The founder of the Ado kingdom was a prince of Ile-ife named Awamaro(the restless one) and Ewi (the speaker). He is said to have left Ile-ife with his elder brother Oranmiyan and gone to Ita Orogun and Benin with him after staying briefly with Oloba in Oba-Ile, Akure.
Oba of Benin and the Ewi of Ado-Ekiti. Both first settled in Benin forests before disputes among their people led them to separate and the Ewi sought a new home westward at Utamodi (Oke Papa).
Ewi Biritiokun and his son reigned there. It was Ewi Awamaro who migrated to Ilesun (Present day Ado-Ekiti) after staying briefly at Udoani (Ido Ani) and Agbado during the long trek.
When Ewi Awamaro left Agbado, the elders remained behind to rest and gave the settlement the name Agba Ado (Elders’ Camp) – Agbado-Ekiti as the town is known today.
Awamaro’s spies encouraged him to attack Elesun with the support of Odolofin after he had settled down at Oke Ibon (now Odo Ijigbo) and with the conquest of Ulesun by Awamaro, the town of Ulesun changed its name to Ado or Ado-Ewi.
The Elesun (the King) who ruled over the town of Ulesun with its satellite towns i.e. Ukere (now Ikere), Isinla, Ulamoji, Agidimo, Ikewo existed in what is now known as Ado-Ekiti before the emergence of Ewi of Ado-Ekiti.
The Elesun occupied the peak of a hierarchy where he had his subordinates as the Odolofin (Elesun second in command), Asao, Elegemo, Alamoji, Olisinla, Olulero, Olookori etc.
Elesun was the head of the laity in the worship of Olota (god), the deity in charge of the security of Ulesun State.
The Ulesun language was different from Yoruba (Ado-Ewi) language. Examples are Ideregbe (Ewure or Goat), Okeregba (Aja or Dog), Amomo (Alangba or Lizard), Usa (Ikoko or Pot), Ukere (Ago or Calabash Cup), Ogolomosi (Ibepe or Pawpaw), Oyeye (Epa or Groundnut).
Some of the Elesun’s chiefs such as Odolofin and Asao were accepted into the Ewi’s system of chieftaincy after Awamaro’s conquest.
The Elegemo retained his post as Chief Priest and custodian of Iwemo Ogun. Ewi’s Warrior chiefs who provided military security for palace inhabitants were the Akogun at Irona, Oloja Ese at Oke Ese, Eleyinmi at Okeyinmi and Egbedi at Orereowu.
Eventually, Ewi and his people overthrew the existing political arrangements after series of conflicts, conquered Ulesun community, displaced and killed its ruler Elesun, cut off his head and proceeded and established a new town, Awamaro named Ado, meaning ‘here we encamp’.
Ewi Awamaro and his successors conquered villages and cottages in the neighbourhood, replaced their rulers with their own loyalists, stalwarts and scions of the royal family.
The important citizens of these conquered communities were relocated in Ado. Ewi supplanted Elesun as sovereign ruler of the aboriginal and settler population, many of Elesun’s Chiefs were confirmed in their offices but they swore oaths of allegiance to the Ewi.
Many of the succeeding Ewi expanded the kingdom by force of arms, annexed territories and gave these territories to scions of the royal families, these assumed titles which became hereditary.
The expansion and growth of Ado-Ekiti and the kingdom of Ado lasted over 400 years. In the course of this expansion, Ado became associated with certain traits.
Citizens of the kingdom in general and those of the mother town, Ado-Ekiti in particular were reputed for great attention to cleanliness.
Traditions preserve numerous brave citizens of each Ado community, the best known were Ogbigbonihanran of Idolofin quarters, Ogunmonakan of Okelaja, Fasawo, a.k.a. Aduloju of Udemo quarters, and Eleyinmi Orogirigbona of Okeyinmi quarters – all of Ado-Ekiti and Ogunbulu, a.k.a. Ala l’oju Osoru of Aisegba.
Folk, traditions are replete with fond references to Ewi’s relationship with some other Ekiti traditional rulers.
Ewi’s antecedents are depicted as: Elempe Ekiti (mightiest man in Ekiti). Folk traditions of this nature vividly portray the towering position of Ado-Ekiti. In the first place, Ado-Ekiti is situated at the heartland of Ekiti and is thus less exposed to cross-border attacks or non-Ekiti influences.
Consequently, over many centuries, waves of immigrant groups seeking haven settled in Ado-Ekiti and several other Ado communities.
Many of these immigrants were refugees, they left their old homelands in parts of Ekiti, Akoko, Owo etc. where their leaders lost out in chieftaincy contests.
Some were war captives, these were brought in droves by Aduloju and his lieutenants from their slave wars of the 1870s and 1880s in parts of Owo, Ose and Akoko.
They were settled in Ado communities where they increased the local population, and enriched the culture with their lineage names and festivals in similar circumstances, citizens of Ado communities left their fatherland and settled in a few places in the neighbourhood up to Ijesaland.
Ibadan sacked many Ado communities in 1873 and made a huge haul of prisoners of war and other captives who eventually settled in Iwo, Ibadan and some Remo towns such as Iperu and Makun Sagamu. However, Ado communities especially the mother town offset part of their losses with a large number of slaves and prisoners of war from Owo, Ose and Akoko.
Ado-Ekiti is one of the towns of the north eastern territory of Yoruba land and passed through a succession of military, political and cultural changes from the time of Ewi Awamaro (circa 1310 A.D) who migrated there to form what became Ado-Ekiti.
Ewi Awamaro subjugated Elesun’s neighbours and expanded his territory except Ukere (Ikere Ekiti) and his successors up to Yeyenirewu followed same steps that by 1550 A.D. Ado-Ewi had become a big power in the entire Ekiti country.
The Ewis that reigned at Ado from 1444 to 1552 were:
Ewi Ata (1444–1471),
Ewi Owakunrugbon (1471–1490)
Ewi Owamuaran (1490–1511)
Yeyenirewu – The regent (1511– 1552) Ewi’s military exploits during the period was to subjugate and annex his immediate territories extended to Ikere, Igbara Odo, Ogotun, Aramoko, Erio and Erijiyan among others.
Ewi Obakunrin (1552–1574)
Ewi Eleyo-Okun (1574–1599)
Ewi Afigbogbo Ara Soyi (1599-1630)
Ewi Gberubioya (1630-1696)
Ewi Idagunmodo (1696-1710)
Ewi Okinbaloye Aritawekun (1710-1722)
Ewi Amono Ola (1722-1762)
Ewi Afunbiowo (1762-1781)
Ewi Akulojuorun (1781-1808)
Ewi Aroloye (1808-1836)
Ewi Ali Atewogboye (1836-1885)
Ewi Ajimudaoro Aladesanmi I (1886-1910)
Ewi Adewumi Agunsoye (1910 – 1936)
Ewi Daniel Anirare Aladesanmi II (1937 – 1983),
HRM Ewi Samuel Adeyemi George-Adelabu I (1984 – 1988)
HRM Alayeluwa Ewi Rufus Adeyemo Adejugbe Aladesanmi III (the current Ewi of Ado-Ekiti).
Ado-Ewi was peaceful as war was abandoned in place of diplomacy and mutual relations strategy. Ewi Gberubioya divided the Ewi dynasty into three ruling houses of Owaroloye (Aroloye), Atewogboye and Arutawekun.
Ewi’s sons that ruled in neighbouring areas during the reign of Gberubioya included Okunbusi who became Onigede, Adubienimu who became Alawo, the Onijan, Opoakin (of Iwere), Olu Akitipa (of Odo), Aramude, Olokun, Olurasa, Onikewo and Olotin. One of his sons, Amujoye founded Igbemo and took the title of Oba of Igbemo from its inception.
FULL COURTESY: OLOOLUTOF.WORDPRESS.COM IMAGE: THE EWI Of ADO-EKITI: HIS ROYAL MAJESTY; OBA RUFUS ADEYEMO ADEJUGBE ALADESANMI III. WITH KABIYESI’S MOST AMIABLE CONSORT; THE EYESORUN OF ADO-EKTI.
Nollywood actress Sarah Martins has formally responded to the Lagos State Government’s warning regarding her recent public cooking activity, clarifying that the event was an emotional reconnection with vulnerable children rather than a deliberate breach of environmental laws.
The response comes after the Lagos State Commissioner for the Environment and Water Resources, Tokunbo Wahab, on Saturday, cautioned the actress against cooking on public roads, warning that she risks arrest and prosecution if she continues the practice.
In an open letter posted on her Instagram handle on Sunday, Martins, the founder of the Sarah Martins Golden Heart Foundation, sought to set the record straight, stating that the meal was prepared in a controlled environment.
“I would like to respectfully clarify that I did not cook on the walkway or on the main street.
“The meal was prepared in front of the King’s Palace under the supervision of security personnel, and the activity took place very far from the main road, ensuring that it did not obstruct movement or create any public nuisance,” she wrote.
Explaining the motivation behind the act, the actress described it as a response to the pleas of street children she frequently encounters.
“The visit was simply born out of an emotional moment. I had deeply missed the bond I share with the vulnerable street children in that area,” she explained.
“As I occasionally drive past that axis, the children often plead with me to come back and cook with them like I used to. On this particular day, I decided to spend some time with them and prepare a meal, purely to reconnect and create memories with the kids who have always shown me genuine love,” she added.
The actress offered an apology to the state government for any perceived impropriety, saying, “My brief return to that location was never intended to create any form of public nuisance, but simply to share a heartfelt moment with children who have continued to ask for my presence.
“However, if my actions were perceived as inappropriate in any way, I sincerely apologide. I hold the laws and environmental standards of Lagos State in the highest regard.
“Going forward, I will ensure that all cooking activities are carried out strictly within the charity kitchen provided for the foundation.”
In her response, Martins also expressed gratitude to Seyi Tinubu, the President’s son, noting that his donation of a charity kitchen was specifically intended to ensure her feeding programs are conducted in a proper and organised environment, which she said her foundation remains committed to using.
PUNCH Online reports that Martins was arrested in October 2025 by KAI officials while she was cooking on a road median in Lekki, seizing her equipment.
The Lagos State Government defended the operation, with Wahab stating that the actress had engaged in unauthorised activities on public infrastructure in contravention of environmental and sanitation regulations.
While she previously claimed to have received ₦20 million from his office, Seyi Tinubu reportedly denied making the donation personally, saying some friends, moved by compassion, had raised funds to help her secure a proper space for her charity work, but stressed that he did not support any act that violated Lagos State laws.
Mr Oyekunle Onigbinde, the last child of the late national coach Festus Onigbinde, has said that although his father was sick, he fought well to stay alive.
Oyekunle made the remarks in an interview with the News Agency of Nigeria in Ibadan on Tuesday.
Describing his father as a generous man who cared for everyone, Oyekunle said his death on Monday came as a huge shock.
“He fought well to stay alive.
“He was sick, but due to old age, his body couldn’t fight the recovery.
“My father was very accommodating; he pulled everyone together.
“He didn’t care who you were; he just wanted everyone happy and united.
“He was the string that knitted many together,” he said.
Meanwhile, renowned sports analyst Tayo Balogun told NAN that his 40-minute phone conversation with Onigbinde in 2025 would forever linger in his memory.
“We went down memory lane, and I thanked him for being who he was: painstaking, foresighted, forthright, forthcoming, and incredibly hardworking.
“I told him I appreciated him and that I was calling to let him know that his contributions to Nigerian football will always be footnoted in history.
“During the call, I noticed his voice had lost some of its vibration. He attributed this to old age, claiming he was as fit as a fiddle.
“He asked after my TV Gang of Feyi Ogunduyile and Modele Sarafa-Yusuf (then known as Oshiinaike),” he said.
Balogun said he praised Onigbinde for his contributions to Shooting Stars Sports Club (3SC).
“He actually changed the name from IICC Shooting Stars.
“I asked him if he remembered that I asked him why he was practising penalty kicks after 3SC had comprehensively beaten Tonnere Kalara Club of Yaounde at the Liberty Stadium, just before the second-leg match.
“He told me Remi Asuni, the then Oyo State FA Chairman, asked him the same question and that he answered, ‘If we can beat them 4-0 in Ibadan, they may pay us back in Yaounde,’” he said.
The 73-year-old analyst said he also praised Onigbinde for his bravery in selecting players for the 2002 World Cup.
“I told him I understood why he included Mutiu Adepoju, but did not understand why he didn’t play him in any of the matches.
“He said that was the only mistake he made, but that if I noticed, we were quite close in all the matches we played, and if he brought in Mutiu and we lost, it would be blamed on Adepoju,” he said.
Balogun described Onigbinde as the most thorough Nigerian coach he knew.
“Each year, he would draw up a list of requirements for his team.
“With Shooting Stars, he would get 20 per cent, and with the Eagles, he didn’t even get 10 per cent.
“All the same, he got spectacular results with both teams.
“He was the first coach to take a group of rookies like Chibuzor Ehilegbu, Paul Okoku, Femi Olukanmi, and others to Ghana and beat the then-dreaded Black Stars in their country.
“Onigbinde’s memory will remain indelible.
“He was a gentleman, humble, and highly intelligent.
Reality TV star, Josephina Otabor, popularly known as Phyna, has opened up about the struggles she faced while growing up and why she does not like the name given to her at birth.
During a recent interview with Ezinne Akudo on the show Beyond With Ezinne, the former Big Brother Naija winner said her parents named her Blessing, but she came to dislike the name because her life did not reflect its meaning.
It was reports that Phyna explained that as she was growing up, many parts of her life were very difficult.
According to her, she often felt like she was always begging for love from people around her, including family members, friends and even in relationships.
She said the situation made her feel as if the name Blessing did not match the experiences she was going through.
The reality star also spoke about the pain she felt after the death of her sister. She said the loss deeply affected her, and at one point, she even wished she could die because of the emotional burden she was carrying at the time.
She said, “The name given to me by my parents is Blessing. My reasons for hating that name was you don’t see sense of blessing in my life. Because you know, it felt like I was always begging for love, family love, friendship, even in relationships. In fact, Dem don use am curse me. All aspects of life for me, growing up was very crazy. Even when you’re a teenager, there are things you could get from parents, from friends, family I didn’t have that, but I knew for one that I was going to be big.
“Then I always tell my aunts, everybody, even when they beat me or maltreat me, today, the next minute I will see when I go watch me for television, you know, I go get money. People always say negative things about me. Even when I’m trying my best, it affects me. It affects my workload. They are quick to broke shame me. In fact, when my sister died, I wanted to die. A lot was going on with me. It actually makes me feel God is with me because so many things have happened that I suppose don really run mad.”
