The Leader of INRI Evangelical Spiritual Church, Primate Elijah Ayodele, has said that Christianity has been reduced to a means of extorting church members by some pastors.

In an Easter message signed by his media aide, Osho Oluwatosin, Primate Ayodele made it known that there is too much hate among churches and that leaders are more concerned about beautiful edifices instead of instilling the teachings of Jesus Christ.

“There is no love in Christianity, there is no religious tolerance, it’s time we put religion aside, it’s killing us in Nigeria and bringing woes to our worship.

“There is too much hate among churches, and there is no leadership capacity in Christianity again,” he said.

The prophet stated that men of God were looking for ways to acquire wealth and going from country to country.

He noted that the world would be a better place if Christian leaders could live as Jesus did, a life of selflessness, love, tolerance, and peace.

“We don’t develop human capacity but edifice. We are looking to acquire wealth and going from country to country for revival.

“The world would be better if we could emulate the life of Christ,” he said.

Furthermore, Primate Ayodele made it known that the leadership aura in Christianity had drastically reduced, and instead of celebrating a Happy Easter, a lot of Christians are crying.

He said: “There is no sincerity in relationships in Christianity; the leadership aura in Christianity has derailed.

“There is nothing like Happy Easter because people, Christians, are shedding tears internally.

“Christians are crying because pastors continue to extort members. This isn’t the kind of life Jesus Christ died for.

“Love has finished, good relationship has finished, the spiritual prowess in Christianity is no longer there, there isn’t good leadership in Christendom, there isn’t love anywhere, and genuine God’s presence is rare.”

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In the annals of Yoruba history, few titles carry as much weight and reverence as that of the Balogun.
Below is a list of some of the most formidable Baloguns who shaped Yoruba history.

1. Balogun Oderinlo (Ibadan) Active: c. 1840s

A tactical genius and fearless leader, Oderinlo is best remembered for his role in the Osogbo War, where he led Ibadan forces to a decisive victory over the Fulani warriors of Ilorin, halting their southern advance into Yorubaland.

2. Balogun Ajikobi (Ilorin) Active: 1830s–1840

A controversial but powerful figure, Ajikobi conquered Alaafin Oluewu and the Oba of Ibaruba. However, his reign of conquest ended during the Osogbo War, where he was captured and publicly executed in Oyo.

3. Balogun Ibikunle (Ibadan) Active: 1850s–1860s

Known for his confrontation with the formidable Aare Ona Kakanfo Kurunmi of Ijaiye, Ibikunle emerged victorious, cementing his reputation as a warrior without equal.

4. Balogun Akere (Ibadan) Active: c. 1860s

Fought valiantly in the Ijesha War, but tragically lost his life in battle.

5. Balogun Orowusi (Ibadan) Active: Mid-1800s

The first commander to lead Ibadan to a historic victory over the Ijesha, Orowusi’s victory marked a turning point in regional dominance.

6. Balogun Ogunbona (Abeokuta, Egba) Active: 1851–1864

An exceptional strategist, Ogunbona played a crucial role in repelling the powerful Dahomey army during the Dahomey Wars, securing Egba independence and stability.

7. Balogun Ayikodu (Abeokuta) Active: Mid-1800s

A tenacious warrior who fought in numerous campaigns to protect and strengthen the Egba kingdom, often placing himself in the front lines.

8. Balogun Osungboekun (Ibadan) Active: 1880s–1893

After the betrayal and death of Aare Latoosa, Osungboekun took control during the Ekiti Parapo (Kiriji) War.

9. Balogun Olasile (Ijaye) Active: c. 1860–1862

A loyal general under Kurunmi, Olasile fought in multiple campaigns and served as one of the backbones of Ijaiye’s military structure.

10. Balogun Singusee (Ile-Ife) Active: c. 1821–1825

Led the ancient city of Ile-Ife during the Old Owu War, eventually leading to the downfall of the Owu kingdom. His campaign reshaped the political landscape of the time.

11. Balogun Ogundipe (Abeokuta) Active: c. 1860s–1870s

A relentless defender of Egba sovereignty, Ogundipe’s name is associated with countless victories and an unshakable will.

12. Balogun Kuku (Ijebu) Active: 1890s–early 1900s

Perhaps one of the most legendary Baloguns, Kuku fought multiple wars and was the first Yoruba commander to resist British colonial forces, making him a symbol of both traditional military valor and anti-colonial defiance.

These Baloguns were not mere warriors; they were protectors, visionaries, and architects of Yoruba survival and identity.

Their legacies continue to echo across Yorubaland—from the city-states of Ibadan and Abeokuta to the sacred grounds of Ile-Ife and Ijebu.
Yoruba saying:

“A kii jẹ ọmọ Balogun ki a má níkarahun”
(One does not descend from a Balogun and lack courage.)

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Among the Yoruba people of southwestern Nigeria, the Shigidi (also spelled Ṣigidi) occupies a fascinating space where art, religion, and spiritual power meet. More than an artifact, it is regarded as a living spiritual presence—one that commands respect and continues to intrigue scholars, traditionalists, and cultural historians.

Spiritual Role in Yoruba Religion

In the cosmology of the Yoruba, the Shigidi is both protector and avenger. Traditional worshippers believe it can be invoked to guard individuals or communities, to mete out justice, or to combat malevolent spiritual forces. Scholars such as Wande Abimbola describe Shigidi as a “night warrior”—a spiritual entity that moves in the unseen realm to defend its custodian or punish wrongdoers. This dual role highlights the Yoruba belief in the interconnectedness of the visible and invisible worlds, where ancestral and spiritual beings actively shape human affairs.

Materials and Craftsmanship

While clay is common, authentic Shigidi figures are not limited to a single medium. They may be molded from clay, carved from wood, or even cast in metal, depending on local tradition and the shrine’s requirements (Abimbola 1976; Olupona 2011). Each material carries layered meaning:

Clay signifies earth, fertility, and the cyclical nature of life and death.

Wood embodies vitality and the living essence of nature.

Metal reflects permanence and spiritual resilience.

Adornment with beads, cowries, or iron chains deepens the symbolism. Beads convey spiritual energy and status; chains represent restraint and the binding of spiritual forces.

Ritual Practice and Activation

Shigidi figures are housed in sacred shrines and activated through chants (oríkì), libations, and offerings of palm oil or sacrificial animals. When ritually consecrated by a priest (babaláwo), the figure is believed to embody a spiritual force capable of acting in the physical world. Far from being a mere object, it is considered a living agent that responds to invocations and spiritual contracts.

Linguistic Insight

In the Yoruba language, “ṣigidi” can also describe something round, solid, and lightweight. This everyday meaning echoes the physical qualities of many Shigidi figures and reveals how Yoruba thought naturally fuses the material and the spiritual.

Historical and Cultural Context

Shigidi has deep precolonial roots, predating the spread of Christianity and Islam in Yorubaland. Despite religious change, it remains a potent emblem of cultural identity and ancestral heritage. Samuel Johnson’s classic History of the Yorubas (1921) and modern ethnographies by Jacob Olupona document how Shigidi persists as a reminder of the Yoruba people’s enduring spiritual imagination.

Today, authentic Shigidi figures are rarely displayed publicly; many remain hidden in family or community shrines. Yet their legacy continues in scholarship, art, and the living traditions of Yoruba religion.

Sources:

Abimbola, Wande. Ifa: An Exposition of Ifa Literary Corpus. Oxford University Press, 1976.

Johnson, Samuel. The History of the Yorubas. CMS Bookshops, 1921.

Olupona, Jacob K. City of 201 Gods: Ilé-Ifè in Time, Space, and the Imagination. University of California Press, 2011.

Cultural Origin: Yorubad people of southwestern Nigeria

The Shigidi endures as both a spiritual force and a cultural artifact—an emblem of Yoruba cosmology where art is alive and the sacred speaks through matter.

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