Info For Yous Igbomina People: Ancient Hunters, Adept Woods Carvers Together With Highly-Advanced Cloth-Weavers Amidst The Yoruba Ethnic Group

The Ìgbómìnà (Igboona or Ogboona) people are ancient-hunters, renowned agriculturalists, skillful wood carvers as well as practiced leather artists as well as a Yoruboid-speaking people that forms the sub-set of the larger ethnic Yoruba people of West Africa, peculiarly inwards Nigeria. The Yorubas are grouping of people that belong to the kwa grouping of the Niger – Congo linguistic group. Archaeological as well as linguistic evidence signal 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 as well as Benin, where the ancient Yoruba Kingdom of Oyo stretched to.

 Igbomina elders of  Òkè-Ìlá Òràngún (often abbreviated as Òkè-Ìlá), an ancient metropolis inwards southwestern Nigeria that was working capital missive of the alphabet 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 as well as at nowadays northern Osun State. About 90%percent of these people live inwards the introduce twenty-four hours Isin, Irepodun as well as Ifelodun local authorities parts of Kwara State, patch the remaining occupy Ora as well as Ila - Orangun areas of Osun State.
Ìgbómìnàland is adjoined on the W as well as northwest past times major neighbours such as the Oyo-Yoruba region, on the southward as well as southwest past times the Ijesha-Yoruba region, on the southward as well as southeast past times the Ekiti-Yoruba region, on the eastward past times the Yagba-Yoruba region, as well as on the northward past times the non-Yoruba Nupe part southward of the Niger River. Other small-scale neighbours of the Ìgbómìnà are the Ibolo sub-group of the cities of Offa, Oyan as well as Okuku inwards the west.

Olusin of Isan

This sub-group of the Yoruba people migrated to the introduce identify of settlement from diverse locations as well as at different times betwixt the 14th as well as 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 as well as founded past times 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 minute boy (and the 4th child) of Okanbi, the solely boy of Oduduwa. He founded Igbomina through the exercise 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 call 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 as well as Idofin.
There are known compartments of Igbomina towns as well as 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 as well as Ogbondoroko inwards Afon area.
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The relevance of migration to settlement      pattern inwards Igbominaland
                                              E. O. Ibiloye
Department of History as well as International Studies, Osun State University, Oshogbo, Nigeria.

The environs of Igbomina
The Igbomina are recognised past times themselves as well as past times 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 as well as Osun (Falola, 1988). In 1918, the boundary annunciation betwixt the Northern as well as Southern Nigeria partitioned the Igbomina into these 2 regions, with Ila Orangun as well as its Southern
neighbours located inwards the South as well as 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 as well as Lafiaji/ Patigi, until May 1946 when they were all merged nether Ilorin. Following the Local Government reforms of 1968 as well as 1976 as well as the intense pressure level for alter (Adeyemi, 1984) the Igbomina were granted local autonomy as well as the bulk at nowadays live inwards Ifelodun, Irepodun as well as most recently, Isin Local Government Areas of Kwara State as well as Ila-Orangun expanse of Osun State (Dada,1985: 2).
In the 19th century, the Igbomina were as divided into 2 prior to the establishment of colonial administration. Ila-Orangun was situated at the border of the woods as well as the other Igbomina grouping occupied the savannah stretch below the band of the River Niger from latitude 4 as well as 8°East as well as longitude 8 as well as 9°North (May, 1860: 212). There were unopen to a dozen Igbomina subunits
(each unit of measurement having a major town as well as a cluster of little villages). These were the Share, Isin, Ila, Oke-Ode, Ile-Ire, Esisa, Irese, Ipo, Iyangba as well as Oro (Herman- Hedge, 1966: 1700).
To the northward of Igbomina are the Nupe groups of Lafiaji; to the W are Ilorin, to the north-east are Yagba, the south- eastward is occupied past times the Ekiti, patch the Ibolo of Ijagbo inwards Oyun L.G.A of Kwara State are found inwards thesouth W (Adeyemi, 1985: 5). Igbomina covers an expanse of well-nigh 1500 km2 inwards Kwara State as well as belongs to the grass apparently zone of Southern Nigeria (Udo, 1970: 100). This expanse forms component subdivision of the Southern border of what has come upwards to live known as the middle belt of Nigeria (Udo, 1970: 100).

Migration as well as settlement pattern of the Igbomina
Several attempts have got been made past times a number of writers to explicate who the Igbomina people are as well as 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 as well as at different times betwixt the xiv as well as 17th century (Dada, 1985: 10). Although they have got traditions of origin
that travail to explicate the root of their mutual languages (dialect), civilisation as well as political institution, from their descent through a unmarried ancestry, Oduduwa, Igbomina never united nether a unmarried political authorisation opposite to Atanda’s claim (Atanda, 1973: 132).
Some 19 as well as early on 20th centuries authors portrayed the Igbomina inwards different ways based on their levels of agreement of the cultural inter-link with 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 as well as geographical location that the Igbomina people are Yoruba both inwards linguistic communication as well as 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 dubiousness 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 as well as 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 as well as 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 as well as Ora Igbomina. Jebba-South is also Igbomina, although the population is at nowadays mixed. Towns similar Iponrin, Lanwa, Ayetoro–Ile as well as 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 root of the Igbomina. However i important fact well-nigh the root inwards the context of this newspaper is that Igbomina to a greater extent than often than non regard their root inwards damage of migration. The most pop version of the traditions associated the founders of towns as well as 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, at that topographic point is no dubiousness 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 as well as founded past times 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 minute boy (and the 4th child) of Okanbi, the solely boy of Oduduwa. He founded
Igbomina through the exercise 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 call 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, peculiarly after the shifting of Ila-Orangun
from the residual of Igbomina to the old Western Region, dating likely 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 root of the people is glaring. First is that non all people presently inhabiting the introduce twenty-four hours 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 as well as at different times as well as places, gave rising to the introduce settlements.
For instance, patch the Oro grouping claimed to have got come upwards from Ketu, Isanlu–Isin, Ila Orangun as well as Omu-Aran groups claimed Ife decent (Adeyemi, 1985: 27). Others such as Ijara, Igbaja as well as 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, patch Iwo, its immediate neighbour, claimed Iwo inwards Osun State as its primordial home. So also at that topographic point are communities tracing their ancestry to Nupe decent. Of this group, Rore as well as Opanda are typical examples (Dada, 1985: 1; Elphinstone, 1921: 16). The pattern of migration is as broad as well as 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 root of creation. H5N1 myth is a agency of explaining some actual or imaginary reality, which is non adequately understood as well as 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 as well as shape the reason for a working explanation well-nigh something. In societies such as the early on Igbomina dating dorsum to its fourth dimension of origin, where no written records of ideas as well as events existed, myths are often the most effective agency of keeping ideas circulating from i identify to some other as well as from i generation to the next
(Mbiti, 1975: 75).
It is, however, evident from the to a higher identify that migrations of diverse types, namely, innovative, primitive, forced as well as 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 as well as 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 root of the Igbomina were traceable to disputes over dry soil or chieftaincy titles, later migrations were motivated to a greater extent than past times economical imperative rather than cultural necessity.

Cultural multifariousness associated with grouping migration as well as settlement
P.O.A. Dada has attempted a classification of Igbomina into sub-cultural groups based on old settlement pattern as well as migrations associated with root (Dada, 1985: 1) Dada identified the next as autonomous sub-group with unopen affinity fifty-fifty inside the Igbomina nation. These
include the Igbomina Esa comprising Oke-Ode as well as a number of villages nether it. Igbomina Ire, comprising the whole of Ile-Ire District, Igbomina Esisa (Old call for Oro-Ago), Igbomina Iyangba, included Omu-Aran as well as some parts of Isin, Irese included Igbya as well as its neighbours. Others include the Ipo, comprising Ajasse as well as its neighbours as well as the Eku-mesan Oro, the nine
groups of villages called Oro (Dada, 1985: 9).
The separate traditions of root associated with these identified sub-groupings is a clear demonstration of the flat of cultural multifariousness with the Igbomina associated with separate migrations exterior Orangun leadership as before stated. We would examine a number of these
identified sub-groups as well as their traditions of separate migrations as well as 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 as well as Ayetoro. Eight other migrants joined this before migrants to brand upwards 15 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 as well as settled on top of a loma inwards the introduce location of the town. The defensive topographic point 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 as well as Enuyomi who were said to have got led their people from Ile-Ife to Igbomina dry soil to found iii major towns named Aran-Orin, Arandun as well as Aran quarters inwards Omu-Aran (Adeyemi, 1995: 47). The firstly identify of settlement was at Igbo Odun Alaro. From at that topographic point 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 as well as Northern Ekiti towns. The Ajo was located at a dot half–way betwixt Ilofa as well as 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 as well as Eleju of Ejuland. Alapa initially settled at a identify called bara–Apa close Iludun, however, at the decease of the firstly Alapa, his 2 sons moved into different locations at Agbonda as well as Omido. Other groups joined these brothers to shape what is at nowadays Eku–Apa (Adeyemi, 1995: 48).

Ejuland
 Igbonla as well as Sanmora are the 2 principal towns of Ejuland. The founder Apaarin, was said to have got migrated from Oyo as well as settled inwards what was known as Abologun. As a hunter he constantly changed base of operations to Igbo-Eju, as well as Igbo–Obaje before he finally settled at the introduce site
(Adeyemi, 1995: 47).

Isin
Isin dry soil as well as people are non homogenous as far as their root 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 as well as Iwo traced its ain root to Iwo inwards the introduce twenty-four hours Osun State. The Olusin of Isanlu-Isin is recognised as the leader of the grouping as well as i major cultural bond of unity inwards Isin dry soil was the cult of Agbaa-Isin which used to live taken circular Isin dry soil annually (Adeyemi, 1995: 47).

Oro
The Eku-mesan Oro, as the call indicates, is a grouping of ix villages founded through migration from Oyo past times i Olakanmi. He firstly settled at a identify called kanko betwixt Agbeola-Oro as well as Ajasse. Other settlements later joined until the ix towns that makes upwards 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 as well as linguistic evidence signal 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 twenty-four hours Nigeria, they occupy the whole of Ekiti, Lagos, Ondo, Osun as well as Oyo states. They constitute eighty per centum of the people inwards Kwara State as well as 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 as well as Edo states. Indeed, the Itsekiri of Delta state, though distinct group, regard themselves as Kith as well as Kin of the Yoruba Nation.
Basically, the people of Igbomina geographical location tin ship away live said to occupy northward – Eastern component subdivision of Yorubaland as well as number over a i M 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 as well as Ora Igbomina.
However, this sub – ethnic grouping of Yoruba nation could live divided into 2 branches, differing commonly solely slightly inwards dialectal intonation. These are the Igbomina “Mosan” as well as “Mo ye”. The quondam comprises people from Ila – Orangun, Oke – Ila Orangun, Ora – Igbomina, Ajase – Ipo, Igbaja, Omu – Aran, Omupo, Isin, Oro, Esie with others. While the latter include places as well as the people inwards Oro – Ago, Ile- Ire, Ora, Oke- Ode as well as Agunjin. Of the other such sub- groupings occupying the whole of Igbomina dry soil the main sub –units are: the “Ejus” which comprises of Sanmonra, as well as Igbonla. Also the “Eku Oro” which comprises the Oro mesesan, “Eku Ipo”,this include Ajase Ipo, Omupo, as well as 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 as well as other Irese land, “Eku Apa” comprise Irese, Agbonda, Omido, as well as Agbamu. “The Arans” include Omu-Aran, Arandun, as well as Aran-Orin. “Ile- Ire” comprises Owode – Ofaro, Afin, as well as Idera as well as Esisa Igbomina which comprises Oro – Ago, Ahun, Oke Daba, Omupo, Oke – Ode as well as Share. Traditions have got it that they came to Igbomina dry soil at different times inwards history as well as from different sources. On that reason nosotros tin ship away verbalize of Igbomina of Ife stock, Igbomina of Oyo stock, Igbomina of Nupe stock as well as Fulani / Hausa settlers who have got been assimilated into Igbomina civilisation as well as traditions. Not much is definitely known well-nigh the exact menses 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 as well as latter “Immigrants”.
About the former, a corking bargain of data is soundless required. However, it seems that the ruling groups inwards virtually all Igbomina dry soil were the leaders of “Immigrant” groups, most of who claimed to have got come upwards from Ile – Ife. While others claimed to have got come upwards from old – Oyo or from other places at different times. For instance the rulers of the towns of Igbaja, Oke – Ode, Ora, Ile –Ire as well as Oro – Mesesan are said to have got come upwards from Oyo (probably inwards the 17th century), While the founder of as well as 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 yous are non from Nupe clan yous tin ship away never larn the King of Rore. However, Igbomina dry soil is a convergence of groups of Yoruba on the i hand, the Fulani as well as the Nupe on the other hand. Through cultural diffusion, Igbomina population is a mixture of Fulanis, Nupes as well as Yoruba.
       By as well as large, the traditional emigrational history of Igbomina dry soil tin ship away live traced to Ile – Ife, fifty-fifty though the stock of Igbomina people were known as well as said to live from different component subdivision of introduce Nigeria, never the less tradition with varieties of evidence has proved that Igbomina genuinely migrated from Ile – Ife, though later joined past times the Oyos, Nupe as well as with others.            
      Consequently all the myths as well as 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 as well as kingdoms grow out of Ile-Ife as well as some of them fifty-fifty became to a greater extent than powerful than their original source. However the major kingdoms inwards Yoruba dry soil apart from Ile-Ife past times 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 as well as Awori.
The rulers of these kingdoms line their origins to Ile-Ife as well as their descent expressly or implied to Oduduwa, hence Igbomina people have got it root from Ile-Ife.
Oral as well as written sources supported the fact that Fagbamila Agun-nla Orangun the progenitor of Igbomina race was a kid of Oduduwa as well as Anaasin Adetinrin was the woman parent as expatiated past times 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 to 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 topographic point of Oragun, the progenitor of Igbominas – with the children of Oduduwa, oral as well as written accounts also asserted that he is side past times side to Ooni inwards Yorubaland10. For instance on ninth of October, 1931, inwards his missive of the alphabet to the British colonial authorisation clarifying the topographic point of seniority betwixt the Alaafin of Oyo as well as the Oba of Benin. Sir Adesoji Aderemi (the as well as so Ooni of Ife) wrote that Odua, who was the founder of Yoruba race as well as the begetter of all Yoruba Obas, was the firstly Ooni of Ife as well as that Obalufon, the minute Ooni of Ife was his eldest Son patch Oranmiyan was the youngest of all Odua children. He thereafter said that no i could call upwards for certainly the society of seniority of the other children past times nativity that Odua lived to crown all of them (except Oranmiyan) inwards his life time. Also Rev. S. Johnson patch listing the vii children of Okanbi placed Orangun as the 4th kid patch 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 as well as Ondo line their root to Ile – Ife as well as their descent straight or indirectly to Oduduwa. The founders of these kingdoms were said to have got all left Ile – Ife well-nigh the same time, past times mutual consent to seek as well as flora their ain kingdoms elsewhere inwards Yorubaland. The major conclusion 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, as well as each went away to establish, as well as administer his ain kingdom. They later became collectively known as well as referred to as “Omo Oduduwa” whose begetter had given them beaded crowns as symbols of their sacred authorisation (ase)13. From as well as so Oni Ife assumed a “mother” condition symbol with other Yoruba kingdoms as well as 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 iii main official lists of the dispersal of Oduduwas children. The firstly was given past times 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 minute listing was compiled just about 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 authorisation to article of apparel the “Ade Ileke” (beaded crown) inwards Yorubaland. Oba Aderemi listed 26 direct sons of Oduduwa who, he asserted, were personally installed past times Oduduwa himself during iii separate ceremonies as well as commissioned to found Kingdoms.
It is worthy of authorities notation even so that, Professor Akinjogbin analyzed the deviation betwixt Olubuse listing (1903), the Ademiluyi listing (1927) as well as oral sources (which speak of i main dispersal volition all the princess gathering at Itajero where they held consultations before dipersing) as well as the Aderemi listing which speaks of iii installations. The firstly installation was said to live that of Obalufon Ogbogbodirin, the oldest surviving boy of Oduduwa designated to succeed him, patch the minute installation was of vii princes consecrated as well as sent away. Out of these vii i (Oba Edo i.e. Benin) went eastwards, 2 (the Orangun as well as Oloyo), went northwards as well as iv (the Alaketu, Obadara, Oninana as well as Olupopo), went westwards. The 3rd installation consisted of 18 rulers. Of these, one, (the Olowu), went westward; two, (the Aringbajo as well as the Owa Otan), went northwards; three, (the Awujale, the Osemawe as well as the Akarigbo) went southwards; (eleven consisting of all kingdoms inwards Ekiti as well as Owo areas) went southward; the finally one, the Owa of Ilesa settled really close Ile – Ife itself.
By as well as large, the establishment of Igbomina kingdom, many historians of high repute who were versed as well as versatile inwards Igbomina pedigree have got i fourth dimension or the other delve into this independently as well as come upwards out with almost the same persuasion hence a few of such industrial plant expressed below volition suffice. Omotosho as well as Ayeni (1992:14) opined thus:
“When Orangun Ajagun nla became a man, he as well as his brothers left their grand father’s kingdom at Ile – Ife as well as branched out into   different directions to flora kingdoms of their own. At the dot of their separation, Oduduwa blessed them all as well as gave each of them gifts with 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 as well as his people. Armed with the Ogbo cutlass as well as trailed past times many followers, Ajagun – Nla headed for the banking concern of River Niger which had ever fascinated him. In the course of study of their journeying to the Niger, Ajagun – Nla as well as 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 as well as brand permanent settlements out of such identify of rest; patch the main grouping moves on inwards such fragmented as well as isolated cases it could live said that the menses 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 move on 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 as well as the Isin peoples. H5N1 goodness number eventually found their way to the Niger river banking concern as well as 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 as well as Osin along the depression apartment Plateau with Savannah vegetation upwards to the patches of the hit of hills (running from Kukuruku dry soil through Ekiti as well as Ijesa countries to Igbeti as well as Igbho) into Igbomina Kingdom. The Orangun as well as members of his entourage mightiness have got come upwards into contact with people of dissimilar as well as unidentical origins as well as civilisation from many different blood lines brought together past times association, past times slavery, past times trade, past times apprenticeship as well as past times many other factors to found the different Igbomina settlements similar Oke – Ode, Oro – Ago, Okeya, Igbaja, Oke – Onigbin, Esie, Share as well as to found Otun Oro, Ijomu, Iludun, Oke – Ola, Agbe – Ola, Okerimi, Ido, Ibode as well as Aafin which formed the Eku Mesan Oro (the confederation of the ix settlement of Oro), Eku Apa (the settlements of the tabular array salt as well as potash selling Jukuns from Korofa Empire) at just about Agboda as well as Omido; Omu – Aran (the federation of Omu – Aran), Ekan Meje ‘Ajase’ where, inwards the Edo as well as the Igala languages, Igbomina cloths, decorated with cerise fabrics similar scarlet, were named “Ukpo”.Hence Ajase Ukpo, Ajagun – nla was reported to have got  ended upwards at Ila Kodomu at Igbo Ajagun – nla (the sacred grove of Ajagun- nla) behind the introduce site of Ila H2O industrial plant on Ola – Ora road”.

THE INDIGENOUS POLITICAL STRUCTURE OF IGBOMINA LAND
Igbomina indigenous political management was established to perform iii main functions i.e. Executive, Legislative as well as Judiciary, although these iii 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 at that topographic point is Baale who also have got depended powerfulness they exercise. Primogeniture scheme was never inwards exercise inwards the succession to the throne inwards Igbomina, largely because at that topographic point 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 ship away live seen inwards 2 different ways, the firstly way of choice is through an election conducted past times the kingmakers. Then after this the Ifa oracle volition live consulted. It should live noted that anybody who wanted to live come upwards Oba (king) must live a direct linage of a quondam 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, at that topographic point are over 2 hundred villages as well as towns that are of Igbomina stock as well as 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 ship away live seen inwards 2 different ways, the firstly way of choice is through an election conducted past times the kingmakers. Then after this Ifa Oracle volition live consulted. It should live noted that anybody who wanted to larn Olomu must live a direct lineage descendant of a quondam i inwards the family.
According to political organisation of Omu – Aran, the Olomu is the spiritual as well as political of the Omu – Aran people, some political functions are performed past times him with the assistance of his Chiefs. He took component subdivision inwards all the iii arms of authorities which are legislative, executive as well as judiciary. Olomu positioned to sanction as well as regulate whatever laws. He is the finally resort against injustice as well as oppression, because he is at the natural springtime 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 as well as 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 vi leading Chiefs.  The chiefs are, Asanlu, Eera, Petu Ojomu, Odofin Aran as well as Edemoun. Meanwhile solely iii of these titles which are Asanlu, Edemoun as well as Odofin Aran were hereditary but non necessarily from begetter to son. It was known that the solely iii 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 with their duties to invite the side past times side ruling theater for the presentation of their chose candidate inwards their identify unit of measurement to larn the side past times side Olomu. Ifa is as well as so allowed to select the correct candidate for the thrown.
The sitting of Olomu as well as 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 as well as saw to its implementation. There are several functions that had been exercise past times this council, with the functions are; settling of dry soil disputes both inside Omu – Aran as well as those involving the people of Omu – Aran as well as their neighbours, divorce instance were also dealt with past times the council, they also bring together Olomu inwards receiving of import visitors as well as help him fixing dates for those of import festivals that were before mentioned.
The meetings of the council known as Ikanse were commonly held every 5 days.
The king’s council known as Ireje is existence assisted to implement its decisions past times the Iharefa which was made upwards 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 just about the town to brain to the views of the people on whatever item issues as well as study dorsum to the Ireje (King’s council). They also advice the council on how to principle the town as well as to a greater extent than often than non human activity as “intermediary” betwixt the Ireje as well as the people.
The executive arm of authorities is nether the diverse historic menses groups. These groups included the Ologun Ilu, Eso Ilu as well as the Ete Ilu. The Ologun Ilu were the able bodied men of the town, whose basic duty was to defend the town, they are corking warriors, who fought several wars for the town. The Ologun Ilu are grouped side past times side to Iharefa. Before a mortal could larn a fellow member of this grouping such mortal must have got distinguished himself patch soundless a fellow member of both the Ete Ilu as well as Eso Ilu. Ologun Ilu are the Earth forces officers of the town as well as fellow member were believed to live inwards possession of charms which they exercise to forestall evil spirits from the town. Each of them has titles which made it tardily to distinguish a item i with them. Among the fellow member of Ologun Ilu were: Olukose, Olukotun, Ajaponna, Agbakin, Obala, Oluju as well as Agbon. Agbon known for existence really brave as well as ruthless as well as that was why he was assigned the most notorious duty of cutting off the caput of every Olomu who died. Apart from existence army, Ologun Ilu also serves as police; they perform the duty of arresting culprits inside the town as well as sending such mortal to the king’s court. They were also responsible for killing thieves that had been condemned to death.  They also flora medicine on every roads leading to the town toward evil spirits such as Sanpona, Okusu, Iwin, Egbere, Anjannu as well as 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 right away below the Eso. The finally grouping at the bottom of the ladder was the Ete Ilu. Every historic menses mate from the historic menses of 16 as well as 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 menses of their membership. It was considered as a bad sense for the town for whatever fellow member of the Ete to conk without completing his term. At the decease of an Ete, a huge sacrifice was also made so that such mightiness non occur again. The dead torso of an Ete is refered to as Oku - Ekan.
To this end, the political organisation tin ship away live termed as an aspect of historic menses degree scheme inwards that i preceeded upwards the ladder according to his age. One became an Ete at the historic menses of sixteen, left it at the historic menses of well-nigh xxx as well as and 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 Earth forces commander of the town. The Ireje were the fellow member of the highest courtroom which Olomu was the chairman. Apart from small-scale disputes that could live decided as well as settled past times the chemical compound heads, serious cases were taken to this Supreme Court. This courtroom sit down inwards public to brain to cases brought before it; with such cases are murder, theft, arson, kidnapping as well as rape. Some could live sentences to death, as well as 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 solitary 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 twenty-four hours to twenty-four hours activities of the town, nevertheless, they made their wealth of noesis 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 as well as the sacred houses. According to i of my informant, who indicated that, the witches with them contribute their ain quota to the smoothen running of the town. They prevented evil spirits as well as witches from the neighbouring towns from entering the town for evil purposes.
Conclusively, the fact that the scheme of authorities inwards Igbomina dry soil to a greater extent than often than non is monarchical, it does non Pb to dictatorship, it is democratic nature was despicable inwards all respect. As was before stated that, the views of the world 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 as well as the ruled.
It is even so of import to authorities notation that, with the conquest of Igbomina past times Ilorin emirate, which volition later live discuss, changed many of these ancient practices.

                         ILORIN BEFORE THE EMIRATE SYSTEM
The call Ilorin, important (sharpening of Iron) or Ilu erin (town of the elephants)29. In both cases the town tin ship away live attributed to hunters who whetted their ain Fe 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 as well as drove out Ojo Isekuse. Who was later found at introduce Ojo-Oku inwards Oyun Local authorities of introduce Kwara. Hence, his call 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 menses was nether the authorisation of the Orangun of Ila. However, Ila’s suzerainty over Ilorin was likely replaced past times 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 past times 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 18 century, Ilorin, although simply a little provincial town without fifty-fifty a stockade just about it, was drawn into the cortex of the political tempest which struck the kingdom. At the pump 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 dry soil yet Ilorin inherited to a greater extent than than just old Oyo’s purplish mantle. Much of the unwritten constitution, with its strengths as well as weakness, was also carried to Ilorin as well as at that topographic point merged with an Islamic shape of government.
The emergence of this hybrid province as well as 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 purplish stage of old Oyo history. This tradition of conflict betwixt the monarch as well as his chiefs also characterized the authorities of nineteenth century Ilorin. Indeed, Ilorin was quite different the other Fulani emirates such as Zaira, where political rivalry was to a greater extent than often than non 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 management through indirect rule, the Baale of Ilorin was largely, autonomous, but recognized the Onikoyi of Ikoyi as the senior ruler of the Ekun Osi as well as 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 as well as solitary possessed the powerfulness to declare war. Furthermore, the Alaafin confirmed the appointment of provincial rulers as well as could depose them, for example, Baale Alugbin of Ilorin, the begetter of Afonja was deposed past times Alafin Abiodun for his weakness.
The decease of Alugbin, begetter of Afonja gave rising 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 even so of import to authorities notation that, with the collapse of Oyo Empire, Afonja the Kakanfo of Ilorin as well as Opele, the Bale of Gbogun, were the firstly to proclaim their independence. The invitation of Shehu Alimi past times Afonja, through his friend Solagberu. The human relationship betwixt Aare Afonja as well as Sheu Alimi was said to have got remained cordial throughout their lives43. Side past times side, the revolt of the Fulani slaves recruited past times Aare Afonja, against him which led to his death. Consequently, the decease of Shehu Alimi, created a epitome shift inwards the history of Ilorin, subsequently, Abdulsalami wrote to the caliph inwards Sokoto pledging his loyalty seeking back upwards for the establishment of an Emirate, inwards ilorin. The caliph agreed as well as Ilorin was thus declared an emirate as well as Abdulsalami as the emir

                    ERA OF HEGEMONY IN IGBOMINA LAND

                    NUPE INCURSION INTO IGBOMINA

Though at that topographic point has been no tape of Nupe conquest of whatever component subdivision of Igbomina land, at that topographic point is evidence to present that at that topographic point existed a sort 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 pull 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 even so that the believed that the images were carved was propounded past times archaeologist.

The past times human relationship betwixt the Igbomina as well as the Nupe is also manifested inwards praise songs inside the Igbominaland. Nupe presence inwards Igbominaland as reflected inwards both the Esie rock images as well as praise songs are solely probabilities, but the earliest recorded contact of the North – East Igbomina with Nupes was through Eesu Jubril of Nupe dry soil who reigned betwixt 1770 as well as 1810. He was said to have got accepted Islam at this fourth dimension as well as to propagate it, he was known to have got raided some Igbomina settlements. 

Going past times Dada’s account, certainly groups of Igbomina which left old Oyo were known to have got lived inwards Nupe for many years as well as before they finally migrated from at that topographic point to their introduce settlements4, the people were acculturated past times the Nupes. They could hardly speak Yoruba which was their original linguistic communication for example, the Ilafe ward inwards Oro – Ago line proved that at that topographic point had been a relation betwixt some groups inwards Igbomina as well as Nupe. What is non so clear is the menses when the relation started. 

It should live noted even so that, the cupboard neighbours as well as 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 as well as 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 as well as mutual interaction inwards farming as well as hunting. The bases of their human relationship was through mutual interaction inwards Oro-Ago as well as Oke-Ode, different the other parts of Igbominaland similar Igbaja, Omu– Aran as well as other distant towns inwards Yorubaland, which Nupe occupied through raids as well as 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 as well as domination of these areas was gradual as well as tactful. This might,perhaps live the argue patch Oke – Ode as well as her neighbors were often referred to as Lafiagi Igbo

mina or Nupe Igbomina.

As the 19th century was characterized past times incessant raids as well as wars throughout the century, the Nupe of Lafiagi were non exempted. In the warfare that ensued betwixt Lafiagi as well as Bida just about 1802 as well as 1883, it was said that the Emir of Lafiagi, Momo Jimoh often solicited for Maku’s (an Igbomina man, who was a hunter, as well as 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 halt of the 19th century, some Igbomina nations have got larn subjects of the Nupe rule. Even though without going into state of war with some similar Oke – Ode as well as Oro – Ago, employed a number of devices with which she brought the district nether her political umbrella.

The Nupe manipulatively used Islamic Jihad to interruption 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, as well as inwards course of study of time, began to Pb them inwards prayers as well as 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 as well as political spheres of influence to the Igbominaland. 

Gradually, as well as to the surprise of the people, the Nupe began to collect annual tribute as well as administer judge inwards the area10. Hence the Nupe dominion inwards the expanse became entrenched inwards the finally 2 decades of the 19th century.

OVERLORDSHIP OF ILORIN ON IGBOMINA BEFORE EMIRATE SYSTEM

The expectation of King Aole of the as well as so Oyo Empire was to sent Are Ona-Kakanfo Afonja to Iwere, a identify fortified past times nature as well as past times arts as well as impregnable to the unproblematic weapons of those days, hence Aole’s chiefs adviced the Rex to ship Kakanfo to Iwere, thus “as the Kakanfo past times oaths of his business office must either conquer inside iii months or die, as well as Iwere is impregnable, he volition have got no other alternative, but inwards accolade jump to brand away with himself”. This province of affairs genuinely played a corking huge role inwards the collapse of Oyo Empire.

It should live noted even so 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 Earth forces pointing to it said “this is the town to live taken past times the society of the Alafin”. 

The fourth dimension has at nowadays come upwards for the mutiny to interruption out. The Bashorun as well as Owota at the caput of the troops from the city, the Onikoyi as well as 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 at that topographic point no Kobir inwards the queen Mother’s palace there?

The siege was right away raised, as well as the whole Earth forces stood before  the metropolis for 40 as well as 2 days. Several weeks passed, as well as they were soundless encamped before Oyo irresolute as to what they should do next. 

At finally an empty covered calabash was sent to the Rex for his head. H5N1 apparently indication that he was rejected. In reaction to this Rex Aole before he committed suicide, he stepped out into the palace quadrangle as well as he placed a curse on those that disobeyed him, uttering those ever – memorable incantations. He as well as so took poisonous substance as well as died after which the campsite was broken up, as well as each of the chiefs repaired to his ain place.

It should live noted however, that, the decease of the belatedly Rex was all that the rebel chiefs demanded, after which, the Earth forces entered the city, pillage the palace as well as than dispersed each to his ain place. From this fourth dimension the spirit of rebellion as well as independence began to spread throughout the kingdom. Side past times side, Afonja the Kakanfo of Ilorin as well as 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, as well as outset of the tribal independence.

To a really large extent, Opele was the solely powerful principal Afonja respected as well as having at nowadays no rival, he resolved upon a scheme to trim back the provinces nether his ain sway, leaving the working capital missive of the alphabet metropolis severally solitary inwards consummate isolation. He made no travail 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 cheque his expansionist ambition. In society to strengthen his hands inwards the enterprise he was well-nigh to undertake, he invited a Fulani Moslem named Alimi to Ilorin to human activity as his priest. Alimi inwards responding to his telephone outcry upwards came with his Hausa slaves as well as made Ilorin his home. These Hausa slaves Afonja found to live useful as soldiers. He also invited to Ilorin a rich as well as 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, as well as Ilobu. Afonja was at nowadays the sole powerfulness inwards the Kingdom; the Rex as well as the working capital missive of the alphabet were left to care their ain affairs past times themselves.

Afonja conquered many Igbomina villages, evacuated them from their original locations as well as resettled them close Ilorin. The villages included Kanla, Ganmo, Elerinjare, Idofian, Ibare, Igbon, Iresa as well as 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 construct an empire out of the remains of old Oyo empire was clearly shown past times his cordial relations with other chiefs that had also declared independence for their respective areas. Having subdued a large numbers of towns as well as Igbomina villages inwards the neighbourhood of Ilorin as well as succeeded inwards keeping Oyo at bay, the line of piece of work left for Afonja was how to tackle the frail number of ensuring harmonious co-existence past times the heterogeneous ethnic as well as religious groupings inwards Ilorin.  

The mutiny of the slaves recruited past times Aare Afonja into his army, which consumed the Aare himself, created a large gap that could non live readily filled inwards the military machine construction that had sustained Ilorin as a polity. Essentially, Aare Afonja did non alter the purplish military machine 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 as well as marched well-nigh the province side pillaging towns as well as villages. Ilorin tradition advise that Alimi took no active component subdivision inwards these happenings, that he had no personal ambition, as well as fifty-fifty refused an invitation from Afonja to larn a chief. It said that he exerted himself to restrict the Jama, as well as that, when they would non brain 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 as well as died after living for vi years with Afonja as well as preaching Islam. It should live added that this concern 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 past times persuading Alimi to ship 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 Earth for his son’s accession to power, a phenomenon found inwards the nativity 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 as well as other powerful chiefs to help him; but his overweening bear had alienated the sympathy of many, as well as he over estimated his powerfulness to accomplish his object. After some violent fighting, inwards which Solagberu, stood aside, Afonja was killed. In Ilorin the legend has it that so corking was the number of arrows piercing him that he died inwards a silt posture, the torso existence supported past times 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 as well as Magagi Are the latter of whom is a directed descendant of Afonja – to exercise ashes inwards the grooming 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, as well as burning with the zeal of the Jihad, with a determination to subdue the whole of Yorubaland as well as convert all to Islam inwards the spirit of holy state of war started past times Usman Dan Fodio inwards Sokoto inwards 1804 declared state of war on Yorubaland. Confronted as it were with the onset of both Ilorin as well as Ibadans preponderance of Igbominas considering the proximity as well as growing dearest for Islam chose to align with Ilorin as a agency of safeguarding themselves from constant harassment from Ibadan raids. It should live noted that, Ibadan at that item 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 as well as kingdoms inside the enclave grew inwards size as well as strength, smaller polities as well as 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 past times side, the fine art of diplomacy for which Ilorin was good known with the Yoruba was as of import to the powerfulness of the emirate to survive. Indeed, the job of diplomacy past times 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 unopen the door to diplomatic avenues if such avenue would accomplish the same objective.  

It was inwards line with this that, Afonja at a dot of desperation as well as inwards travail 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 as well as friendship was mayhap transferred to subsequent authorisation at Ilorin succeeding to Afonja’s topographic point especially, inwards the confront 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 iii 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 at that topographic point was a unmarried transfer of allegiance as well as friendship after the decease 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 likely i of such collaborators as at that topographic point was no evidence of a unmarried serious pitched battle betwixt Ilorin as well as 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, as well as Alfa Alimi, the architect of the Fulani emirate at Ilorin.  Abidolu was said to live a corking friend of Alimi as well as that Abidolu fought several wars on Ilorin’s side on concern human relationship of friendship. The friendship, the source goes farther led to the conversion of Abidolu to Islam as well as existence turbaned inwards 1883 as the firstly muslim Elese of Igbaja. It was this friendship that was likely translated into subordination with the fourth dimension past times subsequent Ilorin Emirs who did non know the reason of these alliances as well as friendship betwixt the diverse Igbomina groups as well as Ilorin referred to to a higher identify Igbomina with the flexure of the Ilorin /Ekiti parapo confederation campsite against Ibadan during the Kiriji as well as Erin-Mope wars.

The emergence of Zuibairu the boy of Abdulsalami inwards 1860, a zealous muslim who at i time burnt the Tsafi theater as well as swore to topographic point to decease 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 as well as Jimba became its Baba - kekere. Meanwhile, during this menses of Ilorin overlordship, Ilorin posted consul as well as “Baba - kekere” inwards all its tributary towns as well as villages. Their duties were to collect tributes as well as remit same to Ilorin. They as served as the intermediary betwixt the tributary towns as well as the topographic point of the authorities inwards Ilorin. These agents of Ilorin were agents of oppression as well as repression as well as 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 as well as merged with their kith as well as kin inwards the west. Ifa was consulted as well as they were asked to contribute a caprine animal caput each inwards society to propitiate the oracle. This was done as well as the caprine animal caput was buried. Therefore, a “peregun” tree was observed to have got emerged from that spot. This agency that someone with them have got betrayed the cause. Consequently upon this, they were summoned past times the Emir as well as were asked to province their grievance. However, existence afraid of what mightiness larn of them they all kept mute except i of them who broke the quiet as well as stated their position. He was even so ordered to live topographic point to the sword as well as cutting into pieces inwards the mode of suyameat, which was presented to others to feast on. 

An assistant resident for Ilorin, Mr. Pierce Dwyer observed inwards a missive of the alphabet he wrote to his boss, the Acting High Commissioner, Northern Nigeria. On 17th May 1901, well-nigh the oppression acts of Ilorin on the Igbomina land.

“………… As the Ilorins do non enshroud the facts that inwards the past times they ruled their towns with an Fe rule, as well as whatever towns refusing to pay tribute was severely dealt with. There is no dubiousness at all that the Ilorins have got ever been a most reckless as well as truculent tribe………” 

 Brutality of Ilorin was also affirmed on the concern 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 confront as well as 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 as well as parts of Ekiti were allied to Ilorin as well as were therefore, included inside the boundaries of the Ilorin emirate. Native Authority was imposed past times the colonial masters as well as the typical Northern “chain of Authority” was established throughout the emirate, from emir to District Heads, to the hamlet Heads, as well as from hamlet Heads to the hamlet Heads as well as so to the people. The districts had been formed some what arbitrarily but had followed the full general pattern of the fiefs carved out past times the greater as well as lesser warlords as well as “friends at court” of pre – British times. 

       One thing that is worthy of authorities notation even so 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 as well as 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 commonly relied on the concern human relationship given past times 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 past times the Government who insisted on the payment of tribute. However, duties were imposed on the District Heads, the duty to maintain law as well as society inwards their Districts to supervise the collection of tax, to consult the people through the medium of hamlet Heads as well as to concern human relationship to the emir for the peace as well as good – existence of the District.

In addition, license was imposed upon hawkers, brewers, sellers of native liquor, as well as hunter as well as tolls were collected from the caravans. However the early on component subdivision of 1913 was marked past times somewhat alarming disturbances inwards as well as just about Ilorin town, ostensibly due to the increase of the urban taxation. The novel scheme of the emirate into coadunate districts had non yet effectively taken the identify of the old identify unit of measurement organization, the powerfulness of the Baba- Kekeres’ had been largely broken but non properly replaced past times the district organization.   

Thereafter, District councils, representative of the traditional hamlet councils, were organized as well as they run across quarterly, or to a greater extent than often if necessary, nether the chairmanship of District Head. The role was to advise the Native Authority as well as their provincial members of the House of Assembly on affairs connected with the District, but they also administer as well as are accountable for the expenditure of District council founds. Representatives of the Ilorin District councils bring together with representatives from the Igbomina as well as Ekiti Area council to shape Emir’s total council, which run across twice a year. It should live noted even so 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 as well as their subsidiary villages) were topographic point nether Ibadan province which was farther divided into 2 divisions. As before noted, the stock ceded to forestall 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 past times John Pemberton III. 

Yoruba ifa divination performed at the theater of Chief Obaloja inwards Ila-Orangun. The babalawo has finished "casting" ifa as well as 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 as well as a chip of fruit side past times side to them as offerings to ifa. Consultation with an ifa priest may live past times an private or a group. And the priest may or may non know the job troubling the suppliants. In this case, at that topographic point had been a serial of untimely deaths with 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 authorities notation however, that past times the halt of 1899 the British authorities had decided to abrogate the charter establishing the Royal Niger companionship as well as appointed a high commissioner to convey over the management 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 18 (18) units called districts. The Districts were Akanbi, Afon, Owode, Ajasse, Igbaja, Offa, Otun, Omu, Osi, Shonga, Share Iponrin, Lanwa, Ejidongari, Oloru, Paiye, Maleter as well as Onire. 

It should live noted at this juncture, most of the district to a higher identify has many Igbomina towns, hence the coming of the colonial master copy 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 as well as rivalries inside the Igbomina expanse would permit of its evolution into an effective advisory organ to the Native authorisation or fifty-fifty allow it to move on inwards existence. Inspite of these odds, it has larn a thoroughly pop establishment non solely with the chiefs, which handgrip iii quarter of the seats, but also with 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 as well as as an appeal courtroom from the “D” degree hamlet Group courts but to 2 other facts to which nosotros invite the closets attention. 

At this juncture, it is worthy of authorities notation that, the continuation of Ilorin Emirate subjugation was consummated during the colonial menses as well as thence continued till the independent of Nigeria inwards 1960.    

The minute ranking priest of Ifa inwards Ila-Orangun, using the opele chain to cast Ifa, Yoruba peoples, Nigeria, August 1982. Photo past times John Pemberton III.
The Aseda, minute 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 past times brusque strands of chain at the ends of which the priest may attach little beads, coins, as well as cowries. More recent opele have got substituted small, oval brass plates for the half-nuts. The babalawo holds the chain at the pump as well as and 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 as well as so chants. The pattern, consisting of the concave as well as convex sides of the brass plates or nuts, is equivalent to the pattern of parallel marks made past times the ifa priest inwards the iyerosun dust on an opon ifa when using ikin ifa (the 16 sacred kola nuts).