BRIEF HISTORY OF ÌJÈBÚ-JÈSÀ LAND IN YORUBALAND.

BRIEF HISTORY OF ÌJÈBÚ-JÈSÀ LAND IN YORUBALAND.
...Ijebu-Jesa which hitherto before now was known and called Ijebu Egboro.

Ijebu-Jesa Central mosque 🕌 in front of the Iroko tree.

Ijebu-Jesa which hitherto before now was known and called Ijebu Egboro is the ancient historic town in the east of Osun State, Nigeria occupies a strategic position in Ijesaland. In Ijesa division, it is the next most important town politically and in terms of history. Her Oba is the next to the Owa Obokun of Ijesaland. The town is situated eight kilometers north of Ilesa and about 128 kilometers east of Ibadan. It lies approximately on latitude 7.45 degrees north within the rain forest belt and so offers opportunity for farming on a large scale. The people are the core of Ijesas and are noted for their dogged industry.

Ijebu-jesa was founded by Oba Agigiri Egboroganlada (first Onijebu Egboro) – a son of Oodua Olofin Aiye who was also an elder brother of Owa Obokun Ajibogun. Agigiri means “the battle or war waves hot (A de k’ogun gbona girigiri)”. Ajibogun is interpreted as one who meets war (Ade ba ogun). Both Agigiri and Ajibogun were brought up by their grandmother known as Ijasin at Ilode in Ile Ife as twin brothers.

In about early 12th century, Agigiri and Ajibogun together left Ile Ife after procuring the sea water with which Oodua’s partial blindness was cured to found a kingdom of their own like other sons of Olofin. Before leaving Ile Ife, Oodua gave Owa Obokun a sword of conquest (Ida Ajasegun) and a bigger crown as the original procurer of the sea water. Oodua gave Onijebu – Egboro another crown for accompanying Owa to procure the sea water. He also gave Elegboro a calabash of mysterious juju objects in terms of spoken words of blessing or curse (Igba Ase), hence the Oriki – “Onijebu Egboro, Omo awure fase banu.” The two sons of Olofin later journeyed through the vast jungles conquering numerous settlers and subjecting the conquered territories under their control.

In the course of this, they conquered Igbadae, Ilowa, Ilemure and other smaller communities like Ijaregbe, Eesun, Oke ogun or Oke Aganun, Agbegan, Ijiku, Odo etc. They were at Ilowa when Oodua died. It was only Agigiri and Ajibogun out of all the children of their father who went back to Ile Ife to perform the burial of Oodua.

Both Owa and Elegboro Onijebu have a common boundary domain at Yaragbo till today. Because of their close birth relationship, they usually visited each other and they formally meet at Yaragbo (a sacred and restricted area) for consultation of “Akokodaifa – Ogbomuyegeyege Orunto Oodua” for directives, guidance and to carry out sacrifice of safety, Unity and Progress for Owa and Onijebu-Elegboro and other Obas in Ijesaland. The “Akokodaifa Ogbomuyegeyege Orunto Oodua was the first Ifa Oracle that must be consulted by Oodua before doing anything at all in those days.

When the creator of that Ifa (Oracle) priest (Asedaifa) who was the first consultant recommended seawater for curing of Oodua eyes, Oodua used the seawater with other concotion as recommended by the Ifa Priest and his eyes were restored. In a loud voice, Oodua acclaimed “Akoda – Asedaifa – Oba Adifawi ose.” “Loni ni mo de o l’Ade Ifa Oba Adifa gidi”. Oodua then crown him with a spiritual Ifa crown as “Oba Adifa wi se”, hence the special greetings of “Iba Akoda Iba Asedaifa” by other Ifa (oracle) Priest and consultants in Yorubaland and diaspora. Oodua later instructed the Royal Priest and consultant to follow Owa and Elegboro-Onijebu to be their royal Priest and Spiritual Adviser as he, Oodua was very old and in appreciation of the procuring of seawater.

Oodua then gave “Ewodi Oodua” later known as “Ewodi Oodua Obokun” to the consultant and the royal Priest as a weapon of setting quarrels between the two royal Obas (Owa and Elegboro) whenever such quarrels occur. The Ewodi was to be used in reminding them about their birthcord relationships-paternally and maternally. When Agigiri who lived for 183 years and who was usually referred to as “Oba-Agba” by Owa became very old to walk about, and because of his power and love in spiritualism he moved the Royal Priest consultant and the Ifa Oracle from Yaragbo to the consultant family House at Atiba near Obaloye in Ijebu-jesa. Since the Palace of the consultant and Royal Priest was moved to Ijebu-jesa by Agigiri, all royal Obas who were descendants of Oodua in Yorubaland, mostly especially in Ijesaland must come to Ijebu-jesa to consult the Ifa Oracle for directives and consultation before doing anything at their kingdoms. Even the Owa Obokun, the supreme King in Ijesaland can not do anything or pronounce or execute death penalty at Ilesa without coming to Ijebu Jesa for confirmation and sanction through the Ifa oracle, hence the Oriki “Owa ki da ni pa ki Ijebu-Jesa ma mo.”

There are other lesser chiefs who are representatives of their quarters and see to the day to day administration of the areas with directives from the Oba through the most senior chiefs. These set of chiefs are called Looguns. There are four Looguns in Ijebu Jesa representing the four most distinct areas in the town. Each Loogun has twenty one supporting chiefs under their authority. At the head of the Looguns however, is the Lomode Ijebu Jesa. The current occupier of that position is Chief Komolafe, resident at Okenisa. He occupies the position not by age but by traditional seniority.

The four Looguns and their areas of jurisdiction are:
1. Loogun Odo oja 2. Loogun Ogbon Iloro 3. Loogun OdoEse 4. Loogun Otaforijeja The Odofin of Odogo also joins these set of chiefs in their meeting.

There are five ruling houses in Ijebu Jesa from which an Oba is selected. They are:
1. Aiyapaki-Ekun 2. Ide-Ekun 3. Lagunna 4. Nibaayo 5. Ajigiteri

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.

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MOREMI AND THE YORUBA NATION 🇳🇬

MOREMI AND THE YORUBA NATION 🇳🇬 

📸: Moremi statue in Ile-ife, South West Nigeria.

Moremi made significant contributions to African freedom but her life has received little scholarly attention. She was a queen of the Yoruba nation, which is one of the most famous and influential black tribes in history. Moremi’s exploits helped preserve the commercial life of her people and freed them from oppressors. Today, there are over 41 million ethnic Yorubas who live predominantly in sixteen countries in West Africa, although, because of the transatlantic slave trade, large Yoruba communities have taken root in countries like Brazil Cuba ,Jamaica,Puerto Rico , and other parts of the Americas. There are also Yoruba communities in many European countries—most having migrated in the immediate decades after the end of colonialism in the 1970s and 1980s while fleeing economic and political instability in their home countries. But the Yorubas would have never survived to become a prominent black ethnic group in the 21st century if it were not for the bravery of some of its early heroes, among which is the remarkable Queen Moremi.

Unfortunately, there are hardly any original written documents to validate most of the things we know about Moremi. We must rely on folkloric accounts passed down over generations by the Yoruba themselves—which is a common limitation when studying ancient and medieval African history. Although accounts of Moremi’s exploits are now sparsely documented in popular culture, the Yorubas have always considered folklore (called ‘Aroba’ in the Yoruba language) the strongest medium for teaching and preserving history, rather than written documents or wall‐​carvings. This medium of preserving history is a feature common to many Sub‐​Saharan Africa tribes. We also do not know for certain exactly what year Moremi was born or when she died owing to the absence of written evidence. But we do know that she was a princess from the town of Offa  and was later married to the Ooni (king) of Ile‐​Ife. Her husband was either Ooni Obalufon Alayemoye II  or Ooni Oranmiyan—both direct descendants of Ooni Oduduwa, the legendary founder of the Yoruba tribe and the first Ooni of Ile‐​Ife. There are also claims that she was married to both Oonis at different times.  To figure out when Moremi most likely lived, we can consider the dates of some related entities. For instance, the Copper Mask of Obalufon II—first introduced to the world in 1937 by Ooni Adesoji Aderemi in Ile-Ife—is believed by archaeologists to have been created around 1300 CE while Obalufon II was still alive. We can peg Moremi’s lifetime to around this period since she was likely married to Obalufon II. Even if she was actually married to Oranmiyan, who succeeded Obalufon II, the timeframe of her life would not be much further from circa 1300. This is because Moremi’s hometown of Offa was founded in 1359 by a crown prince (Olalomi Olofa‐​gangan) from one of the older kingdoms (Kingdom of Oyo) founded by Oranmiyan.

Since Offa is an offshoot town of the Kingdom of Ife, Ife is the spiritual home of Moremi just as it is for any contemporary of Yoruba origin. Spirituality has a huge influence on the story of Moremi. The original religion of the Yoruba people, which is practiced in Ile‐​Ife and throughout the old Yorubaland, was the Ifa Religion—a divination system that considers the world controlled by Olodumare (the Supreme Being) through spiritual energies.  Ifa practitioners—including Moremi and the early Yoruba people—communicate with Olodumare through the Orishas (gods) and the Irunmoles (deities). 8 Moremi’s quest for freedom was informed by this spiritualism. But the popularity of Moremi started while she was still a young princess in Offa. She was well‐​known throughout the town and its neighboring territories as a beautiful woman and is still revered today as one of the most beautiful Yoruba women that ever lived.

UGBO INVASIONS AND MOREMI’S CLASSIC SPY PLOT.

There is a gap in history between Moremi’s youth and when shshe moved to Ile‐​Ife where she married the Ooni. We do not know what influenced her thought process while growing up or what might have influenced her zeal for freedom. But we know that while she was a queen in Ife, the kingdom was greatly troubled by raiders who occasionally looted the market in Ife and abducted citizens of the kingdom into slavery. These raiders also often stole properties, staple foods, and domestic animals. They are believed to be from a neighboring community called Ugbo.  Although the people of Ile‐​Ife were furious about these raids, they did not have the means to defend themselves. This is because the Ugbo invaders are seen as spirits by the people of Ife. Yoruba masquerades are always dressed in cotton robes but the Ugbo raiders—who appeared as masquerades—were completely covered in raffia leaves. Out of all the atrocities of the raiders, Moremi could not stand two in particular: the disruption of the Ife market and the enslavement of captured Ife citizens. The market in Ife was the mother of all markets in Yorubaland due to its location within the sacred Kingdom of Ife and its commercial vibrancy. Furthermore, citizens of Ife were direct descendants of Oduduwa and the Orishas. Having them in enemy captivity could have led to divine retribution on Ife. Moremi believed that despite the mystique surrounding the identity of the Ugbo raiders, there must be a way to stop them. To find answers, she consulted an Orisha at the Esimirin river. The consultation of an Orisha while contemplating major decisions is cardinal to the Ifa religion. In early Yorubaland, the Orishas were the conductor of the forces of nature and an individual will hardly take a definitive course of action in life without consulting an orisha either personally or through a Babalawo (Ifa priest).

Esimirin offered to help Moremi deliver her people from oppression but demanded an offering as a payment after Moremi’s request was met. Moremi agreed and went home to work on a classic spy plan. She would pose as a trader on the next market day and allow herself to be captured by the raiders. Once in captivity, she planned to infiltrate the Ugbo leadership with her beauty and magic in the hope of finding a weakness that the people of Ife could exploit.

As planned, during the next raid Moremi allowed herself to be captured and she was taken to Ugbo along with other captives. When the captives were put on parade before the leader of Ugbo, Moremi’s beauty captured his attention and he ordered she be brought to his court as a wife. Moremi spent some time in Ugbo studying the people’s way of life with a specific interest in the raffia‐​dressed masquerades. Eventually, she lured the leader of Ugbo into revealing the nature of the masquerades and their weakness. The leader told Moremi that the raffia masqueraders were not spirits but that they were humans disguised as such to intimidate the people of Ile‐​Ife into submission during raids. He also revealed that since the masquerades were dressed in dried raffia leaves, they would not survive the slightest touch of fire. Moremi kept this revelation to herself and soon made her way back to Ile‐​Ife.

When in Ile‐​Ife, she tipped the Ooni about her discovery and advised that on the next market raid, some people should be on the standby with Igita (short hard tree branch) and Oguso (a ball of the middle layer of a palm kennel font). She explained that the Oguso should be lit when the marauders were in the market and that the burning Igita be used to torch the masquerades. They did exactly as she advised. On the next market day, the torch‐​bearing people of Ife—many of who were market women—cast their burning torches at the Ugbo raiders. The prospect of being burned alive by the torches terrified the raffia‐​dressed Ugbo masquerades. The raids ended and Ife was victorious. The Yoruba people were successfully liberated by both the torch and the Moremi’s heroic plan.

Source: African history group.

OLOFA AT 59: CELEBRATION OF AN EXTRAORDINARY MONARCH.

OLOFA AT 59: CELEBRATION OF AN EXTRAORDINARY MONARCH.

Today we want to relish the luxury of love that the 24th Olofa of Offa has poured into the cup of Offa kingdom which has undoubtedly manifested into a cupful of a modern town. The purity of his positivity since he ascended the throne of his forebears has birthed multiple fruits of cultural and socioeconomic developments.

Oba Gbadamosi’s pregnancy of modern Offa has been consistently nurtured by a matching follow-up strive and strides that have germinated into multiple seeds of a well-structured kingdom in all facets.

So far so good, Esuwoye II has given to us without any reservation, his undivided attention to lead, rule, and chart a prosperous direction for Offa indigenes, residents, and those in the diaspora – a feat he extended to other kingdoms as well. Indeed, “Ajagungbade I” has laid the ground for the coming generations, thereby taking our ancestral hometown to a new destination of #Offatuntun. Of course, the journey continues without a doubt!

It is with great joy and utmost excitement that we celebrate our father, HRM Oba Mufutau Muhammed Gbadamosi Ajagungbade I Esuwoye II – Asunmo Okin (Olofa to ni gbogbo Offa); as he turns 59 this day.

The hearts of many are joyous today because of his existence, and the lives of many are greatly prosperous due to his magnanimity and selfless acts of kindness.

A toast to a great King!

Happy 59th birthday Kabiesi, may your reign continue to be peaceful and prosperous.

Signed: Olayinka Kadri

Principal Private Secretary to Olofa of Offa

For: Olofa Media Team and the Palace Community.

OWO TERROR ATTACK: GOV AKEREDOLU CONFIRMS ARREST OF ATTACKERS

OWO TERROR ATTACK: GOV AKEREDOLU CONFIRMS ARREST OF ATTACKERS

...Warns Ebiras In Ondo Against Venturing Into Kidnapping.

Ondo State Governor, Arakunrin Oluwarotimi Akeredolu, SAN, has confirmed the arrest of the attackers of St Francis Catholic Church, Owo.

The Governor confirmed the arrest shortly after the Chief of Defence Staff (CDS), General Lucky Irabor made the announcement in Abuja. 

Governor Akeredolu further disclosed that the owner of the house where the attackers stayed before the June 5 attack in Owo has also been arrested 

He noted that government did not spare a moment in trailing the terrorists since the horrendous attacks on innocent worshipers at the St Francis Catholic Church, Owaluwa, Owo. 

Arakunrin Akeredolu spoke during a courtesy visit to his office by the leadership of the Nigeria Union of Journalists (NUJ) led by the Chairman of the Council, Prince Leke Adegbite. 

He said:”Now that the military has announced it, I can tell you that five of them have been arrested now. They are still on the trail of the rest. The home where they lodged in Owo and the person that accommodated them before the attack, has also been arrested. 

“We did not spare a moment. I am happy that the Chief of Defence Staff has announced it. We have known for a while but we needed not to come out with it because more works are still ongoing. I can confirm that this arrest has been made. And they are still on the trail of some of them.” 

Governor Akeredolu has also called on leaders of the Ebira community in the state to warn their young ones not to copy the bad venture of kidnapping.

The Governor said recent reports from victims of kidnap in the state have established that some Ebira indigenes are now involved in the unwholesome act. 

He noted that the Ebiras have lived together with the people of the state peacefully for several decades, adding that they have always been supportive and hardworking. 

“I want to use this medium to urge our brothers to concentrate on their farming trade. It will be unfortunate to know that the Ebiras in our midst are now involved in kidnapping. 

“We are appealing to them not to copy bad thing. The traders selling by the road side should not become informants. We are not fighting them. 

“We have seen their numbers, they supported and voted for us during elections. I will call their leaders and talk to them. Our brothers who were  kidnapped on their way to Ikare, talk to them. They were taken to Ebira farmsteads. 

“For me, we have lived together for too long for this to happen. I am ready to make any effort to ensure that the conviviality that we have enjoyed continues. But we are begging their leaders to urge them not to copy bad thing. They are in our midst , we are surrounded by them. The issue of security is key and it’s dynamic.” Governor Akeredolu noted. 

The Governor, who  thanked the NUJ in the state for the cooperation extended to his administration, assured them of sustained efforts at developing the state. 

On the issue of Security, Governor Akeredolu disclosed that aside the recent recruitment and training of new Amotekun personnel, 20 hunters and local vigilantes will be trained by the Amotekun corps in each of the eighteen local government areas in the state. 

Earlier, the Chairman of the NUJ, Ondo State Council thanked the Governor for his support for the management of OSRC and Owena Press PLC, adding that the upgrade of facilities in the two state-owned media outfits is commendable. 

He equally appreciated the Governor for the approval of the Weigh-in allowance for journalists and information officers working in the State and Local government service.

Richard Olatunde 

Chief Press Secretary to the Governor of Ondo State. 

August 9, 2022.

THE TINUBU I KNOW, A VISIONARY LEADER PER EXCELLENT~CAPT. SUNDAY ADEBOMI.

THE TINUBU I KNOW, A VISIONARY LEADER PER EXCELLENT~CAPT. SUNDAY ADEBOMI.

....we should endeavours to settle all the dispute within the party.

Capt. Sunday Ebenezer Adebomi, one of All Progressives Congress APC  stalwart in Ekiti State has described Asiwaju Bola Ahmed Tinubu, APC Presidential Flagbearer in the forthcoming 2023 Presidential elections as a visionary leader per excellent that can take Nigeria 🇳🇬 to its peaks. 

Capt. Sunday Adebomi disclosed this in an exclusive discussion with 'TEAM SEA FOR BAT 2023', a voluntary group created to champion door to door campaign for Asiwaju Bola Ahmed Tinubu. 

According to him, "A visionary leader always proffer solutions from history , that are, sustainable and dependable to prennial problems of great nations. Asiwaju Bola Ahmed Tinubu remains an embodiment of true leadership humility and a man highly reputed for his humane and humble disposition, he explained."

He stated further that Asiwaju Bola Ahmed Tinubu is one of such rare gems, that Nigerian Plotical Power Dinosaurs and Millennials must not missed. 

"Agriculture has always been source of economic development globally. Do you know that USA, China, Brazil, Argentina, Ukraine and India are the top six (6) countries in the world with highest production of Corn and millets which form part of their income generating?.

However 'Corn' and 'Cassava' plantations can abate tempo of food supply chain (problems) in Nigeria and beyond, if properly managed. #Bola Ahmed Tinubu never suffered from Verbal Diarrhea on his (Tinubu) assertions."

Earlier in his word, the Retired Captian urged the party All Progressives Congress (APC) to settle all the dispute within the party before the 2023 Presidential elections. 

He said, "please let us forget about muslim & Muslim ticket, let mobilize our people to get their Permanent Voters Card, and we should try to settle all the dispute within the party, I think this should be our next step for now."

ITS TINUBU WE KNOW

ITS TINUBU WE TRUST

ITS TINUBU WE HAVE

TINUBU OUR COLLECTIVE ASPIRATIONS.

Dear Nigerians let's all come together in unity as we support;

B

O

L

A

AHMED TINUBU 

FOR PRESIDENT FEDERAL REPUBLIC OF NIGERIA 🇳🇬 

E-SIGNED:

SEA MEDIA TEAM FOR TINUBU 2023

HISTORY OF IKOYI-OSUN IN OSUN STATE.

HISTORY OF IKOYI-OSUN IN OSUN STATE.
...Ikoyi esho omo arogunmasa

What had been handed down from generation across and examined by regular historians was that the foundations of the Yoruba nation was laid by Odua sixteen (16) decendancy who gave birth to the various states/kingdoms or groups found in Nigeria, the republic of Benin, Trinidad and Tobago and in some other parts of South America.

The Yoruba states are; Awori, Akoko, Benin/Edo, Egbado/Yewa, Egba, Ekiti, Ijesa, Ijebu, Igbomina, Ikale, Ilaje, Itshekiri, Sabe, Yagba, Ondo and so on. These kingdoms established by the Yoruba sixteen beaded crowns known as Olori-Alade and their generations, which the Odu-Ifa or the Ifa copious acknowledge as: “Alade Merindinlogun Ile Odua” meaning the Sixteen Beaded Crowns found in the land of Odua.

There is a slight disagreement on the exact day Ikoyi was founded, as the earliest people leaves no writing record, but the people of Ikoyi believed it was since 16th century. Meanwhile, suffice is to note that there are many Ikoyi scattered all around Yorubaland, with central headquarter of all Ikoyi’s is believed to be that in the present Oyo state. Meanwhile, while the present people of Ikoyi-Osun has laid claimed to writing of Samuel Johnson in his monumental work, my finding has realistically shown that Adegun mentioned was the King of Ikoyi-Odan who was a friend of Toyeje of Ogbomoso, in present Oyo state.

Thus, controversies bedeviled the history of Ikoyi-Osun as there are versions of their history. However, even among the group who departed Itajero together, there are still sharp disagreements among historians as to the legitimacy of a segment of them, forming the disparities and controversies in Yoruba history. Although, attempt had not been made to plunder or alter the number to preserve the tradition as pronounce by the Ifa Oracle, but they have considered many kings to fill the spots as names of the towns have not been regular. Therefore, the pre-eminence and position of some Oba look confusing, complex and difficult to be objectively accepted. Meanwhile, it’s an acceptable fact that there was not one wave of migration, rather, there were many as recounted in history. Olufunminiyi, the progenitor of the Ikoyi people was not nominally part of 16 princes which according to Samuel Johnson dispersed at Itajero, and neither was he part of the 10 kings who had met at Okuta mewa in Igbajo as the tradition says.

However, as had often seen, the migration and settlement pattern of any Yorubaland is often attached to Ile-Ife which is believed to be the cradle of Yoruba race, meanwhile there is another version which believed Ikoyi should be link with Ikoyi-Odan in Ogbomoso.

One version of the history posited that Ikoyi-Ile could be traced to one Adegun who is believed to be one of the grandsons of Oduduwa. He was one of the kings that ruled in the ancient town of Ikoyi-Ile, situated on a small rising to about 1000ft and is about nine miles North-West of Ogbomoso 100 and 10miles to Katunga or Old Oyo and about forty three miles to the present Oyo. Adegun was said to be father of Olufunmi who was the founder of Ikoyi in Osun State. Ikoyi was believed to have been coined from the statement which is “Olu mi ko yi pada” meaning that I would never return to Ikoyi Ile, his former settlement. The above expression is faulty as Adegun himself was a 19th century king of Ikoyi-Odan, except to conclude that Ikoyi-Osun is a 19th century creation. But notwithstanding, the settlement must surely have something to do with Ikoyi-Odan.

Another version of the history stated that Olufunmi was also known as Olugbade who was having problem with child bearing. Due to this, he consulted Ifa Oracle to know what was actually wrong with him. He was directed by the Ifa priest to leave his father land for him to surmount the problems. This made Olufunmi to take a bold step by leaving his father land according to the dictate of Ifa priest to wherever he heard the crying of a bird called “Agbigbo”. It’s believe that he was given a beaded crown to show that he was a true prince and to be recognized as an Oba, before he left. Among the people that left Ikoyi with Olufunmi were Oluoosa, Olusomi, Ehun and Olundegun. He therefore set on a journey as Ifa oracle has dictate. After a long travelling and wandering in the bush, they got to a big river where he heard “Agbigbo” crying and wild animals talking like human beings. It was the river now called Osun River. It’s about twenty one kilometers to present Ikoyi. This river intersects the road going from Ibadan to Ife, cradle of all Yoruba. It was at the bank of this river Olufunmi and his party first settled.

Their stay at the bank of the river Osun was not long because of the problem of mosquito bite which they faced. As a result, they moved a very kilometer away to settle at a place which is now the boundaries between Ijebu and Osun state. Later, they migrated to the present site which was formally called Ikoyi koto due to its topography. Meanwhile, another separate account stated that their migration from the bank of the river was because, at first the Osun goddess has informed them that for them to stay at the bank of the river, they have to maintain extra-cleanliness as she wouldn’t condole dirtiness around the river, but the people faulted this forewarned order, and the river overflow its bank and some of their property was swept away. That was the reason they left the place to their present settlement, formally known as Ikoyi-koto. It’s at Ikoyi-koto that Olufunmi vowed not to return to their former abode, and was quoted to have said “olu mi ko yi”, metamorphosing to Ikoyi and the name of the king being Olukoyi.

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.
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BRIEF HISTORY OF IBADAN, CAPITAL CITY OF OYO STATE NIGERIA.

BRIEF HISTORY OF IBADAN, CAPITAL CITY OF OYO STATE NIGERIA.
...Bashorun Gaa was the head of the Oyo Mesi, He was a monster in the kingdom.

Creation of Ibadan was circumstantial. The history of Ibadan had long been preserved through oral history but written record says it was formed in 1829. After the collapse of the Yoruba Empire towards the end of the 18th century, ‘Eba Odan’ had been populated by Yoruba rebels. ‘Eba Odan’ means between the forests and the plains and it was surrounded by seven hills, it functioned as a sacred area for the fighters that fled the war. Before the existence of Ibadan, Oyo, a very powerful empire, was long established and govern larger part of Yoruba land, many fierce independent warriors emerged from Oyo such as Bashorun Gaa.

Bashorun Gaa was the head of the Oyo Mesi, He was a monster in the kingdom. While on the throne as prime minister between 1750 and 1774, Bashorun Gaa was a classical tyrant ruler. He instrumental the killing of four kings or forced them to commit suicide (Faleti,1972). Alaafin Labisi 1750 after 17 days on the throne; Alaafin Awonbioju 1750 after 130 days on the throne; Alaafin Agboluaye 1750-1772 (Agboluaje submitted to Bashorun Gaa’s dictation but was later forced to commit suicide under the command of Bashorun Gaa) and also executed Alaafin Majeogbe 1772-1773. He also instructed the murder of the daughter of Alaafin Abiodun and later used the victim for money ritual. Bashorun Gaa, unconstitutionally hijacked all the political power and machinery of Oyo kingdom.

Front view of Cocoa house in Ibadan.

The elimination of Bashorun Gaa was a difficult task. It cost the old Oyo kingdom lots of both human and natural resources. Alaafin Abiodun and Oyo warriors in collaboration with Aare-Ona-Kaka-N-fo Oyalabi, arrested Gaa. He was tied to a stake at Akesan market and Alaafin Abiodun ordered that every citizen should cut a pound of flesh from his body and drop it in a huge fire in front of him. He was made to smell the odour of his own flesh, his nose was not allowed to be cut. The remains of his body were later burnt in fire to prevent his re-incarnation.

His embarrassing death led to the popular Yoruba saying that “Bi o ba la’ya O si’ka; bi’o ba ri’ku Gaa, O sooto” which means (if you are wicked and pigheaded when you see the death of Gaa, try to be good and speak the truth) Before 1829 Lagelu, the Jagun (commander-in-chief) of Ife and Yoruba's generalissimo, left Ile Ife with some people from Ife, Oyo and Ijebu to found a new city, at Eba Odan, the first city was destroyed due to an incident at an Egungun (masquerade) festival when an Egungun was accidentally disrobed and mocked by women and children in an open marketplace. Meanwhile, In Yorubaland, it was an abomination for women to have eye-to-eye contact with Egungun, Egungun was considered to be the dead forefathers who returned to the earth each year to bless their descendant. When this news reached Sango, the then Alaafin of Oyo, he commanded that Eba-Odan be destroyed for committing such abominable act.

Lagelu and some of his people fled to a nearby hill for protection (sacred place). On the hill they survived by eating Oro fruit and Igbin (snails); later, they cultivated the land and made corn and millets into pap meals (eko), which they ate with roasted snails. They improvised a bit by using the snail shells (Ikarahun Igbin) to drink the liquefied eko. This eating habit formed part of the ancestral praise (Oriki) of Ibadan people today. Later, Lagelu and his people came down from the hill and founded another city called Eba'dan on the same spot.

They began to welcome more people to expand. Eba’dan became a refugee center. Various people, such as warriors, war escapee, escaped slaves, people in exile etc from various parts of other Yoruba cities. They developed more flexible laws because of the diverse nature of the people. Ibadan grew into an impressive and sprawling urban centre so much that by the end of 1829, Ibadan dominated the Yorùbá region militarily, politically and economically. Shortly, Lagelu died, leaving behind a politically oriented people and a very stable community. Around 1826/27, Afọnja of Ilorin, who was the Arẹ-Ọna-Kankan-Fo of old Ọyọ Empire, refused to carry out the order of Alaafin, when told to wage war against Iwere-Ile, a Yoruba town in Oyo.

An unresolved rivalry brewed between Alaafin and Afọnja. Afọnja formed alliance with Alimi, the head of Fulani warriors (who are settlers in Ilorin) against Ọyọ, and Oyo kingdom was destroyed. Unfortunately, Fulani supporters turned against Afonja as well and killed him on the order of Alimi. Ilọrin also lost its independence and became Fulani controlled territory. Therefore, whenever Yoruba says Ilorin is afonja’s city, Fulani will say ‘’it is Alimi’s city. This led to the present saying of ‘Ilorin afonja-Geri alimi’. In 1840, Fulani Caliphate began to raid towards Ibadan, Oyo indigenes begin to retreats towards Ibadan, a well developed Ibadan army confronted them and pushed Fulani back to Ilorin. Few people later moved back to Oyo to form new Oyo Kingdom, but a weaker one, and many decided to stay in Ibadan.

Ibadan kept growing economically and politically and become a safer zone for all Yoruba people. During this booming era of Ibadan, one of the powerful business woman was Efunsetan Aniwura, an Egba descendant (who became Iyalode of Ibadan). Efunsetan Aniwura (owner of Gold) was a wealthy business woman at Oja-Oba in Ibadan, she owns lots of landed property and hundreds of slaves. Oral evidence reveals that she had three large farms with no less than 100 slaves working on each at a time. She extended credit facilities as form of ammunition to the various Ibadan warriors (Ajagun’ta) when they were going on their military expeditions in 1872.

She had a terrible sense of loss. Her only daughter died in 1860 during childbirth. Therefore, with the stigma of not having a progeny to inherit her legacies, she blamed God for her tragedy and vent anger on her slave and the society, becoming wicked, cruel and heartless. Her slaves are usually identified in the market with signs of cane stripes all over their body. Efunsetan kicked against the military expansion of Aare Latoosa and stopped extending credit facilities to Latoosa when Latoosa set out for another war in 1874 (Osewa, 2005; Ilesanmi, 2010). After returning from battle field, Latoosa levied three charges against Efunsetan which led to plot of death against her around 1874.

In 1893 Ibadan area became a British Protectorate after a treaty signed by Fijabi, the Baale of Ibadan with the British acting Governor of Lagos, George C. Denton on 15 August.
By then the population of Ibadan had grown to round 120,000 which made Ibadan the third most populated City in the whole of Africa after Cairo and Johannesburg. The British developed the new colony to facilitate Ibadan commercial activities and Ibadan shortly grew into the major trading center that it is today.
LONG LIVE IBADAN…LONG LIVE YORUBALAND...

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.
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