Omo Obanta Association Of Ijebu Ode

11/08/2022

Meet ANIKE AGBAJE-WILLIAMS

Anike Agbaje-Williams(Born: 23 October 1936, née Kuforiji).

She was the first female television staff announcer and broadcaster in Nigeria and Africa's first woman broadcaster.

Agbaje-Williams was a pioneer staff of WNTV, which was first television station in Nigeria, she was also the first female broadcaster of the station. She rose to become a producer and director of programmes at the television station before retiring in 1986.

07/22/2020

07/07/2020

IJEBU STATE ROCKS!!

04/01/2020

SIXTY YEARS OF AWUJALE ADETONA ON THE THRONE
By
Fassy Adetokunboh Yusuf*

NEVER in the history of the circa one thousand years old Ijebu Kingdom did any king reign for up to sixty years. However, Awujale Sikiru Kayode Adetona, Ogbagba II, Paramount ruler of Ijebuland from the Anikinaiya Ruling House has broken every known record having ascended the throne on April 2, 1960 thus, incredibly clocking sixty years as the monarch of Ijebu nation- a no mean feat, and still marching on in the service of his people as the custodian of their culture and tradition.

There were fifty-seven Awujale (Awujale Ademolu Fesogbade ascended the throne twice!) before him starting from Awujale Olu-Iwa to his immediate predecessor on the throne, Awujale Daniel Adesanya, Gbelegbuwa II, who reigned from 1933 to 1959. He is no doubt the longest reigning first-class monarch in Nigeria and has been a major actor in the socio-cultural and developmental history of Nigeria since the countrys independence.

With his six decades on the throne, Oba Adetona has seen the good, the bad and the ugly aspects of the Nigerian polity. No wonder, he bestrides the traditional institution like a colossus. A sagacious, courageous, charismatic, dependable and reliable traditional ruler, a statesman and an incorruptible monarch, Awujale Adetona is known to always damn every demagogue. Indeed, he is providentially always on the side of history and has weathered many storms that would have consumed lesser mortals.

In his seminal book, The Ijebu of Yorubaland (1850-1950): Politics, Economy, and Society, the late Emeritus Professor Emmanuel Ayankanmi Ayandele (1992), an eminent professor of history, gave a remarkable account of an equally remarkable and uniquely adaptable people. In a generous but factual assertion, the author in the Preface, inter alia, stated that in any computation of human excellence and ability to make the best of any situation, the Ijebu stand very high in Africa in general and in Nigeria in particular. ... Internally, in the bewildering power politics of Yorubaland ... held their own in a spectacular fashion, the Ijebu kingdom being the only survivor of the large-scale cataclysmic eruptions that shattered other Yoruba States in the nineteenth century.

Ayandele further disclosed that perhaps the best illustration of the genius of the Ijebu for survival and timely adaptability was their going the polar opposite by recognising and appropriating in the nick of time, the dynamics of social and economic process offered by westernism, their erstwhile bugbear which they had strenuously resisted to the point that the British maxims and seven pounders had to speak to them. The Lagos Times of May 9, 1890 was right when it wrote that Ijebu is about the only province now in what is commonly described as the Yoruba country that has not lost its original seat from the vicissitudes of inter-tribal warfare, which has sorely affected the land.

Young Prince Sikiru Adetona who personifies the attributes of Ijebu that include fierce and sturdy independence, candour, objectivity, sincerity, entrepreneurial spirit, reliability, and resoluteness was born on Thursday, May 10, 1934. He variously attended Baptist School, Ereko, Ijebu Ode; Ogbere United Primary School; and Ansar-Ud-Deen School, Ijebu Ode between 1943 and 1950. For his secondary education, he was at Olu-Iwa (now Adeola Odutola) College, Ijebu Ode from 1951 to 1956. Between 1957 and 1958 he took up appointment with the then Audit Department of the Western Region, Ibadan. The charming prince resigned his appointment in 1958, to pursue further studies in Accountancy in the United Kingdom. He left Nigeria by sea from Port Harcourt in late December 1958.

By a letter, dated January 4, 1960 referenced CB. 4 1/333, the Permanent Secretary in the defunct Western Region Ministry of Local Government conveyed to the Local Government Adviser in Ijebu Ode, approval of the Western Region Governor in-Council, the appointment of Prince Sikiru Kayode Adetona as the Awujale of Ijebuland with effect from that date (January 4, 1960). It was indeed, a new dawn in the annals of Ijebu people. The king-elect thereafter, proceeded to undergo the traditional seclusion at the Odo for three months.

On Tuesday, April 5, 1960 newly crowned Oba Adetona, took his seat as a member of the defunct Western Region House of Chiefs, after a formal introduction. And, as if confirming the aphorism that a golden fish had no hiding place, the new Awujale was appointed by the Western Region Government as a Minister and Member of the Region's Executive Council. This position he occupied until the outbreak of the Western Region's political crisis in 1962. With the declaration of a State of Emergency in the Western Region by the then Federal Government led by the late Sir Abubakar Tafawa Balewa, the late Dr. Majekodunmi who was appointed the Administrator of the region found the services of the young Awujale indispensable. He was thus made a Commissioner during the Emergency period.

Since 1960, Oba Adetona has succeeded in raising the status and reckoning of his Ijebu people. He is known and perceived as one of the country's greatest monarchs, dead or alive. A philosopher and social scientist, his fame and popularity extend beyond the shores of Nigeria.

Awujale Adetona is loyally and devotedly committed to the Nigerian State having built bridges across Rivers Niger and Benue. He admonishes his people to be thoroughbred wherever they find themselves. No wonder that the Ijebu people have not only comported themselves wherever they are but it is on record that no inter or intra ethnic clash has been recorded in Ijebuland since he ascended the throne (in 1960).

He was in the forefront of finding a national solution to the political logjam of 1993 to 1999. Oba Adetona consulted widely and hosted several fora. He was never a sell-out. He brokered peace and concord in 1998 and 1999, and the current major actors in the nations main political parties will readily attest to this disclosure. The incorruptibility of Oba Adetona is unsurpassable as spoils of office cannot corrupt the monarch. He is just, transparent and equitable. Oba Adetona loathes indecency and eschews corruption like the plague. He has been known to chastise corrupt leaders and quite often to publicly denounce them. Woe betides any Ijebu person who gets his hands soiled as such an Ijebu has no home to return to. His long and enviable reign has not made Oba Adetona to decay nor decompose.

During the Abacha era, he was amongst the few leaders that stood to be counted on the side of history. Time has indeed vindicated him. Oba Adetona, to paraphrase Josiah Gilbert Holland (1819 to 1881), is one leader whom the lust of office does not kill. A leader whom the spoils of office cannot buy. A monarch who possesses opinions and a will. A king who has honour, who will not lie. A legend that has always stood before a demagogue and damned his treacherous flatteries without winking.

He is a monarch among monarchs that successive administrations in Ogun State and indeed, Nigeria hold in high esteem as a manifestation of his incorruptibility, transparency, objectivity and sagacity. He has immeasurably succeeded in bringing about religious harmony among his people to the extent that religion does not dichotomise the Ijebu as Christians live in harmony with Muslims. The traditionalists are equally not isolated. The common saying in Ijebu is that religion cannot divide us. The Holy Quran confirms this, to wit: to you, your religion, and to me, my religion.

Albeit Oba Adetona, is the President of the United Muslim Council (an umbrella Islamic organisation for Muslims), he attends Christian functions and he is quite versed in the Holy Bible. The Ijebu Christian Community holds the New Year Prayer Session in the Awujale Palace. Many of his high-ranking Otunba and Chiefs are Christians. The Palace is an admixture of Christians, Muslims and traditionalists.

Oba Adetona's purity and righteous deeds are accounting for his success in this world and would surely account for his securing al-Janah (paradise) in the Hereafter. Given his spirituality, one is left in no doubt that Oba Adetona will reign for many more years as God guarantees longevity and good health for leaders who fear Him and thread His path.

This spectacular monarch has used his sagacity and creative ingenuity to bring the Ijebu traditional institution in tandem with civilisation. The old and fe**sh practices have been jettisoned in Ijebuland, thus making the institution to be attractive to successful technocrats, professionals and business moguls of royal lineage. As a monarch, Oba Adetona has personal warmth and integrity. He has positive attitude and high energy level. The Ijebu monarch has enormous sense of humour.

The revival of the Ijebu Age Grade system (known as Regberegbe, in local parlance), the building of the gigantic palace and the Ojude Oba pavilion, the novel and unique Ijebu Development Board on Poverty Reduction, the unsurpassable Awujale Adetona Professorial Chair in Good Governance at Olabisi Onabanjo University, the granting of coronets to many communities in Ijebuland are some of the everlasting legacies of Oba Adetona.

Albeit, one issue agitating the mind of this quintessential monarch is the desirability of creating an Ijebu State out of the present Ogun State, his subjects are unanimous with him in his quest. Indeed, for justice, fair play, and equity to reign in the land, the Ijebu deserve a State of theirs. Surely, at Gods own appointed time, Ijebuland would become a State.

To preserve history, Oba Adetona published on the occasion of his fiftieth year as Awujale and Paramount Ruler of Ijebuland and to coincide with his seventy-six birthday his autobiography with the title Awujale: The autobiography of Alaiyeluwa Oba S. K. Adetona, Ogbagba II. The seventeen-chapter book with seven appendices tells it all. It is a master piece and a must read for anybody interested in the history of the Ijebu of Yoruba nation and monarchy in Nigeria.

On behalf of the good people and friends of Ijebu nation, this is a unique opportunity to salute the living legend, the great and amiable monarch as he strikes diamond on the throne of his forefathers and prepares to mark his eighty-sixth birthday on May 10, 2020. May his reign continue to be peaceful, progressive, and beneficial to Ijebuland and indeed, our dear nation.

*Dr. Fassy Yusuf, former Ogun State Commissioner for Information and Culture, a Lawyer, and Development & Communication expert is the Bobagbimo of Ijebu (E-mail: [email protected] and Mobile: 08033154488)

------ ENDS ------

10/20/2019

https://www.youtube.com/watch?v=-YFlFbkyQHo

FCMB founder, and Olori Omo-oba of Ijebuland, Otunba Subomi Balogun and former ICAN president, Otunba Lateef Owoyemi have been best of cousins and confidant,...

07/09/2019

IJEBU OBANTA ROCKS!

05/24/2019

THE IJEBUS OF NIGERIA
- A TRIPARTITE RELATIONSHIP BETWEEN THE IJEBUS, IBADAN AND LAGOSIANS IN PERSPECTIVES

by:

Engr. Kayode Sote, FNSE
e-mail: [email protected]

" In the beginning, God created the heaven and the earth, light and darkness, waters, seas, grass, vegetation, fruits, trees, seeds, flying creatures, sea monsters, living souls, domestic animals, wild beasts, fish and God proceeded to create the man in his image, in Gods image he created him; male and female He created them "
Genesis 1 Verse 26 28.

" So let man consider from what he is created. Was he not a drop of fluid, emitted forth? Then he became a clot, the He shaped and perfected him. Then He made of him a pair, the male and female "
Surat Al-Quiyamah verse 38-40.

This is the history of the heaven, earth and man in the time of their created. We are, further, told that God completed His noble work and proceeded to take a rest on the seventh (sabbath) day. On resumption, He created the best of His image in His true image, the Ijebus.of. the world.

However, the Ijebus need no introduction because they are history and part of the history of creation, evolution, migration and the world indeed. The Jebusites are referred to in the Bible while the exploit of Queen of Sheba (Bilikisu Sugbon), King Solomon's wife remains a mystery and indeed a case study for the historians and archeologists at her burial place at Ijebu town called Oke Eri. Moreover, in many documented books and oral history the Ijebus are referred to as being audacious, creative, friendly, sociable, hardworking and disciplined with their natural endowment in time, resource and money management. The Homosapien Jebusite are adventurous all over the world that the general belief that even Iceland or Arctantica, the oldest part of the world will not be in existence if there is no Ijebuman residing there on business exploits.

Historically, Ijebuland is an area that covers the coastal region of Ijebu Waterside, mainland of Ijebu-Ode and its cashment areas, Remo, Ikorodu and the shore of Lagos Lagoon of the old. Ijebu-Ode, as the traditional capital, is a relatively an old town surrounded by a great moat that dates back to A.D. 900. The inhabitants, Ijebus placed greater emphasis on farming, commerce and trading in farm products, woven cloth (Ofi, Alari, Sanya, Etu), crafts and fine cloths often sold to foreigners, who have a good vent for their products.

Politically, Ijebuland remains the only provisional headquarter of the old Colonial arrangement that is yet to become a State within the geographical expression called Nigeria. However, the historical antecedents suggest that Ijebu-Ode has not been a city mired in poverty because of its strategic trade location between the Yoruba of the hinterland and the coast. Moreover, the early exposure of Ijebus to western education are recorded by many books of history. Distinguished Pa Alayonde also revealed in his autobiography that in 1932, there were 32 students including himself that were admitted to St. Andrews College, Oyo for further education and the list included Ijebus 16, Egba 3, Lagos Colony 2, Old Edo 3, Ondo 4, Ekiti 3, Ibadan 1.

However, the dividend of early education paid-off and it enabled the Ijebus to migrate to cities like Lagos, Ibadan, Calabar, Warri, Sapele, Kano, Onitsha, Port-Harcourt, Yenagoa amongst other towns where they engage in successful commercial ventures due to their in-born attributes of hardwork, discipline and money management. Moreover, there is no gainsaying the fact that their business activities created economic opportunities and commercial success with attendant social development of the city of Ijebu-Ode relative to other Yoruba towns in the hinterland.

As time went by, the proximity of Ibadan and Lagos became more attractive to the Ijebus and their strategic locations encouraged them to settle in the two cities engaging in commercial and manufacturing activities and subsequently, they became integrated with the natives of the two friendly towns. Moreover, the natural endowment of the Ijebus made the early Ijebus became movers and shakers in the society with vast properties but less emphasis on politics of the two cities. Perhaps, it may interest you to know that the Ijebus have many historical buildings and monuments from Tom Jones to Idumagbo, Ebute Ero, Nnamdi Azikiwe, Broad, Bamgbose, Tokunbo and other traditional settlements of the original omo Eko and the Brazilians.

The early exposure of the Ijebus to western education also produced many educated people before 1892 as the first generation of educated Nigerians who can read and write and they become prominent in the colony of Lagos. Specifically, it is important to mention Otunba Payne of the historical Orange House fame where the Old Gulf Oil (Chevron) and the Central Bank are situated. They championed and protected the interest of Ijebus home, abroad and diaspora. Otunba Payne one of the pioneers of historical studies in Yorubaland was a grandson of Gbelegbuwa, the Awujale who reigned from 1760 to 1790. As a civil servant from 1863 till the turn of the century, he was Chief Registrar of the Supreme Court of Lagos, the highest position for any African in the Judiciary of Nigeria, which no other African was to hold until some decades before independence.

As the Ijebus became more integrated with the Lagosians, the First Ijebu Social Club in Lagos, Ijebu-Ode Goodwill Society was formed due to their love of their fatherland coupled with the burning desire to have a dynamic organization that will cater for the interest and welfare of Ijebus in Lagos. The founders were late E.A Onoyungbo, J.W Bamiro, J.O. Osinaga, N.O Fuwa and Adeola Odunsi. The inauguration of the society was 9th April, 1932. The first meeting of the proposed society was hold at 18 Kosoko Street, Lagos, residence of Mr. J. W. Bamiro on Sunday 18th September, 1932 and adopted the name Goodwill Society on 30th October. It was decided that membership should be restricted to sons of Ijebu-Ode only. The minutes of its first meetings were written in vernacular while subsequent ones in English. It is important to state that the Goodwill Society still exists till today with the headquarter situated in Ijebu-Ode. The pioneer members of Goodwill Society were 50 in number listed as follows; Bro. D.O Osilaja, Bro. B.A Oluyadi, Bro. E.J. Kuyoro, Bro. A.O Adam, Bro. E.J Idowu, Bro. J.T Adebogun, Bro. I.G. Osunsan, Bro. C.A Odedina, Bro. M.A Adesanya, Bro. S.O.O Abudu, Bro. J.O Neye, Bro. B. Kuku, Bro. J. W. Bamiro, Bro. A.B Ibirogba, Bro A. Okusaga, Bro. O.T.F Olusoga, Bro. D.O. Segun, Bro. Adeola Odunsi, Bro. S.O Aina, Bro. N.A. Onayungbo, Bro. M.A. Kuku, Bro. J.A. Idowu, Bro. I.O Osibogun, Bro. D.O.S. Ajayi, Bro. C.O Odugbesan, Bro. M.O Oduba, Bro. S.A. Dawodu, Bro. S.O Aroyewun, Bro. J.O Adenuga, Bro. Z.B Otubusin, Bro. P.A. Okubadejo, Bro I.O Olusanya, Bro. O.O Kuku, Bro. I.T. Ojobaro, Bro. I.T. Odumosu, Bro I.A Olusoga, Bro. K. Ogunfolu, Bro. E.S.A Onoyungbo, Bro. T.A. Lawal, Bro. J.A Adefarasin, Bro. A.O Olufeko, Bro. F.O Onanuga, Bro. J.O Ojosipe, Bro. Alhaji H.P Adebola, Bro. A.G. Kujore, Bro. F.O Ogunade, Bro. L.B. Koiki, Bro. T.A Adeniji, Bro. S.M.O Okuwobi and Bro. C.A. Dina.

Furthermore, it is important to state that this group of educated Ijebus contributed substantial amount of money and constructed the bridge that links Lagos to Ikorodu in other to facilitate the movement of Ijebus to Lagos and thus assist the entire Yorubaland in trading activities in the colony. The commercial expedition of the Ijebus continued leading to the emergence of other prominent and successful businessmen and technocrat that dominated the social, political, industrial and commercial scene of Lagos and the Colony. Chief Obafemi Awolowo (Asiwaju of the Yoruba) stands tall over others as the leading Yoruba man of the century while the likes of Odutola Brothers, Balogun Fasasi Adesoye (Transportation), Chief E.O Okunowo (Wool & Damask Merchant), Chief S.O Shonibare (Shony Estate), Otunba Tuyo (Defacto bread & confectionaries), Chief M.A. Okupe who established the first indigenous bank in Nigeria, Agbomagbe Bank in 1945. The Bank had branches in the old Western Region and by 1950s had correspondent banking relationship with Newcrest Bank in United Kingdom and by the 1960s with another bank in Western Germany. The bank later metamorphosised into National Bank and now known as Wema Bank of today. It is also instructive to mention another Ijebuman of repute, the legendary Ijebu man from Isonyin, Pa Alphaaus Taiwo Otenaike, the nations most famous Thrift Collector, popularly called Baba Alajo Shomolu was the first to introduce the culture of public saving now called the Thrift & Saving Society (Esusu) in Nigeria today in 1954, others include but not limited to Chief Emmanuel Odumosu (Jesu Oyingbo) who was the pioneer of the modern day Pentecostal Churches with his religious enclave. He was also a successful businessman engaged in bakery (bread, pastries, cake), carpentry & furniture works, restaurant and other service oriented retail outlets. In royalty, Oba Adesimbo Tuwanse Aboki (welcomed Christian Missionaries), Oba Daniel Adesanya (Gbelegbuwa), HRM Oba Sikiru Adetona are some of the legendary Awujale of Ijebuland.

Furthermore, in contemporary history of the nation, the contributions of Ijebu elites to the socio-political and economic development of Nigeria are so diverse that the likes of successful traders like Alhaji Mosuro, Alhaji Alathishe, Alhaji Omotayo Omowo (To***co Merchant), professionals like Dr. Folorunsho Salau (Jallupon Hospital), Alhaji Moibi Adesanya (first Ijebu Chartered Accountant), industrialists like Chief Chris Ogunbanjo, Chief M.A. Onayemi (Jamboree), Mr. Oba Otudeko, Otunba Mike Adenuga, Chief Bayo Kuku, Otunba M.O Balogun, Chief Michael Omolayole, Alhaji Olarenwaju Kazeem & Alhaji Okunola Shote (SHOKAS), Chief Kuti (Abusi Edumare), Alhaji Adegunwa (Phototek), Sir Kensington Adebutu (Baba Ijebu), Asiwaju Onafowokan, Alhaja Seico Akinsanya, Chief (Mrs.) Kuforiji Olubi, Chief (Mrs.) Soyanwo are recurring decimal in the industrial landscape of Nigeria. In the academics Professor Wole Soyinka, Professor Mabogunje, Professor Elebute, Professor Olumade Adeuja, Professor Oyenuga, Professor Onabamiro, Professor S.O Awokoya, Professor Safiriyu Adesanya, Professor Bayo Adedeji, Dr. Tai Solarin, Rev. Osisanya, Alhaji A.O Sanni are among the leading stars, in religion, late Bishop S.I Kale, Bishop Odutola, Bishop Alaba Job, Father Sanusi, Chief Herbert Ogunde, Alhaji Haruna Ishola are also distinguished and notable sons of Ijebu, the list is endless.

Moreover, the unique contributions of the leading Ijebumen of the century, the Odutola Brothers need to be emphasized as they dominated the economic landscape of Nigeria between 1930 2015 before their transition to glory at different times. Chief T.A Odutola, the Ogbeni Oja of Ijebu-Ode, had investment in vitally all the sectors of the nations economy manufacturing, cocoa, rubber & palm oil plantation, timber logging, quarries, transportation, education (established the famous Olu-iwa Commercial School & Adeola Odutola Comprehensive College in 1948) amongst other investments. He was the first Nigerian to establish a manufacturing company, Odutola Tyre Soul in Onitsha by the Niger River and Kano. The junior brother, Alhaji Jimoh Odutola was also heavily into industrial investment as the first African to set up a manufacturing company to set up Odutola Plastic Industry, Tyre Soul industry for cars, bicycle in Ibadan and property development all over Nigeria. He owns the verse expanse of land dotted with warehouses and office complex at Eric Moore road up to Orile Iganmu in Lagos.

A treatise on the Ijebus of Nigeria will not be complete without mentioning their religious beliefs. Like every Yoruba communities of the old, the Ijebus were predominantly pagans and traditionalists practicing the religion of their forebearers. However, from recorded history, the spread of Islam started in the late 14th Century to Kano from Mali and spread to other parts of the North. The spread of Islam was attributed to Othman Dan Fodio (1754-1816), a Fulani Jihadist who, on the invitation of Alimi, reinforced the emergence and spread of Islam in Ilorin and from there to other parts of Yorubaland excluding the Ijebu nation who still lived in isolation practicing their inherited paganism. Despite the strict adherence to paganism, the eventual emergence of Islam was made possible by the Ijebu traders who knew about the religion through their trading activities in Ilorin, Minna, Lafiaji, Oshogbo, Ibadan and Offa. Some of these traders had imbibed the religion but could not practice Islam openly for fear of persecution by the Odis (palace errands) and traditionalists.

However, in 1878 during the reign of Awujale Ademiyewo Afidipotemole (1852-1885), open practice of Islam started through a slave named Alli who later became Alli-Tubogun who received the blessings of his master, Tubogun a traditionalist to practice his religion without hindrance and fear of any persecution. With this singular effort and accidental endorsement by Tubogun, Islam started growing by leaps and bounds attracting many converts and by 1880 local mosques were built in many wards in Ijebu-Ode. It is on record that by 1904, more than half of the Ijebus were already Muslims decimating the population of the traditionalists significantly.

Meanwhile, the early efforts of the Christian Missionaries did not materialise until the British defeated the Ijebus at Imagbon War and the triumphant entry of the British troops into Ijebu-Ode on May 20, 1892 opened the gate for the introduction of Christianity into Ijebuland. The spread of Christianity in Ijebuland was pioneered by Dr. Joseph Odumosu, the most educated Ijebuman of his generation, a pioneering printer, publisher and author of books such as Iwe Egbogi, Iwe Iwosan, Iwe Irohin Ilu, Iwe Iranti Itan Ijebu, Iwe Itunmo Ala and Iwe Gbedegbeyo ( Yoruba Dictionary), all published by his Printing Press between 1893-1900. Odumosus son, Amos, taking a cue from his father who recorded many first, became the first Ijebu graduate to earn a Bachelor of Arts degree (B.A. Durham). Odumosu returned as a graduate to Nigeria in 1923. A nephew, Nathaniel Taiwo Olusoga, also had the honour of being Ijebus first medical doctor. He attended Trinity College, Dublin, in Ireland and graduated in 1927. He established his medical practice in Ijebu-Ode in preference to Lagos and lived among his people there until his death. The other early Christian vanguards, preachers and prayer warriors included but not limited to Pa Emnanuel Ewumi, James Kogbe, Amis Awote, Gabriel Adebogun, Isaac Otubusin, Daniel Olusanya, Josiah Osilaja, Ezekiel Ogunade, Josiah Ogunade. Aleshinloye.. amongst others attracted many converts and traditionalists including the wealthiest, most influential, extremely popular and powerful Ijebuman of his generation, Balogun Odueyungbo Bello Kuku into Christianity.

Furthermore, other educated Ijebus were commercial printers, tailors, letter writers, book sellers, property developers, estate owners, money lenders, transporters amongst other trading and commercial ventures that made them the movers and shakers in Lagos. The likes of Pastor J.B Sadare who later gave his private building for the commencement of Ijebu Ode Grammar School in 1913, Apebi Josiah Macaulay, Adekoya Ogunade, Otubushin, Oderindes, Onabanjo (The Tailor), Oshiboye Ipaye, Moses Odutayo (the first Ijebu person to ride a car) and Sekoni Okubadejo.

It is important to state that, the integration of Ijebus with the Ibadan is legendary and historical. The contribution of the Ijebus to the political, social and economy development of Ibadan cannot be over-emphasized, the Odutola brothers dominated the manufacturing industries while other Ijebus were in the civil service, missionary, teaching, medical, legal, accountancy & management professions, printing, road & building construction, property development, carpentry & furniture, trading, diverse commercial activities. The development of properties in Ibadan notably Oke-Ado, Imalefalaafia, Ijebu Bypass amongst others. They were so much accepted and they integrated with friendly Ibadan that it is reputed that one or two Ijebu men ascended the throne of Olubadan while the Ijebu ladies are the special choice of Ibadan elites in marital relationships. Other prominent cities and town where Ijebus lived and excel in their chosen profession are Warri, where the likes of the Owodunni, Okuboyejo, Yusuf, Ajemotokun, Shote, Onamose and many others were the pioneer goldsmith, rubber and timer merchants. In Port Harcourt, Yenagoa, Escravos, the likes of Kuku (Owo Gold), Rabiu (Ita-Osu), Gbadebo (Ita Alapo), Asiwaju Kekere-Owo, Pius Koku, and many others were successful gold and textile merchants while the Ijebu traditional medicine like Epa Ijebu were success story in their healing efficacy in Onitsha, Aba and many Eastern towns.

In summary, there is no gainsaying the fact that the contribution of Ijebus of Nigeria to fellow Nigerians and Nigeria as a nation in the diverse area of the economy cannot be over-emphasized as they remain the reference point in the political, educational and social economic landscape of the nation in general.

References;

* Dr. Ayanwale: The Ijebu of Yorubaland
* Dr. Samuel Johnson: History of the Yoruba
* Dr. Tunde Oduwobi: The Ijebu under Colonial Rule
* Alhaji L.A. Lawal: The Ijebu: Their Origin, People and Salient Features
* The Heritage, a Publication by the Awujale Palace
* Obanta NewsDay Magazine
* The Roots Magazine

01/12/2019

The Historical Background and Formation of Ijebu People by Toyin Akingbade
BY SEUN · OCTOBER 29, 2018

A Comprehensive Ijebu History

(as hosted by Google)
THE HISTORICAL BACKGROUND AND FORMATION OF IJEBU PEOPLE
BY TOYIN AKINGBADE

The Ijebus have been, through migration legend, linked to the biblical Jebusites and Noah (hence Omoluwabi omo ti Noah bi the children of Noah) but these are far fetched. Other migration legends trace the Ijebu people to Mecca where Oduduwa, the legendary ancestor of the Yoruba was said to be the son of King Lamurudu. According to the legend, Oduduwa was expelled from Mecca when he resorted to idolatry. This is an objectionable story since it implied that the Yorubas must have come into existence as group after faithful Muslims expelled Oduduwa some 1500 years ago.

The migration legend said that the Ijebu people came to their present territory from a region of Sudan called Owodaiye, corrupted to Waddai, is preferred by the traditional historians, indicating the Ijebus had a parallel migration wave like other Yorubas who believed they came to theirs abode via Oduduwa.
A claim which seems to be corroborated by a Hailemariam publication who wrote that “the most powerful people that the Negede Ort, (Ancient Ethiopian Africa) met in East Africa were the Ijebus”. Their king was claimed to be very influential that he appointed the Governors of Yemen. It is however not known if that king was the same Olu-Iwa, the legendary first ruler of Ijebuland.

Negede Orit’s sojourn into Ethiopia was several centuries before king Solomon and the famous Makida, the Queen of Sheba ( about 900 B C) where he met the Ijebus on the East Coast of Southern Sudan, a legend that negates the earlier story of the descent from Mecca.
A lot of evidence abounds in support of the fact that the Ijebus migrated into Nigeria from Sudan, the Sudanese tribal mark being the most obvious although it is varied and duplicated all over Yorubaland. For the Ijebus, the three vertical marks on both cheeks are the national marks. Additionally, the original languages which Arabic superseded and spoken in the boarder of South Sudan and Ethiopia is very much like the Ijebu dialect. Names like Esiwu, Saba, Meleki (corruption of Menelik) are still synonymous to the Ijebus and the Southern Sudanese. A musical flute formerly used during the coronation of the Awujale is still being used in Ethiopia and Southern Sudan.

The ancestors of the Ijebus who now inhabit Ijebu-Ode and district came into Nigeria from ancient Owodaiye Kingdom of Ethiopia which came to an end due to the Arab supremacy in Middle-East and the Sudan where Owodaiye was situated. The kingdom of Owodaiye (Corrupted into Waddai) was bounded in the East by Tigre and the Kingdom of Axum; in the North by Nubia in the South-Eastern border it was bounded by the land of punt while there was no clear boundary in the West. The Ijebus share their culture and religion with these people; tribal marks with Tigrians and ancient Axumites, funeral rites, the Agemo cult and the Erikiran are shared with Egyptians, the Nubians and Puntites.

The Yorubas in Nubia were the nearest people to the Ijebus in Owodaiye, But there were basic differences between the two people: whereas the Yoruba group practices circumcision on both their male and female, the Ijebus only practice it on only male, the Yorubas used to bore the lower of their ears in both sexes while the male never bore in Ijebu.

The first major groups of Sudanese that came to Nigeria were led by Iwase who came to Ife several centuries before the major Sudanese immigrations under Oduduwa and Olu-Iwa, who entered the country about the same period as the Yoruba under Oduduwa. There are many reasons to believe that they arrived before the main Yoruba group. The most important being the one on the Yoruba tradition that when Oduduwa was alive, he became partially blind sometime and consulted the Ifa priest, Agbonmiregun, with a view to finding the remedy for the ailment. Brine was recommended and Oduduwa had to send his Son, Obokun to the sea to get the sea water. Obokun wandered in vain for many years until he came to the Ijebu king for help who promptly aided him a messenger that guided him to the sea, and on his return to Ijebu he was also given some eye medications by the Ijebu King (Lewu Legusen), which on application restored the sight of Oduduwa.

The above tradition shows that the Ijebus were in Nigeria before the main Yoruba stock as the Ijebu King being referred to was the fifth Awujale. Oduduwa set out to visit the Ijebu King in appreciation of this service, but died about fifteen miles east to Ijebu-Ode. His followers settle down at idofe a town which has now become extinct.

The Ijebu legend tracing their origin to Waddai must have brought the known rivalry between them and the other Yoruba people. If indeed Lamurudu and Oduduwa descended from Omu, the younger brother of Olu-Iwa, there is some sense in the claim that the Ijebus are senior to the Yorubas and cannot therefore accept the junior order that puts them under the Ooni of Ife and Alaafin of Oyo.

The bulk of Yoruba people regard the Ijebus as peripheral Yorubas while the Ijebu themselves do not hide the fact the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries.

Time itself has taken care of these legends as the various groups of people in western Nigeria have come to accept a common nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu etc. Even among the Ijebus there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity has been the strength of the people as exhibited by the achievement of the people.

The ijebus are known for their business acumen which dated back to the early nineteenth century, and according to the testimony of contemporary observers of that time, a child is expected to have known the value of money and have attributes of a trader from age twelve.
The Yoruba people are very enterprising set of people who are self-reliant and innovative. By the middle of the nineteenth century, the Ijebus had become the major mover in the business world, and they have become more prosperous not only terms of understanding the dynamics of the emerging modern facilities, but also in terms of physical and social infrastructures. In those days, it is on record that the houses and streets of ijebu people were superior to those of the surrounding people and communities. They cultivated their lands adequately bred high-breed farm animals and were the first and foremost self-sufficient. The excess proceeds from their sundry efforts were spread around their neighborhoods. The ijebu people are generally noted for their intelligence and integrity.

The greatest economic asset of Ijebuland throughout the nineteenth century and far into the present century was timber on which 19th century Lagos depended and the major source of wealth of the first generation of the noveaux riches in ijebuland. The European observers found them more intelligent that the other Yoruba groups are described in the following phrase: “They are remarkable as a race for their integrity to a fault”.

By 1900, Ijebu-Ode had become the capital of ijebu land with a population of about 20,000, a ten percent of the entire ijebuland population. (The jebus of the Yorubaland; 1850-1950. Politics, Economy & Society, Prof. F.A Ayandele, 1992). Thereafter the ijebus went on to distinguish themselves in whatever trade they dabble into, becoming positive yardstick for measuring business acumen and ingenuity throughout the country as “people that can turn stone into money”.

THE NAME IJEBU ODE

The name “Ijebu-Ode” is a combination of the names of two persons namely, AJEBU and OLODE who were conspicuous as leaders of the original settlers and founders of the town. OLODE was said to be a relative of OLUIWA, the first ruler of Ijebu. It is difficult to say for certain which of them preceded the other, but tradition has it that Ajebu, Olude and Ajana met on this land which was uninhabited dense forest and consulted Ifa Oracle to determine the Actual spot on which each one of them should make an abode.

The Oracle directed that Ajebu should go and settle on a spot now known as IMEPE, Olode and Ajana to remain together at a place known today Ita-Ajana. The grave of Ajebu is still marked by a tomb erected by his descendants at Imepe, near Oyingbo market on the Ejinrin road. Olode’s grave is also marked at Olode Street at Ita-Ajana quarters, Ijebu-Ode. The town derives her name from the two persons more conspicuous among the original settlers being Ajebu and Olode, Hence “Ijebu – Ode.”

Ijebu- Ode town was divided into two main wards namely; Iwade and Porogun, but Iwade was divided into two Iwade Oke (Also called Ijasi) and Iwade Isale, that is Upper and Lower Iwade ( North and South ). By this divison there are three wards in Ijebo Ode town and that was why the town was spoken of as Iwade, Porgun and Ijasi till this day; Iwade Oke, Iwade Isale and Porogun. Each ward was divided into “Quarters” known as “Ituns

PAST AWUJALES OF IJEBU

1. Olu-Iwa

2. Oshi

3. Obanta

4. Monigbuwa

5. Oba-Guru

6. Oba-Loja

7. Oba-Lofin

8. Oba-Apasa

9. Oba-Ofinran

10. Obaruwa

11. Obangaju

12. Tolumogboye

13. Lapengbuwa

14. Otutubiosun

15. Ajuwakale

16. Adisa

17. Jewo

18. Elewu-Ileke

19. Ajana

20. Olotunoyese

21. Olumodan

22. Mase

23. Ore-yeye (Female)

24. Agunwaja

25. Jadiara

26. Asapo-Okun

27. Afolajoye

28. Omila

29. Mekun

30. Gbogidi

31. Ore-geje (Female)

32. Oluyoruwa

33. Muwagona

34. Olope

35. Ayora

36. Fesojaiye

37, Rubakoye (Female)

38. Sapennuwa

39. Oniyewe

40. Boyejo

41. Moyegeso

42. Orodudu-joye

43. Atewogbuwa

44. Gbelegbuwa – 1760

45. Fusengbuwa – 1790

46. Setejoye – 1819

47. Figbajoye Anikilaya – 1820

48. Ademuyewo Fidipote – 1852

49. Adesimbo Tunwase 1886 (Aboki)

50. Adeleke Ogbagba I – 1895

51. Adeona Fusigboye – 1906

’52. Ademolu Fesogbade – 1915

53. Adekoya Eleruja – 1916

*54. Ademotu Fesogbade – 1917

55. Adenuga Folagbade – 1925

56.. Ogunnaike Fibiwoga 1929

57. Dan. Adesanya Gbelegbuwa II – 1933-1959

58. Sikiru Adetona Ogbagba II – 1960

*(Nos 52 and 54 are the same person).

By the declaration made under section 4(2) of. the Chiefs Law 1957 of the Customary Law

regulating the selection of the Awujale of Ijebuland Chieftaincy, there are Four Ruling Houses and the identity of each Ruling House is:

(I) The Gbelegbuwa Ruling House

(ii) The Anikinaiya Ruling House

(iii) The Fusengbuwa Ruling House and

(iv) The Fidipote Ruling House.

The Declaration was approved 25th August, 1959 and registered on 1st September, 1959.

MEMBERS OF IJEBU TRADITIONAL COUNCIL

1. HRH Awujale of Ijebuland (President)
2. HRH Ajalorun of Ijebu-Ife
3. HRH Dagburewe of Idowa
4. HRH Akija of Ikija
5. HRH Olowu of Owu-Ijebu
6. HRH Ebumawe of Ago-Iwoye
7. HRH Oloko of Ijebu-Imushin
8. HRH Alaiye of Odogbolu
9. HRH Owa of Okun-Owa
10. HRH Olomu of Omu-Ijebu
11. HRH Liken of lbefun
12. HRH Gbegande of Ososa
13. HRH Alaperu of Ilaporu
14. HRH Obiri of Aiyepe
15. HRH Saderiren of lsonyin
16. HRH Obelu of Esure
17. HRH Alakan of Aiyepe
18. HRH Elerunwon of Erunwon
19. HRH Kobowore of Jobore
20. HRH Alawunren of Okelawunren
21. HRH Alaiye Aba of Aiyepe2
22. HRH Oru of Imoru
23. HRH Oliworo of Iworo
24. HRH Maguesen of Itamarun
25. HRH Ijebu-Igbo
26. HRH Ibu-Arijan
27. HRH Elero of Itebu
28. HRH Olowu of Aiyepe
29. HRH Limeri of Awa
30. HRH Oloru of Oru
31. HRH. Moyeso of Itele
32. HRH Olowu-Iji of Odoluwu
33. HRH Akalako of Aiyepe
34. HRH Liken of Iwopin
35. HRH Onitasin of Itasin
36. HRH Elese of Ilese
37. HRH Oba Lenuwa of Ode-Omi

SOCIALS
The Ijebus are equally noted for their sociability throughout the Yoruba kingdom; they work hard and celebrate well. They are known to go to the long haul to make their events memorable, borrowing in some instances if the need arises.
An index of the growth, prosperity and tranquility of nineteenth century Ijebuland was the systematic organization of age grade known as Regberegbes every three years with tiles reflecting significant events. They constitute a major instrument of social cohesion and mobilization in ijebuland. These groups always come together to help one another in the event of any serious need for concerted and joint efforts. With these groups, the society is further strengthened while community project and facilities are initiated and maintained. A few examples; Egbe Moradegun which was for all people born from 1813 to 1816 referred to the leisure the ijebu had for fashion in infinite variety “tasteful pleasing and popular.” Or Egbe Mafowoku “Never be in dearth of money “, the name assumed by all born from 1845 to 1848 because prosperity reached a peak.

Naturally, in a society in which the Awujale mirrored the state of the commonwealth, most of the names of the age grades centered around the paramount rulers. For instances, Egbe Bobajolu “Help the King maintain unity among the town people” for those born from 1849 to 1853, or Egbe Gbobaniyi, “Raise the king in honour” for those born from 1855 to 1860; or Egbe Arobayo, “Those who see the King and rejoice” for those born from 1873 to 1876.

The Regberegbes have always been the lynchpin of traditional ijebu democratic forum of government. The present Awujale, Oba Adetona has revived the Regberegbe for the continuous rapid development of Ijebu. This strategy has been yielding fruitful results and the Regberegbe are in healthy rivalry for contribution to ijebu upliftment. Oba Adetona’s resuscitation of the system is a positive move to blend the ancient and the modern to enable Ijebu progress.

The Regberegbe form part of the organization body for the annual Obanta Day Celebration through their membership in social clubs. They are also actively involved in the annual Ojude-oba celebration which comes up on the third day of the Muslim Eldel-Kabir festival. The different age groups of the Regberegbe go to the Awujale Palace to pay homage to the paramount Ruler of Ijebus in their attractive fashionable costumes.

GOVERNANCE

The political structures of the Ijebu people consist of the Awujale at the top of the chain and he is supported by the community based groups/societies which make up the constellation of the Ijebu Sovereignty. There were no political parties as in modern democracy but the ancient administrative setup which ruled Ijebu in those days was democratic in nature and principle. There were political groups/societies which had functions each in the administration of the town. The administration pattern in Ijebu-Ode was the same all in other towns under the sovereignty of the Awujale, but with slight variations in some cases. The groups were:

The Pampa – The People
The Osugbo – The Executives
The Ilamurens – The High chiefs
The Odis – The Palace Assistance (Officials) and servants
The Parakoyi – The equivalent of the Chamber of Commerce

THE PAMPAS

The Peoples parliament, the Pampa was the mother and spring board of the other groups although it is the lowest in ranks. The Pampa was the people to whom we refer to as the electorate in modern democracy and from whom the others derive authority. Without the Pampa, the Osugbo and the Ilamuren and even the Oba did not exist. The Pampa was the voice of the common people which must be headed in the administration of the town. Titles in the Pampa society were as follows:
The Agbon, The Kakanfo, The Lapo-Ekun, The Jagun, and The Likotun. Other chiefs lower in ranks to the Jagun and Likotun were the Ashipas. Their functions were to be the medium of information between the mass of people the “Womparis” and the higher chiefs.

The OSUGBOS

This is a cult a fraternity of Chiefs and Elders which was also the Executive Authority of the town. It has also a religious character. Two brass images known as EDAN was the centre of worship in the Osugbo cult. It was the highest group and cult and commanded the respect and obedience of all. Women were admitted into it by initiation but such women must have passed bearing age. Titles in Osugbo in order of precedence were:
Odele Olurin
The Oliwo,
The Apena
The Akonaran.

They had different functions in the Osugbo, the Apena being the Chief Steward in the society. There was an inner circle known as the Iwarefa consisting of only six members as the name implied including the Apena and the Odele Olurin. The Oliwo and the Akonaran were not in the Iwarefa circle. The Osugbo was the Legal Executive. They enforced the law and execute judgments in capital crimes. They were also members of the Kingss court.

THE ILAMURENS

The Ilamuren is the class of high chiefs under the headship of the Olisa. Other chiefs in the class are the Ogbeni-Oja, Egbo, Olotufore, Apebi, and other chiefs that may have been initiated into the class having fulfilled all the conditions of initiation and provided “Eran Iboje”, (a feast of ram or goat).
The seat of the Ilamurens is ILISA, But when it comes to the Afin Palace of the Awujale, the Ogbeni-Oja takes the precedence over any chief. The Oja in the Ogbeni-Oja title is not market (its common meaning) but the PALACE (AFIN AWUJALE).

The Ogbeni-Oja title had remained vacant for long time in Ijebu history. Not much was known about its relevance and importance until Chief T.A Odutola became the Ogbeni-Oja. The position of the Ogbeni Oja in the society became clearer and recognised during the reign of Awujale Gbelegbuwa II. The highest title (not Hereditary) a free born Ijebu can aspire is that of Ogbeni-Oja. This was attested to by Prof. E.A. Ayandele in his book, “The Ijebu of Yorubaland 1850-1950; Politics, Economy and Society. Pg.117” Final reconciliation was effected when Odutola was able to purchase the highest title available to a commoner that of the Ogbeni-Oja, a position that put him defacto next rank only to the Awujale”.
Again Foluso Longe in his 1981 book, “A Rare Breed”: the story of Chief Timothy Adeola Odutola pg 13 wrote:
Little is known in the country about Adeola Odutolas political activities yet he dominated the politics of Ijebuland from about 1945 to the present time where in his position as Ogbeni-Oja he is in his own chieftancy line next to in rank to the Awujale as his Prime Minister and moving force in Ijebuland.
Ogbeni-Oja Odutola enjoyed very high and dominant position in the Royal Court of the Awujale. When Awujale Gbelegbuwa II acceded to the request of the Orimolusi of Ijebu-Igbo and granted him permission to wear a beaded coronet in 1950, it was Ogbeni-Oja chief Odutola who, as representative of the Awujale presided over the ceremony in Ijebu-Igbo and presented the beaded crown to Orimolusi Jewel Adeboye. When Oba Adesanya, Gbelegbuwa II joined his ancestors in Jan 1959, it was Ogbeni-Oja chief Odutola who became the chairman of the Regency council and presided over the affairs of Ijebu-ode during the interregnum.

The Western Region Government also accorded the office of the Ogbeni-Oja deserved recognition in the official letter to the Local Government Adviser announcing the appointment of the new Awujale Adetona on 4th January 1960, (Ref.C1341/333), The Permanent Secretary, Ministry of Local Government directed, I am to request that chief Odutola, the Ogbeni-Oja be informed that for the same reason the Minister regrets that he was unable to notify him of the appointment before the publication of the press release. Chief Odutola presented the new Awujale, young Oba S.K Adetona to the Ijebu people at Itoro, Ijebu-Ode on 14th January 1960. Historian must however note the consolidation and modernization which have been effected in hierarchy of the High-chiefs of Ijebu-Ode in recent years and during the reign of the present Awujale. By 1995 Oba Adetona had evolved and established an orderly and traditional system of succession among this class of high chiefs.

THE ODI SOCIETY

This was composed of the Obas attendants. Their descendants also come into this rank. They employed as messengers of the Oba. They first styled Agunrins and later became Odis by promotion. Another category in this class are the refugees (asaforiji) who sought refuge under the Oba because of one reason or other from their homes and or countries. From this Odi rank, some were promoted and could then leave the Obas palace and occupy land allotted to them by the Oba on which they lived with their family. They farmed on the Obas land for their living, but were always at the Oba’s services whenever he needed them. But the land will never pass to them.

THE PARAKOYI

This is society which was more commercial in nature than political. It was the equivalent of Chamber of Commerce. Members looked into anything pertaining to trades and market disputes. They have the Olori Parakoyi (head) and his Ashipas in running the organization.

THE ANCIENT TOWN COUNCIL

What could be described as the town council in those days was the Council for the Olorituns known as “Oloritun Medogbon” that is the twenty-five Quarter heads”. In Ijebu Ode for example, there were twenty-five quarters and each has its own Quarter head called “Oloritun” whom the people respected and was recognized by the Awujale
The people of the Quarter met regularly in his house and dealt with petty matters amongst themselves. There, other matters of general public interest were discussed. All these Quarters heads also met to discuss all matters affecting the common interest of the town. Each Oloritun represented the people of his quarter. This organization formed the link between the people and the governing authority.

The Awujale and Paramount ruler of the Ijebuland represents the totality of the worthy ancestral heritage of a people that have carved a niche for themselves, not only among the renowned Yoruba people, but also across the length and breadth of the nation. Today, the Ijebu people have ever growing reverence for their monarch, which has become an insignia of an enviable past. Fortified with a very robust political structure, the Ijebu people otherwise known as Omo Obanta voluntarily look unto the royalty with adequate loyalty and allegiance. Inclusive of these systems are the economic structure, social organization, community relation, justice administration, infrastructure development among others. They are the people to be with.

The territory of the ijebu people is in the South-central of Yorubaland; bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the west by Egbaland. The Southern fringe is opened to the sea with the coastlines of Epe, Ejinrin and Ikorodu and despite the political division which has placed these three towns in Lagos State while the main part of Ijebuland is in Ogun State, people have always regarded themselves as one entity even when the migration legends which have often been cited point in different direction.

EWE SOO………..

This piece is on Page 52, Prince Toyin Akingbade Gcfr Gcfr ‘s book Titled Yoruba Kingdom and Lineages