Tag Archives: Madam Tinubu

The Tinubus, the Lagos sur-Vivours and the 165 year Olokun cycle

Even when you adopt a name or date of birth, there is evidence that you attract the cyclic essences attached to them. Studying the Olokun essences of leadership, consciousness, propaganda and spirituality, there are striking similarities between Madam Efunroye Tinubu and Asiwaju Bola Tinubu Lagos influences. Both were non-Lagosians, starting with links to Abeokuta and ending with attacks on Lagos migrants. It was in Abeokuta that Madam Tinubu met and married the visiting deposed Oba Adele of Lagos that was later reinstated and gave her access to control Lagos political and slave economy. It was Abeokuta Chief MKO Abiola and his trials that served as the political launchpad for Tinubu.

I have written about the 165 years orbit of Neptune that emits essences known as Olokun/Pisces essences; the 1849 fall of Ife and the new Ooni Ogunwusi starting a new era for the Original African civilization; the death of Alaafin of Oyo and the 165yr Atiba cycle etc. I have written about the 1861 publication of the Yoruba Bible that institutionalized the new tribal construct to balkanize our Original African civilization, and current Esu is not Satan campaign to reverse the epistemicide. I have mentioned the 1861 colonization of Lagos and it’s full cycle ending in 2026, probably with a new consciousness based on truth and justice.

The recent politically motivated attacks against Igbos in Lagos by APC is history repeating itself. At the cusp of a new Olokun consciousness and political economy in 1850s, Madam Tinubu, a notorious slaves for guns trader, instigated an attack against the new resettled Yoruba slaves from Sierra Leone and Brazil, who she saw as a threat to the older economic order of plantation slavery. A captured Yoruba freed from a slave ship and settled in Freetown, having survived the horrors of the likes of Madam Tinubu and other slave traders, rightly named himself as Survivour shortened to Vivour, and on the return of William Allen Vivour to Lagos, he was to become the most successful farmer in the whole of Africa, with palm oil and cocoa plantations of free paid workers in Sao Tome and Principe.

The likes of Gbadebo Rhodes Vivour, great grandfather, William Allen Vivour, Ajayi Crowther, Sapara Williams, Samuel Johnson and others from Freetown were the ones Madam Tinubu, her husband and Lagos chief security officer, Yesufu Bada, and other proslavery forces used their slave army to intimidate and attack, which resulted her in being banished from Lagos to Abeokuta. Once again, Tinubus quest for status quo power and relevance led to him using mentally and economically enslaved touts to attack and abuse the rights of Lagos Igbos that might well earn him banishment to The Hague.

After Oba Adele’s death Madam continued to control Lagos political economy through three surrogates – Oba Oluwole, Oba Akitoye and lastly Oba Dosunmu. Just like Tinubu kept his control of Lagos political economy through Fashola, Ambode and Sanwo Olu. Both Tinubus flirted with Western Powers to install their last powerholders – Oba Dosunmu and Buhari/Sanwo Olu. The British enthroned Madam Tinubu backed Akitoye over Kosoko and Oba Dosunmu based on anti-slavery agreements which she flouted and in 1855 moved against the resettled slaves. Asiwaju Tinubu worked with the West to empower Buhari in the first relinquishing of power by a ruling party to an opposition, but he is subverting the popular will to change power.

Fundamentally, Madam Tinubu’s resistance was to a change from a slave based economy to a colonial economy ran by free Africans, while Asiwaju Tinubu resistance is to a change from the corrupt unjust stagnated colonial political economy to one of universal and distributive justice, demanded by the universe with the change to a new 2000 year Age of Shango based on on universal justice and digital innovation. At the time Yorubas faced a grave collective moral dilemma of either continuing slave economics or evolution of a new colonial economy based on free labor. Now, Yorubas are torn between supporting Tinubu with obvious physical and moral baggage to a new class of youthful socially conscious leadership, even if also backed by the West. This time around so many cycles correlate to bring about a complete change in global consciousness and political leadership.

Madam Tinubu resisted the change at the end of the 165yr Olokun cycle that had begun in the 1680s when slavery became fully institutionalized as Oyo Empire sought a slave trade port on the coast by attacking Dahomey and others. Madam Tinubu, a resettled Oyo lineage to Ibadan and Abeokuta after the Fulani wars, fulfilled her forebearers quest to control the Lagos coast and wasn’t going to let go easily. The slavery consciousness had actually started from 1520s, the previous 165yr Olokun cycle/Neptune orbit that coincided with an Oya 250yr cycle/Pluto orbit two cycles away. There are three Olokun/Neptune 165yr consciousness cycles in two Oya/Pluto 250yr cycles of global political change.

It was the Oya cycle of 1520s that started the Axial Age of Justice during which issues of universal justice evolved to shake global institutions and civilizations to their foundations till today. It started with Pope Alexander VI signing of the Treaty of Tordesillas in June 7th 1494 that allocated Africa to Portuguese and South America to Spanish. This fueled a sense of injustice among the English, French and other Europeans of being kept out of slavery profits, and led to the breakup of the thousand year old Roman Catholic civilization into Protestantism. In Africa, the Ife civilization was derailed due to the change from Osun brotherhood philosophies to Ogun war slaves for arms philosophies. At the beginning of the first 165yr Olokun cycle of slavery, circa 1530, Oyo was attacked by Nupe Islamists, making the Oyo royal court move to Igboho. Oyo royal court could only return to Oyo Ile to reclaim it’s glory through militarisation with the expansion of the Are Onakakanfo stool and increased reliance on slaves for guns.

The second 250yr Oya cycle in 1770s once again changed the global political structures, as the British and French that had become world powers by breaking away from Rome control to pursue astronomical slavery profits in the previous cycle, now lost control of the Americas. USA not only got its independence but also sought to rid the Americas of European monarchial influences, while the British decided to nullify the advantage of USA having so much land to import slaves to produce at costs they could compete with. So with the British loss of USA and French lost of Haiti it’s most profitable island, they both turned to colonization of Africa, keeping Africans on African soil to plant cash crops for their industries and serve as a dumping ground for their manufactures.

In order to achieve this new economic system, Europeans had to wait for the current Olokun consciousness and leadership cycle that started in 1680s to end and a new one start in late 1840s, during which they wrote the Yoruba Bible to denigrate and distort the Original African civilizational episteme with tribalism and a warped colonial worldview. Yes, European agendas are usually anti-African but they created the political and social circumstances which only them could ease the harsh reality of slavery economics into colonial economics, and from colonial economics to distributive productive justice by getting the APC out that they supplanted on us.

Biblical Apocalyptic Horsemen

Now with a new Olokun 165year era, a new Oya 250 year cycle and a new 2000yr cycle of global civilizational and consciousness era, change is irresistible. The 2000yr change from the Age of Olokun/Pisces, the Biblical Apocalyptic 2nd Horseman (Rev 6v4), one of religious and political propaganda, of scientific materialism and maritime business, to the Age of Shango, the Apocalyptic 3rd horseman of Revelations Ch 6v5, one of universal Justice and Innovation, based on scientific spiritualism and digital business, requires a new Olokun consciousness and Oya global global political revolution. This is what brought up the Obidient movement and the likes of the youthful Gbadebo Rhodes Vivour to change the colonial economic structure to an industrialized one, and most importantly stand for the next rights of immigrant Lagosians like his forebearers. He has faced the violent resistance of Tinubu, who has also used the tribalism of the last 165yrs Olokun cycle to keep the status quo of divide and rule.

Gbadebo Rhodes Vivour has the genes of William Allen Vivour, the pioneer and most successful African post slavery farmer, and that of S.B Rhodes who he and Sir Adeyemo Alakija were the first Nigerians to be involved at the highest levels of the colonial government, and was one of the founding fathers of both the Nigerian Judiciary and the Executive arm of Nigeria’s government. Born in the Olokun sign, like Awolowo and Obasanjo, GRV has what it takes to bring about a new consciousness required by the change of Ages since he is born with the essences of Shango (Justice and Innovation) and Obatala (civilization) in his public persona


Most important, born to a Yoruba dad and Igbo mum, he is self motivated to reverse the balkanization of the Original African civilization into tribes by educating the youth that Yoruba and Igbo and all other South and Middlebelt groups are not tribes, but share the same genetic and cultural origins and are basically a continuum of dialects that spread from Yorubaland to South Africa. His generation must politically unify and empower the Original African civilization of South and Middlebelt based on the principles of Justice (Shango) and Civilizationism (Obatala), through restructuring politically and economically through innovation (Shango) to enable the Black Race grow through Lagos, the world’s most populous Black city and Nigeria, the world’s most populous Black nation..

Tinubu born with Ogun essences, has faced the 19yr Yemanja/Moon karma of being betrayed by his loyalists like he betrayed Afenifere, is at the end of his 29yr Obaluaye/Saturn career cycle, and most importantly is working against the universal mandate of a change in global consciousness and political structures of Might is Right to Right is Might. Although free will advocates will argue that cosmic influences can be overrode, but if that is possible on a personal level how about for the collective destiny and humanity as a whole. We live in interesting times.

By Prince Justice Faloye