In less than a month of the crowning of a new Alaafin, divisive agent provocateurs have begun fanning the embers of indigenous African civilizational infighting.
Instead of Oyo focusing on regaining and rebuilding Old Oyo after its defeat and destruction by Afro-Arabic imperialists, they attack the source of the indigenous African civilization headed by the Ooni of Ife.
Despite it being obvious that Oranmiyan left the Ife Ooni stool to create and rule Oyo, they claim that Oyo Alaafin is supreme to Ife Ooni where Oranmiyan was neither the first nor last Ooni of Ife.
This is not madness but is due to the overlooked fact that after the 1835 destruction of Oyo Ile and Empire, in 1837 the Ilorin Afro-Arabic usurpers that took over the original Oyo Ile territory crowned a new Alaafin on another land called Ago Oja renamed Oyo, closer to the Indigenous African civilizational source, whose aim was to attack and derail the Ife Indigenous African civilization that spread across the South and Middlebelt.
Therefore in nearly 200yrs since the loss of Old Oyo, the Alaafin stool has launched forays into Ife and the Indigenous African civilization, in places like Modakeke, instead of attacking Ilorin to retrieve Yorubaland that they lost. Imagine your son beaten and robbed by outsiders, not coming home to gather his siblings to fight to reclaim the family possessions, but instead turns around to rob his own siblings.
It took the Ekiti Parapo to stop the Oyo Ibadan military advance into the foundation of Indigenous African knowledge where most Orisas came from. If Ekiti Parapo had lost the war, Yorubaland would have been Islamized under an Ibadan Emirate today. So this continued fight for supremacy is disguised Afro-Arabic civilizational imperialism into Ife civilization based on Ifa-Afa-Iha-Fa-Efa.
Oyo’s loss of its indigenous African civilization values didn’t start with the 1800s Fulani of Ilorin conquest, but it began festering since 1530 when the Nupe Islamists chased Oyo Royal Court to Igboho where they mixed with the Bariba, Fulani subgroup.
In addition to the territorial and supremacy battles against its own indigenous African civilization, Oyo has learnt itself to the bastardization of the Yoruba Ifa cultural sphere. The first mosque in Yorubaland was in Oyo in 1560 but was for Afroasians only while first mosque for Yorubas was in Iwo in 1666. Little wonder that both Oyo and Iwo focus on denigrating Ooni to derail the Ifa indigenous African civilization.
Like the Islamists changed the history of the Hausas and other captured Indigenous African peoples, Oyo was used to propagate the fallacy of Oduduwa coming from Mecca and Lamurudu. We see how Oluwo of Iwo continuously attacks Yoruba culture and aims to be an Emir.
Like the Hausa were taught in their revised history by Islamists to regard Yorubas and other indigenous African cousins as Bakwai Banza, Alaafin Adeyemi denied the civilizational ties with Igbos and other Indigenous African groups as rightly proclaimed by Ooni of Ife who knew all Obis in Igboland wear an Oduduwa crown and practice Ifa which they call Afa.
The Oyo palace employed foreigners that claim that Ifa-Afa-Iha-Fa-Efa was from Arabic geomancy and unimportant by discarding its utilitarian purpose. They try to hide the fact that Orisas are spiritual and philosophical cyclical essences tied to the solar system, whereby the Sun is Orunmila, the Earth is Oduduwa, Mercury is Esu, Shango is Uranus while Oya is Pluto. Instead they wanted to detach Shango and it turn into a pantomime without philosophical linkages to other Orisas and the solar system. Just to make money from its arts sold abroad.
Oyo and Ibadan backed by British weapons and Islamic inspirations provoked the 1860 Ijaye War, and most important loaned themselves to the colonial balkanization of our civilization made up of a continuum of dialects that spread from us to South Africa.
The British were to chose the single Oyo dialect as a standard language of a Yoruba group, like Onitsha dialect was chosen as a standard language of an Igbo tribe. It is not a coincidence that round the same time of the 1860 Ijaye War and the 1861 Lagos colonization, the British commissioned Ajayi Crowther in 1861 to write the Yoruba Bible.
The colonists institutionalized these dialects as languages by interpreting the Bible in them and decreeing that it was used in schools and churches. The geographic distance between Oyo and Onitsha made the two colonially inspired groups appear distant and different since they jumped and erased the smooth continuum of dialects in-between. To make them appear more unrelated, different linguistic standards were used to write the standardized dialects like Oka and Awka.
There was hope that Oyo might be regained when the new Alaafin was chosen by Ifa, reversing the status quo since 1837 when the selection was based on Afro-Arabic civilizational values since Atiba was made to agree that all his successors will be Muslim and friendly to the Afro-Arabic civilization that backed him into power. Unfortunately, the hope was short lived when the Afro-Arabic civilizational agent provocateurs restarted their asinine supremacy claim.
The hope was also bolstered by cosmic science based on trends like the 165yr Olokun cycle of consciousness restarting in 2025 following the 165yrs of Atiba Islamized Oyo since 1860. The hope was unlike the last 165yr cycle of Olokun in Ogun that made Oyo turn his sword on his indigenous African brothers, the Alaafin will now turn it on the Afro-Arabic civilizational usurpers to reclaim Old Oyo.
Some Oyo supremacists have even suggested that the Alaafin should not go to Ife to receive famed Oranmiyan Sword, and insultingly demanded that Ooni should bring it himself to Oyo. This might inadvertently turn out for good, as the bloody territorial imperialistic Oranmiyan sword should be kept in Ife under lock and key, and let Alaafin drink Osun water for brotherhood instead of war. Or wage the Shango sword of Justice against the Afro-Arabic herdsmen and imperialists.
