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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.


"Respect is a reciprocal" You must first work for it, give it first to others before you earn it from others whether young or old neither sex or age but not automatic.


Chief (Otunba) Damilola Oladimeji


Yegbata - Ondo Kingdom

Ekimogun Day 2010

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Ọdun Ọba Festival in Ondo Kingdom

The Odun Oba which comes up in July each year seems to suggest a total subjugation of the people of Ode – Ondo to the Osemawe and his hordes. The Odun – Oba in Ondo normally lasts for seven days. Nine days before the festival, an official announcement is made. The announcement itself is a festival. The Etutu drums are beaten in the palace and royal regalia, with the beaded crown, are enthroned outside his palace. As the royal drums beat, the chiefs sit according to their rank on the left and right hand side at the open courtyard.

After sometime, the war drums take over from the royal drums and the Elegbe (war chiefs) approach to greet the King (Osemawe). They dance to the Oba wielding ceremonial swords or staffs in warlike gesture. Usually each dancer steps up to the Osemawe, and with clenched fist stretches his right arm towards him three times while simultaneously greeting the Oba with some of his (Ekiki) praise name. After the Elegbe, the Ekule follows by greeting the Oba in the same fashion.

Last Updated on Tuesday, 02 July 2013 15:52

Ondo Kingdom: Social Life Descent, Inheritance and Succession

Ondo kinship ideology today is highly bilateral with an emphasis on patrilineality. Unlike other Yoruba kingdoms, however, the Ondo possess a strong tendency toward matrifocality. This is expressed in the kinship term, Omiye mi, which simply means “my maternal kin,” but which is a household word and constitutes a fundamental tenet of the ideology of the ancient Ondo society. A female progenitor was quite common for many lineages among the Ondo.

What then is the importance of this for Ondo myths and rituals? The palace coup d’etat in which the woman Oba was replaced by a male line in the Ondo myth of origin must have had an impact on the way Ondo populace view their descent system and perhaps also on other aspects of the social structure. Airo, the name of the male king that succeeded Pupupu, the female king, means, “a substitute.” The Lobun, who is considered a king in her own right, emphasized this fact by saying: “afi paro ni” (We make him replace someone). Thus the Ondo myth of origin may indicate that at some point in the distant past Ondo women played a powerful political role, the remnants of which are still preserved in the Lobun institution, one of the most revered titles in Ondo today. It is a daughter of the Lobun or a woman within the lineage that succeeds her. That an institution of such crucial ritual importance to the state has survived (for without the Lobun, no king can be enthroned) suggests the importance of women in the past and may represent a sort of compensation for women’s lost power.


Synopsis of Late High Chief Lisa Bayo Akinnola  NPMA, MFR

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Born in Ondo Town on August 1st, 1934 by Late Princess Alice Morinola Akinnola (Leyo Royal Ruling House) to the Late Chief Danial Ladapo Akinnola (Baba Ijo All Saints Church, Ogbonkowo, Ondo). High Chief Bayo Akinnola attended Ibadan Grammar School where he later became the Vice-Principal. He was at Nigeria College of Arts, Science and Technology Ibadan for his ‘A’ level in 1955. He was at University of Ibadan and bagged a B.A. (Upper Division) in 1960. He was in University of Manchester England, for a Postgraduate Diploma in Education.

Tuesday, 02 November 2010 06:41

The Royal Ascendancy And Osemawe Institution In Ondo Kingdom

The Royal Ascendancy and Osemawe Institution of Ondo Ekimogun Kingdom started from the period of 1510 AD when the then Princess Olu Pupupu daughter of the late Alaafin of Oyo Oba Oluaso, a descendant of Oduduwa ended her journey with Royal entourage at a foot of a hill known in Ondo town up till today as Oke Agunla. The fact established through various historians about Ondo Kingdom especially our eminent fore-fathers and educationist’s researchers that upon arrival of Princess Olu Pupupu at the hill, they spotted a smoke rising from far below and followed its direction down the the hill where they met a man whose simply pronounced his name as Ekiri, he was neither a hunter or a farmer.

He (Ekiri) welcomes Princess Pupupu and her Royal entourage with open arms embraced them warmly and later led them to a place known till today as Oriden near Ifore where every attempt to stick the yam stake to the ground prove abortive. It is said that they were happy and exclaimed Edo du do, edo do, idi edo which later transformed to Ondo. It is not certain that Princess Pupupu became Osemawe of Ondo immediately but with her Royal Status, she might have ascended the throne soon afterwards and it was presumed to be the year 1516 AD.



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
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