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The Story of Oyotunji: A Yoruba Nation in America

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The transatlantic slave trade scattered millions of Africans across the Americas, many of whom carried their cultural and religious heritage with them into bondage. Among these groups were the Yoruba people, who preserved and passed down their language, traditions, and spiritual practices through generations—even in foreign lands where such identities were systematically suppressed.

One of the most remarkable legacies of this cultural preservation is Oyotunji African Village, located near Sheldon, in Beaufort County, South Carolina, United States. Oyotunji, meaning “Oyo returns” or “Oyo resurrects”, is considered North America’s oldest authentic African village. The community was founded in 1970 by His Royal Highness Oba (King) Waja, Ofuntola Oseijeman Adelabu Adefunmi I, a Black American who sought to revive Yoruba culture and spiritual practices in the diaspora.

The Founder: Oba Adefunmi I

Born Walter Eugene King on October 5, 1928, in Detroit, Michigan, USA, Oba Adefunmi was raised in an environment that encouraged cultural exploration. After graduating from Cass Technical High School, he joined the Katherine Dunham Dance Troupe, which led to exposure to African and Caribbean spiritual traditions. His travels to Haiti deepened his knowledge and interest in Yoruba spirituality.

In 1959, he became the first African-American to be fully initiated into the Orisha-Vodun African priesthood by Afro-Cuban priests in Matanzas, Cuba. Following this initiation, Adefunmi founded the Sango Temple in Harlem, New York, which later became the Yoruba Temple. He also incorporated the African Theological Arch Ministry in 1960 to promote Yoruba religious practices.

The Founding of Oyotunji Village

In 1970, Adefunmi established Oyotunji African Village, laying the foundation for a community rooted in traditional Yoruba customs, governance, and spiritual systems. The village spans 27 acres and was structured based on the sociopolitical and religious traditions of the Yoruba and Dahomey tribes of West Africa. The aim was to build an autonomous African-centered society within the U.S., free from Western cultural domination.

To deepen his cultural legitimacy and religious authority, Adefunmi traveled to Abeokuta, Nigeria, in 1972, where he was initiated into the Ifa priesthood by the Oluwo of Ijeun. Later that same year, he was crowned Alase (Oba or King) of the Yoruba of North America at Oyotunji.

Leadership Legacy

Oba Adefunmi I led Oyotunji until his passing on February 10, 2005. Since then, leadership has been passed on to his son, Oba Adejuyigbe Adefunmi II, who now reigns as the Oloyotunji of Oyotunji. Under his leadership, the village continues to serve as a hub for African spiritual revival and cultural education in the diaspora.

Significance

Oyotunji stands as a powerful symbol of cultural resilience and identity preservation. It is more than just a geographical space—it is a statement of cultural autonomy, spiritual revival, and reconnection with African roots. Today, Oyotunji remains a living embodiment of Yoruba heritage in the heart of America.

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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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