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As we all know, the survival instinct can also lead to a primitive instinct. This attitude may also be responsible for the disinclination of the Ondos to cooperate with one another so as to form a common front. It is everyone for himself and God for all syndrome.

If the Ondos can moderate their cynical attitude in favour of an attitude that encourages the principle of being one another brother's keeper, there is no doubt that the Ondo will fly like eagles and not be weary.


All Ondos have a part to play in this great movement for the sensitization of our people and the emancipation of active ideals such that it may be said of us “we did what was within our means to do


Late High Chief Bayo Akinnola



"Lisa of Ondo Kingdom 2001 -2013


It is time to trade respect as a reciprocal irrespective of age, sex, influence or personality within the society in the interest of unity among Ondo Ekimogun Sons and Daughters and establish an achievable vision for Ondo Kingdom.


It is time to remove the cloud of negativity among us and think positively together with embracement of the path of honour for the betterment of our Community.


Chief (Otunba) Damilola Oladimeji



Ekimogun Day 2010



It certainly couldn’t have been a misnomer on the part of the colonialists to have named the geographical space encompassing the present Ondo and Ekiti States as “Ondo Province” right from their time and until the creation of states in 1976, when the same entity was re-christened Ondo State.


It simply underscored the trail-blazing status of the Ondos even in times of yore, when most indices of accomplishment were benchmarked by them in virtually all fields of enterprise: ecclesiastical matters; education; business; farming etc,. Either through a fortuitous geographical nearness to the sea that enabled early contact with the enlightening education of the white man, or through some rather inscrutable characteristics and traits that have now crystallized to define the average Ondo persona, the Ondo Ekimiguns, because of the assertiveness and self-assuredness that were attendant to this early exposure, have been laboring, rightly or wrongly, under the perception – even of neighbouring communities – of insufferable overbearingness if not, suffocating arrogance.

Last Updated on Wednesday, 16 April 2014 10:12

Ondo Kingdom: Landmarks

1510: Ondo town founded by HRM Oba Pupupu.

1516: Pupupu, the first Osemawe of Ondo (a lady), was installed.

1528: Oba AIRO the first male Osemawe and the first Son of Oba Pupupu was installed.

1590: Township development scheme began with the creation of two quarters, namely: Olurowo and Aruwa, by Oba Okuta.

1731: Oba Aganmide established Losare and Sokoti quarters.


Ondo Kingdom - Why We Are, Where We Are

Late High Chief Bayo Akinnola (Lisa of Ondo Kingdom)

There are some fundamental things that determine or dictate the way we are and to a great extent, what we do. In simple terms, this situation is believed to be affected by who your parents are, from whom certain attributes are inherited; the environment in which you live in terms of the limitation or opportunities that the physical environment confers and the exposure it allows. Other factors, which are of great relevance in this regard, are the custom and tradition; the norm of the society into which one is born and in which one lives in terms of their intrinsic value systems.

In considering the Ondo situation, it is only natural to evaluate her against the backdrop of these identifiable parameters even though the list cannot be regarded exhaustive.


Our People Should Re-think About The Neglect of Our Culture

It  is time for our people to have re-think about the neglect of our culture. It is obvious that civilization to some extent has tremendously transformed the world from the primitive period to the present level where technology has made the world to be a global village which has further brought advancement in the traditional ways of living and production. In spite of these facts, some societies still hold tenaciously to their cultural practices which are further demonstrated in their system of naming, language/dialect, dressing, family upbringing among others. An adage says "Any river that forgets its source will dry up one day". Today there is no doubt that this adage has come into reality as we the Ondos are gradually forgetting our source by neglecting certain areas of our cultural practices in the name of civilization, religion, economic and political evolution.


The Genesis of Ondo Kingdom

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Chief (Otunba) Damilola Oladimeji (Leyo Royal Ruling House Ondo Kingdom)

The history of Ondo-Ekimogun sprang from the Palace of Alaafin of Oyo in the ancient city of Oyo when the wife of Alaafin Oba Oluaso bore him twins a male called Orere and a female also called Olu which is forbidden in the palace of every Oba in Yoruba land. The then Alafin of Oyo love the twins mother called Olori OLu so much and on hearing the news of the twins he lamented that this is a mysterious child "ese-omo-re"  which later transform to Osemawe as Oba's title in Ondo kingdom.


The Alafin Oba Oluaso ordered that the twins and their mother be taken out of Oyo, he also gave instruction that one stroke of facial mark should be cut on each cheek of the twins as kese or ibaramu mark will cause agony for them on their journey. The single facial stroke mark became an established custom in Ondo town till today. Olori Olu and the twins were accompanied by the Alafin of Oyo warrior's leader called "ija"  or " Uja"  to a place called Epin in the then Fulani kingdom. They later return to Oyo after the death of Alafin Oba Oluaso in 1497 AD. The new Alafin Oba Onigbogi also ordered them out of Oyo in 1498 AD with Alaafin warrior leader to the direction of Ile-Ife. They continue the journey until they reached a place called "Ita Ijama"  from where they also arrived at Epe where Iyanghede of Epe received them with joy. This is how Ondo are referred today as "Ekimogun ara ita ijama, a fi ide agogo m'omi".

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