THE IJEBU PEOPLE
THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland. The Southern fringe is open to the sea with the coastlines of Epe, Ejinrin and Ikorodu. Despite the political division which has these three towns in Lagos while the main part of Ijebuland remains in Ogun State, the people have always regarded themselves as one entity even when the immigration legends which have often been cited point in different directions.
There are immigration legends which tend to link the Ijebu with the biblical Jebusites and Noah (hence Omoluwabi -- omo ti Noah bi -- the children of Noah) but these are farfetched. Other immigration legends trace the origin of Yoruba people, and by implication, the Ijebu to Mecca where Oduduwa, the legendary ancestor of the Yoruba, was said to be the son of King Lamurudu. Oduduwa, according to the legend, had to be expelled from Mecca when he resorted to idolatry. This is another unacceptable story in that it implied that the Yoruba must have come into existence as a group after faithful Muslims expelled Oduduwa some 1,500 years ago.
Ijebu traditional historians tend to stick to the migration legend that the people migrated to their present territory from a region of Sudan called Waddai which means that the Ijebu had a parallel migration wave just like other Yoruba who believe they came to their present abode via Oduduwa. That claim seems to be corroborated by a publication by one Haile Mariam which states that "the most powerful people that the Negede Orit (ancient Ethiopian immigrants into Africa) met in East Africa were the Jebus." Their King was claimed to be so influential that he appointed the governors of Yemen. If that king was the same Olu-Iwa, the legendary first Ruler of Ijebuland, we do not know.
There is a lot of evidence in support of the fact that the Ijebus migrated into Nigeria from Sudan. The most obvious is the Sudanese tribal mark which, though varied, is duplicated all over Yorubaland. In particular, the three vertical marks on both cheeks are the national marks in Ijebu. Moreover, in the border between South Sudan and Ethiopia, the original language which Arabic language has superseded is very similar to Ijebu dialect. Names of people such as Saba, Esiwu, Meleki (corruption of Menelik) and many others are still common in Ijebu and the South of Sudan.
A kind of flute which was formerly used during the coronation ceremony of the Awujale is still used in Ethiopia and South of Sudan. In the second place, the passage quoted from 'Ethiopian History' by Haile Mariam at the beginning of this essay shows that Negede Orit which entered Ethiopia
several centuries before King Solomon and the famous Makida, Queen of Sheba (about 900 B.C.) met the Ijebus on the east Coast of Southern Sudan.
The ancestors of the Ijebus who now inhabit Ijebu-Ode and districts came into Nigeria from the ancient Kingdom of Owodaiye of Ethiopia which came to an end as a result of Arab supremacy in Middle East and the Sudan where Owodaiye was situated. The Kingdom of Owodaiye was bounded in the North by Nubia; in the East by Tigre and the Kingdom of Axum; in the West there was no clear boundary, while along its South-Eastern border, it was bounded by the land of Punt. With these people the Ijebus share their culture and religion. With the Tigrians and ancient Axumites the Ijebus share their tribal marks which are made up of three vertical marks on the cheeks while with the Egyptians, the Nubians and Puntite people, the Ijebu share many of their funeral rites, the Agemo cult and the Erikiran.
The Yorubas in Nubia were the nearest people to the Ijebus in Owodaiye. Even the Ijebus differ from the Yoruba in many respects. For example, while the main Yoruba group practice circumcision on both male and female members of the family, the Ijebus never practice it on the female members; the Yorubas used to bore the lower part of the ear in both male and female while the male never bore in Ijebu.
The first major wave of Sudanese that entered Nigeria was led by Iwase who came to Ife several centuries before the major Sudanese immigrations under Oduduwa and Olu-Iwa. The Iwase group of immigrants came during the reign of Esumare of Ife Erinrin. The next groups of Sudanese immigrants were the Ijebus and the kindred peoples under Olu-Iwa, who entered the country at about the same time as the Yoruba under Oduduwa. There are many reasons to believe that they arrived before the main Yoruba group. The most important reason was stated in a Yoruba tradition that when Oduduwa was alive, he became partially blind and went to consult Agbon-niregun
, an Ife Priest, with a view to finding out what he must apply to his eyes to regain his sight. Agbonniregun recommended brine and so Oduduwa had to send one of his sons, Owa Obokun, to the sea to bring him sea water.
The latter wandered for many years in vain until he came to the King of Ijebu for help. This king sent a messenger to guide him to the sea and on Obokun's return to Ijebu, the King of the ljebus (Lewu Legusen) gave Obokun medicines for Oduduwa's eyes. And when Oduduwa applied the brine and the medicine, he regained his sight. The above tradition shows that the ljebus were in Nigeria before the main Yoruba stock because the king of Ijebu referred to was the fifth Awujale. In appreciation of this service, Oduduwa determined to visit the King of Ijebu, but he died about
fifteen miles east of Ijebu-Ode. His followers settled down at Idofe, a town which has now become extinct.
The Ijebu legend tracing their origin to Waddai must have brought the known rivalry between them and other Yoruba people. If, indeed, Lamurudu and Oduduwa descended from Omu, the younger brother of Olu-Iwa, there is some sense in the claim that the Ijebus are senior to other Yorubas and cannot, therefore, accept the junior position that put them under the Ooni of Ife or Alafin of Oyo.
The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned.
Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.
ORIGIN OF THE NAME "IJEBU-ODE"
The name "Ijebu-Ode", according to history, is a combination of the names of two persons namely, AJEBU and OLODE who were conspicuous as leaders of the original settlers and founders of the town. OLODE was said to be a relative of OLU-IWA, the first Ruler of Ijebu. It is difficult to say for certain which of them (AJEBU and OLODE) preceded the other, but tradition has it that Ajebu, Olode and Ajana met on this land, which was uninhabited dense forest. They consulted Ifa Oracle to determine the actual spot on which each one should make his place of abode. The Oracle directed that Ajebu should go and settle on a spot now known as IMEPE. OLODE and AJANA were to remain together at a place known today as ITA AJANA. The grave of Ajebu is still marked by a tomb erected by his descendants at Imepe, near Oyingbo market on the Ejinrin Road. Olode's grave is also marked at Olode Street at Ita Ajana Quarter, Ijebu-Ode. The two persons more conspicuous among the original settlers being AJEBU and OLODE, the town derived its name from their names, hence "IJEBU-ODE."
Ijebu-Ode town was divided into two main wards namely, Iwade and Porogun. Iwade was divided into two -- Iwade Oke (also called Ijasi) and Iwade Isale; that is, Upper and Lower Iwade (North and South). By this
division, there are three wards in Ijebu-Ode town. That was why the town was spoken of as "Iwade, Porogun, ljasi seketa ilu" unto this day: Iwade oke, lwade Isale and Porogun. Each Ward was divided into QUARTERS known as "Ituns." Iwade Oke has four quarters (Ituns); Iwade Isale has thirteen Ouarters (Ituns) and Porogun has eight Quarters (Ituns), making a total of twenty-five (25) Quarters.
Each Quarter had its own Quarter Head, who was known as 'Oloritun" -- the head man of the Quarter. All of them combined were spoken of, or referred to, as the 'Oloritun Medogbon" (twenty-five Olorituns -- Quarter Heads) and they constituted the ancient and traditional IJEBU-ODE TOWN COUNCIL. Each Quarter Head represents and expresses the views of the people of his Quarter with whom he holds regular meetings to discuss matters affecting general public interest. The meetings also serve as tribunals in settling minor civil matters.
The traditional twenty-five Quarters of Ijebu-ode are:
A. Iwade Oke, four (4) -- ljasi, Ita Ntebo, Odo Egbo and Ita Afin
B. Iwade Isale, thirteen (13) -- Idomowo, lyanro, Idele, Imepe, Ijada, Ipamuren, Ikanigbo, Isoku, Odo Esa, Agunsebi, Imupa and Ita Ajana.
C. Porogun, eight (8) -- Idewon, Mobayegun, Mobegelu, ltalapo, ldogi, Isasa, Idomowo-Muja and Ojofa.
GOVERNANCE
There were no political parties as known in modern democracy, and yet the ancient administrative set-up which ruled ljebu in those days was democratic in principle. There were political groups which had functions each in the administration of town. The administrative pattern in Ijebu-Ode was the same in all other towns under the sovereignty of the Awujale, in some cases with slight variations.
The Societies were:
1. The Pampa - the people;
2. The Osugbo - the executives;
3. The Ilamuren - the high chiefs;
4. The Odis - palace assistants (officials) and servants; and,
5. The Parakoyi - equivalent to the Chamber of Commerce.
1. THE PAMPA
The Pampa, though the lowest in rank in Ijebu society, was the mother and spring board of the other groups. The Pampa was the people to whom we refer as the electorate in modern democracy and from them the others derive their authority. Without the Pampa, the Osugbo and the Ilamuren, even the Oba did not exist. The Pampa was the voice of the common people
which must be heeded in the administration of the town. Titles in the Pampa Society were as follows:
1. The Agbon whose area was lwade Isale;
2. The Kakanfo whose area was Porogun; and,
3. The Lapo-Ekun whose area was Iwade Oke (Ijasi).
These three are equals in their respective Wards. There were also two other chiefs of lower rank. These were:
1.
The Jagun for the whole of Ijebu-Ode (attached to Agbon in Iwade Isale); and,
2. The Likotun for the whole of Ijebu-Ode (attached to the Kakanfo Porogun).
Other Chiefs lower in rank to the Jagun and Likotun were the Ashipas -- one for each Ward: Iwade Isale, Iwade Oke and Porogun. Their functions were to be the medium of information between the mass of the people - the "Womparis"- and the higher chiefs. Matters of any kind from the outlying districts (the farms attached to particular wards) came through them; but there were however, certain villages which come only through the Olisa and some through the Egbo.
2. THE OSUGBO
This is a Cult - a Fraternity of Chiefs and Elders which was also the Executive Authority of the town. It has also a religious character. Two brass images known as "Edan" was the center of worship in the Osugbo Cult. It was the highest group and Cult and commanded the respect and obedience of all. Women were admitted into it by initiation but such women must have passed child bearing age. Titles in Osugbo in order of precedence were:
1) Odele Olurin;
2) The Oliwo;
3) The Apena; and,
4) The Akonoran.
They had different functions in the Osugbo, the Apena being the Chief Steward in the Society. There was an inner circle known as the Iwarefa consisting of only six members as the name implied including the Apena and the Odele Olurin. The Oliwo and the Akonoran were not in the Iwarefa Circle. The Osugbo was the Legal Executive - they enforced the law and executive judgement in capital crimes. They were also members of the "Owa" - the King’s Court.
3. THE ILAMUREN
The Ilamuren is the class of High Chiefs under the headship of the Olisa. Other chiefs in this class are the Ogbeni-Oja, Egbo, Olotufore, Apebi and other Chiefs that may have been initiated into the class having fulfilled all the conditions of initiation and provided "Eran Iboje" (a feast of ram or goat.
The seat of the Ilamuren is ILISA. But when it comes to the (Aafin) Palace of the Awujale, the Ogbeni-Oja takes precedence over any chief. The "Oja" in
the Ogbeni-Oja title is not "market" - (its common meaning) but the PALACE (AAFIN AWUJALE).
The Ogbeni-Oja title had remained vacant for a long time in Ijebu history. Not much was known about its relevance and importance until Chief T. A. Odutola became the Ogbeni-Oja. The position of the Ogbeni-Oja in the society became clearer and recognized during the reign of Awujale Gbelegbuwa II. The highest title (not hereditary) a free born Ijebu can aspire to is that of Ogbeni-Oja.
Professor E. A. Ayandele confirmed this in his book: The ljebu of Yorubaland, 1850- 1950: Politics, Economy and Society (Heinemann, Ibadan, 1972); part of last paragraph page 11, he wrote:
"Final reconciliation was effected when Odutola was able to purchase the highest title available to a commoner - that of Ogbeni-Oja; a position that put him defacto next in rank only to the Awujale."
Again Foluso Longe in 1981 and in his book: A rare breed - The story of Chief Timothy Adeola Odutola last paragraph of page 13 wrote:
"Little is known in the country about Adeola Odutola's political activities, yet he dominated the politics of Ijebuland from about 1945 to the present time where, in his position as Ogbeni-Oja, he is in his own chieftaincy line next in rank to the Awujale as his Prime Minister and a moving force in Ijebuland."
Ogbeni-Oja Odutola enjoyed very high and dominant position in the Royal Court of the Awujale. When Awujale Gbelegbuwa II acceded to the request of the Orimolusi of Ijebu-Igbo and granted him permission to wear beaded coronet 1950, it was Ogbeni-Oja Chief Odutola who, as representative of the Awujale presided over the ceremony in Ijebu-Igbo and presented the beaded Crown to Orimolusi Jewel Adeboye.
When Oba Adesanya, Gbelegbuwa II, joined his ancestors in January 1959, it was Ogbeni-Oja Chief Odutola who became the Chairman of the Regency Council, and presided over the affairs of Ijebu-Ode during the interregnum.
The Western Region Government also accorded the office of the Ogbeni-Oja deserved recognition, in the official letter to the Local Government Adviser announcing the appointment of the new Awujale Adetona on 4tn January, 1960 (Ref. CB41/333), the Permanent Secretary, Ministry of Local Government directed:
"I am to request that Chief Odutola, the Ogbeni-Oja be informed that for the same reason, the Minister regrets that he was unable to notify him of the appointment before the publication of the press release."
Chief Odutola presented the new Awujale, young Oba S. K. Adetona to ljebu people at Itoro, Ijebu-Ode on 14th January, 1960.
Historians must however note the consolidation and modernization which have been effected in the hierarchy of the High Chiefs of ljebu-Ode in recent years and during the reign of the present Awujale. By 1995, Oba Adetona had evolved and established an orderly and traditional system of succession among this class of High Chiefs.
4. THE ODI SOCIETY
This was composed of the Oba’s attendants. Their descendants also come into this rank. They were employed as messengers of the Oba. They were first styled "Agunrins" and later became "Odis" by promotion. Another category in this class are the refugees (asaforiji) who sought refuge under the Oba because of one reason or the other from their homes and/or countries. From this Odi rank some were promoted and then they could leave the Oba's Palace and occupy land allotted to them by the Oba on which they lived with their own family. They farmed in the Oba's land for their living, but were always at the Oba's service whenever he needed them. But the land will never pass to them.
5. THE PARAKOYI
This is a Society which was more of a commercial nature than political. It was the equivalent of the Chamber of Commerce. Members looked into anything pertaining to trades and market disputes. They have Olori Parakoyi (Head) and his Ashipas in running the organization.
6. THE ANCIENT TOWN COUNCIL
What could be described as the Town Council in those days was the Council for Olorituns known as "Oloritun Medogbon" that is the twenty-five Quarter Heads in ljebu-Ode. For example, there were twenty-five Quarters and each had its own Quarter Head called "Oloritun" whom the people respected and was recognized by the Awujale. The people of the Quarter met regularly in his house and dealt with petty matters among themselves. There, other matters of general public interest were discussed. All these Quarter Heads also met to discuss all matters affecting the common interest of the town. Each Oloritun represented the people of his Quarter: This organization formed the link between the people and the governing authority.
OBASHIP IN IJEBULAND
- From Gbelegbuwa II to Ogbagba II
IJEBULAND, 31st December, 1959:
The last day of the sixth decade of the 20th century.
The ljebus awaited a new Paramount Ruler- Awujale of Ijebuland. January, 1959 had witnessed the termination, through natural causes, of the reign of Oba Daniel Robertson Adesanya, Gbelegbuwa II, and the 57th Awujale. Yet during his last years in office, Oba Adesanya had carved for himself a significant role in the Chieftaincy declaration affecting the Awujale stool. Also he had, as it should be according to Ijebu custom, ensured the Awujale Paramountcy in all Chieftaincy declarations in Ijebuland.
In an epic struggle, Oba Adesanya successfully fought the new politicians who wanted to employ their new political stature to diminish the age long rights, and authority of the Awujale on the selection of Obas and important Chiefs in Ijebuland as the principal consenting authority. By the time the new Chieftaincy Declarations in Ijebuland were considered and approved by the Government of the Western Region of Nigeria in 1957 and 1958, the Awujale's authority had been recognized, reaffirmed and entrenched in the State's laws.
One letter stood out to epitomize Oba Adesanya's stand and historically is worth recording in the context of the developments in the royal field during Gbelegbuwa II reign and the experiences of the past forty years (1960 - 2000). In a letter dated 24th June, 1957 and sent to the Permanent Secretary, Ministry of Justice and Local Government, Western Region, Oba Adesanya stated:
"1. I wish to invite your serious attention to the itching question of Chieftaincy Declarations as they are at present being made in this division under the shelter of the Western Region Appointment and Recognition of Chiefs Law, 1954.
2. The omission which is being made by District Councils in setting aside the authority of the Awujale is purely intentional. The ordinary Ijebu man in the street quite well knows that the tradition and custom of Ijebuland laid it down that it was a grievous offence to wink an eye at the authority of the Awujale on all Chieftaincy matters in Ijebuland. The law itself which these Councils are quoting so flagrantly does not appear to give them the illusive backing which they rest upon so securely. Section 3 (1) of the law says: "the competent Local Government Council shall make a declaration in writing setting out the native law and custom.
3. According to this section it seems obvious that the Regional Government had initiated the programme the right and proper way
by respecting the "native law and custom". But the competent Local Government Councils choose the independent and defiant attitude of setting out the native law and custom in their own irresponsible way leaving the Awujale entirely out of the picture, and not obtaining his comments.
4. Here, I wish to quote a precedent to substantiate the veracity of my claim. When the declaration in respect of the Orimolusi of ljebu-Igbo was being made in 1955, the Ijebu-Igbo Local Government Council did not, at the outset, see the necessity of obtaining the Awujale's comments until I forwarded a complaint to the Ministry against their utter disregard of the native law and custom of Ijebuland. Immediately thereafter, your letter No. 27751/18/68 of the 23rd of December, 1955 instructed them to adopt the proper procedure and then a paragraph was inserted in their declaration indicating that the consent of the Awujale must as a rule be obtained. If, therefore, the principle which this letter is trying to emphasize had been established at the very beginning there would have been no grounds at all for this kind of complaint.
5. In order, therefore, to find an early remedy to this unsatisfactory and disgusting affair, I wish to suggest that a foolproof amendment to the law or a new section thereto be made showing positively that no Chieftaincy declaration would be complete without reference to the Paramount Chief of the Division or province concerned according to the native law and custom of the area. And not only that, but also that the comment of such Paramount Ruler should be obtained before the final stage is reached. It was thereafter that such declaration could be submitted for approval.
6. I do hope every effort would be made in due course to adjust the situation by restoring to the Awujale his age long authority in all chieftaincy matters in Ijebu Division."
The reply came swiftly from the Permanent Secretary. In a letter dated 21st August, 1957, he informed the Awujale:
"1. I am directed to refer to your letter dated 24th of June and to inform you that Section 4(2)(a)(vi) of the Chiefs Law 1957 requires the Chieftaincy Committee of a competent Council when making a declaration to record therein the identity of any person whose consent is required to an appointment made by the King maker and the usage regulating the granting or withholding of such consent.
2. The Local Government Adviser, Ijebu, has already addressed you on this subject in his letter No. 2729/160 of the 25th of July
and he is being requested to consult you in future before forwarding for approval declarations in which you claim the right of final consent."
Ijebu Division then comprised of one Divisional Council and eight District Councils. Apart from the Awujale, the Paramount Ruler, the Chieftaincy Declarations covered 21 0bas and scores of other traditional chiefs. The royal fathers affected were:
Ijebu Ode District Council: NIL
Ijebu Southern District Council:
The Dagburewe of Idowa, The Gbegande of Ososa, The Liken of Ibefun and The Otunba (Olomu of Omu)
Ijebu-Igbo District Council:
The Orimolusi of ljebu-Igbo
Ijebu Northern District Council:
The Ebumawe of Ago-Iwoye, and The Alaporu of Ilaporu
Ijebu Eastern District Council:
The Ajalorun of Ijebu-Ife, The Olowu of Owu, The Akija of Ikija, and the Oloko of Ijebu -Imusin
Ijebu Waterside District Council:
The Lenuwa of Ode-Omi, The Oloja (Liken) of Iwopin, The Onipe of Ibu, The Elero of Itebu, and The Onirokun of Irokun.
Ilugun/Alaro District Council: NIL
Ijebu Western District Council:
The Moloda of Odogbolu, The Oremadegun of Odogbolu, The Elesi of Odogbolu, The Olugbani of Okun-Owa, and The Akalako of Aiyepe.
Above was the situation in 1959. On 4th January, 1960, the appointment of young Prince Sikiru Kayode Adetona as the Awujale of Ijebuland was approved by the Governor-in-Council of the Westem Region of Nigeria in accordance with the Provision of Section 16(1) of the Chiefs Law, 1957.
What has happened to OBASHIP in Ijebuland during the last 40 years (1960-2000)? How has Oba Adetona employed the traditional institution of Obaship to provide constructive leadership among Ijebu Communities? How have the communities clamored for this new instrument of cultural and
economic advancement? The employment of royal benevolence to unleash the innate abilities and desires of ljebu rural communities and provide good leadership and stability is one of the great innovations and achievements of Oba Adetona's continued reign in Ijebuland.
The record is impressive. The potentials for development are innumerable. In the last two decades, Oba Adetona has honored 28 Communities with the grant of coronet. Oba Adetona deserves full credit for his royal engineering works by which scores of Communities in Ijebuland have been nurtured and encouraged to produce dynamic traditional leadership through the grant of Coronet status. More Communities are still clamoring for this honor from the Awujale.
While some titles like the Obelu of Esure were upgraded to Part II and the Alamunren of Okelamuren resuscitated and as well upgraded to a Part II Chieftaincy, the last 20 years (1980-2000) witnessed the recognition of the headship of the following communities as Obas with their coronets approved and recognized by the State Government:
1. Molipa Community, Ijebu-Ode (Oba J. O. Sonoiki, Lipa of Molipa)
2. Oke-Ako Community (Oba J.A. Osunsami, Aladeken of Oke-Ako
3. Isiwo Community (Oba (Engr.) S.A. Salisu, Lamodi of Isiwo)
4. Itamarun Community, Ijebu-Imusin (Oba J.A. Adenaiya, Magunsen of ltamarun)
5. Ilodo Community, Ijebu-Imusin (Oba (Engr.) I. O. Ajede, Ogirimadagbo of llodo)
6. Ogbere Community (Oba M.A. Orelaja, Sapenuwa of Ogbere)
7. Igbaga Community (Oba M.A.O. Adenaike, Oyebola of Igbaga
8. Jobore Community (Oba A.A.A. Omotayo, Kobowore of Jobore
9. Odoyanta Community (Oba S.O. Erinle, Ayanta of Odoyanta)
10. Imoru Community (Oba M.A. Obalaja, Oru of Imoru)
11. Ijesha-Ijebu Community (Oba I. O. Adekoya, Ayanyelu of Ijesa-Ijebu)
12. Ala Community (Oba E. A. J. Ogunbanke, Okemu of Ala)
13. Ojowo Community, Ijebu-Igbo (Oba D. A. Kuyeba, Olojowo of Ojowo)
14. Oke-Agbo Community, Ijebu-Igbo (Oba H. O. Abass, Bejeroku of Oke-Agbo)
15. Japara Community, Ijebu-Igbo (Oba M. K. Odujobi, Abijaparako of Japara)
16. Atikori Community (Ijebu-Igbo) (Vacant; Kegbo of Atikori)
17. Oke-Sopen Community (Ijebu-Igbo) (Vacant; Sopenlukale of Oke-Sopen)
18. Isonyin Community (Oba A. K. A. Ogunuga, Saderiren of Isonyin)
19. Ilugun South Community (Oba G. A. Banjo, Ajalaiye of Ilugun South)
20. Ilugun North Community (Oba (Engr.) J. B. Otukoya, Oligun of Iligun
21. Odosenlu Community (Vacant; Olu of Odosenlu)
22. Odoregbe Community (Oba S. A. Osisanya, Yepenruwa of Odoregbe)
23. Abigi Community (Oba S. A. Osunlaja, Ojotumoro of Abigi)
24. Efire Community (Oba M. A. Adeniyi, Elefire of Efire)
25. Ibiade Community (Vacant; Alarige of Ibiade)
26. Odolowu Community (Vacant; Olowu-Iji of Odolowu)
27. Itele Community (Vacant; Moyegeso of Itele)
28. Ogbogbo Community (Vacant)
MEMBERS OF IJEBU TRADITIONAL COUNCIL
1. HM Oba (Dr) S. K. Adetona - Awujale of Ijebuland (President)
2. HRH Oba A. A. Oguntayo - Ajalorun of Ijebu-Ife
3. HRH Oba Y. O. Adekoya - Dagburewe of Idowa
4. HRH Oba O. A. Alakija - Akija of Ikija
5. HRH Oba A. O. Odebunmi - Olowu of Owu-Ijebu
6. HRH Oba L. A. Adewale - Ebumawe of Ago-Iwoye
7. Oba S. A. Onafowokan - Oloko of Ijebu-Imushin
8. HRH Oba M. A. Daini - Alaiye of Odogbolu
9. HRH. Oba G. A. Abiodun - Owa of Okun-Owa
10. HRH Oba A. O. Ogunrin - Olomu of Omu-Ijebu
11. HRH Oba G. O. A. Adetoye - Liken of lbefun
12. HRH Oba J. A. Adesanya - Gbegande of Ososa
13. HRH Oba J. A. Quadri - Alaporu of Ilaporu
14. HRH Oba E. A. Oreniyi - Obiri of Aiyepe
15. HRH Oba A. K. A. Ogunuga - Saderiren of lsonyin
16. HRH Oba (Dr) K. A. O. Sansi - Obelu of Esure
17. HRH Oba L. A. A. Adelaja - Alakan of Aiyepe
18. HRH Oba O. A. Awofeso- Elerunwon of Erunwon
19. HRH Oba A. A. A. Omotayo - Kobowore of Jobore
20. HRH Oba (Dr.) Remi Adeoye - Alamunren of Okelamunren
21. HRH Oba E. A. A. Deinbo - Alaiye Aba of Aiyepe
22. HRH Oba M. A. Obalaja - Oru of Imoru
23. HRH Oba S. A. Odukoya - Oliworo of Iworo
24. HRH Oba J. A. Adenaiya - Magunsen of Itamarun
25. HRH Oba Orimolusi of Ijebu-Igbo - Vacant
26. HRH Oba Onipe of Ibu-Arijan - Vacant
27. HRH Oba Elero of Itebu - Vacant
28. HRH Oba Olowu of Aiyepe - Vacant
29. HRH Oba Limeri of Awa - Vacant
30. HRH Oba Oloru of Oru - Vacant
31. HRH Oba Moyeso of Itele - Vacant
32. Oba Olowu-Iji of Odolowu (Okun-Owa)- Vacant
33. HRH Oba B. A. Ogunnuga - Akalako of Aiyepe
34. HRH Oba J. Ola Adekoya - Liken of Iwopin
35. HRH Oba F. R. A. Adegbesan - Onitasin of Itasin
36. HRH Oba Babs A. Adebisi - Elese of Ilese
37. HRH Oba Lenuwa of Ode-Omi - Vacant(?)
EX-OFFICIO MEMBERS
1. Chairman, Ijebu-Ode Local Government
2. Chairman, Odogbolu Local Government
3. Chairman, Ijebu East Local Government
4. Chairman, Ijebu North Local Government
5. Chairman, Ijebu North-East Local Government
6. Chairman, Ogun Waterside Local Government
OBAS WHO ARE NON-MEMBERS OF IJEBU TRADITIONAL COUNCIL
1. HRH Oba J. A. Osunsami - Aladeken of Oke-Ako
2. HRH Oba J. O. Sonoiki - Lipa of Molipa, Ijebu-Ode
3. HRH Oba S. A. Salisu - Lamodi of lsiwo
4. HRH Oba I. O. Ajede - Ogirimadagbe of Ilode
5. HRH Oba M. A. Orelaja - Sapenuwa of Ogbere
6. HRH Oba M. A. O. Adenaike Oyebola of Igbaga
7. HRH Oba S. O. Erinle - Ayanta of Odoyanta
8. HRH Oba I. O. Adekoya - Ayanyelu of Ijesa-Ijebu
9. HRH Oba E. A. J. Ogunbanke - Okemu of Ala
10. HRH Oba Olubisowa of Odolubisowa – Vacant
11. HRH Oba J. O. Erinle - Elesi of Odogbolu
12. HRH Oba Sopenlukale of Oke-Sopen (Ijebu-Igbo) – Vacant
13. HRH Oba D. A. Kuyeba - Olokine of Ojowo (Ijebu-Igbo)
14. HRH Oba Kegbo of Atikori (Ijebu-Igbo) – Vacant
15. HRH Oba H. O. Abass - Bejeroku of Oke-Agbo (Ijebu-Igbo)
16. HRH Oba M. K. Odujobi - Abijaparako of Japara (Ijebu-Igbo)
17. HRH Oba G. A. Banjo - Ajalaiye of Ilugun South
18. HRH Oba J. B. Otukoya - Oligun of Ilugun – North
19. HRH Oba Olu of Odosenlu - Vacant
20. HRH Oba S. A. Osisanya - Yepenruwa of Odoregbe
21. HRH Oba B. O. Omosehin - Onirokun of Irokun
22. HRH Oba Alarige of Ibiade - Vacant
23. HRH Oba S. A. Osunlaja - Ojotumoro of Abigi
24. HRH Oba (Lt. Col.) Ade Adesote - Oloja of Aiyede
25. HRH Oba M. A. Adeniyi - Elefire of Efire
DEITIES IN IJEBU
AGEMO
Foremost among the deities in Ijebu is the Agemo which is jointly celebrated by Ijebu communities in June/July of every year. The Agemo is a rallying factor among the communities that make up Ijebu state. It is believed that the idea was initiated by the Obanta himself as an annual assembly of his priests (Alagemos) at Imosan to curb an unusual incidence of recalcitrance during the dispersal of townships. He was said to have summoned the Agemo priests from 16 different locations to Ijebu-Ode for heart-to-heart (frank) discussion.
Obanta prepared well for his visitors whom he feted and had discussion (oro awo) with. These priests too, as it was normal with them, came with their instruments of power (and defense). And to prevent a possible attack on the people, Obanta made the meeting more business-like so that none of their powers could filter to the people.
The Agemos (in the order of dancing at Agbala Imosan & Ijebu Ode) are:
1. Tami (Odogbolu);
2. Olumoro (Imoro);
3. Serefusi (Igbile);
4. Posa (Imosan);
5. Moko (Okun);
6. Alofe (Ijesa-Ijebu);
7. Onugbo (Okenugbo);
8. Iju (Imosan);
9. Lapen (Oru);
10. Magodo (Aiyepe);
11. Bajelu (Imuku);
12. Lubamisan (Ago-lwoye);
13. Petu (Isiwo);
14. Ogegbo (Ibonwon);
15. ldobi (Ago-Iwoye); and,
16. Nopa (Imushin).
Other fetish Agemo Priests that do not perform dancing rites are:
1. Onijagbori (Imosan);
2. Adie (Ago-Iwoye); and,
3. Ogi (Idogi, Ijebu-Ode).
The Agemo festival has since followed the format with people celebrating it with pomp and pageantry. The Alagemos usually follow a permanent festival route during which women are compelled to stay indoors. The Awujale is the one that now receives the Alagemos through their head (Tami) whom he, Awujale, will receive at Ipebi before the usual "ee ke ee" is chanted to signify the arrival of the other Alagemos.
ORO
Oro festival is also common to Ijebus. It is used to cleanse the communities of bad omen. It usually comes up before the Agemo festival as a strategy of preparing the ground for the Alagemos to ensure that the communities have been rid of evil spirits as well as epidemics. It is believed that communities are safe after Oro festival (Igbalu) and so "Eiye a ke bi eiye and Eran a ke bi eran." Women are not allowed to witness Oro worship which is usually a seven-day programme. In Ijebu-Ode, the Oro comes out in the night when women must not only stay in-doors, but must equally not attempt to peep at all, while in some Ijebu villages women are kept in-doors throughout the day.
EBI
Also celebrated is the Obinrin Ojowu (Ebi) which usually falls between February and March of every year (beginning of planting season). The Olowu is priest of Obinrin Ojowu who directs the rites and takes responsibility for its worship. Before the Obinrin Ojowu celebration, the Olowa would have had to consult with the Awujale and secure his consent on three different occasions. He will then pass death sentence on dogs that have no palm fronds around their necks.
The Iroko tree at Odo -Esa is very important to Obinrin Ojowu festival as some rites are performed under it and a dog is usually killed and hung on it throughout the year. Also associated with the festival is the Woro carnival (which usually takes people round the community) and the practice of youths testing might and level of endurance with cane competition. They engage themselves (in twos and beat each other until one gives up (by hanging his cane).
LEGURU
The month of August is usually devoted to the worship of Leguru (although this is no longer popular) in remembrance of the bravery of the Onisemu Leguru. He was said to have volunteered to sacrifice himself to save Ijebu Ode from being taken over by the lagoon which overflowed some areas of the township. Unconfirmed reports have it that the town was then faced with the threat of the Lagoon taking over the whole place, and as was predicted, the town would only become a port (not as currently habitable).
The man, it was said, was a foremost priest who decided to brave the sacrifice when Ifa talked about the grave implication of retaining the water in the town. Reports have it that Leguru himself performed the divination and was then not prepared to change or twist the facts as revealed by Ifa that he (Leguru) was the one that could save the town by sacrificing himself. People still claim to hear him perform divination (under water) around a portion of the Lagoon at Epe.
PAST AND PRESENT AWUJALES
1. Olu-Iwa
2. Oshi
3. Obanta
4. Monigbuwa
5. Oba-Guru
6. Oba-Loja
7. Oba-Lofin
8. Oba-Apasa
9. Oba-Ofinran
10. Obaruwa
11. Obangaju
12. Tolumogboye
13. Lapengbuwa
14. Otutubiosun
15. Ajuwakale
16. Adisa
17. Jewo
18. Elewu-Ileke
19. Ajana
20. Olotunoyese
21. Olumodan
22. Mase
23. Ore-yeye (Female)
24. Agunwaja
25. Jadiara
26. Asapo-Okun
27. Afolajoye
28. Omila
29. Mekun
30. Gbogidi
31. Ore-geje (Female)
32. Oluyoruwa
33. Muwagona
34. Olope
35. Ayora
36. Fesojaiye
37. Rubakoye (Female)
38. Sapennuwa
39. Oniyewe
40. Boyejo
41. Moyegeso
42. Orodudu-joye
43. Atewogbuwa
44. Gbelegbuwa - 1760
45. Fusengbuwa - 1790
46. Setejoye - 1819
47. Figbajoye Anikilaya - 1820
48. Ademuyewo Fidipote - 1852
49. Adesimbo Tunwase (Aboki) - 1886
50. Adeleke Ogbagba I - 1895
51. Adeona Fusigboye - 1906
52. Ademolu Fesogbade - 1915
53. Adekoya Eleruja - 1916
54. Ademolu Fesogbade - 1917
55. Adenuga Folagbade - 1925
56. Ogunnaike Fibiwoga - 1929
57. Daniel Adesanya Gbelegbuwa II - 1933-1959
58. Sikiru Adetona Ogbagba II – 1960
*(Nos. 52 and 54 are the same person).
By the declaration made under section 4(2) of the Chiefs Law 1957 of the Customary Law regulating the selection of the Awujale of Ijebuland Chieftaincy, there are Four Ruling Houses and the identity of each Ruling House is:
i. The Gbelegbuwa Ruling House;
ii. The Anikinaiya Ruling House;
iii. The Fusengbuwa Ruling House; and,
iv. The Fidipote Ruling House.
The Declaration was approved 25th August, 1959 and registered on 1st September, 1959.
ORIGIN OF THE YORUBAS (PART II)
The origin of the Ijebus has been variously given. One account makes them spring from the victim offered in sacrifice by the King of Benin to the god of the ocean. Hence, the term "Ijebu" from "Ije-ibu" (that is, the food of the deep). The Ijebus themselves claim to have descended from "Oba-nita," thus, referring to themselves as "Ogetiele, eru Obanita" (that is, "Ogetiele, servants of Obanita"). But who was this "Obanita?"
Tradition says he also was a victim of sacrifice by the Olowu or King of Owu. It was said that the Olowu offered in sacrifice a human being where two roads crossed; this was termed "Ebo-ni-ita," a sacrifice on the highway. This was a situation where this particular victim of sacrifice was mangled and left for dead at the crossroad ("orita"). However, at night, the victim revived from the ordeal and crawled away into the forest, where he subsequently recovered and survived. He lived on fruits, and did a little bit of farming.
With population growth over time, and being the oldest man in most of the immediate area, he was regarded as the "father to all," and subsequent generations called him their ancestor. Thus, the Ijebus were formed, and the term, "Ebonita" (a sacrifice on the highway) was converted to "Obanita" (a king on the highway). A forest is still shown near the village of Aha (or Awa), where he is annually worshiped, and from whence he was supposed to have ascended into heaven.
Actually, legend had it that when Obanta became very old and was contemplating his mortality, he inquired from the "Ifa" oracle how his legacy would be after his demise. Ifa told him that if he did not want the township to be in disarray after his death, he should leave town and die outside. Shortly after this revelation, Obanta disappeared and left town without notice, thus leaving people to speculate that he must have ascended into heaven. This was how the phrase: "Obanta, the one who wages war from heaven" became coined. But "Lawa," after he relocated to a new settlement, testified that the forest near his new abode was also in close proximity to that of Obanta, near Awa or Aha. It was as a result of this testimony that people developed the belief that whatever statement came out of the mouth of Lawa was directly from Obanta!
It is rather curious that both accounts of the ancestral origin of the Ijebus point to the incidents of being victims of human sacrifices. The latter account narrated above is reconcilable with the former, which states that the name "Ijebu" was derived from the expression: "Ije-ibu" (food of the deep). It is also safe to infer that the population over which "Ebonita" was the head, may have been largely influenced by the victims of the ocean so as to give the name "Ije-ibu" to the entire populace. There are also other important facts and curious coincidences connected with the Ijebus which have strong bearings on this tradition of their origin.
The Ijebus, before the conquest, were the most exclusive and inhospitable of the whole of the tribes. Very few, if any, outsiders were ever known to have walked through the territory with impunity under any circumstances whatsoever. Many of those who attempted to do so were never seen nor
heard from again! Commercial transactions with outsiders were carried on at the frontier or at the borders with neighboring towns.
It is also important to point out that even if the latter account of the origin of the Ijebus, through being a victim of the Olowu were true, it is very singular indeed that it was mainly due to the Ijebus, with their firearms, that the Owus owed their fall and complete annihilation as an independent state to this day! Why so? Read on!
The original King of the Ijebus was known as the "Awujale". His origin was thus given by authentic tradition, the event with which it was connected having occurred within authentic history. There were formerly two important towns called Owu Ipole and Iseyin Odo in a district between the Owus and Ifes. They were settlements from the cities of Owu and Iseyin, respectively. A quarrel was reported to have arisen between them on the matter of boundaries, and the dispute, having been carried on for many years, developed into open fights, thus degenerating into a crisis, which both the Olowu and the Owoni of Ife (both being interested parties) were unable to contain or resolve.
This led them into sending messengers to the King of Oyo to solicit his help and, in response, he (the King of Oyo) sent out a special "Ilari" and a large number of attendants to put an end to the strife. The "Ilari" by tradition, had an inviolable personality. Hence, he came and settled down between the two warring factions, and right in the middle of the disputed piece of land, thus compelling them to settle their differences amicably and keep the peace. The Ilari was named the "Agbejaile" or "Alajaile" (an arbiter of land dispute). This term was subsequently ‘softened,’ ‘coined,’ and ‘rounded’ into the term: "Awujale." This event occurred during the reign of King JAYIN.
As it was customary to pay royal honors to the King’s messengers out of courtesy, this "Ilari" was accorded royal honors, as appropriate, and he remained there permanently and became the King of the region. The Ijebus, up to that point in history, had no king of their own because heretofore, they had preferred to hold themselves aloof from their neighbors. Subsequently, this "Ilari" who became the "Awujale," moved to Ode. The Awujale ranks after the Oyo provincial kings such as the Onikoyi, Olafa, Aresa, and Aseyin
The Ijebu Province
Among the Ijebus, the civil authorities are of three divisions: The Osugbos or Ogboni, the Ipampa, and the Lamurin. Without these bodies acting in concert, no law can be enacted or repealed. Of these bodies, the Osugbos are the highest because even the King himself must belong to that fraternity. The Lamurins are the lowest. Among the Egbas and Ijebus, the Ogbonis are the chief executive. They have the power of life and death, and the power to enact and repeal laws. But in the Oyo provinces, the Ogbonis have no such power. They are rather more of a consultative and advisory body, the King or Bale being supreme. Only matters involving bloodshed are handed over to the Ogbonis for judgement or for execution, as the King deems fit. The actual executioners at Oyo are the Tetus, amongst the Ibolos, the Jagun and in the Epo Districts, the Akodas, or sword bearers of the principal chiefs, all acting together.
IJEBU-ODE
To date, there have only been fifty-three (53) Awujales, the currently reigning monarch (the 53rd Awujale) being His Excellency Alaiyeluwa Oba Sikiru Kayode Adetona, Ogbagba II enthroned in 1960. The others, in chronological order are: (1) Obanta - 1430; (2) Obaguru - 1445; (3) Munigbuwa - 1455; (4) Obanla - 1460 (from Obanta family); (5) Obaloja - 1470 (from Obaguru family); (6) Obalofin - 1482 (from Munigbuwa family); (7) Apasa - 1496 (from Obanla family); (8) Obaganju - 1508 (from Obaloja family); (9) Tewogboye - 1516 (from Obalofin family); (10) Obaruwa-Muda - 1520 (from Apasa family); (11) Ofiran-Ekun - 1532 (from Obaganju family); (12) Lapegunwa - 1537 (from Obaruwa family); (13) Owa Otutu-bi-osun - 1537 (from Tewogboye family - later became Dagburewe of Idowa); (14) Moko Idowa Ajuwakale - 1540 ( a blood relation of Owa Otutu-bi-osun); (15) Agbadisa - 1552 (from Lapeguwa family); (16) Obajewo - 1561 (from Ofiran family); (17) Obalewuileke - 1576 (from Ajuwakale family); (18) Obalumodan Elewu Ileke - 1590 (from Gbadisa family); (19) Mase - 1620 (from Obajewo family); (20) Olotuneso - 1625 (from Obalewu family); (21) Mola - 1635 (from Oba Gbadisa’s family); (22) Ajano - 1642 (the first female Awujale - from Oba Lumodan’s family); (23) Ore or Gadegun - 1644 (from Mase family); (24) Obaguwaja - 1654 (from Ajana family); (25) Jadiara or Olowo joye meji - 1660 (from Olotuneso family - was formerly the Dagburewe of Idowa before being enthroned as Awujale); (26) Sapokun - 1675 (from Ore family - same as that of the first female Awujale); (27) Folajoye - 1687 (from Mola family); (28) Mekun - 1692 (from Oba Jadiara’s family); (29) Gbodogi - 1702 (from Sapokun family); (30) Ojigi Amoyegeso - 1710 (from Folajoye family); (31) Obaliyewe Arojofaye - 1730 (from Mekun family); (32) Moyegeso Olope - 1730 (from Godogi family); (33) Ojora - 1735 (from Oba Guaja’s family); (34) Fesojoye - 1745 (from Oba Liyewe’s family); (35) Geje - 1749 (the second female Awujale - from Olope family); (36) Saponuwa Rubakoya - 1750 (same Olope family as the second female Awujale); (37) Orodudujoye - 1755 (from Ojora family); (38) Tewogbuwa I - 1758 (from Fesojoye family); (39) Gbelebuwa I - 1760 (from Orodudujoye family); (40) Fusengbuwa - 1790 (from Tewogbuwa family); (41) Setejoye - 1820 (from Ojigi Amoyegeso family); (42) Anikilaya (Fugbajoye) Aboogunsa - 1821 (from Sapenuwa Rubakoye family); (43) Afidipotemole (Ademuyewo) - 1850 (from Setejoye family - was dethroned in 1882 and banished to Epe); (44) Tunwase (Adesinbo) - 1886 (alias Orojojoye Adele tejiteji from Funsegbuwa family); (45) Ogbagba Agbatewole I (Adeleke) - 1895 (from Anikilaiya family); (46) Fusigboye (Adeona) - 1906 (from Fidipote family); (47) Fesogbade (Ademolu) - 1916 (from Anikilaiya family - was dethroned because of old age and fled to Lagos through Itoikin); (48) Adekoya (Eleruja) - 1916 (from Tunwase family); (49) Fesogbade (Ademolu) (the 47th Awujale was reinstalled on January 1917 through the help of Bishop James Johnson who pleaded his case of wrongful dethronement with then governor); (50) Adenuga Afolagbade - 1925 (from Tunwase family); (51) Fibiwoga (Ogunaike) - 1929 (from Fidipote family); (51) Daniel Adesanya Gbelebuwa II - 1933 (from Oba Gbelegbuwa I family).
IJEBU-REMO
SHAGAMU: Akarigbo is the head of all the Kings in Remo land. The first Akarigbo was Igbodein, child of Aka, who was married to Onigbo. Onigbo was one of those that followed Obanta into Ijebuland originally. King Igbodein’s poetic praise (oriki) was: "Owa Mojo-nmogun ofin." After he settled down at Oke Iyemule, he was quoted as saying: "Ore mo!" This was because he relocated to the new home in anger around the year 1450.
It was Aroyewun Akarigbo who moved the people out of Iyemule and relocated them to orile Ofin. The other Akarigbos at this early time were: Luyoruwa, Radolu, Koyelu, Muleruwa, Tewogbuwa, Arioko, Liyangu, Otutu bi Osun, Erinjugbotan, Faranpojo, Igimisoje (who was renowned for leading his people (in 1872) to settle in the place now known as Sagamu, on a land owned by a man named Bammowu, after the Makun war of 1862. Shortly after this settlement, the people of Imakun came back from their hamlet and found Akarigbo, Alara, and Alado. After that, the Elepe, along with his friends, also arrived and settled. Shortly after, there was a dispute between Akarigbo and Elepe over crown and this resulted in war. It was during this battle that Akarigbo was quoted as saying: "Bi n ko tile ju osandie, emi ni Oloja Remo."
This new settlement, at that time, was called Sagamu because it was close to a river. After this era, Deuja became the Akarigbo in 1880. In 1895, Oyebayo became the Akarigbo, and it was during his era that another war ensued between him and the Elepe (in 1903) over the ownership of a crown. This war was so fierce that then Governor, the Hon. William MacGregor, had to intercede and mediate. During the mediation, then Ooni agba Olubuse was called as a witness and he gave a testimony to the effect that he did not know who the Elepe was, but he knew Akarigbo, and as a matter of fact, he received fifty pounds (£50) from the Akarigbo before giving him the crown in dispute. The governor eventually settled the rift and seized the crown from the Elepe. It was later reported that one Mr. E.S. Ajayi (B.Sc.), on his return from studying abroad, affirmed that he personally identified the crown
on display at a museum in London. It was not too long after this incident that there was a conspiracy against Akarigbo Oyebajo and he was removed from the throne and banished to Calabar in 1914. Then Oba Awolesi became the Akarigbo in 1916. It should be noted that Akarigbo Adedoyin I was enthroned in 1916 but his reign was short-lived. It was in 1917 that the Akarigbo colluded with Awujale Ademolu and agreed to annex all land in Remo with Ijebu-Ode so both can become one.
In 1924, the Akarigbo sent emissaries to the Ooni of Ife to request a crown for him. In response, the Ooni sent a crown through his emissaries. As the Ooni emissaries were entering Ijebuland, they stopped by the Awujale Ademolu’s palace to pay homage. They told the Awujale the purpose of their journey and on learning why, the Awujale became angry and promptly sent messengers to the Akarigbo, summoning him to come and explain the rationale behind his requesting a crown from the Ooni. Messrs H. D. Lamuth and T.B. Dew (then Counsel-General) chastised the Akarigbo for what he did and appealed to the Awujale to exercise patience and understanding.
Then, the Ooni emissaries were sent back to Ile-Ife and Akarigbo returned to Remo to undertake appropriate rituals for his crowning ceremony. In 1936, another dispute ensued and this led the Akarigbo to be quoted as saying: "Mo kunle mo fi apo ko; mo duro owo mi ko to mo." This statement became so controversial that the government had to send the Hon. Martin Dale to investigate the matter. It was during this investigation that the Akarigbo retained a lawyer named Palmer. At the conclusion of the investigation, Mr. Martin Dale recommended that Remo should be separated from Ijebu-Ode.
Additionally, he also recommended that Remo should be paying four hundred pounds (£400) annually as land royalties to the government of Ijebu-Ode. This agreement was signed in 1937 and Mr. R.T. Minne was made the District Officer for Remo area. However, on July 27, 1946, the Akarigbo Oba Adedoyin I, as well as Laperu, Ologere, Ewusi, Odemo, Alaiye Ode, Alalisan, Onipara, Alakenne, Onirolu and Elepe, all gladly visited then Oba Awujale Gbelebuwa II, who received them warmly. After a long discussion, Oba Akarigbo rose to say that all the misunderstandings of the past have come to an end, because, as he put it, all of them are Ijebu, and Remo should not be different.
Then according to custom, kolanuts were broken into pieces and all of them took pieces and ate. Others at this August meeting were The Rev. W.F. Mellor, Attorney Adeleke Adedoyin, The Hon. T.A. Odutola and other palace Chiefs of the Awujale. Finally, on January 9, 1952, the Akarigbo announced publicly at the send-off ceremony of the Hon. A.F. Richards that he (the Akarigbo) would henceforth refrain from being involved in any public discord
or battle. This Akarigbo became deceased on March 21, 1952. A memorial service was held for him on April 20, 1952. Shortly after his death, his son, Prince Adeleke made himself the Akarigbo, but was promptly removed by the people through an order of the court.
MAKUN
This was the name Ewusi named his settlement, and being a prince, because he was the son of Awujale Obaruwa, used that influence to become the King of Makun. It was the war that raged in his home town in 1862 that made him to settle at Imakun. Little is known about the names of previous Ewusis. However, history had it that Ewusi Sotinwa was dethroned in 1929 during the Folagbade disturbance. Olukokun came after him, but he was also dethroned. The next king was S. Asaye and he was well liked by then Awujale Daniel Adesanya Gbelebuwa II. It was out of this likeness that the Gbelebuwa presented him with Apete (coronet) in 1939. Oba S. Asaye became deceased on June 22, 1952.
ODE REMO
Alaiye Ode was one of the children of Awujale Geje. He was a sibling to the Onibeju of Ibeju. It was recorded in history that one of the Alaiye of Ode, by the name Oshinloye, was accused of murder in 1902 and was found guilty by the Sagamu court and fined £150. After Osinloye, Dipeolu became king, but was dethroned in 1928 with the charge that he opened the doors of his palace and made negative remarks about the town masquerades (Oloro).
IPERU
Alaperu, who founded this town, was a grandchild of Awujale Ofiran. However, historical records show that the Elepe argued, at some point, that it was him that founded Iperu. There is scanty information regarding previous Alaperus. In 1915, Alaperu Owokalade was crowned and it was him that Awujale Folagbade gave the "Apete" in 1926. Later, Soyebo became Alaperu until 1939 when he was deceased. After him, Abraham Okupe was installed as "omowe, borokinni olowo soke dile" in 1940.
OGEERE
Ogeere was a settlement established by Ologeere, child of Lipakata (Agbenimadehin). He was one of those who followed Obanta to Ijebuland, but later established his own domain at Ogeere. Every year, a cow is killed at Ogeere as part of a ritual for the Awujale. In 1945, Alfred Ashaye (Olowo soke dile) was crowned the Ologeere.
ISARA
The Odemo, who founded this town, was an important member of the entourage of Obanta to Ijebuland, and just like others, he also later established his own domain at Isara. There have been many Odemos crowned since the town was founded but the first popular Odemo; Oba Samuel Akinsanya-Saki was crowned in 1944. Prior to becoming the Odemo, Oba Akinsanya was a popular politician in Lagos.
IGBORE (ABEOKUTA)
Asa, one of the female children of Awujale Oba Jadiara Agbolaganju, with her husband, went to Abeokuta and established a new domain, now known as Igbore. The family-of-origin poetic praise (oriki) is as follows: "Asa ara Igbore omo Oba Ganju, Afota modi."
ISEYIN (OYO)
Adaba, another female child of Awujale Oba Jadiara, went on a long journey out of town with her husband, Ebedi. Adaba was known to be heavily involved in cracking kernels (eyin) a lot. She used to crack kernels for long periods without rest (both day and night) to the extent that she was nicknamed "Aseyin," which became Iseyin till today. This was how the people of Iseyin in Oyo were given the following poetic praise (oriki): "Omo Adaba ku osun sese da apa si; Omo Erelu Ijebu; Omo Ebedi-Moko."
IFE-IJEBU
History of this town has been scanty because it was ritually decreed, in earlier times of its founding, that the history of the town must not be told. However, around 1920-1921, during the controversy between Chief Jewo Oropo and the Ajalorun of that time, as well as the later rift of 1932 between Balufo and then Ajalorun, some of the history of the town came to light.
Ekun Tete was the first King of Ife-Ijebu. He was known to like idol worshiping a lot, being the head of the "agbohun ona-orun" in Ile-Ife.
Before he left town because of his idol-worshiping habit, it was he who asked Balufo Ijaogun to make sacrifice for "Aija ni orun." This was how Ekun Tete became the Ajalorun, thus earning the poetic praise (oriki) of: "Ajalorun Ekuntete." It was this Balufo whose name was changed to "Orunto Olufe" of Ile-Ife for which he is known till today. It was during the reign of Awujale Oba Moyegeso (1710-1725) that the Ajalorun came to Ijebuland.
However, in 1937, during the rift between Remo and Ijebu-Ode, then Ajalorun, Oba Olugboyega, was reported to have claimed that Ajalorun was the replacement to Oduduwa of Ile-Ife and also that he came to Ijebuland before Obanta. After Olugboyega, Asani Mabadeje became the Ajalorun in 1943. It was during the reign of Oba Asani Mabadeje that the ambitious claims of the Ajalorun were curtailed.
IJEBU-IGBO
Ademakin or Orimolusi, whose poetic praise (oriki) was "Adoro Oke", was from the Osimore family and was a very strong hunter. It was while he went on a hunting expedition to the eastern area of Ijebuland that he met a man named "Ogu Ogun Elegi", who was an "Olode" from Imusin. Both of them started hunting together and came across an elephant. Instantly and simultaneously, they both shot at the elephant, killing it. As they carved the elephant, a scramble ensued for some of the precious parts, but Ademakin exercised restraint and said: "Erin mo Olusi." It was this incident that made Ademakin’s wife (Sopen) to advise him to relocate and he did.
So, after he relocated, the story was that whenever people from out-of-town came looking for Ademakin, Ogun Elegi would tell them as follows: "Orimolusi Ijebu, o wa ninu igbo lokankan." - meaning Orimolusi Ijebu is in the forest ahead. This was how Ademakin became the Orimolusi of Ijebu-Igbo. Later, Ogunelegi left this forest and re-settled in an area known till today as "Idode". The seat of Orimolusi is at "Oke Sopen".
Over time, more people came to settle in the area, and among these people, some named their area "Ojowo", while others named theirs "Atikori", "Okeagbo", and "Japara". Total settlements in this forested area were five in number. Other villages like: Asigidi, Igboaire, Awa, and Odo Molu later merged with them. Each of them had their own village heads, but they all accepted the Orimolusi as the overall head.
It should be noted that some other people of Ijebu-Igbo origin had argued that a person named Onoyelu was the first to settle at Ijebu-Igbo, and that he was the "Oloja Igbo". It was after him, this historical version stated, that Ikudeinde, Adefisibe, Ikupakude, Ojumiri and Adetuga, all became kings. Then, there came a long period when Ijebu-Igbo was without a king. During this period, Ijebu-Igbo was ruled by village chiefs (Bale) until a man named Shittu was removed as village chief (Bale) in February 1929, and a man named Adesemowo was crowned as the king in 1930.
ODOGBOLU
A man by the name "Elesi Ekun Ogoji" was credited to have first stumbled into this town while hunting, and settled at "Efiyan". Then, one Chief Ogbolu was sent from Ijebu-Ode to be the overseer, and he settled at "Odo-gbolu". But because of his lackluster attitude, another person named Chief Layanra or Madegun (a friend to one of the children of then female Awujale), was sent to replace him. Chief Layanra settled at "Odo Layanra". Since that time, no other replacement was sent until 1943, when Onasanya was installed as chief. One day, Elesi went hunting in the forest and ran into a man named Aderohunmu, who was a child of Oba Awujale Ajano (1642). Prince Aderohunmu was reported to have been banished from Ijebu-Ode for lying. However, the condition in which Elesi found him in the forest was so pathetic that on getting back home, he went directly to the Awujale and reported that while hunting in the forest, he ran into a dark complexioned man behind river "omen" ("okunrin dudu lehin omi omen") who claimed to be the Awujale’s son, and pleaded for clemency for the prince.
The Awujale, apparently still bitter about what his son did, was not as sympathetic and even joked, saying: "O mo le da ni" meaning, that’s what you get for being a traitor. It was since then that this prince became known as: "Moloda" (Okunrin dudu ehin Omen). Elesi was so filled with pity for Prince Aderohunmu that he pleaded with the prince to leave the forest and come and stay with him. So, in 1850, Prince Aderohunmu obliged to leave his settlement at Orule Iloda, and relocated to Odogbolu, and named his new area "Iloda", which later became one of the prominent areas in Odogbolu.
It was since this time that Odogbolu had known no peace. This was because of the claim that the area known as "Moloda" should be the center of leadership for the entire Odogbolu area, but Oremadegun disagreed, thus creating a tug-of-war over territorial supremacy. This rift dragged on till 1903 when General Reef Talker had to intervene. Also in 1915, General Moorhouse intervened. In 1916, Mr. Sawyer, the District Administrator also intervened; same in 1924 by General Major Rockson. It was at this time that the Moloda made up the story he received his crown form Ile-Ife. As a result of this apparently false claim, he was dethroned.
In March 1929, Oba Dagburewe of Idowa, Idi Mobulejo, accompanied District Commissioners Rowel Jones, and T.B. Dew, undertook an investigation into the records of Odogbolu indigenes regarding the Moloda matter. During the investigative proceedings, Oba Dagburewe advised the Odogbolu people to consider merging the three royal titles (then existing) into one and then rotate ascendancy to the throne among the three areas. This advice was rejected. Then in 1930, Awujale Fibiwoga decreed that the three competing areas (Remadegun, Elesi and Moloda) would form the leadership for Odogbolu. This was how Odogbolu became a town with three leaders! It was after this that James Idowu became the chief of Moloda. In 1939, Odogbolu became separated from Idowa and Eyinwa became part of Odogbolu. Then in 1944, Chief Mobaranku became the head of Moloda.
Source: Itan Ido Ijebu by Dr. Badejo Oluremi Adebonojo, First published in 1990 by John West Publications Ltd., John West House, Plot "2" Block "A", Acme Road, Ogba, P.M.B. 21001, Ikeja, Lagos,
Nigeria. Some information also taken from an unpublished manuscript by the same author, who has since died.
WESTERN NIGERIA
BRITISH COLONY AND PROTECTORATE OF WESTERN NIGERIA
In 1939, at the division of Southern Nigeria, the British Colony of Lagos and six provinces of the Southern Protectorate where regrouped into the new region of Western Nigeria. British intervention in this region had started in 1849, when, in order to protect British commercial interests and in order to impose anti slave trade treaties a consul "for the Bight of Biafra" was appointed.
In the course of the following years several treaties were indeed signed by some of the Yoruba States, among others by the Kingdom of Lagos, which in this way became a British Protectorate in 1851, before being annexed as a Crown Colony in 1861. (1) From Lagos the British later imposed their rule on the rest of Yorubaland and on some other neighbouring territories. (2) In 1906 Lagos and its dependencies were united with the neighbouring Protectorate of Southern Nigeria to form the Colony and Protectorate of
Southern Nigeria
(1) After annexation Lagos continued to have kings. But unlike other traditional rulers, they were not a Native Authority, but only titular.
Oba
1853 - 1885 Dosunmu 1... - 1885
1885 - 1900 Oyekan I, son 18.. - 1900
1900 - 1925 Eshugbayi Eleko, brother, deposed 1... - 1932
1925 - 1928 Ibikunle Akintoye
1928 - 1931 Sanunsi Olusi
1931 - 1932 Eshugbayi Eleko (2x)
1932 - 1949 Falolu Dosunmun
(2) Although some Yoruba States had signed treaties before, it was only in 1886 when, on the request of the Alafin of Oyo (the formal overlord of the country), mediators appointed by the governor of Lagos obtained the signature of a general peace treaty ending the long lasting "Yoruba Wars", that the British became really involved in Yorubaland. In 1888 the Alafin signed a new treaty placing the whole country under British Protectorate.
In the course of the following years separate treaties were signed (or sometimes imposed by force) with the different other Yoruba States and by 1914 British rule was firmly established everywhere.
Note also that some of the major states which were later part of Western Nigeria, were originally part of the Protectorate of Southern Nigeria and not of Lagos and dependencies. Among them Benin (protectorate since 1892) and Itsekeri (protectorate since 1884)
BRITISH ADMINISTRATORS OF THE COLONY OF LAGOS AND ITS DEPENDENCIES
Administrators
(3)
(3) Subordinated to the Governor of the British West African
Settlements, residing in Sierra Leone until 1874 ; then
to the Governor of the Gold Coast
1871 - 1872 J. Gerrard*
1872 Henry Fowler
1872 - 1873 George Berkeley
1873 Charles Cameron Lees* 1831 - 1898
1873 - 1874 George Cumine Strachan 1838 - 1889
1874 John Shaw*
1874 - 1875 Charles Cameron Lees (2x)
1875 - 1878 John d’Arcy Dumaresq
1878 F. Simpson*
1878 Malcolm Brown*
1878 - 1880 Cornelius Alfred Moloney*
1880 William Brandford Griffith
1880 - 1883 C. D. Turton
Lieutenant - Governors
(4)
(4) Subordinated to the Governor of the Gold Coast
1883 Cornelius Alfred Moloney s.a.
1883 Fred Evans*
1883 - 1884 William Brandford Griffith s.a.
1884 R. Murray Rumsey
1884 - 1885 R. Knapp Burrow
1885 - 1886 C. Pike
Governors
(5)
(5) The governors were also responsible for the Yorubaland Protectorate, where they were represented by different residents or commissioners.
1886 - 1891 Cornelius Alfred Moloney s.a.
1891 - 1899 Sir Gilbert Thomas Carter 1848 - 1927
1899 - 1904 Sir William MacGregor 1847 - 1919
1904 - 1906 Sir (1905) Walter Edgerton 1858 - 1947
After its integration into Southern/Western Nigeria Lagos was governed by
Commissioners
BRITISH ADMINISTRATOR OF WESTERN NIGERIA
Chief Commissioner
1939 - 1946 Gerald Charles Whiteley
THE WESTERN NIGERIAN PROVINCES AND NATIVE AUTHORITIES
Following the model set up in British India, the British also installed indirect rule in Western Nigeria, the indigenous states and peoples being
organised as "Native Authorities", enjoying a certain degree of internal self-government. (6)
(6) Many Native Authorities existed already as states before the British conquest but in some cases they were created by the regroupment of minor, less organised, units.
The Native Authorities were grouped into provinces (divided into divisions) headed by
Residents.
IJEBU - ODE
The Ijebu/Yoruba State of Ijebu-Ode was founded in ... It was conquered by
the British in 1892.
HEADS OF STATE
Awujale
...
1885 - 189. Tuwase
189. - .... Ogbagba I
. .. - 1933 Ali Ogunaike
1933 - 1959 Daniel Adesanya Gbelegbuwa II
IJEBU - REMO
Ijebu - Remo, a tributary state of Ijebu - Ode, was made a separate Native
Authority in 1937
HEADS OF STATE
Akarigo
...
.... - 1952 Erinwole I Awolesi
IKORODU DIVISION
Ikorodu lies approximately 36km north of Lagos and derives its name from ‘Oko Odu’ meaning vegetable farm. This farmland was the place first settled by Oga, the crown prince of a Remo King and supposed founder of the town. Hence, the reference to the town as Ikorodu Oga.
The division, by virtue of its location, serves as the gateway to the country’s hinterland and thus an active commercial center and national broadcasting gangway as the transmitters of the Federal Radio Corporation of Nigeria (FRCN), Voice of Nigeria (VON) and those of the State Broadcasting Corporation, LSBC (Radio Lagos/Eko F.M. and LTV), are located there.
The population of the division consists predominately of the Ijebu Remo group that inhabits Ikorodu, Igbogbo, Imota, Ijede, Maya Adio, Isiu, Igbokuta, Ewu-Elepe, Baiyeku, Oreta, Ofin Gberigbe, and Igbalu. However, along the riverine fringes of Ipakodo, Ibese, Majidun and other coastal communities, there is a strong presence of Eko-Awori population.
The indigenes of the division are mostly traders and farmers. Fishing also thrives, especially along the Lagos Lagoon foreshore where there is a lighter port terminal at Ipakodo
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