• The King that died (Oba Adetona) almost entertainment the Islamic imported religion to take over ijebu culture. Our people are just hypocrites, I don't see why they praise him that he has done well. He was the one who gave El-Rufai a chieftaincy title in ijebu, he was the man who proclaimed ijebu are not Yoruba they came from Wadai, Sudan but Sudanese languages were never reflected in their dialects. The Ojude Oba Festival, wanted to be hijacked by the useless Muslims That's why I preferred Remo land Should be the capital of ijebu land..If the ijebu ode people are real and bonafide Yoruba. They pick the son of the soil. Enough of entertaining the imported religion especially Muslims.
    The King that died (Oba Adetona) almost entertainment the Islamic imported religion to take over ijebu culture. Our people are just hypocrites, I don't see why they praise him that he has done well. He was the one who gave El-Rufai a chieftaincy title in ijebu, he was the man who proclaimed ijebu are not Yoruba they came from Wadai, Sudan but Sudanese languages were never reflected in their dialects. The Ojude Oba Festival, wanted to be hijacked by the useless Muslims That's why I preferred Remo land Should be the capital of ijebu land..If the ijebu ode people are real and bonafide Yoruba. They pick the son of the soil. Enough of entertaining the imported religion especially Muslims.
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  • A LIST OF OBAS (KINGS) TRADITIONAL TITLES IN YORUBALAND

    Ooni of Ile-Ife
    Alaafin of Oyo
    Awujale of Ijebuland
    Alake of Egbaland
    Olowu of Owu
    Olubadan of Ibadan
    Soun of Ogbomoso
    Owa Obokun of Ijesha
    Osemawe of Ondo
    Ebumawe of Ago Iwoye
    Ataoja of Osogbo
    Deji of Akure
    Timi of Ede
    Orangun of Ila
    Alapa of Okin-Apa
    Eleko of Eko
    Aresa of Iresa (Aresapa of Iresa apa, Aresadu of Iresa Adu)
    Olugbon of Orile Igbon
    Onikoyi of Ikoyi
    Alaje of Ilu-Aje
    Okere of Saki
    Aseyin of Iseyin
    Onilala of Lanlate
    Eleruwa of Eruwa
    Alaketu of Ketu
    Alepata of Igboho
    Oluwo of Iwo
    •••
    Olugbo of Ugbo
    Olowo of Owo
    Ajero of Ijero-Ekiti
    Alara of Aramoko-Ekiti
    Alawe of Ilawe-Ekiti
    Ewi of Ado-Ekiti
    Ologotun of Ogotun-Ekiti
    Oloye of Oye-Ekiti
    Owa Ooye of Okemesi-Ekiti
    Olu of Itori
    Alaga of Aga-Olowo
    Olusi of Usi
    Olofa of Ofa
    ọwá of idanre
    •••
    Akarigbo of Remo
    Olu of Mushin
    Alaperu of Iperu
    Onisaga of Isaga
    Olubara of Ibara
    Ogiyan of Ejigbo
    Lalupo of Gbagura
    Alaye of Aiyetoro
    Olota of Ota
    Olu of Ilaro
    Olufi of Gbongan
    Attah of Ayiede Ekiti
    Ebumawe of Ago-Iwoye
    Onjo of Okeho
    Ayangburen of Ikorodu
    Ogoga of Ikere
    Orimolusi of Ijebu-Igbo
    Akaran of Badagry
    Akire of Ikire
    Osolo of Isolo
    •••
    Oniwere of Iwere-Ile
    Apetu of Ipetumodu
    Olu of Mushin
    Alaye of Efon-Alaye
    Onisanbo of Ogboro
    Aare of Ago-Are
    Olojee of Oje-Owode
    Asawo of Ayete
    Onigbeti of Igbeti
    Olokaka of Okaka
    Onipopo of Popo
    Onitede of Tede
    Onisemi of Isemi
    Onipapo of Ipapo
    Alageere of Ofiki
    Ajoriwin of Irawo
    Onimia of Imia
    Onidere of Idere
    Obaro of Kabba
    Olore of Ore
    Onpetu of Ijeruland
    Osile of Oke-Ona egba
    Orimolusi of Ijebugbo
    Onido of Iddo
    Onigbaja of Igbaja
    Onibeju of Ibeju-Lekki
    •••
    Oloja of Epe
    Alaawe of Awe
    Oba of Agboyi land
    Olugijo of Ogijoland
    Alabere of Abere Ede
    Ologobi of Ogobi Ede
    Olu of Sekona Ede
    Olu of Owode Ede
    Owa Ale of Ikare
    Omola of Imala
    Alara of Ilara-Mokin
    Akibio of Ilora
    Olofun of irele
    Jegun of Idepe
    Jegun of ile-Oluji
    Orungberuwa of Ode-Erinje
    Halu of Ode Aye
    Laragunsin of Iyasan
    Lapoki of Igbolako
    •••
    Alara of Igbokoda
    Lumure of Ayeka
    Sabiganna of Igana
    Afonja of Ilorin
    Owa of igbajo
    Onijaye of Ijaye
    Oloro Of Oro
    elesa Of Oke Ode
    Ogunsua of Modakeke
    Oluressi of lressi
    Olojudo of Ido-Ekiti
    Owa-Oye of Oke-Imesi
    Olokuku of Okuku
    Olunisa of Inisa
    Oloyan of Oyan
    Onijabe of Ijabe
    Onigbaye of Igbaye
    Afaji of Faji
    Akosin of Ekosi
    Alaje of Ilu Aje
    Olokua of Oku
    Alagbeye of Agbeye
    Onila-odo of Ila-odo
    Atapara of Iyeku
    Elekusa of Ekusa
    Olojudo of Ido Faboro Ekiti
    Alase of Ilasa Ekiti
    Sano of kogga
    Alasaba of Asaba
    Alasi of Asi
    Olopete of Opete
    Olopanda of Oponda
    Aromolaran of ijesaland
    Olu ifon of ifon
    Odemo of Isara
    Aringbajo of Igbajo Ijesa
    •••
    Alamodu of Ago-Amodu
    Onigbope of Igbope
    Obalufon of Sepeteri
    Alagbole of Agbonle
    Olowu of Telemu
    Odemo of Ishara remo
    Olaogboru Adimula of Ifeodan
    Aragbiji of Iragbiji
    Olororuwo of Ororuwo
    Olona of Ada
    Alaagba of Aagba
    Are of Ire
    •••
    Alageere of Ago Are,
    Oloto of Are
    Oloba of Oba Osin
    Oloru of Oru Ijebu
    Olu of Ile-Ogbo
    Olokuku of Okuku
    Oluressi of lressi
    Ajalorun of ijebu ife
    Oloko of ijebu imushin
    Elese of ilese ijebu
    Moyegeso of ijebu itele
    Owa-akinfin of ikinfin
    Oloko of oko
    Oloba of oba-oke
    Oniluju of Iluju
    Onifaji Of faji
    akosin Of ekosin
    •••
    onigbaye Of igbaye
    olokuku Of okuku
    olunisa Of inisa
    Owa Oroo of Agbado Ekiti
    Aree of ireeland
    Owa of Otan Ayegbaju
    Aragberi of Iragberi
    Alayegun of Ode-Omu
    Owatapa of Itapa Ekiti
    Oloro of Oro
    Eleju of Sanmora
    Onikoko of Koko
    Oniganmo of Ganmo
    Olupo of Ajassepo
    Elesie of Esie
    Elese of Igbaja
    Aala of Ilala
    Oloyopo of Eggi-Oyoipo
    Oludopo of Okeyapo
    Aboro of ibese land
    •••
    Olu of sawonjo
    Eleyinpo of Ipapo
    Onisemi of Isemi-Ile
    Oluigbo of Igbojaye
    Awaraja of Iwaraja
    Alana of Oke-ana
    Alatori of Atorin Ilesha
    Alada of Ada
    alaigbajo of arigbajo
    onifo of ifo
    Olorile of orile Ifoland
    Oni ilepa of ilepa ilepa
    Edemorun of kajola
    •••
    Olomu of omu aran
    Aloffa of ilofa
    Olosi of Osi
    Elepe of epe
    Ekesin of ora igbomina
    Olobaagun of Obaagun
    Olugunwa of Oke Amu
    Ololo of Oolo
    Onimaya of maya
    Onidada of dada
    onidiemin of idi-emin
    Onipara of Ipara
    Olokua of Okua
    Alaaye of Oke-Ayedun
    Oniroko of Iroko land
    Owatapa of Itapa Kingdom
    •••
    Olowu of Owu-Kuta
    Elese of Igbaja
    Oree of moba land
    Oree of otun
    Ẹbùrù of ibà.
    Agbolu of Agbaje
    Olu of Afowowa Sogaade
    Oloto of Ofiki
    Aare of Sando Ofiki
    Oloba of oba
    Alakola of Akola
    Olora of Ora-Ekiti
    Olopete of Opete
    Alakanran of Araromi
    Alararomi of Araromi Aperin
    Oniye of Iye-Ekiti
    Olowu of owu-isin
    olusin of isanlu-isin
    olusin of ijara-isin
    olusin of iji-irin
    oniwo of oke-aba
    oniwo of odu-ore
    oloba of oba-isin
    elekuu of odo eku-isin
    •••
    alala of ala-isin
    eledidi of edidi
    onigbin of oke-onigbin
    onigbesi of igbesi
    Onikole of ikole kingdom
    Elegboro of Ijebu-Ijesha
    Abodi of ikale land
    Olokaka of okaka
    Akinyinwa of ikinyinwa
    Oluaso of iberekodo land
    Oniwere of iwere ile
    Salu of Edunabon
    Olubaka of Oka land
    •••
    Onikereku of ikereku
    Olukoro of Ikoro Ekiti
    Onidofin of idofin
    Obawara of iwara-ife
    Awara of iwara-ijesa
    awara of iwara- Iwo
    ogogo of ifewara
    Olu of Okeamu
    Onigbope of Igbope
    Asigangan of Igangan
    Olusin of Isanlu Isin
    Alaremo of Aremo
    Olubosin of ifetedo
    Asaooni of Ora Igbomina
    •••
    Olosan of Osan Ekiti
    Elerin of Erinmope
    Ajalorun of ife ijebu
    Aale of Okelerin
    Alabudo of abudo
    Onigbamila of gbamila
    Alaaye of aye
    Olokusa of okusa
    Onilai of ilai
    Gbelepa of gbelepa
    Alaboto of aboto
    Onidigba of idigba
    Agura of gbagura
    Oshinle of okeona
    Oloyan of Oyan
    Olubaka of Oka land
    Aboro of Ibooro land
    Olojoku of Ojoku
    Onika of Ika
    Olomun of omuaran
    Onilogbo of Ilogbo
    Olumoro of Moro land
    Onimeko of Imeko land
    •••
    Oloola of Ilara
    Onidofa of Idofa
    Ooye of Iwoye
    Obaladi of Afon
    Olu of Imasayi
    Oluresi of lresi
    Obaro of Kabba
    alado of ado awaye
    alawaye of awaye
    Onisan of isan Ekiti
    Elero of ilero
    Olomu of omupo
    Alaran of aran orin
    Oluware of iware land
    Aganmo of ganmo
    Oloola of Ilara-Yewa
    Onidofa of Idofa
    Ooye of Iwoye
    Onipara of Ipara - Remo
    Odemo of Isara - Remo
    Alakaka of Akaka - Remo
    Alara of Ilara - Remo
    •••
    Agbowu of Ogbaagbaa
    Owa of Igbajo
    Elerin of Erin Ile
    Onibereko of Ibereko
    Oore of moba land
    Oloba of obaile
    Onirun of irun Akoko
    Ologbagi of Ogbagi Akoko
    Oni lrun of lrun Akoko
    Elese of Ese Akoko
    Deji of Arigidi Akoko
    Ologbagi of Ogbagi Akoko
    Oni Irun of Irun Akoko
    Elese of Ese Akoko
    Eleyinpo of Ipapo
    Onidofian of idofian
    Alamonyo of amonyo
    Onijoun of ijoun
    Alagutan of Abegunrin land
    Onífẹ̀dẹ̀gbó of Fẹ̀dẹ̀gbóland
    Aláyégún of Ayégún
    Alie of Ilie
    Onitabo of Itabo
    Alado of Ado-Awaye
    Asu of Fiditi
    Olupako of Shaare
    Alapomu of Apomu
    Alakire of Ikire
    Oliyere of Iyere
    Oniro of Komu
    Akirun of Ikirun
    Onidere of Idere
    Alajinapa of Ajinapa
    Onitewure of Tewure
    Arinjale of Ise Ekiti
    Olute of Ute
    Olopete Of Opete
    Elerin of Erin-ile
    Alara of ilara Remo
    Elese of Ilese
    •••••••
    Let’s continue learning. Please drop the traditional title of a Yoruba king in the comment box below.

    Give correction where you feel we made a mistake.

    Let’s continue learning. Please drop the traditional title of a Yoruba king in the comment box below, we’ll keep updating till we have a concise compilation of Traditional titles.

    Add your town if it's not on the list.
    A LIST OF OBAS (KINGS) TRADITIONAL TITLES IN YORUBALAND Ooni of Ile-Ife Alaafin of Oyo Awujale of Ijebuland Alake of Egbaland Olowu of Owu Olubadan of Ibadan Soun of Ogbomoso Owa Obokun of Ijesha Osemawe of Ondo Ebumawe of Ago Iwoye Ataoja of Osogbo Deji of Akure Timi of Ede Orangun of Ila Alapa of Okin-Apa Eleko of Eko Aresa of Iresa (Aresapa of Iresa apa, Aresadu of Iresa Adu) Olugbon of Orile Igbon Onikoyi of Ikoyi Alaje of Ilu-Aje Okere of Saki Aseyin of Iseyin Onilala of Lanlate Eleruwa of Eruwa Alaketu of Ketu Alepata of Igboho Oluwo of Iwo ••• Olugbo of Ugbo Olowo of Owo Ajero of Ijero-Ekiti Alara of Aramoko-Ekiti Alawe of Ilawe-Ekiti Ewi of Ado-Ekiti Ologotun of Ogotun-Ekiti Oloye of Oye-Ekiti Owa Ooye of Okemesi-Ekiti Olu of Itori Alaga of Aga-Olowo Olusi of Usi Olofa of Ofa ọwá of idanre ••• Akarigbo of Remo Olu of Mushin Alaperu of Iperu Onisaga of Isaga Olubara of Ibara Ogiyan of Ejigbo Lalupo of Gbagura Alaye of Aiyetoro Olota of Ota Olu of Ilaro Olufi of Gbongan Attah of Ayiede Ekiti Ebumawe of Ago-Iwoye Onjo of Okeho Ayangburen of Ikorodu Ogoga of Ikere Orimolusi of Ijebu-Igbo Akaran of Badagry Akire of Ikire Osolo of Isolo ••• Oniwere of Iwere-Ile Apetu of Ipetumodu Olu of Mushin Alaye of Efon-Alaye Onisanbo of Ogboro Aare of Ago-Are Olojee of Oje-Owode Asawo of Ayete Onigbeti of Igbeti Olokaka of Okaka Onipopo of Popo Onitede of Tede Onisemi of Isemi Onipapo of Ipapo Alageere of Ofiki Ajoriwin of Irawo Onimia of Imia Onidere of Idere Obaro of Kabba Olore of Ore Onpetu of Ijeruland Osile of Oke-Ona egba Orimolusi of Ijebugbo Onido of Iddo Onigbaja of Igbaja Onibeju of Ibeju-Lekki ••• Oloja of Epe Alaawe of Awe Oba of Agboyi land Olugijo of Ogijoland Alabere of Abere Ede Ologobi of Ogobi Ede Olu of Sekona Ede Olu of Owode Ede Owa Ale of Ikare Omola of Imala Alara of Ilara-Mokin Akibio of Ilora Olofun of irele Jegun of Idepe Jegun of ile-Oluji Orungberuwa of Ode-Erinje Halu of Ode Aye Laragunsin of Iyasan Lapoki of Igbolako ••• Alara of Igbokoda Lumure of Ayeka Sabiganna of Igana Afonja of Ilorin Owa of igbajo Onijaye of Ijaye Oloro Of Oro elesa Of Oke Ode Ogunsua of Modakeke Oluressi of lressi Olojudo of Ido-Ekiti Owa-Oye of Oke-Imesi Olokuku of Okuku Olunisa of Inisa Oloyan of Oyan Onijabe of Ijabe Onigbaye of Igbaye Afaji of Faji Akosin of Ekosi Alaje of Ilu Aje Olokua of Oku Alagbeye of Agbeye Onila-odo of Ila-odo Atapara of Iyeku Elekusa of Ekusa Olojudo of Ido Faboro Ekiti Alase of Ilasa Ekiti Sano of kogga Alasaba of Asaba Alasi of Asi Olopete of Opete Olopanda of Oponda Aromolaran of ijesaland Olu ifon of ifon Odemo of Isara Aringbajo of Igbajo Ijesa ••• Alamodu of Ago-Amodu Onigbope of Igbope Obalufon of Sepeteri Alagbole of Agbonle Olowu of Telemu Odemo of Ishara remo Olaogboru Adimula of Ifeodan Aragbiji of Iragbiji Olororuwo of Ororuwo Olona of Ada Alaagba of Aagba Are of Ire ••• Alageere of Ago Are, Oloto of Are Oloba of Oba Osin Oloru of Oru Ijebu Olu of Ile-Ogbo Olokuku of Okuku Oluressi of lressi Ajalorun of ijebu ife Oloko of ijebu imushin Elese of ilese ijebu Moyegeso of ijebu itele Owa-akinfin of ikinfin Oloko of oko Oloba of oba-oke Oniluju of Iluju Onifaji Of faji akosin Of ekosin ••• onigbaye Of igbaye olokuku Of okuku olunisa Of inisa Owa Oroo of Agbado Ekiti Aree of ireeland Owa of Otan Ayegbaju Aragberi of Iragberi Alayegun of Ode-Omu Owatapa of Itapa Ekiti Oloro of Oro Eleju of Sanmora Onikoko of Koko Oniganmo of Ganmo Olupo of Ajassepo Elesie of Esie Elese of Igbaja Aala of Ilala Oloyopo of Eggi-Oyoipo Oludopo of Okeyapo Aboro of ibese land ••• Olu of sawonjo Eleyinpo of Ipapo Onisemi of Isemi-Ile Oluigbo of Igbojaye Awaraja of Iwaraja Alana of Oke-ana Alatori of Atorin Ilesha Alada of Ada alaigbajo of arigbajo onifo of ifo Olorile of orile Ifoland Oni ilepa of ilepa ilepa Edemorun of kajola ••• Olomu of omu aran Aloffa of ilofa Olosi of Osi Elepe of epe Ekesin of ora igbomina Olobaagun of Obaagun Olugunwa of Oke Amu Ololo of Oolo Onimaya of maya Onidada of dada onidiemin of idi-emin Onipara of Ipara Olokua of Okua Alaaye of Oke-Ayedun Oniroko of Iroko land Owatapa of Itapa Kingdom ••• Olowu of Owu-Kuta Elese of Igbaja Oree of moba land Oree of otun Ẹbùrù of ibà. Agbolu of Agbaje Olu of Afowowa Sogaade Oloto of Ofiki Aare of Sando Ofiki Oloba of oba Alakola of Akola Olora of Ora-Ekiti Olopete of Opete Alakanran of Araromi Alararomi of Araromi Aperin Oniye of Iye-Ekiti Olowu of owu-isin olusin of isanlu-isin olusin of ijara-isin olusin of iji-irin oniwo of oke-aba oniwo of odu-ore oloba of oba-isin elekuu of odo eku-isin ••• alala of ala-isin eledidi of edidi onigbin of oke-onigbin onigbesi of igbesi Onikole of ikole kingdom Elegboro of Ijebu-Ijesha Abodi of ikale land Olokaka of okaka Akinyinwa of ikinyinwa Oluaso of iberekodo land Oniwere of iwere ile Salu of Edunabon Olubaka of Oka land ••• Onikereku of ikereku Olukoro of Ikoro Ekiti Onidofin of idofin Obawara of iwara-ife Awara of iwara-ijesa awara of iwara- Iwo ogogo of ifewara Olu of Okeamu Onigbope of Igbope Asigangan of Igangan Olusin of Isanlu Isin Alaremo of Aremo Olubosin of ifetedo Asaooni of Ora Igbomina ••• Olosan of Osan Ekiti Elerin of Erinmope Ajalorun of ife ijebu Aale of Okelerin Alabudo of abudo Onigbamila of gbamila Alaaye of aye Olokusa of okusa Onilai of ilai Gbelepa of gbelepa Alaboto of aboto Onidigba of idigba Agura of gbagura Oshinle of okeona Oloyan of Oyan Olubaka of Oka land Aboro of Ibooro land Olojoku of Ojoku Onika of Ika Olomun of omuaran Onilogbo of Ilogbo Olumoro of Moro land Onimeko of Imeko land ••• Oloola of Ilara Onidofa of Idofa Ooye of Iwoye Obaladi of Afon Olu of Imasayi Oluresi of lresi Obaro of Kabba alado of ado awaye alawaye of awaye Onisan of isan Ekiti Elero of ilero Olomu of omupo Alaran of aran orin Oluware of iware land Aganmo of ganmo Oloola of Ilara-Yewa Onidofa of Idofa Ooye of Iwoye Onipara of Ipara - Remo Odemo of Isara - Remo Alakaka of Akaka - Remo Alara of Ilara - Remo ••• Agbowu of Ogbaagbaa Owa of Igbajo Elerin of Erin Ile Onibereko of Ibereko Oore of moba land Oloba of obaile Onirun of irun Akoko Ologbagi of Ogbagi Akoko Oni lrun of lrun Akoko Elese of Ese Akoko Deji of Arigidi Akoko Ologbagi of Ogbagi Akoko Oni Irun of Irun Akoko Elese of Ese Akoko Eleyinpo of Ipapo Onidofian of idofian Alamonyo of amonyo Onijoun of ijoun Alagutan of Abegunrin land Onífẹ̀dẹ̀gbó of Fẹ̀dẹ̀gbóland Aláyégún of Ayégún Alie of Ilie Onitabo of Itabo Alado of Ado-Awaye Asu of Fiditi Olupako of Shaare Alapomu of Apomu Alakire of Ikire Oliyere of Iyere Oniro of Komu Akirun of Ikirun Onidere of Idere Alajinapa of Ajinapa Onitewure of Tewure Arinjale of Ise Ekiti Olute of Ute Olopete Of Opete Elerin of Erin-ile Alara of ilara Remo Elese of Ilese ••••••• Let’s continue learning. Please drop the traditional title of a Yoruba king in the comment box below. Give correction where you feel we made a mistake. Let’s continue learning. Please drop the traditional title of a Yoruba king in the comment box below, we’ll keep updating till we have a concise compilation of Traditional titles. Add your town if it's not on the list.
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  • Lekan Oladapo, popularly known as Giorgio Lekinson, was a renowned Nigerian actor in the Yoruba film industry. Here's a brief overview of his biography and family:

    Biography
    - Born: Unfortunately, Giorgio Lekinson's exact date of birth is not publicly available
    - Died: January 25, 2012, after a brief battle with lung cancer
    - Occupation: Actor, known for his roles as a fraudster in Yoruba films
    - Notable works: Featured in countless popular home videos, including "Koto Aiye" (2002)

    Family
    - *Mother:* Not much information is available about his mother
    - *Wife:* His only wife, who had two children with him
    - *Children:*
    - *Babatunde Oladipo (Armani Arante):* Giorgio Lekinson's eldest son, who followed in his footsteps in the acting industry
    - *Abiodun:* A younger brother to Babatunde, less information is available about him

    Giorgio Lekinson's son, Babatunde, has spoken publicly about his father's struggles with drug addiction, which reportedly began after his return from India where he studied acting. Despite his personal struggles, Lekinson remained a talented actor and left a lasting impact on the Yoruba film industry.¹ ²
    Lekan Oladapo, popularly known as Giorgio Lekinson, was a renowned Nigerian actor in the Yoruba film industry. Here's a brief overview of his biography and family: Biography - Born: Unfortunately, Giorgio Lekinson's exact date of birth is not publicly available - Died: January 25, 2012, after a brief battle with lung cancer - Occupation: Actor, known for his roles as a fraudster in Yoruba films - Notable works: Featured in countless popular home videos, including "Koto Aiye" (2002) Family - *Mother:* Not much information is available about his mother - *Wife:* His only wife, who had two children with him - *Children:* - *Babatunde Oladipo (Armani Arante):* Giorgio Lekinson's eldest son, who followed in his footsteps in the acting industry - *Abiodun:* A younger brother to Babatunde, less information is available about him Giorgio Lekinson's son, Babatunde, has spoken publicly about his father's struggles with drug addiction, which reportedly began after his return from India where he studied acting. Despite his personal struggles, Lekinson remained a talented actor and left a lasting impact on the Yoruba film industry.¹ ²
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    0 Commenti 1 condivisioni 66 Views 0 Anteprima
  • 'The man who tried to kill me is gone, but I'm still alive': Yoruba nation agitator Sunday Igboho reacts to Buhari's death... #Aidee #News
    'The man who tried to kill me is gone, but I'm still alive': Yoruba nation agitator Sunday Igboho reacts to Buhari's death... #Aidee #News
    0 Commenti 0 condivisioni 35 Views 0 Anteprima
  • ANOTHER BIG LOST FOR THE WHOLE OF YORUBAS AND YORUBA LAND AND NIGERIA AT LARGE THE MAN WHO CHALLENGE ABACHA WHEN HE WAS HEAD OF STATE.THE OBA OF IJEBU LAND OBA SIKIRU ADETONA MAY HIS SOUL REST IN PERFECT PEACE
    ANOTHER BIG LOST FOR THE WHOLE OF YORUBAS AND YORUBA LAND AND NIGERIA AT LARGE THE MAN WHO CHALLENGE ABACHA WHEN HE WAS HEAD OF STATE.THE OBA OF IJEBU LAND OBA SIKIRU ADETONA MAY HIS SOUL REST IN PERFECT PEACE
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  • Buhari is dead. The North is celebrating. The Yoruba Ronu Rascals are going around looking for what Igbo people are saying about Buhari's death to pitch the North against the East.
    So they can watch by the side, laugh, and rip from the spoil.

    These people think this is 1966, where they lie and manipulate the system.
    It is faces.
    Buhari is dead. The North is celebrating. The Yoruba Ronu Rascals are going around looking for what Igbo people are saying about Buhari's death to pitch the North against the East. So they can watch by the side, laugh, and rip from the spoil. These people think this is 1966, where they lie and manipulate the system. It is faces.
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  • From Northern Monopoly to Yoruba Rotation?

    A Deep Look at Buhari vs Tinubu Appointments and the Tribal Virus Slowing Nigeria

    They say the more things change, the more they stay the same — but in Nigeria, it seems things just change tribally, not nationally.

    Let’s start with the facts.

    During President Buhari’s administration, key federal positions were overwhelmingly filled by individuals from the North. Not just the heads of agencies, but even their deputies. From EFCC to DSS, NNPC, NDLEA, NPA, NSCDC, NIS, FRSC, NPS, and nearly every other major institution — it was North on North. In fact, over 80% of these agencies had both leaders from the same region. It wasn’t governance; it was regional occupation.

    Now enter President Tinubu. A new era, a new hope. But did we really leave tribal politics behind?

    On the surface, Tinubu’s appointments show more balance. Agencies now have North–South or South–North combinations. There’s a visible attempt to mix things regionally. At least, on paper, it looks like a step in the right direction.

    But here’s where it gets messy — almost all the Southern appointments under Tinubu are Yoruba. His tribe. From AMCON to the Army, Navy, DIA, DSS, and more, it’s still ethnic stacking, just done differently. We’ve moved from Northern monopoly under Buhari to Yoruba favoritism under Tinubu. Same wine, different tribal bottle.

    WHY TRIBAL APPOINTMENTS ARE DESTROYING NIGERIA

    1. They kill meritocracy — people are chosen based on tribe, not ability. That’s why institutions rot.

    2. They destroy national unity — no one wants to believe in “one Nigeria” when only one group dominates.

    3. They fuel ethnic tension and resentment — every tribe begins to see others as threats instead of partners.

    4. They block true federal character — when only Hausa, Fulani, or Yoruba dominate, where are the Igbos? The Ijaws? The Ibibios? The Tivs? The Nupes?

    5. They breed mediocrity at the top — because positions are shared like family inheritance, not national responsibility.

    TINUBU VS BUHARI: WHO’S MORE TRIBAL?

    Let’s be honest.

    Buhari didn’t even pretend to balance. The North had it all. The South was an afterthought.

    Tinubu is trying to mix things — but only if you're Yoruba. The Igbo man is still watching from the sidelines. South–South is barely noticed.

    So the Obidients who cry “tribalism!” under Tinubu aren’t entirely wrong — but many of them were silent under Buhari.
    And the Buhari loyalists who scream “Tinubu is fair” are conveniently forgetting how they defended Northern domination for 8 years.

    Hypocrisy is the only thing everyone seems to share equally in this country.

    IF NIGERIA MUST MOVE FORWARD...

    We must kill tribalism in appointments. The presidency is not a tribal office. National agencies are not clan estates. Until we put merit and fairness above tribe, Nigeria will continue to crawl while other nations run.

    Let appointments reflect federal character, not ethnic calculation. Let every Nigerian child — North, South, East or West — believe they can rise to the top without a tribal godfather.

    Who did worse — Buhari or Tinubu?
    Is Tinubu’s balance real, or is it Yoruba rebranding of old tribal games?
    Can Nigeria ever break free from ethnic politics?

    Drop your thoughts. Argue with sense. But speak your truth.


    #WalaataPapers #NigeriaFirst #TribalismKills #TinubuVsBuhari #Obidients #Jagaban #ArewaPolitics #NaijaMustChange
    🔥 From Northern Monopoly to Yoruba Rotation? A Deep Look at Buhari vs Tinubu Appointments and the Tribal Virus Slowing Nigeria They say the more things change, the more they stay the same — but in Nigeria, it seems things just change tribally, not nationally. Let’s start with the facts. During President Buhari’s administration, key federal positions were overwhelmingly filled by individuals from the North. Not just the heads of agencies, but even their deputies. From EFCC to DSS, NNPC, NDLEA, NPA, NSCDC, NIS, FRSC, NPS, and nearly every other major institution — it was North on North. In fact, over 80% of these agencies had both leaders from the same region. It wasn’t governance; it was regional occupation. Now enter President Tinubu. A new era, a new hope. But did we really leave tribal politics behind? On the surface, Tinubu’s appointments show more balance. Agencies now have North–South or South–North combinations. There’s a visible attempt to mix things regionally. At least, on paper, it looks like a step in the right direction. But here’s where it gets messy — almost all the Southern appointments under Tinubu are Yoruba. His tribe. From AMCON to the Army, Navy, DIA, DSS, and more, it’s still ethnic stacking, just done differently. We’ve moved from Northern monopoly under Buhari to Yoruba favoritism under Tinubu. Same wine, different tribal bottle. ❗WHY TRIBAL APPOINTMENTS ARE DESTROYING NIGERIA 1. They kill meritocracy — people are chosen based on tribe, not ability. That’s why institutions rot. 2. They destroy national unity — no one wants to believe in “one Nigeria” when only one group dominates. 3. They fuel ethnic tension and resentment — every tribe begins to see others as threats instead of partners. 4. They block true federal character — when only Hausa, Fulani, or Yoruba dominate, where are the Igbos? The Ijaws? The Ibibios? The Tivs? The Nupes? 5. They breed mediocrity at the top — because positions are shared like family inheritance, not national responsibility. 💥 TINUBU VS BUHARI: WHO’S MORE TRIBAL? Let’s be honest. Buhari didn’t even pretend to balance. The North had it all. The South was an afterthought. Tinubu is trying to mix things — but only if you're Yoruba. The Igbo man is still watching from the sidelines. South–South is barely noticed. So the Obidients who cry “tribalism!” under Tinubu aren’t entirely wrong — but many of them were silent under Buhari. And the Buhari loyalists who scream “Tinubu is fair” are conveniently forgetting how they defended Northern domination for 8 years. Hypocrisy is the only thing everyone seems to share equally in this country. 🤯 IF NIGERIA MUST MOVE FORWARD... We must kill tribalism in appointments. The presidency is not a tribal office. National agencies are not clan estates. Until we put merit and fairness above tribe, Nigeria will continue to crawl while other nations run. Let appointments reflect federal character, not ethnic calculation. Let every Nigerian child — North, South, East or West — believe they can rise to the top without a tribal godfather. Who did worse — Buhari or Tinubu? Is Tinubu’s balance real, or is it Yoruba rebranding of old tribal games? Can Nigeria ever break free from ethnic politics? Drop your thoughts. Argue with sense. But speak your truth. 👇👇👇 #WalaataPapers #NigeriaFirst #TribalismKills #TinubuVsBuhari #Obidients #Jagaban #ArewaPolitics #NaijaMustChange
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  • "I dropped 50 mad skits; they didn't give me any awards—they were giving Yoruba people awards."

    — Carter Efe
    "I dropped 50 mad skits; they didn't give me any awards—they were giving Yoruba people awards." — Carter Efe
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  • "Thank you, Mr. Tunji Malomo, for your bold and well-articulated piece. Only those who truly know our political history and are not blinded by loyalty to individuals over the truth will understand the weight of your words.

    When people accuse His Excellency Rauf Aregbesola of betrayal, one wonders: "*How long must a man be loyal before he is allowed to have a mind of his own?"* l Is loyalty slavery? Or is it mutual respect?

    *Let’s take a journey through the forgotten pages of history:*

    1. *Tinubu's Betrayal of Afenifere:*
    The Yoruba elders of Afenifere gave Tinubu a platform when he was a political nobody. But what happened after he tasted power? He threw them aside like yesterday’s newspaper and built his personal empire. That was the first great betrayal.

    2. *The Abacha Chapter* :
    Many may not remember, but Tinubu once sought favour from the same Abacha he later pretended to fight against. His exile was not born of sacrifice but of disappointment when Abacha refused him. He didn’t run because of democracy; he ran because his expectations were cut short.

    3. *The June 12 Deceit:*
    Even the late MKO Abiola’s family can not forget how Tinubu traded the June 12 struggle for personal gain. Kola Abiola himself exposed these betrayals. While some bled for the cause, others bargained for personal survival.

    4. *Oyetola vs Aregbesola - Family Over Party:*
    Aregbesola built Osun APC with sweat and sacrifice. But when it was time for succession, Tinubu chose blood over merit. Oyetola, his cousin, was handed the ticket. Even the one-term gentleman’s agreement was broken. If this isn’t betrayal, then what is?

    5. *Alpha Beta and the Empire of Greed:*
    How many bright minds brought ideas to the Lagos political table, only for Tinubu to pocket them and claim them as his own? Alpha Beta is just one of the many examples where brains were stolen, and loyalty was betrayed for profit.

    6. *Aregbesola's Years of Service:*
    For almost 30 years, Aregbesola served Tinubu with unquestionable loyalty. From the trenches of NADECO to the corridors of Lagos State, from Osun’s political storms to APC’s national battles. Yet, when he asked for fairness, he was branded a traitor...."
    "Thank you, Mr. Tunji Malomo, for your bold and well-articulated piece. Only those who truly know our political history and are not blinded by loyalty to individuals over the truth will understand the weight of your words. When people accuse His Excellency Rauf Aregbesola of betrayal, one wonders: "*How long must a man be loyal before he is allowed to have a mind of his own?"* l Is loyalty slavery? Or is it mutual respect? *Let’s take a journey through the forgotten pages of history:* 1. *Tinubu's Betrayal of Afenifere:* The Yoruba elders of Afenifere gave Tinubu a platform when he was a political nobody. But what happened after he tasted power? He threw them aside like yesterday’s newspaper and built his personal empire. That was the first great betrayal. 2. *The Abacha Chapter* : Many may not remember, but Tinubu once sought favour from the same Abacha he later pretended to fight against. His exile was not born of sacrifice but of disappointment when Abacha refused him. He didn’t run because of democracy; he ran because his expectations were cut short. 3. *The June 12 Deceit:* Even the late MKO Abiola’s family can not forget how Tinubu traded the June 12 struggle for personal gain. Kola Abiola himself exposed these betrayals. While some bled for the cause, others bargained for personal survival. 4. *Oyetola vs Aregbesola - Family Over Party:* Aregbesola built Osun APC with sweat and sacrifice. But when it was time for succession, Tinubu chose blood over merit. Oyetola, his cousin, was handed the ticket. Even the one-term gentleman’s agreement was broken. If this isn’t betrayal, then what is? 5. *Alpha Beta and the Empire of Greed:* How many bright minds brought ideas to the Lagos political table, only for Tinubu to pocket them and claim them as his own? Alpha Beta is just one of the many examples where brains were stolen, and loyalty was betrayed for profit. 6. *Aregbesola's Years of Service:* For almost 30 years, Aregbesola served Tinubu with unquestionable loyalty. From the trenches of NADECO to the corridors of Lagos State, from Osun’s political storms to APC’s national battles. Yet, when he asked for fairness, he was branded a traitor...."
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  • *C of O doesn't stop us from retrieving Land in Lagos, Yoruba Conservatives tells Igbos.*

    *The Yoruba Conservative has clear the air on ownership of land in Lagos stating that no amount of proof of ownership can stop them from retrieving any land on Lagos soil.*

    Some people believe because they have lived in Lagos for years and own a property or land means they have same right as Yoruba. But thats not true. You are in Lagos to do business, and because Yoruba welcome and accommodated you by selling you a land doesn't mean those land are gone. Absolutely not! You don't own the land, you are only permitted to use it as long as you don't disobey or disrespect your host Yoruba. Which means you own that land because you and the seller are in good terms.

    Even if you paid millions to acquire it, that doesn't stop us from getting the land back. There are many reports flying everywhere that Igbos said they own Lagos and they already bought all the land. This make me laugh because according to us, we don't agree and believe in what they believe.

    The certificate of occupancy is between you and the government but not between us. We never for once believe in that. We don't do things on court order. We do things on our own. We can demolish any building without court order, we can give a quit notice to landlord without a court order if we think such landlord is chewing more than he can bite or disrespecting the native people of Lagos.

    If certificate of occupancy is the reason why anyone will say they own a place, then I think they already missed the point dealing with people like us. Yoruba Conservative is a native movement that is guided by ancestral history, not by any court.

    You can give it any definition or call us any names, but that's the fact. Therefore if anyone thinks having a C of O can make him disrespect us by talking anyhow, then the person has missed it. We will definitely come for such person sooner or later.

    If you lived in the UK or US, even if you are a citizen, you still have to respect the native English or Native Americans. The moment you start misbehaving, you may be in trouble.

    Yoruba in UK, US and even within Nigeria has never called another tribe land a No Man's Land even if they have lived their for hundred years. You will never hear our people disrespecting their host. So why should we allow that from foreigner.

    In igboland, they don't even sell land to non igbos, they only care about themselves. So if you come to Lagos and start misbehaving, then you must face the consequences of your action; and the time has come already.

    *Adebanjo Oshodi YCS, Lagos* .
    *C of O doesn't stop us from retrieving Land in Lagos, Yoruba Conservatives tells Igbos.* *The Yoruba Conservative has clear the air on ownership of land in Lagos stating that no amount of proof of ownership can stop them from retrieving any land on Lagos soil.* Some people believe because they have lived in Lagos for years and own a property or land means they have same right as Yoruba. But thats not true. You are in Lagos to do business, and because Yoruba welcome and accommodated you by selling you a land doesn't mean those land are gone. Absolutely not! You don't own the land, you are only permitted to use it as long as you don't disobey or disrespect your host Yoruba. Which means you own that land because you and the seller are in good terms. Even if you paid millions to acquire it, that doesn't stop us from getting the land back. There are many reports flying everywhere that Igbos said they own Lagos and they already bought all the land. This make me laugh because according to us, we don't agree and believe in what they believe. The certificate of occupancy is between you and the government but not between us. We never for once believe in that. We don't do things on court order. We do things on our own. We can demolish any building without court order, we can give a quit notice to landlord without a court order if we think such landlord is chewing more than he can bite or disrespecting the native people of Lagos. If certificate of occupancy is the reason why anyone will say they own a place, then I think they already missed the point dealing with people like us. Yoruba Conservative is a native movement that is guided by ancestral history, not by any court. You can give it any definition or call us any names, but that's the fact. Therefore if anyone thinks having a C of O can make him disrespect us by talking anyhow, then the person has missed it. We will definitely come for such person sooner or later. If you lived in the UK or US, even if you are a citizen, you still have to respect the native English or Native Americans. The moment you start misbehaving, you may be in trouble. Yoruba in UK, US and even within Nigeria has never called another tribe land a No Man's Land even if they have lived their for hundred years. You will never hear our people disrespecting their host. So why should we allow that from foreigner. In igboland, they don't even sell land to non igbos, they only care about themselves. So if you come to Lagos and start misbehaving, then you must face the consequences of your action; and the time has come already. *Adebanjo Oshodi YCS, Lagos* .
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  • Professor Francis Abiola Irele (May 22, 1936 – July 2, 2017) was a distinguished Nigerian scholar whose extensive work in political science, literary criticism, and African cultural studies earned him the reputation as the doyen of Africanist literary scholars worldwide .

    Born in Ora, present-day Edo State, he learned Igbo and Yoruba before formally studying English and French. He graduated from the University of Ibadan in 1960 and earned a PhD in French literature from the University of Paris–Sorbonne in 1966 .

    Professor Irele taught at the University of Lagos, University of Ghana, Obafemi Awolowo University, and University of Ibadan, before moving to the United States in 1989 as Professor of African, French, and Comparative Literature at Ohio State University. He later served as Visiting Professor of African and African American Studies and Romance Languages at Harvard University .

    He was appointed Provost of the College of Humanities at Kwara State University, Ilorin, helping shape its academic direction .

    A masterful interpreter of the Négritude literary movement, Irele's essay “What Is Négritude?” and his 2008 collection Négritude et condition africaine explored African identity and intellectual autonomy, positioning him as a key theorist on the subject .

    His major publications, The African Imagination: Literature in Africa and the Black Diaspora (2001) and The African Experience in Literature and Ideology (1990), have been widely praised for their nuanced readings of African and diaspora cultural expression . He also co-edited The Cambridge History of African and Caribbean Literature (2004).

    Throughout his career, Irele served on editorial boards for Black Orpheus, Research in African Literatures, and Transition, contributing significantly to the development of critical African literary discourse .

    He received prestigious recognitions—including the Nigerian National Order of Merit (NNOM) and Fellowship of the Nigerian Academy of Letters (FNAL)—in acknowledgment of his role as a preeminent scholar in African and postcolonial studies .

    Francis Abiola Irele passed away on July 2, 2017, in Cambridge, Massachusetts. Tributes poured in from institutions like Harvard and Princeton, describing him as “a walking archive,” “a humanist with youthful energy and seasoned wisdom,” and “a major voice for African studies” .

    He is remembered not only as a towering intellect and mentor but also as a cosmopolitan pioneer who bridged Anglophone and Francophone African literary traditions and championed cultural unity through scholarly rigor.
    Professor Francis Abiola Irele (May 22, 1936 – July 2, 2017) was a distinguished Nigerian scholar whose extensive work in political science, literary criticism, and African cultural studies earned him the reputation as the doyen of Africanist literary scholars worldwide . Born in Ora, present-day Edo State, he learned Igbo and Yoruba before formally studying English and French. He graduated from the University of Ibadan in 1960 and earned a PhD in French literature from the University of Paris–Sorbonne in 1966 . Professor Irele taught at the University of Lagos, University of Ghana, Obafemi Awolowo University, and University of Ibadan, before moving to the United States in 1989 as Professor of African, French, and Comparative Literature at Ohio State University. He later served as Visiting Professor of African and African American Studies and Romance Languages at Harvard University . He was appointed Provost of the College of Humanities at Kwara State University, Ilorin, helping shape its academic direction . A masterful interpreter of the Négritude literary movement, Irele's essay “What Is Négritude?” and his 2008 collection Négritude et condition africaine explored African identity and intellectual autonomy, positioning him as a key theorist on the subject . His major publications, The African Imagination: Literature in Africa and the Black Diaspora (2001) and The African Experience in Literature and Ideology (1990), have been widely praised for their nuanced readings of African and diaspora cultural expression . He also co-edited The Cambridge History of African and Caribbean Literature (2004). Throughout his career, Irele served on editorial boards for Black Orpheus, Research in African Literatures, and Transition, contributing significantly to the development of critical African literary discourse . He received prestigious recognitions—including the Nigerian National Order of Merit (NNOM) and Fellowship of the Nigerian Academy of Letters (FNAL)—in acknowledgment of his role as a preeminent scholar in African and postcolonial studies . Francis Abiola Irele passed away on July 2, 2017, in Cambridge, Massachusetts. Tributes poured in from institutions like Harvard and Princeton, describing him as “a walking archive,” “a humanist with youthful energy and seasoned wisdom,” and “a major voice for African studies” . He is remembered not only as a towering intellect and mentor but also as a cosmopolitan pioneer who bridged Anglophone and Francophone African literary traditions and championed cultural unity through scholarly rigor.
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  • Not Sunny Ade or Ebenezer Obey – Meet the Real Father of Juju Music

    Long before Sunny Ade and Ebenezer Obey became famous, there was Tunde King the man who started it all.

    In the 1920s and 1930s, Lagos was a lively city full of Yoruba locals and people who had returned from places like Brazil and Cuba. Together, they created a new music style called Palm Wine music, which mixed Yoruba traditional sounds with foreign influences. From this, Juju music was born right in a mechanic’s workshop in the Olowogbowo area of Lagos.

    That’s where a group of young men would gather to drink, play music, and enjoy life. Tunde King led the group.

    Who Was Tunde King?

    Abdulrafiu Babatunde King was born on August 24, 1910, in Olowogbowo, Lagos Island, where many Saro (returnee African) families lived. His father, Ibrahim Sanni King, was a top court clerk and had spent time in Sierra Leone. Though Tunde was Muslim, he went to a Christian primary school and later attended Eko Boys’ High School. That’s where a classmate taught him to play the guitar.

    Tunde became known among his friends who gathered at a mechanic's shop to talk, sing, and play homemade instruments. By 1929, he had a day job as a clerk and played music part-time. By the mid-1930s, his fame grew. He made records, performed on radio, and played live at events, which was how he earned most of his money.

    For example, he performed at the wake-keeping of the well-known doctor Oguntola Sapara in June 1935. He usually charged about 8 shillings per show, but guests often gave extra gifts while he performed. On good nights, he and his band made over £15, and once, a woman even threw him a golden bracelet worth £50 as he sang her praises.

    Tunde King’s music was simple but powerful. His songs were full of wisdom and emotion. One of his most touching songs was made to comfort **Dr. Macaulay** after the loss of his daughter.

    Tunde King passed away in the 1980s, but his impact lives on. He laid the foundation for Juju music in Nigeria and his name deserves to be remembered.

    : Wikipedia

    #Myafrik
    Not Sunny Ade or Ebenezer Obey – Meet the Real Father of Juju Music Long before Sunny Ade and Ebenezer Obey became famous, there was Tunde King the man who started it all. In the 1920s and 1930s, Lagos was a lively city full of Yoruba locals and people who had returned from places like Brazil and Cuba. Together, they created a new music style called Palm Wine music, which mixed Yoruba traditional sounds with foreign influences. From this, Juju music was born right in a mechanic’s workshop in the Olowogbowo area of Lagos. That’s where a group of young men would gather to drink, play music, and enjoy life. Tunde King led the group. Who Was Tunde King? Abdulrafiu Babatunde King was born on August 24, 1910, in Olowogbowo, Lagos Island, where many Saro (returnee African) families lived. His father, Ibrahim Sanni King, was a top court clerk and had spent time in Sierra Leone. Though Tunde was Muslim, he went to a Christian primary school and later attended Eko Boys’ High School. That’s where a classmate taught him to play the guitar. Tunde became known among his friends who gathered at a mechanic's shop to talk, sing, and play homemade instruments. By 1929, he had a day job as a clerk and played music part-time. By the mid-1930s, his fame grew. He made records, performed on radio, and played live at events, which was how he earned most of his money. For example, he performed at the wake-keeping of the well-known doctor Oguntola Sapara in June 1935. He usually charged about 8 shillings per show, but guests often gave extra gifts while he performed. On good nights, he and his band made over £15, and once, a woman even threw him a golden bracelet worth £50 as he sang her praises. Tunde King’s music was simple but powerful. His songs were full of wisdom and emotion. One of his most touching songs was made to comfort **Dr. Macaulay** after the loss of his daughter. Tunde King passed away in the 1980s, but his impact lives on. He laid the foundation for Juju music in Nigeria and his name deserves to be remembered. 📸: Wikipedia #Myafrik
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