Info For Yous Ondo People: Wood Agriculturalist Yoruba Cocoa Farmers In Addition To Artists
The Ondo people are ancient forest-hunters, artistic brass-makers in addition to agriculturalist unique Yoruboid-speaking people that forms a sub-group of the larger Yoruba ethnic grouping of West Africa, specially inwards Nigeria in addition to the Republic of Benin. Ondo who are i of the largest subgroups of the Yoruba people are found in the southwestern component division of Nigerian State of Ondo.
Ondo women inwards their special occasion dress, courtesy vivimadecreationz
The Ondo kingdom which resides inwards Ondo State is found inwards the modern Akure in addition to Obokun Local Government Areas cast its boundary inwards the North spell Ilaje/Eseodo Local Government Areas cast its boundary inwards the South. In the East, it terminates at Owena River, which is inwards the Ifedore Local Government Area in addition to inwards 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 close 300 kilometers northeast of Lagos. It is situated inwards a wood part of Nigeria. According to 2006 Population Census data, the number of Ondo people inwards Ondo province is about 3,440,000.
Ondo people playing armpit drums at Ogun festival inwards Ole Oluji inwards Ondo State, Nigeria. Circa 1982. Courtesy Alan Denney
So she left with a large number of friends in addition to retinue to the site of the introduce Ode Ondo, in addition to so sparsely peopled past times a tribe named Idoko, in addition to in that location settled, hence the term " Ondo," signifying the
" Settlers." The people of the district knowing who the strangers were, yielded them ready obedience, in addition to the strangers became rulers of the district. Probably it was from this fourth dimension infanticide received its decease blow — inwards Yoruba Proper at least. It is said to linger silent at Akure in addition to the next regions, but as a rule, inwards ancient times, whatever the custom set or discountenanced at the Metropohs, the effect thereof was apace felt all over the country.
The Ondos are sometimes classed amidst the Ekitis but that is hardly right ; although lying at the border of the Ekitis, they are truly a mixture of Qyos in addition to Idokos, in addition to their sympathy is
with all." (Johnson, 1921).
In the 2d version recorded past times 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 ease 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 in addition to the humiliation meted on Udo troops past times the Republic of Benin troops. He launched an assault 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 in addition to 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) inwards Benin. Egharevba farther claimed that Ondo was the contracted cast 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 in addition to Ondo people part numerous cultural heritages especially religious in addition to ethical practices. Ondo people rejected the to a higher topographic point versions outright on the ground that the foremost ruler of Ondo dry soil was Oba Pupupu whom documented in addition to authenticated history has been identified as i of the twin daughters of Oduduwa of Ile-Ife, who was the manlike mortal parent of Yoruba race.
Odno men blowing a horn
In the 3rd version, which is also accepted past times all Ondo people in addition to was narrated to J. K. Olupona inwards his 1992 study "Kingship, Religion in addition to Rituals inwards a Nigerian Community: Influenza A virus subtype H5N1 Phenomenological Study of Ondo Yoruba Festivals," it was claimed that i of Oduduwa’s wives gave nascency to a set of twins inwards 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 in addition to 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 past times Ija) close Ile-Ife in addition to they stayed in that location for sometime. Thus component division 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 topographic point non far from the introduce Ondo town where Yangede welcomed them.
The novel comers were inwards Epe for many years until a hunter was sent to appear for a to a greater extent than suitable in addition to permanent topographic point for the domicile of the people. As the hunter went close inwards the bush, he sighted some smoke in addition to went towards its direction. He met Ekiri, i of the autochthons of the land. Then the hunter went dorsum to Epe in addition to informed the people that he had discovered a suitable topographic point of abode. In monastic enjoin to discovery the prospect of the novel place, Ifa oracle was consulted in addition to 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 in addition to proceeded on their journeying according to the instructions of Ifa in addition to arrived at the introduce hateful solar daytime constabulary headquarters inwards 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 in addition to civil rights lawyer, pol in addition to a Senior Advocate of Nigeria (SAN).
In utter amazement, the people exclaimed “Edo du do!” which agency inwards Ondo dialect “the yam stake could non displace into the ground”. Hence the people settled in that location in addition to the holler Ondo was coined from Edo du do. In fact upwards till today, Ondo is silent beingness referred as Edo do past times some indigenous Ondo people. Further, Edo (yam stake) is upwards to the introduce day, a rattling significant component of the cultural inputs inwards yam farming inwards Ondo land. On arrival at Ondo, the novel comers met 3 groups of indigenes spread throughout the land. They are Ifore, Idoko in addition to Oka. Having recognized the royal characteristic of the novel comers, these indigenous inhabitants conceded the say-so to dominion over the territory to the novel arrivals without whatever struggle. Pupupu, Oduduwa’s twin fille became the foremost ruler inwards 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 to a higher topographic point legend, it could live inferred that Ondo people descended from Oduduwa, the manlike mortal parent of the Yoruba people. It cannot live disputed that Osemawe originated from the aspect Ese omo re. This version of the origin was accepted as the true origin of Ondo. The Egharevba’s business concern 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 can live found to substantiate his claim.
Drumming is a rattling important component division of Ondo social in addition to religious life. It is a hereditary line of piece of work inwards all Yoruba towns, Ondo itself inclusive. Ondo traditions are kept live through their skill. The drummers are referred to as aayan.
Cowries abound inwards Ondoland fifty-fifty though its a wood belt. It is said that before the introduction of the European currency, the medium of substitution inwards Ondo was the cowry shells, oho eyo. Cowries are silent beingness used inwards many parts ofOndo today for ritual purposes. The improvised banking concern of old inwards Ondo was the pot as in that location were no banks inwards those days. The people used to relieve their cowries (money) past times putting them inwards pots in addition to burying them inwards cloak-and-dagger places especially inwards 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 past times the fashion inwards which succession to rights is traced non solely or fifty-fifty predominantly inwards the manlike mortal line but inwards both manlike mortal in addition to woman mortal lines. Educated Ondo today adopt the personal of the manlike mortal parent or paternal grandpa as their ain surname, in addition to intend that this surname shall live borne past times their agnatic descendants inwards the English linguistic communication fashion. But, traditionally, the Ondo homo is saluted with oriki (praise names) of as many of the ancestors from whom his descent is recognized, whether inwards manlike mortal or woman mortal line.
Ondo homo 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 inwards the manlike mortal 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 homo traditionally worshipped a deity discovered for him Ifa divination in addition to non necessarily associated with a descent group.
Geographical Location
The Ondo kingdom, which is located inwards the tropical pelting wood belt of Nigeria, occupies an expanse on latitude 706’ inwards the North in addition to longitude 4050’ inwards the East. The modern Akure in addition to Obokun Local Government Areas cast its boundary inwards the North spell Ilaje/Eseodo Local Government Areas cast its boundary inwards the South. In the East, it terminates at Owena River, which is inwards the Ifedore Local Government Area in addition to inwards 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 close 290 metres to a higher topographic point body of body of water level. The bulk of the people reside inwards Ode-Ondo, the uppercase of the kingdom. Ondo is located inwards the damp tropic within the tropical pelting wood in addition to the southeasterly current of air blows through the part throughout the meliorate component division of the year.
The cooler dry out continental air from the due north abounds during the months of December, Jan in addition to Feb of the year. There are many valuable timbers inwards the wood such as iroko, mahogany, opepe, afara, obeche, in addition to olofun to refer 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 slap-up farmers. They cultivate nutrient crops such as yams, cassava, maize, cocoyam, rice in addition to beans. Ondo elders believe that no dry soil tin can 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 in addition to palm produce. These collectively constitute the people’s agency of economical support. It is non surprising that because of the importance of cocoa inwards 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 i 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 inwards Okitipupa, Ilaje, Ọwọ, Ikarẹ, Ṣagamu, in addition to parts of Ijẹbu.
South-East Yoruba was in all probability associated with the expansion of the Republic of Benin Empire after c. 1450 AD. In contrast to NWY (North-West Yoruba dialect), lineage in addition to descent are largely multilineal in addition to cognatic, in addition to the partitioning of titles into state of war in addition to civil is unknown. Linguistically, SEY has retained the /gh/ in addition to /gw/ contrast, spell it has lowered the nasal vowels /ịn/ in addition to /ụn/ to /ẹn/ in addition to /ọn/, respectively. SEY has collapsed the 2d in addition to 3rd mortal plural pronominal forms; thus, àn án wá tin can hateful either 'you (pl.) came' or 'they came' inwards SEY dialects, whereas NWY for illustration has ẹ wá 'you (pl.) came' in addition to wọ́n wá 'they came', respectively. The emergence of a plural of abide by may have got prevented coalescence of the ii inwards NWY dialects.
History Of Ondo Kingdom
Sitting amidst the thickly forested planes that characterize southwestern Nigeria are the towns in addition to communities that brand upwards the Ondo Kingdom. Located some 300kilometres to the north-east of Lagos, Nigeria's economical nervus centre in addition to 45 kilometres due west of Akure, the Ondo State capital, the Kingdom is easily reached past times route from all parts of the country. The Ondo people are i of the largest Yoruba subgroups, situated inwards the eastern component division 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 whatever important departure from those of other towns in addition to communities peopled past times the Yoruba of south-westernNigeria, who are virtually agreed on the mutual paternity of Oduduwa. However in that location exists still, as inwards most historical collections, close 3 separate accounts that explicate the origin of the Ondo people. While the people of the Kingdom, almost inwards unison rejected a version that links its origin to the Old Republic of Benin Kingdom inwards introduce hateful solar daytime Edo State, as beingness the innovation of its proponents, in that location seems to live some flat of convergence on the other ii accounts which line the origin of the people to Ife in addition to Oyo respectively. While an outright innovation of whatever 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 inwards the origin from either Oyo or Ife. But on a broad outlook, the ii accounts seem to dot towards the same direction, as those inwards Oyo originally migrated from Ife, the ultimate source of all Yoruba.
Oduduwa, the progenitor of the Yoruba was i 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 past times that championship to date. Oranmiyan, i of the xvi sons of Oduduwa who left Ile-Ife, in all probability out of sheer ambition or mere adventure, was the foremost Alaafin of Oyo in addition to the manlike mortal parent of Oluaso, who gave nascency to Pupupu, the foremost paramount ruler of Ondo Kingdom.
Ondo Cultural troupe
Pupupu, a female, was i of the twin children of Oba Oluaso, who was said to have got reigned inwards Oyo inwards the 15th Century. The other twin, a male, was named Orere. Twin nascency inwards those days was considered an abomination in addition to a unusual phenomenon, esemawe, as a historical source interpreted it. Conventionally, the twins in addition to their woman parent were instantly position 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 i of the favourites of the King, her life in addition to those of the twins were spared. They were even so with an entourage of slaves nether the guidance of a hunter called Ija, sent out of the palace with a beaded crown in addition to an Akoko tree, signifying their royalty. Those were to accord them the dignity in addition to the reverence due to royalty. Again, their manlike mortal parent against the tradition of multi tribal marks of Oyo, incised ii long tribal marks, i 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 whatever 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 topographic point called Epin, close Gbere, whose inhabitants were referred to as Ibariba. They were good received in addition to catered for until the decease of Oba Oluaso inwards 1497. They headed dorsum to Oyo when the succeeding Rex did non care for them fairly, but Onigbogi, the reigning Rex had to send them dorsum to a virgin dry soil compassed close past times Ife, Ijesa, Ekiti, Ado(Benin) in addition to Ijebu communities. They later got to Igbo Ijamo (the wood discovered past times Ija). The grouping evidently stayed inwards this topographic point for some time. Eventually they found lgbo Ijamo dangerous in addition to so continued their journeying eastward, until they finally got to a topographic point called Epe, non far from the introduce Ondo town.
They were inwards Epe for many years in addition to as they journeyed on, they passed through a colina which is today known as Oke Agunla in addition to i of the communities that brand upwards the introduce hateful solar daytime Ondo Kingdom. From this hill, they spotted some smoke in addition to headed inwards its direction. There they met a homo called Ekiri i of the original inhabitants of the area. The Ifa oracle, as was the usual practise 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, in addition to wherever the stick didn't bond with the land, they were to settle.
The grouping left Epe in addition to proceeded as instructed past times the oracle until they got to a topographic point where the yam stake did non penetrate the ground. The grouping chorused inwards 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 inwards Ondo, they met the Ifore, the Idoko in addition to the Oka people. These indigenous inhabitants recognized the royalty of the novel arrivals in addition to readily ceded to them the say-so to dominion over the territory. And inwards due course, the original inhabitants of Ondo were assimilated into the civilisation of the novel comers. It remains a reference dot even so that the Idoko in addition to Ifore settlers silent maintain a form of separate political construction which is akin, inwards many respects, to that of the larger Ondo community. As fourth dimension went on, the people spread to cast other settlements similar lgbindo, lgbado, llu-nla, Odigbo, Ajue. Igunsin, etc.
By in addition to large, the Ondo people silent regard Epe, a relatively little town, 7 miles from Ondo, on the Oke-lgbo road, as their original town (Orisun), from where they migrated to their introduce location. Up until now, many Ondo festival in addition to rituals have got Epe as their source. Pilgrimages are sometimes made to Epe for some of the festivals. Historical business concern human relationship also has it that at the demise of the Osemawe, his caput was commonly buried inwards Epe spell the remaining component division of his trunk was inwards Ondo.
It is also worthy of greenback that a historical business concern human relationship holds that the twin blood brother of Pupupu, truly settled downwardly inwards Ile-Oluji in addition to became its foremost traditional ruler. This may also explicate the unopen link betwixt Ondo in addition to Ile-Oluji, who are truly descendants from siblings of same parentage.
Ondo State, Nigeria was created on 3 Feb 1976 from the onetime Western State. It originally included what is at nowadays Ekiti State, which was split off inwards 1996. Akure is the province capital.
The province contains 18 Local Government Areas, the major ones beingness Akoko, Akure, Okitipupa, Ondo, in addition to Owo. The bulk of the state's citizens live inwards urban centers. The large regime universities inwards Ondo province are the Federal University of Technology Akure, Akure in addition to the Adekunle Ajasin University, Akungba/Akoko.
The Ondo Kingdom retained independence from other regional powers until the 19th century when push clit per unit of measurement area from expanded European contact in addition to crisis inwards Yorubaland caused political crisis. With the expansion of the Atlantic slave merchandise in addition to large scale population displacement inwards Yorubaland, the political life of the Ondo Kingdom changed. Prior to the 19th Century, Ondo was unusual inwards the part for their council scheme in addition to or the relatively opened upwards dry soil tenure principles. The council scheme rotated leadership amongst houses in addition to in that location was some important political status given to women, who had their ain council which consulted with the men's council (a role disputed past times others). The Ondo dry soil tenure regulation was that all dry soil was belongings of the king, but that whatever homo could farm it as long as he obtained permission from the leader of the nearest community. However, with increasing push clit per unit of measurement area related to population motility inwards Yorubaland in addition to increasing relevance of the slave trade, much of this changed. Political in addition to economical ability changed from hereditary lineage in addition to access to dry soil holdings to focused primarily on slaveholdings. The resultant was large scale conflict inwards the Ondo Kingdom from 1845 until 1872, a flow with rapid regime change, wars with other regional powers, important violence, in addition to modify of the uppercase metropolis 3 times. During this period, worship of Orisha spread widely, leading to human sacrifice (often of slaves) inwards monastic enjoin to seek in addition to cease the disorder.
Juju music maestro, King Sunny Ade whose existent nameSamuel Adeniyi Adegeye is of Ondo descent
When Christian missionaries started to displace into Yorubaland inwards the later one-half of the 19th century, Ondo was considered a large, forest-based kingdom. However, missionaries largely focused on the other areas inwards in addition to 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 inwards the Christian tradition. However, inwards 1870, John Hawley Glover, the administrator of the British Lagos Colony began focusing efforts on the kingdom of Ondo, largely to create choice merchandise routes to Lagos. In 1872, Glover helped negotiate a peace treaty betwixt Ondo in addition to Ife who had been hostile for a number of years which allowed expanded merchandise betwixt Lagos in addition to Ondo. Missionary operations began inwards 1875 throughout the Ondo Kingdom.
The Osemawe of Ondo made an understanding on 20 Feb 1889 with the Governor of the British Lagos Colony past times which unloose merchandise was guaranteed betwixt Ondo in addition to the colony, in addition to disputes would live referred to an arbitrator appointed past times the governor for resolution. In 1899 an monastic enjoin inwards council was issued to extend the Lagos protectorate over Yoruba land, making Ondo formally dependent area to the British crown.
During the political turmoil of Nigeria inwards the early on 1980s, Ondo was the site of large scale political violence in addition to members of the royal lineage were killed.
The kingdom survived nether colonial dominion in addition to subsequent independence, in addition to the coronation of the 44th Osemawe, Oba Victor Adesimbo Ademefun Kiladejo, on 29 Dec 2008 was a major event, attended past times many dignitaries
The ethnic composition of Ondo State is largely from the Yoruba subgroups of the Akoko, Akure, Ikale, Ilaje, Ondo, in addition to Owo peoples. Ijaw minority (such as Apoi in addition to Arogbo) in addition to Ilaje populations inhabit the coastal areas; spell a sizable number of the Ondo State people who utter a variant of the Yoruba linguistic communication similar to Ife dialect reside inwards Oke-Igbo. These people are also Yorubas.
Ondo State Cultural Troupe
Ondo State contains the largest number of world schools inwards Nigeria - over 880 primary schools in addition to 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 ii 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 i of his slaves to avenge his death. Shortly after the Oba’s death, Kulajolu, the slave, left the palace to found a competition province inwards Igbodan, from where he waged many
wars on Ondo. Influenza A virus subtype H5N1 goodness number of Ondo citizens ran away from their homes in addition to took refuge inwards surrounding villages such as Ajue, Igbado in addition to 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 fright of beingness taken captive past times 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 past times 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 principal to the Oba inwards Ondo traditional system. He was even so attacked past times 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 inwards Ondo, the throne became very
weak in addition to was susceptible to some other civil state of war nether the reign of the next Osemawe, Afaidunjoye (the i 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 assault on them with the assist of Ife in addition to Ilesa. His ground forces was camped at Oke-Igbo in addition to attacked only from Aise. The nub of his troop that came from Ife made upwards the foremost colonists of Oke-Igbo. That is why, despite the fact that Oke-Igbo is a major town inwards Ondo State, less than ix kilometres from Ondo, it remains culturally an Ife town, inwards spite of its
geopolitical location, which falls within Ondo.
The Ago versus Ondo battle, which claimed many lives from both sides ended upwards inwards a fiasco. Ago fled to Ile-Oluji, ix kilometres away from Ondo. At Ile-Oluji, Ago had a quarrel with Osokun, i of his soldiers. He was ousted out of Ile-Oluji with the assist of the Ile-Oluji people in addition to the combined grouping of dissidents from Ilesa, Oke-Igbo in addition to the forces of Ondo. He was finally captured at Oke-Igbo where he was thrown into the Ooni River.
The to a higher topographic point civil wars inwards 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 in addition to vulnerable. Consequently the British had picayune or no resistance gaining access through Ondo into the hinterland to found merchandise links in addition to to set upwards 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 ii major occupations: farming in addition to trading which incidentally correspond to the partitioning of labour betwixt manlike mortal farmers in addition to woman mortal traders. The mainstay of Ondo’s economic scheme is agriculture. There are ii seasons inwards the year, the dry out flavor in addition to rainy season. These seasons correspond with the planting in addition to harvesting periods. The Ondo people have got ii types of farmland. They have got little parcels of land, which is commonly within a walking distance where yams, corn, cassava, beans in addition to vegetables are planted. This bundle of dry soil 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 in addition to rubber. The people build hamlets inwards the farm where they tin can remain for a calendar week or to a greater extent than depending on the quantity in addition to push clit per unit of measurement area of piece of work to live done.
As the villages in addition to hamlets developed, to a greater extent than people were accommodated in addition to people were able to remain longer on their farms. Some rich farmers built houses with corrugated Fe roofs. Influenza A virus subtype H5N1 principal was commonly appointed past times the Oba to supervise the farm areas. Such a principal would in addition to so locomote the “Oloja”, the caput of the area. Here again, a micro-sociopolitical set upwards is established to regulation the community. Such hamlets are commonly 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 unopen friends or historic flow grades on the farm. He inwards plough volition offering the same assistance to those who have got assisted him. This cooperative exertion expressed inwards the cast of labour substitution is referred to as owe. Influenza A virus subtype H5N1 Yoruba saying expresses this cooperative venture succinctly: Oni loni nje, eni a live l’owe, (Today is the hateful solar daytime for the i who has accepted to assist on farm work). Ondo farmers believe that they acquire a lot of piece of work done through participating inwards this cooperative enterprise. After the tillage of the farmland, a portion of it is commonly divided amidst the farmer’s wives who are non engaged inwards trading activities on which they volition cultivate less labour-intensive crops similar pepper, cassava in addition to vegetables. Each married adult woman takes attention of the planting in addition to weeding. However, it is non unusual for Ondo women to cultivate cash crops especially on farmlands inherited from their parents. The crops are commonly reserved for household unit of measurement consumption. Nevertheless, the wives are the sole marketers of the excess crops from their husbands’ farm spell the caput of the household unit of measurement sells the cash crops. As before mentioned, the 2d mainstay of Ondo economic scheme is trade, which is carried out past times women. Among the articles of merchandise are aso oke (woven material), iyon (coral beads) in addition to mats. These articles are sold inwards the market, “Oja” or “Ugele”. The practise of women inwards merchandise has locomote religious, social functions in addition to of economical significance.
Brass making: Another rattling of import profession is brassmaking, (ude). This profession is peculiar to Ifore, i of the original groups of Ondo settlers. These people were specialists inwards brass production. It was acknowledged that they had the best guild scheme inwards Ondo. No wonder in addition to so i 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 rattling proud of their achievements inwards brass work. In fact archaeological excavations carried out supported this claim. Nevertheless, few references to this antique arts and crafts are silent found inwards 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 in addition to barbing have got replaced these traditional guild groups. They all have got similar modus of operandi, most especially inwards their cultic devotion to Ogun, the most pop deity inwards Ondo kingdom.
Ondo Women inwards Trade
Women to a greater extent than often than non have got peculiar instincts, especially when examining issues relating to social in addition to economic science matters. Such instincts could live seen inwards their attitudinal behaviours exhibited inwards trading in addition to cultural practices. The Ondo women, similar others across the World also possess social in addition to economical instincts which are position into play to promote the socio/economic evolution of their town. This is evident inwards the flat of activities inwards which they are involved. However, i major expanse where the contributions of Ondo women to the evolution of their homeland tin can easily grasped has to do with the practical demonstration of sure norms, belief in addition to customs which are instilled on their children.
Owing to the importance attached to the role of Ondo women inwards the economic scheme of the town, the championship of a paramount woman mortal principal is instituted. The championship is known, as before mentioned, as “Lobun” which agency possessor of the market. Most of the villages in addition to hamlets inwards Ondo governance started as farming settlements or marketplace places. Johnson pointed out that the principal marketplace of the town is ever inwards the centre of the town in addition to inwards front end of the theatre of the principal ruler.
This ruler is without an exception in addition to hence the term “Oloja” (the i who has the market) is used as a generic term or championship for all principal 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 inwards 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 inwards the social in addition to economical evolution of the town. This establishment of making a adult woman the “Lobun” i.e. i that has jurisdiction over the markets, portrays a important distinction betwixt Ondo in addition to the ease of Yorubaland.
In add-on to the to a higher topographic point trading activities of Ondo people, they are also engaged inwards many other occupations though these are restricted to men only in addition to inwards most cases limited to specific ancestries.
It is worthy of greenback to reckon 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 in addition to the foremost Osemawe of Ondo Kingdom who reign betwixt 1510-1530 A.D. Besides, the tape set past times this legendary woman mortal Monarch, in that location 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 inwards retention of the introduce 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 in addition to the foremost ever richest Ondo adult woman inwards the history of Ondo Kingdom who acquired the vast bulk of Ondo landscape in addition to till today her generation enjoys the most recognized pop in addition to famous household unit of measurement championship holler as Gbanejoke (omo gbesokun).
Notwithstanding, the achievements of these 3 legends recognized above, the introduce generation of women inwards Ondo have got been making meaningful contributions to the evolution of the Kingdom. While some have got excelled inwards their chosen profession in addition to has brought honour to the town through this, some have got ventured into businesses in addition to other areas commonly dominated past times the men to brand their presence felt. Again, some other expanse where the industrious instincts of the Ondo women are farther demonstrated is inwards their wish to ain properties similar their manlike mortal counterparts. It is so non an exaggeration to assert that women inwards Ondo Kingdom have got at to the lowest degree 3 out of every x houses inwards 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 in addition to could just live described as an enduring legacy.
commonly starts from home, for instance inwards the preparation of the woman mortal child. An Ondo adult woman would ensure that attitudes such as cleanliness, hard-work, in addition to patience amidst others are imposed inwards the minds of their woman mortal children to ready them for the time to come roles of theatre wives. Hence, before getting married, an Ondo fille is commonly given some tasks to send out at topographic point such as sweeping, cleaning, cooking in addition to fetching of H2O amidst other domestic chores. Besides, she is also tutored on some social in addition to cultural values similar greetings, dressings in addition to paying abide by to elders to refer a few. In the same vein, the manlike mortal children are also given preparation inwards some cultural in addition to social values to ready them for time to come challenges as husbands. However, within the context of what has been written above, i particular attribute for which Ondo women are noted for is the role they play inwards the pedagogy of their children.
It is a mutual practise to greenback that greater percentages of Ondo women are willing to sell their possessions for the elementary 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 bask inwards my old age). Perhaps, this is responsible for the high flat of educational attainment in addition to socialization for which the people of Ondo people are noted. In the same vein, early on childhood training, the Ondo children are exposed to past times their mothers could live responsible for the depression charge per unit of measurement of juvenile delinquencies inwards the town in addition to hence the relative peace pervading therein despite the rapid changes inwards its social in addition to economical status. Before the advent of civilization, it is to a greater extent than often than non regarded as an abomination for an Ondo mortal to acquire convicted in addition to sent to prison. Anyone who has the misfortune of beingness convicted would live ostracized past times the people who would wish to have got whatever interaction with such persons. The province of affairs was so serious to the extent that a convicted mortal may discovery it hard to integrate within the environs fifty-fifty after serving his/her jail term. He or she may sometimes discovery it hard to get hitched with or bestowed with topographic point of say-so inwards the town.
Those were the fourth dimension when the values scheme was held inwards highest esteem in addition to mothers were actively involved inwards the activities that would assist to mould the graphic symbol of their children. Hence mothers inwards Ondo Kingdom in addition to so were playing significant, legislative, executive in addition to judicial roles inwards the family. In fact the past times children who grew upwards inwards Ondo whether manlike mortal or woman mortal commonly dread the presence of their mothers than their fathers because of what they regard as highhandedness on the component division of their mothers who would spare no fourth dimension to spank them if they failed to empathise the message passed across which were transmitted in addition to so through the utilization of i of the crudest in addition to easiest ways of preparation that was the utilization of the senses (i.e. eyes, legs, fingers in addition to hands) in addition to sometimes through folklore in addition to tales. In fact, it is to a greater extent than often than non believed amidst the Ondos inwards the past times that a true boy in addition to fille of the town who inwards local palace are called Omoloore Ondo literally interpreted as a good behaved Ondo sons or daughters should non live involved inwards whatever thing that could tarnish the holler of his/her household unit of measurement past times going to prison. Mothers inwards Ondo are ever inwards vanguard of those who would ever ensure that their children are non involved inwards whatever criminal offence that would take the household unit of measurement holler into disrepute. I would even so non dissipate much unloose energy on the olden days method adopted past times Ondo women for preparation of their children but would rather concentrate on the dependent area thing of this discourse past times identifying the diverse contributions made past times some women of Ondo extraction to the evolution of their biological home.
Political system
The scheme of regime inwards 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 i in addition to it rotates amidst v genealogies namely Arilekolasi, Jisomosun, Aroworayi, Jilo in addition to Fidipote. The king’s say-so is partly derived through the legendary fore-parent, that is, Oba Pupupu who was the fille of Oduduwa, the founder of the Yoruba race. According to Olupona, the 3 indigenous ethnic groups, namely Ifore, Idoko in addition to Oka people surrendered to the newcomers without whatever fight. It was also noted “all rights in addition to privileges pertaining to the territory were readily ceded to the newcomers”. This give upwards was re-enacted past times 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 dry soil i.e. Idoko ward. The Osemawe as a Rex wears a beaded-crown, which to him, inwards 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 say-so in addition to seniority amidst the many Yoruba Obas who reign today. The sacred staff of business office (opa oye) is an innovation position forwards past times 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 in addition to 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 foremost hierarchy is the council of v senior chiefs who are referred to as Eghae (the Oba’s council). These high chiefs are inwards monastic enjoin of seniority Lisa, Jomu, Odunwo, Sasere in addition to Adaja in addition to of course, the Osemawe as the overall head. They are commonly referred to as Eghaafa mefa, because they are half dozen inwards number; the Osemawe inclusive.
Each of these chiefs has both ritual in addition to social functions to perform on behalf of the Oba. They are paired upwards for these purposes. The foremost pair is Lisa in addition to Jomu in addition to Sasere in addition to 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 in addition to ankles. The most of import symbol of say-so of an Eghae is the sacred drum called Ugbaji. This drum is symbolic inwards the sense that during whatever ritual performed inwards the theatre of the chief, the drum volition live marked with white in addition to 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 whatever celebration that signifies the say-so in addition to ability he possesses.
Eghae is the highest chieftaincy championship whatever Ondo citizen tin can maybe attain in addition to tin can only live attained if he has previously taken a less dignifying chieftaincy title. Lisa is the 2d inwards command to the Osemawe out of the v Eghae chiefs. The topographic point of Jomu is a hereditary i in addition to it is the 3rd inwards rank to the Oba. The Eghae are responsible to the Oba in addition to they, (including the Oba himself) constitute the legislative council, which has the ability to either enact or repeal laws. They tin can live likened to the “Judicial Committee of the House of Lords”
The Ekule, who number seven, are the next degree of chiefs, lower inwards rank than the Eghae. They are grouped inwards the next order: Odofin, Arogbo, Logbosere, Odofindi, Sagwe, Sara in addition to Olotu-Omoba. The foremost 4 are deputies to the Eghae chiefs. They are responsible to Eghae in addition to also perform other functions for the kingdom. These include serving as treasurer in addition to recorder, heading the lower courtroom that takes attention of smaller judicial cases in addition to 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 inwards this study. It suffices to greenback even so that the activities of the chiefs are good coordinated for effective governance.
The finally grouping of secular principal is Elegbe. These are the lowest chieftaincy titled citizens. They are 15 inwards number; they are responsible for the safety of the town, in addition to for maintaining law in addition to order.
High principal in addition to Lisa of Ondo kingdom
The “Alaworo” priest chiefs are the next grouping of leaders inwards Ondo. These are largely heads of local, pre-Oduduwa groups who are at nowadays inwards a topographic point of “ritual superiority” over the newcomers. The members inwards this grouping are Oloja Oke-Idoko; Ekiri of Ifore, Sora in addition to Akunnara. Sora in addition to Akunnara are 0ramfe priests. All these titles are hereditary in addition to candidates are elected from the household unit of measurement concerned. It is noteworthy that women characteristic prominently inwards the social in addition to economical evolution of Ondo kingdom. There are for example, woman mortal chiefs referred to as “Opoji”. They are hierarchical as good similar their manlike mortal counterparts. The highest woman mortal principal is Lobun. It is the most esteemed championship inwards Ondo. This business office is surrounded with mysteries in addition to taboos. As before mentioned inwards this chapter, the foremost Oba inwards Ondo was a woman mortal (Oba Pupupu). Although a determination had been made never to have got a woman mortal ruler again, women nevertheless are entitled to have got a woman mortal leader, Lobun, who is also referred as “Oba Obirin” (woman king). Lobun agency the possessor of the market.
This championship shows the of import topographic point of the marketplace in addition to of merchandise amidst Ondo women toward economical development.
The Lobun’s major responsibleness is the installation of a novel king. She is also inwards accuse of Ondo markets as good as the priestess Aje (god of wealth in addition to prosperity). It is the responsibleness of Lobun to opened upwards novel markets in addition to perform necessary ceremonial rites that pertain to this. As before noted, many mysteries in addition to taboos surround the championship in addition to this makes it extremely hard to acquire a replacement when the topographic point is vacant. Influenza A virus subtype H5N1 rattling important norm regarding the topographic point 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 inwards finding a replacement for the topographic point after the demise of the Lobun.
Olupona noted, “Once a Lobun is appointed, it is forbidden for her to engage inwards whatever domestic duties. She may non measuring on an unswept flooring early on inwards the morning time in addition to she may non consume whatever nutrient prepared the previous day” 8. The keeping of her “holiness” is that the town must cater for her throughout the flow of her reign. What a privileged position!
Like their manlike mortal counterparts, the women have got a council comprising Lisa- Lobun, Jomu-Lobun, Orangun-Lobun, Sasere-Lobun in addition to Adafin. There are other woman mortal chiefs of lower grades. These are Odofin-Lobun, Ogede-Lobun, Sama-Lobun in addition to Awoye-Lobun. The Eghae has the responsibleness of selecting Lobun spell the high woman mortal chiefs elect the other woman mortal chiefs. These appointments, however, are dependent area to approving of the Oba through principal Sasere.
Ondo Social construction (Social life)
It is of import to hash out aspects of the social life of the Ondo people inwards monastic enjoin to provide a comprehensive background in addition to relevant context for a meaningful investigation into the words of wisdom inwards Ondo culture.
The clannish spirit permeates the pump in addition to core of the social life amidst the Ondo. Thus the interdependence of relatives, brothers in addition to sisters, members of the nuclear in addition to the extended household unit of measurement is the dominion rather than the exception. At the micro level, the people are organized into chemical compound consisting of nuclear in addition to extended families. Each chemical compound has a caput that, inwards most cases, is the oldest homo inwards the compound. Each married adult woman inwards the chemical compound prepares nutrient for her hubby in addition to children spell the single adult males inwards the chemical compound select i of the wives of the caput to human activity as his mother.
At the macro level, the compounds are organized into wards or quarters headed past times whatever i amidst the next political, traditional in addition to administrative groups; the Eghaafa (the v most powerful high chiefs/king-makers in addition to the king); the Ekunle (the viii chiefs next inwards seniority to the Eghaafa) or a fellow member of the Elegbe (Ayadi Company) who brand upwards the traditional constabulary forcefulness in addition to charged with the responsibleness of maintaining the peace in addition to safety of Ondo town.
The other towns in addition to 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 damage that are relevant to the kinship scheme amidst the Ondo people. The Ondo people often brand a clear-cut distinction betwixt ii consanguinal relationships, namely Omiba, the paternal relations in addition to omiye, the maternal relations. Omiba is hardly used past times the Ondo people. But it is to a greater extent than mutual inwards Ile-Oluji. Nevertheless paternal in addition to maternal kins are every bit of import inwards 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 past times which a kid calls his/her manlike mortal parent or whatever adult manlike mortal of close his father’s historic flow in addition to above. Bai, which agency “my father”, carries the connotation of abide by inwards 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 inwards the household unit of measurement is designated as egin. This championship is often joined to the holler of the senior sibling, for illustration Egin Dupe that is my senior sis Dupe. Egin applies to both manlike mortal in addition to woman mortal senior siblings. This term tin can every bit apply to senior cousins or other unrelated senior males in addition to females. Very often the words anti in addition to buoda coined from the English linguistic communication words “aunt” in addition to “brother” are used to designate a senior sis or brother. It is non uncommon to discovery that Ondo people inwards places beyond Ondo town, e.g. Ibadan, Lagos, Kano, Jos are often referred to in addition to 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 in addition to study amidst researchers is the kinship system. The works of Lloyd (1962, 1968 in addition to 1970) in addition to those of Bender (1970, 1972) as good as Eades (1980) on this dependent area are quite revealing having substantially added to our knowledge on this subject. However, the positions held past times these scholars on the dependent area are divergent.
Lloyd contends that the Yoruba civilisation is quite heterogeneous as evidenced past times the important differences betwixt the diverse ethnic groups. This anthropologist farther opined that differences be betwixt the descent systems of the southern in addition to northern Yoruba kingdoms. While the descent scheme of the northern kingdoms is agnatic, that is patrilineal, the southern Yoruba kingdoms of Ondo in addition to Ijebu operate the cognatic descent system, inwards which the descent of an private tin can live traced through his ancestor inwards “both manlike mortal in addition to woman mortal lines” . This agency that spell an private inwards the northern kingdom tin can topographic point with only i descent group, the
cognatic scheme of the southward to which Ondo belongs allows i to topographic point with to a greater extent than than i descent group.
On the other hand, Bender is of the stance that the Ondo people have got non only rattling distinct patrilineal descent groups but are also characterised past times Patrilineal convictions, beliefs in addition to philosophy.10 This is because a typical Ondo private “claims membership inwards his/her father’s descent group”11. For example, an private who for whatever argue brings disgrace, dishonour or disrepute on his people or household unit of measurement is often lampooned, criticized in addition to rebuked with the proverb: O m’owo osi juwe ’li ba e, which agency the private has described the management to his father’s theatre with the left hand. This is a rattling disgraceful in addition to disrespectful human activity inwards Ondo culture.
Having evaluated the theoretical in addition to methodological ground of Lloyd’s in addition to Bender’s positions, Eades proposes that the kinship scheme found amidst the different Yoruba ethnic groups is a bilateral arrangement. But, the emphasis is on the patrilineal pattern. This researcher associates with the stance that the Ondo kinship scheme is bilateral for 4 reasons, ii of which are enshrined inwards the words of wisdom of the people. First, the Ondo value, abide by in addition to appreciate both their Omiye in addition to Omiba in addition to indeed, their lineage. Hence they position inwards topographic point arrangements such as annual or biannual
meetings (upade ebi) to ensure cooperation in addition to unity on matters of mutual interest. Such meetings are of ii categories namely upade ebi otun which agency a coming together of the relations on the right side, that is, one’s father’s relations; in addition to 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 scheme is reflected inwards the roles in addition to responsibilities, which one’s ebi plays during important
celebrations such as marriages in addition to funeral ceremonies. The cooperation in addition to 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 in addition to pleasant experience). This is because one’s burden becomes lighter when one’s relations shoulder it collectively. This saying is corroborated past times yet some other proverb: Onen i yeye yon, sugbon u jeun nwon ke? Which agency a large number of people is helpful but how close their feeding?
Secondly, in that location is a saying 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) inwards other words, i does non have got a paternal kin without a maternal kin. Thirdly, Ebi Mode inwards Ondo, the origin of the Awosika lineage is traceable to a woman. Hence as Bender rightly pointed out, the occurrence of a woman mortal progenitor of Ondo lineages is non a rare event.
Fourthly, the emphasis on patrilineal inwards Ondo kinship ideology, may live connected with the palace coup d’etat inwards which the foremost adult woman Oba of Ondo land, Oba Pupupu, was replaced with Rex Airo, the foremost manlike mortal Oba of Ondo. Airo agency a substitute or a replacement. Although this shift inwards the Ondo kingship pattern took topographic point several centuries ago, the Lobun stool, a rattling powerful, highly respected in addition to enviable ruling house, silent exists vibrating inwards the Ondo civilisation today inwards spite of the
vicissitudes of the long, distant past.
Lobun is silent referred to as the “Oba Obirin” (the adult woman king) inwards Ondo. The Lobun stool exercises such an enormous ritual ability inwards Ondo civilisation that the Lobun is seen as a “king” inwards her ain right in addition to that without Lobun, no Rex of Ondo dry soil tin can live installed. In addition, “it is a fille of the Lobun or a adult woman within the lineage that succeeds her”. Her ability in addition to significance inwards Ondo civilisation is often reflected inwards a rhetorical query often asked to caution pride or rebuke arrogance inwards 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 Rex Lobun?
The to a higher topographic point kinship-related proverbs, the significance of upade ebi inwards Ondo culture, the Ebi Mode illustration coupled with the power, honour in addition to ritual significance attached to the Lobun institution, collectively recognize, authenticate in addition to back upwards the bilateral nature of Ondo kinship system.
The Lineage in addition to Family Pattern
Influenza A virus subtype H5N1 rattling of import social unit of measurement inwards Ondo is the lineage grouping or edili. Edili is a descent grouping which is made upwards of household unit of measurement members who tin can line their origin to the founder of the lineage called Baba nla, “through a line of manlike mortal descendants.” The household unit of measurement lineage occupies a rattling of import topographic point inwards Ondo culture. It is considered an of import ground for the naming of children e.g. Edileola, which agency “a wealthy lineage” in addition to for identification purposes e.g. Edili Awosika, Edili Jilo to holler just a few.
The lineage consists of household unit of measurement units called uli. And uli is a household unit of measurement chemical compound unit of measurement that is made upwards of a father, his married adult woman (ves), children in addition to immediate relations. To qualify for the membership, rights in addition to privileges of an uli, a kid must live born there. Being born inwards i of the Ulis that brand upwards the edili qualifies the kid to all the rights in addition to 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 in addition to maintains the necktie of kinship called “Okun Ebi” or the kinship bond. The genealogical bond betwixt i fellow member of the lineage in addition to 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 inwards the holler of their ajobi either to give validity to a statement, pledge or hope or to assure their audience that in that location 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 inwards 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 rattling of import turning dot inwards the life of a immature homo or woman. At marriage, the bride in addition to the groom take independence from their parents to found a topographic point of their own. It is an chance for the bride in addition to the groom to exhibit 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 homo in addition to the adult woman consider themselves as members of their respective families.
Marriage is seen as an of import bond of friendship in addition to cooperation betwixt the household unit of measurement of the bride in addition to that of the groom. Ondo people practise an exogamous pattern of marriage. Influenza A virus subtype H5N1 homo or a adult woman cannot get hitched with within his/her lineage. Inbreeding is frowned at. To avoid this in addition to other
problems, the parents of the ii parties commonly send out intensive investigations to determine:
(i) if the bride in addition to groom to live are related;
(ii) if in that location is whatever history of barrenness inwards either the husband’s or wife’s lineage;
(iii) if in that location is whatever history of insanity inwards whatever of the ii lineages;
(iv) if in that location is whatever known hereditary diseases inwards whatever of the ii lineages, such as
epilepsy.
Consent to proceed with the spousal human relationship may non live given past times either of the ii 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 flow of puberty. The purposes are to purge the maid of whatever evil influences or curse with which she powerfulness have got been afflicted in addition to to denote to the community that she is at nowadays ready for marriage.
The Obitun festival lasts for ix days in addition to it is commonly scheduled to coincide with the installation of a chief. During the foremost day, the maid is confined to the house. But inwards the eve of each subsequent day, she dances in addition to s ings at her topographic point inwards the companionship of her friends in addition to co-obituns. But on the 9th day, the Obitun dresses inwards a three-piece aso oke in addition to beads worn circular her cervix in addition to waist, dances circular the town inwards the companionship of her friends. At puberty, the boys perform the less elaborate Aapon rites. The Aapon wears beads in addition to cowry around his cervix for 7 days.
In add-on to the to a higher topographic point criterion type of marriage, the other type of marriage, which is mutual amidst the traditional Ondo people, is the levirate. Two kinds of levirate practices exist. These are the anticipatory levirate in addition to the post humus levirate. The anticipatory levirate involves the human activity of secretly inheriting the married adult woman of an old homo when he is silent live past times either i of his mature sons or his brother. Whenever the old homo dies, the human relationship is regularized.
In the post-humous levirate, the boy or blood brother of a deceased man, based on understanding in addition to selection pairs with the married adult woman or i 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 upwards in addition to fellowship for the household unit of measurement of the deceased.
Funeral ceremony
The demise of a household unit of measurement member, immature or old, is commonly greeted with sorrow. Even though Ondo people believe that decease is a necessary cease in addition to that it volition come upwards when it volition come, they do non similar losing whatever fellow member of their family. This goes a long way to exhibit the kinship affinity. It is believed that no thing how old a relation is; he or she has an of import role to play inwards one’s life. Hence death, though a natural phenomenon, Ondo people discovery it hard to take 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 mortal dies inwards Ondo, specially a immature person, such decease is received with suspicion. The foremost reaction would live a suspicious holler 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 inwards fact, the deceased did indeed pop off a natural death. They would locomote to Ifa diviner to discovery out the motility of the death.
It is pertinent to greenback hither that when a immature mortal dies, he or she is buried without whatever delay. Moreover, when an elderly mortal dies, the decease is announced to all in addition to sundry past times dancing circular the town. This is called iyaghayogho inwards Ondo language. The eldest boy of the deceased brings a goat, which is slaughtered at the topographic point where the corpse is given the finally bath. This is called ibugwe. The corpse is thereafter dressed in addition to laid- in-state. Later the corpse is position inwards an expensive coffin and
taken to the concluding resting-place, commonly inwards a room inwards the house.
Burial ceremony is an expensive lawsuit inwards Ondo culture. The expenses locomote to a greater extent than outrageous specially when the deceased is a Chief. The tidings volition have got to live broken to the Oba with some gifts after which in that location would live dancing circular the town for ix 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 fille brings a caprine animal in addition to 30 wraps of pounded yam, N20.00 in addition to a keg of palm vino commonly undiluted with water. Each of the husbands of all the married daughters of the deceased take 20 wraps of pounded yam in addition to a keg of undiluted palm vino each. The manlike mortal members of the deceased’s household unit of measurement grouping themselves in addition to each grouping buys a caprine animal in addition to sanyan (a type of woven material) or close x yards of stuff for dressing the deceased.
On the 3rd in addition to 7th hateful solar daytime after burial, the household unit of measurement members brand supplications for the deceased. There is commonly eating in addition to 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 household unit of measurement members trip the low-cal fantastic circular the town in addition to afterwards converge at topographic point to locomote on with the feasting. On the morning time of the 9th day, in that location is a household unit of measurement coming together during which the inventory of all the deceased’s belongings is taken. This is shared at a convenient appointment amidst all members of the family.
The widow(s) of the deceased commonly maintain vigil throughout the nighttime of the 7th hateful solar daytime amidst singing in addition to drumming. In the middle of the night, the widows locomote through a serial of rituals, an of import i of which includes bathing. It is believed that these rituals volition protect them from the spirit of their hubby who hovers around them. The widows clothing inwards white in addition to volition remain indoors for 3 months or ix months inwards the instance of high Chief.
RELIGION
Idowu observed that:
"Religion is rattling much in addition to ever with us. It is with us at every instant of life
– inwards our innermost beings in addition to with regard to the slap-up or little events of life;
it is discussed daily inwards the newspapers, through the radio in addition to television, it is
with all of us inevitably whatever may live our private avowed mental attitude to
it."
The to a higher topographic point observation is rattling true of the Ondo people. Religion has been a component division of the people from fourth dimension immemorial. Religion is the pump of life of the people in addition to forms the ground as good as all-guiding principles of the life of the people. As rightly pointed out past times Odumuyiwa “with the Yoruba (Ondo), morality is for sure the fruit of religion”. Among the Ondo as amidst 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 topographic point slap-up emphasis on character. For them, character
agency honesty, truthfulness, in addition to chastity before marriage, responsibility, generosity, hospitality in addition to the other virtues. Ondo people comprehend these virtues whereas they severely condemn stealing, falsehood, hypocrisy in addition to all the other vices. This is because:
"The sense of obligation to do, that which is believed to live right, is inwards fact, the
push clit per unit of measurement area of God upon every human life. God is made known to all men, even
though they may non have got learned to telephone telephone Him God, (or may reject to) and
obedience to the behest of their conscience is the essential status of growth
inwards the knowledge of God."
There are 3 major religious groups inwards Ondo today: the traditionalists, the Christians in addition to the Muslims.
Traditional Religion
The Ondo people, similar other Yoruba ethnic groups, believe inwards the Supreme Being from whom all creation originates. He is recognized as “Olorun”. He is seen as the Lord of the heavens in addition to as the presiding deity of the Ondo people. He is the writer of sky in addition to earth, the source of all lives in addition to the natural springtime from which men have their spirit. But this Supreme Being is a distant deity of vague personality inwards i sense. But inwards 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 in addition to say-so belong in addition to all honour is due to him. Olorun or Olodunmare is unique. He is non i amidst many but His supremacy is total. His ultimate pre-eminence is confirmed because things plough over only when he approves in addition to if he does non approve, naught 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, in addition to 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 reckon God owing to the distance betwixt Him in addition to humans, sacrifices could live made through the smaller deities to Him. Among the deities worshipped inwards Ondo are Ifa, Sango in addition to Ogun, to refer just a few. But the most pop is Ogun. We shall focus attending on Ogun worship as a pop organized religious belief inwards Yorubaland inwards full general in addition to inwards Ondo, inwards particular. Nevertheless, it volition live necessary to highlight the origin of Ogun inwards monastic enjoin to
enrich our knowledge of this deity.
Origin of Ogun
Many myths in addition to legends be as to the origin of Ogun. Much of the knowledge of the deity is based on the fact that he was i of the earliest divinities. He loved hunting in addition to was referred to as “Osin-Imole”, that is, the Chief amidst 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 inwards seclusion at the top of the colina where he went close hunting. Tired of secluded life, he decided to locomote for a settled life, which he had rejected before on. He came downwardly from the hilltop inwards a garment of burn downwardly in addition to blood but could non discovery an abode inwards whatever community. So he borrowed fronds from the palm-tree in addition to headed for Ire where he was made king. Hence, the holler Ogun Onire (Ogun, the Lord of Ire) was given to him.
The Christian Religion
The history of Ondo witnessed a important plough during the 2d one-half of the 19th century because the events that took topographic point 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 in addition to her people. There was an internal crisis inwards Ondo, which led to a total breakdown of law in addition to order. This crisis gave Ile-Ife warlords the chance to bring together hands with the town’s dissenting forces to take an cease to O ndo’s autonomy. The people fled to different places until 1872 when the British regime sent captain
Goldsworth to position an cease to the civil strife, restored peace in addition to also restored Oba Jimekun to the throne in addition to encouraged the people to homecoming home.
The British did all these with the intent of creating merchandise route past times body of body of water in addition to past times dry soil through Ondo to the other Yoruba hinterlands, thereby avoiding the danger precipitated past times the escalating Yoruba civil war. Ondo was, as far as the Christian organized religious belief was concerned, a terra incognita in addition to hence Goldsworth conceived the thought of having a Christian mission inwards Ondo. So, on March 29, 1875, David Hinderer, Hunsi Wright in addition to William Dada opened a Christian mission post. Rev. Phillip was the missionary inwards accuse of Ondo, preaching inwards whatever available opened upwards infinite including the Oba’s palace in addition to C hief’s compounds.
Nevertheless, this does non hateful that conversion was sailing smoothly inwards Ondo. No, it did run into some resistance especially after the people realized that the Church was having a negative bear upon on their traditional beliefs in addition to practices. They refused to give dry soil for Church buildings. However, owing to Philip’s display of diplomacy, he was able to overcome the obstacle. The foremost Church was dedicated on 3rd May 1881. Thus Ondo became a relatively potent mission pump with schools built to educate the children in addition to converts. No wonder then, Ondo people are highly educated. Today, in that location is hardly whatever street inwards Ondo where i volition non discovery a professor. Ondo people viewed the coming of Christianity as an of import turning dot inwards their lives. The forced exile for 30 years had a devastating effect on their morale. With the advent of Christianity, in that location was social restoration in addition to lasting peace.
It is no wonder in addition to so that Ondo people have got their ain ethnical canticle that expresses the unique experiences, inwards Ondo history. While the tribal canticle of other Yoruba subgroups are grounded on folk beliefs in addition to 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 in addition to majestic
Adodo fusi s’eti omi Like the blossom blooming past times 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 i source
Bi ola, bi ola oo Luxuriant, colourful in addition to majestic
Adodo fusi s’eti omi As a blossom blossoms past times the river bank
Jesu ma fusi s’Ondo So Jesus has locomote a pride of Ondo town
Ola ma ti t’oke waiye o ee Our prosperity has come upwards from above
Aiye wa sese wa gun oo ee Now our lives are organized.
Islamic Religion
Muslims constitute close 13% of the total population of the Ondo people whereas Christians constitute 73% as revealed past times the population census of 1952. Gbadamosi notes that the foremost tape of the presence of Islam inwards Ondo is contained inwards Phillips’ diary of 26th Nov. 1880.
In comparing with the ascension of Christianity inwards Ondo, the conversion to the Muslim organized religious belief was less successful. Muslim traders were in all probability the most important contributors to the increment of Islam inwards Ondo. The Mus lims gained slow access through the eastern route to Ondo in addition to they were able to disseminate Islamic ideas in addition to doctrines to the people. It is worthy of greenback that the Muslim traders’ main purpose was business concern but some of the traders considered themselves as instruments of
conversion in addition to as Islamic missionaries inwards add-on to their normal business concern vocation.
This phenomenon, as revealed inwards 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 past times 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 inwards the spread of Islam. It is interesting to greenback that despite the little numerical strength of the Muslim community inwards Ondo, Christians in addition to Muslims are every bit represented inwards the Chieftain course of study because they embraced both religions.
According to Olupona, dissimilar the Christian religion, the Islamic organized religious belief did non clash with the already existing socio-cultural ethics in addition to norms of the traditional organized religious belief inwards Ondo. They were allocated a slice of dry soil where little pox victims were ritually buried. The topographic point was even so purified past times Alfa Alimi. The twelvemonth 1888 marked the official showtime of Islam inwards Ondo. Because this organized religious belief did non clash with the traditional religion, it enjoyed the back upwards of the nobles in addition to chiefs of Ondo. This gesture enhanced in addition to encouraged the full general tolerance of the people. Olupona pointed out that Chiefs Sasere Ayotilerewa Awosika in addition to Lisa Anjanu Fawehinmi, though non Muslims directed the course of study of Islam right from its rattling beginning. These chiefs prepared the ground for the cordial human relationship betwixt Islam in addition to the traditional construction inwards Ondo community.
The Ogun Festival inwards Ondo
The Ogun festival is celebrated inwards Ondo betwixt the months of August in addition to 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 morning time ceremony inwards the theatre of Ayadi, the ritual specialist of Ogun world 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 in addition to so becomes a mutual characteristic throughout the flow of the festival, which lasts 7 days. The audio of the upe is rattling important because it carries messages which are sometimes unloose in addition to at other times abusive from i youth to the other.
During the seventeen-day interval, the worshippers of Ogun gather inwards groups to praise the divinity in addition to other past times cultural heroes associated with him, such as Jomun Ila.
On a major marketplace day, which is ix days before the festival, the king’s emissary makes the official proclamation of the ceremony. Many activities are commonly carried out inwards preparation for the festival, amidst which is the communal clearing of paths in addition to the repairing of bridges in addition to other footpaths. Five days to the festival, a few households perform a ceremony called aleho.
There are commonly 3 parts to the ceremony – aisun ogun (night vigil), ogun ale (night ogun) in addition to ogun owuo (morning ogun celebration). The procession involves all traditional in addition to modern hateful solar daytime professionals in addition to guilds. Every possible professional person grouping inwards Ondo – such as blacksmiths, medicine men in addition to women, drivers, hunters, tailors, barbers, to refer just a few, participate inwards this celebration. The only exceptions are in all probability civil servants in addition to white-collar workers. Most of them are commonly dressed inwards rags, palm- fronds with their faces in addition to bodies smeared with bluish dye, white pulverisation in addition to or charcoal. Some, however, utilization that flow to exhibit affluence in addition to nobility past times wearing unusually beautiful multicoloured outfits.
The Osemawe is non left out of this festivity. He commonly leads the early on morning time procession. He wears a beaded crown that covers his whole human face upwards with white sheet tied on his left shoulder over his agbada (flowing gown). Others such the high chiefs, medicine men in addition to 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 inwards medicine
garments laced with all kinds of frightening herbal substances. This grouping commonly engages immature schoolhouse children to write signposts, which display the holler of their pedigree in addition to praise names, some with warnings written inwards proverbs in addition to the metaphorical magico-medical expertise of the oloogun. This serves as a alarm 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 past times the spirit.
iii). Ati pe eni ti oju eni ti ju eni lo.
He who is to a higher topographic point i is to a higher topographic point one.
iv). Bi uya lila ba a gbonen sanle.
If i is brought downwardly past times large trouble.
v). Kekee a ka gun oiho onen
Smaller problems come upwards 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 in addition to I live too.
When Ayadi ushers Ogun in, he must sacrifice dogs (aja) in addition to tortoise (aghon) in addition to pour libations at the shrine of Ogun. It is the full general belief inwards Ondo that a domestic dog is Ogun’s favourite meat. Thus during Ogun festival, dogs are commonly mercilessly immolated. The Ondo people do non inwards whatever 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 in addition to past times this, the blood flows
into the shrine.
Ogun is the heart of Ondo’s pop organized religious belief for many reasons. During O gun festival, every department of the gild is represented. It is only during this festival that children, domestic servants, foreigners, artisans, traditional circumcision doctors, religious in addition to political authorities perform as devotees of Ogun. As the divinity is tied to professionalism, everybody participates. For example, warriors, blacksmiths, traders in addition to fifty-fifty women who hardly participate inwards other Ondo festivals play rattling important roles inwards these festivities. Certainly, it is a fourth dimension when women-dominated professions such as traditional medical paediatrics (alagbo omode or olomitutu) in addition to women’s marketplace associations display their wares in addition to advertise their profession.
Furthermore, during this festival, people exhibit their indebtedness to Ogun as the founder of Fe in addition to 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 in addition to so that the importance in addition to fierceness of ogun is captured inwards 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 in addition to does non run, for sure has work with his heels).
It should also live emphasized that Ogun festival serves as an occasion whereby the retention of deceased ancestors in addition to cultural heroes are commemorated. The worshippers of Ogun proclaim O gun’s praise-names as follows:
Ogun lakaiye, osin imole
Ogun, the potent i of the earth, Chief amidst the deities
Ogun alada meji, ofi okan san’ko, o fi Okan ye’na
Ogun, the possessor of ii matchets; with i he prepares the farm, in addition to with
the other he clears the road.
Ojo Ogun nti ori oke bo
The hateful solar daytime Ogun was coming downwardly from the hilltop
Aso ina l’o mu bora, ewu eje l’o wo
He was clothed inwards burn downwardly in addition to bloodstained garment
Ogun onile owo, olona ola
Ogun, the possessor of the theatre of money, the possessor of the theatre 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 inwards the theatre 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 7 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 locomote the ogun after the metropolis wall
Nje nibo l’ati pade Ogun?
By the way, where did nosotros run into Ogun?
Influenza A virus subtype H5N1 pade ogun nibi ija.
We met ogun inwards 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 close 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 inwards Ondo Ekimogun Kingdom. Males, Females, Adults, Children in addition to the Aged have got their different pastimes. The games adults play are different from those children. While adults commonly play Ayo-Lopon game, the children have got as i of their favorites, the game Lako.
LAKO: Generally, Lako is both an indoor in addition to outdoor game. It is mostly a game played past times immature girls in addition to boys betwixt the ages of ix in addition to seventeen. Lako tin can live played past times people of the same historic flow grouping as good as mixed. That is a manlike mortal in addition to a woman mortal tin can engage i some other inwards playing the game. It is a game that requires high flat of concentration. An private tin can also play it. What is required is a set of either half dozen pieces of ISE, PALM KERNEL NUTS or PEBBLES each close the size of a cube of sugar.
The game balls, half dozen inwards number, must live i that a player’s palm tin can obtain in addition to hold. In playing Lako, the rounds are determined. Five rounds brand i set. The rounds set about with the holding all the half dozen items of game inwards the palm in addition to splash-throw them on the play board. The play board is commonly on the flooring or on a mat. One of the game’s play items is proven past times the plough players. In the showtime round, the actor volition throw the game item on mitt upwards in addition to must successfully pick i of the v game balls as good as grab the i thrown up. This, the actor must repeat v times inwards the foremost round. If inwards the course of study of the circular or whatever circular at all, the actor failed to grab or pick without touching some other ball, the actor is dead set according to the rules of the game. Picking a thrown upwards game ball without touching some other game ball is a picayune flake difficult. Sometimes when the game is played on a mat, player’s hands must non touching the mat. If the actor does, he or she volition live defendant of having touched the ball. Often, the game may come upwards to some sudden cease as a resultant of the accusation in addition to denials.
The ever vigilant eyes of the actor next inwards line when the play is dead past times i actor is ever eager to telephone telephone a play dead with the most picayune error on the component division 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 i time a actor successfully picks the game balls inwards the foremost set round, he or she automatically continues to the stage of picking ii balls at a fourth dimension in addition to must live able to grab the ball that has been thrown up. The procedure in addition to so goes to catching the upwards ball in addition to picking 3 balls, in addition to also getting to four, in addition to v balls to cease the foremost circular set. At this point, the successful actor is regarded as having bought a house. The theatre bought is depicted past times 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 inwards playing Lako. Entrepreneur mothers especially do non wish their children to live engage inwards Lako because, their children, rather than locomote close 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 in addition to punished.
AYO-LOPON: Ayo-lopon is an old historic flow game that is to a greater extent than often than non played past times males or females adults. Only ii people tin can 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 past times the holler given to the game (Ayo). Opon is the holler 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 commonly close i human foot inwards length in addition to 3 inches inwards breadth. The games board is carved into it a set of half dozen ii equal size depth holes facing i another. The Ayo Seeds are placed into each of the half dozen ii equal size set of holes inwards groups of 4 pieces each. This adult game demands as much concentration as the chess or draught games. The attending required inwards this game is quite enormous in addition to takes a lot of fourth dimension before a circular game is concluded past times many who are experienced in addition to are considered to live masters of the game. In playing the game, the ii players are ever seated comfortably with the Opon Ayo placed betwixt them with the players sitting inwards 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 set about playing clockwise. The actor makes the showtime moves inwards the play past times taking whatever of the 4 pieces of the Ayo inwards i of the half dozen holes on his or her side of the game board in addition to putting each of the Ayo inwards just some other game board hole inwards attempts to found what is called ODU. Sometime, the displace volition backfire on the actor setting upwards the strategy because it is a rattling large gamble. Influenza A virus subtype H5N1 lot of strategy moves are planned to live executed inwards the course of study of playing a circular of the game. For the purpose of understanding, in that location is a PLAYER “A” in addition to in that location 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”, in addition to so PLAYER “A” must locomote dorsum to the drawing board of his or her addition of the knowledge in addition to sense of PLAYER “B”.
At every measuring of the way inwards 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 topographic point 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 can only win either ii or 3 Seeds at i play plough in addition to move. For example, if PLAYER “A” has 3 Seeds on his or her topographic point side, for that Player to live able to have got a successful play turn, PLAYER “B” must have got at least, i Ayo Seed inwards a hole on his or her topographic point side. If this is the case, PLAYER “A” volition cease upwards with at to the lowest degree ii Seeds to take topographic point from that play turn. Also, if in that location were ii Seeds there, he or she volition cease upwards winning 3 Seeds. But if in that location were already 3 Seeds inwards the hole, the play plough is an unsuccessful play turn. No i tin can win 4 Seeds or i Seed. The meliorate the PLAYERS are non hard to topographic point past times spectators of the homely game. The winner at the cease of each circular of play depicts the looser with an identifying object. Better still, the spectators tin can just adopt the greeting disceptation that apply to most adult game play settings MOH KUN TA O agency I greet the play master. It is the master copy heed that commonly responds with OTA E JE, OPE LE FOHUN agency the master copy is responding the fools heed cannot respond.
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Ondo women inwards their special occasion dress, courtesy vivimadecreationz
The Ondo kingdom which resides inwards Ondo State is found inwards the modern Akure in addition to Obokun Local Government Areas cast its boundary inwards the North spell Ilaje/Eseodo Local Government Areas cast its boundary inwards the South. In the East, it terminates at Owena River, which is inwards the Ifedore Local Government Area in addition to inwards 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 close 300 kilometers northeast of Lagos. It is situated inwards a wood part of Nigeria. According to 2006 Population Census data, the number of Ondo people inwards Ondo province is about 3,440,000.
Ondo people playing armpit drums at Ogun festival inwards Ole Oluji inwards Ondo State, Nigeria. Circa 1982. Courtesy Alan Denney
So she left with a large number of friends in addition to retinue to the site of the introduce Ode Ondo, in addition to so sparsely peopled past times a tribe named Idoko, in addition to in that location settled, hence the term " Ondo," signifying the
" Settlers." The people of the district knowing who the strangers were, yielded them ready obedience, in addition to the strangers became rulers of the district. Probably it was from this fourth dimension infanticide received its decease blow — inwards Yoruba Proper at least. It is said to linger silent at Akure in addition to the next regions, but as a rule, inwards ancient times, whatever the custom set or discountenanced at the Metropohs, the effect thereof was apace felt all over the country.
The Ondos are sometimes classed amidst the Ekitis but that is hardly right ; although lying at the border of the Ekitis, they are truly a mixture of Qyos in addition to Idokos, in addition to their sympathy is
with all." (Johnson, 1921).
In the 2d version recorded past times 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 ease 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 in addition to the humiliation meted on Udo troops past times the Republic of Benin troops. He launched an assault 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 in addition to 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) inwards Benin. Egharevba farther claimed that Ondo was the contracted cast 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 in addition to Ondo people part numerous cultural heritages especially religious in addition to ethical practices. Ondo people rejected the to a higher topographic point versions outright on the ground that the foremost ruler of Ondo dry soil was Oba Pupupu whom documented in addition to authenticated history has been identified as i of the twin daughters of Oduduwa of Ile-Ife, who was the manlike mortal parent of Yoruba race.
Odno men blowing a horn
In the 3rd version, which is also accepted past times all Ondo people in addition to was narrated to J. K. Olupona inwards his 1992 study "Kingship, Religion in addition to Rituals inwards a Nigerian Community: Influenza A virus subtype H5N1 Phenomenological Study of Ondo Yoruba Festivals," it was claimed that i of Oduduwa’s wives gave nascency to a set of twins inwards 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 in addition to 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 past times Ija) close Ile-Ife in addition to they stayed in that location for sometime. Thus component division 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 topographic point non far from the introduce Ondo town where Yangede welcomed them.
The novel comers were inwards Epe for many years until a hunter was sent to appear for a to a greater extent than suitable in addition to permanent topographic point for the domicile of the people. As the hunter went close inwards the bush, he sighted some smoke in addition to went towards its direction. He met Ekiri, i of the autochthons of the land. Then the hunter went dorsum to Epe in addition to informed the people that he had discovered a suitable topographic point of abode. In monastic enjoin to discovery the prospect of the novel place, Ifa oracle was consulted in addition to 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 in addition to proceeded on their journeying according to the instructions of Ifa in addition to arrived at the introduce hateful solar daytime constabulary headquarters inwards 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 in addition to civil rights lawyer, pol in addition to a Senior Advocate of Nigeria (SAN).
In utter amazement, the people exclaimed “Edo du do!” which agency inwards Ondo dialect “the yam stake could non displace into the ground”. Hence the people settled in that location in addition to the holler Ondo was coined from Edo du do. In fact upwards till today, Ondo is silent beingness referred as Edo do past times some indigenous Ondo people. Further, Edo (yam stake) is upwards to the introduce day, a rattling significant component of the cultural inputs inwards yam farming inwards Ondo land. On arrival at Ondo, the novel comers met 3 groups of indigenes spread throughout the land. They are Ifore, Idoko in addition to Oka. Having recognized the royal characteristic of the novel comers, these indigenous inhabitants conceded the say-so to dominion over the territory to the novel arrivals without whatever struggle. Pupupu, Oduduwa’s twin fille became the foremost ruler inwards 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 rattling important component division of Ondo social in addition to religious life. It is a hereditary line of piece of work inwards 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 in addition to onetime model of an Ondo descent from Lagos, Nigeria. Since her Nollywood cinema debut inwards 1995, the leading actress has appeared inwards 300 films, selling millions of video copies. After receiving numerous high-profile awards, launching a music career, in addition to amassing an enviable fan base, the press has revered the Screen Nation 'Best Actress' as The African Magic. She is the foremost African celebrity to have over 1 i 1000 k likes on her Facebook page.
Cowries abound inwards Ondoland fifty-fifty though its a wood belt. It is said that before the introduction of the European currency, the medium of substitution inwards Ondo was the cowry shells, oho eyo. Cowries are silent beingness used inwards many parts ofOndo today for ritual purposes. The improvised banking concern of old inwards Ondo was the pot as in that location were no banks inwards those days. The people used to relieve their cowries (money) past times putting them inwards pots in addition to burying them inwards cloak-and-dagger places especially inwards 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 past times the fashion inwards which succession to rights is traced non solely or fifty-fifty predominantly inwards the manlike mortal line but inwards both manlike mortal in addition to woman mortal lines. Educated Ondo today adopt the personal of the manlike mortal parent or paternal grandpa as their ain surname, in addition to intend that this surname shall live borne past times their agnatic descendants inwards the English linguistic communication fashion. But, traditionally, the Ondo homo is saluted with oriki (praise names) of as many of the ancestors from whom his descent is recognized, whether inwards manlike mortal or woman mortal line.
Ondo homo 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 inwards the manlike mortal 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 homo traditionally worshipped a deity discovered for him Ifa divination in addition to non necessarily associated with a descent group.
Chinwe Ifeoma Chukwuogo-Roy MBE, Ondo woman, is a celebrated visual creative mortal who was born inwards Ondo Nigeria, in addition to spent much of her immature life inwards Ikom on the Republic of Cameroon border before moving dorsum to the household unit of measurement topographic point at Umubele inwards Awka. She lived inwards United Kingdom of Great Britain in addition to Northern Ireland of Britain in addition to Northern Republic of Ireland since 1975. Her paintings, prints in addition to sculptures are predominantly figurative, inwards the genres of portraiture, still-life, landscape in addition to narrative subjects. She won international attending inwards 2002 for beingness only i of ii 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 inwards the tropical pelting wood belt of Nigeria, occupies an expanse on latitude 706’ inwards the North in addition to longitude 4050’ inwards the East. The modern Akure in addition to Obokun Local Government Areas cast its boundary inwards the North spell Ilaje/Eseodo Local Government Areas cast its boundary inwards the South. In the East, it terminates at Owena River, which is inwards the Ifedore Local Government Area in addition to inwards 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 close 290 metres to a higher topographic point body of body of water level. The bulk of the people reside inwards Ode-Ondo, the uppercase of the kingdom. Ondo is located inwards the damp tropic within the tropical pelting wood in addition to the southeasterly current of air blows through the part throughout the meliorate component division of the year.
The cooler dry out continental air from the due north abounds during the months of December, Jan in addition to Feb of the year. There are many valuable timbers inwards the wood such as iroko, mahogany, opepe, afara, obeche, in addition to olofun to refer 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 slap-up farmers. They cultivate nutrient crops such as yams, cassava, maize, cocoyam, rice in addition to beans. Ondo elders believe that no dry soil tin can 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 in addition to palm produce. These collectively constitute the people’s agency of economical support. It is non surprising that because of the importance of cocoa inwards 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 i 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 inwards Okitipupa, Ilaje, Ọwọ, Ikarẹ, Ṣagamu, in addition to parts of Ijẹbu.
South-East Yoruba was in all probability associated with the expansion of the Republic of Benin Empire after c. 1450 AD. In contrast to NWY (North-West Yoruba dialect), lineage in addition to descent are largely multilineal in addition to cognatic, in addition to the partitioning of titles into state of war in addition to civil is unknown. Linguistically, SEY has retained the /gh/ in addition to /gw/ contrast, spell it has lowered the nasal vowels /ịn/ in addition to /ụn/ to /ẹn/ in addition to /ọn/, respectively. SEY has collapsed the 2d in addition to 3rd mortal plural pronominal forms; thus, àn án wá tin can hateful either 'you (pl.) came' or 'they came' inwards SEY dialects, whereas NWY for illustration has ẹ wá 'you (pl.) came' in addition to wọ́n wá 'they came', respectively. The emergence of a plural of abide by may have got prevented coalescence of the ii inwards NWY dialects.
History Of Ondo Kingdom
Sitting amidst the thickly forested planes that characterize southwestern Nigeria are the towns in addition to communities that brand upwards the Ondo Kingdom. Located some 300kilometres to the north-east of Lagos, Nigeria's economical nervus centre in addition to 45 kilometres due west of Akure, the Ondo State capital, the Kingdom is easily reached past times route from all parts of the country. The Ondo people are i of the largest Yoruba subgroups, situated inwards the eastern component division 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 whatever important departure from those of other towns in addition to communities peopled past times the Yoruba of south-westernNigeria, who are virtually agreed on the mutual paternity of Oduduwa. However in that location exists still, as inwards most historical collections, close 3 separate accounts that explicate the origin of the Ondo people. While the people of the Kingdom, almost inwards unison rejected a version that links its origin to the Old Republic of Benin Kingdom inwards introduce hateful solar daytime Edo State, as beingness the innovation of its proponents, in that location seems to live some flat of convergence on the other ii accounts which line the origin of the people to Ife in addition to Oyo respectively. While an outright innovation of whatever 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 inwards the origin from either Oyo or Ife. But on a broad outlook, the ii accounts seem to dot towards the same direction, as those inwards Oyo originally migrated from Ife, the ultimate source of all Yoruba.
Oduduwa, the progenitor of the Yoruba was i 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 past times that championship to date. Oranmiyan, i of the xvi sons of Oduduwa who left Ile-Ife, in all probability out of sheer ambition or mere adventure, was the foremost Alaafin of Oyo in addition to the manlike mortal parent of Oluaso, who gave nascency to Pupupu, the foremost paramount ruler of Ondo Kingdom.
Ondo Cultural troupe
Pupupu, a female, was i of the twin children of Oba Oluaso, who was said to have got reigned inwards Oyo inwards the 15th Century. The other twin, a male, was named Orere. Twin nascency inwards those days was considered an abomination in addition to a unusual phenomenon, esemawe, as a historical source interpreted it. Conventionally, the twins in addition to their woman parent were instantly position 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 i of the favourites of the King, her life in addition to those of the twins were spared. They were even so with an entourage of slaves nether the guidance of a hunter called Ija, sent out of the palace with a beaded crown in addition to an Akoko tree, signifying their royalty. Those were to accord them the dignity in addition to the reverence due to royalty. Again, their manlike mortal parent against the tradition of multi tribal marks of Oyo, incised ii long tribal marks, i 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 whatever 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 topographic point called Epin, close Gbere, whose inhabitants were referred to as Ibariba. They were good received in addition to catered for until the decease of Oba Oluaso inwards 1497. They headed dorsum to Oyo when the succeeding Rex did non care for them fairly, but Onigbogi, the reigning Rex had to send them dorsum to a virgin dry soil compassed close past times Ife, Ijesa, Ekiti, Ado(Benin) in addition to Ijebu communities. They later got to Igbo Ijamo (the wood discovered past times Ija). The grouping evidently stayed inwards this topographic point for some time. Eventually they found lgbo Ijamo dangerous in addition to so continued their journeying eastward, until they finally got to a topographic point called Epe, non far from the introduce Ondo town.
His Royal Majesty, (HRM), Dr. Oba Ademefun Adesimbo Kiladejo, the 44th Osemawe, the paramount ruler of Ondo Kingdom,
They were inwards Epe for many years in addition to as they journeyed on, they passed through a colina which is today known as Oke Agunla in addition to i of the communities that brand upwards the introduce hateful solar daytime Ondo Kingdom. From this hill, they spotted some smoke in addition to headed inwards its direction. There they met a homo called Ekiri i of the original inhabitants of the area. The Ifa oracle, as was the usual practise 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, in addition to wherever the stick didn't bond with the land, they were to settle.
The grouping left Epe in addition to proceeded as instructed past times the oracle until they got to a topographic point where the yam stake did non penetrate the ground. The grouping chorused inwards 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 inwards Ondo, they met the Ifore, the Idoko in addition to the Oka people. These indigenous inhabitants recognized the royalty of the novel arrivals in addition to readily ceded to them the say-so to dominion over the territory. And inwards due course, the original inhabitants of Ondo were assimilated into the civilisation of the novel comers. It remains a reference dot even so that the Idoko in addition to Ifore settlers silent maintain a form of separate political construction which is akin, inwards many respects, to that of the larger Ondo community. As fourth dimension went on, the people spread to cast other settlements similar lgbindo, lgbado, llu-nla, Odigbo, Ajue. Igunsin, etc.
By in addition to large, the Ondo people silent regard Epe, a relatively little town, 7 miles from Ondo, on the Oke-lgbo road, as their original town (Orisun), from where they migrated to their introduce location. Up until now, many Ondo festival in addition to rituals have got Epe as their source. Pilgrimages are sometimes made to Epe for some of the festivals. Historical business concern human relationship also has it that at the demise of the Osemawe, his caput was commonly buried inwards Epe spell the remaining component division of his trunk was inwards Ondo.
Beautiful Ondo lady
It is also worthy of greenback that a historical business concern human relationship holds that the twin blood brother of Pupupu, truly settled downwardly inwards Ile-Oluji in addition to became its foremost traditional ruler. This may also explicate the unopen link betwixt Ondo in addition to Ile-Oluji, who are truly descendants from siblings of same parentage.
Ondo State, Nigeria was created on 3 Feb 1976 from the onetime Western State. It originally included what is at nowadays Ekiti State, which was split off inwards 1996. Akure is the province capital.
The province contains 18 Local Government Areas, the major ones beingness Akoko, Akure, Okitipupa, Ondo, in addition to Owo. The bulk of the state's citizens live inwards urban centers. The large regime universities inwards Ondo province are the Federal University of Technology Akure, Akure in addition to the Adekunle Ajasin University, Akungba/Akoko.
The Ondo Kingdom retained independence from other regional powers until the 19th century when push clit per unit of measurement area from expanded European contact in addition to crisis inwards Yorubaland caused political crisis. With the expansion of the Atlantic slave merchandise in addition to large scale population displacement inwards Yorubaland, the political life of the Ondo Kingdom changed. Prior to the 19th Century, Ondo was unusual inwards the part for their council scheme in addition to or the relatively opened upwards dry soil tenure principles. The council scheme rotated leadership amongst houses in addition to in that location was some important political status given to women, who had their ain council which consulted with the men's council (a role disputed past times others). The Ondo dry soil tenure regulation was that all dry soil was belongings of the king, but that whatever homo could farm it as long as he obtained permission from the leader of the nearest community. However, with increasing push clit per unit of measurement area related to population motility inwards Yorubaland in addition to increasing relevance of the slave trade, much of this changed. Political in addition to economical ability changed from hereditary lineage in addition to access to dry soil holdings to focused primarily on slaveholdings. The resultant was large scale conflict inwards the Ondo Kingdom from 1845 until 1872, a flow with rapid regime change, wars with other regional powers, important violence, in addition to modify of the uppercase metropolis 3 times. During this period, worship of Orisha spread widely, leading to human sacrifice (often of slaves) inwards monastic enjoin to seek in addition to cease the disorder.
Juju music maestro, King Sunny Ade whose existent nameSamuel Adeniyi Adegeye is of Ondo descent
When Christian missionaries started to displace into Yorubaland inwards the later one-half of the 19th century, Ondo was considered a large, forest-based kingdom. However, missionaries largely focused on the other areas inwards in addition to 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 inwards the Christian tradition. However, inwards 1870, John Hawley Glover, the administrator of the British Lagos Colony began focusing efforts on the kingdom of Ondo, largely to create choice merchandise routes to Lagos. In 1872, Glover helped negotiate a peace treaty betwixt Ondo in addition to Ife who had been hostile for a number of years which allowed expanded merchandise betwixt Lagos in addition to Ondo. Missionary operations began inwards 1875 throughout the Ondo Kingdom.
The Osemawe of Ondo made an understanding on 20 Feb 1889 with the Governor of the British Lagos Colony past times which unloose merchandise was guaranteed betwixt Ondo in addition to the colony, in addition to disputes would live referred to an arbitrator appointed past times the governor for resolution. In 1899 an monastic enjoin inwards council was issued to extend the Lagos protectorate over Yoruba land, making Ondo formally dependent area to the British crown.
During the political turmoil of Nigeria inwards the early on 1980s, Ondo was the site of large scale political violence in addition to members of the royal lineage were killed.
The kingdom survived nether colonial dominion in addition to subsequent independence, in addition to the coronation of the 44th Osemawe, Oba Victor Adesimbo Ademefun Kiladejo, on 29 Dec 2008 was a major event, attended past times many dignitaries
The ethnic composition of Ondo State is largely from the Yoruba subgroups of the Akoko, Akure, Ikale, Ilaje, Ondo, in addition to Owo peoples. Ijaw minority (such as Apoi in addition to Arogbo) in addition to Ilaje populations inhabit the coastal areas; spell a sizable number of the Ondo State people who utter a variant of the Yoruba linguistic communication similar to Ife dialect reside inwards Oke-Igbo. These people are also Yorubas.
Ondo State Cultural Troupe
Ondo State contains the largest number of world schools inwards Nigeria - over 880 primary schools in addition to 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 ii 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 i of his slaves to avenge his death. Shortly after the Oba’s death, Kulajolu, the slave, left the palace to found a competition province inwards Igbodan, from where he waged many
wars on Ondo. Influenza A virus subtype H5N1 goodness number of Ondo citizens ran away from their homes in addition to took refuge inwards surrounding villages such as Ajue, Igbado in addition to 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 fright of beingness taken captive past times 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 past times 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 principal to the Oba inwards Ondo traditional system. He was even so attacked past times 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 inwards Ondo, the throne became very
weak in addition to was susceptible to some other civil state of war nether the reign of the next Osemawe, Afaidunjoye (the i 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 assault on them with the assist of Ife in addition to Ilesa. His ground forces was camped at Oke-Igbo in addition to attacked only from Aise. The nub of his troop that came from Ife made upwards the foremost colonists of Oke-Igbo. That is why, despite the fact that Oke-Igbo is a major town inwards Ondo State, less than ix kilometres from Ondo, it remains culturally an Ife town, inwards spite of its
geopolitical location, which falls within Ondo.
The Ago versus Ondo battle, which claimed many lives from both sides ended upwards inwards a fiasco. Ago fled to Ile-Oluji, ix kilometres away from Ondo. At Ile-Oluji, Ago had a quarrel with Osokun, i of his soldiers. He was ousted out of Ile-Oluji with the assist of the Ile-Oluji people in addition to the combined grouping of dissidents from Ilesa, Oke-Igbo in addition to the forces of Ondo. He was finally captured at Oke-Igbo where he was thrown into the Ooni River.
The to a higher topographic point civil wars inwards 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 in addition to vulnerable. Consequently the British had picayune or no resistance gaining access through Ondo into the hinterland to found merchandise links in addition to to set upwards 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 ii major occupations: farming in addition to trading which incidentally correspond to the partitioning of labour betwixt manlike mortal farmers in addition to woman mortal traders. The mainstay of Ondo’s economic scheme is agriculture. There are ii seasons inwards the year, the dry out flavor in addition to rainy season. These seasons correspond with the planting in addition to harvesting periods. The Ondo people have got ii types of farmland. They have got little parcels of land, which is commonly within a walking distance where yams, corn, cassava, beans in addition to vegetables are planted. This bundle of dry soil 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 in addition to rubber. The people build hamlets inwards the farm where they tin can remain for a calendar week or to a greater extent than depending on the quantity in addition to push clit per unit of measurement area of piece of work to live done.
As the villages in addition to hamlets developed, to a greater extent than people were accommodated in addition to people were able to remain longer on their farms. Some rich farmers built houses with corrugated Fe roofs. Influenza A virus subtype H5N1 principal was commonly appointed past times the Oba to supervise the farm areas. Such a principal would in addition to so locomote the “Oloja”, the caput of the area. Here again, a micro-sociopolitical set upwards is established to regulation the community. Such hamlets are commonly 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 unopen friends or historic flow grades on the farm. He inwards plough volition offering the same assistance to those who have got assisted him. This cooperative exertion expressed inwards the cast of labour substitution is referred to as owe. Influenza A virus subtype H5N1 Yoruba saying expresses this cooperative venture succinctly: Oni loni nje, eni a live l’owe, (Today is the hateful solar daytime for the i who has accepted to assist on farm work). Ondo farmers believe that they acquire a lot of piece of work done through participating inwards this cooperative enterprise. After the tillage of the farmland, a portion of it is commonly divided amidst the farmer’s wives who are non engaged inwards trading activities on which they volition cultivate less labour-intensive crops similar pepper, cassava in addition to vegetables. Each married adult woman takes attention of the planting in addition to weeding. However, it is non unusual for Ondo women to cultivate cash crops especially on farmlands inherited from their parents. The crops are commonly reserved for household unit of measurement consumption. Nevertheless, the wives are the sole marketers of the excess crops from their husbands’ farm spell the caput of the household unit of measurement sells the cash crops. As before mentioned, the 2d mainstay of Ondo economic scheme is trade, which is carried out past times women. Among the articles of merchandise are aso oke (woven material), iyon (coral beads) in addition to mats. These articles are sold inwards the market, “Oja” or “Ugele”. The practise of women inwards merchandise has locomote religious, social functions in addition to of economical significance.
Brass making: Another rattling of import profession is brassmaking, (ude). This profession is peculiar to Ifore, i of the original groups of Ondo settlers. These people were specialists inwards brass production. It was acknowledged that they had the best guild scheme inwards Ondo. No wonder in addition to so i 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 rattling proud of their achievements inwards brass work. In fact archaeological excavations carried out supported this claim. Nevertheless, few references to this antique arts and crafts are silent found inwards 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 in addition to barbing have got replaced these traditional guild groups. They all have got similar modus of operandi, most especially inwards their cultic devotion to Ogun, the most pop deity inwards Ondo kingdom.
Ondo Women inwards Trade
Women to a greater extent than often than non have got peculiar instincts, especially when examining issues relating to social in addition to economic science matters. Such instincts could live seen inwards their attitudinal behaviours exhibited inwards trading in addition to cultural practices. The Ondo women, similar others across the World also possess social in addition to economical instincts which are position into play to promote the socio/economic evolution of their town. This is evident inwards the flat of activities inwards which they are involved. However, i major expanse where the contributions of Ondo women to the evolution of their homeland tin can easily grasped has to do with the practical demonstration of sure norms, belief in addition to customs which are instilled on their children.
Ondo woman
Owing to the importance attached to the role of Ondo women inwards the economic scheme of the town, the championship of a paramount woman mortal principal is instituted. The championship is known, as before mentioned, as “Lobun” which agency possessor of the market. Most of the villages in addition to hamlets inwards Ondo governance started as farming settlements or marketplace places. Johnson pointed out that the principal marketplace of the town is ever inwards the centre of the town in addition to inwards front end of the theatre of the principal ruler.
Ondo lady, Omotola Jalade Ekeinde. Today, beyond her exhibit business concern accomplishments, she is also applauded for her remarkable humanitarian efforts. Over the years, Omotola has been a pioneer inwards the Nollywood cinema industry, successfully becoming the most watched actress inwards Africa. In 2013, she was honoured inwards Time Magazine's listing of the 100 most influential people inwards the world amongst Michelle Obama, Beyonce in addition to Kate Middleton.
Celebrated Ondo painter Chukwuogo-Roy foremost gained international fame for icon the official Golden Jubilee portrait of Queen Elizabeth II, commissioned past times The Commonwealth Secretariat. The full-length portrait was unveiled at a ceremony at Marlborough House past times onetime Commonwealth Secretary-General Don McKinnon on Commonwealth Day, 2002
The Lobun does non operate alone. Influenza A virus subtype H5N1 cabinet of woman mortal chiefs supports her. Their duties are (i) maintenance of monastic enjoin inwards the town’s marketplace places in addition to (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 morning time till eve (ii) the eve marketplace called ugele ale in addition to (iii) ii periodic markets which are held at 4 or viii hateful solar daytime intervals, to which Odojomu belongs. The articles of merchandise have got been mentioned before on. Lamb in addition to Holmes observed that “until recently, Ijebu-Ode in addition to Ondo were of import weaving towns, today, the arts and crafts survives on a much to a greater extent than reduced scale inwards Ijebu-Ode but has virtually disappeared inwards Ondo”5. This disappearance could live adduced to the fact that Ondo people are slap-up 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 in addition to the Lisa.
Ondo women
In add-on to the to a higher topographic point trading activities of Ondo people, they are also engaged inwards many other occupations though these are restricted to men only in addition to inwards most cases limited to specific ancestries.
It is worthy of greenback to reckon 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 in addition to the foremost Osemawe of Ondo Kingdom who reign betwixt 1510-1530 A.D. Besides, the tape set past times this legendary woman mortal Monarch, in that location 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 inwards retention of the introduce 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 in addition to the foremost ever richest Ondo adult woman inwards the history of Ondo Kingdom who acquired the vast bulk of Ondo landscape in addition to till today her generation enjoys the most recognized pop in addition to famous household unit of measurement championship holler as Gbanejoke (omo gbesokun).
Notwithstanding, the achievements of these 3 legends recognized above, the introduce generation of women inwards Ondo have got been making meaningful contributions to the evolution of the Kingdom. While some have got excelled inwards their chosen profession in addition to has brought honour to the town through this, some have got ventured into businesses in addition to other areas commonly dominated past times the men to brand their presence felt. Again, some other expanse where the industrious instincts of the Ondo women are farther demonstrated is inwards their wish to ain properties similar their manlike mortal counterparts. It is so non an exaggeration to assert that women inwards Ondo Kingdom have got at to the lowest degree 3 out of every x houses inwards 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 in addition to could just live described as an enduring legacy.
commonly starts from home, for instance inwards the preparation of the woman mortal child. An Ondo adult woman would ensure that attitudes such as cleanliness, hard-work, in addition to patience amidst others are imposed inwards the minds of their woman mortal children to ready them for the time to come roles of theatre wives. Hence, before getting married, an Ondo fille is commonly given some tasks to send out at topographic point such as sweeping, cleaning, cooking in addition to fetching of H2O amidst other domestic chores. Besides, she is also tutored on some social in addition to cultural values similar greetings, dressings in addition to paying abide by to elders to refer a few. In the same vein, the manlike mortal children are also given preparation inwards some cultural in addition to social values to ready them for time to come challenges as husbands. However, within the context of what has been written above, i particular attribute for which Ondo women are noted for is the role they play inwards the pedagogy of their children.
Ondo woman
It is a mutual practise to greenback that greater percentages of Ondo women are willing to sell their possessions for the elementary 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 bask inwards my old age). Perhaps, this is responsible for the high flat of educational attainment in addition to socialization for which the people of Ondo people are noted. In the same vein, early on childhood training, the Ondo children are exposed to past times their mothers could live responsible for the depression charge per unit of measurement of juvenile delinquencies inwards the town in addition to hence the relative peace pervading therein despite the rapid changes inwards its social in addition to economical status. Before the advent of civilization, it is to a greater extent than often than non regarded as an abomination for an Ondo mortal to acquire convicted in addition to sent to prison. Anyone who has the misfortune of beingness convicted would live ostracized past times the people who would wish to have got whatever interaction with such persons. The province of affairs was so serious to the extent that a convicted mortal may discovery it hard to integrate within the environs fifty-fifty after serving his/her jail term. He or she may sometimes discovery it hard to get hitched with or bestowed with topographic point of say-so inwards the town.
Those were the fourth dimension when the values scheme was held inwards highest esteem in addition to mothers were actively involved inwards the activities that would assist to mould the graphic symbol of their children. Hence mothers inwards Ondo Kingdom in addition to so were playing significant, legislative, executive in addition to judicial roles inwards the family. In fact the past times children who grew upwards inwards Ondo whether manlike mortal or woman mortal commonly dread the presence of their mothers than their fathers because of what they regard as highhandedness on the component division of their mothers who would spare no fourth dimension to spank them if they failed to empathise the message passed across which were transmitted in addition to so through the utilization of i of the crudest in addition to easiest ways of preparation that was the utilization of the senses (i.e. eyes, legs, fingers in addition to hands) in addition to sometimes through folklore in addition to tales. In fact, it is to a greater extent than often than non believed amidst the Ondos inwards the past times that a true boy in addition to fille of the town who inwards local palace are called Omoloore Ondo literally interpreted as a good behaved Ondo sons or daughters should non live involved inwards whatever thing that could tarnish the holler of his/her household unit of measurement past times going to prison. Mothers inwards Ondo are ever inwards vanguard of those who would ever ensure that their children are non involved inwards whatever criminal offence that would take the household unit of measurement holler into disrepute. I would even so non dissipate much unloose energy on the olden days method adopted past times Ondo women for preparation of their children but would rather concentrate on the dependent area thing of this discourse past times identifying the diverse contributions made past times 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 tv debut inwards VH1's scripted series, Hit the Floor. On 2 Nov 2013, she spoke at the 2013 edition of the WISE Summit, held inwards Doha, Qatar.
Political system
The scheme of regime inwards 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 i in addition to it rotates amidst v genealogies namely Arilekolasi, Jisomosun, Aroworayi, Jilo in addition to Fidipote. The king’s say-so is partly derived through the legendary fore-parent, that is, Oba Pupupu who was the fille of Oduduwa, the founder of the Yoruba race. According to Olupona, the 3 indigenous ethnic groups, namely Ifore, Idoko in addition to Oka people surrendered to the newcomers without whatever fight. It was also noted “all rights in addition to privileges pertaining to the territory were readily ceded to the newcomers”. This give upwards was re-enacted past times 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 dry soil i.e. Idoko ward. The Osemawe as a Rex wears a beaded-crown, which to him, inwards 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 say-so in addition to seniority amidst the many Yoruba Obas who reign today. The sacred staff of business office (opa oye) is an innovation position forwards past times 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 in addition to 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 foremost hierarchy is the council of v senior chiefs who are referred to as Eghae (the Oba’s council). These high chiefs are inwards monastic enjoin of seniority Lisa, Jomu, Odunwo, Sasere in addition to Adaja in addition to of course, the Osemawe as the overall head. They are commonly referred to as Eghaafa mefa, because they are half dozen inwards number; the Osemawe inclusive.
Each of these chiefs has both ritual in addition to social functions to perform on behalf of the Oba. They are paired upwards for these purposes. The foremost pair is Lisa in addition to Jomu in addition to Sasere in addition to 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 in addition to ankles. The most of import symbol of say-so of an Eghae is the sacred drum called Ugbaji. This drum is symbolic inwards the sense that during whatever ritual performed inwards the theatre of the chief, the drum volition live marked with white in addition to 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 whatever celebration that signifies the say-so in addition to ability he possesses.
Eghae is the highest chieftaincy championship whatever Ondo citizen tin can maybe attain in addition to tin can only live attained if he has previously taken a less dignifying chieftaincy title. Lisa is the 2d inwards command to the Osemawe out of the v Eghae chiefs. The topographic point of Jomu is a hereditary i in addition to it is the 3rd inwards rank to the Oba. The Eghae are responsible to the Oba in addition to they, (including the Oba himself) constitute the legislative council, which has the ability to either enact or repeal laws. They tin can 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 degree of chiefs, lower inwards rank than the Eghae. They are grouped inwards the next order: Odofin, Arogbo, Logbosere, Odofindi, Sagwe, Sara in addition to Olotu-Omoba. The foremost 4 are deputies to the Eghae chiefs. They are responsible to Eghae in addition to also perform other functions for the kingdom. These include serving as treasurer in addition to recorder, heading the lower courtroom that takes attention of smaller judicial cases in addition to 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 inwards this study. It suffices to greenback even so that the activities of the chiefs are good coordinated for effective governance.
The finally grouping of secular principal is Elegbe. These are the lowest chieftaincy titled citizens. They are 15 inwards number; they are responsible for the safety of the town, in addition to for maintaining law in addition to order.
High principal in addition to Lisa of Ondo kingdom
The “Alaworo” priest chiefs are the next grouping of leaders inwards Ondo. These are largely heads of local, pre-Oduduwa groups who are at nowadays inwards a topographic point of “ritual superiority” over the newcomers. The members inwards this grouping are Oloja Oke-Idoko; Ekiri of Ifore, Sora in addition to Akunnara. Sora in addition to Akunnara are 0ramfe priests. All these titles are hereditary in addition to candidates are elected from the household unit of measurement concerned. It is noteworthy that women characteristic prominently inwards the social in addition to economical evolution of Ondo kingdom. There are for example, woman mortal chiefs referred to as “Opoji”. They are hierarchical as good similar their manlike mortal counterparts. The highest woman mortal principal is Lobun. It is the most esteemed championship inwards Ondo. This business office is surrounded with mysteries in addition to taboos. As before mentioned inwards this chapter, the foremost Oba inwards Ondo was a woman mortal (Oba Pupupu). Although a determination had been made never to have got a woman mortal ruler again, women nevertheless are entitled to have got a woman mortal leader, Lobun, who is also referred as “Oba Obirin” (woman king). Lobun agency the possessor of the market.
This championship shows the of import topographic point of the marketplace in addition to of merchandise amidst Ondo women toward economical development.
The Lobun’s major responsibleness is the installation of a novel king. She is also inwards accuse of Ondo markets as good as the priestess Aje (god of wealth in addition to prosperity). It is the responsibleness of Lobun to opened upwards novel markets in addition to perform necessary ceremonial rites that pertain to this. As before noted, many mysteries in addition to taboos surround the championship in addition to this makes it extremely hard to acquire a replacement when the topographic point is vacant. Influenza A virus subtype H5N1 rattling important norm regarding the topographic point 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 inwards finding a replacement for the topographic point after the demise of the Lobun.
Olupona noted, “Once a Lobun is appointed, it is forbidden for her to engage inwards whatever domestic duties. She may non measuring on an unswept flooring early on inwards the morning time in addition to she may non consume whatever nutrient prepared the previous day” 8. The keeping of her “holiness” is that the town must cater for her throughout the flow of her reign. What a privileged position!
Like their manlike mortal counterparts, the women have got a council comprising Lisa- Lobun, Jomu-Lobun, Orangun-Lobun, Sasere-Lobun in addition to Adafin. There are other woman mortal chiefs of lower grades. These are Odofin-Lobun, Ogede-Lobun, Sama-Lobun in addition to Awoye-Lobun. The Eghae has the responsibleness of selecting Lobun spell the high woman mortal chiefs elect the other woman mortal chiefs. These appointments, however, are dependent area to approving of the Oba through principal Sasere.
Ondo Social construction (Social life)
It is of import to hash out aspects of the social life of the Ondo people inwards monastic enjoin to provide a comprehensive background in addition to relevant context for a meaningful investigation into the words of wisdom inwards Ondo culture.
The clannish spirit permeates the pump in addition to core of the social life amidst the Ondo. Thus the interdependence of relatives, brothers in addition to sisters, members of the nuclear in addition to the extended household unit of measurement is the dominion rather than the exception. At the micro level, the people are organized into chemical compound consisting of nuclear in addition to extended families. Each chemical compound has a caput that, inwards most cases, is the oldest homo inwards the compound. Each married adult woman inwards the chemical compound prepares nutrient for her hubby in addition to children spell the single adult males inwards the chemical compound select i of the wives of the caput to human activity as his mother.
At the macro level, the compounds are organized into wards or quarters headed past times whatever i amidst the next political, traditional in addition to administrative groups; the Eghaafa (the v most powerful high chiefs/king-makers in addition to the king); the Ekunle (the viii chiefs next inwards seniority to the Eghaafa) or a fellow member of the Elegbe (Ayadi Company) who brand upwards the traditional constabulary forcefulness in addition to charged with the responsibleness of maintaining the peace in addition to safety of Ondo town.
The other towns in addition to 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 damage that are relevant to the kinship scheme amidst the Ondo people. The Ondo people often brand a clear-cut distinction betwixt ii consanguinal relationships, namely Omiba, the paternal relations in addition to omiye, the maternal relations. Omiba is hardly used past times the Ondo people. But it is to a greater extent than mutual inwards Ile-Oluji. Nevertheless paternal in addition to maternal kins are every bit of import inwards 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 past times which a kid calls his/her manlike mortal parent or whatever adult manlike mortal of close his father’s historic flow in addition to above. Bai, which agency “my father”, carries the connotation of abide by inwards 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 inwards the household unit of measurement is designated as egin. This championship is often joined to the holler of the senior sibling, for illustration Egin Dupe that is my senior sis Dupe. Egin applies to both manlike mortal in addition to woman mortal senior siblings. This term tin can every bit apply to senior cousins or other unrelated senior males in addition to females. Very often the words anti in addition to buoda coined from the English linguistic communication words “aunt” in addition to “brother” are used to designate a senior sis or brother. It is non uncommon to discovery that Ondo people inwards places beyond Ondo town, e.g. Ibadan, Lagos, Kano, Jos are often referred to in addition to 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 in addition to study amidst researchers is the kinship system. The works of Lloyd (1962, 1968 in addition to 1970) in addition to those of Bender (1970, 1972) as good as Eades (1980) on this dependent area are quite revealing having substantially added to our knowledge on this subject. However, the positions held past times these scholars on the dependent area are divergent.
Lloyd contends that the Yoruba civilisation is quite heterogeneous as evidenced past times the important differences betwixt the diverse ethnic groups. This anthropologist farther opined that differences be betwixt the descent systems of the southern in addition to northern Yoruba kingdoms. While the descent scheme of the northern kingdoms is agnatic, that is patrilineal, the southern Yoruba kingdoms of Ondo in addition to Ijebu operate the cognatic descent system, inwards which the descent of an private tin can live traced through his ancestor inwards “both manlike mortal in addition to woman mortal lines” . This agency that spell an private inwards the northern kingdom tin can topographic point with only i descent group, the
cognatic scheme of the southward to which Ondo belongs allows i to topographic point with to a greater extent than than i descent group.
On the other hand, Bender is of the stance that the Ondo people have got non only rattling distinct patrilineal descent groups but are also characterised past times Patrilineal convictions, beliefs in addition to philosophy.10 This is because a typical Ondo private “claims membership inwards his/her father’s descent group”11. For example, an private who for whatever argue brings disgrace, dishonour or disrepute on his people or household unit of measurement is often lampooned, criticized in addition to rebuked with the proverb: O m’owo osi juwe ’li ba e, which agency the private has described the management to his father’s theatre with the left hand. This is a rattling disgraceful in addition to disrespectful human activity inwards Ondo culture.
Having evaluated the theoretical in addition to methodological ground of Lloyd’s in addition to Bender’s positions, Eades proposes that the kinship scheme found amidst the different Yoruba ethnic groups is a bilateral arrangement. But, the emphasis is on the patrilineal pattern. This researcher associates with the stance that the Ondo kinship scheme is bilateral for 4 reasons, ii of which are enshrined inwards the words of wisdom of the people. First, the Ondo value, abide by in addition to appreciate both their Omiye in addition to Omiba in addition to indeed, their lineage. Hence they position inwards topographic point arrangements such as annual or biannual
meetings (upade ebi) to ensure cooperation in addition to unity on matters of mutual interest. Such meetings are of ii categories namely upade ebi otun which agency a coming together of the relations on the right side, that is, one’s father’s relations; in addition to 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 scheme is reflected inwards the roles in addition to responsibilities, which one’s ebi plays during important
celebrations such as marriages in addition to funeral ceremonies. The cooperation in addition to 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 in addition to pleasant experience). This is because one’s burden becomes lighter when one’s relations shoulder it collectively. This saying is corroborated past times yet some other proverb: Onen i yeye yon, sugbon u jeun nwon ke? Which agency a large number of people is helpful but how close their feeding?
Obitun dancer from Ondo
Secondly, in that location is a saying 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) inwards other words, i does non have got a paternal kin without a maternal kin. Thirdly, Ebi Mode inwards Ondo, the origin of the Awosika lineage is traceable to a woman. Hence as Bender rightly pointed out, the occurrence of a woman mortal progenitor of Ondo lineages is non a rare event.
Fourthly, the emphasis on patrilineal inwards Ondo kinship ideology, may live connected with the palace coup d’etat inwards which the foremost adult woman Oba of Ondo land, Oba Pupupu, was replaced with Rex Airo, the foremost manlike mortal Oba of Ondo. Airo agency a substitute or a replacement. Although this shift inwards the Ondo kingship pattern took topographic point several centuries ago, the Lobun stool, a rattling powerful, highly respected in addition to enviable ruling house, silent exists vibrating inwards the Ondo civilisation today inwards spite of the
vicissitudes of the long, distant past.
Lobun is silent referred to as the “Oba Obirin” (the adult woman king) inwards Ondo. The Lobun stool exercises such an enormous ritual ability inwards Ondo civilisation that the Lobun is seen as a “king” inwards her ain right in addition to that without Lobun, no Rex of Ondo dry soil tin can live installed. In addition, “it is a fille of the Lobun or a adult woman within the lineage that succeeds her”. Her ability in addition to significance inwards Ondo civilisation is often reflected inwards a rhetorical query often asked to caution pride or rebuke arrogance inwards 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 Rex Lobun?
The to a higher topographic point kinship-related proverbs, the significance of upade ebi inwards Ondo culture, the Ebi Mode illustration coupled with the power, honour in addition to ritual significance attached to the Lobun institution, collectively recognize, authenticate in addition to back upwards the bilateral nature of Ondo kinship system.
The Lineage in addition to Family Pattern
Influenza A virus subtype H5N1 rattling of import social unit of measurement inwards Ondo is the lineage grouping or edili. Edili is a descent grouping which is made upwards of household unit of measurement members who tin can line their origin to the founder of the lineage called Baba nla, “through a line of manlike mortal descendants.” The household unit of measurement lineage occupies a rattling of import topographic point inwards Ondo culture. It is considered an of import ground for the naming of children e.g. Edileola, which agency “a wealthy lineage” in addition to for identification purposes e.g. Edili Awosika, Edili Jilo to holler just a few.
The lineage consists of household unit of measurement units called uli. And uli is a household unit of measurement chemical compound unit of measurement that is made upwards of a father, his married adult woman (ves), children in addition to immediate relations. To qualify for the membership, rights in addition to privileges of an uli, a kid must live born there. Being born inwards i of the Ulis that brand upwards the edili qualifies the kid to all the rights in addition to 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 in addition to maintains the necktie of kinship called “Okun Ebi” or the kinship bond. The genealogical bond betwixt i fellow member of the lineage in addition to 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 inwards the holler of their ajobi either to give validity to a statement, pledge or hope or to assure their audience that in that location 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 inwards 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 rattling of import turning dot inwards the life of a immature homo or woman. At marriage, the bride in addition to the groom take independence from their parents to found a topographic point of their own. It is an chance for the bride in addition to the groom to exhibit 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 homo in addition to the adult woman consider themselves as members of their respective families.
Marriage is seen as an of import bond of friendship in addition to cooperation betwixt the household unit of measurement of the bride in addition to that of the groom. Ondo people practise an exogamous pattern of marriage. Influenza A virus subtype H5N1 homo or a adult woman cannot get hitched with within his/her lineage. Inbreeding is frowned at. To avoid this in addition to other
problems, the parents of the ii parties commonly send out intensive investigations to determine:
(i) if the bride in addition to groom to live are related;
(ii) if in that location is whatever history of barrenness inwards either the husband’s or wife’s lineage;
(iii) if in that location is whatever history of insanity inwards whatever of the ii lineages;
(iv) if in that location is whatever known hereditary diseases inwards whatever of the ii lineages, such as
epilepsy.
Consent to proceed with the spousal human relationship may non live given past times either of the ii 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 flow of puberty. The purposes are to purge the maid of whatever evil influences or curse with which she powerfulness have got been afflicted in addition to to denote to the community that she is at nowadays ready for marriage.
The Obitun festival lasts for ix days in addition to it is commonly scheduled to coincide with the installation of a chief. During the foremost day, the maid is confined to the house. But inwards the eve of each subsequent day, she dances in addition to s ings at her topographic point inwards the companionship of her friends in addition to co-obituns. But on the 9th day, the Obitun dresses inwards a three-piece aso oke in addition to beads worn circular her cervix in addition to waist, dances circular the town inwards the companionship of her friends. At puberty, the boys perform the less elaborate Aapon rites. The Aapon wears beads in addition to cowry around his cervix for 7 days.
In add-on to the to a higher topographic point criterion type of marriage, the other type of marriage, which is mutual amidst the traditional Ondo people, is the levirate. Two kinds of levirate practices exist. These are the anticipatory levirate in addition to the post humus levirate. The anticipatory levirate involves the human activity of secretly inheriting the married adult woman of an old homo when he is silent live past times either i of his mature sons or his brother. Whenever the old homo dies, the human relationship is regularized.
In the post-humous levirate, the boy or blood brother of a deceased man, based on understanding in addition to selection pairs with the married adult woman or i 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 upwards in addition to fellowship for the household unit of measurement of the deceased.
Funeral ceremony
The demise of a household unit of measurement member, immature or old, is commonly greeted with sorrow. Even though Ondo people believe that decease is a necessary cease in addition to that it volition come upwards when it volition come, they do non similar losing whatever fellow member of their family. This goes a long way to exhibit the kinship affinity. It is believed that no thing how old a relation is; he or she has an of import role to play inwards one’s life. Hence death, though a natural phenomenon, Ondo people discovery it hard to take 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 mortal dies inwards Ondo, specially a immature person, such decease is received with suspicion. The foremost reaction would live a suspicious holler 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 inwards fact, the deceased did indeed pop off a natural death. They would locomote to Ifa diviner to discovery out the motility of the death.
It is pertinent to greenback hither that when a immature mortal dies, he or she is buried without whatever delay. Moreover, when an elderly mortal dies, the decease is announced to all in addition to sundry past times dancing circular the town. This is called iyaghayogho inwards Ondo language. The eldest boy of the deceased brings a goat, which is slaughtered at the topographic point where the corpse is given the finally bath. This is called ibugwe. The corpse is thereafter dressed in addition to laid- in-state. Later the corpse is position inwards an expensive coffin and
taken to the concluding resting-place, commonly inwards a room inwards the house.
Burial ceremony is an expensive lawsuit inwards Ondo culture. The expenses locomote to a greater extent than outrageous specially when the deceased is a Chief. The tidings volition have got to live broken to the Oba with some gifts after which in that location would live dancing circular the town for ix 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 fille brings a caprine animal in addition to 30 wraps of pounded yam, N20.00 in addition to a keg of palm vino commonly undiluted with water. Each of the husbands of all the married daughters of the deceased take 20 wraps of pounded yam in addition to a keg of undiluted palm vino each. The manlike mortal members of the deceased’s household unit of measurement grouping themselves in addition to each grouping buys a caprine animal in addition to sanyan (a type of woven material) or close x yards of stuff for dressing the deceased.
On the 3rd in addition to 7th hateful solar daytime after burial, the household unit of measurement members brand supplications for the deceased. There is commonly eating in addition to 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 household unit of measurement members trip the low-cal fantastic circular the town in addition to afterwards converge at topographic point to locomote on with the feasting. On the morning time of the 9th day, in that location is a household unit of measurement coming together during which the inventory of all the deceased’s belongings is taken. This is shared at a convenient appointment amidst all members of the family.
The widow(s) of the deceased commonly maintain vigil throughout the nighttime of the 7th hateful solar daytime amidst singing in addition to drumming. In the middle of the night, the widows locomote through a serial of rituals, an of import i of which includes bathing. It is believed that these rituals volition protect them from the spirit of their hubby who hovers around them. The widows clothing inwards white in addition to volition remain indoors for 3 months or ix months inwards the instance of high Chief.
RELIGION
Idowu observed that:
"Religion is rattling much in addition to ever with us. It is with us at every instant of life
– inwards our innermost beings in addition to with regard to the slap-up or little events of life;
it is discussed daily inwards the newspapers, through the radio in addition to television, it is
with all of us inevitably whatever may live our private avowed mental attitude to
it."
The to a higher topographic point observation is rattling true of the Ondo people. Religion has been a component division of the people from fourth dimension immemorial. Religion is the pump of life of the people in addition to forms the ground as good as all-guiding principles of the life of the people. As rightly pointed out past times Odumuyiwa “with the Yoruba (Ondo), morality is for sure the fruit of religion”. Among the Ondo as amidst 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 topographic point slap-up emphasis on character. For them, character
agency honesty, truthfulness, in addition to chastity before marriage, responsibility, generosity, hospitality in addition to the other virtues. Ondo people comprehend these virtues whereas they severely condemn stealing, falsehood, hypocrisy in addition to all the other vices. This is because:
"The sense of obligation to do, that which is believed to live right, is inwards fact, the
push clit per unit of measurement area of God upon every human life. God is made known to all men, even
though they may non have got learned to telephone telephone Him God, (or may reject to) and
obedience to the behest of their conscience is the essential status of growth
inwards the knowledge of God."
There are 3 major religious groups inwards Ondo today: the traditionalists, the Christians in addition to the Muslims.
Traditional Religion
The Ondo people, similar other Yoruba ethnic groups, believe inwards the Supreme Being from whom all creation originates. He is recognized as “Olorun”. He is seen as the Lord of the heavens in addition to as the presiding deity of the Ondo people. He is the writer of sky in addition to earth, the source of all lives in addition to the natural springtime from which men have their spirit. But this Supreme Being is a distant deity of vague personality inwards i sense. But inwards 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 in addition to say-so belong in addition to all honour is due to him. Olorun or Olodunmare is unique. He is non i amidst many but His supremacy is total. His ultimate pre-eminence is confirmed because things plough over only when he approves in addition to if he does non approve, naught 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, in addition to 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 reckon God owing to the distance betwixt Him in addition to humans, sacrifices could live made through the smaller deities to Him. Among the deities worshipped inwards Ondo are Ifa, Sango in addition to Ogun, to refer just a few. But the most pop is Ogun. We shall focus attending on Ogun worship as a pop organized religious belief inwards Yorubaland inwards full general in addition to inwards Ondo, inwards particular. Nevertheless, it volition live necessary to highlight the origin of Ogun inwards monastic enjoin to
enrich our knowledge of this deity.
Origin of Ogun
Many myths in addition to legends be as to the origin of Ogun. Much of the knowledge of the deity is based on the fact that he was i of the earliest divinities. He loved hunting in addition to was referred to as “Osin-Imole”, that is, the Chief amidst 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 inwards seclusion at the top of the colina where he went close hunting. Tired of secluded life, he decided to locomote for a settled life, which he had rejected before on. He came downwardly from the hilltop inwards a garment of burn downwardly in addition to blood but could non discovery an abode inwards whatever community. So he borrowed fronds from the palm-tree in addition to headed for Ire where he was made king. Hence, the holler Ogun Onire (Ogun, the Lord of Ire) was given to him.
The Christian Religion
The history of Ondo witnessed a important plough during the 2d one-half of the 19th century because the events that took topographic point 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 in addition to her people. There was an internal crisis inwards Ondo, which led to a total breakdown of law in addition to order. This crisis gave Ile-Ife warlords the chance to bring together hands with the town’s dissenting forces to take an cease to O ndo’s autonomy. The people fled to different places until 1872 when the British regime sent captain
Goldsworth to position an cease to the civil strife, restored peace in addition to also restored Oba Jimekun to the throne in addition to encouraged the people to homecoming home.
The British did all these with the intent of creating merchandise route past times body of body of water in addition to past times dry soil through Ondo to the other Yoruba hinterlands, thereby avoiding the danger precipitated past times the escalating Yoruba civil war. Ondo was, as far as the Christian organized religious belief was concerned, a terra incognita in addition to hence Goldsworth conceived the thought of having a Christian mission inwards Ondo. So, on March 29, 1875, David Hinderer, Hunsi Wright in addition to William Dada opened a Christian mission post. Rev. Phillip was the missionary inwards accuse of Ondo, preaching inwards whatever available opened upwards infinite including the Oba’s palace in addition to C hief’s compounds.
Nevertheless, this does non hateful that conversion was sailing smoothly inwards Ondo. No, it did run into some resistance especially after the people realized that the Church was having a negative bear upon on their traditional beliefs in addition to practices. They refused to give dry soil for Church buildings. However, owing to Philip’s display of diplomacy, he was able to overcome the obstacle. The foremost Church was dedicated on 3rd May 1881. Thus Ondo became a relatively potent mission pump with schools built to educate the children in addition to converts. No wonder then, Ondo people are highly educated. Today, in that location is hardly whatever street inwards Ondo where i volition non discovery a professor. Ondo people viewed the coming of Christianity as an of import turning dot inwards their lives. The forced exile for 30 years had a devastating effect on their morale. With the advent of Christianity, in that location was social restoration in addition to lasting peace.
It is no wonder in addition to so that Ondo people have got their ain ethnical canticle that expresses the unique experiences, inwards Ondo history. While the tribal canticle of other Yoruba subgroups are grounded on folk beliefs in addition to 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 in addition to majestic
Adodo fusi s’eti omi Like the blossom blooming past times 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 i source
Bi ola, bi ola oo Luxuriant, colourful in addition to majestic
Adodo fusi s’eti omi As a blossom blossoms past times the river bank
Jesu ma fusi s’Ondo So Jesus has locomote a pride of Ondo town
Ola ma ti t’oke waiye o ee Our prosperity has come upwards from above
Aiye wa sese wa gun oo ee Now our lives are organized.
Islamic Religion
Muslims constitute close 13% of the total population of the Ondo people whereas Christians constitute 73% as revealed past times the population census of 1952. Gbadamosi notes that the foremost tape of the presence of Islam inwards Ondo is contained inwards Phillips’ diary of 26th Nov. 1880.
In comparing with the ascension of Christianity inwards Ondo, the conversion to the Muslim organized religious belief was less successful. Muslim traders were in all probability the most important contributors to the increment of Islam inwards Ondo. The Mus lims gained slow access through the eastern route to Ondo in addition to they were able to disseminate Islamic ideas in addition to doctrines to the people. It is worthy of greenback that the Muslim traders’ main purpose was business concern but some of the traders considered themselves as instruments of
conversion in addition to as Islamic missionaries inwards add-on to their normal business concern vocation.
This phenomenon, as revealed inwards 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 past times 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 inwards the spread of Islam. It is interesting to greenback that despite the little numerical strength of the Muslim community inwards Ondo, Christians in addition to Muslims are every bit represented inwards the Chieftain course of study because they embraced both religions.
According to Olupona, dissimilar the Christian religion, the Islamic organized religious belief did non clash with the already existing socio-cultural ethics in addition to norms of the traditional organized religious belief inwards Ondo. They were allocated a slice of dry soil where little pox victims were ritually buried. The topographic point was even so purified past times Alfa Alimi. The twelvemonth 1888 marked the official showtime of Islam inwards Ondo. Because this organized religious belief did non clash with the traditional religion, it enjoyed the back upwards of the nobles in addition to chiefs of Ondo. This gesture enhanced in addition to encouraged the full general tolerance of the people. Olupona pointed out that Chiefs Sasere Ayotilerewa Awosika in addition to Lisa Anjanu Fawehinmi, though non Muslims directed the course of study of Islam right from its rattling beginning. These chiefs prepared the ground for the cordial human relationship betwixt Islam in addition to the traditional construction inwards Ondo community.
The Ogun Festival inwards Ondo
The Ogun festival is celebrated inwards Ondo betwixt the months of August in addition to 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 morning time ceremony inwards the theatre of Ayadi, the ritual specialist of Ogun world 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 in addition to so becomes a mutual characteristic throughout the flow of the festival, which lasts 7 days. The audio of the upe is rattling important because it carries messages which are sometimes unloose in addition to at other times abusive from i youth to the other.
During the seventeen-day interval, the worshippers of Ogun gather inwards groups to praise the divinity in addition to other past times cultural heroes associated with him, such as Jomun Ila.
On a major marketplace day, which is ix days before the festival, the king’s emissary makes the official proclamation of the ceremony. Many activities are commonly carried out inwards preparation for the festival, amidst which is the communal clearing of paths in addition to the repairing of bridges in addition to other footpaths. Five days to the festival, a few households perform a ceremony called aleho.
There are commonly 3 parts to the ceremony – aisun ogun (night vigil), ogun ale (night ogun) in addition to ogun owuo (morning ogun celebration). The procession involves all traditional in addition to modern hateful solar daytime professionals in addition to guilds. Every possible professional person grouping inwards Ondo – such as blacksmiths, medicine men in addition to women, drivers, hunters, tailors, barbers, to refer just a few, participate inwards this celebration. The only exceptions are in all probability civil servants in addition to white-collar workers. Most of them are commonly dressed inwards rags, palm- fronds with their faces in addition to bodies smeared with bluish dye, white pulverisation in addition to or charcoal. Some, however, utilization that flow to exhibit affluence in addition to nobility past times wearing unusually beautiful multicoloured outfits.
The Osemawe is non left out of this festivity. He commonly leads the early on morning time procession. He wears a beaded crown that covers his whole human face upwards with white sheet tied on his left shoulder over his agbada (flowing gown). Others such the high chiefs, medicine men in addition to 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 inwards medicine
garments laced with all kinds of frightening herbal substances. This grouping commonly engages immature schoolhouse children to write signposts, which display the holler of their pedigree in addition to praise names, some with warnings written inwards proverbs in addition to the metaphorical magico-medical expertise of the oloogun. This serves as a alarm 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 past times the spirit.
iii). Ati pe eni ti oju eni ti ju eni lo.
He who is to a higher topographic point i is to a higher topographic point one.
iv). Bi uya lila ba a gbonen sanle.
If i is brought downwardly past times large trouble.
v). Kekee a ka gun oiho onen
Smaller problems come upwards 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 in addition to I live too.
When Ayadi ushers Ogun in, he must sacrifice dogs (aja) in addition to tortoise (aghon) in addition to pour libations at the shrine of Ogun. It is the full general belief inwards Ondo that a domestic dog is Ogun’s favourite meat. Thus during Ogun festival, dogs are commonly mercilessly immolated. The Ondo people do non inwards whatever 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 in addition to past times this, the blood flows
into the shrine.
Ogun is the heart of Ondo’s pop organized religious belief for many reasons. During O gun festival, every department of the gild is represented. It is only during this festival that children, domestic servants, foreigners, artisans, traditional circumcision doctors, religious in addition to political authorities perform as devotees of Ogun. As the divinity is tied to professionalism, everybody participates. For example, warriors, blacksmiths, traders in addition to fifty-fifty women who hardly participate inwards other Ondo festivals play rattling important roles inwards these festivities. Certainly, it is a fourth dimension when women-dominated professions such as traditional medical paediatrics (alagbo omode or olomitutu) in addition to women’s marketplace associations display their wares in addition to advertise their profession.
Furthermore, during this festival, people exhibit their indebtedness to Ogun as the founder of Fe in addition to 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 in addition to so that the importance in addition to fierceness of ogun is captured inwards 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 in addition to does non run, for sure has work with his heels).
It should also live emphasized that Ogun festival serves as an occasion whereby the retention of deceased ancestors in addition to cultural heroes are commemorated. The worshippers of Ogun proclaim O gun’s praise-names as follows:
Ogun lakaiye, osin imole
Ogun, the potent i of the earth, Chief amidst the deities
Ogun alada meji, ofi okan san’ko, o fi Okan ye’na
Ogun, the possessor of ii matchets; with i he prepares the farm, in addition to with
the other he clears the road.
Ojo Ogun nti ori oke bo
The hateful solar daytime Ogun was coming downwardly from the hilltop
Aso ina l’o mu bora, ewu eje l’o wo
He was clothed inwards burn downwardly in addition to bloodstained garment
Ogun onile owo, olona ola
Ogun, the possessor of the theatre of money, the possessor of the theatre 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 inwards the theatre 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 7 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 locomote the ogun after the metropolis wall
Nje nibo l’ati pade Ogun?
By the way, where did nosotros run into Ogun?
Influenza A virus subtype H5N1 pade ogun nibi ija.
We met ogun inwards 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 close 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 inwards ondo
Traditional Games In Ondo Ekimogun Kingdom
There are many ways of passing fourth dimension inwards Ondo Ekimogun Kingdom. Males, Females, Adults, Children in addition to the Aged have got their different pastimes. The games adults play are different from those children. While adults commonly play Ayo-Lopon game, the children have got as i of their favorites, the game Lako.
LAKO: Generally, Lako is both an indoor in addition to outdoor game. It is mostly a game played past times immature girls in addition to boys betwixt the ages of ix in addition to seventeen. Lako tin can live played past times people of the same historic flow grouping as good as mixed. That is a manlike mortal in addition to a woman mortal tin can engage i some other inwards playing the game. It is a game that requires high flat of concentration. An private tin can also play it. What is required is a set of either half dozen pieces of ISE, PALM KERNEL NUTS or PEBBLES each close the size of a cube of sugar.
The game balls, half dozen inwards number, must live i that a player’s palm tin can obtain in addition to hold. In playing Lako, the rounds are determined. Five rounds brand i set. The rounds set about with the holding all the half dozen items of game inwards the palm in addition to splash-throw them on the play board. The play board is commonly on the flooring or on a mat. One of the game’s play items is proven past times the plough players. In the showtime round, the actor volition throw the game item on mitt upwards in addition to must successfully pick i of the v game balls as good as grab the i thrown up. This, the actor must repeat v times inwards the foremost round. If inwards the course of study of the circular or whatever circular at all, the actor failed to grab or pick without touching some other ball, the actor is dead set according to the rules of the game. Picking a thrown upwards game ball without touching some other game ball is a picayune flake difficult. Sometimes when the game is played on a mat, player’s hands must non touching the mat. If the actor does, he or she volition live defendant of having touched the ball. Often, the game may come upwards to some sudden cease as a resultant of the accusation in addition to denials.
The ever vigilant eyes of the actor next inwards line when the play is dead past times i actor is ever eager to telephone telephone a play dead with the most picayune error on the component division 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 i time a actor successfully picks the game balls inwards the foremost set round, he or she automatically continues to the stage of picking ii balls at a fourth dimension in addition to must live able to grab the ball that has been thrown up. The procedure in addition to so goes to catching the upwards ball in addition to picking 3 balls, in addition to also getting to four, in addition to v balls to cease the foremost circular set. At this point, the successful actor is regarded as having bought a house. The theatre bought is depicted past times 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 inwards playing Lako. Entrepreneur mothers especially do non wish their children to live engage inwards Lako because, their children, rather than locomote close 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 in addition to punished.
AYO-LOPON: Ayo-lopon is an old historic flow game that is to a greater extent than often than non played past times males or females adults. Only ii people tin can 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 past times the holler given to the game (Ayo). Opon is the holler 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 commonly close i human foot inwards length in addition to 3 inches inwards breadth. The games board is carved into it a set of half dozen ii equal size depth holes facing i another. The Ayo Seeds are placed into each of the half dozen ii equal size set of holes inwards groups of 4 pieces each. This adult game demands as much concentration as the chess or draught games. The attending required inwards this game is quite enormous in addition to takes a lot of fourth dimension before a circular game is concluded past times many who are experienced in addition to are considered to live masters of the game. In playing the game, the ii players are ever seated comfortably with the Opon Ayo placed betwixt them with the players sitting inwards 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 set about playing clockwise. The actor makes the showtime moves inwards the play past times taking whatever of the 4 pieces of the Ayo inwards i of the half dozen holes on his or her side of the game board in addition to putting each of the Ayo inwards just some other game board hole inwards attempts to found what is called ODU. Sometime, the displace volition backfire on the actor setting upwards the strategy because it is a rattling large gamble. Influenza A virus subtype H5N1 lot of strategy moves are planned to live executed inwards the course of study of playing a circular of the game. For the purpose of understanding, in that location is a PLAYER “A” in addition to in that location 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”, in addition to so PLAYER “A” must locomote dorsum to the drawing board of his or her addition of the knowledge in addition to sense of PLAYER “B”.
At every measuring of the way inwards 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 topographic point 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 can only win either ii or 3 Seeds at i play plough in addition to move. For example, if PLAYER “A” has 3 Seeds on his or her topographic point side, for that Player to live able to have got a successful play turn, PLAYER “B” must have got at least, i Ayo Seed inwards a hole on his or her topographic point side. If this is the case, PLAYER “A” volition cease upwards with at to the lowest degree ii Seeds to take topographic point from that play turn. Also, if in that location were ii Seeds there, he or she volition cease upwards winning 3 Seeds. But if in that location were already 3 Seeds inwards the hole, the play plough is an unsuccessful play turn. No i tin can win 4 Seeds or i Seed. The meliorate the PLAYERS are non hard to topographic point past times spectators of the homely game. The winner at the cease of each circular of play depicts the looser with an identifying object. Better still, the spectators tin can just adopt the greeting disceptation that apply to most adult game play settings MOH KUN TA O agency I greet the play master. It is the master copy heed that commonly responds with OTA E JE, OPE LE FOHUN agency the master copy is responding the fools heed cannot respond.
500 years of the Osemawe Dynasty
In the rails on Ondo inwards a tape album featuring diverse kingdoms inwards Yorubaland, Chief Commander Ebenezer Obey invited listeners to bring together him inwards 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 in addition to lisa of ondo
At no fourth dimension inwards 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 nowadays raises an of import question: How many kingdoms inwards Yorubaland tin can boast of a genealogical tape of 500 years? And what does such a tape tell us close Ondo people in addition to their dear of pedagogy in addition to tape keeping? Could this have got been the motivation for the establishment of the famous Nigerian Weekly Law Reports past times i of their sons, the belatedly Chief Gani Fawehinmi?
I have got studied the Osemawe genealogical tree in addition to could non assist but marvel at its completeness. It names every Oba in addition to the duration of their reigns since Oba Pupupu close 1510. In trying to topographic point Ondo kingdom within World History during that decade, I discovered that was the decade when King Francois I of French Republic in addition to King Charles V of the Holy Roman Empire (also Carlos I of Espana of the Castilian Empire) signed the treaty of Noyon, past times 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 past times the Turks of the Ottoman Empire. The ornamentation of the Christmas tree has also been traced to that decade, exactly to 1510, when Oba Pupupu began his reign inwards 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 boot off on Saturday, July 3, with a town parade, in addition to cease 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), in addition to inauguration of Honorary Chiefs (July 17).
Masterminding the celebrations is His Royal Majesty, Alayeluwa, Oba Victor Adesimbo Adenrele Ademefun Kiladejo, Jilo III, the Osemawe in addition to Paramount Ruler of Ondo Kingdom. Starting with Oba Pupupu inwards the early on 1500s, Oba Kiladejo is the 44th Osemawe of Ondo in addition to the 3rd from the Jilo line of Okuta Ruling House. His predecessor inwards that line, Jilo II, otherwise known as Arojojoye Oba Pupa, ruled betwixt 1926 in addition to 1935. The Okuta Huling House descended straight from Oba Luju, i of Oba Pupupu‘s sons, who reigned betwixt 1561 in addition to 1590. Oba Luju‘s 4 sons ruled after him inwards monastic enjoin of seniority, each establishing a ruling house. However, i of the 4 ruling houses, led past times Oba Liyen, terminated inwards 1702 because in that location was no manlike mortal kid to locomote on the ruling house.
Osemawe in addition to Lisa of ondo
The to a higher topographic point brief capsule of the Osemawe Dynasty belies the complexities in addition to intrigues within the dynasty over the past times 500 years. There have got been highly charged competitions for the throne across in addition to 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 in addition to to a higher topographic point competitions in addition to tribulations. Today, the Ondo throne is a beacon of hope for traditional institutions inwards our land.
Ondo people themselves have got held their heads high inwards Ondo State, Nigeria, in addition to fifty-fifty beyond. Their world prototype may have got been constructed around Ogun in addition to Obitun festivals, high fashion, in addition to asun (roasted caprine animal meat). But brand no error close it: Ondo people also excel inwards hard work, entrepreneurship, in addition to professional person training, especially inwards medicine, engineering, law in addition to business. Many universities in addition to hospitals inwards Nigeria have got benefitted from the knowledge of professors in addition to doctors from Ondo town.
Above all, Ondo people are known to live rattling proud of their town, household unit of measurement lineage in addition to culture, specially their dialect of Yoruba. That‘s why it is often said that you lot could take an Ondo homo away from his town but you lot could non take the Ondo dialect away from him. They are widely known today as Egin exactly for the dialect. They utter it with so much gusto as if they do non part it (with slight variations) with speakers from Idanre in addition to Ile-Oluji.
It volition live a grave error to stance 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 inwards their objectives, namely, to celebrate the continued existence of Ondo Kingdom in addition to showcase its achievements over the centuries; to celebrate the people‘s civilisation in addition to to develop a permanency for its exhibition through the establishment of a museum; to rally Ondo people worldwide for developmental support; in addition to to bring together the World inwards the endeavor to ensure ecological residual through afforestment in addition to 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 inwards 2006. Perhaps the most of import transformation, which is also the ground for other achievements, is the reign of peace in addition to maintenance of safety within the kingdom. On his coronation, Ondo kingdom was inwards the middle of social in addition to political factionalism in addition to dry soil disputes, which led to diverse safety problems. But Oba Kiladejo shrewdly managed the diverse crises in addition to resolved safety problems through innovative institutions; he carefully established committees in addition to diplomatic negotiations, involving chiefs, religious leaders, notable Ondo citizens in addition to officials of diverse safety agencies.
Oba Kiladejo‘s managerial skills came from previous executive experiences as a Medical Director in addition to 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 position it inwards an interview: â€The flow of my remain inwards different traditional locations for close half dozen months … enabled me to acquire how to live patient in addition to tolerant. The fine art of mediating was also learnedâ€.
He drew on these varied experiences to embark on innovative modernization projects inwards monastic enjoin to brand the Crown piece of work with the regime in addition to the people for mutual benefit. He digitalised royal records, created a website for the Osemawe palace in addition to established Kiladejo Crown Foundation (KCF). Its mission is â€to leverage all available human, technical in addition to institutional resources nationally in addition to internationally towards the evolution of Ondo Kingdom, with the objective of alleviating in addition to mitigating poverty in addition to illness burden amidst the people of Ondo Kingdom in addition to its environsâ€. With computers inwards the palace in addition to an Oba who reads newspapers daily, surfs the spider web in addition to communicates with his subjects via telephone, text messaging, in addition to e-mail, Ondo kingdom runs a modern bureaucracy within a traditional palace setting.
KCF‘s objectives in addition to those of the 500th anniversary of the Osemawe Dynasty divulge a dynamic synergy betwixt traditional in addition to democratic institutions. Oba Kiladejo himself works mitt inwards mitt with province in addition to local regime officials to maximize appropriate economical rewards for his subjects. On the wellness front end for example, KCF‘s past times activities complemented those of the province government. They included a wellness awareness lecture given past times renowned cardiologist, Professor Oladipo Olujimi Akinkugbe, unloose handling for hypertensive patients, provide of unloose spectacles to needy patients in addition to distribution of insecticide-treated musquito nets to citizens.
The Ondo instance shows that in that location is silent a topographic point for traditional institutions inwards 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 in addition to these celebrations. It is only appropriate to unopen this essay with oriki Osemawe, of which he is the electrical current 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 homo in addition to Rex of Juju music, King Sunny Ade
King sunny Ade, Ondo royal with his African beats group
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