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Online version available in : http://arbitrer.fib.unand.ac.id

|    2339-1162 (Print) |    2550-1011 (Online) |

JURNAL ARBITRER

Submission Track A  B  S  T  R  A  C  T
Received: August 9, 2023
Final Revision: September 25, 2023
Accepted: September 26, 2023
Available Online: October 5, 2023

The paper examines the Adoption of ritual and poetry of Aláwòrò-Ẹkùn 
deity in combating regional instability in Nigeria. This was done with a 
view of projecting deity and its rituals as a means of resolving conflicts 
and instability in the society. The study makes use of in-depth interviews 
with four selected participants from Aláwòrò-Ẹkùn worshippers (one 
priests and three followers). These participants were selected from 
Arárọ̀mí-Ale one of the Àwórì communities in Lagos State. Audio-visual 
and photographic recordings were used for documentation of symbolic 
elements and oral performances at the shrines. The findings showed that 
ritual and poetry is an effective method to combat regional instability in 
Nigeria. It increases cooperation, trust and foster a sense of solidarity 
among neighboring communities. Also, it showed this deity as a savior that 
rescued people of Ọ̀jọ́ community in Lagos State and its environment from 
robbers, kidnapers, terrorist and the epidemic of 1935. The poetry becomes 
the means of communicating with the deity to fish out traitors and the 
aggrieved ones before sacrifices. The study concluded that Aláwòrò-Ẹkùn 
deity had played crucial roles right from the ancestral period by ensuring 
safety of Ọ̀jọ́ and Arárọ̀mí-Ale community. It also pointed to the fact that 
Aláwòrò-Ẹkùn deity is the pillar of peaceful co-existence and unity in 
Arárọ̀mí-Ale and Ọ̀jọ́ community. The followers were compelled to settle 
their grievance and grudges before appearing in Aláwòrò-Ẹkùn shine. If 
this is generally accepted, prolonged grudges or disagreement that may 
lead to instability in the community will be resolved and instability will be 
prevented. The findings showed that the adoption of ritual and poetry is an 
effective method to combat regional instability in Nigeria.

Keywords
Aláwòrò-Ẹkùn deity, deities, poetry, regional 
instability, traditional ritual

Correspondence
E-mail: opesan03@yahoo.co.uk

Article

Adoption of Ritual and Poetry of Aláwòrò-Ẹkùn Deity in 
Combating Regional Instability in Nigeria
Sanni Rifqat Opeyemi1

1Department of Nigerian Languages, Lagos State University of Education, Oto/Ijanikin, Lagos, Nigeria

Under License of Creative Commons Attributioni-Non Commercial 4.0 International.DOI: https://doi.org/10.25077/ar.10.2.116-125.2023
 

I. INTRODUCTION
The relevance of deities among Yoruba 

people, especially among their adherents cannot be 
underestimated. It is generally believed in Africa 
that deities wield special powers to meet their 
aspirations and make the society a better place 
to live. One of these needs was pointed out by 
Ilechukwu (2014), who pointed that the adoption 
of African Traditional religious methods in curbing 
the evil effects of corruption in Nigerian education 
system is better than other methods. He suggested 
some practices like putting the school property, 
money, etc in the custodian of a powerful deity, 
workers and students in education sector swearing 
oath in the shrine of a powerful and dreadful 

deity that they will not be involved in any form of 
malpractice.

Deities, often depicted as powerful and wise 
beings in various mythologies and religions, are 
sometimes associated with peaceful coexistence in 
the society. Deities, or gods and goddesses, have 
often been invoked throughout history as a means 
of resolving instability or addressing challenges in 
various cultures and religions. The belief in deities 
and their perceived power can provide comfort, 
guidance, and a sense of stability during times of 
uncertainty. The ability of these deities to restore 
peace and stability in the society is usually held 
in high esteem among the adherents. Some of the 
ways in which deities have intervened in resolving 


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instability are through spiritual guidance, faith 
and hope, protection and intervention, rituals 
and offerings, moral and ethical guidance and so 
on. This is in line with Agbaje-Williams (2005) 
submission that “the agents enforcing the traditional 
law in these courts believed in, relied on, resorted 
to and employed the influence of the supernatural 
forces, ancestors and ordeals of various types in the 
detection of crimes and criminals. This shows how 
strong and reliable the judgment made through the 
deities could be. The suggestion was supported by 
Kupoluyi (2020) in his findings that showed that 
government and traditional institutions are not 
collaborating enough in the fight against corruption. 
He then proposed that, necessary legislation are to 
be put in place by the various governments, most 
especially, at the state and local government levels 
to formalise the adoption of traditional African 
approach deliberately curb corruption and also to 
advise the various governments to promote the 
practice of indigenous African traditions.

Instability is the state of being unstable or 
lack of socio-economic stability while regional 
instability has been referred to as state of unrest 
or absence of peace in area or society. The issue 
of ethno-religious conflict, political and regional 
instability are traced to the level of frustration 
arising from getting below expectation. Regional 
instability can arise from variety of factors like 
historical conflicts, ethnics tensions, religious 
differences, economic disparities, natural disasters, 
and external interference. This is in line with Egbon 
(2001) was with opinion that military intervention in 
any country or community political structures and 
activities always give room to instability into the 
system of Government of the land and later brings 
down the economy of the country. It can have 
negative impacts on people, towns, economy and 
entire regions. Reducing it goes beyond welfare 
of the country experiencing political unrest alone, 
parties not directly involved too will benefit from 
it. The problems caused by instability needs to be 
reduced to minimum barest if not totally erased 
to bring peace harmony to all regions and Nigeria 
at large. In regions where there is conflict and 
instability, ritual poetry could potentially serve 
as a means of promoting unity and understanding 
among different groups. By sharing common 
themes and experiences through poetry, individuals 
from different backgrounds may be able to build 
empathy and find common ground. 

Raji, A & Wahab (2016) pointed that the issue 
of political instability has been a major challenge 
rocking the country with violence over the decade 
of Nigeria’s independence as a nation. This has 
been strong connection with regional instability. 
Political instability in Nigeria owe much of its cause 
to internal factors, however the interpenetration 
of internal and external factors especially geo-
political and economic interests of the international 
community constantly play a significant role in 
undermining the very processes and institutions 
that are expected to nurture democracy and to 
instill a sense of stability for societal development 
in Nigeria, Adeyeri, S. (2013). It is obvious that 
there is instability in the country, and it has affected 
both the citizen and the country negatively. There 
has been series of theoretical and empirical work 
investing into solutions and how to curb crisis and 
instability in the country (Nigeria) but no research 
work has focused on Aláwòrò-Ẹkùn deity rituals 
and appertaining poetries as a means of finding 
lasting solution to instability. This existing gap 
is the focus of this research work. It intends to 
enlighten and educate the society on how to use 
traditional religion, Aláwòrò-Ẹkùn and its poetries 
teaches, rituals and symbols in resolving issues, 
curb regional instability and bring peace and 
stability into the society. 

This paper examines the poetry and symbols 
of Aláwòrò-Ẹkùn deity among the Àwórì people 
of Lagos State, Nigeria. The poetry and symbols 
of this deity point at its supernatural prowess to 
combat incessant instability ravaging our society. 
This study is carried out to project the deity and 
its rituals as means to resolving conflicts and 
instability in the society. Also, to bring it to bear 
on the society that Aláwòrò-Ẹkùn deity among 
the Àwórì people of Lagos State can find a lasting 
solution to communal crisis and regional instability.

II. METHOD
This study makes use of both primary and 

secondary sources of data. The primary data were 
in-depth interviews with three purposively selected 
Aláwòrò-Ẹkùn worshippers (one priests and three 
devotees). These participants were selected from 
Arárọ̀mí-Ale one of the Àwórì communities in 
Lagos State where they worship this goddess. 
There were audio and video recordings of the 
rituals and poetry of deity. There was photographic 
documentation of symbolic elements at the shrine 
or groove and documentation of oral performances 


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related to the deity. Secondary data were sourced 
from books, journal articles, magazines and the 
Internet. The collected data were transcribed and 
analysed.

III. RESULT AND DISCUSSION
Several scholarly write ups are available on 

regional instability in the society, part of these 
research works is the submission of Agbu, Musa 
and Zhema (2020) that was based on insurgency, 
activities of armed herdsmen and general instability 
in Nigeria. This work concluded by suggesting a 
robust security network to completely neutralize 
the activities of the two groups in North-Eastern 
Nigeria. Raheem, Oyedele and Adeniyi researched 
work evaluate the causes and consequences of 
regional imbalance and inequalities in Nigeria. This 
study pointed to different causes and recommends 
remedies. Some of their recommendations was 
special government policy, legislative measures, 
urban development planning, and strict adherence 
to the principle of Federal character as stated in the 
constitution of the country. The work of Bouchat 
(2013) was based on the causes of instability in 
Nigeria and implications for the United States. It 
was revealed that regional and ethnic tension were 
major factors contributing to conflict. The study 
suggested that efforts to promote national unity 
and address regional disparities could help mitigate 
instability. Halliru (2012) revealed that “there is a 
social relationship between the level of expectation 
gap and that of frustration...” He explained further 
that it is the level of frustration arising from 
getting below expectation that shows the level of 
ethno-religious conflict and political instability in 
a society. Nigeria’s political instability and other 
related problems are basically a consequence 
of its leadership problem. At domestic level, 
African governments are run in ways that have 
been regarded as far from the modern western 
state systems upon which they are modelled (Osei 
Tutu, 2004). Hammerstad (2005) tracks the region’s 
progress from a hostile security complex to a nascent 
security community and asks what strategy for 
security integration should be employed to continue 
this positive trend. Another study is Annan (1998) 
that opinioned that Nigeria’s political instability is 
conventionally attributed to the way leaders sustain 
themselves in power. Leaders across the country 
hold onto office by purchasing support through the 
distribution of state resources; as such, any conflict 
over their allocation is thought to degenerate into a 

struggle over control of the state. Violence erupts 
either because some elites crave a larger share of 
the spoils controlled by the leader or because those 
outside the leader’s patronage-based coalition want 
access to resources to which they have been denied. 
Alberto and Chua (1997) study was based on thy 
neighbor curse: regional instability and economic 
growth. This work revealed that, the positive 
effect of reducing regional instability goes beyond 
welfare of the country experiencing political unrest 
alone, parties not directly involved too will benefit 
from it.

Regional Instability and Its Effect
Regional instability is a state of unstable 

situation in an area. Series of things can lead to 
regional instability. Herbert and Husaini (2018) 
mentioned that socio-cultural drivers of conflict, 
instability and resilience in Nigeria’s large and 
heterogeneous population, overlapping ethnic, 
religious, regional, and sub-ethnic (communal) 
identities mark the faultiness along which political 
claims and violent conflicts are made. As mild 
as disputes or conflicts is, if prolonged and left 
unresolved, it can lead to regional instability. The 
longer the conflicts stays, the more it becomes 
source of regional instability. Unresolved issues 
can cause boundary crisis, land dispute, unrest, 
poverty, low educational standards, and absence of 
a calm atmosphere. We briefly discuss few of these 
effects:
1. Displacement and Humanitarian Crisis

Land disputes and boundary conflicts that 
stem from regional instability frequently cause 
communities and populations to flee their homes. 
People may be forced from their homes, lose their 
jobs, and experience problems such as lack of food, 
housing, healthcare, and clean water, which might 
result to humanitarian disasters. Other effects 
of displacement include a loss of community 
cohesiveness, social and cultural upheaval and 
anguish.
2. Unrest and Conflict

Regional instability can foster a hostile climate 
that leads to civil conflicts, political violence and 
ethnic conflict. The populace may become fearful 
and insecure as a result, there may be a loss of life 
and property, and tensions and divisions between 
communities may worsen. Conflict and unrest 
can also have a negative impact on the economy, 
interrupt essential services like healthcare and 


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education, and have long-term social and economic 
repercussions.
3. Economic Inequality and Poverty

Regional instability can exacerbate economic 
inequality and poverty. Economic collapse, job 
loss, and a lack of chances for investment and 
development can result in widespread poverty, 
unemployment, and inequality. Inflation, currency 
depreciation, and restricted access to financial 
services are additional consequences of economic 
instability that can exacerbate poverty and other 
economic problems.
4. Low Educational Standards

Unstable regions can have an adverse effect 
on educational systems. Conflicts and a lack of 
resources have disrupted education. Low standards 
of education can be caused by a lack of funding, 
resources, and access to quality education. This 
may limit prospects for economic progress, impede 
the growth of human capital, and prolong cycles of 
poverty and inequality.
5. Lack of Peace

Regional instability can produce an atmosphere 
of dread, mistrust, and insecurity, which can affect 
community trust and social cohesiveness. Lack of 
tranquility can reduce movement, restrict access to 
essential services, and impede social and economic 
relationships. Additionally, it can undermine one’s 
mental health and general wellbeing and destroy 
social cohesion.

As earlier pointed that regional instability can 
be caused by series of irregularities, it is important 
to note that the regional instability caused by 
boundary conflicts, poverty, low educational 
standards, and an unrestful environment can have 
significant, linked effects on people, communities, 
and the environment regions. To reduce these 
negative consequences and encourage sustainable 
and inclusive growth, it is essential to tackle the 
underlying causes of regional instability and to 
advance peace, security and development. Dispute 
and conflicts are resolved within short period 
among the Aláwòrò-Ẹkùn deity devotees, they 
were able to prevent instability in Arárọ̀mí-Ale 
community and its environment. This had made the 
community to be safe from land disputes, political 
crisis and the likes since inception.

Aláwòrò-Ẹkùn Deity: An Overview
History confirms that male and female 

Aláwòrò-Ẹkùn led the first Ishuku-Alale and his 
people to Arárọ̀mí-Alé town in Badagry area of 
Lagos State, Nigeria in the 16th Century from Ile-
Ife. The first Ishuku-Alále and his men left Adéjùgbè 
compound, Ìtagbọn in Ilé-Ifẹ̀ to Ọ̀yọ́ town, Ọ̀yọ́ 
State, Nigeria. They stayed in Ọ̀yọ́-Ilé for a while, 
and later continue with their journey along with 
the two Aláwòrò-Ẹkùn (male and female). He left 
his wife and many other members behind to travel 
to where they are now in Arárọ̀mí-Ale of Badagry 
Local Government, Lagos, Nigeria. 

After a long journey, they arrived in Ọ̀jọ́ 
town of Lagos State, Nigeria. Prior to their arrival, 
the town was plagued with epidemics, robberies, 
kidnappings, terrorist enforcements and so on. 
History has it that with the arrival of the first 
Ishuku-Alále, his men and the two Aláwòrò-Ẹkùn 
statues, evil and evil doers in the community ceased, 
and they began to live in peaceful life, and their 
economy boomed. After a while, the first Ishuku-
Alále and his entourage left Ọ̀jọ́ and proceeded on 
their journey to settle in Arárọ̀mí-Ale of Badagry 
area, of Lagos State, Nigeria. Aba Ìbíkúnlé Ajọsẹ 
revealed that the ugly incidents returned to Ọ̀jọ́ 
town few days after they left. This now makes Ọ̀jọ́ 
town Chiefs to plead with the first Ishuku-Alále to 
assist and rescue them from the misfortunes. He 
obliged and sent male Aláwòrò-Ẹkùn deity statue to 
them in order to help them keep peace in Ọ̀jọ́ town. 
This is how the two Aláwòrò-Ẹkùn deities’ turnout 
to be separated, the male Aláwòrò-Ẹkùn was sent 
Ọ̀jọ́ town in Ọ̀jọ́ Local Government Area of Lagos 
State while the female Aláwòrò-Ẹkùn stays in 
Arárọ̀mí-Ale in Badagry Local Government Area 
of Lagos State. The Ishuku-Alále in Arárọ̀mí-Ale 
and his people are the ones that have right to lead 
worships and sacrifices in Aláwòrò-Ẹkùn shrine, be 
it male or female Aláwòrò-Ẹkùn till date. Below is 
the statue of female Aláwòrò-Ẹkùn at the shrine.

It was revealed that there is Òṣù and Ọ̀pá Ọ̀rẹ̀rẹ̀ 
statue at the shrine with Aláwòrò-Ẹkùn statue. 
The two are worshiped together with Aláwòrò-
Ẹkùn same time. All prayers and sacrifice items 
are presented to these statues at the shrine. These 
items used during sacrifice or spiritual ceremony 
include “ẹmu àjáàbalẹ̀” undiluted and fresh palm 
wine, bitter kola, kola, alligator pepper, local cock/
hen and white clothes. The picture below shows the 
worshippers during the concluding part of sacrifice 
and spiritual ceremony. 


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Aláwòrò-Ẹkùn Deity Poetries as a Solution to 
Regional Instability

Poetry has played a significant role in the 
worship and veneration of Aláwòrò-Ẹkùn deity. 
The Àwórì people of Arárọ̀mí-Ale have a rich and 
diverse spiritual tradition and practice. Aláwòrò-
Ẹkùn deity has its unique personality, attributes, 
functions and mythology, which are conveyed 
through songs, chants, and poems. Aláwòrò-Ẹkùn 
deity poetries are considered sacred art form in 
Yoruba culture, and they are used to evoke, honor, 
request and appreciate the goddess during religious 
ceremonies and rituals. The words and rhythm of 
the poetry are believed to connect the devotees/
worshippers with the deity and to facilitate 
communication between them. This has gone a 
large way in making Arárọ̀mí-Ale people to leave 
a peaceful life with one another. Some of the ways 
Aláwòrò-Ẹkùn deity can be used to prevent or 
solve regional instability in Nigeria is as follows:
1. Spiritual Guidance

Aláwòrò-Ẹkùn deity are often believed to 
be all-knowing and wise, capable of providing 
guidance and direction in difficult times to the 
worshippers. They turn to prayers, rituals, or 
divination practices to seek the guidance of deities 
in making decisions or resolving conflicts, hoping 
that the deities’ wisdom and insight will bring 
stability to their lives. It was revealed that prayers 
are the most commonly used during sacrifice and 
spiritual festivals. They presented the prayers with 
the three oral poetry modes – song, chant and poem 
as cited in Table 1:  

The above are prayers was rendered at the 
shrine by the Aláwòrò-Ẹkùn priest while other 
devotees responded with amen. The prayer request 
was against instigators of unrest, conflicts or 
instability against the entire community. As earlier 
pointed that Aláwòrò-Ẹkùn is a deity that knows-
all; there is no need of searching for the evil doers, 
the deity already knows them. This type of prayers 
scares away the evil doers and enemy of the land. 
It was revealed that Arárọ̀mí-Ale indigenes and 
settlers believed so much in Aláwòrò-Ẹkùn as a 

Figure 1. Aláwòrò-Ẹkùn Statue Figure 2. The Chief Priest, Researcher and the Devotees

Table 1. Aláwòrò-Ẹkùn Poetry (Prayers at the Shrine)

Yoruba Translation
Ọ̀tá ilé, ọ̀tá òde ni Enemy from home and 

outside, 
Ọ̀tá ọkùnrin ni, ọ̀tá obìnrin 
ni

Male enemy or female 
enemy

Ọmọdé ni, àgbà ni, Be it young or elderly enemy
Tí ó ro aburú tàbí ṣe aburú 
síwa,

That think evil or do evil to 
us

Aláwòrò kó má pokùn so 
gbogbo wọn ni o

Aláwòrò-Ẹkùn tie them 
spiritually 

Àṣẹẹẹ Amen
Gbogbo ẹni búburú tí kò fẹ́ 
kí ìlú tàbí àdúgbò warójú…

All evil doers that wants 
crisis or instability in our 
town…

Kí Aláwòrò-Àpónìkàn lọ 
pokùn so wọ́n kíákíá

Aláwòrò-Ẹkùn tie them 
spiritually immediately 

Àṣẹ! Amen
Agbára ẹ ṣì wà níbẹ̀, 
agbára ìgbà yẹn

Your origin power is still 
intact, use it on them

Ó ní bí o ṣe ń ṣe é, bí 
ẹnìkan bá ti ń bọ́mọ ẹ jà…

Deal with them the way you 
used to deal with enemies of 
your followers. 


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deity that is powerful and trustworthy, so they 
don’t joke with activities at the shrine. Making 
this request with or without prayer’s items has 
continuously serve as protection for the community 
as it did in 1935 and they got respite through the 
deity from their life-threatening epidemic. If the 
worship of this deity is adopted across Lagos State 
and in Nigeria generally it will minimize the level 
of instability in the Country.
2. Moral and Ethical Guidance

Aláwòrò-Ẹkùn deity is associated with moral 
and ethical teachings, which can provide a sense 
of stability and guidance during times of social or 
personal instability. It was revealed that member 
that will join them at the shrine must not have 
disputes with one another and if there is any, it must 
be settled before coming to the shrine (ilé Owá). 
The Aláwòrò-Ẹkùn poetry chanted by female 
devotees before embarking on rituals rites does not 
permit the aggrieved worshiper at the shrine. This 
a very strong stands forced the aggrieved ones to 
pour out their mind and give room for settlement. 
This has in one way or the other prevented crisis 
and instability of any form in the community. 
Research revealed that Arárọ̀mí-Ale community is 
one of the peaceful communities in Badagry Area 
of Lagos State, Nigeria.

Aside from the above, the poetry chanted as 
opening of sacrifice served as a kind of warning 
to non-members to prevent them from committing 
taboo. This period of stay indoor is a very short 
period that must be obeyed and it’s for the good of 
every members of the Arárọ̀mí-Ale community. 

Female devotees are the position seen in 
this picture while chanting the above poetry. This 
is done to prevent and safe people from being a 
victim. The worshipers give enough warning to 
avert troubles and any kind of crisis.

It was revealed that people take this warning 
with all seriousness and the community had no 
record of people doing otherwise. This invocation 
prevented evil doers from coming close to Aláwòrò-
Ẹkùn shrine nor to Arárọ̀mí-Ale community. This 
is because they know the calamity await them if 
they try it. This shows there is religious tolerance 
in the community and that has help them curb 
religious crisis and instability. Emulating this by all 
community around will surely put the country in a 
stable state. The is of ethical teaches as a means of 
securing peaceful co-existence and prevention of 
regional instability was categorically pronounced 
in Aláwòrò-Ẹkùn panegyric (oríkì). If devotees 
were able to abide this, they will be able to promote 
ethical behavior and value. Example of the teaches 
that stands as guide for Aláwòrò-Ẹkùn devotees is 
available in Table 3.

It was revealed that Arárọ̀mí-Ale people are 
like other Àwórì in Lagos State that sees selling of 
land to visitors as a way of developing their land. 
They believed that is a show of love and being 
accommodating. Some of the bad eggs among the 
Awori do resell land that the buyer did not build 
or used on time. This dubious attitude is a taboo 
among the Àwórì of Arárọ̀mí-Ale in Badagry. The 
underline section “Ọmọ mẹ́mu mẹ́mu tèmi nìkan 
kọ́, tẹbí mi ni” in above panegyric (oríkì) served 
as watch line for the devotees and the origin of 
Arárọ̀mí-Ale. This makes keeping whatever put in 
their custody or family property safe an important 
attitude/behavior to them. No one sell someone 
else land or family property/land secretly, it must 

Ìsàré Aláwòrò-Ẹkùn 
(Ẹ̀ka-èdè Àwórì) Chant Translation

Ọta múuu ẹẹẹẹ, ojú ẹkùn-
un-un-un-un aaaawo lọ̀ọ̀ọ̀ ọ̀

Ọta arrest him/her, be 
warned. 

Ọba muuuu u, ojú ẹkùn 
un-un-un

Ọba arrest him/her, be 
warned.

Ojoooo oro, ojú ẹkun unun 
aaawooo lọọọ

Ojo-oro, the Lion is 
warning

Ọgbẹ̀ òòòògburugburu, 
ooojú ẹkun-un-un

The one that turned with 
heavy sound

Ọba mu uuu oooju ẹkùn-un-
un aawo lọọ..

Ọba arrest him/her, be 
warned.

Yéè èè pà à! Yéè èè pà à!
Ẹgẹmọ, ooo Agẹmọ spirit!
Ikú reee Ògbèrè máa woooo This is death, non-believers 

do not dear it
Ó wò ó bẹ̀rẹ̀ gbé eeeee If does, it’s a dealt penalty

Table 2. Aláwòrò-Ẹkùn Chant

Figure 3. Female devotees


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being unjustly sanctioned… Here are some specific 
ways in which Aláwòrò-Ẹkùn sacrifices can be used 
to curb, prevent or resolve regional instability:
1. Promoting Values and Beliefs

Aláwòrò-Ẹkùn ritual festival comes up once 
in every three years and it is mainly for cleansing 
of sudden death and diseases. A day before the 
festival day is for prayers from the devotees. 
Female devotees visit the shrine with hen while 
male also hold their cock when visiting. The Chief 
priest and chiefs coordinate stand as coordinator 
as all devotees prayed sound health, peace and 
harmony, stability and prosperity with the hen/cock 
before presenting them to the deity. All the hens/
cocks are dropped beside the groove for cooking 
on festival day. 

The devotees and the whole of the community 
believed that once this is done with plain mind, 
Arárọ̀mi-Ale town is free from all evil and crisis 
for the next three years that another one will come 
up. It was revealed that this has never failed them 
since they have been doing it. This may mean that 
the sacrifice is accepted by the gods or that they 
were been conscious of what they believe in, 
whichever way its working for them. Sacrifices at 
Aláwòrò-Ẹkùn shrine is a powerful way to express 
shared values and beliefs within the community. 
Promoting this values and beliefs can also work 
in all other communities in Lagos State and the 
country at large and remove instability from all 
regions.
2. Building Solidarity

When members of a community come together 
to make sacrifices for a common cause or goal, 
they can develop a sense of solidarity and shared 
purpose. Sacrificing personal time, resources, or 
comfort for the benefit of the community can create 
a strong sense of connection and commitment 
among individuals. The connectivity of devotees 
during Aláwòrò-Ẹkùn ritual festival bring love 
among member. Passing round of left offer of 
sacramental meals at the shrine for members to 
have a taste served as bond and covenant among 
them. They have very strong belief in the word “a 
ti jọ jẹ lórí ewé” meaning we have together eating 
from the same pot with this it is a taboo for them 
to betray each other. This thus help keep peace 
in the society. Gathering where something like 
this is made possible with this type of beliefs and 
intentions, peace and stability will certainly present 

be agreed on by every member of the family. This 
has prevented the community from land dispute, 
boundary conflict and other instability. 

If this aspect of Aláwòrò-Ẹkùn devotees’ 
practice is emulated by all communities in the 
country, many of the crisis generated from land 
issues, boundary and the likes would have been 
prevented and the country would have been stabled. 
All these teaches are considered divine laws and 
they provide a moral compass for believers, and 
adherence to these teachings is believed to bring 
stability and order to the Arárọ̀mí-Àlè.

Aláwòrò-Ẹkùn Deity Rituals as a Solution to 
Regional Instability

Offering sacrifices to the deities is not peculiar 
to Àwórì people of Lagos State alone, it is a general 
act at the shrine and well recorgnised by all religion. 
Chief priest or priestess is the sacred one that offer 
the sacrifices to the deities or spiritual being. It can 
be in form of ritual meal or prayers items like kola-
nut, alligator paper, bitter kola, palm oil, honey, dry 
gin and so on. These items are offered in homage to 
gods as a means of appreciation for what god has 
done or with expectation of return.  

Aláwòrò-Ẹkùn sacrifice plays an important 
role in Arárọ̀mí-Ale town in Badagry Area of 
Lagos State, Nigeria. It serves as a means of 
strengthening social bonds, unbiased judgment, 
promoting a sense of unity and collective purpose, 
and expressing shared values and beliefs. These 
are in conformity with assertion of Odejobi (2013) 
who says the traditional Yoruba anti-graft approach 
is highly organised and prevents the innocent from 

Oríkì Aláwòrò-Ẹkùn Translation
Ọmọba Aléjùgbè bí ìta The offspring of a king who 

poeses copiously like moon
Ọmọ Aláwòrò-Ẹkùn tí ń 
ṣọdẹ-fìrù-gbálẹ̀

The offspring Aláwòrò Ẹkùn 
that hunt sweeping the ground 
with its tail 

Ọmọ Alekoko-bí-ọṣán 
(òwú)

The offspring who is as hard as 
string

Ọmọ A-ti-ṣaṣara-bomi The offspring he who deep 
hard brooms into the water

Ọmọ mẹ́mu mẹ́mu tèmi 
nìkan kọ́, tẹbí mi ni.

The offspring of though shall 
not touch, it does not belong 
to me alone. It belongs to the 
family lineage.

Ọmọ Ifẹ̀-Oòyè níbi 
ojúmọ ti ń mọ́ wálé ayé

The offspring of Ifẹ̀ source 
where day breaks 

Yéèpàà yéèpààà! … Yéèpàà yéèpààà!

Table 3. Aláwòrò-Ẹkùn Panegyric


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in such community.
3. Divine Guidance

It was revealed that devotees of Aláwòrò-Ẹkùn 
turned to their deities for guidance and wisdom 
in times of conflict. They turn to their deities for 
guidance to help them navigate conflicts and find 
peaceful resolutions through prayers, rituals, or 
meditation. The Aláwòrò-Ẹkùn statue, the Òṣù and 
the Ọ̀pá Ọ̀rẹ̀rẹ̀ at the shrine are all-knowing and 
all-seeing, and their guidance are sought to resolve 
disputes or conflicts in a fair and just manner. On 
spiritual day or sacrifice day, the Chief always 
consult the spiritual being at the Aláwòrò-Ẹkùn 
shrine by using a king of 4 faces kola-nut “obì 
àbàtà aláwẹ́ mẹ́rin” to ask about the activity of the 
day before embarking on it. The spiritual guidance 
given at the shrine through divinity served as guide 
on that day by given them instruction on what 
and what to do away with in order to make their 
community peaceful. The trust in this and adherent 
to instruction has been keeping Arárọ̀mí-Ale save 
from all forms of instability.
4. Rituals and Ceremonies for Divine Intervention

Arárọ̀mí-Ale deity traditions include rituals 
and ceremonies that are performed to seek the 
intervention or blessings of deities in resolving 
conflicts. These rituals involve full dressing with 
white color materials, offerings sacrifice and 
other symbolic acts like the use of fresh palm 
wine to rinse sacrifices items. These rituals can be 
performed during times of instability or crisis to 
seek blessings, forgiveness, or divine intervention. 
These activities are believed to appease the deities 
and seek their intervention in resolving the conflict 
at hand. Purification rituals during times of natural 
disasters or epidemic to seek the favor of the deities 
and restore balance are not left out from ritual 
practices. Arárọ̀mí-Ale rituals and ceremony serve 
as a way for individuals to express their emotions 
and seek solace during times of conflict, which 
contribute to their psychological well-being and 
aid in conflict resolution and prevent instability in 
the society.
5. Moral Teachings

Aláwòrò-Ẹkùn deities belief systems provide 
moral teachings and principles that devotees adhere 
to in order to resolve conflicts. These teachings 
emphasize values such as forgiveness, compassion, 
empathy, and tolerance, which guide them in 
resolving conflicts in peaceful and constructive 

ways. It includes teachings on conflict resolution 
and peaceful coexistence. Aláwòrò-Ẹkùn deities 
teaches also offers religious education to devotees 
and this help them to understand the teachings, 
beliefs, and practices of other religions. This 
help to reduce ignorance and misunderstandings 
that can lead to religious conflict and instability. 
People found at Aláwòrò-Ẹkùn shrine has 
Muslim and Christian religion names, yet they 
join in ritual festival and sacrifices. This shows 
high level religious tolerance in the community. 
Aláwòrò-Ẹkùn Chief priest promote dialogue 
and understanding between different members 
and in Arárọ̀mí-Ale. Bringing people together 
and promoting peaceful solutions to conflicts, 
had help to reduce tensions and promote stability. 
The idea of interfaith dialogue involving open 
and respectful communication between people of 
different religions is another teaches of Aláwòrò-
Ẹkùn devotees. This help them to reduce tensions 
between different religious groups and create a 
greater sense of understanding and tolerance. 

IV. CONCLUSION
This paper is on adoption of ritual and poetry 

of Aláwòrò-Ẹkùn deity in combating regional 
instability in Nigeria. In region where there is 
conflicts and instability, rituals and poetry of 
their deity could potentially serve as a means 
of promoting unity and understanding among 
different groups. By sharing common themes 
and experiences through poetry, individual from 
different backgrounds would be able to build 
empathy and find common ground. It is important 
to recognize that adopting ritual poetry as a means 
of solving regional instability would not be a one-
size-fits-all solution. 

Findings from the study affirms that Aláwòrò-
Ẹkùn deity is the pillar of peaceful co-existence 
and unity in Arárọ̀mí-Ale and Ọ̀jọ́ community. 
It was also revealed that poetry used during the 
rituals serves as a means of communicating with 
deity to fish out traitors and the aggrieved ones 
before sacrifices. The study showed that Aláwòrò-
Ẹkùn deity had played crucial roles right from 
the ancestral period by ensuring safety of Ọ̀jọ́, 
Arárọ̀mí-Ale community and its environment 
from rubbers, kidnapers, terrorist and epidemic. 
Offering sacrifices to Aláwòrò-Ẹkùn deity had also 
assisted in keeping Arárọ̀mí-Ale free of conflict 
and instability through promoting values and 
beliefs, building solidarity, divine guidance, divine 


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intervention, moral teachings, mediation and 
arbitration, faith and hope, divine justice deity and 
so on. This can also be extended to the neighboring 
communities, states and Nigeria at large if accepted. 
This study has been able to add to the existing body 
of knowledge in its enlightenment of importance of 
sacrifices and deity poetries in Yorubaland as against 
a mere spiritual purpose attached to the Aláwòrò-
Ẹkùn’s deity.

Recommendation
The paper therefore recommended that;

• the practice of using traditional deity that 
is focused on peacemaking in our society 
be encouraged and practiced instead 
of saying “I reject it in Jesus name” or 
“Hausubillahi mina Shaitọni Rọjeem” as 
proudly said by the fanatics Christians and 
Muslims. 

• Also, the poetry of deities like Aláwòrò-
Ẹkùn in our community be learnt and the 
thematic content be put into consideration 

for peaceful coexistence in the society.
• People should be encouraged to settle 

misunderstanding immediately as 
unresolved misunderstanding will affect 
our communication will God. Unresolved 
issues can also lead to communal or 
regional instability.

• The use of traditional means like black 
palm wine in Aláwòrò-Ẹkùn deity to 
prevent or cure epidemic should be 
encouraged. If this has been in use, it 
would have helped during Ebola, Lassa 
fever and Covid19 virus outbreak in the 
Country.

If all the above is put in practice and little quarrels 
are settled on time, issue of kidnapping, banditry 
and hired assassin will be a thing of the past because 
the aggrieved ones would have been appealed 
to. If other societies accept this idea and use the 
available similar deities in their communities the 
way Aláwòrò-Ẹkùn is being used, Nigeria will be 
free of all forms of anomalies.

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Resource Persons 
No Name Age Address Occupation Date
1 Aba Ìbíkúnlé Ajọsẹ 

(Chief Priest)
64 Oshuku Alále Palace, Arárọ̀mí-Ale, 

Lagos State, Nigeria.
King/
Business Man

15/01/2020

2. Chief Samuel 
Ebenezer 

73 Oshuku Compound, Arárọ̀mí, Lagos 
State, Nigeria

Farmer 15/01/2020

3 Àìná Ṣàǹgódínà 
Ìdéwú (Ìyálóde)

58 Ìdéwú Compound, Arárọ̀mí, Lagos 
State, Nigeria

Business woman 15/01/2020

4 Amínat Sádíkù 
(Erelú)

46 Market Road, Badagry, Lagos State, 
Nigeria.

Fashion Designer 15/01/2020