In the “Osemawe” title identified with the Ondo people, we would see the linguistic contraction credited to the Yoruba progenitor, Oduduwa.
The Osemawe opened his large box of data: When Prince Airo came of age, he considered the acquisition of political knowledge very important and unavoidably necessary… Therefore, it was decided that Prince Airo should consider expanding his knowledge of politics in Benin. This became another foundation of a different narrative that would undeservedly undermine the Ile-Ife ancestral sources of Ondo, which was substituted by a revisionist one that favoured Benin.
Legends fascinate. Let us follow the narratives by the eminent king. All through the period in question, several practices were culturally accepted but socially questionable, one of which was the people’s adverse reaction to the birth of twins. In other words, raising twins was considered abominable and could, in some cases, attract sanctions.
In the course of their migration, they settled in a place called Ijama, spent a couple of years there, and eventually continued on their journey because the place was unsafe for them. They settled next in Epe, where they also spent several years before moving on when they realised that something was amiss.
If there is any controversy about the intricate connection between Ile-Ife and the Ondo kingdom, the Kabiyesi carefully unknotted the issue during the Toyin Falola Interviews. The debate about the oneness of identity among the Ondo, concerning their ancestral source was particularly strengthened by the symbolic representation of power transfer from the L’Obun to the ascendant of the throne. Although the L’Obun handed over the political power to the king, she did not lose her political honour.
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