Today, we took delivery of the two DA42MN-G aircraft procured by our administration for security surveillance and reconnaissance missions in Oyo State.
The fundamental problem with ideologues is that they build positions on conviction rather than empirical evidence. When their narrative is challenged with well-reasoned facts, they treat it as a personal attack. Even when faced with primary documentation, delusion prevents them from acknowledging reality, preferring an "Ìjàpá and Yáníbò" fairytale over rigorous history. When defeated on substance, they retreat into ad hominem attacks, labeling interlocutors as "tribalists," "evil," or "enemies of the Oyo Empire." But facts do not care about feelings.
To address the issues raised since my initial post on the Kiriji War, let us examine some evidence from Toyin Falola’s Ibadan: Foundation, Growth and Change, 1830–1960: /1
We can advocate for Yoruba unity, but never at the expense of truth. When history is rewritten to valorize one group and stigmatize another, that is not unity; it is sectional hegemony dressed in patriotic language.
The claim that the Ekiti aligned with the Fulani to "destroy" Ibadan is a weaponized talking point often deployed by religious fundamentalists who hold animus against the Ekiti and Ondo. When proponents of Yoruba unity parrot this narrative, correcting the misinformation becomes essential for posterity.
1. The Realpolitik of 19th-Century Yoruba Warfare
Presenting this as unique or treacherous is intellectually dishonest. As I wrote in a previous tweet, 19th-century Yoruba warfare was shaped by state interests rather than modern pan-Yoruba ideology.
Presenting the Ekiti-Parapo–Ilorin alliance as unique or treacherous is intellectually dishonest. 19th-century Yoruba warfare was driven by state interests rather than modern pan-Yoruba ideology.
The projection of Ibadan’s ambitions as an altruistic defense of "Yorubaland" is a modern, revisionist invention. Ibadan, like any imperial power, pursued strategic goals that suited its interests, including aligning with Ilorin against other Yoruba polities. Here are a few:
- The Batedo War (1844): Oluyole actively sought Ilorin’s support against Ijaye, coordinating operations and sending an infantry contingent to assist Ilorin's siege of Ogbomoso.
- The Opin War (c.1850): A combined force of Ibadan troops under Kololo and Ilorin forces under Balogun Gambari Ali devastated Isan, Oye, and Ikole in pursuit of the warlord Esu.
- Ishagga's Destruction (1862): Ibadan elements played a pivotal role in Dahomey's enslavement and depopulation of Ishagga, a Yoruba town allied with the Egba. This was retribution for Ishagga's role in routing the Dahomeans in 1860, an event that ended their harassment of most of Western Yorubaland.
- The Imagbon War (1892): Ibadan provided intelligence and military support to the British expedition against the Ijebu.
The point is not to malign Ibadan, but to recognize that statecraft is not a morality play. The Ibadans and the Ekiti-Parapo confederation acted as sovereign powers navigating complex geopolitical landscapes. Reducing these dynamics to a fairy tale of "heroes versus villains" does a disservice to our ancestors and breeds resentment, not unity.
2. Presentism and the Myth of "Protection"
Claiming Ibadan was protecting a unified "Yoruba nation" is classic presentism.
When Rev. J.B. Wood visited Aare Latoosa at the Kiriji War front in 1885, Latoosa explicitly described the Ekiti as "our wives, slaves, yams and oil." To Ibadan's leadership, the Eastern Yoruba were not brothers to be protected, but chattels to be exploited. The war was not about Yoruba unity; it was about securing Ibadan's slave reservoir and economic base.
As Toyin Falola documents in From Hospitality to Hostility: Ibadan and Strangers, 1830–1904, Ibadan’s concept of "kinship" was strictly limited to the Oyo-Yoruba core ("...Ede, Iwo, Osogbo, Ikirun, Ilora, Ogbomoso, Oyo and related settlements that surrounded them"). In contrast, the Ekiti, Ijesa, and Akoko were categorized as strangers, described in pejorative terms, regarded as eternal subjects, and excluded from civic leadership. The oppressive conduct of Ibadan's Ajeles (local administrators) in Eastern Yorubaland was a deliberate state policy with no equivalent in the Oyo-Yoruba zones.
The Kiriji War was not a betrayal of a united Yoruba nation; it was a war of self-determination against subjugation. To argue that Eastern Yoruba polities should have remained subservient is to deny them their dignity in the name of a unity that never existed for them.
Here is the uncomfortable truth: Ibadan’s interests were self-serving, and the Ekiti and their allies were not traitors but people fighting for their freedom.
We must honor that truth as we build for the future.
To My Lover, Foluke.
Great has been the journey of walking side by side with you. And so today, on your 78th birthday, is a gift to me, to have the world join me in doing what I have spent 58 years doing: celebrating you.
With you, the weight of the assignment has always been a lighter cross to carry. Our two have agreed, and so our walking together has been of divine stride, a race continuously illuminated, step after step, decade after decade. My path shines brighter because I walk it with you.
Many people know you as Mummy G.O. I have the privilege of knowing you simply as my wife, my friend, and the person who has stood with me through every challenge, every victory, and every assignment God has given us. I have watched you give strength to others even when you were tired yourself. I have seen your quiet sacrifices, your compassion, your wisdom, and your unwavering trust in God. Those are the things that make me thank God for you every day.
Our children have been blessed because of your love. The family of God has been blessed because of your devotion. Countless homes have been strengthened because you answered God’s call with all your heart.
Seventy-eight years of your life, fifty-eight years of them beside me, and still I find new reasons to thank God for you. You have been wife, counsel, and companion in every sense the word was ever meant to hold.
As you celebrate today, my prayer is simple. May the God whom you have served so faithfully continue to uphold you. May He surround you with His peace, fill your days with fresh joy, strengthen your body, renew your strength, and continue to satisfy you with His goodness. May the years ahead be even more fruitful than those behind, and may you continue to see the mighty hand of God at work in your life.
Thank you for walking hand in hand with me. Happy 78th birthday, my love.
Your loving husband,
Pastor E. A. Adeboye
@PastorFAAdeboye
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