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A BRIEF HISTORY OF ADO-EKITI

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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).

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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.

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‎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.

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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.

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The People Are Suffering, But Their Pastors Are Living Large! Questions About Wealth, Faith and Accountability

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As many Africans struggle with poverty and rising living costs, the luxurious lifestyles of some religious leaders are raising questions about faith, financial transparency and accountability.

When the People Struggle to Survive, Who Is Looking After Them?

Across Africa, millions of families face the daily challenge of making ends meet. The cost of food, housing, education and healthcare puts pressure on household budgets, leaving many people wondering how they will provide for their families.

For many, religious institutions remain a source of hope, spiritual comfort and community support. People attend services seeking encouragement, healing, direction and the strength to overcome life’s difficulties.

However, a difficult question continues to arise in public discussions about religion: **Why are some religious leaders associated with extravagant lifestyles while members of their congregations struggle to meet their basic needs?**

From luxury vehicles and expensive mansions to private jets and lavish public appearances, the wealth displayed by some prominent religious leaders has prompted debate about the relationship between religious ministry, personal prosperity and social responsibility.

The issue is not whether a pastor should be wealthy. The deeper question is whether religious institutions are fulfilling their responsibilities to the people who trust them.

The Financial Sacrifices of Ordinary Worshippers

Many worshippers make financial contributions to their religious communities through offerings, tithes, donations and special fundraising campaigns.

Some contribute willingly because they believe in the mission of their church and want to support its activities. Others give because they hope to receive spiritual encouragement or because they feel a strong sense of responsibility towards their faith community.

For low-income families, however, financial contributions can represent a significant sacrifice.

Consider a parent struggling to pay school fees, a worker who can barely afford rent or a family trying to pay medical bills. When such people contribute to a religious institution, they should reasonably expect responsible stewardship of those funds.

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This raises important questions.

Are donations being used to support genuine religious and community activities? Are the institution’s finances managed transparently? Do members have access to appropriate financial reports? And how much assistance reaches vulnerable people within the congregation?

These questions deserve serious consideration, without assuming that every church or pastor misuses donations.

Should Religious Leaders Live in Luxury?

There is no universal rule that a religious leader must live in poverty. Pastors, like other professionals, may receive legitimate compensation for their work, own property and enjoy the rewards of their careers.

Some religious institutions also operate large organisations with substantial expenses, including staff salaries, buildings, media operations and charitable programmes.

Nevertheless, wealth can become a matter of legitimate public concern when an institution relies heavily on donations from financially vulnerable people and provides little information about how those funds are used.

The central issue is not wealth itself, but transparency, responsibility and the treatment of people who provide financial support.**

If a religious leader lives comfortably while the institution also provides meaningful support to vulnerable families, that situation deserves to be assessed on its actual merits.

But when extravagant displays of wealth appear alongside persistent appeals for money, members have every reason to ask reasonable questions about priorities and accountability.

Faith Should Not Be Used to Exploit Vulnerability

People experiencing poverty, illness, unemployment or family difficulties may be especially vulnerable to promises of a dramatic change in their circumstances.

Religious teachings can provide genuine comfort and hope. However, problems arise when spiritual authority is used to pressure people into giving money they cannot afford, or when financial contributions are presented as a guaranteed route to wealth, healing or divine favour.

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No person should have to choose between feeding their children and feeling accepted by their religious community.

Religious leaders have an important responsibility to communicate honestly, avoid exploiting people’s desperation and recognise the financial realities facing their congregations.

Faith should encourage compassion and dignity, not shame people who cannot afford to give.

What About the Pastors Who Help the Poor?

A balanced discussion must recognise that many religious leaders and faith-based organisations provide valuable services.

Some support orphanages, distribute food, assist struggling families, fund scholarships, operate schools and clinics, and help people facing emergencies. Many religious workers serve their communities without enjoying extraordinary wealth or public recognition.

These contributions matter and should not be dismissed.

The concern is directed at practices that lack transparency, encourage financially harmful behaviour or place personal enrichment above the welfare of the congregation.

Criticism should focus on documented conduct and institutional practices rather than treating all pastors as if they were the same.

What Should Change?

Religious institutions can strengthen public trust by adopting practical measures, including:

– **Financial transparency:** Provide appropriate reports explaining how donations and other income are spent.
– **Independent oversight:** Use suitable financial controls and independent audits where appropriate.
– **Responsible fundraising:** Avoid pressuring financially vulnerable members to give beyond their means.
– **Community support:** Consider food assistance, education, healthcare support and other programmes that address local needs.
– **Accountable leadership:** Establish clear processes through which members can raise concerns and seek answers.

These measures can help ensure that religious institutions remain places of trust, service and genuine community support.

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The Bigger Question: Who Benefits From Religion?

Religion is deeply important to many people, offering meaning, identity, moral guidance and a sense of belonging. It should be possible to respect people’s beliefs while also questioning how religious institutions exercise financial and spiritual authority.

As economic hardship continues to affect many households, conversations about charitable giving, religious wealth and accountability are worth having openly and respectfully.

The question is not whether people should stop praying, attending church or supporting their faith communities.

The question is whether religious institutions can demonstrate that they take the welfare of their members seriously.

**When ordinary people make sacrifices to support a ministry, should that ministry’s success be measured only by the size of its buildings and the wealth of its leader, or also by the lives it improves?**

That is a conversation worth having.

—

### Join the Conversation

Do you believe religious leaders should publicly account for how church donations are spent?

Should churches do more to support members who are struggling with poverty, school fees, rent and medical bills?

Share your views respectfully in the comments.

**Newsbreak365 — Bringing important conversations to the public.**

*Editorial note: This article discusses a general social concern. It does not accuse any specific religious leader or institution of wrongdoing.*

**Suggested SEO keywords:** pastors and wealth in Africa, church financial transparency, religious accountability, poverty in Africa, church donations, faith and social responsibility.

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10-year-old twins set to launch first book

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Ten-year-old Nigerian twins, Jason and Jaden Ojo, will launch their first book, titled “JJ The Sloth and the Twins,” in Lagos on October 24.

The book, co-authored by the twins and their mother, Gina Ehikodi-Ojo, narrates how the character named JJ The Sloth helps the twins navigate their everyday activities, such as preparing for school, learning, eating, playing and resting.

The inspiration for the book came after Jason and Jaden were asked to write down their daily routine from memory, and their responses closely reflected the routine their mother had established at home.

Ehikodi-Ojo said the project combines structure with creativity and play.

She said, “As a mother, I have always believed that children need structure, but I also believe that routines should leave room for fun, creativity, and simply being children.

“What began as our everyday family routine eventually became a story that Jason and Jaden could call their own. Seeing them become authors at 10 is incredibly special, and we hope JJ The Sloth will remind families that there really is time for everything.”

The book will be launched as part of Jason and Jaden’s 10th birthday celebration.

The event will feature a book signing by the young authors, family-focused activities, media engagements and the premiere of the first episode of the series.

The book is part of a wider children’s entertainment and learning project built around JJ The Sloth, with plans spanning books, digital content, a plush character, and a television and online series.

The first phase of the series will comprise 13 episodes, with new episodes scheduled for weekly release on YouTube through JJ The Sloth Adventures.

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The series will explore themes drawn from children’s everyday lives, including dressing, breakfast, tidying up, screen time, science, arts, play and other routines.

The creators said the project seeks to make conversations about healthy habits and children’s routines more engaging through storytelling, play and relatable characters rather than presenting them solely as lessons.

The project is also expected to expand into school, library and book-club storytelling activities as the JJ The Sloth series develops.

Source: punchng.com

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Tope Alabi mourns gospel singer Toluwanisings, read what she said about him

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Nigerian gospel singer Tope Alabi has expressed shock and sadness over the death of fellow gospel artiste Toluwanisings.

Alabi, in a heartfelt tribute on her Instagram on Thursday, described the news of his death as a major shock, admitting that she was still struggling to come to terms with the loss.

“It hurts!” the gospel singer lamented, expressing the pain she felt over the passing of her colleague.

Despite the grief, Alabi said her Christian faith remained a source of hope and comfort during the difficult moment.

She also expressed her belief that the late singer was now with the Lord, drawing strength from her faith in the promise of eternal life.

The death of Toluwanisings has brought sadness to members of the gospel music community, with Alabi’s tribute reflecting the emotional impact of the loss.

The singer’s expression of grief also underscores the bond shared among gospel artistes, whose music and ministry have continued to inspire audiences across Nigeria and beyond.

Source: punchng.com

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