We love Ado-odo

Kiti gbe o?
Awori Welfare Association of Nigeria (AWAN) Monthly Meeting comes up on Sat, 4th July 2026, at Ado-Odo Town Hall, Ado-Odo, Ogun State at exactly 11am prompt. HRM Oba Olusola Lamidi-Osolo is the Royal Host. Inform others. Meeting open to Awori indigenes only. Please let us be there to time.

General Secretary AWAN

🕊️TRIBUTE TO HRM OBA YISA OLUSOLA OLANIYAN (OSHIGIN II, ORIJAJUOGUNLO)👑

“Every soul shall taste death.”

It is with profound sorrow that we bid farewell to HRM Oba Yisa Olaniyan Oshigin II, the Onipokia of Ipokia Kingdom and the Paramount Ruler of Ipokia Local Government.

Though his reign lasted only five years and he departed this world at the age of 55, his impact will remain for generations. He was a compassionate leader, a peaceful king, and a father to his people. His humility, kindness, and dedication earned him the love and respect of everyone who had the privilege of knowing him.

His passing reminds us that death is inevitable. It comes not only for the old or the weak, but also for the good, the noble, and the beloved. What truly lives on is the legacy of a life well lived.

Oba Yisa Olusola Olaniyan, was a king of peace, humility, and compassion. He ruled with wisdom, embraced his people with love, promoted unity, and dedicated his reign to the growth and progress of Ipokia Kingdom. His kindness and selfless service will forever be remembered.

❤️ We will always remember Oba Yisa for his exemplary character, his selfless service, and the countless lives he touched through his good deeds. Though he is no longer with us, his legacy will forever remain in the hearts of the people of Ipokia Kingdom.

As we mourn his departure, let us also reflect on the certainty of death and strive to leave behind a legacy worthy of remembrance, just as our beloved monarch did.

👑 Indeed, a great king has departed, but his legacy will live on forever.

💐 My sincere condolences to the entire royal family, the true sons and daughters of the soil, and the good people of Ipokia Local Government. May you all find strength and comfort during this difficult time. Rest on, Kabiyesi. 🕊️

Warm Felicitations: High Chief Quadri Gafar-Iseki (The Aro of Ado-Odo)

As you celebrate your birthday today, I extend my warmest felicitations to you, High Chief Quadri Gafar-Iseki, the Aro of Ado-Odo.

May Olodumare bless you with good health, peace, happiness and many more fruitful years in service to our people and humanity.

May your days continue to be filled with joy, honour and divine favour.

I wish you long life and prosperous years ahead.

Aláyélúwà Ọba Olúṣọlá Idris Adébòwálé Làmídì-Ọsọ́lọ̀,
Ọ̀tẹ́níbọ̀tẹ̀mọ́lẹ̀ II,
The Ọba of Adó & Olófin Adimula Oòduà of Àwórìland

YAYI: A MAN OF COMMITMENT, COMPETENCE AND CHARACTER – INNOVATING THE FUTURE OF OGUN

In every generation, a leader emerges whose vision transcends politics and whose passion is driven by service. For many across Ogun State, that leader is YAYI—a man defined by the three pillars of enduring leadership: Commitment, Competence, and Character.

His Commitment to the people is evident in his unwavering dedication to human development and grassroots empowerment. His Competence is reflected in his experience, capacity, and proven ability to deliver results. His Character—marked by humility, integrity, accessibility, and compassion—has earned him the trust and admiration of countless citizens.

At a time when Ogun State yearns for purposeful leadership, innovation, and inclusive development, YAYI represents hope for a brighter tomorrow. He symbolizes a future where governance is people-centred, opportunities are expanded, and progress is shared by all.

The future of Ogun cannot be built on promises alone; it must be driven by vision, capacity, and values. These are the qualities that YAYI brings to the table.

YAYI is not just preparing for the future; he is innovating it.

Commitment to the People. Competence for Development. Character for Lasting Leadership.

YAYI 2027: The Vision. The Capacity. The Future.

Written by:
RIAYE 4 YAYI MOVEMENT MEDIA

Ado-Odo Kingdom: Our Land of Birth, Our Ancient Heritage.

The Second Home of Odùduwà in Yorùbáland

Ado-Odo is not a town whose importance emerged by chance or through recent history. It is an ancient kingdom with deep civilizational roots, founded around the mid-10th century, approximately 1050AD, long before many present-day Yoruba towns evolved into organized political entities. From its earliest beginnings, Ado-Odo existed as a consciously structured kingdom, guided by tradition, spirituality and a strong sense of communal identity.
For centuries, the kingdom has remained firmly rooted in Awori heritage, sustained by an enduring system of kingship and a carefully preserved cultural order.
The story of Ado-Odo is therefore not merely the story of a settlement; it is the story of a people who understood who they were from the very beginning and deliberately built a kingdom around that identity.

The origin of Ado-Odo traces directly to Ile-Ife, regarded throughout Yorubaland as the spiritual cradle of Yoruba civilization and kingship. The Awori ancestors who founded Ado-Odo carried with them traditions linked to primordial Yoruba figures such as Obatala and Odùduwà. Because of this connection, the history of Ado-Odo goes beyond ordinary migration narratives. Its foundation is deeply spiritual, woven into the cosmological origins of the Yoruba race itself.

Oral tradition recounts that the earliest settlers, led by Onitako and other principal figures, established themselves in what later became the Osì and Ogona divisions of the kingdom. Over time, these evolved into the historic quarters now known as Oke-Osi, Odo-Osi, Odojana and Okejana. These quarters were not random settlements; they became the very framework upon which the kingdom’s social structure, land ownership, kinship ties and chieftaincy institutions were built. Even today, they remain living symbols of authority, ancestry and identity within Ado-Odo.

The founding of the kingdom itself is tied to divine direction through Ifá divination. Tradition holds that the settlers were instructed to establish their home at the spot where a sacrificial plate would mysteriously sink into the earth. That sacred sign eventually appeared near the banks of the Ado River, also known as the Yewa River. To the founders, this was more than coincidence, it was a spiritual confirmation. The land had not merely been discovered; it had been divinely revealed.

As centuries passed, other Awori groups migrated into the area and became integrated into the kingdom’s expanding social fabric. Historical traditions maintain that when the other groups who later migrated from Ile-ife in the 16th century later arrived at their present locations, they met Ado-Odo already firmly established under the authority of the Oba of Adó & Olofin Adimula Oodua. This encounter has long been cited as evidence of Ado-Odo’s antiquity and its early prominence among Awori settlements.

A Kingdom Built on Balance and Indigenous Governance

Governance in Ado-Odo developed around the Yoruba concept of the ẹbí, the extended family system which formed the foundation of both social life and political organization. The Olofin, as custodian of the throne, governed alongside chiefs, the Ọ̀gá-ìlú, the Ìtẹ̀pá Ìlú and Olóòṣà creating a balanced structure that ensured participation from different families, lineages and quarters of the kingdom.

This indigenous system was not isolated or rigid. It allowed room for collective participation and recognized the important roles played by women and younger members of the society in sustaining the community. Women occupied particularly significant positions within the kingdom. Beyond their economic activities, they served as custodians of culture, protectors of spiritual traditions, and preservers of moral values. Through their efforts, markets flourished, traditions endured and the cultural identity of Ado-Odo remained intact across generations.

The spiritual life of the kingdom remains visible through ancient institutions that still survive today. Sacred sites such as the Oduduwa Temple in Ilaje-Ado, the Ọrà deity in Ìsanyìn-Ado, the Tàkọ́ temple and by extension, all the Ìbà Mẹ́rìndínlógún continue to connect the people to their ancestral past. Shrines dedicated to Odùduwà and Obatala remain active centuries after their establishment, preserving rituals and traditions that date back to the kingdom’s earliest era around 1050AD.

The annual Odùduwà/Ìlájé Festival continues to renew the spiritual bond between the people and their origins. Traditional rhythms such as Ìjìnlẹ̀ ohùn Ifẹ̀, Ìgbì-Ọrà, and Gbẹ̀du still echo through the land, serving not merely as entertainment, but as living expressions of memory, identity and continuity.

Economically, Ado-Odo developed into a self-sustaining society long before colonial contact. Farming, fishing, local trade, palm oil production, mat weaving, and craftsmanship formed the backbone of the kingdom’s economy. Women played central roles in several of these industries, particularly in mat weaving and the production of Epoorù (palm oil). These activities were not only means of livelihood; they were also systems through which younger generations were taught discipline, responsibility and communal values.

Ado-Odo and the Sacred Legacy of Odùduwà

The spiritual identity of Ado-Odo is inseparable from traditions surrounding Odùduwà herself. Oral accounts narrate that during her journey through the forests, Odùduwà encountered a hunter beneath a silk-cotton tree within the area now known as Ado-Odo. Before departing, he reportedly pledged to watch over him and all future inhabitants of the land. From this sacred encounter emerged the name “Ado”, a place of refuge, rest and divine protection.

This tradition is not preserved through stories alone. Ancient temples dedicated to Odùduwà, Obatala, and Ogun still stand within Ado-Odo today, serving as physical evidence of centuries of uninterrupted spiritual practice dating back to the kingdom’s ancient foundation in the mid-10th century. The enduring relationship between Ifá and the authority of the Olofin is reflected in the well-known saying, “Adó n’ílé Ifá,” an expression that reaffirms the town’s deep connection to sacred wisdom and spiritual authority.

By the nineteenth century, Ado-Odo’s religious significance had already become widely recognized beyond Aworiland. In 1845, Samuel Ajayi Crowther visited the Oòduà Temple at Ìlájé Ado-Odo, acknowledging the town’s status as an important spiritual centre within Yorubaland.

Several respected scholars including A. B. Ellis, S. S. Farrow, J. O. Lucas, E. C. Parrinder, E. Bolaji Idowu, A. I. Asiwaju and Samuel Johnson have also examined the spread of Oduduwa traditions throughout Yorubaland. Their works point to longstanding spiritual links between Ado-Odo and shrine traditions stretching across areas such as Itolu in Ilaro, Igbó-Ora, Jabata in the Sabé district, and Ajase (Porto-Novo). These connections strengthen the argument that Ado-Odo functioned historically as one of the important spiritual centres through which major strands of Yoruba religious heritage spread.
Even the names preserved within Ado-Odo’s oral traditions reflect profound links to ancient Yoruba cosmology. Names such as Onítàkọ́, Asọdẹ, Onírùnmì-Ẹkùn Jagudẹ, Adégbá Èsíbí, Asawo, Odùduwà, Ọbàtálá, Òjòná, Alámùwà, Aláwẹ̀ and Òrùfé all resonate strongly with the wider Yoruba spiritual tradition associated with Ile-Ife.

A Kingdom That Preserved Its Sovereignty*

One of the most remarkable aspects of Ado-Odo’s history is its long-standing tradition of autonomy. From its foundation, the kingdom maintained its own authority and identity, even during periods when powerful empires dominated large parts of Yorubaland. At no time was Ado-Odo reduced into a subordinate vassal kingdom, not even during the height of the Oyo Empire. Colonial records later confirmed this standing.

In the Colony of Lagos Gazette No. 9 of 1903, Oba Asade Awópé, Otenibotemole I was listed among the most prominent Obas of pre-colonial Nigeria alongside rulers such as the Alaafin of Oyo, the Alake of Abeokuta, the Awujale of Ijebu and the Akarigbo of Remo. Such recognition was not newly created by colonial rule; it reflected authority that had existed for centuries before European contact.

Further evidence emerged in 1941 when Oba Adeteru Iso, the then Olofin Adimula Oodua of Ado-Odo represented Abeokuta Province alongside the Alake at a conference of Western Province rulers held in Ijebu-Ode. Treaties signed in 1863 and 1891 between Ado-Odo and the British government also demonstrate that the kingdom was already recognized as an organized political entity with legitimate authority. References associated with the Treaty of Paris equally highlight the strategic relevance of Ado-Odo during the colonial period.

Colonial intelligence reports repeatedly acknowledged that Ado-Odo possessed an established kingship institution long before British administration arrived in the region. The authority of the Olofin therefore remains an ancient institution rooted in centuries of continuity dating back to the kingdom’s foundation in the mid-10th century.

Courage in Conflict, Wisdom in Peace*

During the turbulent nineteenth century, when wars destabilized large parts of Yorubaland, Ado-Odo stood out as a place of resilience and refuge. The kingdom remained largely unconquered and became a safe haven for many displaced people fleeing conflict in surrounding areas.
In 1844, Egba forces attacked Ado-Odo but were repelled. Historical accounts from Egba sources themselves acknowledge the resistance offered by the kingdom. Another major siege occurred in 1853, testing the endurance and unity of the people, yet Ado-Odo continued to stand firm.
Eventually, diplomacy prevailed over prolonged warfare. The Church Missionary Society, through Henry Townsend and Samuel Ajayi Crowther, facilitated a ceasefire agreement at Onibuku. Peace was restored, and the important trade route linking Badagry to the interior was reopened, helping to revive commerce and regional stability.
Through both war and peace, Ado-Odo demonstrated not only military resilience but also mature diplomatic leadership.

Territory, Influence and Colonial Alterations*

In pre-colonial times, Ado-Odo controlled an extensive territory. Scholars such as E. A. Ayandele documented that the kingdom’s influence stretched from Ibiku in present-day Badagry division through Ihunbo in present-day Ipokia and into parts of the Ota axis. The reign of Oba Asade Awope, Otenibotemole I, particularly illustrates this broader territorial influence, as historical traditions remember him exercising authority both in Ado-Odo and Erekiti. However, colonial administrative restructuring later altered many of these historic boundaries.

In 1917, several territories historically linked to Ado-Odo were excised and merged into the Ota district for colonial convenience. Local rulers strongly opposed these changes, but the decisions were implemented regardless. The consequences of those adjustments remain visible even today, particularly in disputes surrounding areas such as the Gbalefa peninsula.

Continuity Into the Modern Era

Modern history has not diminished the relevance of Ado-Odo. Instead, it has demonstrated continuity. The reign of Oba Jacob Ogabi Fadeyi Akapo represented a significant era of stability and influence, spanning both colonial administration and Nigeria’s post-independence period. His leadership roles within the Western Region House of Chiefs and later as Permanent Chairman of the Egbado Council of Obas and Chiefs reinforced the importance of traditional institutions within governance.

Today, the throne of the Olofin Adimula Oodua of Ado-Odo remains one of the most respected within Ogun State, occupying a highly distinguished position within both the Yewa Traditional Council and the Ogun State Council of Obas.

Under the present reign of Aláyélúwà Ọba Olusola Idris Adebowale Lamidi-Osolo (ANIMN, MCIHRM, MIPMA), the Oba of Adó and Olófin Adimula Oòduà of Ado-Odo, Àwórìland, the kingdom continues to preserve and project its ancient heritage, emphasizing its historic ties to Ile-Ife and its enduring role within Awori civilization.

A Heritage That Must Never Be Forgotten

The story of Ado-Odo is not fragmented mythology or fading memory. It is a coherent history sustained through oral tradition, sacred institutions, documented records and centuries of uninterrupted cultural continuity. Ado-Odo has remained a kingdom defined by resilience, spirituality, sovereignty and cultural depth. Its identity has survived migrations, wars, colonial restructuring and the passage of time itself.But history survives only when people choose to preserve it.

The festivals, shrines, customs, oral traditions and institutions of Ado-Odo are not relics of a forgotten age; they are living expressions of a civilization that still breathes through its people. Ado-Odo is not merely a place remembered for what it once was. It remains a living heritage, ancient in origin, enduring in spirit and deeply rooted in the soul of Yorubaland

References:

A. B. Ellis (1894; 1970 reprint), The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, etc.

S. S. Farrow (1926), Faith, Fancies and Fe**sh.

J. O. Lucas (1948), The Religion of the Yorubas.

E. C. Parrinder (1967), West African Religion.

E. Bolaji Idowu (1962; 1970), Olódùmarè: God in Yoruba Belief.

A. I. Asiwaju (1976; 1995), Western Yoruba Land under European Rule, 1889–1945.

S. O. Johnson (1921), The History of the Yorubas.

S. B. Biobaku (1957), Egba and Their Neighbours, 1842–1872.

E. A. Ayandele (1970; 2005), Holy Johnson: Pioneer of African Nationalism, 1836–1917.

R. O. Akinola et al. (2024), Ado, Ado-Odo: House of Oduduwa, Fortress of Ancient Yoruba Civilization—Chronicles of a Sanctuary City-State in Western Yorubaland.

Brief History of Egbaland, Coronation Brochure of HRM Oba Adedotun Aremu Gbadebo (2005).

National Archives, Ibadan (NAI): CMS Papers CA/031; Oyo Province 2/3 C.172 Vol. IV; Intelligence Reports and Annual Files (Abeokuta Province, Ilaro Division).

Onimokan: The name we know, the leader we want.

Join us in supporting Abiola Bakare for House of Assembly, Ado-Odo/Ota Constituency II. Together, let's make the right decision for the future of our constituency.

My Project. Your Project. Our Project.

OnimokanL’afe2027✌🏻✅

-Onimokan Media Team