to support and nurture the people’s ancient culture and sophisticated civilisation from time immemorial.

“The basic concept of government was monarchy with a rigid adherence to the monolithic Oduduwa dynasty and of the paternal line.”

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