ADO-ODO HISTORY AND CULTURE

Map of the Ground Plan of Ado, drawn by Henry Townsend in 1853 The map provides important historical evidence of the elaborate defensive structure of Ado-Odo during the nineteenth century. The town was fortified with massive earthen rampart walls and deep protective trenches constructed to resist invasions and repel hostile forces. These fortifications formed a highly effective military defence system that shielded Ado-Odo from external aggression during the prolonged internecine wars that devastated many Yoruba towns in the nineteenth century. While numerous settlements across Yorubaland suffered destruction, displacement, and political collapse during these conflicts, Ado-Odo remained largely secure and intact. The strength of its fortifications, combined with its military organisation and strategic location, enabled the town to emerge as a powerful and resilient city-state, firmly establishing Ado-Odo as one of the most formidable political and military powers in Yorubaland.

 ODÙDUWÀ TEMPLE IN ÌLÁJÉ-ADÓ The existence of the Odùduwà Temple in Ìlájé-Adó stands as important evidence of the sacred and ancestral foundations of Adó-Àwórì history. It reflects a tradition that connects the origins of Adó-Odò to primordial Yorùbá figures such as Odùduwà and Ọbàtálá. In this regard, the origins of Adó-Odò are understood not merely as historical developments, but as part of the cosmological and spiritual foundations of Yorùbá civilisation itself. The enduring spiritual character of Adó-Odò is further demonstrated by the continued existence of ancient religious institutions and ritual traditions within the town. Sacred sites such as the Odùduwà Temple at Ìlájé-Adó and the Ìbà Mẹ́rìndínlógún remain important centres of traditional worship and cultural continuity. Shrines dedicated to Odùduwà, Ọbàtálá, and other primordial deities continue to function as living custodians of ancestral memory, preserving practices that have survived across centuries. The annual Odùdu...

 *ADO-ODO: THE MAKING OF A NEW OBA OF ADO/OLOFIN ADIMULA OF ADO ODO, AWORILAND, OGUN STATE.*👑  Following the demise of *Oba AbdulLateef Adeniran Akanni, Olofin Ojikutujoye* from *Idobarun Ruling House*, on *7th January 2022*, *Okewaye Ruling House*, whose turn it is to  produce the next Olofin of Ado-Odo met at the family compound on *6th March, 2022*. At the meeting, *Alhaji Prince Kelani Lamidi-Osolo*, the indisputable Family Head and patriarch raised the hand of *Prince Mufutau Francis Adekunle* to take over from him as the Head of the Ruling house. It was a hitch-free appointment with no objection or rancor in any form. Papa being a Centenarian could no longer continue to function effectively as a  family head, particularly at meetings. *Okewaye Ruling House, Ado Odo*, met severally thereafter to harmonize itself while interested aspirants were asked to formally write to indicate interest in the vacant Olofin throne.             ...

 THE HISTORY, PEOPLE, CULTURE AND TRADITION OF OKE-ODAN, SOUTH-WESTERN NIGERIA (1780-2023) BY PRINCE DAPO ODUNFA - A CRITIQUE The author established that Oke Odan was founded in 1780 by different groups, namely exiles and refugees from Egba-Dahomean wars. He dealt with the impacts of Owiwi war and the pre-emptive Egba military offensive of survival against her peaceful Egbado (Yewa) and Awori corridors of Ado, Ota among others The author identified Eyo, Ilaro, Ilobi and Erinja quarters as major constituents of Oke Odan. He also identified six different schools of thought on the origin of Oke-Odan including pro-Ado strand which he attributed to Ipokia Intelligence Report which stated that Oke Odan emerged on Ado Odo Kingdom territories. He dismissed this premise on the ground that the Kuoye Ajalangba elements that fled to Ado Odo had returned to Oke Odan. The author dismissed the claim of Ilobi Erinja communities as the foremost groups that founded Oke Odan on the ground that the...

 UPDATE ON MISSING GAPS IN PROFESSOR BANJI AKINTOYE NARRATIVES ON AWORI SUB CREED OF YORUBA RACE IN NIGERIA The History of Aworis (by Abiodun Adeosun, (Apapa : Robinson Publishers Ltd.,1997), stated that Ota is one of several Awori towns with premium on Ota.  In 1997, the Aworis of Lagos and Ogun States combined efforts to present a Memorandum for the unification of all Aworis in Lagos State to redress marginalization arising from balkanization into Lagos and Ogun states. A proactive Awori Group named "Awori Laa" as a socio-cultural association led by the late Prof. Babatunde Fafunwa of blessed memory. It alluded to the history of Ado-Odo particularly her triumphant exploits during the Egba Dahomean wars of ex vassal Kingdoms liberation from yoke of Oyo imperial authority in the 19th century. The Egba-Ota-Ado war account was used extensively to debunk Ẹ̀gbá conquest theory of the Aworis that was submitted to the Committee on State, Local Government Creation and Bo...

 This perhaps explains the foundation regarding how Oduduwa and Obatala got to Ado.      There were  several civil wars in Ife over several decades. Three of them stand out because Oduduwa was an active participant. The third one would lead to Obatala, his main adversary losing his greatest lieutenant and war general, Obameri.  Obameri joining Oduduwa would be the turning point of Ife administration and abolition of the confederate system which Obatala was its chairman.  Following the abolition, Obatala and his group were decimated and forced to move from the Ife metropolis to Ideta Oko. Adding to their woes was an outbreak of smallpox which reduced their numbers even further.   Oduduwa would go on to display the leadership that won the hearts of men like Obameri by bringing Obatala's group back to the metropolis and making Obatala the head of priests or Chief Priest.  The last war of supremacy between Obatala and Oduduwa leading to the ...