I saw this late but anyway, here goes,

I know this OPIC estate. Own property in and around it. It is good and organised community. However,

Buying property here is not for the faint hearted. It is nowhere near Lagos mainland or island. It is what I will call country-side living. You build your property here because you estimate you don't have anything to do in Lagos. Like me, you arrive the country, stay 2-3days in the mainlabd holding audience with those who wish to 'greet' you, then you travel to OPIC, to enjoy a quiet time resting, cut off from the hustle and bustle of Lagos. Traffic to Mile 2 (10kms Max) can take you 2-3hrs. From Mile 2 to Mainland/VI, via Orile (another 10km max) will take you another 3-4hrs. In total you're looking of 5hrs journey 1way. And this is not during the rainy season, nor during the planned road construction leading to Benin Rep.

If you want to construct to rent, rental returns are not very good as those who live here are not of a high earning income bracket. Main question for an investor is appreciation over time - cannot be compared to such as o Lekki, etc,  So, of course the land will appreciate, but perhaps in 10yrs? And perhaps only by 50-100% (and I'm being generous) in 10yrs. Conclusion, buying property in this area is a long term investment haul.

So, why do I own property here? I grew up in Agbara Estate. I love the area, and it's proximity to west africa and the beach. I don't like Lagos mainland much. I have no buisness in the mainliand or VI. ANd I don't live in Nija. SO, when I go back home, I want to rest far away from the noise. And still be close to my friends and family in the Agbara area.

Good luck.

@ rokiatu.

Of course. It so seemed like only a conversation situation.

@ Negro_Ntns & rokiatu

I missed this discussion since the onset.

But I'm curious to know - have you guys sorted yourselves out since ?

Hi there! I believe the underlying question here is - can inter-tribal/inter-racial relationships work?

Unequivocably, YES! I personally don't believe it should be brought down (narrowly) to yoruba-ibo-hausa, or any other tribe. Especially in a country as diverse as ours,

Look around you and you will find that as the world evolves, preserving purity of race/ethnicity becomes harder and harder. I mean even viral strains are mutating naturally,  food for thought.

I think cross-marrying should be embraced as a unique opportunity to co-exist. Even science has proven that hybrids (offsprings/products of 2 different strains , come out of better quality than the sum of the individual strains),  Hence why we find Mulattos/Halfcasts as infinitely more beautiful, etc,

Furthermore, this should no longer be a subject of debate in mordern day nija where people have handed over rulership of their lives to spirituality (Jesus, etc, ). That then becomes the standard. And to my knowledge no religion professes discrimination.

The deciding factor in a relationship whether inter-racial/inter-tribal/ or the the same tribes, are the 2 people involved. It is no longer about families and satisfying them, but about the girl and the boy. If they believe in each other and what they have, they should go for it.  I'm married to an Arab. It's now over 12yrs. My sister imarried an igbo man, now oever 17yrs. My brother married from Congo Brassivilem now ievr 18yrs. My elder sister married from Benin Rep, now over 12yrs. Another brother married an Efik woman. The baby brother is marrying a bini girl. The lesson of this story is that we decide for ourselves and sort out our differences when they do happen. And belive me no tribe of marriage is immune to challenges in marriage.

I personally think our people have become lazy in their dependence. We like to yap about our marital qualms to our family and friends in the guise of seeking advice. We fear that if we marry outside our tribes we might loose this "support" and so, this causes us to hesitate in marrying from outside our tribes.

The main thing is be conscious of what you want. Go for it knowing that life in itself is a challenge. And in any challenge it helps to have a friend you can depend on. Assure yourself that the person you are choosing to marry is worthy of that role. Live your life and determine to be prepared to represent. to show that it can work. Understanding and love is the formula.

As for te kids, i agree it is a constant battle trying to keep one's own personal identity and culture. And the questio always is - whos culture shall we teach the kids. I would sya that is scondary. the kids will learn both cultures and in return the entire family will be enriched by it.

Good luck!

As it turns out today seems to me the day to comment on history.

So, what does history tell us:

- Oduduwa had 7 grandchildren (Owu, Alaketu, Benin, Orangun, Onisabe, Olupopo & Oranyan).
- The ancestors of the Ooni of Ife are not among this list (contrary to other schools that said Oduduwa had 8 grandchildren).
- Benin is clearly a direct descendant of Oduduwa.
- The Ooni is clearly not. The Ooni is a descendant of Adimu, the Olorisa custodian of traditional rites.

The comment made by Oba Sijuade on the visit of the Oba of Benin to Ile-Ife is clearly delusional (",  I am happy to welcome back my son and brother to the land of our ancestor Oduduwa". The Oba of Benin gave a very wise response back saying in other words, who is the son of who?

Although much loved across Yorubaland and highly respected in Nigeria, I think the Ooni of Ife is causing confusion and trying to distort history. And in his defense, I do not believe this is done on purpose. It is just because there is not one agreed authority on the history of yorubas.

Infact, the Oba of Benin is a blood relative of the Alaafin of Oyo, both sharing the same grandfather (Oduduwa) and father (Okanbi). The Ooni is no blood relation of the 7 tribes, although yoruba tradition and culture have elevated him to the position of kinship, as is common with the yoruba's loose family attribution.

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Another comment, regarding the response of the Alaafin of Oyo in 1903, saying that his elder brother needed to comment on certain tradition rites. this does not allude to his acceptance of the ooni of Ile-ife as superior to him, but more as a show (and quite rigthly so) of division of labour and portfolio management. It could also be attributed to the yoruba tradition of not commenting first if there is one more senior in age than one. the Ooni of Ife at the time was older in age than the Alaafin of Oyo of the day). If the later is the case, then I would say the Alaafin acted in naivity in trying to be respecful to elders. And espcecially not in present day Nigeria were any lapse will be taken away promptly and will be miscontrued as surrender.

In response to Saxywale's remark of 06 Nov:
ADELEKAN (OLUBUSE I)- He was the first Ooni to travel outside Ile-Ife to Lagos in 1903 when he was invited by the then Governor General (colonial) to settle the dispute involving Elepe of Epe. All Yoruba Kings including the Alaafin left their respective thrones as a mark of respect for the Ooni. They returned to their respective stools after Ooni returned to Ile-Ife from Lagos. The British monarch, and Yoruba descendant in diaspora recognize how big and importance the post of the Ooni is,
the dispute that he went to give his ruling on was whether the Oba Elepe of Epe was entitled to wear a crown which was earlier refused by Oba Akarigbo of Remo.
It was the Ooni that was also invited by Harvard university in march, 2008 to give a lecture on the sacred knowledge, sacred power and performance of the Ifa divination as it is used in West Africa and the African Diaspora. the President of Benin republic, Dr Thomas Boni Yayi who is a prince from the royal court of sabe also paid homage to the Ooni at ile ife last december.
If Alaafin was the biggest, why then is that all Obas have to pay homage to the Ooni before they are crowned including the Alaafin himself,

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My personal belief is that Adelekan (olubuse I), the then Ooni of Ile-Ife, was the only one best equipped to respond on issues of tradition and culture, being historically the custodians of such (Olorishas). The paramount King/ruler, and hence descendant of Oduduwa (Alaafin) is the king and does not have to know all the culture or history, he has subjects dedicated to that duty.
The same is true of the invitation of the Ooni of Ile-Ife to Harvard to clarify matters of Ifa traditions (being historically descendant from the high priests / Olorisas.
The President of Benin Rep paid homage to the land of his ancestors and not directly to the Ooni as the ruler of the yorubas. I believe he could be pardoned if he forgot that in fact he is blood relatives with the Alaafin of Oyo, both having the same great, great, great grandfather Okanbi, son of Oduduwa.

I agree more with Olumota and somewhat with saxywale. Below is my own findings regarding our Yoruba heritage:

1. 2 schools of thoughts as to the origin of our people, although both agree to a common factor - Lamurudu; and to that Yorubas came out of Arabia
    - Either from Mecca: Lamurudu having 3 sons (Oduduwa, Gogobiri & Kukawa, the later 2 being founders of the Hausa tribes)
    - Or from Yarba people who were early Arabian settlers between Egypt and Abyssina; and migrating inwards within Africa, passing through Sudan.
Of course, there are other romanticized versions of Oduduwa climbing down a rope from heaven to found ALL humanity – black or white. Of course we all realise by now this is incorrect.

2[b]. Lineage of Yoruba people:[/b]
    - Lamurudu begat Oduduwa (+ 2 others, see above)
    - Oduduwa begat an only child/son, Okanbi (aka Idekoseroake)
    - Okanbi begat 7 children who can now be rightly referred to as the fathers of the 7 main Yoruba tribes, as follows (Owu, Alaketu, Benin, Orangun, Onisabe, Olupopo & Oranyan).
The Sabe & Popo people are now located in Benin Republic & Togo.
Contrary to saxywale, Oranyan WAS the last of the 7 children of Oduduwa. He only became prominent due to his intelligence, as history tells us.

3. How Oranyan (aka Odede) became important (the last shall be the first, etc, ): Oduduwa settled in Ile-Ife after migrating from Arabia/Egypt. He lived and raised his family there, following the spiritual rites of worship with idols passed on from his grandfather. Hence Ile-Ife, at the time, became known as the capital of Yorubaland. Upon his death he bequit his wealth, clothes, etc to his children according to birth. When it came to Oranyan, nothing was left except land. He got the land and he devised to charge rent from his elder brothers in order for them to remain on his (Ile-Ife) land. Hence the saying “Alaafin lo ni le”. More on this later.

4. The separation of Oranyan from Ile-Ife: As history goes, Oranyan decided to return to Mecca/Arabia to avenge his grandfather, Oduduwa. He set out from Ile-Ife. Before he left, he entrusted the royal treasures, charms, traditions and spiritual rites to his trusted servant Adimu. Because Ile-Ife was the seat of early Yoruba spiritual worship and the location of the initial gods passed down from Lamurudu, whoever ruled it was thought to be the leader of the Yoruba.
Oranyan set out on the journey with his brothers, reaching to the mouth of the River Niger. A fight ensured between them which caused them to separate. Hence, the separation (yet relative proximity) of the Benins, Sabe, Popo, etc, , to their current day locations. Oranyan on advice from the King of Ibaiba, followed a snake until it stopped at a place called Oyo Ajaka (proof of which can be found in ancient Yarba maps, from English explorers Clapperton and the Landers).

Oranyan made his abode here in Oyo Ajaka. Oranyan remained ruler of Ile-Ife from the distance, often communicating with his servant Adimu regarding rites and worship and whenever he required something from the (his) treasury. Adimu, on the other, in the absence of his master Oranyan, had gained importance in Ile-Ife as he was constantly consulted for spiritual matters across all the Yorubas. One can fairly say that Adimu the high priest is the ancestor of all the Olorisas to the Kings across Yorubaland. Therefore, the role of Adimu is not a tribal one but an overall Yoruba nation one.
Oranyan died in Oyo, but he has a grave in Ile-Ife, as is the usual Yoruba tradition to send back the remains or parts of the deceased to his ancestral land.

5. The current day Yoruba tribes of Nigeria:  (Note the phrase “…of Nigeria”, as there are other Yoruba tribes across Africa in Sierra Leone, Benin, Togo, and some parts of Ghana).
The current day Yorubas of Nigeria are divided into 4 descendants of Oranyan –
a)  Ekun Otun, found west of Oyo, to the right of River Ogun all the way to Iberekodo, comprising Saki, Iseyin, Eruwa, etc… These descendants are called the Ibarapas in general.
b)  Ekun Osi, found east of Oyo, comprising Kihisi, Igboho, Ilorin, Irawo, Iwere, Ogbomoso, the Igbonas, etc… These descendants are generally referred to as the proper Yoruba tribes, being closely linked to settlement of Oranyan, and maintaining the purity of the language and rites as performed in his days.
c)  Ibolo, comprising Ede, Iresa, Ofa, Oyan, Okuku, Ikirun, Osogbo, Ilobu, Ede, Ejigbo, etc…
d)  Epo, comprising Iwo, Ilora, Fiditi, Awe, Ago Oja, and much more recenty Ibadan, Ijaye and the Egbas

So, what about the other people we call yorubas today in Nigeria – the Ijeshas, the Ondos, Ekitis, Ijebus, Aworis, etc…? Well this is a discussion for another day.

In conclusion, one can make the following summation:
- Oduduwa settled in Ile-Ife and became (as it were) the first Ooni of Ile-Ife.
- The Alaafins (of Oyo) are true and direct descendants of Oduduwa. For the kings with direct lineage to Oduduwa, this is important for deciding kingship. However, it is important to note that in some other yoruba traditions, kings do not have to be direct descendants by lineage, as in the case of Ile-Ife, who allowed Oduduwa (a foreigner) become King over them.
- After the departure of Oranyan to Oyo, he continued his royal reign in Oyo, becoming the Alaafin of Oyo as well as the Ooni of Ile-Ife at the same point in history, and quite rightly so, being the grandchild of Oduduwa.
- Upon the death of Oranyan in Oyo, the decision had to be made regarding the impractically of having a “long distance king” ruling from Oyo. So, a custodian was appointed to preside over Ile-Ife, and who better than the descendants of Adimu, who were already well respected at the time being the Olorisas, and keepers of the rituals, treasury and oratory of the gods. And anyway the Ile-Ife people were never known to be big on hereditary kingship – whoever was fit and able was welcome to lead.
- Thus, it is my submission that the Oonis of Ile-Ife have been the descendants of Adimu the Olorisas instead of being direct descendant of Oduduwa. The Oonis became viewed as brothers to the Oranyan descendants only because such is the Yoruba tradition (family are the people we grow up with in the same household – including servants).
- Therefore, the Alaafins of Oyo are the paramount kings and rulers of the yorubas. However, the Oonis of Ile-Ife (the “chosen’ ancestral home of Oduduwa) are also important in Yoruba culture being the custodians of all things spiritual and traditional, in particular the gods and ceremonial artifacts. 

Who is therefore number 1? I humbly submit that they are both very important depending on how it is considered. For direct lineage to Oduduwa (the Alaafin); for custodial priviledges to Yoruba gods, traditions and artifacts (the Ooni).
The British (as it was in their own tradition), recognized lineage as meaning supremacy and legitimacy, preferring to sign treaties with the Alaafin. However, as is true even today, money talks, and the custodian of the treasury wields enormous power too. He could decide to holdup any traditional rights of passage which are important to the yorubas, hence the reason why other Yoruba kings are usually linked to the Ooni because they require from him access to certain traditional paraphernalia.

* Personally, I am an Ekiti woman.