History is a faithful custodian of truth. Long before emotions, politics, or personal ambitions attempt to reinterpret events, history records them as they occurred. In examining the historical relationship between Ago-oja and present-day Oyo, the record remains clear and consistent.
According to the renowned historical account, The History of the Yorubas written by Samuel Johnson, the individual later known as Alaafin Atiba arrived in Ago-oja not as a reigning monarch but as Prince Atiba, a displaced royal following the collapse of the old imperial capital at Oyo-Ile, which fell during the upheavals involving Fulani forces.
In the aftermath of the destruction of the old empire, Prince Atiba sought refuge in Ago-oja, a settlement that had already existed long before his arrival. The land was firmly under the authority of the descendants of Olaboyede Oja, the acknowledged founder of the community, whose lineage continues to occupy and preserve the land to this day. Both historical records and oral traditions affirm that Ago-oja was not established by Atiba; rather, it was a community that extended hospitality to him and his followers during a period of displacement and uncertainty.
Historical accounts further indicate that Atiba later assumed leadership of the town under controversial circumstances following the deaths of the two founding Baales, whose male heirs were still too young to assume authority. A regent was appointed to oversee the affairs of the community, but he was reportedly eliminated, enabling Atiba to seize the crown and leadership of the town.
For this reason, it is important that contemporary conversations remain grounded in historical truth and guided by the enduring values of Yoruba civilization.
In recent times, however, a troubling pattern has emerged. Some individuals from modern Oyo have publicly spoken in derogatory terms about Ago-oja and its traditional leadership, particularly the revered Alágooja of Ago-oja Kingdom. Social media videos and public statements have circulated in which disrespectful remarks are directed at a royal father whose throne predates many of the later political developments in the region.
Such conduct is deeply concerning and runs contrary to the ethical foundations of Yoruba culture.
Yoruba civilization is anchored on the principle of Omolúàbí—a moral code that emphasizes honour, humility, respect, integrity, and truth. An Omolúàbí does not insult elders, ridicule traditional institutions, or demean the custodians of another community’s heritage.
As the elders often remind us through a timeless proverb:
“Bí àjèjì bá gùn tó, kò lè di olórí ilẹ̀ ẹni.”
No matter how tall or prosperous a stranger becomes, he cannot become the landlord of another man’s land.
The people of Ago-oja clearly understand the historical relationship between their community and modern Oyo. During a turbulent period in Yoruba history, Ago-oja extended hospitality and refuge. That act of generosity should never be rewritten as submission, nor interpreted as a surrender of ancestral ownership.
Ago-oja is not a subordinate appendage of Oyo.
Ago-oja is a kingdom with its own history, its own founding lineage, and its own traditional authority.
Claims of supremacy over Ago-oja land contradict both historical documentation and the philosophical framework of Yoruba culture.
Across Yorubaland, there are examples demonstrating that complex historical relationships can be managed through mutual respect and recognition. The relationship between Ile-Ife and Modakeke illustrates that communities with intertwined histories can coexist while preserving their distinct identities and traditional authorities.
A similar approach rooted in mutual respect can guide the relationship between Ago-oja and modern Oyo.
It is therefore respectfully expected that the current Alaafin, Abimbola Owoade, along with the leadership of Oyo, will counsel their followers to refrain from making derogatory remarks about Ago-oja, its princes, and especially the Alágooja. Such behaviour diminishes the dignity of Yoruba tradition and undermines the spirit of unity among our people.
Ago-oja does not seek conflict.
Ago-oja seeks historical truth, dignity, and mutual respect.
Let it therefore be clearly stated:
Ago-oja will never play second fiddle in its ancestral land.
The descendants of Olaboyede Oja remain the custodians of their heritage, just as they have been since the founding of the settlement.
History cannot be silenced, and heritage cannot be erased.
What remains for all parties is to uphold the noble values of the Yoruba people—truth, respect, and honour, so that future generations inherit a legacy of dignity rather than division.
Ká sọ òtítọ́, ká bá ara wa gbé.
Let us speak the truth so that we may live together in peace.
Prince Fabola Onile
For and on behalf of the Princes of Ago-oja Kingdom.
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