Info For Y'all Ondo People: Woods Agriculturalist Yoruba Cocoa Farmers Together With Artists
The Ondo people are ancient forest-hunters, artistic brass-makers together with agriculturalist unique Yoruboid-speaking people that forms a sub-group of the larger Yoruba ethnic grouping of West Africa, specially inward Nigeria together with the Republic of Benin. Ondo who are ane of the largest subgroups of the Yoruba people are found in the southwestern portion of Nigerian State of Ondo.
Ondo women inward their special occasion dress, courtesy vivimadecreationz
The Ondo kingdom which resides inward Ondo State is found inward the modern Akure together with Obokun Local Government Areas shape its boundary inward the North spell Ilaje/Eseodo Local Government Areas shape its boundary inward the South. In the East, it terminates at Owena River, which is inward the Ifedore Local Government Area together with inward the West, the kingdom stretches as far as the Ooni River. In the Southern part, the land, which borders on the creek expanse of Ilaje-Eseodo is low-lying but rises gradually towards the North. Ondo is virtually 300 kilometers northeast of Lagos. It is situated inward a wood part of Nigeria. According to 2006 Population Census data, the number of Ondo people inward Ondo province is about 3,440,000.
Ondo people playing armpit drums at Ogun festival inward Ole Oluji inward Ondo State, Nigeria. Circa 1982. Courtesy Alan Denney
So she left with a large number of friends together with retinue to the site of the acquaint Ode Ondo, together with so sparsely peopled yesteryear a tribe named Idoko, together with at that spot settled, hence the term " Ondo," signifying the
" Settlers." The people of the district knowing who the strangers were, yielded them ready obedience, together with the strangers became rulers of the district. Probably it was from this fourth dimension infanticide received its decease blow — inward Yoruba Proper at least. It is said to linger silent at Akure together with the side yesteryear side regions, but as a rule, inward ancient times, whatever the custom set or discountenanced at the Metropohs, the effect thereof was quickly felt all over the country.
The Ondos are sometimes classed amongst the Ekitis but that is hardly right ; although lying at the border of the Ekitis, they are genuinely a mixture of Qyos together with Idokos, together with their sympathy is
with all." (Johnson, 1921).
In the 2d version recorded yesteryear renowned Bini (Edo) historian Egharevba; he traced the origin of the Ondo people to Republic of Benin kingdom. He noted that during the reign of Oba Esigie of Republic of Benin (AD 1504) Aruaran, the King’s blood brother who threatened the throne of Republic of Benin was captured alive. He later committed suicide after an unsuccessful endeavor to escape. The repose of his people were banished from Republic of Benin City. Iyase Osemwugbe, a loyalist to Aruaran decided to avenge the decease of his master copy together with the humiliation meted on Udo troops yesteryear the Republic of Benin troops. He launched an set on on Republic of Benin Kingdom but he was unsuccessful. Influenza A virus subtype H5N1 few of them managed to escape to the western side of Benin. The Udo troops were pursued until they surrendered. Osemwugbe surrendered together with pleaded for mercy. Esigie pardoned them but they were banished. Thus the grouping came to live referred to as Emwa n’Udo (the Udo renegades) inward Benin. Egharevba farther claimed that Ondo was the contracted shape of Emwa n’Udo spell Osemawe was the corrupted version of Osemwugbe. The Republic of Benin historian supported his claim with the fact that Republic of Benin together with Ondo people part numerous cultural heritages especially religious together with ethical practices. Ondo people rejected the higher upwardly versions outright on the ground that the initiative of all ruler of Ondo Earth was Oba Pupupu whom documented together with authenticated history has been identified as ane of the twin daughters of Oduduwa of Ile-Ife, who was the manly individual parent of Yoruba race.
Odno men blowing a horn
In the 3rd version, which is also accepted yesteryear all Ondo people together with was narrated to J. K. Olupona inward his 1992 study "Kingship, Religion together with Rituals inward a Nigerian Community: Influenza A virus subtype H5N1 Phenomenological Study of Ondo Yoruba Festivals," it was claimed that ane of Oduduwa’s wives gave nascency to a set of twins inward Ile-Ife. This, according to Yoruba beliefs was an abomination: "Ese omo re" (what type of unusual children are these?) Because the woman parent of the twins was Oduduwa’s favourite wife, her life together with those of the set of twins were saved. However, Oduduwa sent them out of the palace with slaves nether the guidance of Ija, a hunter. They arrived at “Igbo-Ijamo” (the forest discovered yesteryear Ija) close Ile-Ife together with they stayed at that spot for sometime. Thus portion of the “oriki” (praise names) of the Ondo people include: "Ara Ita jamo. E ki m’ogun, omo alade igbo, iye mu agone ude m’emun," (A native of Ita Jamo, e ki m’ogun, boy of the Prince of the wood who drinks palm-wine from a brass cup.) On the realization that “Igbo Jamo” was unsafe, they continued with their journeying until they got to Epe, a spot non far from the acquaint Ondo town where Yangede welcomed them.
The novel comers were inward Epe for many years until a hunter was sent to appear for a to a greater extent than suitable together with permanent spot for the spot of the people. As the hunter went virtually inward the bush, he sighted some smoke together with went towards its direction. He met Ekiri, ane of the autochthons of the land. Then the hunter went dorsum to Epe together with informed the people that he had discovered a suitable spot of abode. In monastic say to discovery the prospect of the novel place, Ifa oracle was consulted together with the oracle instructed that the novel comers should take along a yam stake (edo) as their walking stick. As they displace along wherever the stick does non poke the ground, the people should settle. They moved from Epe together with proceeded on their journeying according to the instructions of Ifa together with arrived at the acquaint hateful solar daytime police push clit headquarters inward Ondo, the stake did non poke the ground.
Chief Abdul-Ganiyu "Gani" Oyesola Fawehinmi, (22 Apr 1938 - 5 September 2009), Ondo man, was a Nigerian author, publisher, philanthropist, social critic, human together with civil rights lawyer, pol together with a Senior Advocate of Nigeria (SAN).
In utter amazement, the people exclaimed “Edo du do!” which agency inward Ondo dialect “the yam stake could non come inward the ground”. Hence the people settled at that spot together with the call Ondo was coined from Edo du do. In fact upwardly till today, Ondo is silent beingness referred as Edo do yesteryear some indigenous Ondo people. Further, Edo (yam stake) is upwardly to the acquaint day, a real significant component of the cultural inputs inward yam farming inward Ondo land. On arrival at Ondo, the novel comers met 3 groups of indigenes spread throughout the land. They are Ifore, Idoko together with Oka. Having recognized the royal characteristic of the novel comers, these indigenous inhabitants conceded the authorization to dominion over the territory to the novel arrivals without whatsoever struggle. Pupupu, Oduduwa’s twin miss became the initiative of all ruler inward Ondo. Gradually, the 3 original inhabitants imbibed the civilisation of the novel arrivals.
Ondo people of Ile Oluji, Ondo State. Circa 1982. Courtesy Alan Denney
However, Idoko silent keeps its ward, Oke-Idoko with a similar political construction as that of Ondo. From the higher upwardly legend, it could live inferred that Ondo people descended from Oduduwa, the manly individual parent of the Yoruba people. It cannot live disputed that Osemawe originated from the appear Ese omo re. This version of the origin was accepted as the true origin of Ondo. The Egharevba’s business organisation human relationship should live brushed aside with a moving ridge of the mitt as it lacks credibility since no archaeological, cultural, historical, social or political practices tin live found to substantiate his claim.
Drumming is a real important portion of Ondo social together with religious life. It is a hereditary line of piece of work inward all Yoruba towns, Ondo itself inclusive. Ondo traditions are kept live through their skill. The drummers are referred to as aayan.
Cowries abound inward Ondoland fifty-fifty though its a wood belt. It is said that before the introduction of the European currency, the medium of commutation inward Ondo was the cowry shells, oho eyo. Cowries are silent beingness used inward many parts ofOndo today for ritual purposes. The improvised banking company of old inward Ondo was the pot as at that spot were no banks inward those days. The people used to salvage their cowries (money) yesteryear putting them inward pots together with burying them inward surreptitious places especially inward banana plantations. In fact, it has been reported that such savings have got discovered years after the demise of the owner.
Ondo construction is characterized yesteryear the mode inward which succession to rights is traced non solely or fifty-fifty predominantly inward the manly individual line but inward both manly individual together with woman individual lines. Educated Ondo today adopt the personal of the manly individual parent or paternal grandpa as their ain surname, together with think that this surname shall live borne yesteryear their agnatic descendants inward the English linguistic communication fashion. But, traditionally, the Ondo human being is saluted with oriki (praise names) of as many of the ancestors from whom his descent is recognized, whether inward manly individual or woman individual line.
Ondo human being with his typical Ondo facial tribal mark
All Ondo bear the same facial mark-a single stroke on each cheek; some trunk markings are given inward the manly individual line only-e.g. The 3 cuts across the right pectus of the agnatic descendants of the Osemawe. Food taboos are associated non so much with descent groups as with deities. Influenza A virus subtype H5N1 human being traditionally worshipped a deity discovered for him Ifa divination together with non necessarily associated with a descent group.
Geographical Location
The Ondo kingdom, which is located inward the tropical pelting wood belt of Nigeria, occupies an expanse on latitude 706’ inward the North together with longitude 4050’ inward the East. The modern Akure together with Obokun Local Government Areas shape its boundary inward the North spell Ilaje/Eseodo Local Government Areas shape its boundary inward the South. In the East, it terminates at Owena River, which is inward the Ifedore Local Government Area together with inward the West, the kingdom stretches as far as the Ooni River.
Ondo city
In the Southern part, the land, which borders on the creek expanse of Ilaje-Eseodo is low-lying but rises gradually towards the North. Ode Ondo is virtually 290 metres higher upwardly ocean level. The bulk of the people reside inward Ode-Ondo, the working capital alphabetic lineament of the kingdom. Ondo is located inward the damp tropic within the tropical pelting wood together with the southeasterly air current blows through the part throughout the amend portion of the year.
The cooler dry out continental air from the N abounds during the months of December, Jan together with Feb of the year. There are many valuable timbers inward the wood such as iroko, mahogany, opepe, afara, obeche, together with olofun to call just a few. The large wood reserve occupies over 1000 foursquare kilometres. Almost 23 x 105 cubic metres of timber are harvested annually. Indeed Ondo people are groovy farmers. They cultivate nutrient crops such as yams, cassava, maize, cocoyam, rice together with beans. Ondo elders believe that no Earth tin live useless to farmers, hence the proverb: Ale ye san koko, de san koko, a mu gbe ’gbado. The farmland that is neither suitable for cocoa nor cocoyam farming, volition live used to flora corn. The most of import cash crop is cocoa, which covers a massive portion of land. Other cash crops are rubber, coffee, kolanuts together with palm produce. These collectively constitute the people’s agency of economical support. It is non surprising that because of the importance of cocoa inward Ondo culture, our elders coined many proverbs on cocoa. Below are a few of such proverbs:
(i) Koko so igi d’eniyan. (Cocoa elevates wood to the status of a human being).
(ii) Koko e da luu, onen lu li koko, lu gbese. (Cocoa prevents ane from beating him (a cocoa farmer), for whoever beats a cocoa farmer beats debt (incurs a huge debt).
(iii) Aisan buuku s’onen ye nen koko. (A terrible illness besets someone who does non possess cocoa farm.)
Language
Ondo people speaks a unique South-East Yoruba (SEY) dialect of Yoruba linguistic communication that belongs to the larger Niger Congo phylum. Apart from Ondo, SEY is spoken inward Okitipupa, Ilaje, Ọwọ, Ikarẹ, Ṣagamu, together with parts of Ijẹbu.
South-East Yoruba was in all likelihood associated with the expansion of the Republic of Benin Empire after c. 1450 AD. In contrast to NWY (North-West Yoruba dialect), lineage together with descent are largely multilineal together with cognatic, together with the partition of titles into state of war together with civil is unknown. Linguistically, SEY has retained the /gh/ together with /gw/ contrast, spell it has lowered the nasal vowels /ịn/ together with /ụn/ to /ẹn/ together with /ọn/, respectively. SEY has collapsed the 2d together with 3rd individual plural pronominal forms; thus, àn án wá tin hateful either 'you (pl.) came' or 'they came' inward SEY dialects, whereas NWY for illustration has ẹ wá 'you (pl.) came' together with wọ́n wá 'they came', respectively. The emergence of a plural of honor may have got prevented coalescence of the 2 inward NWY dialects.
History Of Ondo Kingdom
Sitting amongst the thickly forested planes that characterize southwestern Nigeria are the towns together with communities that brand upwardly the Ondo Kingdom. Located some 300kilometres to the north-east of Lagos, Nigeria's economical nervus centre together with 45 kilometres due west of Akure, the Ondo State capital, the Kingdom is easily reached yesteryear route from all parts of the country. The Ondo people are ane of the largest Yoruba subgroups, situated inward the eastern portion of the Yoruba speaking expanse of Nigeria. The weather condition elements that characterize the part are those typifying the rainforest part of Sub-Sahara Africa.
Ondo people celebrating Ekimogun day
The descent of Ondo people, as good as the geography of the Kingdom does non reverberate whatsoever important difference from those of other towns together with communities peopled yesteryear the Yoruba of south-westernNigeria, who are virtually agreed on the mutual paternity of Oduduwa. However at that spot exists still, as inward most historical collections, virtually 3 separate accounts that explicate the origin of the Ondo people. While the people of the Kingdom, almost inward unison rejected a version that links its origin to the Old Republic of Benin Kingdom inward acquaint hateful solar daytime Edo State, as beingness the excogitation of its proponents, at that spot seems to live some flat of convergence on the other 2 accounts which draw the origin of the people to Ife together with Oyo respectively. While an outright excogitation of whatsoever historical account, as attributed to the BeninKingdom version, may live unlikely, the symmetry of the to a greater extent than widely held versions of the origin of the people are herein reflected with the major vibrations beingness inward the origin from either Oyo or Ife. But on a broad outlook, the 2 accounts seem to dot towards the same direction, as those inward Oyo originally migrated from Ife, the ultimate source of all Yoruba.
Oduduwa, the progenitor of the Yoruba was ane of the sons of Lamurudu, who was believed to have got migrated from Mecca, Saudi Arabia, after some sectarian disagreement. He held the championship of Olofin Adimula before he left Mecca. This perhaps explains why most Yoruba Obas are silent referred to yesteryear that championship to date. Oranmiyan, ane of the 16 sons of Oduduwa who left Ile-Ife, in all likelihood out of sheer ambition or mere adventure, was the initiative of all Alaafin of Oyo together with the manly individual parent of Oluaso, who gave nascency to Pupupu, the initiative of all paramount ruler of Ondo Kingdom.
Ondo Cultural troupe
Pupupu, a female, was ane of the twin children of Oba Oluaso, who was said to have got reigned inward Oyo inward the 15th Century. The other twin, a male, was named Orere. Twin nascency inward those days was considered an abomination together with a unusual phenomenon, esemawe, as a historical source interpreted it. Conventionally, the twins together with their woman parent were instantly set to death, to preclude the imminent bad omen which was believed to live synonymous with their arrival. But because Olu, the woman parent of the children was ane of the favourites of the King, her life together with those of the twins were spared. They were silent with an entourage of slaves nether the guidance of a hunter called Ija, sent out of the palace with a beaded crown together with an Akoko tree, signifying their royalty. Those were to accord them the dignity together with the reverence due to royalty. Again, their manly individual parent against the tradition of multi tribal marks of Oyo, incised 2 long tribal marks, ane on each side of the cheek. Oluaso was evidently witting of the fact that he may non set his eyes on the children for a long time, hence those facial marks were incised on them, so that they would live recognizable whatsoever fourth dimension they were seen or if they came dorsum home. This explains the origin of the tribal marks of Ondo to date.
The grouping wandered through the wood till they got to a spot called Epin, close Gbere, whose inhabitants were referred to as Ibariba. They were good received together with catered for until the decease of Oba Oluaso inward 1497. They headed dorsum to Oyo when the succeeding manly individual monarch did non care for them fairly, but Onigbogi, the reigning manly individual monarch had to send them dorsum to a virgin Earth compassed virtually yesteryear Ife, Ijesa, Ekiti, Ado(Benin) together with Ijebu communities. They later got to Igbo Ijamo (the wood discovered yesteryear Ija). The grouping evidently stayed inward this spot for some time. Eventually they found lgbo Ijamo dangerous together with hence continued their journeying eastward, until they finally got to a spot called Epe, non far from the acquaint Ondo town.
They were inward Epe for many years together with as they journeyed on, they passed through a loma which is today known as Oke Agunla together with ane of the communities that brand upwardly the acquaint hateful solar daytime Ondo Kingdom. From this hill, they spotted some smoke together with headed inward its direction. There they met a human being called Ekiri ane of the original inhabitants of the area. The Ifa oracle, as was the usual exercise then, was consulted on the prospects of the newly found location. The oracle instructed them to take along with them a yam stake (edo), as their walking stick. They were to poke the stick into the ground as they went along their way, together with wherever the stick didn't bond with the land, they were to settle.
The grouping left Epe together with proceeded as instructed yesteryear the oracle until they got to a spot where the yam stake did non penetrate the ground. The grouping chorused inward surprise Edo du do, (The yam stake would non stick in). According to oral history, the give-and-take Ondo is a contraction of the judgement "Edo du do". When the grouping arrived inward Ondo, they met the Ifore, the Idoko together with the Oka people. These indigenous inhabitants recognized the royalty of the novel arrivals together with readily ceded to them the authorization to dominion over the territory. And inward due course, the original inhabitants of Ondo were assimilated into the civilisation of the novel comers. It remains a reference dot silent that the Idoko together with Ifore settlers silent maintain a variety of separate political construction which is akin, inward many respects, to that of the larger Ondo community. As fourth dimension went on, the people spread to shape other settlements similar lgbindo, lgbado, llu-nla, Odigbo, Ajue. Igunsin, etc.
By together with large, the Ondo people silent regard Epe, a relatively little town, vii miles from Ondo, on the Oke-lgbo road, as their original town (Orisun), from where they migrated to their acquaint location. Up until now, many Ondo festival together with rituals have got Epe as their source. Pilgrimages are sometimes made to Epe for some of the festivals. Historical business organisation human relationship also has it that at the demise of the Osemawe, his caput was normally buried inward Epe spell the remaining portion of his trunk was inward Ondo.
It is also worthy of banker's bill that a historical business organisation human relationship holds that the twin blood brother of Pupupu, genuinely settled downward inward Ile-Oluji together with became its initiative of all traditional ruler. This may also explicate the closed link betwixt Ondo together with Ile-Oluji, who are genuinely descendants from siblings of same parentage.
Ondo State, Nigeria was created on 3 Feb 1976 from the quondam Western State. It originally included what is at nowadays Ekiti State, which was split off inward 1996. Akure is the province capital.
The province contains 18 Local Government Areas, the major ones beingness Akoko, Akure, Okitipupa, Ondo, together with Owo. The bulk of the state's citizens live inward urban centers. The large authorities universities inward Ondo province are the Federal University of Technology Akure, Akure together with the Adekunle Ajasin University, Akungba/Akoko.
The Ondo Kingdom retained independence from other regional powers until the 19th century when pressure level from expanded European contact together with crisis inward Yorubaland caused political crisis. With the expansion of the Atlantic slave merchandise together with large scale population displacement inward Yorubaland, the political life of the Ondo Kingdom changed. Prior to the 19th Century, Ondo was unusual inward the part for their council scheme together with or the relatively opened upwardly Earth tenure principles. The council scheme rotated leadership amongst houses together with at that spot was some important political status given to women, who had their ain council which consulted with the men's council (a role disputed yesteryear others). The Ondo Earth tenure regulation was that all Earth was belongings of the king, but that whatsoever human being could farm it as long as he obtained permission from the leader of the nearest community. However, with increasing pressure level related to population displace inward Yorubaland together with increasing relevance of the slave trade, much of this changed. Political together with economical ability changed from hereditary lineage together with access to Earth holdings to focused primarily on slaveholdings. The resultant was large scale conflict inward the Ondo Kingdom from 1845 until 1872, a catamenia with rapid regime change, wars with other regional powers, important violence, together with modify of the working capital alphabetic lineament metropolis 3 times. During this period, worship of Orisha spread widely, leading to human sacrifice (often of slaves) inward monastic say to assay together with goal the disorder.
Juju music maestro, King Sunny Ade whose existent nameSamuel Adeniyi Adegeye is of Ondo descent
When Christian missionaries started to come inward Yorubaland inward the later one-half of the 19th century, Ondo was considered a large, forest-based kingdom. However, missionaries largely focused on the other areas inward together with around Yorubaland rather than Ondo. This may have got been because some missionaries thought that the Ondo were socially lower than other Yoruba tribes, perhaps because their custom of concubinage was unacceptable inward the Christian tradition. However, inward 1870, John Hawley Glover, the administrator of the British Lagos Colony began focusing efforts on the kingdom of Ondo, largely to create option merchandise routes to Lagos. In 1872, Glover helped negotiate a peace treaty betwixt Ondo together with Ife who had been hostile for a number of years which allowed expanded merchandise betwixt Lagos together with Ondo. Missionary operations began inward 1875 throughout the Ondo Kingdom.
The Osemawe of Ondo made an understanding on 20 Feb 1889 with the Governor of the British Lagos Colony yesteryear which liberate merchandise was guaranteed betwixt Ondo together with the colony, together with disputes would live referred to an arbitrator appointed yesteryear the governor for resolution. In 1899 an monastic say inward council was issued to extend the Lagos protectorate over Yoruba land, making Ondo formally dependent acre to the British crown.
During the political turmoil of Nigeria inward the early on 1980s, Ondo was the site of large scale political violence together with members of the royal lineage were killed.
The kingdom survived nether colonial dominion together with subsequent independence, together with the coronation of the 44th Osemawe, Oba Victor Adesimbo Ademefun Kiladejo, on 29 Dec 2008 was a major event, attended yesteryear many dignitaries
The ethnic composition of Ondo State is largely from the Yoruba subgroups of the Akoko, Akure, Ikale, Ilaje, Ondo, together with Owo peoples. Ijaw minority (such as Apoi together with Arogbo) together with Ilaje populations inhabit the coastal areas; spell a sizable number of the Ondo State people who talk a variant of the Yoruba linguistic communication similar to Ife dialect reside inward Oke-Igbo. These people are also Yorubas.
Ondo State Cultural Troupe
Ondo State contains the largest number of populace schools inward Nigeria - over 880 primary schools together with 190 secondary schools.
Local Government Areas
Ondo State consists of 18 Local Government Areas. They are:
Akoko North-East headquarters in Ikare Akoko North-West Akoko South-East Akoko South-West Akure North Akure South Ese Odo Idanre Ifedore Ilaje Ile Oluji/Okeigbo[2] Irele Odigbo Okitipupa Ondo East Ondo West Ose Owo The largest town is Akure.
Ondo Wars
The excesses of Oba Arilekolasi (1861-1866) set the foundation for the 2 phases of Ondo civil wars. According to Olupona, Arilekolasi conceded a lot of ability to the palace slaves, to the extent that the latter harassed the people for no just cause. As a resultant of these excesses Arilekolasi was poisoned. However, he pronounced a curse on Ondo people namely that their lands would remain deserted. He requested ane of his slaves to avenge his death. Shortly after the Oba’s death, Kulajolu, the slave, left the palace to constitute a competition province inward Igbodan, from where he waged many
wars on Ondo. Influenza A virus subtype H5N1 goodness number of Ondo citizens ran away from their homes together with took refuge inward surrounding villages such as Ajue, Igbado together with Erinla, spell bulk of the people fled to Oke-Opa where they established an interim government. During this chaotic period, the reigning Oba committed suicide at Igbado for fearfulness of beingness taken captive yesteryear the invaders. This, according to an informant, gave ascension to the Ondo proverb: Ogun e e ko Ondo aio ho, this agency that it is forbidden for Ondo to live taken captive yesteryear war. When the next Oba, Ayibikitiwodi (1873-1876) was installed, he sent a delegate nether the leadership of Chief Ogedengbe to brand a peace treaty with Kulajolu. To pacify him, the Oba conferred on him an Eghae high chieftaincy title, which he accepted. Kulajolu became high Chief Odunwo, the 3rd ranking main to the Oba inward Ondo traditional system. He was silent attacked yesteryear some other pop slave, named Ago who drove him out of Ondo to Erinla where he died. As a resultant of the previous years of unrest inward Ondo, the throne became very
weak together with was susceptible to some other civil state of war nether the reign of the next Osemawe, Afaidunjoye (the ane who came to the throne at an unpleasant time). Ago, the 2d slave who had before on rescued Ondo from Kulajolu, began some other disruptive state of war against Ondo. He took wages of the weakness of Ondo to launch an set on on them with the assist of Ife together with Ilesa. His regular army was camped at Oke-Igbo together with attacked only from Aise. The nub of his troop that came from Ife made upwardly the initiative of all colonists of Oke-Igbo. That is why, despite the fact that Oke-Igbo is a major town inward Ondo State, less than nine kilometres from Ondo, it remains culturally an Ife town, inward spite of its
geopolitical location, which falls within Ondo.
The Ago versus Ondo battle, which claimed many lives from both sides ended upwardly inward a fiasco. Ago fled to Ile-Oluji, nine kilometres away from Ondo. At Ile-Oluji, Ago had a quarrel with Osokun, ane of his soldiers. He was ousted out of Ile-Oluji with the assist of the Ile-Oluji people together with the combined grouping of dissidents from Ilesa, Oke-Igbo together with the forces of Ondo. He was finally captured at Oke-Igbo where he was thrown into the Ooni River.
The higher upwardly civil wars inward Ondo together with Yoruba wars paved way for the British influence on Ondo. As a resultant of these civil wars, many people fled the town making the governance of Ondo extremely weak together with vulnerable. Consequently the British had piddling or no resistance gaining access through Ondo into the hinterland to constitute merchandise links together with to set upwardly administrative machineries.
Ondo State Chief Judge, Hon Justice Olasehinde Kumuyi Speaker, Ondo House of Assembly, Rt Hon Samuel Adesina, Ondo State Governor, Dr Olusegun Mimiko
ECONOMIC ACTIVITIES
Traditionally, Ondo people have got ever sustained their economic scheme from 2 major occupations: farming together with trading which incidentally correspond to the partition of labour betwixt manly individual farmers together with woman individual traders. The mainstay of Ondo’s economic scheme is agriculture. There are 2 seasons inward the year, the dry out flavor together with rainy season. These seasons correspond with the planting together with harvesting periods. The Ondo people have got 2 types of farmland. They have got little parcels of land, which is normally within a walking distance where yams, corn, cassava, beans together with vegetables are planted. This bundle of Earth is called oko etili or igo. The other farmland is located far from the town where mainly cash crops are cultivated. As before pointed out, the major cash crops are cocoa, kolanut, palm oil together with rubber. The people build hamlets inward the farm where they tin remain for a calendar week or to a greater extent than depending on the quantity together with pressure level of piece of work to live done.
As the villages together with hamlets developed, to a greater extent than people were accommodated together with people were able to remain longer on their farms. Some rich farmers built houses with corrugated Fe roofs. Influenza A virus subtype H5N1 main was normally appointed yesteryear the Oba to supervise the farm areas. Such a main would together with so acquire the “Oloja”, the caput of the area. Here again, a micro-sociopolitical set upwardly is established to regulation the community. Such hamlets are normally named after the founder of the area. With this evolution of distant farmland, the inhabitants only homecoming to Ode-Ondo during traditional festivals or Christian or Muslim festivals. The farmers depend on cooperative ventures during which an private may engage the assistance of his closed friends or historic catamenia grades on the farm. He inward plow volition offering the same assistance to those who have got assisted him. This cooperative travail expressed inward the shape of labour commutation is referred to as owe. Influenza A virus subtype H5N1 Yoruba maxim expresses this cooperative venture succinctly: Oni loni nje, eni a live l’owe, (Today is the hateful solar daytime for the ane who has accepted to assist on farm work). Ondo farmers believe that they acquire a lot of piece of work done through participating inward this cooperative enterprise. After the tillage of the farmland, a portion of it is normally divided amongst the farmer’s wives who are non engaged inward trading activities on which they volition cultivate less labour-intensive crops similar pepper, cassava together with vegetables. Each married adult woman takes aid of the planting together with weeding. However, it is non unusual for Ondo women to cultivate cash crops especially on farmlands inherited from their parents. The crops are normally reserved for menage unit of measurement consumption. Nevertheless, the wives are the sole marketers of the excess crops from their husbands’ farm spell the caput of the menage unit of measurement sells the cash crops. As before mentioned, the 2d mainstay of Ondo economic scheme is trade, which is carried out yesteryear women. Among the articles of merchandise are aso oke (woven material), iyon (coral beads) together with mats. These articles are sold inward the market, “Oja” or “Ugele”. The exercise of women inward merchandise has acquire religious, social functions together with of economical significance.
Brass making: Another real of import profession is brassmaking, (ude). This profession is peculiar to Ifore, ane of the original groups of Ondo settlers. These people were specialists inward brass production. It was acknowledged that they had the best guild scheme inward Ondo. No wonder together with so ane of the Ondo praise names (oriki) refers to their beginning: E kim’ogun, omo alade igbo, iye m’agogo ude m’omi. E kim’ogun, the boy of the wood king, who drinks H2O with a brass cup. The Ifore people were real proud of their achievements inward brass work. In fact archaeological excavations carried out supported this claim. Nevertheless, few references to this antique arts and crafts are silent found inward Ondo ritual context. For example, Ondo people regard it as a taboo for anyone to wearable a brass necklace or bangle during the festival of Oramfe. However, modern professions such as carpentry, tailoring, driving together with barbing have got replaced these traditional guild groups. They all have got similar modus of operandi, most especially inward their cultic devotion to Ogun, the most pop deity inward Ondo kingdom.
Ondo Women inward Trade
Women by together with large have got peculiar instincts, especially when examining issues relating to social together with economic science matters. Such instincts could live seen inward their attitudinal behaviours exhibited inward trading together with cultural practices. The Ondo women, similar others across the World also possess social together with economical instincts which are set into play to promote the socio/economic evolution of their town. This is evident inward the flat of activities inward which they are involved. However, ane major expanse where the contributions of Ondo women to the evolution of their homeland tin easily grasped has to do with the practical demonstration of sure norms, belief together with customs which are instilled on their children.
Owing to the importance attached to the role of Ondo women inward the economic scheme of the town, the championship of a paramount woman individual main is instituted. The championship is known, as before mentioned, as “Lobun” which agency possessor of the market. Most of the villages together with hamlets inward Ondo governance started as farming settlements or marketplace places. Johnson pointed out that the principal marketplace of the town is ever inward the centre of the town together with inward front end of the theater of the main ruler.
This ruler is without an exception together with hence the term “Oloja” (the ane who has the market) is used as a generic term or championship for all main rulers of towns, live he a King or a “Bale”. It appears Ondo is an exception since the marketplace is far from the palace center. Nevertheless, this does non dominion out the fact that the marketplace is an establishment inward Ondo Kingship structure. As before pointed out, the mere fact that an of import establishment is brought nether the leadership of a woman, shows that Ondo kingdom recognizes the role of women inward the social together with economical evolution of the town. This establishment of making a adult woman the “Lobun” i.e. ane that has jurisdiction over the markets, portrays a important distinction betwixt Ondo together with the repose of Yorubaland.
In add-on to the higher upwardly trading activities of Ondo people, they are also engaged inward many other occupations though these are restricted to men only together with inward most cases limited to specific ancestries.
It is worthy of banker's bill to consider that women have got been making valuable contributions to the evolution of Ondo since the creation of the town over 500 years ago. In fact, the story of Ondo cannot live completed without mentioning Oba Pupupu, a adult woman together with the initiative of all Osemawe of Ondo Kingdom who reign betwixt 1510-1530 A.D. Besides, the tape set yesteryear this legendary woman individual Monarch, at that spot was also the history of a adult woman warrior called Yeye Taagba whose traditional herbalist medicinal prowess was said to have got played important role inward retention of the acquaint Ondo Kingdom from the hands of external aggressors who were troubling the town during her time. There is also the history of "Yeye Gbanejoke", a prominent successful businesswoman mogul, slave merchandise merchant together with the initiative of all ever richest Ondo adult woman inward the history of Ondo Kingdom who acquired the vast bulk of Ondo landscape together with till today her generation enjoys the most recognized pop together with famous menage unit of measurement championship call as Gbanejoke (omo gbesokun).
Notwithstanding, the achievements of these 3 legends recognized above, the acquaint generation of women inward Ondo have got been making meaningful contributions to the evolution of the Kingdom. While some have got excelled inward their chosen profession together with has brought honour to the town through this, some have got ventured into businesses together with other areas commonly dominated yesteryear the men to brand their presence felt. Again, some other expanse where the industrious instincts of the Ondo women are farther demonstrated is inward their wishing to ain properties similar their manly individual counterparts. It is hence non an exaggeration to assert that women inward Ondo Kingdom have got at to the lowest degree 3 out of every 10 houses inward the town. Therefore, when viewed against this background, it is non an understatement to say that women have got made some positive contributions to the social-economic evolution of the town which is visible together with could only live described as an enduring legacy.
normally starts from home, for instance inward the preparation of the woman individual child. An Ondo adult woman would ensure that attitudes such as cleanliness, hard-work, together with patience amongst others are imposed inward the minds of their woman individual children to gear upwardly them for the time to come roles of theater wives. Hence, before getting married, an Ondo miss is normally given some tasks to send out at spot such as sweeping, cleaning, cooking together with fetching of H2O amongst other domestic chores. Besides, she is also tutored on some social together with cultural values similar greetings, dressings together with paying honor to elders to call a few. In the same vein, the manly individual children are also given preparation inward some cultural together with social values to gear upwardly them for time to come challenges as husbands. However, within the context of what has been written above, ane particular attribute for which Ondo women are noted for is the role they play inward the teaching of their children.
It is a mutual exercise to banker's bill that greater percentages of Ondo women are willing to sell their possessions for the uncomplicated argue of educating their children than owing stuff things. They would ever live heard singing “ere omo mi o, ma je na le o” (meaning I volition invest on my children to relish inward my old age). Perhaps, this is responsible for the high flat of educational attainment together with socialization for which the people of Ondo people are noted. In the same vein, early on childhood training, the Ondo children are exposed to yesteryear their mothers could live responsible for the depression charge per unit of measurement of juvenile delinquencies inward the town together with hence the relative peace pervading therein despite the rapid changes inward its social together with economical status. Before the advent of civilization, it is by together with large regarded as an abomination for an Ondo individual to acquire convicted together with sent to prison. Anyone who has the misfortune of beingness convicted would live ostracized yesteryear the people who would wishing to have got whatsoever interaction with such persons. The province of affairs was so serious to the extent that a convicted individual may discovery it hard to integrate within the surroundings fifty-fifty after serving his/her jail term. He or she may sometimes discovery it hard to get married or bestowed with spot of authorization inward the town.
Those were the fourth dimension when the values scheme was held inward highest esteem together with mothers were actively involved inward the activities that would assist to mould the graphic symbol of their children. Hence mothers inward Ondo Kingdom together with so were playing significant, legislative, executive together with judicial roles inward the family. In fact the yesteryear children who grew upwardly inward Ondo whether manly individual or woman individual normally dread the presence of their mothers than their fathers because of what they regard as highhandedness on the portion of their mothers who would spare no fourth dimension to spank them if they failed to sympathise the message passed across which were transmitted together with so through the utilisation of ane of the crudest together with easiest ways of preparation that was the utilisation of the senses (i.e. eyes, legs, fingers together with hands) together with sometimes through folklore together with tales. In fact, it is by together with large believed amongst the Ondos inward the yesteryear that a true boy together with miss of the town who inward local palace are called Omoloore Ondo literally interpreted as a good behaved Ondo sons or daughters should non live involved inward whatsoever affair that could tarnish the call of his/her menage unit of measurement yesteryear going to prison. Mothers inward Ondo are ever inward vanguard of those who would ever ensure that their children are non involved inward whatsoever criminal offence that would convey the menage unit of measurement call into disrepute. I would silent non dissipate much liberate energy on the olden days method adopted yesteryear Ondo women for preparation of their children but would rather concentrate on the dependent acre affair of this discourse yesteryear identifying the diverse contributions made yesteryear some women of Ondo extraction to the evolution of their biological home.
Political system
The scheme of authorities inward Ondo Kingdom is a rather an interesting one. The focus is centralized on the election of a divine kingship. The king’s status is a hereditary ane together with it rotates amongst 5 genealogies namely Arilekolasi, Jisomosun, Aroworayi, Jilo together with Fidipote. The king’s authorization is partly derived through the legendary fore-parent, that is, Oba Pupupu who was the miss of Oduduwa, the founder of the Yoruba race. According to Olupona, the 3 indigenous ethnic groups, namely Ifore, Idoko together with Oka people surrendered to the newcomers without whatsoever fight. It was also noted “all rights together with privileges pertaining to the territory were readily ceded to the newcomers”. This give upwardly was re-enacted yesteryear the Oloja of Ifore to the Osemawe of Ondo during which the Oloja made a pledge. In return, the Osemawe conceded to the Oloja of Idoko the command of that portion of the Earth i.e. Idoko ward. The Osemawe as a manly individual monarch wears a beaded-crown, which to him, inward mutual with some other Yoruba kings, is the most valued possession because it is a symbol of his link with Oduduwa. According to a Yoruba myth, Oduduwa gave beaded crowns to his children as they departed from Ile-Ife to their diverse kingdoms. Hence, the possession of these beaded crowns from Oduduwa signifies authorization together with seniority amongst the many Yoruba Obas who reign today. The sacred staff of business office (opa oye) is an innovation set forwards yesteryear the colonial government. Influenza A virus subtype H5N1 staff of business office was presented to the Osemawe as a symbol of the government’s acknowledgement together with sanction of his rule.
Ondo people celebrating Ekimogun day
According to Olupona, the Osemawe governs through the establishment of chieftaincy that is organized hierarchically. The initiative of all hierarchy is the council of 5 senior chiefs who are referred to as Eghae (the Oba’s council). These high chiefs are inward monastic say of seniority Lisa, Jomu, Odunwo, Sasere together with Adaja together with of course, the Osemawe as the overall head. They are normally referred to as Eghaafa mefa, because they are half dozen inward number; the Osemawe inclusive.
Each of these chiefs has both ritual together with social functions to perform on behalf of the Oba. They are paired upwardly for these purposes. The initiative of all pair is Lisa together with Jomu together with Sasere together with Adaja is some other group. The large umbrella (abuada oba) is the most visible indicator of the Oba’s presence. These high chiefs wearable coral beads on their wrists together with ankles. The most of import symbol of authorization of an Eghae is the sacred drum called Ugbaji. This drum is symbolic inward the sense that during whatsoever ritual performed inward the theater of the chief, the drum volition live marked with white together with crimson chalk, after which a prayer is offered, the Oba’s as good as the particular chief. The Eghae dances to the melody of ugbaji during whatsoever celebration that signifies the authorization together with ability he possesses.
Eghae is the highest chieftaincy championship whatsoever Ondo citizen tin perchance attain together with tin only live attained if he has previously taken a less dignifying chieftaincy title. Lisa is the 2d inward command to the Osemawe out of the 5 Eghae chiefs. The spot of Jomu is a hereditary ane together with it is the 3rd inward rank to the Oba. The Eghae are responsible to the Oba together with they, (including the Oba himself) constitute the legislative council, which has the ability to either enact or repeal laws. They tin live likened to the “Judicial Committee of the House of Lords”
The Ekule, who number seven, are the next flat of chiefs, lower inward rank than the Eghae. They are grouped inward the next order: Odofin, Arogbo, Logbosere, Odofindi, Sagwe, Sara together with Olotu-Omoba. The initiative of all 4 are deputies to the Eghae chiefs. They are responsible to Eghae together with also perform other functions for the kingdom. These include serving as treasurer together with recorder, heading the lower courtroom that takes aid of smaller judicial cases together with taking accuse of palace stewards. Each of these lesser chiefs is assigned specific duties to perform. The details of these duties volition non live discussed inward this study. It suffices to banker's bill silent that the activities of the chiefs are good coordinated for effective governance.
The finally grouping of secular main is Elegbe. These are the lowest chieftaincy titled citizens. They are 15 inward number; they are responsible for the safety of the town, together with for maintaining law together with order.
High main together with Lisa of Ondo kingdom
The “Alaworo” priest chiefs are the next grouping of leaders inward Ondo. These are largely heads of local, pre-Oduduwa groups who are at nowadays inward a spot of “ritual superiority” over the newcomers. The members inward this grouping are Oloja Oke-Idoko; Ekiri of Ifore, Sora together with Akunnara. Sora together with Akunnara are 0ramfe priests. All these titles are hereditary together with candidates are elected from the menage unit of measurement concerned. It is noteworthy that women characteristic prominently inward the social together with economical evolution of Ondo kingdom. There are for example, woman individual chiefs referred to as “Opoji”. They are hierarchical as good similar their manly individual counterparts. The highest woman individual main is Lobun. It is the most esteemed championship inward Ondo. This business office is surrounded with mysteries together with taboos. As before mentioned inward this chapter, the initiative of all Oba inward Ondo was a woman individual (Oba Pupupu). Although a determination had been made never to have got a woman individual ruler again, women nevertheless are entitled to have got a woman individual leader, Lobun, who is also referred as “Oba Obirin” (woman king). Lobun agency the possessor of the market.
This championship shows the of import spot of the marketplace together with of merchandise amongst Ondo women toward economical development.
The Lobun’s major responsibleness is the installation of a novel king. She is also inward accuse of Ondo markets as good as the priestess Aje (god of wealth together with prosperity). It is the responsibleness of Lobun to opened upwardly novel markets together with perform necessary ceremonial rites that pertain to this. As before noted, many mysteries together with taboos surround the championship together with this makes it extremely hard to acquire a replacement when the spot is vacant. Influenza A virus subtype H5N1 real important norm regarding the spot is that whenever a Lobun dies, a replacement cannot live made until the reigning Oba dies. The new
Lobun is elected for the main purpose of installing the Oba. This evolution must have got accounted for the difficulty encountered inward finding a replacement for the spot after the demise of the Lobun.
Olupona noted, “Once a Lobun is appointed, it is forbidden for her to engage inward whatsoever domestic duties. She may non measuring on an unswept flooring early on inward the forenoon together with she may non consume whatsoever nutrient prepared the previous day” 8. The keeping of her “holiness” is that the town must cater for her throughout the catamenia of her reign. What a privileged position!
Like their manly individual counterparts, the women have got a council comprising Lisa- Lobun, Jomu-Lobun, Orangun-Lobun, Sasere-Lobun together with Adafin. There are other woman individual chiefs of lower grades. These are Odofin-Lobun, Ogede-Lobun, Sama-Lobun together with Awoye-Lobun. The Eghae has the responsibleness of selecting Lobun spell the high woman individual chiefs elect the other woman individual chiefs. These appointments, however, are dependent acre to approving of the Oba through main Sasere.
Ondo Social construction (Social life)
It is of import to hash out aspects of the social life of the Ondo people inward monastic say to provide a comprehensive background together with relevant context for a meaningful investigation into the words of wisdom inward Ondo culture.
The clannish spirit permeates the pump together with core of the social life amongst the Ondo. Thus the interdependence of relatives, brothers together with sisters, members of the nuclear together with the extended menage unit of measurement is the dominion rather than the exception. At the micro level, the people are organized into chemical compound consisting of nuclear together with extended families. Each chemical compound has a caput that, inward most cases, is the oldest human being inward the compound. Each married adult woman inward the chemical compound prepares nutrient for her married adult man together with children spell the single adult males inward the chemical compound select ane of the wives of the caput to deed as his mother.
At the macro level, the compounds are organized into wards or quarters headed yesteryear whatsoever ane amongst the next political, traditional together with administrative groups; the Eghaafa (the 5 most powerful high chiefs/king-makers together with the king); the Ekunle (the 8 chiefs next inward seniority to the Eghaafa) or a fellow member of the Elegbe (Ayadi Company) who brand upwardly the traditional police push clit strength together with charged with the responsibleness of maintaining the peace together with safety of Ondo town.
The other towns together with villages exterior Ondo kingdom but within the jurisdiction of the Osemawe, are also organized nether the supervision of less senior chiefs called Baale who pay regular homage to the Oba of Ondoland.
The Kinship System
It is of import to explicate some key price that are relevant to the kinship scheme amongst the Ondo people. The Ondo people often brand a clear-cut distinction betwixt 2 consanguinal relationships, namely Omiba, the paternal relations together with omiye, the maternal relations. Omiba is hardly used yesteryear the Ondo people. But it is to a greater extent than mutual inward Ile-Oluji. Nevertheless paternal together with maternal kins are as of import inward the life of the Ondo people, hence the owe Ondo:
"E e n’aka’ba da ma nen t’iye” (It is non possible to have got paternal kinship without maternal kinship)
Bai is some other of import term yesteryear which a kid calls his/her manly individual parent or whatsoever adult manly individual of virtually his father’s historic catamenia together with above. Bai, which agency “my father”, carries the connotation of honor inward Ondo culture. Influenza A virus subtype H5N1 kid refers to his grandpa as Bamagba, that is, my older father. Yei is the term that refers to “my mother”. Yemagba or Yemlila agency my grandmother.
Influenza A virus subtype H5N1 senior sibling inward the menage unit of measurement is designated as egin. This championship is often joined to the call of the senior sibling, for illustration Egin Dupe that is my senior sis Dupe. Egin applies to both manly individual together with woman individual senior siblings. This term tin as apply to senior cousins or other unrelated senior males together with females. Very often the words anti together with buoda coined from the English linguistic communication words “aunt” together with “brother” are used to designate a senior sis or brother. It is non uncommon to discovery that Ondo people inward places beyond Ondo town, e.g. Ibadan, Lagos, Kano, Jos are often referred to together with fifty-fifty nick-named Egin to distinguish them from other Yoruba.
Perhaps the aspect of social organisation of the Ondo people that has received considerable attending together with study amongst researchers is the kinship system. The works of Lloyd (1962, 1968 together with 1970) together with those of Bender (1970, 1972) as good as Eades (1980) on this dependent acre are quite revealing having substantially added to our knowledge on this subject. However, the positions held yesteryear these scholars on the dependent acre are divergent.
Lloyd contends that the Yoruba civilisation is quite heterogeneous as evidenced yesteryear the important differences betwixt the diverse ethnic groups. This anthropologist farther opined that differences be betwixt the descent systems of the southern together with northern Yoruba kingdoms. While the descent scheme of the northern kingdoms is agnatic, that is patrilineal, the southern Yoruba kingdoms of Ondo together with Ijebu operate the cognatic descent system, inward which the descent of an private tin live traced through his ancestor inward “both manly individual together with woman individual lines” . This agency that spell an private inward the northern kingdom tin spot with only ane descent group, the
cognatic scheme of the due south to which Ondo belongs allows ane to spot with to a greater extent than than ane descent group.
On the other hand, Bender is of the persuasion that the Ondo people have got non only real distinct patrilineal descent groups but are also characterised yesteryear Patrilineal convictions, beliefs together with philosophy.10 This is because a typical Ondo private “claims membership inward his/her father’s descent group”11. For example, an private who for whatever argue brings disgrace, dishonour or disrepute on his people or menage unit of measurement is often lampooned, criticized together with rebuked with the proverb: O m’owo osi juwe ’li ba e, which agency the private has described the management to his father’s theater with the left hand. This is a real disgraceful together with disrespectful deed inward Ondo culture.
Having evaluated the theoretical together with methodological ground of Lloyd’s together with Bender’s positions, Eades proposes that the kinship scheme found amongst the different Yoruba ethnic groups is a bilateral arrangement. But, the emphasis is on the patrilineal pattern. This researcher associates with the persuasion that the Ondo kinship scheme is bilateral for 4 reasons, 2 of which are enshrined inward the words of wisdom of the people. First, the Ondo value, honor together with appreciate both their Omiye together with Omiba together with indeed, their lineage. Hence they set inward spot arrangements such as annual or biannual
meetings (upade ebi) to ensure cooperation together with unity on matters of mutual interest. Such meetings are of 2 categories namely upade ebi otun which agency a coming together of the relations on the right side, that is, one’s father’s relations; together with the upade ebi osi, which agency a coming together of the relations on the left side, that is, one’s mother’s relations. In addition, the recognition of this bilateral organisation is reflected inward the roles together with responsibilities, which one’s ebi plays during important
celebrations such as marriages together with funeral ceremonies. The cooperation together with assistance which these meetings homecoming their members often evoke the wise saying: "Ebi ma yon, which means, “one’s relations are sweet”, (that is associating with one’s ebi is a sweet, joyous together with pleasant experience). This is because one’s burden becomes lighter when one’s relations shoulder it collectively. This saying is corroborated yesteryear yet some other proverb: Onen i yeye yon, sugbon u jeun nwon ke? Which agency a large number of people is helpful but how virtually their feeding?
Secondly, at that spot is a maxim that warns or cautions against the neglect of either one’s maternal or paternal lineage: E e n’aka’ba da ma nen t’iye. This means, “one cannot have got his father’s mitt (lineage) without having his mother’s hand”(lineage) inward other words, ane does non have got a paternal kin without a maternal kin. Thirdly, Ebi Mode inward Ondo, the origin of the Awosika lineage is traceable to a woman. Hence as Bender rightly pointed out, the occurrence of a woman individual progenitor of Ondo lineages is non a rare event.
Fourthly, the emphasis on patrilineal inward Ondo kinship ideology, may live connected with the palace coup d’etat inward which the initiative of all adult woman Oba of Ondo land, Oba Pupupu, was replaced with manly individual monarch Airo, the initiative of all manly individual Oba of Ondo. Airo agency a substitute or a replacement. Although this shift inward the Ondo kingship pattern took spot several centuries ago, the Lobun stool, a real powerful, highly respected together with enviable ruling house, silent exists vibrating inward the Ondo civilisation today inward spite of the
vicissitudes of the long, distant past.
Lobun is silent referred to as the “Oba Obirin” (the adult woman king) inward Ondo. The Lobun stool exercises such an enormous ritual ability inward Ondo civilisation that the Lobun is seen as a “king” inward her ain right together with that without Lobun, no manly individual monarch of Ondo Earth tin live installed. In addition, “it is a miss of the Lobun or a adult woman within the lineage that succeeds her”. Her ability together with significance inward Ondo civilisation is often reflected inward a rhetorical interrogation often asked to caution pride or rebuke arrogance inward a girl/woman: We de se Lobun i? Are you lot Lobun, the adult woman king? Or how come, you lot are arrogating to yourself the importance of manly individual monarch Lobun?
The higher upwardly kinship-related proverbs, the significance of upade ebi inward Ondo culture, the Ebi Mode illustration coupled with the power, honour together with ritual significance attached to the Lobun institution, collectively recognize, authenticate together with back upwardly the bilateral nature of Ondo kinship system.
The Lineage together with Family Pattern
Influenza A virus subtype H5N1 real of import social unit of measurement inward Ondo is the lineage grouping or edili. Edili is a descent grouping which is made upwardly of menage unit of measurement members who tin draw their origin to the founder of the lineage called Baba nla, “through a line of manly individual descendants.” The menage unit of measurement lineage occupies a real of import spot inward Ondo culture. It is considered an of import ground for the naming of children e.g. Edileola, which agency “a wealthy lineage” together with for identification purposes e.g. Edili Awosika, Edili Jilo to call just a few.
The lineage consists of menage unit of measurement units called uli. And uli is a menage unit of measurement chemical compound unit of measurement that is made upwardly of a father, his married adult woman (ves), children together with immediate relations. To qualify for the membership, rights together with privileges of an uli, a kid must live born there. Being born inward ane of the Ulis that brand upwardly the edili qualifies the kid to all the rights together with privileges of the edili.
The oldest fellow member of the edili is the Bab ’agba, who is the Chief Administrator of the lineage who holds intact together with maintains the necktie of kinship called “Okun Ebi” or the kinship bond. The genealogical bond betwixt ane fellow member of the lineage together with some other is called ajobi. This bond is regarded as a most of import link of trust. It is non uncommon for the Ondo people to pray or swear inward the call of their ajobi either to give validity to a statement, pledge or hope or to assure their audience that at that spot volition live no breach of trust. Today, however, this lineage bond appears to live weakening because of the formation of novel social ties exterior the
lineage. This decline of ajobi is vividly captured inward the next Ondo proverb:
E i s’alajobi mo, alajogbe o ku i i. (There is no longer a kinship bond, what is left is
co- residence bond.)
Ondo people
The Marriage Practices/Ceremonies.
Marriage is a real of import turning dot inward the life of a immature human being or woman. At marriage, the bride together with the groom take independence from their parents to constitute a spot of their own. It is an chance for the bride together with the groom to demonstrate their neighbours how goodness ambassadors they are of their respective homes. Though spousal human relationship confers independence on the newly married, the cultural norms require that the human being together with the adult woman consider themselves as members of their respective families.
Marriage is seen as an of import bond of friendship together with cooperation betwixt the menage unit of measurement of the bride together with that of the groom. Ondo people exercise an exogamous pattern of marriage. Influenza A virus subtype H5N1 human being or a adult woman cannot get married within his/her lineage. Inbreeding is frowned at. To avoid this together with other
problems, the parents of the 2 parties normally send out intensive investigations to determine:
(i) if the bride together with groom to live are related;
(ii) if at that spot is whatsoever history of barrenness inward either the husband’s or wife’s lineage;
(iii) if at that spot is whatsoever history of insanity inward whatsoever of the 2 lineages;
(iv) if at that spot is whatsoever known hereditary diseases inward whatsoever of the 2 lineages, such as
epilepsy.
Consent to proceed with the spousal human relationship may non live given yesteryear either of the 2 parents unless they are sufficiently satisfied with the outcome of their investigations.
The preparation of the maid for spousal human relationship starts wit h the “Obitun” festival. Obitun is an initiation ceremony for girls who had attained the historic catamenia of puberty. The purposes are to purge the maid of whatsoever evil influences or curse with which she mightiness have got been afflicted together with to denote to the community that she is at nowadays ready for marriage.
The Obitun festival lasts for nine days together with it is normally scheduled to coincide with the installation of a chief. During the initiative of all day, the maid is confined to the house. But inward the eventide of each subsequent day, she dances together with s ings at her spot inward the companionship of her friends together with co-obituns. But on the 9th day, the Obitun dresses inward a three-piece aso oke together with beads worn circular her cervix together with waist, dances circular the town inward the companionship of her friends. At puberty, the boys perform the less elaborate Aapon rites. The Aapon wears beads together with cowry around his cervix for vii days.
In add-on to the higher upwardly measure type of marriage, the other type of marriage, which is mutual amongst the traditional Ondo people, is the levirate. Two kinds of levirate practices exist. These are the anticipatory levirate together with the post humus levirate. The anticipatory levirate involves the deed of secretly inheriting the married adult woman of an old human being when he is silent live yesteryear either ane of his mature sons or his brother. Whenever the old human being dies, the human relationship is regularized.
In the post-humous levirate, the boy or blood brother of a deceased man, based on understanding together with pick pairs with the married adult woman or ane of the wives of the deceased to live a matrimonial life along with his ain legitimate married adult woman (wives). The primary purpose of the levirate establishment is to provide back upwardly together with fellowship for the menage unit of measurement of the deceased.
Funeral ceremony
The demise of a menage unit of measurement member, immature or old, is normally greeted with sorrow. Even though Ondo people believe that decease is a necessary goal together with that it volition come upwardly when it volition come, they do non similar losing whatsoever fellow member of their family. This goes a long way to demonstrate the kinship affinity. It is believed that no affair how old a relation is; he or she has an of import role to play inward one’s life. Hence death, though a natural phenomenon, Ondo people discovery it hard to have got its reality.
The Funeral Service for the belatedly woman parent of Ondo First Lady, Chief (Mrs) Modupe Adeniyi, at St Stephen's Cathedral, Ondo,
When a individual dies inward Ondo, specially a immature person, such decease is received with suspicion. The initiative of all reaction would live a suspicious outcry of Influenza A virus subtype H5N1 an ma po o o o! i.e. they have got killed him or her. The relatives would similar to discovery out if inward fact, the deceased did indeed croak a natural death. They would move to Ifa diviner to discovery out the travail of the death.
It is pertinent to banker's bill hither that when a immature individual dies, he or she is buried without whatsoever delay. Moreover, when an elderly individual dies, the decease is announced to all together with sundry yesteryear dancing circular the town. This is called iyaghayogho inward Ondo language. The eldest boy of the deceased brings a goat, which is slaughtered at the spot where the corpse is given the finally bath. This is called ibugwe. The corpse is thereafter dressed together with laid- in-state. Later the corpse is set inward an expensive coffin and
taken to the finally resting-place, normally inward a room inward the house.
Burial ceremony is an expensive trial inward Ondo culture. The expenses acquire to a greater extent than outrageous specially when the deceased is a Chief. The intelligence volition have got to live broken to the Oba with some gifts after which at that spot would live dancing circular the town for nine days, performing rituals.
The maternal relations of the deceased are responsible for the provision of the coffin. The husbands of the daughters of the deceased take accuse of the digging of the grave spell the eldest miss brings a caprine animal together with xxx wraps of pounded yam, N20.00 together with a keg of palm vino normally undiluted with water. Each of the husbands of all the married daughters of the deceased convey xx wraps of pounded yam together with a keg of undiluted palm vino each. The manly individual members of the deceased’s menage unit of measurement grouping themselves together with each grouping buys a caprine animal together with sanyan (a type of woven material) or virtually 10 yards of textile for dressing the deceased.
On the 3rd together with 7th hateful solar daytime after burial, the menage unit of measurement members brand supplications for the deceased. There is normally eating together with merry making. Traditionally, edible bean cakes (akara) are served around the neighbourhood. On the finally hateful solar daytime of celebration, that is the 8th day, the menage unit of measurement members trip the lite fantastic toe circular the town together with afterwards converge at spot to move on with the feasting. On the forenoon of the 9th day, at that spot is a menage unit of measurement coming together during which the inventory of all the deceased’s belongings is taken. This is shared at a convenient appointment amongst all members of the family.
The widow(s) of the deceased normally hold vigil throughout the dark of the 7th hateful solar daytime amidst singing together with drumming. In the middle of the night, the widows move through a serial of rituals, an of import ane of which includes bathing. It is believed that these rituals volition protect them from the spirit of their married adult man who hovers around them. The widows wearing clothing inward white together with volition remain indoors for 3 months or nine months inward the instance of high Chief.
RELIGION
Idowu observed that:
"Religion is real much together with ever with us. It is with us at every minute of life
– inward our innermost beings together with with regard to the groovy or pocket-size events of life;
it is discussed daily inward the newspapers, through the radio together with television, it is
with all of us inevitably whatever may live our private avowed mental attitude to
it."
The higher upwardly observation is real true of the Ondo people. Religion has been a portion of the people from fourth dimension immemorial. Religion is the pump of life of the people together with forms the ground as good as all-guiding principles of the life of the people. As rightly pointed out yesteryear Odumuyiwa “with the Yoruba (Ondo), morality is sure enough the fruit of religion”. Among the Ondo as amongst other Yoruba communities, man’s graphic symbol is of supreme value. Hence the saying Iwa l’ewa omo enia – graphic symbol is the beauty of the human being. Ondo people spot groovy emphasis on character. For them, character
agency honesty, truthfulness, together with chastity before marriage, responsibility, generosity, hospitality together with the other virtues. Ondo people encompass these virtues whereas they severely condemn stealing, falsehood, hypocrisy together with all the other vices. This is because:
"The sense of obligation to do, that which is believed to live right, is inward fact, the
pressure level of God upon every human life. God is made known to all men, even
though they may non have got learned to telephone recall Him God, (or may turn down to) and
obedience to the behest of their conscience is the essential status of growth
inward the knowledge of God."
There are 3 major religious groups inward Ondo today: the traditionalists, the Christians together with the Muslims.
Traditional Religion
The Ondo people, similar other Yoruba ethnic groups, believe inward the Supreme Being from whom all creation originates. He is recognized as “Olorun”. He is seen as the Lord of the heavens together with as the presiding deity of the Ondo people. He is the writer of sky together with earth, the source of all lives together with the outflow from which men have their spirit. But this Supreme Being is a distant deity of vague personality inward ane sense. But inward some other sense, he is omnipresent. Sacrifices are seldom offered to him directly. Yet, he is the receiver of all sacrifices.
Ondo people emphasized the unique status of “Olorun”. He is recognized as the caput to whom all ability together with authorization belong together with all honour is due to him. Olorun or Olodunmare is unique. He is non ane amongst many but His supremacy is total. His ultimate pre-eminence is confirmed because things move on only when he approves together with if he does non approve, nil comes to pass. Hence the Ondo/Yoruba saying: Influenza A virus subtype H5N1 dun un se bi ohun t’ Olorun fe, a so ro o se bi ohun ti Olorun o fe – As slow to send out as what God desires, together with as hard to send out as what God does non approve of. Ondo people, similar other Yoruba ethnic groups, have got many deities that they regard as messengers of “Olorun”. They believe that since it is non possible to consider God owing to the distance betwixt Him together with humans, sacrifices could live made through the smaller deities to Him. Among the deities worshipped inward Ondo are Ifa, Sango together with Ogun, to call just a few. But the most pop is Ogun. We shall focus attending on Ogun worship as a pop faith inward Yorubaland inward full general together with inward Ondo, inward particular. Nevertheless, it volition live necessary to highlight the origin of Ogun inward monastic say to
enrich our knowledge of this deity.
Origin of Ogun
Many myths together with legends be as to the origin of Ogun. Much of the knowledge of the deity is based on the fact that he was ane of the earliest divinities. He loved hunting together with was referred to as “Osin-Imole”, that is, the Chief amongst the divinities. He cleared the thick impenetrable way with his Fe implements for other the divinities when he was coming from sky to possess the earth. Being a ruthless deity, he lived inward seclusion at the top of the loma where he went virtually hunting. Tired of secluded life, he decided to move for a settled life, which he had rejected before on. He came downward from the hilltop inward a garment of burn together with blood but could non discovery an abode inward whatsoever community. So he borrowed fronds from the palm-tree together with headed for Ire where he was made king. Hence, the call Ogun Onire (Ogun, the Lord of Ire) was given to him.
The Christian Religion
The history of Ondo witnessed a important plow during the 2d one-half of the 19th century because the events that took spot had a far- fetching effect on the conversion process. The prolonged Yoruba civil state of war of the 19th century had serious bear upon on Ondo together with her people. There was an internal crisis inward Ondo, which led to a total breakdown of law together with order. This crisis gave Ile-Ife warlords the chance to bring together hands with the town’s dissenting forces to convey an goal to O ndo’s autonomy. The people fled to different places until 1872 when the British authorities sent captain
Goldsworth to set an goal to the civil strife, restored peace together with also restored Oba Jimekun to the throne together with encouraged the people to homecoming home.
The British did all these with the intent of creating merchandise route yesteryear ocean together with yesteryear Earth through Ondo to the other Yoruba hinterlands, thereby avoiding the danger precipitated yesteryear the escalating Yoruba civil war. Ondo was, as far as the Christian faith was concerned, a terra incognita together with hence Goldsworth conceived the thought of having a Christian mission inward Ondo. So, on March 29, 1875, David Hinderer, Hunsi Wright together with William Dada opened a Christian mission post. Rev. Phillip was the missionary inward accuse of Ondo, preaching inward whatsoever available opened upwardly infinite including the Oba’s palace together with C hief’s compounds.
Nevertheless, this does non hateful that conversion was sailing smoothly inward Ondo. No, it did run across some resistance especially after the people realized that the Church was having a negative bear upon on their traditional beliefs together with practices. They refused to give Earth for Church buildings. However, owing to Philip’s display of diplomacy, he was able to overcome the obstacle. The initiative of all Church was dedicated on 3rd May 1881. Thus Ondo became a relatively rigid mission pump with schools built to educate the children together with converts. No wonder then, Ondo people are highly educated. Today, at that spot is hardly whatsoever street inward Ondo where ane volition non discovery a professor. Ondo people viewed the coming of Christianity as an of import turning dot inward their lives. The forced exile for 30 years had a devastating effect on their morale. With the advent of Christianity, at that spot was social restoration together with lasting peace.
It is no wonder together with so that Ondo people have got their ain ethnical canticle that expresses the unique experiences, inward Ondo history. While the tribal canticle of other Yoruba subgroups are grounded on folk beliefs together with traditional experience, Ondo’s canticle is based on the conversion experience; an sense defined as a novel life nether the banners of Christianity:
Bi ola, bi ola oo Luxuriant, colourful together with majestic
Adodo fusi s’eti omi Like the bloom blooming yesteryear the river bank
Jesu ma fusi s’ Ondo So did Jesus (Christianity) flourish on Ondo soil.
Ola ma ti b’okan w’aiye oo ee Greatness is non the preserve of ane source
Bi ola, bi ola oo Luxuriant, colourful together with majestic
Adodo fusi s’eti omi As a bloom blossoms yesteryear the river bank
Jesu ma fusi s’Ondo So Jesus has acquire a pride of Ondo town
Ola ma ti t’oke waiye o ee Our prosperity has come upwardly from above
Aiye wa sese wa gun oo ee Now our lives are organized.
Islamic Religion
Muslims constitute virtually 13% of the total population of the Ondo people whereas Christians constitute 73% as revealed yesteryear the population census of 1952. Gbadamosi notes that the initiative of all tape of the presence of Islam inward Ondo is contained inward Phillips’ diary of 26th Nov. 1880.
In comparing with the ascension of Christianity inward Ondo, the conversion to the Muslim faith was less successful. Muslim traders were in all likelihood the most important contributors to the increment of Islam inward Ondo. The Mus lims gained slow access through the eastern route to Ondo together with they were able to disseminate Islamic ideas together with doctrines to the people. It is worthy of banker's bill that the Muslim traders’ main purpose was business organisation but some of the traders considered themselves as instruments of
conversion together with as Islamic missionaries inward add-on to their normal business organisation vocation.
This phenomenon, as revealed inward Mukti Ali’s observation is non peculiar to Ondo. Says Ali:
"Islam does non preach an exhaustive magical charisma-to borrow Max Weber’s
term –belonging to the priest alone, as Christianity teaches, but it is yesteryear its
nature a missionary community. Because of the expansive missionary nature
of Islam, every Muslim is a propagandist of the faith."
The Ondo high Chiefs played of import roles inward the spread of Islam. It is interesting to banker's bill that despite the little numerical strength of the Muslim community inward Ondo, Christians together with Muslims are as represented inward the Chieftain shape because they embraced both religions.
According to Olupona, different the Christian religion, the Islamic faith did non clash with the already existing socio-cultural ethics together with norms of the traditional faith inward Ondo. They were allocated a slice of Earth where little pox victims were ritually buried. The spot was silent purified yesteryear Alfa Alimi. The twelvemonth 1888 marked the official commencement of Islam inward Ondo. Because this faith did non clash with the traditional religion, it enjoyed the back upwardly of the nobles together with chiefs of Ondo. This gesture enhanced together with encouraged the full general tolerance of the people. Olupona pointed out that Chiefs Sasere Ayotilerewa Awosika together with Lisa Anjanu Fawehinmi, though non Muslims directed the class of Islam right from its real beginning. These chiefs prepared the ground for the cordial human relationship betwixt Islam together with the traditional construction inward Ondo community.
The Ogun Festival inward Ondo
The Ogun festival is celebrated inward Ondo betwixt the months of August together with September every year. According to Olupona the preparation for the festival commences seventeen days before the actual Ogun hateful solar daytime at the appearance of the novel moon. At an early on forenoon ceremony inward the theater of Ayadi, the ritual specialist of Ogun populace worship, the upe (a traditional trumpet made from a long gourd) is sounded to notify the people of the on-coming festival. The audio of upe together with so becomes a mutual characteristic throughout the catamenia of the festival, which lasts vii days. The audio of the upe is real important because it carries messages which are sometimes gratis together with at other times abusive from ane youth to the other.
During the seventeen-day interval, the worshippers of Ogun get together inward groups to praise the divinity together with other yesteryear cultural heroes associated with him, such as Jomun Ila.
On a major marketplace day, which is nine days before the festival, the king’s emissary makes the official proclamation of the ceremony. Many activities are normally carried out inward preparation for the festival, amongst which is the communal clearing of paths together with the repairing of bridges together with other footpaths. Five days to the festival, a few households perform a ceremony called aleho.
There are normally 3 parts to the ceremony – aisun ogun (night vigil), ogun ale (night ogun) together with ogun owuo (morning ogun celebration). The procession involves all traditional together with modern hateful solar daytime professionals together with guilds. Every possible professional person grouping inward Ondo – such as blacksmiths, medicine men together with women, drivers, hunters, tailors, barbers, to call just a few, participate inward this celebration. The only exceptions are in all likelihood civil servants together with white-collar workers. Most of them are normally dressed inward rags, palm- fronds with their faces together with bodies smeared with bluish dye, white pulverization together with or charcoal. Some, however, utilisation that catamenia to demonstrate affluence together with nobility yesteryear wearing unusually beautiful multicoloured outfits.
The Osemawe is non left out of this festivity. He normally leads the early on forenoon procession. He wears a beaded crown that covers his whole confront with white sheet tied on his left shoulder over his agbada (flowing gown). Others such the high chiefs, medicine men together with other trades men follow the king’s procession. Every professional person demonstrates his trade. The most esteemed grouping is the traditional medicine men referred to as oloogun (medicine people). They are attired inward medicine
garments laced with all kinds of frightening herbal substances. This grouping normally engages immature schoolhouse children to write signposts, which display the call of their pedigree together with praise names, some with warnings written inward proverbs together with the metaphorical magico-medical expertise of the oloogun. This serves as a alert to the full general public. The next are examples of such signposts:
i). Eni ti o ba fi oju ana wo oku
He who looks upon today’s dead with the same eyes that saw the living.
ii). Ebora a bo l’aso.
Will have got his clothe removed yesteryear the spirit.
iii). Ati pe eni ti oju eni ti ju eni lo.
He who is higher upwardly ane is higher upwardly one.
iv). Bi uya lila ba a gbonen sanle.
If ane is brought downward yesteryear large trouble.
v). Kekee a ka gun oiho onen
Smaller problems come upwardly up too.
vi). Opekete ndagba
As the palm-tree grows up,
vii). Inu Adama nbaje
The palm vino tapper becomes sad
viii). Ase i s’amodoun
Many happy returns of this festival
ix). Ogun ye moment ye
Ogun lives together with I live too.
When Ayadi ushers Ogun in, he must sacrifice dogs (aja) together with tortoise (aghon) together with pour libations at the shrine of Ogun. It is the full general belief inward Ondo that a domestic dog is Ogun’s favourite meat. Thus during Ogun festival, dogs are normally mercilessly immolated. The Ondo people do non inward whatsoever way regard a domestic dog as a pet as the western people do. Ondo people seldom consume domestic dog meat but they often sacrifice dogs to appease Ogun. Hence, their neighbours nicknamed them Ondo aj’aja that is, Ondo the domestic dog eater. The sacrifice of dogs is the climax of the ritual together with yesteryear this, the blood flows
into the shrine.
Ogun is the total of Ondo’s pop faith for many reasons. During O gun festival, every department of the club is represented. It is only during this festival that children, domestic servants, foreigners, artisans, traditional circumcision doctors, religious together with political authorities perform as devotees of Ogun. As the divinity is tied to professionalism, everybody participates. For example, warriors, blacksmiths, traders together with fifty-fifty women who hardly participate inward other Ondo festivals play real important roles inward these festivities. Certainly, it is a fourth dimension when women-dominated professions such as traditional medical paediatrics (alagbo omode or olomitutu) together with women’s marketplace associations display their wares together with advertise their profession.
Furthermore, during this festival, people demonstrate their indebtedness to Ogun as the founder of Fe together with metals, which are essential ingredients for technological development. It should live noted that sacrifices are made to ogun from fourth dimension to time, specially whenever a journeying is going to live undertaken. It is non surprising together with so that the importance together with fierceness of ogun is captured inward this proverb:
“Onen yo ri ibi ogun ti gbe’je de sa eyin jija e fa i”. (Whoever sees ogun where it is taking blood together with does non run, sure enough has employment with his heels).
It should also live emphasized that Ogun festival serves as an occasion whereby the retentiveness of deceased ancestors together with cultural heroes are commemorated. The worshippers of Ogun proclaim O gun’s praise-names as follows:
Ogun lakaiye, osin imole
Ogun, the rigid ane of the earth, Chief amongst the deities
Ogun alada meji, ofi okan san’ko, o fi Okan ye’na
Ogun, the possessor of 2 matchets; with ane he prepares the farm, together with with
the other he clears the road.
Ojo Ogun nti ori oke bo
The hateful solar daytime Ogun was coming downward from the hilltop
Aso ina l’o mu bora, ewu eje l’o wo
He was clothed inward burn together with bloodstained garment
Ogun onile owo, olona ola
Ogun, the possessor of the theater of money, the possessor of the theater of riches
Ogun onile kangunkangun orun
The possessor of the innumerable houses of heaven
O pon omi s’ile f’eje we
He has H2O inward the theater but takes his bathroom with blood
Ogun awon l’eyin ju, egbe lehin omo orukan
Ogun whose eyeballs are rare (to behold), protector of orphans
Ogun m’eje l’ogun mi
There are vii ogun who belong to me
Ogun Alara ni igba’ja
Ogun of Alara takes dogs,
Ogun Onire a gba’ gbo
Ogun of Onire habitually takes rams
Ogun ikola a gba’ gbin
Ogun of surgery habitually takes snails
Ogun Elemona nii gba esun ’su
Ogun Elemona takes roasted yam
Ogun a ki’run ni iwo agbo
Ogun a ki’run habitually takes ram’s horn
Ogun gbena gbena eran awun nii je
Ogun of the artisans eats the flesh of tortoise
Ogun Makinde ti d’ogun l’ehin odi,
Ogun Makinde has acquire the ogun after the metropolis wall
Nje nibo l’ati pade Ogun?
By the way, where did nosotros run across Ogun?
Influenza A virus subtype H5N1 pade ogun nibi ija.
We met ogun inward the battlefield
Influenza A virus subtype H5N1 Pade Ogun nibi ita
We met Ogun at the junction
Influenza A virus subtype H5N1 pade re nibi agbara eje naa
We also met him at the puddle of blood
Influenza A virus subtype H5N1 gbara eje ti i de ni l’orun bi omi ago
The puddle of blood that reaches the cervix similar a loving cup of water
Orisa t’o ni t’ogun ko to nkan,
Whichever divinity regards ogun as of no consequence
Influenza A virus subtype H5N1 f’owo je’su re nigba aimoye
Will consume his yams with his hands (without a knife) times without number.
E ma b’ogun fi ija sere
Do non joke virtually state of war with ogun
Ara ogu kan go-go-go-
Ogun is anxiously waiting to strike.
Traditional Games In Ondo Ekimogun Kingdom
There are many ways of passing fourth dimension inward Ondo Ekimogun Kingdom. Males, Females, Adults, Children together with the Aged have got their different pastimes. The games adults play are different from those children. While adults normally play Ayo-Lopon game, the children have got as ane of their favorites, the game Lako.
LAKO: Generally, Lako is both an indoor together with outdoor game. It is mostly a game played yesteryear immature girls together with boys betwixt the ages of nine together with seventeen. Lako tin live played yesteryear people of the same historic catamenia grouping as good as mixed. That is a manly individual together with a woman individual tin engage ane some other inward playing the game. It is a game that requires high flat of concentration. An private tin also play it. What is required is a set of either half dozen pieces of ISE, PALM KERNEL NUTS or PEBBLES each virtually the size of a cube of sugar.
The game balls, half dozen inward number, must live ane that a player’s palm tin obtain together with hold. In playing Lako, the rounds are determined. Five rounds brand ane set. The rounds get with the holding all the half dozen items of game inward the palm together with splash-throw them on the play board. The play board is normally on the flooring or on a mat. One of the game’s play items is proven yesteryear the plow players. In the commencement round, the thespian volition throw the game item on mitt upwardly together with must successfully pick ane of the 5 game balls as good as take handle of the ane thrown up. This, the thespian must repeat 5 times inward the initiative of all round. If inward the class of the circular or whatsoever circular at all, the thespian failed to take handle of or pick without touching some other ball, the thespian is dead set according to the rules of the game. Picking a thrown upwardly game ball without touching some other game ball is a piddling fleck difficult. Sometimes when the game is played on a mat, player’s hands must non touching the mat. If the thespian does, he or she volition live defendant of having touched the ball. Often, the game may come upwardly to some abrupt goal as a resultant of the accusation together with denials.
The ever vigilant eyes of the thespian next inward line when the play is dead yesteryear ane thespian is ever eager to telephone recall a play dead with the most piddling error on the portion of a player. In many cases, it is only a 3rd oculus witness that calls the game dead when the contesting players are at logger head. But ane time a thespian successfully picks the game balls inward the initiative of all set round, he or she automatically continues to the stage of picking 2 balls at a fourth dimension together with must live able to take handle of the ball that has been thrown up. The procedure together with so goes to catching the upwardly ball together with picking 3 balls, together with also getting to four, together with 5 balls to goal the initiative of all circular set. At this point, the successful thespian is regarded as having bought a house. The theater bought is depicted yesteryear a stuff item. The stuff item is what signifies to a spectator mate who is leading the player. Some parents do non allow their children to play Lako with those they consider troublesome or whose parents are troublesome. However, many children do non take heed to their parent’s warnings when they are interested inward playing Lako. Entrepreneur mothers especially do non wishing their children to live engage inward Lako because, their children, rather than move virtually their businesses of selling volition either live watching the game or playing it. As a result, they would non have got made the expected sale. Usually, they would live admonished together with punished.
AYO-LOPON: Ayo-lopon is an old historic catamenia game that is by together with large played yesteryear males or females adults. Only 2 people tin play the game at once. The Ayo-lopon which is SEEDING BALLS used for the game is made from special seeds of the rope tree called yesteryear the call given to the game (Ayo). Opon is the call given to the playing board of the game. No less than forty-eight pieces of the Ayo Seeds are required for the games play board. The board is normally virtually ane human foot inward length together with 3 inches inward breadth. The games board is carved into it a set of half dozen 2 equal size depth holes facing ane another. The Ayo Seeds are placed into each of the half dozen 2 equal size set of holes inward groups of 4 pieces each. This adult game demands as much concentration as the chess or draught games. The attending required inward this game is quite enormous together with takes a lot of fourth dimension before a circular game is concluded yesteryear many who are experienced together with are considered to live masters of the game. In playing the game, the 2 players are ever seated comfortably with the Opon Ayo placed betwixt them with the players sitting inward a face-face formation.
The Opon Ayo betwixt the players makes a formation of the plus sign of the arithmetic’s tabular array spell the rules of the game are that players get playing clockwise. The thespian makes the commencement moves inward the play yesteryear taking whatsoever of the 4 pieces of the Ayo inward ane of the half dozen holes on his or her side of the game board together with putting each of the Ayo inward only some other game board hole inward attempts to constitute what is called ODU. Sometime, the displace volition backfire on the thespian setting upwardly the strategy because it is a real large gamble. Influenza A virus subtype H5N1 lot of strategy moves are planned to live executed inward the class of playing a circular of the game. For the purpose of understanding, at that spot is a PLAYER “A” together with at that spot is PLAYER “B”. As a PLAYER “A” makes his or her moves, the moves are pure calculation of what volition live the exact moves of PLAYER “B”. Should PLAYER “B” displace toward directions different from the expectations of the thoughts of PLAYER “A”, together with so PLAYER “A” must move dorsum to the drawing board of his or her addition of the knowledge together with sense of PLAYER “B”.
At every measuring of the way inward the playing of the game of Ayo-Lopon, the thought is to live able to win or capture the most numbers of the Ayo Seeds on the spot side of your opponent. Your opponent is also trying to win to a greater extent than of the Seeds on your side each of the Players tin only win either 2 or 3 Seeds at ane play plow together with move. For example, if PLAYER “A” has 3 Seeds on his or her spot side, for that Player to live able to have got a successful play turn, PLAYER “B” must have got at least, ane Ayo Seed inward a hole on his or her spot side. If this is the case, PLAYER “A” volition goal upwardly with at to the lowest degree 2 Seeds to take spot from that play turn. Also, if at that spot were 2 Seeds there, he or she volition goal upwardly winning 3 Seeds. But if at that spot were already 3 Seeds inward the hole, the play plow is an unsuccessful play turn. No ane tin win 4 Seeds or ane Seed. The amend the PLAYERS are non hard to spot yesteryear spectators of the homely game. The winner at the goal of each circular of play depicts the looser with an identifying object. Better still, the spectators tin only adopt the greeting tilt that apply to most adult game play settings MOH KUN TA O agency I greet the play master. It is the master copy take heed that normally responds with OTA E JE, OPE LE FOHUN agency the master copy is responding the fools take heed cannot respond.
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Ondo women inward their special occasion dress, courtesy vivimadecreationz
The Ondo kingdom which resides inward Ondo State is found inward the modern Akure together with Obokun Local Government Areas shape its boundary inward the North spell Ilaje/Eseodo Local Government Areas shape its boundary inward the South. In the East, it terminates at Owena River, which is inward the Ifedore Local Government Area together with inward the West, the kingdom stretches as far as the Ooni River. In the Southern part, the land, which borders on the creek expanse of Ilaje-Eseodo is low-lying but rises gradually towards the North. Ondo is virtually 300 kilometers northeast of Lagos. It is situated inward a wood part of Nigeria. According to 2006 Population Census data, the number of Ondo people inward Ondo province is about 3,440,000.
Ondo people playing armpit drums at Ogun festival inward Ole Oluji inward Ondo State, Nigeria. Circa 1982. Courtesy Alan Denney
So she left with a large number of friends together with retinue to the site of the acquaint Ode Ondo, together with so sparsely peopled yesteryear a tribe named Idoko, together with at that spot settled, hence the term " Ondo," signifying the
" Settlers." The people of the district knowing who the strangers were, yielded them ready obedience, together with the strangers became rulers of the district. Probably it was from this fourth dimension infanticide received its decease blow — inward Yoruba Proper at least. It is said to linger silent at Akure together with the side yesteryear side regions, but as a rule, inward ancient times, whatever the custom set or discountenanced at the Metropohs, the effect thereof was quickly felt all over the country.
The Ondos are sometimes classed amongst the Ekitis but that is hardly right ; although lying at the border of the Ekitis, they are genuinely a mixture of Qyos together with Idokos, together with their sympathy is
with all." (Johnson, 1921).
In the 2d version recorded yesteryear renowned Bini (Edo) historian Egharevba; he traced the origin of the Ondo people to Republic of Benin kingdom. He noted that during the reign of Oba Esigie of Republic of Benin (AD 1504) Aruaran, the King’s blood brother who threatened the throne of Republic of Benin was captured alive. He later committed suicide after an unsuccessful endeavor to escape. The repose of his people were banished from Republic of Benin City. Iyase Osemwugbe, a loyalist to Aruaran decided to avenge the decease of his master copy together with the humiliation meted on Udo troops yesteryear the Republic of Benin troops. He launched an set on on Republic of Benin Kingdom but he was unsuccessful. Influenza A virus subtype H5N1 few of them managed to escape to the western side of Benin. The Udo troops were pursued until they surrendered. Osemwugbe surrendered together with pleaded for mercy. Esigie pardoned them but they were banished. Thus the grouping came to live referred to as Emwa n’Udo (the Udo renegades) inward Benin. Egharevba farther claimed that Ondo was the contracted shape of Emwa n’Udo spell Osemawe was the corrupted version of Osemwugbe. The Republic of Benin historian supported his claim with the fact that Republic of Benin together with Ondo people part numerous cultural heritages especially religious together with ethical practices. Ondo people rejected the higher upwardly versions outright on the ground that the initiative of all ruler of Ondo Earth was Oba Pupupu whom documented together with authenticated history has been identified as ane of the twin daughters of Oduduwa of Ile-Ife, who was the manly individual parent of Yoruba race.
Odno men blowing a horn
In the 3rd version, which is also accepted yesteryear all Ondo people together with was narrated to J. K. Olupona inward his 1992 study "Kingship, Religion together with Rituals inward a Nigerian Community: Influenza A virus subtype H5N1 Phenomenological Study of Ondo Yoruba Festivals," it was claimed that ane of Oduduwa’s wives gave nascency to a set of twins inward Ile-Ife. This, according to Yoruba beliefs was an abomination: "Ese omo re" (what type of unusual children are these?) Because the woman parent of the twins was Oduduwa’s favourite wife, her life together with those of the set of twins were saved. However, Oduduwa sent them out of the palace with slaves nether the guidance of Ija, a hunter. They arrived at “Igbo-Ijamo” (the forest discovered yesteryear Ija) close Ile-Ife together with they stayed at that spot for sometime. Thus portion of the “oriki” (praise names) of the Ondo people include: "Ara Ita jamo. E ki m’ogun, omo alade igbo, iye mu agone ude m’emun," (A native of Ita Jamo, e ki m’ogun, boy of the Prince of the wood who drinks palm-wine from a brass cup.) On the realization that “Igbo Jamo” was unsafe, they continued with their journeying until they got to Epe, a spot non far from the acquaint Ondo town where Yangede welcomed them.
The novel comers were inward Epe for many years until a hunter was sent to appear for a to a greater extent than suitable together with permanent spot for the spot of the people. As the hunter went virtually inward the bush, he sighted some smoke together with went towards its direction. He met Ekiri, ane of the autochthons of the land. Then the hunter went dorsum to Epe together with informed the people that he had discovered a suitable spot of abode. In monastic say to discovery the prospect of the novel place, Ifa oracle was consulted together with the oracle instructed that the novel comers should take along a yam stake (edo) as their walking stick. As they displace along wherever the stick does non poke the ground, the people should settle. They moved from Epe together with proceeded on their journeying according to the instructions of Ifa together with arrived at the acquaint hateful solar daytime police push clit headquarters inward Ondo, the stake did non poke the ground.
Chief Abdul-Ganiyu "Gani" Oyesola Fawehinmi, (22 Apr 1938 - 5 September 2009), Ondo man, was a Nigerian author, publisher, philanthropist, social critic, human together with civil rights lawyer, pol together with a Senior Advocate of Nigeria (SAN).
In utter amazement, the people exclaimed “Edo du do!” which agency inward Ondo dialect “the yam stake could non come inward the ground”. Hence the people settled at that spot together with the call Ondo was coined from Edo du do. In fact upwardly till today, Ondo is silent beingness referred as Edo do yesteryear some indigenous Ondo people. Further, Edo (yam stake) is upwardly to the acquaint day, a real significant component of the cultural inputs inward yam farming inward Ondo land. On arrival at Ondo, the novel comers met 3 groups of indigenes spread throughout the land. They are Ifore, Idoko together with Oka. Having recognized the royal characteristic of the novel comers, these indigenous inhabitants conceded the authorization to dominion over the territory to the novel arrivals without whatsoever struggle. Pupupu, Oduduwa’s twin miss became the initiative of all ruler inward Ondo. Gradually, the 3 original inhabitants imbibed the civilisation of the novel arrivals.
Ondo people of Ile Oluji, Ondo State. Circa 1982. Courtesy Alan Denney
Drumming is a real important portion of Ondo social together with religious life. It is a hereditary line of piece of work inward all Yoruba towns, Ondo itself inclusive. Ondo traditions are kept live through their skill. The drummers are referred to as aayan.
Omotola Jalade Ekeinde (oh – m oh – t oh – l ah, born Omotola Jalade; 7 Feb 1978) is a Nigerian actress, singer, philanthropist together with quondam model of an Ondo descent from Lagos, Nigeria. Since her Nollywood cinema debut inward 1995, the leading actress has appeared inward 300 films, selling millions of video copies. After receiving numerous high-profile awards, launching a music career, together with amassing an enviable fan base, the press has revered the Screen Nation 'Best Actress' as The African Magic. She is the initiative of all African celebrity to have over 1 ane G m likes on her Facebook page.
Cowries abound inward Ondoland fifty-fifty though its a wood belt. It is said that before the introduction of the European currency, the medium of commutation inward Ondo was the cowry shells, oho eyo. Cowries are silent beingness used inward many parts ofOndo today for ritual purposes. The improvised banking company of old inward Ondo was the pot as at that spot were no banks inward those days. The people used to salvage their cowries (money) yesteryear putting them inward pots together with burying them inward surreptitious places especially inward banana plantations. In fact, it has been reported that such savings have got discovered years after the demise of the owner.
Ondo construction is characterized yesteryear the mode inward which succession to rights is traced non solely or fifty-fifty predominantly inward the manly individual line but inward both manly individual together with woman individual lines. Educated Ondo today adopt the personal of the manly individual parent or paternal grandpa as their ain surname, together with think that this surname shall live borne yesteryear their agnatic descendants inward the English linguistic communication fashion. But, traditionally, the Ondo human being is saluted with oriki (praise names) of as many of the ancestors from whom his descent is recognized, whether inward manly individual or woman individual line.
Ondo human being with his typical Ondo facial tribal mark
All Ondo bear the same facial mark-a single stroke on each cheek; some trunk markings are given inward the manly individual line only-e.g. The 3 cuts across the right pectus of the agnatic descendants of the Osemawe. Food taboos are associated non so much with descent groups as with deities. Influenza A virus subtype H5N1 human being traditionally worshipped a deity discovered for him Ifa divination together with non necessarily associated with a descent group.
Chinwe Ifeoma Chukwuogo-Roy MBE, Ondo woman, is a celebrated visual creative individual who was born inward Ondo Nigeria, together with spent much of her immature life inward Ikom on the Republic of Cameroon border before moving dorsum to the menage unit of measurement spot at Umubele inward Awka. She lived inward United Kingdom of Great Britain together with Northern Ireland of Britain together with Northern Republic of Ireland since 1975. Her paintings, prints together with sculptures are predominantly figurative, inward the genres of portraiture, still-life, landscape together with narrative subjects. She won international attending inward 2002 for beingness only ane of 2 Nigerian artists (the other beingness Ben Enwonwu) to have got been allowed to pigment official portraits of Queen Elizabeth II.
Geographical Location
The Ondo kingdom, which is located inward the tropical pelting wood belt of Nigeria, occupies an expanse on latitude 706’ inward the North together with longitude 4050’ inward the East. The modern Akure together with Obokun Local Government Areas shape its boundary inward the North spell Ilaje/Eseodo Local Government Areas shape its boundary inward the South. In the East, it terminates at Owena River, which is inward the Ifedore Local Government Area together with inward the West, the kingdom stretches as far as the Ooni River.
Ondo city
In the Southern part, the land, which borders on the creek expanse of Ilaje-Eseodo is low-lying but rises gradually towards the North. Ode Ondo is virtually 290 metres higher upwardly ocean level. The bulk of the people reside inward Ode-Ondo, the working capital alphabetic lineament of the kingdom. Ondo is located inward the damp tropic within the tropical pelting wood together with the southeasterly air current blows through the part throughout the amend portion of the year.
The cooler dry out continental air from the N abounds during the months of December, Jan together with Feb of the year. There are many valuable timbers inward the wood such as iroko, mahogany, opepe, afara, obeche, together with olofun to call just a few. The large wood reserve occupies over 1000 foursquare kilometres. Almost 23 x 105 cubic metres of timber are harvested annually. Indeed Ondo people are groovy farmers. They cultivate nutrient crops such as yams, cassava, maize, cocoyam, rice together with beans. Ondo elders believe that no Earth tin live useless to farmers, hence the proverb: Ale ye san koko, de san koko, a mu gbe ’gbado. The farmland that is neither suitable for cocoa nor cocoyam farming, volition live used to flora corn. The most of import cash crop is cocoa, which covers a massive portion of land. Other cash crops are rubber, coffee, kolanuts together with palm produce. These collectively constitute the people’s agency of economical support. It is non surprising that because of the importance of cocoa inward Ondo culture, our elders coined many proverbs on cocoa. Below are a few of such proverbs:
(i) Koko so igi d’eniyan. (Cocoa elevates wood to the status of a human being).
(ii) Koko e da luu, onen lu li koko, lu gbese. (Cocoa prevents ane from beating him (a cocoa farmer), for whoever beats a cocoa farmer beats debt (incurs a huge debt).
(iii) Aisan buuku s’onen ye nen koko. (A terrible illness besets someone who does non possess cocoa farm.)
Language
Ondo people speaks a unique South-East Yoruba (SEY) dialect of Yoruba linguistic communication that belongs to the larger Niger Congo phylum. Apart from Ondo, SEY is spoken inward Okitipupa, Ilaje, Ọwọ, Ikarẹ, Ṣagamu, together with parts of Ijẹbu.
South-East Yoruba was in all likelihood associated with the expansion of the Republic of Benin Empire after c. 1450 AD. In contrast to NWY (North-West Yoruba dialect), lineage together with descent are largely multilineal together with cognatic, together with the partition of titles into state of war together with civil is unknown. Linguistically, SEY has retained the /gh/ together with /gw/ contrast, spell it has lowered the nasal vowels /ịn/ together with /ụn/ to /ẹn/ together with /ọn/, respectively. SEY has collapsed the 2d together with 3rd individual plural pronominal forms; thus, àn án wá tin hateful either 'you (pl.) came' or 'they came' inward SEY dialects, whereas NWY for illustration has ẹ wá 'you (pl.) came' together with wọ́n wá 'they came', respectively. The emergence of a plural of honor may have got prevented coalescence of the 2 inward NWY dialects.
History Of Ondo Kingdom
Sitting amongst the thickly forested planes that characterize southwestern Nigeria are the towns together with communities that brand upwardly the Ondo Kingdom. Located some 300kilometres to the north-east of Lagos, Nigeria's economical nervus centre together with 45 kilometres due west of Akure, the Ondo State capital, the Kingdom is easily reached yesteryear route from all parts of the country. The Ondo people are ane of the largest Yoruba subgroups, situated inward the eastern portion of the Yoruba speaking expanse of Nigeria. The weather condition elements that characterize the part are those typifying the rainforest part of Sub-Sahara Africa.
Ondo people celebrating Ekimogun day
The descent of Ondo people, as good as the geography of the Kingdom does non reverberate whatsoever important difference from those of other towns together with communities peopled yesteryear the Yoruba of south-westernNigeria, who are virtually agreed on the mutual paternity of Oduduwa. However at that spot exists still, as inward most historical collections, virtually 3 separate accounts that explicate the origin of the Ondo people. While the people of the Kingdom, almost inward unison rejected a version that links its origin to the Old Republic of Benin Kingdom inward acquaint hateful solar daytime Edo State, as beingness the excogitation of its proponents, at that spot seems to live some flat of convergence on the other 2 accounts which draw the origin of the people to Ife together with Oyo respectively. While an outright excogitation of whatsoever historical account, as attributed to the BeninKingdom version, may live unlikely, the symmetry of the to a greater extent than widely held versions of the origin of the people are herein reflected with the major vibrations beingness inward the origin from either Oyo or Ife. But on a broad outlook, the 2 accounts seem to dot towards the same direction, as those inward Oyo originally migrated from Ife, the ultimate source of all Yoruba.
Oduduwa, the progenitor of the Yoruba was ane of the sons of Lamurudu, who was believed to have got migrated from Mecca, Saudi Arabia, after some sectarian disagreement. He held the championship of Olofin Adimula before he left Mecca. This perhaps explains why most Yoruba Obas are silent referred to yesteryear that championship to date. Oranmiyan, ane of the 16 sons of Oduduwa who left Ile-Ife, in all likelihood out of sheer ambition or mere adventure, was the initiative of all Alaafin of Oyo together with the manly individual parent of Oluaso, who gave nascency to Pupupu, the initiative of all paramount ruler of Ondo Kingdom.
Ondo Cultural troupe
Pupupu, a female, was ane of the twin children of Oba Oluaso, who was said to have got reigned inward Oyo inward the 15th Century. The other twin, a male, was named Orere. Twin nascency inward those days was considered an abomination together with a unusual phenomenon, esemawe, as a historical source interpreted it. Conventionally, the twins together with their woman parent were instantly set to death, to preclude the imminent bad omen which was believed to live synonymous with their arrival. But because Olu, the woman parent of the children was ane of the favourites of the King, her life together with those of the twins were spared. They were silent with an entourage of slaves nether the guidance of a hunter called Ija, sent out of the palace with a beaded crown together with an Akoko tree, signifying their royalty. Those were to accord them the dignity together with the reverence due to royalty. Again, their manly individual parent against the tradition of multi tribal marks of Oyo, incised 2 long tribal marks, ane on each side of the cheek. Oluaso was evidently witting of the fact that he may non set his eyes on the children for a long time, hence those facial marks were incised on them, so that they would live recognizable whatsoever fourth dimension they were seen or if they came dorsum home. This explains the origin of the tribal marks of Ondo to date.
The grouping wandered through the wood till they got to a spot called Epin, close Gbere, whose inhabitants were referred to as Ibariba. They were good received together with catered for until the decease of Oba Oluaso inward 1497. They headed dorsum to Oyo when the succeeding manly individual monarch did non care for them fairly, but Onigbogi, the reigning manly individual monarch had to send them dorsum to a virgin Earth compassed virtually yesteryear Ife, Ijesa, Ekiti, Ado(Benin) together with Ijebu communities. They later got to Igbo Ijamo (the wood discovered yesteryear Ija). The grouping evidently stayed inward this spot for some time. Eventually they found lgbo Ijamo dangerous together with hence continued their journeying eastward, until they finally got to a spot called Epe, non far from the acquaint Ondo town.
His Royal Majesty, (HRM), Dr. Oba Ademefun Adesimbo Kiladejo, the 44th Osemawe, the paramount ruler of Ondo Kingdom,
They were inward Epe for many years together with as they journeyed on, they passed through a loma which is today known as Oke Agunla together with ane of the communities that brand upwardly the acquaint hateful solar daytime Ondo Kingdom. From this hill, they spotted some smoke together with headed inward its direction. There they met a human being called Ekiri ane of the original inhabitants of the area. The Ifa oracle, as was the usual exercise then, was consulted on the prospects of the newly found location. The oracle instructed them to take along with them a yam stake (edo), as their walking stick. They were to poke the stick into the ground as they went along their way, together with wherever the stick didn't bond with the land, they were to settle.
The grouping left Epe together with proceeded as instructed yesteryear the oracle until they got to a spot where the yam stake did non penetrate the ground. The grouping chorused inward surprise Edo du do, (The yam stake would non stick in). According to oral history, the give-and-take Ondo is a contraction of the judgement "Edo du do". When the grouping arrived inward Ondo, they met the Ifore, the Idoko together with the Oka people. These indigenous inhabitants recognized the royalty of the novel arrivals together with readily ceded to them the authorization to dominion over the territory. And inward due course, the original inhabitants of Ondo were assimilated into the civilisation of the novel comers. It remains a reference dot silent that the Idoko together with Ifore settlers silent maintain a variety of separate political construction which is akin, inward many respects, to that of the larger Ondo community. As fourth dimension went on, the people spread to shape other settlements similar lgbindo, lgbado, llu-nla, Odigbo, Ajue. Igunsin, etc.
By together with large, the Ondo people silent regard Epe, a relatively little town, vii miles from Ondo, on the Oke-lgbo road, as their original town (Orisun), from where they migrated to their acquaint location. Up until now, many Ondo festival together with rituals have got Epe as their source. Pilgrimages are sometimes made to Epe for some of the festivals. Historical business organisation human relationship also has it that at the demise of the Osemawe, his caput was normally buried inward Epe spell the remaining portion of his trunk was inward Ondo.
Beautiful Ondo lady
It is also worthy of banker's bill that a historical business organisation human relationship holds that the twin blood brother of Pupupu, genuinely settled downward inward Ile-Oluji together with became its initiative of all traditional ruler. This may also explicate the closed link betwixt Ondo together with Ile-Oluji, who are genuinely descendants from siblings of same parentage.
Ondo State, Nigeria was created on 3 Feb 1976 from the quondam Western State. It originally included what is at nowadays Ekiti State, which was split off inward 1996. Akure is the province capital.
The province contains 18 Local Government Areas, the major ones beingness Akoko, Akure, Okitipupa, Ondo, together with Owo. The bulk of the state's citizens live inward urban centers. The large authorities universities inward Ondo province are the Federal University of Technology Akure, Akure together with the Adekunle Ajasin University, Akungba/Akoko.
The Ondo Kingdom retained independence from other regional powers until the 19th century when pressure level from expanded European contact together with crisis inward Yorubaland caused political crisis. With the expansion of the Atlantic slave merchandise together with large scale population displacement inward Yorubaland, the political life of the Ondo Kingdom changed. Prior to the 19th Century, Ondo was unusual inward the part for their council scheme together with or the relatively opened upwardly Earth tenure principles. The council scheme rotated leadership amongst houses together with at that spot was some important political status given to women, who had their ain council which consulted with the men's council (a role disputed yesteryear others). The Ondo Earth tenure regulation was that all Earth was belongings of the king, but that whatsoever human being could farm it as long as he obtained permission from the leader of the nearest community. However, with increasing pressure level related to population displace inward Yorubaland together with increasing relevance of the slave trade, much of this changed. Political together with economical ability changed from hereditary lineage together with access to Earth holdings to focused primarily on slaveholdings. The resultant was large scale conflict inward the Ondo Kingdom from 1845 until 1872, a catamenia with rapid regime change, wars with other regional powers, important violence, together with modify of the working capital alphabetic lineament metropolis 3 times. During this period, worship of Orisha spread widely, leading to human sacrifice (often of slaves) inward monastic say to assay together with goal the disorder.
Juju music maestro, King Sunny Ade whose existent nameSamuel Adeniyi Adegeye is of Ondo descent
When Christian missionaries started to come inward Yorubaland inward the later one-half of the 19th century, Ondo was considered a large, forest-based kingdom. However, missionaries largely focused on the other areas inward together with around Yorubaland rather than Ondo. This may have got been because some missionaries thought that the Ondo were socially lower than other Yoruba tribes, perhaps because their custom of concubinage was unacceptable inward the Christian tradition. However, inward 1870, John Hawley Glover, the administrator of the British Lagos Colony began focusing efforts on the kingdom of Ondo, largely to create option merchandise routes to Lagos. In 1872, Glover helped negotiate a peace treaty betwixt Ondo together with Ife who had been hostile for a number of years which allowed expanded merchandise betwixt Lagos together with Ondo. Missionary operations began inward 1875 throughout the Ondo Kingdom.
The Osemawe of Ondo made an understanding on 20 Feb 1889 with the Governor of the British Lagos Colony yesteryear which liberate merchandise was guaranteed betwixt Ondo together with the colony, together with disputes would live referred to an arbitrator appointed yesteryear the governor for resolution. In 1899 an monastic say inward council was issued to extend the Lagos protectorate over Yoruba land, making Ondo formally dependent acre to the British crown.
During the political turmoil of Nigeria inward the early on 1980s, Ondo was the site of large scale political violence together with members of the royal lineage were killed.
The kingdom survived nether colonial dominion together with subsequent independence, together with the coronation of the 44th Osemawe, Oba Victor Adesimbo Ademefun Kiladejo, on 29 Dec 2008 was a major event, attended yesteryear many dignitaries
The ethnic composition of Ondo State is largely from the Yoruba subgroups of the Akoko, Akure, Ikale, Ilaje, Ondo, together with Owo peoples. Ijaw minority (such as Apoi together with Arogbo) together with Ilaje populations inhabit the coastal areas; spell a sizable number of the Ondo State people who talk a variant of the Yoruba linguistic communication similar to Ife dialect reside inward Oke-Igbo. These people are also Yorubas.
Ondo State Cultural Troupe
Ondo State contains the largest number of populace schools inward Nigeria - over 880 primary schools together with 190 secondary schools.
Local Government Areas
Ondo State consists of 18 Local Government Areas. They are:
Ondo Wars
The excesses of Oba Arilekolasi (1861-1866) set the foundation for the 2 phases of Ondo civil wars. According to Olupona, Arilekolasi conceded a lot of ability to the palace slaves, to the extent that the latter harassed the people for no just cause. As a resultant of these excesses Arilekolasi was poisoned. However, he pronounced a curse on Ondo people namely that their lands would remain deserted. He requested ane of his slaves to avenge his death. Shortly after the Oba’s death, Kulajolu, the slave, left the palace to constitute a competition province inward Igbodan, from where he waged many
wars on Ondo. Influenza A virus subtype H5N1 goodness number of Ondo citizens ran away from their homes together with took refuge inward surrounding villages such as Ajue, Igbado together with Erinla, spell bulk of the people fled to Oke-Opa where they established an interim government. During this chaotic period, the reigning Oba committed suicide at Igbado for fearfulness of beingness taken captive yesteryear the invaders. This, according to an informant, gave ascension to the Ondo proverb: Ogun e e ko Ondo aio ho, this agency that it is forbidden for Ondo to live taken captive yesteryear war. When the next Oba, Ayibikitiwodi (1873-1876) was installed, he sent a delegate nether the leadership of Chief Ogedengbe to brand a peace treaty with Kulajolu. To pacify him, the Oba conferred on him an Eghae high chieftaincy title, which he accepted. Kulajolu became high Chief Odunwo, the 3rd ranking main to the Oba inward Ondo traditional system. He was silent attacked yesteryear some other pop slave, named Ago who drove him out of Ondo to Erinla where he died. As a resultant of the previous years of unrest inward Ondo, the throne became very
weak together with was susceptible to some other civil state of war nether the reign of the next Osemawe, Afaidunjoye (the ane who came to the throne at an unpleasant time). Ago, the 2d slave who had before on rescued Ondo from Kulajolu, began some other disruptive state of war against Ondo. He took wages of the weakness of Ondo to launch an set on on them with the assist of Ife together with Ilesa. His regular army was camped at Oke-Igbo together with attacked only from Aise. The nub of his troop that came from Ife made upwardly the initiative of all colonists of Oke-Igbo. That is why, despite the fact that Oke-Igbo is a major town inward Ondo State, less than nine kilometres from Ondo, it remains culturally an Ife town, inward spite of its
geopolitical location, which falls within Ondo.
The Ago versus Ondo battle, which claimed many lives from both sides ended upwardly inward a fiasco. Ago fled to Ile-Oluji, nine kilometres away from Ondo. At Ile-Oluji, Ago had a quarrel with Osokun, ane of his soldiers. He was ousted out of Ile-Oluji with the assist of the Ile-Oluji people together with the combined grouping of dissidents from Ilesa, Oke-Igbo together with the forces of Ondo. He was finally captured at Oke-Igbo where he was thrown into the Ooni River.
The higher upwardly civil wars inward Ondo together with Yoruba wars paved way for the British influence on Ondo. As a resultant of these civil wars, many people fled the town making the governance of Ondo extremely weak together with vulnerable. Consequently the British had piddling or no resistance gaining access through Ondo into the hinterland to constitute merchandise links together with to set upwardly administrative machineries.
Ondo State Chief Judge, Hon Justice Olasehinde Kumuyi Speaker, Ondo House of Assembly, Rt Hon Samuel Adesina, Ondo State Governor, Dr Olusegun Mimiko
ECONOMIC ACTIVITIES
Traditionally, Ondo people have got ever sustained their economic scheme from 2 major occupations: farming together with trading which incidentally correspond to the partition of labour betwixt manly individual farmers together with woman individual traders. The mainstay of Ondo’s economic scheme is agriculture. There are 2 seasons inward the year, the dry out flavor together with rainy season. These seasons correspond with the planting together with harvesting periods. The Ondo people have got 2 types of farmland. They have got little parcels of land, which is normally within a walking distance where yams, corn, cassava, beans together with vegetables are planted. This bundle of Earth is called oko etili or igo. The other farmland is located far from the town where mainly cash crops are cultivated. As before pointed out, the major cash crops are cocoa, kolanut, palm oil together with rubber. The people build hamlets inward the farm where they tin remain for a calendar week or to a greater extent than depending on the quantity together with pressure level of piece of work to live done.
As the villages together with hamlets developed, to a greater extent than people were accommodated together with people were able to remain longer on their farms. Some rich farmers built houses with corrugated Fe roofs. Influenza A virus subtype H5N1 main was normally appointed yesteryear the Oba to supervise the farm areas. Such a main would together with so acquire the “Oloja”, the caput of the area. Here again, a micro-sociopolitical set upwardly is established to regulation the community. Such hamlets are normally named after the founder of the area. With this evolution of distant farmland, the inhabitants only homecoming to Ode-Ondo during traditional festivals or Christian or Muslim festivals. The farmers depend on cooperative ventures during which an private may engage the assistance of his closed friends or historic catamenia grades on the farm. He inward plow volition offering the same assistance to those who have got assisted him. This cooperative travail expressed inward the shape of labour commutation is referred to as owe. Influenza A virus subtype H5N1 Yoruba maxim expresses this cooperative venture succinctly: Oni loni nje, eni a live l’owe, (Today is the hateful solar daytime for the ane who has accepted to assist on farm work). Ondo farmers believe that they acquire a lot of piece of work done through participating inward this cooperative enterprise. After the tillage of the farmland, a portion of it is normally divided amongst the farmer’s wives who are non engaged inward trading activities on which they volition cultivate less labour-intensive crops similar pepper, cassava together with vegetables. Each married adult woman takes aid of the planting together with weeding. However, it is non unusual for Ondo women to cultivate cash crops especially on farmlands inherited from their parents. The crops are normally reserved for menage unit of measurement consumption. Nevertheless, the wives are the sole marketers of the excess crops from their husbands’ farm spell the caput of the menage unit of measurement sells the cash crops. As before mentioned, the 2d mainstay of Ondo economic scheme is trade, which is carried out yesteryear women. Among the articles of merchandise are aso oke (woven material), iyon (coral beads) together with mats. These articles are sold inward the market, “Oja” or “Ugele”. The exercise of women inward merchandise has acquire religious, social functions together with of economical significance.
Brass making: Another real of import profession is brassmaking, (ude). This profession is peculiar to Ifore, ane of the original groups of Ondo settlers. These people were specialists inward brass production. It was acknowledged that they had the best guild scheme inward Ondo. No wonder together with so ane of the Ondo praise names (oriki) refers to their beginning: E kim’ogun, omo alade igbo, iye m’agogo ude m’omi. E kim’ogun, the boy of the wood king, who drinks H2O with a brass cup. The Ifore people were real proud of their achievements inward brass work. In fact archaeological excavations carried out supported this claim. Nevertheless, few references to this antique arts and crafts are silent found inward Ondo ritual context. For example, Ondo people regard it as a taboo for anyone to wearable a brass necklace or bangle during the festival of Oramfe. However, modern professions such as carpentry, tailoring, driving together with barbing have got replaced these traditional guild groups. They all have got similar modus of operandi, most especially inward their cultic devotion to Ogun, the most pop deity inward Ondo kingdom.
Ondo Women inward Trade
Women by together with large have got peculiar instincts, especially when examining issues relating to social together with economic science matters. Such instincts could live seen inward their attitudinal behaviours exhibited inward trading together with cultural practices. The Ondo women, similar others across the World also possess social together with economical instincts which are set into play to promote the socio/economic evolution of their town. This is evident inward the flat of activities inward which they are involved. However, ane major expanse where the contributions of Ondo women to the evolution of their homeland tin easily grasped has to do with the practical demonstration of sure norms, belief together with customs which are instilled on their children.
Ondo woman
Owing to the importance attached to the role of Ondo women inward the economic scheme of the town, the championship of a paramount woman individual main is instituted. The championship is known, as before mentioned, as “Lobun” which agency possessor of the market. Most of the villages together with hamlets inward Ondo governance started as farming settlements or marketplace places. Johnson pointed out that the principal marketplace of the town is ever inward the centre of the town together with inward front end of the theater of the main ruler.
Ondo lady, Omotola Jalade Ekeinde. Today, beyond her demonstrate business organisation accomplishments, she is also applauded for her remarkable humanitarian efforts. Over the years, Omotola has been a pioneer inward the Nollywood cinema industry, successfully becoming the most watched actress inward Africa. In 2013, she was honoured inward Time Magazine's listing of the 100 most influential people inward the world amongst Michelle Obama, Beyonce together with Kate Middleton.
Celebrated Ondo painter Chukwuogo-Roy initiative of all gained international fame for ikon the official Golden Jubilee portrait of Queen Elizabeth II, commissioned yesteryear The Commonwealth Secretariat. The full-length portrait was unveiled at a ceremony at Marlborough House yesteryear quondam Commonwealth Secretary-General Don McKinnon on Commonwealth Day, 2002
The Lobun does non operate alone. Influenza A virus subtype H5N1 cabinet of woman individual chiefs supports her. Their duties are (i) maintenance of monastic say inward the town’s marketplace places together with (ii) performance of the ritual purification of the marketplace when the demand arises. Ondo has 4 types of markets namely: (i) the daily marketplace called ugele which is held from forenoon till eventide (ii) the eventide marketplace called ugele ale together with (iii) 2 periodic markets which are held at 4 or 8 hateful solar daytime intervals, to which Odojomu belongs. The articles of merchandise have got been mentioned before on. Lamb together with Holmes observed that “until recently, Ijebu-Ode together with Ondo were of import weaving towns, today, the arts and crafts survives on a much to a greater extent than reduced scale inward Ijebu-Ode but has virtually disappeared inward Ondo”5. This disappearance could live adduced to the fact that Ondo people are groovy coca farmers owing to its lucrative nature. Ondo traders are said to have got traded with the Portuguese as early on as the 16th century. It is recorded that during the Portuguese trading activities on the West African Coast, the crewman bought some “four hundred manilas of yam for the cargo” from the captain of Rio dos Forcados together with the Lisa.
Ondo women
In add-on to the higher upwardly trading activities of Ondo people, they are also engaged inward many other occupations though these are restricted to men only together with inward most cases limited to specific ancestries.
It is worthy of banker's bill to consider that women have got been making valuable contributions to the evolution of Ondo since the creation of the town over 500 years ago. In fact, the story of Ondo cannot live completed without mentioning Oba Pupupu, a adult woman together with the initiative of all Osemawe of Ondo Kingdom who reign betwixt 1510-1530 A.D. Besides, the tape set yesteryear this legendary woman individual Monarch, at that spot was also the history of a adult woman warrior called Yeye Taagba whose traditional herbalist medicinal prowess was said to have got played important role inward retention of the acquaint Ondo Kingdom from the hands of external aggressors who were troubling the town during her time. There is also the history of "Yeye Gbanejoke", a prominent successful businesswoman mogul, slave merchandise merchant together with the initiative of all ever richest Ondo adult woman inward the history of Ondo Kingdom who acquired the vast bulk of Ondo landscape together with till today her generation enjoys the most recognized pop together with famous menage unit of measurement championship call as Gbanejoke (omo gbesokun).
Notwithstanding, the achievements of these 3 legends recognized above, the acquaint generation of women inward Ondo have got been making meaningful contributions to the evolution of the Kingdom. While some have got excelled inward their chosen profession together with has brought honour to the town through this, some have got ventured into businesses together with other areas commonly dominated yesteryear the men to brand their presence felt. Again, some other expanse where the industrious instincts of the Ondo women are farther demonstrated is inward their wishing to ain properties similar their manly individual counterparts. It is hence non an exaggeration to assert that women inward Ondo Kingdom have got at to the lowest degree 3 out of every 10 houses inward the town. Therefore, when viewed against this background, it is non an understatement to say that women have got made some positive contributions to the social-economic evolution of the town which is visible together with could only live described as an enduring legacy.
normally starts from home, for instance inward the preparation of the woman individual child. An Ondo adult woman would ensure that attitudes such as cleanliness, hard-work, together with patience amongst others are imposed inward the minds of their woman individual children to gear upwardly them for the time to come roles of theater wives. Hence, before getting married, an Ondo miss is normally given some tasks to send out at spot such as sweeping, cleaning, cooking together with fetching of H2O amongst other domestic chores. Besides, she is also tutored on some social together with cultural values similar greetings, dressings together with paying honor to elders to call a few. In the same vein, the manly individual children are also given preparation inward some cultural together with social values to gear upwardly them for time to come challenges as husbands. However, within the context of what has been written above, ane particular attribute for which Ondo women are noted for is the role they play inward the teaching of their children.
Ondo woman
It is a mutual exercise to banker's bill that greater percentages of Ondo women are willing to sell their possessions for the uncomplicated argue of educating their children than owing stuff things. They would ever live heard singing “ere omo mi o, ma je na le o” (meaning I volition invest on my children to relish inward my old age). Perhaps, this is responsible for the high flat of educational attainment together with socialization for which the people of Ondo people are noted. In the same vein, early on childhood training, the Ondo children are exposed to yesteryear their mothers could live responsible for the depression charge per unit of measurement of juvenile delinquencies inward the town together with hence the relative peace pervading therein despite the rapid changes inward its social together with economical status. Before the advent of civilization, it is by together with large regarded as an abomination for an Ondo individual to acquire convicted together with sent to prison. Anyone who has the misfortune of beingness convicted would live ostracized yesteryear the people who would wishing to have got whatsoever interaction with such persons. The province of affairs was so serious to the extent that a convicted individual may discovery it hard to integrate within the surroundings fifty-fifty after serving his/her jail term. He or she may sometimes discovery it hard to get married or bestowed with spot of authorization inward the town.
Those were the fourth dimension when the values scheme was held inward highest esteem together with mothers were actively involved inward the activities that would assist to mould the graphic symbol of their children. Hence mothers inward Ondo Kingdom together with so were playing significant, legislative, executive together with judicial roles inward the family. In fact the yesteryear children who grew upwardly inward Ondo whether manly individual or woman individual normally dread the presence of their mothers than their fathers because of what they regard as highhandedness on the portion of their mothers who would spare no fourth dimension to spank them if they failed to sympathise the message passed across which were transmitted together with so through the utilisation of ane of the crudest together with easiest ways of preparation that was the utilisation of the senses (i.e. eyes, legs, fingers together with hands) together with sometimes through folklore together with tales. In fact, it is by together with large believed amongst the Ondos inward the yesteryear that a true boy together with miss of the town who inward local palace are called Omoloore Ondo literally interpreted as a good behaved Ondo sons or daughters should non live involved inward whatsoever affair that could tarnish the call of his/her menage unit of measurement yesteryear going to prison. Mothers inward Ondo are ever inward vanguard of those who would ever ensure that their children are non involved inward whatsoever criminal offence that would convey the menage unit of measurement call into disrepute. I would silent non dissipate much liberate energy on the olden days method adopted yesteryear Ondo women for preparation of their children but would rather concentrate on the dependent acre affair of this discourse yesteryear identifying the diverse contributions made yesteryear some women of Ondo extraction to the evolution of their biological home.
Omotola Jalade Ekeinde, Ondo lady. In early on 2013, Omotola made her US television receiver debut inward VH1's scripted series, Hit the Floor. On 2 Nov 2013, she spoke at the 2013 edition of the WISE Summit, held inward Doha, Qatar.
Political system
The scheme of authorities inward Ondo Kingdom is a rather an interesting one. The focus is centralized on the election of a divine kingship. The king’s status is a hereditary ane together with it rotates amongst 5 genealogies namely Arilekolasi, Jisomosun, Aroworayi, Jilo together with Fidipote. The king’s authorization is partly derived through the legendary fore-parent, that is, Oba Pupupu who was the miss of Oduduwa, the founder of the Yoruba race. According to Olupona, the 3 indigenous ethnic groups, namely Ifore, Idoko together with Oka people surrendered to the newcomers without whatsoever fight. It was also noted “all rights together with privileges pertaining to the territory were readily ceded to the newcomers”. This give upwardly was re-enacted yesteryear the Oloja of Ifore to the Osemawe of Ondo during which the Oloja made a pledge. In return, the Osemawe conceded to the Oloja of Idoko the command of that portion of the Earth i.e. Idoko ward. The Osemawe as a manly individual monarch wears a beaded-crown, which to him, inward mutual with some other Yoruba kings, is the most valued possession because it is a symbol of his link with Oduduwa. According to a Yoruba myth, Oduduwa gave beaded crowns to his children as they departed from Ile-Ife to their diverse kingdoms. Hence, the possession of these beaded crowns from Oduduwa signifies authorization together with seniority amongst the many Yoruba Obas who reign today. The sacred staff of business office (opa oye) is an innovation set forwards yesteryear the colonial government. Influenza A virus subtype H5N1 staff of business office was presented to the Osemawe as a symbol of the government’s acknowledgement together with sanction of his rule.
Ondo people celebrating Ekimogun day
According to Olupona, the Osemawe governs through the establishment of chieftaincy that is organized hierarchically. The initiative of all hierarchy is the council of 5 senior chiefs who are referred to as Eghae (the Oba’s council). These high chiefs are inward monastic say of seniority Lisa, Jomu, Odunwo, Sasere together with Adaja together with of course, the Osemawe as the overall head. They are normally referred to as Eghaafa mefa, because they are half dozen inward number; the Osemawe inclusive.
Each of these chiefs has both ritual together with social functions to perform on behalf of the Oba. They are paired upwardly for these purposes. The initiative of all pair is Lisa together with Jomu together with Sasere together with Adaja is some other group. The large umbrella (abuada oba) is the most visible indicator of the Oba’s presence. These high chiefs wearable coral beads on their wrists together with ankles. The most of import symbol of authorization of an Eghae is the sacred drum called Ugbaji. This drum is symbolic inward the sense that during whatsoever ritual performed inward the theater of the chief, the drum volition live marked with white together with crimson chalk, after which a prayer is offered, the Oba’s as good as the particular chief. The Eghae dances to the melody of ugbaji during whatsoever celebration that signifies the authorization together with ability he possesses.
Eghae is the highest chieftaincy championship whatsoever Ondo citizen tin perchance attain together with tin only live attained if he has previously taken a less dignifying chieftaincy title. Lisa is the 2d inward command to the Osemawe out of the 5 Eghae chiefs. The spot of Jomu is a hereditary ane together with it is the 3rd inward rank to the Oba. The Eghae are responsible to the Oba together with they, (including the Oba himself) constitute the legislative council, which has the ability to either enact or repeal laws. They tin live likened to the “Judicial Committee of the House of Lords”
His Royal Majesty, (HRM), Dr. Oba Ademefun Adesimbo Kiladejo, the 44th Osemawe, the paramount ruler of Ondo Kingdom,
The Ekule, who number seven, are the next flat of chiefs, lower inward rank than the Eghae. They are grouped inward the next order: Odofin, Arogbo, Logbosere, Odofindi, Sagwe, Sara together with Olotu-Omoba. The initiative of all 4 are deputies to the Eghae chiefs. They are responsible to Eghae together with also perform other functions for the kingdom. These include serving as treasurer together with recorder, heading the lower courtroom that takes aid of smaller judicial cases together with taking accuse of palace stewards. Each of these lesser chiefs is assigned specific duties to perform. The details of these duties volition non live discussed inward this study. It suffices to banker's bill silent that the activities of the chiefs are good coordinated for effective governance.
The finally grouping of secular main is Elegbe. These are the lowest chieftaincy titled citizens. They are 15 inward number; they are responsible for the safety of the town, together with for maintaining law together with order.
High main together with Lisa of Ondo kingdom
The “Alaworo” priest chiefs are the next grouping of leaders inward Ondo. These are largely heads of local, pre-Oduduwa groups who are at nowadays inward a spot of “ritual superiority” over the newcomers. The members inward this grouping are Oloja Oke-Idoko; Ekiri of Ifore, Sora together with Akunnara. Sora together with Akunnara are 0ramfe priests. All these titles are hereditary together with candidates are elected from the menage unit of measurement concerned. It is noteworthy that women characteristic prominently inward the social together with economical evolution of Ondo kingdom. There are for example, woman individual chiefs referred to as “Opoji”. They are hierarchical as good similar their manly individual counterparts. The highest woman individual main is Lobun. It is the most esteemed championship inward Ondo. This business office is surrounded with mysteries together with taboos. As before mentioned inward this chapter, the initiative of all Oba inward Ondo was a woman individual (Oba Pupupu). Although a determination had been made never to have got a woman individual ruler again, women nevertheless are entitled to have got a woman individual leader, Lobun, who is also referred as “Oba Obirin” (woman king). Lobun agency the possessor of the market.
This championship shows the of import spot of the marketplace together with of merchandise amongst Ondo women toward economical development.
The Lobun’s major responsibleness is the installation of a novel king. She is also inward accuse of Ondo markets as good as the priestess Aje (god of wealth together with prosperity). It is the responsibleness of Lobun to opened upwardly novel markets together with perform necessary ceremonial rites that pertain to this. As before noted, many mysteries together with taboos surround the championship together with this makes it extremely hard to acquire a replacement when the spot is vacant. Influenza A virus subtype H5N1 real important norm regarding the spot is that whenever a Lobun dies, a replacement cannot live made until the reigning Oba dies. The new
Lobun is elected for the main purpose of installing the Oba. This evolution must have got accounted for the difficulty encountered inward finding a replacement for the spot after the demise of the Lobun.
Olupona noted, “Once a Lobun is appointed, it is forbidden for her to engage inward whatsoever domestic duties. She may non measuring on an unswept flooring early on inward the forenoon together with she may non consume whatsoever nutrient prepared the previous day” 8. The keeping of her “holiness” is that the town must cater for her throughout the catamenia of her reign. What a privileged position!
Like their manly individual counterparts, the women have got a council comprising Lisa- Lobun, Jomu-Lobun, Orangun-Lobun, Sasere-Lobun together with Adafin. There are other woman individual chiefs of lower grades. These are Odofin-Lobun, Ogede-Lobun, Sama-Lobun together with Awoye-Lobun. The Eghae has the responsibleness of selecting Lobun spell the high woman individual chiefs elect the other woman individual chiefs. These appointments, however, are dependent acre to approving of the Oba through main Sasere.
Ondo Social construction (Social life)
It is of import to hash out aspects of the social life of the Ondo people inward monastic say to provide a comprehensive background together with relevant context for a meaningful investigation into the words of wisdom inward Ondo culture.
The clannish spirit permeates the pump together with core of the social life amongst the Ondo. Thus the interdependence of relatives, brothers together with sisters, members of the nuclear together with the extended menage unit of measurement is the dominion rather than the exception. At the micro level, the people are organized into chemical compound consisting of nuclear together with extended families. Each chemical compound has a caput that, inward most cases, is the oldest human being inward the compound. Each married adult woman inward the chemical compound prepares nutrient for her married adult man together with children spell the single adult males inward the chemical compound select ane of the wives of the caput to deed as his mother.
At the macro level, the compounds are organized into wards or quarters headed yesteryear whatsoever ane amongst the next political, traditional together with administrative groups; the Eghaafa (the 5 most powerful high chiefs/king-makers together with the king); the Ekunle (the 8 chiefs next inward seniority to the Eghaafa) or a fellow member of the Elegbe (Ayadi Company) who brand upwardly the traditional police push clit strength together with charged with the responsibleness of maintaining the peace together with safety of Ondo town.
The other towns together with villages exterior Ondo kingdom but within the jurisdiction of the Osemawe, are also organized nether the supervision of less senior chiefs called Baale who pay regular homage to the Oba of Ondoland.
The Kinship System
It is of import to explicate some key price that are relevant to the kinship scheme amongst the Ondo people. The Ondo people often brand a clear-cut distinction betwixt 2 consanguinal relationships, namely Omiba, the paternal relations together with omiye, the maternal relations. Omiba is hardly used yesteryear the Ondo people. But it is to a greater extent than mutual inward Ile-Oluji. Nevertheless paternal together with maternal kins are as of import inward the life of the Ondo people, hence the owe Ondo:
"E e n’aka’ba da ma nen t’iye” (It is non possible to have got paternal kinship without maternal kinship)
Bai is some other of import term yesteryear which a kid calls his/her manly individual parent or whatsoever adult manly individual of virtually his father’s historic catamenia together with above. Bai, which agency “my father”, carries the connotation of honor inward Ondo culture. Influenza A virus subtype H5N1 kid refers to his grandpa as Bamagba, that is, my older father. Yei is the term that refers to “my mother”. Yemagba or Yemlila agency my grandmother.
Influenza A virus subtype H5N1 senior sibling inward the menage unit of measurement is designated as egin. This championship is often joined to the call of the senior sibling, for illustration Egin Dupe that is my senior sis Dupe. Egin applies to both manly individual together with woman individual senior siblings. This term tin as apply to senior cousins or other unrelated senior males together with females. Very often the words anti together with buoda coined from the English linguistic communication words “aunt” together with “brother” are used to designate a senior sis or brother. It is non uncommon to discovery that Ondo people inward places beyond Ondo town, e.g. Ibadan, Lagos, Kano, Jos are often referred to together with fifty-fifty nick-named Egin to distinguish them from other Yoruba.
Perhaps the aspect of social organisation of the Ondo people that has received considerable attending together with study amongst researchers is the kinship system. The works of Lloyd (1962, 1968 together with 1970) together with those of Bender (1970, 1972) as good as Eades (1980) on this dependent acre are quite revealing having substantially added to our knowledge on this subject. However, the positions held yesteryear these scholars on the dependent acre are divergent.
Lloyd contends that the Yoruba civilisation is quite heterogeneous as evidenced yesteryear the important differences betwixt the diverse ethnic groups. This anthropologist farther opined that differences be betwixt the descent systems of the southern together with northern Yoruba kingdoms. While the descent scheme of the northern kingdoms is agnatic, that is patrilineal, the southern Yoruba kingdoms of Ondo together with Ijebu operate the cognatic descent system, inward which the descent of an private tin live traced through his ancestor inward “both manly individual together with woman individual lines” . This agency that spell an private inward the northern kingdom tin spot with only ane descent group, the
cognatic scheme of the due south to which Ondo belongs allows ane to spot with to a greater extent than than ane descent group.
On the other hand, Bender is of the persuasion that the Ondo people have got non only real distinct patrilineal descent groups but are also characterised yesteryear Patrilineal convictions, beliefs together with philosophy.10 This is because a typical Ondo private “claims membership inward his/her father’s descent group”11. For example, an private who for whatever argue brings disgrace, dishonour or disrepute on his people or menage unit of measurement is often lampooned, criticized together with rebuked with the proverb: O m’owo osi juwe ’li ba e, which agency the private has described the management to his father’s theater with the left hand. This is a real disgraceful together with disrespectful deed inward Ondo culture.
Having evaluated the theoretical together with methodological ground of Lloyd’s together with Bender’s positions, Eades proposes that the kinship scheme found amongst the different Yoruba ethnic groups is a bilateral arrangement. But, the emphasis is on the patrilineal pattern. This researcher associates with the persuasion that the Ondo kinship scheme is bilateral for 4 reasons, 2 of which are enshrined inward the words of wisdom of the people. First, the Ondo value, honor together with appreciate both their Omiye together with Omiba together with indeed, their lineage. Hence they set inward spot arrangements such as annual or biannual
meetings (upade ebi) to ensure cooperation together with unity on matters of mutual interest. Such meetings are of 2 categories namely upade ebi otun which agency a coming together of the relations on the right side, that is, one’s father’s relations; together with the upade ebi osi, which agency a coming together of the relations on the left side, that is, one’s mother’s relations. In addition, the recognition of this bilateral organisation is reflected inward the roles together with responsibilities, which one’s ebi plays during important
celebrations such as marriages together with funeral ceremonies. The cooperation together with assistance which these meetings homecoming their members often evoke the wise saying: "Ebi ma yon, which means, “one’s relations are sweet”, (that is associating with one’s ebi is a sweet, joyous together with pleasant experience). This is because one’s burden becomes lighter when one’s relations shoulder it collectively. This saying is corroborated yesteryear yet some other proverb: Onen i yeye yon, sugbon u jeun nwon ke? Which agency a large number of people is helpful but how virtually their feeding?
Obitun dancer from Ondo
Secondly, at that spot is a maxim that warns or cautions against the neglect of either one’s maternal or paternal lineage: E e n’aka’ba da ma nen t’iye. This means, “one cannot have got his father’s mitt (lineage) without having his mother’s hand”(lineage) inward other words, ane does non have got a paternal kin without a maternal kin. Thirdly, Ebi Mode inward Ondo, the origin of the Awosika lineage is traceable to a woman. Hence as Bender rightly pointed out, the occurrence of a woman individual progenitor of Ondo lineages is non a rare event.
Fourthly, the emphasis on patrilineal inward Ondo kinship ideology, may live connected with the palace coup d’etat inward which the initiative of all adult woman Oba of Ondo land, Oba Pupupu, was replaced with manly individual monarch Airo, the initiative of all manly individual Oba of Ondo. Airo agency a substitute or a replacement. Although this shift inward the Ondo kingship pattern took spot several centuries ago, the Lobun stool, a real powerful, highly respected together with enviable ruling house, silent exists vibrating inward the Ondo civilisation today inward spite of the
vicissitudes of the long, distant past.
Lobun is silent referred to as the “Oba Obirin” (the adult woman king) inward Ondo. The Lobun stool exercises such an enormous ritual ability inward Ondo civilisation that the Lobun is seen as a “king” inward her ain right together with that without Lobun, no manly individual monarch of Ondo Earth tin live installed. In addition, “it is a miss of the Lobun or a adult woman within the lineage that succeeds her”. Her ability together with significance inward Ondo civilisation is often reflected inward a rhetorical interrogation often asked to caution pride or rebuke arrogance inward a girl/woman: We de se Lobun i? Are you lot Lobun, the adult woman king? Or how come, you lot are arrogating to yourself the importance of manly individual monarch Lobun?
The higher upwardly kinship-related proverbs, the significance of upade ebi inward Ondo culture, the Ebi Mode illustration coupled with the power, honour together with ritual significance attached to the Lobun institution, collectively recognize, authenticate together with back upwardly the bilateral nature of Ondo kinship system.
The Lineage together with Family Pattern
Influenza A virus subtype H5N1 real of import social unit of measurement inward Ondo is the lineage grouping or edili. Edili is a descent grouping which is made upwardly of menage unit of measurement members who tin draw their origin to the founder of the lineage called Baba nla, “through a line of manly individual descendants.” The menage unit of measurement lineage occupies a real of import spot inward Ondo culture. It is considered an of import ground for the naming of children e.g. Edileola, which agency “a wealthy lineage” together with for identification purposes e.g. Edili Awosika, Edili Jilo to call just a few.
The lineage consists of menage unit of measurement units called uli. And uli is a menage unit of measurement chemical compound unit of measurement that is made upwardly of a father, his married adult woman (ves), children together with immediate relations. To qualify for the membership, rights together with privileges of an uli, a kid must live born there. Being born inward ane of the Ulis that brand upwardly the edili qualifies the kid to all the rights together with privileges of the edili.
The oldest fellow member of the edili is the Bab ’agba, who is the Chief Administrator of the lineage who holds intact together with maintains the necktie of kinship called “Okun Ebi” or the kinship bond. The genealogical bond betwixt ane fellow member of the lineage together with some other is called ajobi. This bond is regarded as a most of import link of trust. It is non uncommon for the Ondo people to pray or swear inward the call of their ajobi either to give validity to a statement, pledge or hope or to assure their audience that at that spot volition live no breach of trust. Today, however, this lineage bond appears to live weakening because of the formation of novel social ties exterior the
lineage. This decline of ajobi is vividly captured inward the next Ondo proverb:
E i s’alajobi mo, alajogbe o ku i i. (There is no longer a kinship bond, what is left is
co- residence bond.)
Ondo people
The Marriage Practices/Ceremonies.
Marriage is a real of import turning dot inward the life of a immature human being or woman. At marriage, the bride together with the groom take independence from their parents to constitute a spot of their own. It is an chance for the bride together with the groom to demonstrate their neighbours how goodness ambassadors they are of their respective homes. Though spousal human relationship confers independence on the newly married, the cultural norms require that the human being together with the adult woman consider themselves as members of their respective families.
Marriage is seen as an of import bond of friendship together with cooperation betwixt the menage unit of measurement of the bride together with that of the groom. Ondo people exercise an exogamous pattern of marriage. Influenza A virus subtype H5N1 human being or a adult woman cannot get married within his/her lineage. Inbreeding is frowned at. To avoid this together with other
problems, the parents of the 2 parties normally send out intensive investigations to determine:
(i) if the bride together with groom to live are related;
(ii) if at that spot is whatsoever history of barrenness inward either the husband’s or wife’s lineage;
(iii) if at that spot is whatsoever history of insanity inward whatsoever of the 2 lineages;
(iv) if at that spot is whatsoever known hereditary diseases inward whatsoever of the 2 lineages, such as
epilepsy.
Consent to proceed with the spousal human relationship may non live given yesteryear either of the 2 parents unless they are sufficiently satisfied with the outcome of their investigations.
The preparation of the maid for spousal human relationship starts wit h the “Obitun” festival. Obitun is an initiation ceremony for girls who had attained the historic catamenia of puberty. The purposes are to purge the maid of whatsoever evil influences or curse with which she mightiness have got been afflicted together with to denote to the community that she is at nowadays ready for marriage.
The Obitun festival lasts for nine days together with it is normally scheduled to coincide with the installation of a chief. During the initiative of all day, the maid is confined to the house. But inward the eventide of each subsequent day, she dances together with s ings at her spot inward the companionship of her friends together with co-obituns. But on the 9th day, the Obitun dresses inward a three-piece aso oke together with beads worn circular her cervix together with waist, dances circular the town inward the companionship of her friends. At puberty, the boys perform the less elaborate Aapon rites. The Aapon wears beads together with cowry around his cervix for vii days.
In add-on to the higher upwardly measure type of marriage, the other type of marriage, which is mutual amongst the traditional Ondo people, is the levirate. Two kinds of levirate practices exist. These are the anticipatory levirate together with the post humus levirate. The anticipatory levirate involves the deed of secretly inheriting the married adult woman of an old human being when he is silent live yesteryear either ane of his mature sons or his brother. Whenever the old human being dies, the human relationship is regularized.
In the post-humous levirate, the boy or blood brother of a deceased man, based on understanding together with pick pairs with the married adult woman or ane of the wives of the deceased to live a matrimonial life along with his ain legitimate married adult woman (wives). The primary purpose of the levirate establishment is to provide back upwardly together with fellowship for the menage unit of measurement of the deceased.
Funeral ceremony
The demise of a menage unit of measurement member, immature or old, is normally greeted with sorrow. Even though Ondo people believe that decease is a necessary goal together with that it volition come upwardly when it volition come, they do non similar losing whatsoever fellow member of their family. This goes a long way to demonstrate the kinship affinity. It is believed that no affair how old a relation is; he or she has an of import role to play inward one’s life. Hence death, though a natural phenomenon, Ondo people discovery it hard to have got its reality.
The Funeral Service for the belatedly woman parent of Ondo First Lady, Chief (Mrs) Modupe Adeniyi, at St Stephen's Cathedral, Ondo,
When a individual dies inward Ondo, specially a immature person, such decease is received with suspicion. The initiative of all reaction would live a suspicious outcry of Influenza A virus subtype H5N1 an ma po o o o! i.e. they have got killed him or her. The relatives would similar to discovery out if inward fact, the deceased did indeed croak a natural death. They would move to Ifa diviner to discovery out the travail of the death.
It is pertinent to banker's bill hither that when a immature individual dies, he or she is buried without whatsoever delay. Moreover, when an elderly individual dies, the decease is announced to all together with sundry yesteryear dancing circular the town. This is called iyaghayogho inward Ondo language. The eldest boy of the deceased brings a goat, which is slaughtered at the spot where the corpse is given the finally bath. This is called ibugwe. The corpse is thereafter dressed together with laid- in-state. Later the corpse is set inward an expensive coffin and
taken to the finally resting-place, normally inward a room inward the house.
Burial ceremony is an expensive trial inward Ondo culture. The expenses acquire to a greater extent than outrageous specially when the deceased is a Chief. The intelligence volition have got to live broken to the Oba with some gifts after which at that spot would live dancing circular the town for nine days, performing rituals.
The maternal relations of the deceased are responsible for the provision of the coffin. The husbands of the daughters of the deceased take accuse of the digging of the grave spell the eldest miss brings a caprine animal together with xxx wraps of pounded yam, N20.00 together with a keg of palm vino normally undiluted with water. Each of the husbands of all the married daughters of the deceased convey xx wraps of pounded yam together with a keg of undiluted palm vino each. The manly individual members of the deceased’s menage unit of measurement grouping themselves together with each grouping buys a caprine animal together with sanyan (a type of woven material) or virtually 10 yards of textile for dressing the deceased.
On the 3rd together with 7th hateful solar daytime after burial, the menage unit of measurement members brand supplications for the deceased. There is normally eating together with merry making. Traditionally, edible bean cakes (akara) are served around the neighbourhood. On the finally hateful solar daytime of celebration, that is the 8th day, the menage unit of measurement members trip the lite fantastic toe circular the town together with afterwards converge at spot to move on with the feasting. On the forenoon of the 9th day, at that spot is a menage unit of measurement coming together during which the inventory of all the deceased’s belongings is taken. This is shared at a convenient appointment amongst all members of the family.
The widow(s) of the deceased normally hold vigil throughout the dark of the 7th hateful solar daytime amidst singing together with drumming. In the middle of the night, the widows move through a serial of rituals, an of import ane of which includes bathing. It is believed that these rituals volition protect them from the spirit of their married adult man who hovers around them. The widows wearing clothing inward white together with volition remain indoors for 3 months or nine months inward the instance of high Chief.
RELIGION
Idowu observed that:
"Religion is real much together with ever with us. It is with us at every minute of life
– inward our innermost beings together with with regard to the groovy or pocket-size events of life;
it is discussed daily inward the newspapers, through the radio together with television, it is
with all of us inevitably whatever may live our private avowed mental attitude to
it."
The higher upwardly observation is real true of the Ondo people. Religion has been a portion of the people from fourth dimension immemorial. Religion is the pump of life of the people together with forms the ground as good as all-guiding principles of the life of the people. As rightly pointed out yesteryear Odumuyiwa “with the Yoruba (Ondo), morality is sure enough the fruit of religion”. Among the Ondo as amongst other Yoruba communities, man’s graphic symbol is of supreme value. Hence the saying Iwa l’ewa omo enia – graphic symbol is the beauty of the human being. Ondo people spot groovy emphasis on character. For them, character
agency honesty, truthfulness, together with chastity before marriage, responsibility, generosity, hospitality together with the other virtues. Ondo people encompass these virtues whereas they severely condemn stealing, falsehood, hypocrisy together with all the other vices. This is because:
"The sense of obligation to do, that which is believed to live right, is inward fact, the
pressure level of God upon every human life. God is made known to all men, even
though they may non have got learned to telephone recall Him God, (or may turn down to) and
obedience to the behest of their conscience is the essential status of growth
inward the knowledge of God."
There are 3 major religious groups inward Ondo today: the traditionalists, the Christians together with the Muslims.
Traditional Religion
The Ondo people, similar other Yoruba ethnic groups, believe inward the Supreme Being from whom all creation originates. He is recognized as “Olorun”. He is seen as the Lord of the heavens together with as the presiding deity of the Ondo people. He is the writer of sky together with earth, the source of all lives together with the outflow from which men have their spirit. But this Supreme Being is a distant deity of vague personality inward ane sense. But inward some other sense, he is omnipresent. Sacrifices are seldom offered to him directly. Yet, he is the receiver of all sacrifices.
Ondo people emphasized the unique status of “Olorun”. He is recognized as the caput to whom all ability together with authorization belong together with all honour is due to him. Olorun or Olodunmare is unique. He is non ane amongst many but His supremacy is total. His ultimate pre-eminence is confirmed because things move on only when he approves together with if he does non approve, nil comes to pass. Hence the Ondo/Yoruba saying: Influenza A virus subtype H5N1 dun un se bi ohun t’ Olorun fe, a so ro o se bi ohun ti Olorun o fe – As slow to send out as what God desires, together with as hard to send out as what God does non approve of. Ondo people, similar other Yoruba ethnic groups, have got many deities that they regard as messengers of “Olorun”. They believe that since it is non possible to consider God owing to the distance betwixt Him together with humans, sacrifices could live made through the smaller deities to Him. Among the deities worshipped inward Ondo are Ifa, Sango together with Ogun, to call just a few. But the most pop is Ogun. We shall focus attending on Ogun worship as a pop faith inward Yorubaland inward full general together with inward Ondo, inward particular. Nevertheless, it volition live necessary to highlight the origin of Ogun inward monastic say to
enrich our knowledge of this deity.
Origin of Ogun
Many myths together with legends be as to the origin of Ogun. Much of the knowledge of the deity is based on the fact that he was ane of the earliest divinities. He loved hunting together with was referred to as “Osin-Imole”, that is, the Chief amongst the divinities. He cleared the thick impenetrable way with his Fe implements for other the divinities when he was coming from sky to possess the earth. Being a ruthless deity, he lived inward seclusion at the top of the loma where he went virtually hunting. Tired of secluded life, he decided to move for a settled life, which he had rejected before on. He came downward from the hilltop inward a garment of burn together with blood but could non discovery an abode inward whatsoever community. So he borrowed fronds from the palm-tree together with headed for Ire where he was made king. Hence, the call Ogun Onire (Ogun, the Lord of Ire) was given to him.
The Christian Religion
The history of Ondo witnessed a important plow during the 2d one-half of the 19th century because the events that took spot had a far- fetching effect on the conversion process. The prolonged Yoruba civil state of war of the 19th century had serious bear upon on Ondo together with her people. There was an internal crisis inward Ondo, which led to a total breakdown of law together with order. This crisis gave Ile-Ife warlords the chance to bring together hands with the town’s dissenting forces to convey an goal to O ndo’s autonomy. The people fled to different places until 1872 when the British authorities sent captain
Goldsworth to set an goal to the civil strife, restored peace together with also restored Oba Jimekun to the throne together with encouraged the people to homecoming home.
The British did all these with the intent of creating merchandise route yesteryear ocean together with yesteryear Earth through Ondo to the other Yoruba hinterlands, thereby avoiding the danger precipitated yesteryear the escalating Yoruba civil war. Ondo was, as far as the Christian faith was concerned, a terra incognita together with hence Goldsworth conceived the thought of having a Christian mission inward Ondo. So, on March 29, 1875, David Hinderer, Hunsi Wright together with William Dada opened a Christian mission post. Rev. Phillip was the missionary inward accuse of Ondo, preaching inward whatsoever available opened upwardly infinite including the Oba’s palace together with C hief’s compounds.
Nevertheless, this does non hateful that conversion was sailing smoothly inward Ondo. No, it did run across some resistance especially after the people realized that the Church was having a negative bear upon on their traditional beliefs together with practices. They refused to give Earth for Church buildings. However, owing to Philip’s display of diplomacy, he was able to overcome the obstacle. The initiative of all Church was dedicated on 3rd May 1881. Thus Ondo became a relatively rigid mission pump with schools built to educate the children together with converts. No wonder then, Ondo people are highly educated. Today, at that spot is hardly whatsoever street inward Ondo where ane volition non discovery a professor. Ondo people viewed the coming of Christianity as an of import turning dot inward their lives. The forced exile for 30 years had a devastating effect on their morale. With the advent of Christianity, at that spot was social restoration together with lasting peace.
It is no wonder together with so that Ondo people have got their ain ethnical canticle that expresses the unique experiences, inward Ondo history. While the tribal canticle of other Yoruba subgroups are grounded on folk beliefs together with traditional experience, Ondo’s canticle is based on the conversion experience; an sense defined as a novel life nether the banners of Christianity:
Bi ola, bi ola oo Luxuriant, colourful together with majestic
Adodo fusi s’eti omi Like the bloom blooming yesteryear the river bank
Jesu ma fusi s’ Ondo So did Jesus (Christianity) flourish on Ondo soil.
Ola ma ti b’okan w’aiye oo ee Greatness is non the preserve of ane source
Bi ola, bi ola oo Luxuriant, colourful together with majestic
Adodo fusi s’eti omi As a bloom blossoms yesteryear the river bank
Jesu ma fusi s’Ondo So Jesus has acquire a pride of Ondo town
Ola ma ti t’oke waiye o ee Our prosperity has come upwardly from above
Aiye wa sese wa gun oo ee Now our lives are organized.
Islamic Religion
Muslims constitute virtually 13% of the total population of the Ondo people whereas Christians constitute 73% as revealed yesteryear the population census of 1952. Gbadamosi notes that the initiative of all tape of the presence of Islam inward Ondo is contained inward Phillips’ diary of 26th Nov. 1880.
In comparing with the ascension of Christianity inward Ondo, the conversion to the Muslim faith was less successful. Muslim traders were in all likelihood the most important contributors to the increment of Islam inward Ondo. The Mus lims gained slow access through the eastern route to Ondo together with they were able to disseminate Islamic ideas together with doctrines to the people. It is worthy of banker's bill that the Muslim traders’ main purpose was business organisation but some of the traders considered themselves as instruments of
conversion together with as Islamic missionaries inward add-on to their normal business organisation vocation.
This phenomenon, as revealed inward Mukti Ali’s observation is non peculiar to Ondo. Says Ali:
"Islam does non preach an exhaustive magical charisma-to borrow Max Weber’s
term –belonging to the priest alone, as Christianity teaches, but it is yesteryear its
nature a missionary community. Because of the expansive missionary nature
of Islam, every Muslim is a propagandist of the faith."
The Ondo high Chiefs played of import roles inward the spread of Islam. It is interesting to banker's bill that despite the little numerical strength of the Muslim community inward Ondo, Christians together with Muslims are as represented inward the Chieftain shape because they embraced both religions.
According to Olupona, different the Christian religion, the Islamic faith did non clash with the already existing socio-cultural ethics together with norms of the traditional faith inward Ondo. They were allocated a slice of Earth where little pox victims were ritually buried. The spot was silent purified yesteryear Alfa Alimi. The twelvemonth 1888 marked the official commencement of Islam inward Ondo. Because this faith did non clash with the traditional religion, it enjoyed the back upwardly of the nobles together with chiefs of Ondo. This gesture enhanced together with encouraged the full general tolerance of the people. Olupona pointed out that Chiefs Sasere Ayotilerewa Awosika together with Lisa Anjanu Fawehinmi, though non Muslims directed the class of Islam right from its real beginning. These chiefs prepared the ground for the cordial human relationship betwixt Islam together with the traditional construction inward Ondo community.
The Ogun Festival inward Ondo
The Ogun festival is celebrated inward Ondo betwixt the months of August together with September every year. According to Olupona the preparation for the festival commences seventeen days before the actual Ogun hateful solar daytime at the appearance of the novel moon. At an early on forenoon ceremony inward the theater of Ayadi, the ritual specialist of Ogun populace worship, the upe (a traditional trumpet made from a long gourd) is sounded to notify the people of the on-coming festival. The audio of upe together with so becomes a mutual characteristic throughout the catamenia of the festival, which lasts vii days. The audio of the upe is real important because it carries messages which are sometimes gratis together with at other times abusive from ane youth to the other.
During the seventeen-day interval, the worshippers of Ogun get together inward groups to praise the divinity together with other yesteryear cultural heroes associated with him, such as Jomun Ila.
On a major marketplace day, which is nine days before the festival, the king’s emissary makes the official proclamation of the ceremony. Many activities are normally carried out inward preparation for the festival, amongst which is the communal clearing of paths together with the repairing of bridges together with other footpaths. Five days to the festival, a few households perform a ceremony called aleho.
There are normally 3 parts to the ceremony – aisun ogun (night vigil), ogun ale (night ogun) together with ogun owuo (morning ogun celebration). The procession involves all traditional together with modern hateful solar daytime professionals together with guilds. Every possible professional person grouping inward Ondo – such as blacksmiths, medicine men together with women, drivers, hunters, tailors, barbers, to call just a few, participate inward this celebration. The only exceptions are in all likelihood civil servants together with white-collar workers. Most of them are normally dressed inward rags, palm- fronds with their faces together with bodies smeared with bluish dye, white pulverization together with or charcoal. Some, however, utilisation that catamenia to demonstrate affluence together with nobility yesteryear wearing unusually beautiful multicoloured outfits.
The Osemawe is non left out of this festivity. He normally leads the early on forenoon procession. He wears a beaded crown that covers his whole confront with white sheet tied on his left shoulder over his agbada (flowing gown). Others such the high chiefs, medicine men together with other trades men follow the king’s procession. Every professional person demonstrates his trade. The most esteemed grouping is the traditional medicine men referred to as oloogun (medicine people). They are attired inward medicine
garments laced with all kinds of frightening herbal substances. This grouping normally engages immature schoolhouse children to write signposts, which display the call of their pedigree together with praise names, some with warnings written inward proverbs together with the metaphorical magico-medical expertise of the oloogun. This serves as a alert to the full general public. The next are examples of such signposts:
i). Eni ti o ba fi oju ana wo oku
He who looks upon today’s dead with the same eyes that saw the living.
ii). Ebora a bo l’aso.
Will have got his clothe removed yesteryear the spirit.
iii). Ati pe eni ti oju eni ti ju eni lo.
He who is higher upwardly ane is higher upwardly one.
iv). Bi uya lila ba a gbonen sanle.
If ane is brought downward yesteryear large trouble.
v). Kekee a ka gun oiho onen
Smaller problems come upwardly up too.
vi). Opekete ndagba
As the palm-tree grows up,
vii). Inu Adama nbaje
The palm vino tapper becomes sad
viii). Ase i s’amodoun
Many happy returns of this festival
ix). Ogun ye moment ye
Ogun lives together with I live too.
When Ayadi ushers Ogun in, he must sacrifice dogs (aja) together with tortoise (aghon) together with pour libations at the shrine of Ogun. It is the full general belief inward Ondo that a domestic dog is Ogun’s favourite meat. Thus during Ogun festival, dogs are normally mercilessly immolated. The Ondo people do non inward whatsoever way regard a domestic dog as a pet as the western people do. Ondo people seldom consume domestic dog meat but they often sacrifice dogs to appease Ogun. Hence, their neighbours nicknamed them Ondo aj’aja that is, Ondo the domestic dog eater. The sacrifice of dogs is the climax of the ritual together with yesteryear this, the blood flows
into the shrine.
Ogun is the total of Ondo’s pop faith for many reasons. During O gun festival, every department of the club is represented. It is only during this festival that children, domestic servants, foreigners, artisans, traditional circumcision doctors, religious together with political authorities perform as devotees of Ogun. As the divinity is tied to professionalism, everybody participates. For example, warriors, blacksmiths, traders together with fifty-fifty women who hardly participate inward other Ondo festivals play real important roles inward these festivities. Certainly, it is a fourth dimension when women-dominated professions such as traditional medical paediatrics (alagbo omode or olomitutu) together with women’s marketplace associations display their wares together with advertise their profession.
Furthermore, during this festival, people demonstrate their indebtedness to Ogun as the founder of Fe together with metals, which are essential ingredients for technological development. It should live noted that sacrifices are made to ogun from fourth dimension to time, specially whenever a journeying is going to live undertaken. It is non surprising together with so that the importance together with fierceness of ogun is captured inward this proverb:
“Onen yo ri ibi ogun ti gbe’je de sa eyin jija e fa i”. (Whoever sees ogun where it is taking blood together with does non run, sure enough has employment with his heels).
It should also live emphasized that Ogun festival serves as an occasion whereby the retentiveness of deceased ancestors together with cultural heroes are commemorated. The worshippers of Ogun proclaim O gun’s praise-names as follows:
Ogun lakaiye, osin imole
Ogun, the rigid ane of the earth, Chief amongst the deities
Ogun alada meji, ofi okan san’ko, o fi Okan ye’na
Ogun, the possessor of 2 matchets; with ane he prepares the farm, together with with
the other he clears the road.
Ojo Ogun nti ori oke bo
The hateful solar daytime Ogun was coming downward from the hilltop
Aso ina l’o mu bora, ewu eje l’o wo
He was clothed inward burn together with bloodstained garment
Ogun onile owo, olona ola
Ogun, the possessor of the theater of money, the possessor of the theater of riches
Ogun onile kangunkangun orun
The possessor of the innumerable houses of heaven
O pon omi s’ile f’eje we
He has H2O inward the theater but takes his bathroom with blood
Ogun awon l’eyin ju, egbe lehin omo orukan
Ogun whose eyeballs are rare (to behold), protector of orphans
Ogun m’eje l’ogun mi
There are vii ogun who belong to me
Ogun Alara ni igba’ja
Ogun of Alara takes dogs,
Ogun Onire a gba’ gbo
Ogun of Onire habitually takes rams
Ogun ikola a gba’ gbin
Ogun of surgery habitually takes snails
Ogun Elemona nii gba esun ’su
Ogun Elemona takes roasted yam
Ogun a ki’run ni iwo agbo
Ogun a ki’run habitually takes ram’s horn
Ogun gbena gbena eran awun nii je
Ogun of the artisans eats the flesh of tortoise
Ogun Makinde ti d’ogun l’ehin odi,
Ogun Makinde has acquire the ogun after the metropolis wall
Nje nibo l’ati pade Ogun?
By the way, where did nosotros run across Ogun?
Influenza A virus subtype H5N1 pade ogun nibi ija.
We met ogun inward the battlefield
Influenza A virus subtype H5N1 Pade Ogun nibi ita
We met Ogun at the junction
Influenza A virus subtype H5N1 pade re nibi agbara eje naa
We also met him at the puddle of blood
Influenza A virus subtype H5N1 gbara eje ti i de ni l’orun bi omi ago
The puddle of blood that reaches the cervix similar a loving cup of water
Orisa t’o ni t’ogun ko to nkan,
Whichever divinity regards ogun as of no consequence
Influenza A virus subtype H5N1 f’owo je’su re nigba aimoye
Will consume his yams with his hands (without a knife) times without number.
E ma b’ogun fi ija sere
Do non joke virtually state of war with ogun
Ara ogu kan go-go-go-
Ogun is anxiously waiting to strike.
Late HRH Oba Michael Elumaro Olahende II The Ahaba of Ajagba Kingdom inward ondo
Traditional Games In Ondo Ekimogun Kingdom
There are many ways of passing fourth dimension inward Ondo Ekimogun Kingdom. Males, Females, Adults, Children together with the Aged have got their different pastimes. The games adults play are different from those children. While adults normally play Ayo-Lopon game, the children have got as ane of their favorites, the game Lako.
LAKO: Generally, Lako is both an indoor together with outdoor game. It is mostly a game played yesteryear immature girls together with boys betwixt the ages of nine together with seventeen. Lako tin live played yesteryear people of the same historic catamenia grouping as good as mixed. That is a manly individual together with a woman individual tin engage ane some other inward playing the game. It is a game that requires high flat of concentration. An private tin also play it. What is required is a set of either half dozen pieces of ISE, PALM KERNEL NUTS or PEBBLES each virtually the size of a cube of sugar.
The game balls, half dozen inward number, must live ane that a player’s palm tin obtain together with hold. In playing Lako, the rounds are determined. Five rounds brand ane set. The rounds get with the holding all the half dozen items of game inward the palm together with splash-throw them on the play board. The play board is normally on the flooring or on a mat. One of the game’s play items is proven yesteryear the plow players. In the commencement round, the thespian volition throw the game item on mitt upwardly together with must successfully pick ane of the 5 game balls as good as take handle of the ane thrown up. This, the thespian must repeat 5 times inward the initiative of all round. If inward the class of the circular or whatsoever circular at all, the thespian failed to take handle of or pick without touching some other ball, the thespian is dead set according to the rules of the game. Picking a thrown upwardly game ball without touching some other game ball is a piddling fleck difficult. Sometimes when the game is played on a mat, player’s hands must non touching the mat. If the thespian does, he or she volition live defendant of having touched the ball. Often, the game may come upwardly to some abrupt goal as a resultant of the accusation together with denials.
The ever vigilant eyes of the thespian next inward line when the play is dead yesteryear ane thespian is ever eager to telephone recall a play dead with the most piddling error on the portion of a player. In many cases, it is only a 3rd oculus witness that calls the game dead when the contesting players are at logger head. But ane time a thespian successfully picks the game balls inward the initiative of all set round, he or she automatically continues to the stage of picking 2 balls at a fourth dimension together with must live able to take handle of the ball that has been thrown up. The procedure together with so goes to catching the upwardly ball together with picking 3 balls, together with also getting to four, together with 5 balls to goal the initiative of all circular set. At this point, the successful thespian is regarded as having bought a house. The theater bought is depicted yesteryear a stuff item. The stuff item is what signifies to a spectator mate who is leading the player. Some parents do non allow their children to play Lako with those they consider troublesome or whose parents are troublesome. However, many children do non take heed to their parent’s warnings when they are interested inward playing Lako. Entrepreneur mothers especially do non wishing their children to live engage inward Lako because, their children, rather than move virtually their businesses of selling volition either live watching the game or playing it. As a result, they would non have got made the expected sale. Usually, they would live admonished together with punished.
AYO-LOPON: Ayo-lopon is an old historic catamenia game that is by together with large played yesteryear males or females adults. Only 2 people tin play the game at once. The Ayo-lopon which is SEEDING BALLS used for the game is made from special seeds of the rope tree called yesteryear the call given to the game (Ayo). Opon is the call given to the playing board of the game. No less than forty-eight pieces of the Ayo Seeds are required for the games play board. The board is normally virtually ane human foot inward length together with 3 inches inward breadth. The games board is carved into it a set of half dozen 2 equal size depth holes facing ane another. The Ayo Seeds are placed into each of the half dozen 2 equal size set of holes inward groups of 4 pieces each. This adult game demands as much concentration as the chess or draught games. The attending required inward this game is quite enormous together with takes a lot of fourth dimension before a circular game is concluded yesteryear many who are experienced together with are considered to live masters of the game. In playing the game, the 2 players are ever seated comfortably with the Opon Ayo placed betwixt them with the players sitting inward a face-face formation.
The Opon Ayo betwixt the players makes a formation of the plus sign of the arithmetic’s tabular array spell the rules of the game are that players get playing clockwise. The thespian makes the commencement moves inward the play yesteryear taking whatsoever of the 4 pieces of the Ayo inward ane of the half dozen holes on his or her side of the game board together with putting each of the Ayo inward only some other game board hole inward attempts to constitute what is called ODU. Sometime, the displace volition backfire on the thespian setting upwardly the strategy because it is a real large gamble. Influenza A virus subtype H5N1 lot of strategy moves are planned to live executed inward the class of playing a circular of the game. For the purpose of understanding, at that spot is a PLAYER “A” together with at that spot is PLAYER “B”. As a PLAYER “A” makes his or her moves, the moves are pure calculation of what volition live the exact moves of PLAYER “B”. Should PLAYER “B” displace toward directions different from the expectations of the thoughts of PLAYER “A”, together with so PLAYER “A” must move dorsum to the drawing board of his or her addition of the knowledge together with sense of PLAYER “B”.
At every measuring of the way inward the playing of the game of Ayo-Lopon, the thought is to live able to win or capture the most numbers of the Ayo Seeds on the spot side of your opponent. Your opponent is also trying to win to a greater extent than of the Seeds on your side each of the Players tin only win either 2 or 3 Seeds at ane play plow together with move. For example, if PLAYER “A” has 3 Seeds on his or her spot side, for that Player to live able to have got a successful play turn, PLAYER “B” must have got at least, ane Ayo Seed inward a hole on his or her spot side. If this is the case, PLAYER “A” volition goal upwardly with at to the lowest degree 2 Seeds to take spot from that play turn. Also, if at that spot were 2 Seeds there, he or she volition goal upwardly winning 3 Seeds. But if at that spot were already 3 Seeds inward the hole, the play plow is an unsuccessful play turn. No ane tin win 4 Seeds or ane Seed. The amend the PLAYERS are non hard to spot yesteryear spectators of the homely game. The winner at the goal of each circular of play depicts the looser with an identifying object. Better still, the spectators tin only adopt the greeting tilt that apply to most adult game play settings MOH KUN TA O agency I greet the play master. It is the master copy take heed that normally responds with OTA E JE, OPE LE FOHUN agency the master copy is responding the fools take heed cannot respond.
500 years of the Osemawe Dynasty
In the rails on Ondo inward a tape album featuring diverse kingdoms inward Yorubaland, Chief Commander Ebenezer Obey invited listeners to bring together him inward saluting the people of Ondo Kingdom. It is fourth dimension to sing that vocal again:
E ba mi ki˜mogun oo ee,
Ondo oo, Ondo ee,
E ba mi ki˜mogun oo ee.
Osemawe of Ondo, VC together with lisa of ondo
At no fourth dimension inward Ondo history has the vocal been to a greater extent than appropriate than at nowadays as the people celebrate the 500th anniversary of the Osemawe Dynasty. The celebration at ane time raises an of import question: How many kingdoms inward Yorubaland tin boast of a genealogical tape of 500 years? And what does such a tape tell us virtually Ondo people together with their dearest of teaching together with tape keeping? Could this have got been the motivation for the establishment of the famous Nigerian Weekly Law Reports yesteryear ane of their sons, the belatedly Chief Gani Fawehinmi?
I have got studied the Osemawe genealogical tree together with could non assist but marvel at its completeness. It names every Oba together with the duration of their reigns since Oba Pupupu virtually 1510. In trying to spot Ondo kingdom within World History during that decade, I discovered that was the decade when King Francois I of French Republic together with King Charles V of the Holy Roman Empire (also Carlos I of Kingdom of Spain of the Castilian Empire) signed the treaty of Noyon, yesteryear which French Republic abandoned its claims to the Kingdom of Naples. Coming to Africa, it was the same decade that Arab Republic of Egypt was conquered yesteryear the Turks of the Ottoman Empire. The ornament of the Christmas tree has also been traced to that decade, just to 1510, when Oba Pupupu began his reign inward Ondo Kingdom. That is how deep Ondo people have got traced their history.
High chiefs of Ondo
This historical depth underscores the significance of the two-week celebrations, which kicking off on Saturday, July 3, with a town parade, together with goal with an interdenominational service on Sunday, July 18. The celebrations volition overlap with the annual Odun Oba, a special celebration of the throne, slated for July 4 through 13. Other highlights of the 500th celebrations include a musical concert (July 7), afforestment (July 10), launching of Ondo Heritage Museum (July 10), treatise on the evolution of Ondo kingdom (July 15), launching of Ondo City Vision 2015 (July 16), a royal banquet (July 16), together with inauguration of Honorary Chiefs (July 17).
Masterminding the celebrations is His Royal Majesty, Alayeluwa, Oba Victor Adesimbo Adenrele Ademefun Kiladejo, Jilo III, the Osemawe together with Paramount Ruler of Ondo Kingdom. Starting with Oba Pupupu inward the early on 1500s, Oba Kiladejo is the 44th Osemawe of Ondo together with the 3rd from the Jilo line of Okuta Ruling House. His predecessor inward that line, Jilo II, otherwise known as Arojojoye Oba Pupa, ruled betwixt 1926 together with 1935. The Okuta Huling House descended straight from Oba Luju, ane of Oba Pupupu‘s sons, who reigned betwixt 1561 together with 1590. Oba Luju‘s 4 sons ruled after him inward monastic say of seniority, each establishing a ruling house. However, ane of the 4 ruling houses, led yesteryear Oba Liyen, terminated inward 1702 because at that spot was no manly individual kid to move on the ruling house.
Osemawe together with Lisa of ondo
The higher upwardly brief capsule of the Osemawe Dynasty belies the complexities together with intrigues within the dynasty over the yesteryear 500 years. There have got been highly charged competitions for the throne across together with within the ruling houses. In recent times, those competitions have got led to protracted legal tussles. However, the Ondo throne has held its ain over together with higher upwardly competitions together with tribulations. Today, the Ondo throne is a beacon of hope for traditional institutions inward our land.
Ondo people themselves have got held their heads high inward Ondo State, Nigeria, together with fifty-fifty beyond. Their populace paradigm may have got been constructed around Ogun together with Obitun festivals, high fashion, together with asun (roasted caprine animal meat). But brand no error virtually it: Ondo people also excel inward hard work, entrepreneurship, together with professional person training, especially inward medicine, engineering, law together with business. Many universities together with hospitals inward Nigeria have got benefitted from the knowledge of professors together with doctors from Ondo town.
Above all, Ondo people are known to live real proud of their town, menage unit of measurement lineage together with culture, specially their dialect of Yoruba. That‘s why it is often said that you lot could take an Ondo human being away from his town but you lot could non take the Ondo dialect away from him. They are widely known today as Egin just for the dialect. They talk it with so much gusto as if they do non part it (with slight variations) with speakers from Idanre together with Ile-Oluji.
It volition live a grave error to persuasion the celebrations of the 500th anniversary of the Osemawe Dynasty as yet some other ariya (festivities), for which Ondo people are also noted. Rather, their true significance lies inward their objectives, namely, to celebrate the continued existence of Ondo Kingdom together with showcase its achievements over the centuries; to celebrate the people‘s civilisation together with to develop a permanency for its exhibition through the establishment of a museum; to rally Ondo people worldwide for developmental support; together with to bring together the World inward the endeavor to ensure ecological residual through afforestment together with other eco-friendly activities.
These objectives must live understood within the context of major transformations within Ondo Kingdom, which Oba Kiladejo has embarked upon since his coronation inward 2006. Perhaps the most of import transformation, which is also the ground for other achievements, is the reign of peace together with maintenance of safety within the kingdom. On his coronation, Ondo kingdom was inward the middle of social together with political factionalism together with Earth disputes, which led to diverse safety problems. But Oba Kiladejo shrewdly managed the diverse crises together with resolved safety problems through innovative institutions; he carefully established committees together with diplomatic negotiations, involving chiefs, religious leaders, notable Ondo citizens together with officials of diverse safety agencies.
Oba Kiladejo‘s managerial skills came from previous executive experiences as a Medical Director together with as Chairman of diverse businesses, including Kilad Hospital Limited, which he established long before he ascended the throne. He also acknowledges the traditional tutelage he received prior to coronation. This is how the Kabiyesi himself set it inward an interview: â€The catamenia of my remain inward different traditional locations for virtually half dozen months … enabled me to larn how to live patient together with tolerant. The fine art of mediating was also learnedâ€.
He drew on these varied experiences to embark on innovative modernization projects inward monastic say to brand the Crown piece of work with the authorities together with the people for mutual benefit. He digitalised royal records, created a website for the Osemawe palace together with established Kiladejo Crown Foundation (KCF). Its mission is â€to leverage all available human, technical together with institutional resources nationally together with internationally towards the evolution of Ondo Kingdom, with the objective of alleviating together with mitigating poverty together with illness burden amongst the people of Ondo Kingdom together with its environsâ€. With computers inward the palace together with an Oba who reads newspapers daily, surfs the spider web together with communicates with his subjects via telephone, text messaging, together with e-mail, Ondo kingdom runs a modern bureaucracy within a traditional palace setting.
KCF‘s objectives together with those of the 500th anniversary of the Osemawe Dynasty let on a dynamic synergy betwixt traditional together with democratic institutions. Oba Kiladejo himself works mitt inward mitt with province together with local authorities officials to maximize appropriate economical rewards for his subjects. On the wellness front end for example, KCF‘s yesteryear activities complemented those of the province government. They included a wellness awareness lecture given yesteryear renowned cardiologist, Professor Oladipo Olujimi Akinkugbe, liberate handling for hypertensive patients, furnish of liberate spectacles to needy patients together with distribution of insecticide-treated musquito nets to citizens.
The Ondo instance shows that at that spot is silent a spot for traditional institutions inward our society. It also indicates the management of modifications needed for those institutions to piece of work effectively with democratic institutions. Surely, Oba Kiladejo has done his forebears proud with his activities together with these celebrations. It is only appropriate to closed this essay with oriki Osemawe, of which he is the electrical flow bearer: Aba-iye. Uku, Alase, Ekeji Orisa. Ugba gb‘omo la. Ajigwa jigwa ileke. Lewokun, Lewu woi woi, Lewu Aimojubomi. Alade nla. Wa d‘aigbo o.
Prof. Akinnaso teaches
Anthropology and
Linguistics at the Temple
University, Philadelphia,
United States.
Ondo human being together with manly individual monarch of Juju music, King Sunny Ade
King sunny Ade, Ondo royal with his African beats group
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