The Damage Oyo People Did To The Other Children Of Oduduwa
The imbalance in Yoruba history was founded by the Oyo people. Samuel Johnson wrote a history that was was biased, based on falsehood. His agenda as an Oyo man was to claim superiority over other children of Oduduwa. The ways and manners he presented the Ekitis and Ijebus and ijeshas even Oòni are both degrading and different from the histories of these peoples themselves. His inaccurate history creates loopholes that makes attacks on the authentic history possible. In the olden days when education was scarce and educated people were scanty, the few educated were adored by their natives and a beacon of light to the colonialists. Rev. Johnson, an Oyo man tried to write a compendium of history the children of Oduduwa. Before the colonization, the people groups in today's 'Yoruba' race were not having a common name than olùkùmi, my friend. The Ekitis, Egbaa Ijebus, Ondos etc all migrated from Ile Ifẹ, and settled wherever they are found today. They all took along language (which later developed to dialects), religion and culture and other things that show common source. With the passage of time these people established themselves as a dominant force in the south of Sahara. Revrend Samuel Johnson, edited and or embellished his brother's manuscripts, like Aaron and the calf, came about a strange beginning of Oduduwa and Lamurudu, Mecca and or Sudan story. The claim of Oduduwa migration from Mecca is not substantiated by meccans neither has any reasonable historical evidence in Ife history. While he claimed that a Bible passage is hidden in Iledi in the palace of Oòni, other source says it was quranic passage. None of these have any evidence. The so to say affiliation with the Gogobiri is not substantiated by the tribe either. The history of the people are seemingly not related with the children of Oduduwa. The unfounded rivalry between Oòni and Alaafin and the jabs from Bini Kingdom over the ownership of Oduduwa are few of the damages of the Òyó people on the children of Oduduwa. The Oyo people also by Samuel Àjàyí Crowther, earned the children of Oduduwa a derogatory name Yoruba. Yoruba was giving to Oyo traders by Fulanis because of their trickery. This name was rejected by many tribes until it was made official by the British colonial government. When Henry Townsend began his newspaper, it was known as the Iwe Irohin egba and Yorubas. The name did not go well with other children of Oduduwa. There were rebuttals and rejections from scholars of the day when Bishop Samuel Ajayi Crowther imposed the name on the test, especially, following his translation of the Christian scriptures. The oyos broke the covenant of brothers when they began to fight their brothers against the pact at It's Ajero, in ile ìfẹ. Before the dispersal of the children of Oduduwa, ìta Ajere was a place of discussion among the children of Oduduwa. The same place still exists today. It was there, they had agreement not to lift weapons against themselves , this pact was in force until the arrival Oyo people and the began terrorizing their brothers who lived peacefully in their domains. This eventually ended with the resistance from Ekiti in a harrowing sixteen - year war in which reverend J. B. Cook was the arbiter in the Ibadan /Ekiti parapò war.. Today, the children of Oduduwa bear a derogatory name, the mispresentation of the origin of Oduduwa is a tussle between Bini Kingdom and Ife, not to talk of the whole city of Ilorin becoming an annex of Sokoto caliphate. The damage done by the Òyósare today not easily redeemable.
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