Igbomina People: Ancient Hunters, Expert Forest Carvers Too Highly-Advanced Cloth-Weavers Amid The Yoruba Ethnic Group
The Ìgbómìnà (Igboona or Ogboona) people are ancient-hunters, renowned agriculturalists, skillful wood carvers in addition to adept leather artists in addition to a Yoruboid-speaking people that forms the sub-set of the larger ethnic Yoruba people of West Africa, especially inwards Nigeria. The Yorubas are grouping of people that belong to the kwa grouping of the Niger – Congo linguistic group. Archaeological in addition to linguistic evidence bespeak that they had lived inwards their introduce habitat from as early on as 5th century B.C. The larger Yoruba grouping are found predominantly inwards Nigeria in addition to Benin, where the ancient Yoruba Kingdom of Oyo stretched to.
Igbomina elders of Òkè-Ìlá Òràngún (often abbreviated as Òkè-Ìlá), an ancient urban nub inwards southwestern Nigeria that was uppercase of an ancient Igbomina-Yoruba city-state of the same name.
The heterogeneous Igbomina people who used to live i of the highly-advanced cloth-weavers are occupying the north-central portion of the Yoruba part of southwestern Nigeria. The Ìgbómìnà spread across what is eastern Kwara State in addition to at nowadays northern Osun State. About 90%percent of these people live inwards the introduce 24-hour interval Isin, Irepodun in addition to Ifelodun local authorities parts of Kwara State, piece the remaining occupy Ora in addition to Ila - Orangun areas of Osun State.
Ìgbómìnàland is adjoined on the westward in addition to northwest yesteryear major neighbours such as the Oyo-Yoruba region, on the due south in addition to southwest yesteryear the Ijesha-Yoruba region, on the due south in addition to southeast yesteryear the Ekiti-Yoruba region, on the eastward yesteryear the Yagba-Yoruba region, in addition to on the due north yesteryear the non-Yoruba Nupe part due south of the Niger River. Other little neighbours of the Ìgbómìnà are the Ibolo sub-group of the cities of Offa, Oyan in addition to Okuku inwards the west.
Olusin of Isan
This sub-group of the Yoruba people migrated to the introduce identify of settlement from diverse locations in addition to at different times betwixt the 14th in addition to 17th century A.D (Dada, 1985:1) Majority of Igbomina clans claimed to have got migrated to the expanse of introduce habitation from either Ife or Oyo, the 2 main nuclei of Yoruba. The progenitor of the Igbomina was a prince of Oduduwa (Johnson, 1921). According Yoruba-Igbomina tradition the expanse at nowadays called Igbomina was given to in addition to founded yesteryear Orangun of Ila as his ain part of inheritance from his grandfather, Ododuwa, the purported progenitor of the Yoruba race (Ibiloye, 1994: 33). According to this tradition, Orangun was the instant boy (and the 4th child) of Okanbi, the solely boy of Oduduwa. He founded Igbomina through the utilization of Ogbo. It was this Ogbo that was supposed to know the way to the banking concern of River Niger, the ultimate destination of this itinerant way-farer; hence the cry Ogbomona (that is, Ogbo knows the way) literary translated (corrupted over a time) to Igbomina with the passage of fourth dimension (Ibiloye, 1994: 33).
Igbomina elders of Oke-Ila at Isiro festival
Apart from those found inwards Ila area, Igbominaland is to a greater extent than exactly aligned into 16 administrative parts inwards Kwara State. The areas are Omu-Aran, Omupo, Sare, Oke-Ode, Igbaja, Ajase, Isin, Oro, Oro-Ago, Ile-Ire, Ora, , Oko, Ola, Esie, , Idofian in addition to Idofin.
There are known compartments of Igbomina towns in addition to villages inwards few other locals of Kwara State including Apado inwards Iponrin area, Jeba inwards Lanwa district, Apa-Ole, Joromu, Fufu etc., inwards Akanbi district in addition to Ogbondoroko inwards Afon area.
https://baru009.blogspot.com//search?q=indigo-snake-cloths-of-igbomina-yoruba
Igbomina elders of Òkè-Ìlá Òràngún (often abbreviated as Òkè-Ìlá), an ancient urban nub inwards southwestern Nigeria that was uppercase of an ancient Igbomina-Yoruba city-state of the same name.
The heterogeneous Igbomina people who used to live i of the highly-advanced cloth-weavers are occupying the north-central portion of the Yoruba part of southwestern Nigeria. The Ìgbómìnà spread across what is eastern Kwara State in addition to at nowadays northern Osun State. About 90%percent of these people live inwards the introduce 24-hour interval Isin, Irepodun in addition to Ifelodun local authorities parts of Kwara State, piece the remaining occupy Ora in addition to Ila - Orangun areas of Osun State.
Ìgbómìnàland is adjoined on the westward in addition to northwest yesteryear major neighbours such as the Oyo-Yoruba region, on the due south in addition to southwest yesteryear the Ijesha-Yoruba region, on the due south in addition to southeast yesteryear the Ekiti-Yoruba region, on the eastward yesteryear the Yagba-Yoruba region, in addition to on the due north yesteryear the non-Yoruba Nupe part due south of the Niger River. Other little neighbours of the Ìgbómìnà are the Ibolo sub-group of the cities of Offa, Oyan in addition to Okuku inwards the west.
Olusin of Isan
This sub-group of the Yoruba people migrated to the introduce identify of settlement from diverse locations in addition to at different times betwixt the 14th in addition to 17th century A.D (Dada, 1985:1) Majority of Igbomina clans claimed to have got migrated to the expanse of introduce habitation from either Ife or Oyo, the 2 main nuclei of Yoruba. The progenitor of the Igbomina was a prince of Oduduwa (Johnson, 1921). According Yoruba-Igbomina tradition the expanse at nowadays called Igbomina was given to in addition to founded yesteryear Orangun of Ila as his ain part of inheritance from his grandfather, Ododuwa, the purported progenitor of the Yoruba race (Ibiloye, 1994: 33). According to this tradition, Orangun was the instant boy (and the 4th child) of Okanbi, the solely boy of Oduduwa. He founded Igbomina through the utilization of Ogbo. It was this Ogbo that was supposed to know the way to the banking concern of River Niger, the ultimate destination of this itinerant way-farer; hence the cry Ogbomona (that is, Ogbo knows the way) literary translated (corrupted over a time) to Igbomina with the passage of fourth dimension (Ibiloye, 1994: 33).
Igbomina elders of Oke-Ila at Isiro festival
Apart from those found inwards Ila area, Igbominaland is to a greater extent than exactly aligned into 16 administrative parts inwards Kwara State. The areas are Omu-Aran, Omupo, Sare, Oke-Ode, Igbaja, Ajase, Isin, Oro, Oro-Ago, Ile-Ire, Ora, , Oko, Ola, Esie, , Idofian in addition to Idofin.
There are known compartments of Igbomina towns in addition to villages inwards few other locals of Kwara State including Apado inwards Iponrin area, Jeba inwards Lanwa district, Apa-Ole, Joromu, Fufu etc., inwards Akanbi district in addition to Ogbondoroko inwards Afon area.
https://baru009.blogspot.com//search?q=indigo-snake-cloths-of-igbomina-yorubaThe relevance of migration to settlement pattern inwards Igbominaland
E. O. Ibiloye
Department of History in addition to International Studies, Osun State University, Oshogbo, Nigeria.
The surroundings of Igbomina
The Igbomina are recognised yesteryear themselves in addition to yesteryear others as a distinct dialectic sub-group of the Yoruba inhabiting the northern component subdivision of Yoruba province today, they are found inwards the 2 states of Kwara in addition to Osun (Falola, 1988). In 1918, the boundary proclamation betwixt the Northern in addition to Southern Nigeria partitioned the Igbomina into these 2 regions, with Ila Orangun in addition to its Southern
neighbours located inwards the South in addition to the other inwards the North (Falola, 1988). Even inwards the Northern component subdivision of the introduce settlement, the Igbomina were i time again sub-divided betwixt 2 administrative divisions of Ilorin in addition to Lafiaji/ Patigi, until May 1946 when they were all merged nether Ilorin. Following the Local Government reforms of 1968 in addition to 1976 in addition to the intense pressure level for alter (Adeyemi, 1984) the Igbomina were granted local autonomy in addition to the bulk at nowadays live inwards Ifelodun, Irepodun in addition to most recently, Isin Local Government Areas of Kwara State in addition to Ila-Orangun expanse of Osun State (Dada,1985: 2).
In the 19th century, the Igbomina were every bit divided into 2 prior to the establishment of colonial administration. Ila-Orangun was situated at the border of the wood in addition to the other Igbomina grouping occupied the savannah stretch below the band of the River Niger from latitude 4 in addition to 8°East in addition to longitude 8 in addition to 9°North (May, 1860: 212). There were closed to a dozen Igbomina subunits
(each unit of measurement having a major town in addition to a cluster of little villages). These were the Share, Isin, Ila, Oke-Ode, Ile-Ire, Esisa, Irese, Ipo, Iyangba in addition to Oro (Herman- Hedge, 1966: 1700).
To the due north of Igbomina are the Nupe groups of Lafiaji; to the westward are Ilorin, to the north-east are Yagba, the south- eastward is occupied yesteryear the Ekiti, piece the Ibolo of Ijagbo inwards Oyun L.G.A of Kwara State are found inwards thesouth westward (Adeyemi, 1985: 5). Igbomina covers an expanse of virtually 1500 km2 inwards Kwara State in addition to belongs to the grass plainly zone of Southern Nigeria (Udo, 1970: 100). This expanse forms component subdivision of the Southern border of what has come upwardly to live known as the middle belt of Nigeria (Udo, 1970: 100).
Migration in addition to settlement pattern of the Igbomina
Several attempts have got been made yesteryear a number of writers to explicate who the Igbomina people are in addition to their historical antecedence since the middle of the 19th century (Adeyemi, 1985: 7-8). For the purpose of this newspaper the Igbomina would live described as a heterogeneous sub-group of the Yoruba who migrated to the introduce identify of settlement from diverse locations in addition to at different times betwixt the xiv in addition to 17th century (Dada, 1985: 10). Although they have got traditions of origin
that endeavor to explicate the rootage of their mutual languages (dialect), civilization in addition to political institution, from their descent through a unmarried ancestry, Oduduwa, Igbomina never united nether a unmarried political say-so opposite to Atanda’s claim (Atanda, 1973: 132).
Some 19 in addition to early on 20th centuries authors portrayed the Igbomina inwards different ways based on their levels of agreement of the cultural inter-link amid the Yoruba’s. Clarke, 1972 for instance did non recognize them as Yoruba, although he acknowledged that they spoke Yoruba Language (Adeyemi. 1995: 39). However, Talbot (1969) saw the Igbomina as truthful Yoruba nether the sovereignty of the Alafin, but nether the direct leadership of the Orangun of Ila (Adeyemi, 1995:
39).
It is confirmed from historical, cultural in addition to geographical location that the Igbomina people are Yoruba both inwards linguistic communication in addition to culture. Majority claimed to have got migrated to the expanse of introduce habitation from either Ife or Oyo, the 2 main nuclei of Yoruba. The progenitor of the
Igbomina was a prince of Oduduwa (Johnson, 1921). If the dialectic variation casts whatever doubtfulness at all on the genuinness of their Yoruba connection, this could easily live explained on the fact that other Yoruba dialectic subgroups such as the Egba, Ekiti, Ondo etc would non whatever way fare better.
All cultural traits of the Igbomina people portray them as Yoruba. Although nether colonial dominion they were partitioned to the North in addition to South, they soundless remained either inwards the Yoruba provinces of the South or inwards the Southern component subdivision of the Northern provinces–contiguous to the Yoruba provinces.
Today, they occupy Irepodun, Ifelodun in addition to Isin Local Government Areas of Kwara State. There are few Igbomina towns inwards what is at nowadays Osun State. These include Ila-Orangun Oke-Ila in addition to Ora Igbomina. Jebba-South is also Igbomina, although the population is at nowadays mixed. Towns similar Iponrin, Lanwa, Ayetoro–Ile in addition to Agbeyangi that are at nowadays inwards Ilorin East Local Government Area of Kwara State are all Igbomina although Ilorin influence has compromised their identity (Adeyemi, 1995:40).
Traditions of origin
There is yet to live a universally acceptable history of rootage of the Igbomina. However i important fact virtually the rootage inwards the context of this newspaper is that Igbomina mostly view their rootage inwards damage of migration. The most pop version of the traditions associated the founders of towns in addition to kingdoms with migrant princess or hunters from either Ife or Oyo (Dada, 1985: 1). Although it is hard to appointment exactly the waves of these migrations, in that location is no doubtfulness that some of the towns are of considerable antiquity as before asserted here.
Closely related to this is the tradition which says that the expanse at nowadays called Igbomina was given to in addition to founded yesteryear Orangun of Ila as his ain part of inheritance from his grandfather, Ododuwa, the purported progenitor of the Yoruba race (Ibiloye, 1994: 33). According to this tradition, Orangun was the instant boy (and the 4th child) of Okanbi, the solely boy of Oduduwa. He founded
Igbomina through the utilization of Ogbo. It was this Ogbo that was supposed to know the way to the banking concern of River Niger, the ultimate destination of this itinerant way-farer; hence the cry Ogbomona (that is, Ogbo knows the way) literarly translated to Igbomina with the passage of fourth dimension (Ibiloye, 1994: 33). There exists also tradition inwards Omu-Aran, especially after the shifting of Ila-Orangun
from the residual of Igbomina to the old Western Region, dating in all likelihood to recent past, which claims the possession of similar Ogbo as that inwards Orangun’s custody (Ibiloye, 1994: 34). It has however, been noted that the duplication of Ogbo is closely associated with leadership rivalry inwards Igbomina. Since the possessor of genuine Ogbo would have got stronger claim to the leadership of Igbomina.
Not withstanding which Ogbo is genuine, the inadequacy of the whole tradition inwards explaining the rootage of the people is glaring. First is that non all people presently inhabiting the introduce 24-hour interval Igbomina could lay claim to decent from Orangun, the assumed original possessor of the land, nor could Igbomina people live considered homogenous group. Migrations of different waves from different directions in addition to at different times in addition to places, gave ascent to the introduce settlements.
For instance, piece the Oro grouping claimed to have got come upwardly from Ketu, Isanlu–Isin, Ila Orangun in addition to Omu-Aran groups claimed Ife decent (Adeyemi, 1985: 27). Others such as Ijara, Igbaja in addition to Share etc, line their ain immigration to Oyo. Owu, the headquarters of Isin Local Goverment Area of
Kwara State, traced its ain migration to Owu inwards Abeokuta, piece Iwo, its immediate neighbour, claimed Iwo inwards Osun State as its primordial home. So also in that location are communities tracing their ancestry to Nupe decent. Of this group, Rore in addition to Opanda are typical examples (Dada, 1985: 1; Elphinstone, 1921: 16). The pattern of migration is as broad in addition to varied as almost the number of
recognizable sub-groups inwards Igbomina.
The Ogbo tradition could live explained inwards damage of myth, the likes of which be inwards all culture. Practically every African province has its ain myths or stories of its rootage of creation. Influenza A virus subtype H5N1 myth is a way of explaining some actual or imaginary reality, which is non adequately understood in addition to so cannot live explained through normal description. Myths do non have got to live taken literarly, since they are non synonymous with facts. They are intended to communicate in addition to cast the footing for a working explanation virtually something. In societies such as the early on Igbomina dating dorsum to its fourth dimension of origin, where no written records of ideas in addition to events existed, myths are often the most effective way of keeping ideas circulating from i identify to some other in addition to from i generation to the next
(Mbiti, 1975: 75).
It is, however, evident from the inwards a higher identify that migrations of diverse types, namely, innovative, primitive, forced in addition to free, have got ever been component subdivision of Igbomina history. Migration was therefore, non a 20th century phenomenon. The demand to migrate developed out of necessity to seek greater convenience in addition to factors responsible for this could live cultural, political, religious, environmental and
economic. The factors responsible for migration inwards each moving ridge of human motion depend on the circumstances of the potential migrants. While migrations associated with rootage of the Igbomina were traceable to disputes over the world or chieftaincy titles, later migrations were motivated to a greater extent than yesteryear economical imperative rather than cultural necessity.
Cultural multifariousness associated with grouping migration in addition to settlement
P.O.A. Dada has attempted a classification of Igbomina into sub-cultural groups based on old settlement pattern in addition to migrations associated with rootage (Dada, 1985: 1) Dada identified the next as autonomous sub-group with closed affinity fifty-fifty inside the Igbomina nation. These
include the Igbomina Esa comprising Oke-Ode in addition to a number of villages nether it. Igbomina Ire, comprising the whole of Ile-Ire District, Igbomina Esisa (Old cry for Oro-Ago), Igbomina Iyangba, included Omu-Aran in addition to some parts of Isin, Irese included Igbya in addition to its neighbours. Others include the Ipo, comprising Ajasse in addition to its neighbours in addition to the Eku-mesan Oro, the nine
groups of villages called Oro (Dada, 1985: 9).
The separate traditions of rootage associated with these identified sub-groupings is a clear demonstration of the aeroplane of cultural multifariousness amid the Igbomina associated with separate migrations exterior Orangun leadership as before stated. We would examine a number of these
identified sub-groups in addition to their traditions of separate migrations in addition to settlement.
Igbomina Oro (Oro-Ago)
The people of Oro-Ago claim that their ancestor migrated from Ketu inwards the introduce Republic of Benin Republic, nether the leadership of Ajagun. Seven hilly settlement emerged nether Ajagun leadership, namely, Omugo, Oke-Daba, Iraye, Isaoye, Aworo-ona, Oke-Ayin in addition to Ayetoro. Eight other migrants joined this before migrants to brand upwardly xv that was known as Eku meedogun Oro (Adeyemi, 1995: 46).
Igbomina Esa (Oke-ode)
Maku, the founder of Oke-Ode, was said to have got migrated from Ile Ife in addition to settled on top of a loma inwards the introduce location of the town. The defensive spot of the location attracted a number of surrounding settlements that flooded it for protection (Adeyemi, 1995: 46).
Aran
The founders of Aran was named as Alaran Odundun in addition to Enuyomi who were said to have got led their people from Ile-Ife to Igbomina the world to found 3 major towns named Aran-Orin, Arandun in addition to Aran quarters inwards Omu-Aran (Adeyemi, 1995: 47). The firstly identify of settlement was at Igbo Odun Alaro. From in that location the settlement moved to Ile Aran on the way to Ekan inwards Ekiti Local Government Area of Kwara State. An outbreak of state of war precipitated some other motion to bring together Ajo Iyangba along
with other Igbominas similar Isanlu, Omu in addition to Northern Ekiti towns. The Ajo was located at a dot half–way betwixt Ilofa in addition to Oko, the disbandment of which inwards the 1890s brought some Aran people to settle at Aran-Orin. Others chose to rest at Omu-Aran (Adeyemi, 1995: 48).
Olomu of Omu-Aran, Oba Charles Oladele Ibitoye
Eku-Apa
The Alapa claimed to have got migrated from Ile-Ife with his brothers the Onipee of Ipe in addition to Eleju of Ejuland. Alapa initially settled at a identify called bara–Apa close Iludun, however, at the expiry of the firstly Alapa, his 2 sons moved into different locations at Agbonda in addition to Omido. Other groups joined these brothers to cast what is at nowadays Eku–Apa (Adeyemi, 1995: 48).
Ejuland
Igbonla in addition to Sanmora are the 2 principal towns of Ejuland. The founder Apaarin, was said to have got migrated from Oyo in addition to settled inwards what was known as Abologun. As a hunter he constantly changed base of operations to Igbo-Eju, in addition to Igbo–Obaje before he finally settled at the introduce site
(Adeyemi, 1995: 47).
Isin
Isin the world in addition to people are non homogenous as far as their rootage was concerned. Some came from Oyo, others traced their antecedence to Ile-Ife. Owu claimed to have got migrated from Owu, component subdivision of which is found inwards Abeokuta in addition to Iwo traced its ain rootage to Iwo inwards the introduce 24-hour interval Osun State. The Olusin of Isanlu-Isin is recognised as the leader of the grouping in addition to i major cultural bond of unity inwards Isin the world was the cult of Agbaa-Isin which used to live taken circular Isin the world annually (Adeyemi, 1995: 47).
Oro
The Eku-mesan Oro, as the cry indicates, is a grouping of nine villages founded through migration from Oyo yesteryear i Olakanmi. He firstly settled at a identify called kanko betwixt Agbeola-Oro in addition to Ajasse. Other settlements later joined until the nine towns that makes upwardly Oro emerged
(Adeyemi, 1995).
source:http://www.academicjournals.org/article/article1381857172_Ibiloye.pdf
THE SURVIVAL OF IGBOMINA INDIGENOUS POLITICAL STRUCTURE UNDER THE ILORIN EMIRATE SYSTEM IN THE 20TH CENTURY
By
ADEBARA OLADIMEJI MICHAEL
The Igbomina is i of the sub-groups of the Yoruba Nations. The Yorubas are grouping of people that belong to the kwa grouping of the Niger – Congo linguistic group. Archaeological in addition to linguistic evidence bespeak that they had lived inwards their introduce habitant from as early on as 5th century B.C. The influential role of the Yoruba on the history of Nigeria has been immense, although this is today most apparent inwards the western region, it is of import to recall that inwards modern 24-hour interval Nigeria, they occupy the whole of Ekiti, Lagos, Ondo, Osun in addition to Oyo states. They constitute eighty per centum of the people inwards Kwara State in addition to 30 per centum of peolpe Kogi State. These states are both inwards the North Central geopolitical zone of introduce Nigeria. There are also Yoruba inwards Delta in addition to Edo states. Indeed, the Itsekiri of Delta state, though distinct group, regard themselves as Kith in addition to Kin of the Yoruba Nation.
Basically, the people of Igbomina geographical location tin live said to occupy due north – Eastern component subdivision of Yorubaland in addition to number over a i grand one thousand inwards population of its population. The Igbomina people cutting – across 2 states. While the largest concentration of Igbomina people are found inwards Kwara state, a considerable proportion are found inwards Osun State. Especially inwards Ila Orangun, Oke Ila in addition to Ora Igbomina.
However, this sub – ethnic grouping of Yoruba nation could live divided into 2 branches, differing unremarkably solely slightly inwards dialectal intonation. These are the Igbomina “Mosan” in addition to “Mo ye”. The erstwhile comprises people from Ila – Orangun, Oke – Ila Orangun, Ora – Igbomina, Ajase – Ipo, Igbaja, Omu – Aran, Omupo, Isin, Oro, Esie amid others. While the latter include places in addition to the people inwards Oro – Ago, Ile- Ire, Ora, Oke- Ode in addition to Agunjin. Of the other such sub- groupings occupying the whole of Igbomina the world the main sub –units are: the “Ejus” which comprises of Sanmonra, in addition to Igbonla. Also the “Eku Oro” which comprises the Oro mesesan, “Eku Ipo”,this include Ajase Ipo, Omupo, in addition to Eggi – Oyo – Ipo. “Eku Ila” which include Ila – Orangun, Oke – Ila Orangun, Ora – Igbomina. “Eku – Isin include Ijara Isin, Isan Isin, Owu, Oke – Aba, Iwo Isin”. “Irese” comprises Igbaja Ofarese in addition to other Irese land, “Eku Apa” comprise Irese, Agbonda, Omido, in addition to Agbamu. “The Arans” include Omu-Aran, Arandun, in addition to Aran-Orin. “Ile- Ire” comprises Owode – Ofaro, Afin, in addition to Idera in addition to Esisa Igbomina which comprises Oro – Ago, Ahun, Oke Daba, Omupo, Oke – Ode in addition to Share. Traditions have got it that they came to Igbomina the world at different times inwards history in addition to from different sources. On that footing nosotros tin verbalize of Igbomina of Ife stock, Igbomina of Oyo stock, Igbomina of Nupe stock in addition to Fulani / Hausa settlers who have got been assimilated into Igbomina civilization in addition to traditions. Not much is definitely known virtually the exact catamenia of arrival of these groups. In general, it appears that the people at nowadays living inwards these parts of Yoruba speaking states are of 2 types – the early on settlers in addition to latter “Immigrants”.
About the former, a keen bargain of data is soundless required. However, it seems that the ruling groups inwards virtually all Igbomina the world were the leaders of “Immigrant” groups, most of who claimed to have got come upwardly from Ile – Ife. While others claimed to have got come upwardly from old – Oyo or from other places at different times. For instance the rulers of the towns of Igbaja, Oke – Ode, Ora, Ile –Ire in addition to Oro – Mesesan are said to have got come upwardly from Oyo (probably inwards the 17th century), While the founder of so Oloro dynasty of Aro Ago came to Igbomina towns contain pockets of people who are descendants of immigrants from diverse quarters exterior Yoruba nation. For instance, inwards Rore, tradition has it that if you lot are non from Nupe clan you lot tin never locomote the King of Rore. However, Igbomina the world is a convergence of groups of Yoruba on the i hand, the Fulani in addition to the Nupe on the other hand. Through cultural diffusion, Igbomina population is a mixture of Fulanis, Nupes in addition to Yoruba.
By in addition to large, the traditional emigrational history of Igbomina the world tin live traced to Ile – Ife, fifty-fifty though the stock of Igbomina people were known in addition to said to live from different component subdivision of introduce Nigeria, never the less tradition with varieties of evidence has proved that Igbomina truly migrated from Ile – Ife, though later joined yesteryear the Oyos, Nupe in addition to amid others.
Consequently all the myths in addition to traditions, however, refer to Oduduwa as the firstly Rex of the Yoruba people. Yoruba traditions are emphatic that Ile-Ife is the cradle of their civilization. Other Yoruba towns in addition to kingdoms grow out of Ile-Ife in addition to some of them fifty-fifty became to a greater extent than powerful than their original source. However the major kingdoms inwards Yoruba the world apart from Ile-Ife yesteryear 1800 were;
- Egba nether the Alake
- Igbomina nether the Orangun
- Ijebu nether the Awujale
- Ketu nether the Alaketu
- Ondo nether the Osemawe
- Owo nether the Olowo
- Owu nether the Olowu
- Oyo nether the Alaafin
- Popo nether the Onipopo
- Sabe nether the Onisabe
Other Yoruba kingdoms were Ilaje, Egbado in addition to Awori.
The rulers of these kingdoms line their origins to Ile-Ife in addition to their descent expressly or implied to Oduduwa, hence Igbomina people have got it rootage from Ile-Ife.
Oral in addition to written sources supported the fact that Fagbamila Agun-nla Orangun the progenitor of Igbomina race was a kid of Oduduwa in addition to Anaasin Adetinrin was the woman parent as expatiated yesteryear the oriki of Orangun Ile-Ila thus:-
Owa Rangun aga ide Orangun, the Rex with
brass chair
Omo Anaasin, Omo Ajisomo Son of Anaasin, boy of Ajisomo
Omo Orunpekun Oke Son of i who dwells on high
Omo omn mu bi dudu sami One from inwards a higher identify with idi
Omo eni a’nhun rin hoho Son of i who is
Ko lona met naked on the route ……
However, on the spot of Oragun, the progenitor of Igbominas – amid the children of Oduduwa, oral in addition to written accounts also asserted that he is adjacent to Ooni inwards Yorubaland10. For instance on ninth of October, 1931, inwards his alphabetic quality to the British colonial say-so clarifying the spot of seniority betwixt the Alaafin of Oyo in addition to the Oba of Benin. Sir Adesoji Aderemi (the so Ooni of Ife) wrote that Odua, who was the founder of Yoruba race in addition to the begetter of all Yoruba Obas, was the firstly Ooni of Ife in addition to that Obalufon, the instant Ooni of Ife was his eldest Son piece Oranmiyan was the youngest of all Odua children. He thereafter said that no i could cry back for certainly the guild of seniority of the other children yesteryear nascence that Odua lived to crown all of them (except Oranmiyan) inwards his life time. Also Rev. S. Johnson piece listing the vii children of Okanbi placed Orangun as the 4th kid piece Oranmiyan of Oyo was placed the seventh.
In tracing the migrational history of Igbomina people, it should live noted however, that the ruling dynasties of major Yoruba Kingdom similar Owu, Igbomina, Oyo, Ijebu, Ilesa, Ketu, Popo, Egba, Sabe, Dusa,Egbado the 16 Ekiti principalities, Owo in addition to Ondo line their rootage to Ile – Ife in addition to their descent straight or indirectly to Oduduwa. The founders of these kingdoms were said to have got all left Ile – Ife virtually the same time, yesteryear mutual consent to seek in addition to found their ain kingdoms elsewhere inwards Yorubaland. The major determination was said to have got been reached at a coming together they held at Ita – Ijero (the coming together point) inwards Ile – Ife. They received the blessings of their father, Oduduwa, in addition to each went away to establish, in addition to administer his ain kingdom. They later became collectively known in addition to referred to as “Omo Oduduwa” whose begetter had given them beaded crowns as symbols of their sacred say-so (ase)13. From so Oni Ife assumed a “mother” condition symbol amid other Yoruba kingdoms in addition to it eventually became the spiritual nervus centre of the Yoruba people. Hence, the affirmation, that “Ile – Ife ni Orisun gbogbo Yoruba” (Ile – Ife is the cradle of the Yoruba race).
There are 3 main official lists of the dispersal of Oduduwas children. The firstly was given yesteryear Ooni Adelekan Olubuse inwards March, 1903. His listing had 25 names of rulers including that of Ife who were accepted as Oduduwa’s sons. The instant listing was compiled around 1927 as component subdivision of a full general collection of Ife traditions undertaken during the regime of Ademiluyi Ajagun (1910 – 1930). That listing contained 16 names. The 3rd listing was compiled inwards 1931 during the reign of Sir Adesoji Aderemi (1930 – 1980) at Ife, as to who had the say-so to vesture the “Ade Ileke” (beaded crown) inwards Yorubaland. Oba Aderemi listed 26 direct sons of Oduduwa who, he asserted, were personally installed yesteryear Oduduwa himself during 3 separate ceremonies in addition to commissioned to found Kingdoms.
It is worthy of banknote nonetheless that, Professor Akinjogbin analyzed the departure betwixt Olubuse listing (1903), the Ademiluyi listing (1927) in addition to oral sources (which speak of i main dispersal volition all the princess gathering at Itajero where they held consultations before dipersing) in addition to the Aderemi listing which speaks of 3 installations. The firstly installation was said to live that of Obalufon Ogbogbodirin, the oldest surviving boy of Oduduwa designated to succeed him, piece the instant installation was of vii princes consecrated in addition to sent away. Out of these vii i (Oba Edo i.e. Benin) went eastwards, 2 (the Orangun in addition to Oloyo), went northwards in addition to 4 (the Alaketu, Obadara, Oninana in addition to Olupopo), went westwards. The 3rd installation consisted of xviii rulers. Of these, one, (the Olowu), went westward; two, (the Aringbajo in addition to the Owa Otan), went northwards; three, (the Awujale, the Osemawe in addition to the Akarigbo) went southwards; (eleven consisting of all kingdoms inwards Ekiti in addition to Owo areas) went southward; the in conclusion one, the Owa of Ilesa settled really close Ile – Ife itself.
By in addition to large, the establishment of Igbomina kingdom, many historians of high repute who were versed in addition to versatile inwards Igbomina pedigree have got i fourth dimension or the other delve into this independently in addition to come upwardly out with almost the same sentiment hence a few of such works expressed below volition suffice. Omotosho in addition to Ayeni (1992:14) opined thus:
“When Orangun Ajagun nla became a man, he in addition to his brothers left their grand father’s kingdom at Ile – Ife in addition to branched out into different directions to found kingdoms of their own. At the dot of their separation, Oduduwa blessed them all in addition to gave each of them gifts amid which was the beaded crown that, till date, soundless acts as the symbol of Yoruba unity. Ajagun – Nla was farther given the “Ogbo” cutlass with which he was advised to constantly clear paths for himself in addition to his people. Armed with the Ogbo cutlass in addition to trailed yesteryear many followers, Ajagun – Nla headed for the banking concern of River Niger which had ever fascinated him. In the course of teaching of their journeying to the Niger, Ajagun – Nla in addition to his people sometime stopped at some locations for brusque periods, to residual their weary bones, attend to their sick or replenish their stock of provisions. Sometime when it was fourth dimension to go, a little department of people inside the grouping would limited their want to rest behind in addition to brand permanent settlements out of such identify of rest; piece the main grouping moves on inwards such fragmented in addition to isolated cases it could live said that the catamenia of residual must have got been considerably longer than previous ones. However, at a certainly dot inwards their journey, they decided to brand a temporary settlement out of their novel identify of residual which was christened ‘Igbo Ajagun – Nla’. It is from hither they hoped to proceed their search for the elusive Niger at a later date. From Igbo Ajagun –Nla some grouping which moved to found settlements were Omu – Aran, the Isanlu in addition to the Isin peoples. Influenza A virus subtype H5N1 goodness number eventually found their way to the Niger river banking concern in addition to established novel settlements. The overwhelming bulk of the people that settled inwards Igbo Ajagunla did not, however, venture out of their immediat environment. Even, a few of those that made it to the Niger came dorsum to resettle at Igbo Ajagun – Nla. It was from hither that Fagbamila Ajagun- nla ruled as the firstly Orangun”.
Consequently, Akande (2000) also stated thus;
“Oral history indicates that Orangun Ajagun – nla i time took the route which led through the Nupe or Takpa province to valleys of River Oyi in addition to Osin along the depression apartment Plateau with Savannah vegetation upwardly to the patches of the hit of hills (running from Kukuruku the world through Ekiti in addition to Ijesa countries to Igbeti in addition to Igbho) into Igbomina Kingdom. The Orangun in addition to members of his entourage mightiness have got come upwardly into contact with people of dissimilar in addition to unidentical origins in addition to civilization from many different blood lines brought together yesteryear association, yesteryear slavery, yesteryear trade, yesteryear apprenticeship in addition to yesteryear many other factors to found the different Igbomina settlements similar Oke – Ode, Oro – Ago, Okeya, Igbaja, Oke – Onigbin, Esie, Share in addition to to found Otun Oro, Ijomu, Iludun, Oke – Ola, Agbe – Ola, Okerimi, Ido, Ibode in addition to Aafin which formed the Eku Mesan Oro (the confederation of the nine settlement of Oro), Eku Apa (the settlements of the tabular array salt in addition to potash selling Jukuns from Korofa Empire) at around Agboda in addition to Omido; Omu – Aran (the federation of Omu – Aran), Ekan Meje ‘Ajase’ where, inwards the Edo in addition to the Igala languages, Igbomina cloths, decorated with scarlet fabrics similar scarlet, were named “Ukpo”.Hence Ajase Ukpo, Ajagun – nla was reported to have got ended upwardly at Ila Kodomu at Igbo Ajagun – nla (the sacred grove of Ajagun- nla) behind the introduce site of Ila H2O works on Ola – Ora road”.
THE INDIGENOUS POLITICAL STRUCTURE OF IGBOMINA LAND
Igbomina indigenous political direction was established to perform 3 main functions i.e. Executive, Legislative in addition to Judiciary, although these 3 political functions were later modified to accommodate the novel political evolution inwards modern Nigeria.
At the caput of political organisation inwards Igbomina land, is the Oba (king). In some towns known as Igberiko in that location is Baale who also have got depended powerfulness they exercise. Primogeniture scheme was never inwards do inwards the succession to the throne inwards Igbomina, largely because in that location are diverse families that are elegible to the throne as ruling houses. This is visible inwards all Igbomina land.
The supreme caput is the Oba (king), the choice is ever inwards different form, but most prominent ones tin live seen inwards 2 different ways, the firstly way of choice is through an election conducted yesteryear the kingmakers. Then after this the Ifa oracle volition live consulted. It should live noted that anybody who wanted to live come upwardly Oba (king) must live a direct linage of a erstwhile i inwards the family. This does non hateful that it should live straight from begetter to boy but it should live a blood relation.
It should live noted at this juncture that, in that location are over 2 hundred villages in addition to towns that are of Igbomina stock in addition to since all of them have got similar trait, for a closer agreement a town sitting inwards the middle of Igbimina town volition live considered inwards other word, Omu – Aran volition live used as a instance study inwards this chapter.
At the caput of political organisation inwards Omu – Aran is the Olomu or Rex of Omu – Aran, who is the supreme caput of Omu – Aran. The choice of the Olomu tin live seen inwards 2 different ways, the firstly way of choice is through an election conducted yesteryear the kingmakers. Then after this Ifa Oracle volition live consulted. It should live noted that anybody who wanted to locomote Olomu must live a direct lineage descendant of a erstwhile i inwards the family.
According to political organisation of Omu – Aran, the Olomu is the spiritual in addition to political of the Omu – Aran people, some political functions are performed yesteryear him with the assistance of his Chiefs. He took component subdivision inwards all the 3 arms of authorities which are legislative, executive in addition to judiciary. Olomu positioned to sanction in addition to regulate whatever laws. He is the in conclusion resort against injustice in addition to oppression, because he is at the outflow of judge as the chairman of the highest courtroom of appeal known as Igbejo.18 In other to attribute to a greater extent than to his social – political importance inwards the community, he has to live consulted before the appointment of the most of import festivals were to live celebrated. The festival Ogun, Orugbo, Egungun in addition to novel Yam festival. He is also positioned to give warm reception to of import visitors to the town such as Obas from neighboring towns or villages.
After Olomu is the Ilu, this comprises the 6 leading Chiefs. The chiefs are, Asanlu, Eera, Petu Ojomu, Odofin Aran in addition to Edemoun. Meanwhile solely 3 of these titles which are Asanlu, Edemoun in addition to Odofin Aran were hereditary but non necessarily from begetter to son. It was known that the solely 3 titles that were hereditary were based on tradition. Among all these titles Asanlu was the caput of Ilu. The fellow member of Ilu formed the Kingmakers together with Olomu, they are also the fellow member of Oba’s council known as the Ireje. Being the kingmakers, they perform the duties of selecting a novel Olomu whenever it is necessary. It is also amid their duties to invite the adjacent ruling theater for the presentation of their chose candidate inwards their menage unit of measurement to locomote the adjacent Olomu. Ifa is so allowed to take away the correct candidate for the thrown.
The sitting of Olomu in addition to the Ilu is called Ireje i.e. the king’s council. The role of this council is to legislate for the town. Important issues affecting the town are discussed. Before the advent of colonial rule, it was this council that passed laws in addition to saw to its implementation. There are several functions that had been do yesteryear this council, amid the functions are; settling of the world disputes both inside Omu – Aran in addition to those involving the people of Omu – Aran in addition to their neighbours, divorce instance were also dealt with yesteryear the council, they also bring together Olomu inwards receiving of import visitors in addition to help him fixing dates for those of import festivals that were before mentioned.
The meetings of the council known as Ikanse were unremarkably held every v days.
The king’s council known as Ireje is beingness assisted to implement its decisions yesteryear the Iharefa which was made upwardly of the next members: Aromu from Okore house, Enija from Igangu, Elemo from Ile – nla, Odofin Omu from Imolekere, Ooye of Ijoko, Aro Oja of Ile – Oja. The fellow member of Iharefa goes around the town to heed to the views of the people on whatever detail issues in addition to study dorsum to the Ireje (King’s council). They also advice the council on how to principle the town in addition to mostly deed as “intermediary” betwixt the Ireje in addition to the people.
The executive arm of authorities is nether the diverse historic catamenia groups. These groups included the Ologun Ilu, Eso Ilu in addition to the Ete Ilu. The Ologun Ilu were the able bodied men of the town, whose basic duty was to defend the town, they are keen warriors, who fought several wars for the town. The Ologun Ilu are grouped adjacent to Iharefa. Before a mortal could locomote a fellow member of this grouping such mortal must have got distinguished himself piece soundless a fellow member of both the Ete Ilu in addition to Eso Ilu. Ologun Ilu are the the world forces officers of the town in addition to fellow member were believed to live inwards possession of charms which they utilization to foreclose evil spirits from the town. Each of them has titles which made it slowly to distinguish a detail i amid them. Among the fellow member of Ologun Ilu were: Olukose, Olukotun, Ajaponna, Agbakin, Obala, Oluju in addition to Agbon. Agbon known for beingness really brave in addition to ruthless in addition to that was why he was assigned the most notorious duty of cutting off the caput of every Olomu who died. Apart from beingness army, Ologun Ilu also serves as police; they perform the duty of arresting culprits inside the town in addition to sending such mortal to the king’s court. They were also responsible for killing thieves that had been condemned to death. They also works life medicine on every roads leading to the town toward evil spirits such as Sanpona, Okusu, Iwin, Egbere, Anjannu in addition to Emere.
In the traditional political organisation of Omu – Aran community, the Eso followed the Ologun Ilu. Those who formed the Eso were those who had been fellow member of the Ete, the grouping forthwith below the Eso. The in conclusion grouping at the bottom of the ladder was the Ete Ilu. Every historic catamenia mate from the historic catamenia of 16 in addition to also circumcised was a fellow member at every vii years, novel fellow member were initiated at initiation, sacrifices were made to invoke the spirit of all the duties inwards the town to save their life throughout the catamenia of their membership. It was considered as a bad sense for the town for whatever fellow member of the Ete to locomote without completing his term. At the expiry of an Ete, a huge sacrifice was also made so that such mightiness non take away identify again. The dead trunk of an Ete is refered to as Oku - Ekan.
To this end, the political organisation tin live termed as an aspect of historic catamenia aeroplane scheme inwards that i preceeded upwardly the ladder according to his age. One became an Ete at the historic catamenia of sixteen, left it at the historic catamenia of virtually 30 in addition to so joined Eso Ilu. One remained an Eso until he was fourty when he became a fellow member of the Ologun Ilu.
The fellow member of Ireje performs the judiciary functions including the Esinkin Omu – Aran who was the the world forces commander of the town. The Ireje were the fellow member of the highest courtroom which Olomu was the chairman. Apart from little disputes that could live decided in addition to settled yesteryear the chemical compound heads, serious cases were taken to this Supreme Court. This courtroom sit down inwards public to heed to cases brought before it; amid such cases are murder, theft, arson, kidnapping in addition to rape. Some could live sentences to death, in addition to such persons were handed over to Esinkin Omu. Those sentenced of imprisonment were sent to Olookan, he volition live given 2 (200) cowries to maintain him. According to Olomu Agbegunde II, who said the prison theater yard inwards Omu –Aran does non serve Omu Aran lone but serve involvement of all Igbominaland.
The Agba Ilu – the aged men of the community also play their role inwards the political organisation inwards Omu – Aran. Although they were too old for active participation inwards the 24-hour interval to 24-hour interval activities of the town, nevertheless, they made their wealth of cognition available to all the political organisation inwards Omu – Aran. They were mostly consulted on religious matter. The activities of women could non live overlooked. It was their responsibleness to brand public places such as the marketplace identify clean. They provided H2O for the edifice of Olomu’s theater in addition to the sacred houses. According to i of my informant, who indicated that, the witches amid them contribute their ain quota to the shine running of the town. They prevented evil spirits in addition to witches from the neighbouring towns from entering the town for evil purposes.
Conclusively, the fact that the scheme of authorities inwards Igbomina the world mostly is monarchical, it does non atomic number 82 to dictatorship, it is democratic nature was despicable inwards all respect. As was before stated that, the views of the public were sought through the Iharefa as the instance inwards Omu – Aran who fellow member cutting across the whole town. They served as a sort of liaison betwixt the rulers in addition to the ruled.
It is nonetheless of import to banknote that, with the conquest of Igbomina yesteryear Ilorin emirate, which volition later live discuss, changed many of these ancient practices.
ILORIN BEFORE THE EMIRATE SYSTEM
The cry Ilorin, pregnant (sharpening of Iron) or Ilu erin (town of the elephants)29. In both cases the town tin live attributed to hunters who whetted their ain atomic number 26 weapons on nearby stones or stalked the elephant inwards the concinnity, indeed, the firstly permanent inhabitant was traditionally a hunter, of unknown origin, Ojo Isekuse (the bad lot’) who fled to Ilorin after committing incest the appointment of Ojo’s settlement inwards Ilorin is obscure, but it is doubtful whether the town is of whatever antiquity. Later, some other hunter, Emilla, arrived from Ila in addition to drove out Ojo Isekuse. Who was later found at introduce Ojo-Oku inwards Oyun Local authorities of introduce Kwara. Hence, his cry reflected inwards the expanse where he was later found, inwards other words, Ojo-Oku (Oju is soundless alive) was corrupted to Ojo-Eku.31 It is probable that Ilorin at this catamenia was nether the say-so of the Orangun of Ila. However, Ila’s suzerainty over Ilorin was in all likelihood replaced yesteryear that of Oyo during the firstly quarter of the seventeenth century, when Alafin Ojigi began to consolidate Oyo’s influence inwards the Igbomina area32.
Alternatively Alafin Ojiji mightiness have got wished to protect the expanse from Nupe incursions yesteryear transforming Ilorin into a march of the Ekun Osi. The Alafin appointed an Oyo, Laderin, as the Ajele (Resident) of Ilorin33.
Ilorin, nether Laderin’s administration, was component subdivision of a large political entity, the old Oyo Kingdom34. During the xviii century, Ilorin, although only a little provincial town without fifty-fifty a stockade around it, was drawn into the cortex of the political tempest which struck the kingdom. At the see of this maelstrom was unwritten constitution of Oyo Ile, upon which Ilorin module its ain political structure, albeit inwards a much simpler form35. The breakdown of the constitution of Oyo, which premised on unwritten constitution led to the autumn of the empire36. Ilorin emerged from the collapse of old Oyo as the major powerfulness inwards northern Yoruba the world yet Ilorin inherited to a greater extent than than just old Oyo’s regal mantle. Much of the unwritten constitution, with its strengths in addition to weakness, was also carried to Ilorin in addition to in that location merged with an Islamic cast of government.
The emergence of this hybrid province in addition to its political development, therefore, had deep roots inwards the constitutional crises, which swept the old Oyo kingdom inwards the eighteenth century.
Prior to the collapse of Oyo empire, the Oyo mesi came into increasing conflict with the Alaafin during the eighteenth century, the regal stage of old Oyo history. This tradition of conflict betwixt the monarch in addition to his chiefs also characterized the authorities of nineteenth century Ilorin. Indeed, Ilorin was quite dissimilar the other Fulani emirates such as Zaira, where political rivalry was mostly betwixt different members of the royal lineage.
Ilorin, as a provincial town of the Ekun Osi, also inherited from old Oyo a tradition, of provincial direction through indirect rule, the Baale of Ilorin was largely, autonomous, but recognized the Onikoyi of Ikoyi as the senior ruler of the Ekun Osi in addition to indeed of all the provinces. The Onikoyo led the other provincial rulers to pay tribute during annual Bere festival. The Alaafin controlled the unusual policy of Ilorin in addition to lone possessed the powerfulness to declare war. Furthermore, the Alaafin confirmed the appointment of provincial rulers in addition to could depose them, for example, Baale Alugbin of Ilorin, the begetter of Afonja was deposed yesteryear Alafin Abiodun for his weakness.
The expiry of Alugbin, begetter of Afonja gave ascent to Afonja inwards the history of Ilorin. Hence Alafin conceded the conferment on Afonja the highly championship of Aare-Onakakafo. Never the less Ilorin remained a vassal province of the old Oyo Empire until the early on component subdivision of nineteenth century when Aole became the Alaafin of Oyo.
It is nonetheless of import to banknote that, with the collapse of Oyo Empire, Afonja the Kakanfo of Ilorin in addition to Opele, the Bale of Gbogun, were the firstly to proclaim their independence. The invitation of Shehu Alimi yesteryear Afonja, through his friend Solagberu. The human relationship betwixt Aare Afonja in addition to Sheu Alimi was said to have got remained cordial throughout their lives43. Side yesteryear side, the revolt of the Fulani slaves recruited yesteryear Aare Afonja, against him which led to his death. Consequently, the expiry of Shehu Alimi, created a prototype shift inwards the history of Ilorin, subsequently, Abdulsalami wrote to the caliph inwards Sokoto pledging his loyalty seeking back upwardly for the establishment of an Emirate, inwards ilorin. The caliph agreed in addition to Ilorin was thus declared an emirate in addition to Abdulsalami as the emir
ERA OF HEGEMONY IN IGBOMINA LAND
NUPE INCURSION INTO IGBOMINA
Though in that location has been no tape of Nupe conquest of whatever component subdivision of Igbomina land, in that location is evidence to demo that in that location existed a form of contact or cooperation betwixt both peoples. That the Nupes had lived inwards Igbominaland is clearly seen at the Esie Museum when facial marks resembling those of the Nupes were found on the rock images. Since an creative mortal or a sculpture would solely clitoris or mould a mutual phenomenon inwards his locality i mightiness have got been representation of the people existed inwards Esie when the images were carved. It should live noted nonetheless that the believed that the images were carved was propounded yesteryear archaeologist.
The yesteryear human relationship betwixt the Igbomina in addition to the Nupe is also manifested inwards praise songs inside the Igbominaland. Nupe presence inwards Igbominaland as reflected inwards both the Esie rock images in addition to praise songs are solely probabilities, but the earliest recorded contact of the North – East Igbomina with Nupes was through Eesu Jubril of Nupe the world who reigned betwixt 1770 in addition to 1810. He was said to have got accepted Islam at this fourth dimension in addition to to propagate it, he was known to have got raided some Igbomina settlements.
Going yesteryear Dada’s account, certainly groups of Igbomina which left old Oyo were known to have got lived inwards Nupe for many years in addition to before they finally migrated from in that location to their introduce settlements4, the people were acculturated yesteryear the Nupes. They could hardly speak Yoruba which was their original linguistic communication for example, the Ilafe ward inwards Oro – Ago line proved that in that location had been a relation betwixt some groups inwards Igbomina in addition to Nupe. What is non so clear is the catamenia when the relation started.
It should live noted nonetheless that, the cupboard neighbours in addition to Tribe inwards the northern component subdivision of Igbomina are Nupe of Lafiaji. What later became the Nupe socio-political imperialism inwards some Igbomina expanse inwards the pre-colonial in addition to colonial periods started as a kid play. At this juncture, it should live made clear hither that, the Nupe hegemony does non embrace the whole of Igbominaland but few of them. The hegemony started through friendship. This friendship grew inwards the 19th century through assistance during warfares, commercial activities in addition to mutual interaction inwards farming in addition to hunting. The bases of their human relationship was through mutual interaction inwards Oro-Ago in addition to Oke-Ode, dissimilar the other parts of Igbominaland similar Igbaja, Omu– Aran in addition to other distant towns inwards Yorubaland, which Nupe occupied through raids in addition to wars of conquests inwards the 19th century. Rather than engaging the people inwards war, as it is done inwards those areas, the Nupe’s contact in addition to domination of these areas was gradual in addition to tactful. This might,perhaps live the argue piece Oke – Ode in addition to her neighbors were often referred to as Lafiagi Igbo
mina or Nupe Igbomina.
As the 19th century was characterized yesteryear incessant raids in addition to wars throughout the century, the Nupe of Lafiagi were non exempted. In the warfare that ensued betwixt Lafiagi in addition to Bida around 1802 in addition to 1883, it was said that the Emir of Lafiagi, Momo Jimoh oftentimes solicited for Maku’s (an Igbomina man, who was a hunter, in addition to an herbalist, also a skilful blacksmith). During the purported war, Oke – Ode stalwarts added Lafiagi inwards no little measure, state of war weapons manufactured at Oke – Ode were also offered to Lafiagi aids.
Towards the tail destination of the 19th century, some Igbomina nations have got locomote subjects of the Nupe rule. Even though without going into state of war with some similar Oke – Ode in addition to Oro – Ago, employed a number of devices with which she brought the district nether her political umbrella.
The Nupe manipulatively used Islamic Jihad to intermission the stronghold of Oke – Ode. The spread of the Jihad to the Nupeland before 1880s made the Nupe to aim at the Islamization of the Igbomina people9. They propagated the part with caution, i.e without coercion. They settle inwards the midst of the people, in addition to inwards course of teaching of time, began to atomic number 82 them inwards prayers in addition to other Islamic functions. This paved way for their leadership role, the ambition of which they had been nursing. The Nupe had salient motive inside them of expanding their territorial in addition to political spheres of influence to the Igbominaland.
Gradually, in addition to to the surprise of the people, the Nupe began to collect annual tribute in addition to administer judge inwards the area10. Hence the Nupe dominion inwards the expanse became entrenched inwards the in conclusion 2 decades of the 19th century.
OVERLORDSHIP OF ILORIN ON IGBOMINA BEFORE EMIRATE SYSTEM
The expectation of King Aole of the so Oyo Empire was to sent Are Ona-Kakanfo Afonja to Iwere, a identify fortified yesteryear nature in addition to yesteryear arts in addition to impregnable to the uncomplicated weapons of those days, hence Aole’s chiefs adviced the Rex to shipping Kakanfo to Iwere, thus “as the Kakanfo yesteryear oaths of his business office must either conquer inside 3 months or die, in addition to Iwere is impregnable, he volition have got no other alternative, but inwards laurels leap to brand away with himself”. This province of affairs truly played a keen huge role inwards the collapse of Oyo Empire.
It should live noted nonetheless that, it was arranged that he should non live forewarned but decoyed. He found himself at the pes of the loma on which Iwere was built; hence it was given out that state of war was declared against Gbeji. The loyal political party leading the the world forces pointing to it said “this is the town to live taken yesteryear the guild of the Alafin”.
The fourth dimension has at nowadays come upwardly for the mutiny to intermission out. The Bashorun in addition to Owota at the caput of the troops from the city, the Onikoyi in addition to the Kakanfo leading those from the provinces at nowadays alleged as the pretext for the mutiny that, if the King had non aimed at our destruction, he would non have got ordered us to this impregnable town. And besides, is this non the maternal town of King Ajagbo? Are in that location no Kobir inwards the queen Mother’s palace there?
The siege was forthwith raised, in addition to the whole the world forces stood before the urban nub for 40 in addition to 2 days. Several weeks passed, in addition to they were soundless encamped before Oyo irresolute as to what they should do next.
At in conclusion an empty covered calabash was sent to the Rex for his head. Influenza A virus subtype H5N1 plainly indication that he was rejected. In reaction to this Rex Aole before he committed suicide, he stepped out into the palace quadrangle in addition to he placed a curse on those that disobeyed him, uttering those ever – memorable incantations. He so took toxicant in addition to died after which the campsite was broken up, in addition to each of the chiefs repaired to his ain place.
It should live noted however, that, the expiry of the belatedly Rex was all that the rebel chiefs demanded, after which, the the world forces entered the city, pillage the palace in addition to than dispersed each to his ain place. From this fourth dimension the spirit of rebellion in addition to independence began to spread throughout the kingdom. Side yesteryear side, Afonja the Kakanfo of Ilorin in addition to Opele the Bale of Gbogun were the firstly to proclaim their independence; other chiefs shortly followed their examples. This was the commencement of breakup of the unity of the Yoruba kingdom, in addition to firstly of the tribal independence.
To a really large extent, Opele was the solely powerful main Afonja respected in addition to having at nowadays no rival, he resolved upon a scheme to cut down the provinces nether his ain sway, leaving the uppercase urban nub severally lone inwards consummate isolation. He made no endeavor on Oyo, had no aspiration after the throne knowing that was impossible of attainment, it was sufficient for him that the Rex was powerless to banking concern gibe his expansionist ambition. In guild to strengthen his hands inwards the enterprise he was virtually to undertake, he invited a Fulani Moslem named Alimi to Ilorin to deed as his priest. Alimi inwards responding to his telephone telephone came with his Hausa slaves in addition to made Ilorin his home. These Hausa slaves Afonja found to live useful as soldiers. He also invited to Ilorin a rich in addition to powerful Yoruba friend at Kurwo named Solagberu, who quartered himself at the outskirt of the town.
From this fourth dimension began the Jihad or religious belief state of war inwards the Yoruba country. Those who were enlisted as soldiers called themselves Jama. The operations of the Jamas were directed against the Igbomina tribe. The solely towns of Yoruba proper destroyed were with the Ibolos viz, Iresa, Ejigbo, in addition to Ilobu. Afonja was at nowadays the sole powerfulness inwards the Kingdom; the Rex in addition to the uppercase were left to care their ain affairs yesteryear themselves.
Afonja conquered many Igbomina villages, evacuated them from their original locations in addition to resettled them close Ilorin. The villages included Kanla, Ganmo, Elerinjare, Idofian, Ibare, Igbon, Iresa in addition to others. Thus many Igbomina towns were nether the hegemony of Ilorin Afonja, whom they pay tributary to.
THE INTEGRATION OF IGBOMINA INTO ILORIN EMIRATE
Aare Afonja’s ambition to create an empire out of the remains of old Oyo empire was clearly shown yesteryear his cordial relations with other chiefs that had also declared independence for their respective areas. Having subdued a large numbers of towns in addition to Igbomina villages inwards the neighbourhood of Ilorin in addition to succeeded inwards keeping Oyo at bay, the job left for Afonja was how to tackle the frail number of ensuring harmonious co-existence yesteryear the heterogeneous ethnic in addition to religious groupings inwards Ilorin.
The mutiny of the slaves recruited yesteryear Aare Afonja into his army, which consumed the Aare himself, created a large gap that could non live readily filled inwards the armed services construction that had sustained Ilorin as a polity. Essentially, Aare Afonja did non alter the regal armed services construction of the old Oyo Empire fifty-fifty after he declared Ilorin independent of the empire’s authority.
It was non long however, before Afonja began to discover the presence of the Hausa mercenaries embarrassing. They got out of the manus in addition to marched virtually the province side pillaging towns in addition to villages. Ilorin tradition propose that Alimi took no active component subdivision inwards these happenings, that he had no personal ambition, in addition to fifty-fifty refused an invitation from Afonja to locomote a chief. It said that he exerted himself to limit the Jama, in addition to that, when they would non heed to him, he went so far as to contemplate retuning to Sokoto inwards disgust. According to this account, Alimi was solely an influential malam who exercised no political powerfulness in addition to died after living for 6 years with Afonja in addition to preaching Islam. It should live added that this line of piece of work organisation human relationship does non concord with the Oyo, according to which Alimi was an ambitious adventurer who conspired to kill Afonja. Afonja unwillingly prepared the way for his ain devastation yesteryear persuading Alimi to shipping for his sons. In complying Alimi is said to have got made it clear to Afonja that he would discover them to a greater extent than ambitious than their father. It may of course, live that Alimi quietly prepared the the world for his son’s accession to power, a phenomenon found inwards the nascence of many of the novel Fulani emirates. In the meantime Afonja, resolved to brand supreme travail to larn rid of the troublesome Jama’a, invited the Onikoyi in addition to other powerful chiefs to help him; but his overweening comport had alienated the sympathy of many, in addition to he over estimated his powerfulness to attain his object. After some tearing fighting, inwards which Solagberu, stood aside, Afonja was killed. In Ilorin the legend has it that so keen was the number of arrows piercing him that he died inwards a silt posture, the trunk beingness supported yesteryear the shafts of the innumerable arrows showered on him. His corpse was publicly burnt inwards the marketplace place. To this end, later facts has been attributed to the refused of the families of Baba – Isale in addition to Magagi Are the latter of whom is a directed descendant of Afonja – to utilization ashes inwards the training of food.
The emergence of Abdulsalami boy of Alimi as the firstly emir of Ilorin inwards 1831, afterward Ilorin was declared a Fulani emirate.
Abdulsami was fiery, in addition to burning with the zeal of the Jihad, with a determination to subdue the whole of Yorubaland in addition to convert all to Islam inwards the spirit of holy state of war started yesteryear Usman Dan Fodio inwards Sokoto inwards 1804 declared state of war on Yorubaland. Confronted as it were with the attack of both Ilorin in addition to Ibadans preponderance of Igbominas considering the proximity in addition to growing dearest for Islam chose to align with Ilorin as a way of safeguarding themselves from constant harassment from Ibadan raids. It should live noted that, Ibadan at that detail fourth dimension was tyrannical. Therefore, it had lost the sympathy of many parts of Yoruba.
At this juncture, it is worthy of appraise that, pre-colonial societies have got had to debate with the issues of integration to sustain themselves as feasible polities for several centuries. As empires in addition to kingdoms inside the enclave grew inwards size in addition to strength, smaller polities in addition to states were incorporated into the expanding empires through either diplomacy or conquest. Diplomacy similar warfare, was an musical instrument of province policy inwards the 19th century Ilorin emirate administration.31 Side yesteryear side, the fine art of diplomacy for which Ilorin was good known amid the Yoruba was every bit of import to the powerfulness of the emirate to survive. Indeed, the work of diplomacy yesteryear rulers of Ilorin began inwards the early on days of the emirate before the firstly emir had fifty-fifty consolidated his position.32 In as much as Ilorin was interested inwards warfare she did non closed the door to diplomatic avenues if such avenue would attain the same objective.
It was inwards line with this that, Afonja at a dot of desperation in addition to inwards endeavor to ensure the success of rebellion against Aalafin formed an alliance with Olupo of Ajasse-Ipo, the principal ruler inwards Igbomina province of Oyo kingdom. By logical inference, such alliance in addition to friendship was perchance transferred to subsequent say-so at Ilorin succeeding to Afonja’s spot especially, inwards the human face upwardly of shifting alliance that characterized this early on years of Ilorin emirate administration.
To Samuel Johnson, “in the lite of this turbulent political atmosphere that pervaded the firstly 3 decades of the 19th century inwards Yorubaland”, thence based on perception of where their involvement could best live served, Igbomina people chose to ally themselves with the Fulani of Ilorin whom they perceived as a lesser evil relative to Ibadan. Dada suggests that when Alimi took over from Afonja (to live noted, non as the firstly Emir of Ilorin emirate), the Igbomina were with him. This to a really large extent could live interpreted to hateful that in that location was a unmarried transfer of allegiance in addition to friendship after the expiry of Afonja. To Ajayi, several chiefs who resisted subjugation nether Ilorin chose to collaborate with it inwards their efforts to frustrate the rebirth of the old Oyo monarchy. Igbomina was in all likelihood i of such collaborators as in that location was no evidence of a unmarried serious pitched battle betwixt Ilorin in addition to Igbomina to demonstrate objection to imposition of alien rule.
Similarly, friendship was said to have got emerged betwixt Elese Abidolu, the founder of the introduce ruling dynasty inwards Igbaja, in addition to Alfa Alimi, the architect of the Fulani emirate at Ilorin. Abidolu was said to live a keen friend of Alimi in addition to that Abidolu fought several wars on Ilorin’s side on line of piece of work organisation human relationship of friendship. The friendship, the source goes farther led to the conversion of Abidolu to Islam in addition to beingness turbaned inwards 1883 as the firstly muslim Elese of Igbaja. It was this friendship that was in all likelihood translated into subordination with the fourth dimension yesteryear subsequent Ilorin Emirs who did non know the footing of these alliances in addition to friendship betwixt the diverse Igbomina groups in addition to Ilorin referred to inwards a higher identify Igbomina with the bend of the Ilorin /Ekiti parapo confederation campsite against Ibadan during the Kiriji in addition to Erin-Mope wars.
The emergence of Zuibairu the boy of Abdulsalami inwards 1860, a zealous muslim who at i time burnt the Tsafi theater in addition to swore to set to expiry all pagans. He was often referred to as “O gbona bi elegun Sango”. During his reign, Otun (one of the Igbomina towns which was later transferred to Ekiti) became tribute to Ilorin in addition to Jimba became its Baba - kekere. Meanwhile, during this catamenia of Ilorin overlordship, Ilorin posted consul in addition to “Baba - kekere” inwards all its tributary towns in addition to villages. Their duties were to collect tributes in addition to remit same to Ilorin. They every bit served as the intermediary betwixt the tributary towns in addition to the spot of the authorities inwards Ilorin. These agents of Ilorin were agents of oppression in addition to repression in addition to were later found to live worse than their Ibadan counterparts.
According to oral tradition, long fourth dimension ago, before the advent of the Europeans some Igbomina Obas (chiefs 20 i of them) converged to fashion out some strategies on how to jettison Ilorin yoke in addition to merged with their kith in addition to kin inwards the west. Ifa was consulted in addition to they were asked to contribute a caprine animal caput each inwards guild to propitiate the oracle. This was done in addition to the caprine animal caput was buried. Therefore, a “peregun” tree was observed to have got emerged from that spot. This way that someone amid them have got betrayed the cause. Consequently upon this, they were summoned yesteryear the Emir in addition to were asked to province their grievance. However, beingness afraid of what mightiness locomote of them they all kept mute except i of them who broke the quiet in addition to stated their position. He was nonetheless ordered to live set to the sword in addition to cutting into pieces inwards the way of suyameat, which was presented to others to feast on.
An assistant resident for Ilorin, Mr. Pierce Dwyer observed inwards a alphabetic quality he wrote to his boss, the Acting High Commissioner, Northern Nigeria. On 17th May 1901, virtually the oppression acts of Ilorin on the Igbomina land.
“………… As the Ilorins do non shroud the facts that inwards the yesteryear they ruled their towns with an atomic number 26 rule, in addition to whatever towns refusing to pay tribute was severely dealt with. There is no doubtfulness at all that the Ilorins have got ever been a most reckless in addition to truculent tribe………”
Brutality of Ilorin was also affirmed on the line of piece of work organisation human relationship of their expedition against Offa inwards 1891 nether the leadership of Adamu Kara, the Balogun Gambari of Ilorin.
Tradition had it that Adamu Kara with his legendary monstrous human face upwardly in addition to hirsute eyebrows, insisted on capturing Offa fifty-fifty when it became obvious that the Emir appeared to live sympathetic on the plight of Offa people”.
This oppression continued till the emergence of Sulaiman the boy of the 4th Emir Aliyu. He was made Emir inwards 1896.47 Whose reign witnessed British incursion inwards Ilorin.
COLONIALISM AND SUBJUGATION OF IGBOMINA IN NORTHERN REGION
At the fourth dimension colonial masters arrived Nigeria, greater parts of Igbominaland in addition to parts of Ekiti were allied to Ilorin in addition to were therefore, included inside the boundaries of the Ilorin emirate. Native Authority was imposed yesteryear the colonial masters in addition to the typical Northern “chain of Authority” was established throughout the emirate, from emir to District Heads, to the hamlet Heads, in addition to from hamlet Heads to the hamlet Heads so to the people. The districts had been formed some what arbitrarily but had followed the full general pattern of the fiefs carved out yesteryear the greater in addition to lesser warlords in addition to “friends at court” of pre – British times.
One thing that is worthy of banknote nonetheless is that, prior to the total scale of colonialism inwards Nigeria inwards 1900, the Royal Niger captain officers especially Captain Lugard (later Lord Lugard) took a strong in addition to partisan involvement inwards the emirate thereby assisted them inwards their territorial expansionism. They connived with the Ilorin consuls to fabricate stories which favour emirate systems for example, anytime the histories of the North / South frontier towns are requested, they unremarkably relied on the line of piece of work organisation human relationship given yesteryear either the Ilorin consuls or Baba - kekeres rather than obtaining these data from the people concerned.
With colonialism fully inwards identify the Emir was supported yesteryear the Government who insisted on the payment of tribute. However, duties were imposed on the District Heads, the duty to maintain law in addition to guild inwards their Districts to supervise the collection of tax, to consult the people through the medium of hamlet Heads in addition to to line of piece of work organisation human relationship to the emir for the peace in addition to good – beingness of the District.
In addition, license was imposed upon hawkers, brewers, sellers of native liquor, in addition to hunter in addition to tolls were collected from the caravans. However the early on component subdivision of 1913 was marked yesteryear somewhat alarming disturbances inwards in addition to around Ilorin town, ostensibly due to the growth of the urban taxation. The novel organisation of the emirate into coadunate districts had non yet effectively taken the identify of the old menage unit of measurement organization, the powerfulness of the Baba- Kekeres’ had been largely broken but non properly replaced yesteryear the district organization.
Thereafter, District councils, representative of the traditional hamlet councils, were organized in addition to they run into quarterly, or to a greater extent than oftentimes if necessary, nether the chairmanship of District Head. The role was to advise the Native Authority in addition to their provincial members of the House of Assembly on affairs connected with the District, but they also administer in addition to are accountable for the expenditure of District council founds. Representatives of the Ilorin District councils bring together with representatives from the Igbomina in addition to Ekiti Area council to cast Emir’s total council, which run into twice a year. It should live noted nonetheless that, prior to the total scale of colonialism inwards Nigeria, 1898, the residual of Igbominaland, that is the Igbomina inwards the South (Ila – Orangun, Oke – Ila Orangun, Ora in addition to their subsidiary villages) were set nether Ibadan province which was farther divided into 2 divisions. As before noted, the stock ceded to foreclose kwara province volition live the major concern of this work.
Ifa divination performed at the theater of Chief Obaloja inwards Ila-Orangun, Yoruba peoples, Nigeria, July 1974. Photo yesteryear John Pemberton III.
Yoruba ifa divination performed at the theater of Chief Obaloja inwards Ila-Orangun. The babalawo has finished "casting" ifa in addition to is chanting the verses of the odu, the pattern of which has appeared inwards the iyerosun dust on the opon ifa. The ikin ifa (palm nuts) used inwards the ritual performance have got been placed inwards a pile at the top of the ifa board with kola nuts in addition to a fleck of fruit adjacent to them as offerings to ifa. Consultation with an ifa priest may live yesteryear an private or a group. And the priest may or may non know the job troubling the suppliants. In this case, in that location had been a serial of untimely deaths amid immature persons inwards the extended family. Ifa disclosed that rites for the ancestors of ile Obaloja (Obaloja's house) should live performed, including the appearance of the egungun (ancestral masquerades).
It is worthy of banknote however, that yesteryear the destination of 1899 the British authorities had decided to abrogate the charter establishing the Royal Niger fellowship in addition to appointed a high commissioner to convey over the direction of the Nigeria territory. The high commissioner was to live responsible to the colonial secretarial assistant inwards London. From this time, the British Government assumed total command over this territory till 1960. By 1908 the colonial authorities had concluded its plans to reorganize the territories nether emirate , which include many Igbomina towns that are nether the umbrella of Ilorin emirate system. These territories were grouped into xviii (18) units called districts. The Districts were Akanbi, Afon, Owode, Ajasse, Igbaja, Offa, Otun, Omu, Osi, Shonga, Share Iponrin, Lanwa, Ejidongari, Oloru, Paiye, Maleter in addition to Onire.
It should live noted at this juncture, most of the district inwards a higher identify has many Igbomina towns, hence the coming of the colonial original aided the subjugation of Ilorin on the Igbomina. Directly, the Igbomina were placed nether the vigilance of the Ilorin emirate, non until 1949, the Igbomina Area Council was never inaugurated. Despite the inauguration of the Igbomina Area Council, the Igbominas were never given manus to prosecute their ain issues. In fact, it was extremely doubtful whether the factions in addition to rivalries inside the Igbomina expanse would permit of its evolution into an effective advisory organ to the Native say-so or fifty-fifty allow it to proceed inwards existence. Inspite of these odds, it has locomote a thoroughly pop establishment non solely amid the chiefs, which grip 3 quarter of the seats, but also amid the population at large inwards the Igbomina Area. Its popularity is due, non solely to the fact that it serves both as courtroom of firstly instance in addition to as an appeal courtroom from the “D” aeroplane hamlet Group courts but to 2 other facts to which nosotros invite the closets attention.
At this juncture, it is worthy of banknote that, the continuation of Ilorin Emirate subjugation was consummated during the colonial catamenia in addition to thence continued till the independent of Nigeria inwards 1960.
The instant ranking priest of Ifa inwards Ila-Orangun, using the opele chain to cast Ifa, Yoruba peoples, Nigeria, August 1982. Photo yesteryear John Pemberton III.
The Aseda, instant ranking priest of Ifa inwards Ila-Orangun, using the opele chain to cast ifa. The opele consists of 8 half-nuts of the opele tree with convex/concave sides linked at regular intervals yesteryear brusque strands of chain at the ends of which the priest may attach little beads, coins, in addition to cowries. More recent opele have got substituted small, oval brass plates for the half-nuts. The babalawo holds the chain at the see in addition to so swings the chain gently, lying it on the cloth or mat on which he is seated. In a unmarried displace he creates a pattern, which refers to an odu of ifa, the verses of which he so chants. The pattern, consisting of the concave in addition to convex sides of the brass plates or nuts, is equivalent to the pattern of parallel marks made yesteryear the ifa priest inwards the iyerosun dust on an opon ifa when using ikin ifa (the 16 sacred kola nuts).
The Aseda, instant ranking priest of Ifa inwards Ila-Orangun, using the opele chain to cast ifa. The opele consists of 8 half-nuts of the opele tree with convex/concave sides linked at regular intervals yesteryear brusque strands of chain at the ends of which the priest may attach little beads, coins, in addition to cowries. More recent opele have got substituted small, oval brass plates for the half-nuts. The babalawo holds the chain at the see in addition to so swings the chain gently, lying it on the cloth or mat on which he is seated. In a unmarried displace he creates a pattern, which refers to an odu of ifa, the verses of which he so chants. The pattern, consisting of the concave in addition to convex sides of the brass plates or nuts, is equivalent to the pattern of parallel marks made yesteryear the ifa priest inwards the iyerosun dust on an opon ifa when using ikin ifa (the 16 sacred kola nuts).
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