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Orality and Mythology: Reconstructing the Traditions of Origin of Ondo and Idanre People of Southwestern Nigeria

Oralité et mythologie : reconstruire les traditions de l’origine des peuples Ondo et Idanre dans le sud-ouest du Nigéria
Oralidade e mitologia: reconstruindo as tradições de origem dos povos Ondo e Idanre, no sudoeste da Nigéria
Felix Oludare Ajiola

Abstracts

This paper opens a new vista in the histories of two Yorùbá subgroups in Eastern Yorùbáland. The paper sheds light on the conflicting oral traditions and mythologies of evolution of the two prominent Eastern Yorùbá people, the Ondo and Idanre peoples, a topic that has been neglected by scholarship on African historiography. In dominant mythologies of the two Eastern Yorùbá people, the belief is that the origins of Ondo and Idanre monarchies are distinguishable. It is also believed that Ondo exercised significant sociocultural, linguistic, political and economic influences over Idanre. Through extensive oral interviews and participant observation of sociocultural ceremonies in Ondo and Idanre, I challenge the beliefs that Ondo and Idanre people emanated from different cultural and historical roots and routes. I argue that Ondo’s accounts of origin clash with the popular narrative of the dispersal of the Yorùbá people from Ile-Ife, and with the historical, cultural and political systems of Oyo and Ile Ife. I contend that the conflicting history of origin of Ondo and Idanre must be seen as a product of an age-long communal conflict peculiar with heterogeneous societies that comprised people with related cultural and historical backgrounds, remarkably different political aspirations and loyalties. I conclude that the Ondo monarchy, if not derived directly from Idanre, is of the same source.

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Data related to the article
“Materials for an Oral History of the Traditions of Origin of the People of Ondo and Idanre, Nigeria.”
https://nakala.fr/​collection/​10.34847/​nkl.068dgj0h.
Materials collected by the author in the two towns of Idanre and Ondo, and a couple of other places in southwestern Nigeria, mostly from 2017 to 2021: transcribed interviews and speech, recorded interviews, collected primary oral material, video and pictures.

Introduction

1This paper reconstructs the traditions of origin of Ondo and Idanre people of Eastern Yorùbáland. The article is intended to bridge the gap between legends, myths and history. It situates the mythologies of Ondo and Idanre within the broader historical trajectory of the Yorùbá. Ondo and Idanre are homogeneous Yorùbá subgroups located in modern-day Ondo State, Southwest Nigeria. The history of both Yorùbá subgroups and their people cannot be immediately ascertained. Both have common sociocultural, linguistic, political and economic features. However, there is no decipherable uniformity in the narratives of origin of Ondo and Idanre people. The origin of the Ondo monarchy is premised on the myth of a twin named Pupupu. Some traditions, traced her origin to the town of Ile-Ife; in some other traditions she is called the daughter of Alaafin Oluaso, one of the longest-reigning monarchs in the town of Oyo. In a recently popularised rendition, Pupupu is the direct descendant of Oduduwa, the mythical founder of Ile-Ife, from where she was sent to Ondo. In the same medium, the origin of the Idanre people is also traceable to the migration of Olofin Aremitan from Ile-Ife. According to Idanre traditions, Olofin Aremitan (younger brother of Oduduwa) led the Idanre people from Ile-Ife (Ufe) to Utaja after the demise of the latter (Doc. 2). What is at stake in the mobilisation of myths in Yorubaland? How do myths matter in the reconstruction of Yorùbá history? Why do people cling to certain myths rather than others? Answers to these puzzles are numerous and varied and will be highlighted in the conclusion of this paper.

2Scholars who have written about the Yorùbá people have paid little attention to eastern Yorùbáland (Johnson 1921; Atanda 1965; Ade-Ajayi 1974; Akinjogbin and Ayandele 1980; Falola and Genova 2006; Ogundiran 2023). Writings on Yorùbá history largely begin with the 19th century Yorùbá warfare and seldom dig into the pre-19th century Yorùbáland. When they do so, they have concentrated on large empires, political organisations and inter-regional trade. Eastern Yorùbáland is not known to have emerged from large empires such as Oyo and Ile-Ife. Eastern Yoruba towns were also not at the centre of big international trade routes which have attracted the attention of scholars. On the basis of existing knowledge, it is not established whether Arab traders went further inland into eastern Yorùbáland. The dominance of eastern Yorùbáland by western Yorùbá history in the literature is also a product of Samuel Johnson’s Oyo-centered historiography. Yet, the dichotomy between Olofin and Oduduwa which is the kernel of Idanre oral history is a major factor in understanding Yorùbá history.

3Documenting the history of preliterate societies through oral traditions is a difficult task. The historian’s craft in interpretation and reconstruction is often affected by echoes and distortions of oral tradition in human repositories. According to Henige (1973, 223) “feedback occurs in oral tradition when extraneous material usually from printed sources, is incorporated into the tradition.” Therefore, the practice of oral history is based on certain assumptions. It is assumed that past events can be gathered from available oral traditions and from the testimonies of people living in the present (Biolabu 1955, 87). Gathering people’s testimonies and interpreting them mobilises memory, narrative, identity, performance, subjectivity and power (Haroon 2015). It is difficult to capture the past in mythologies connected to/associated with a people that have been severely altered by several accounts. There is also the controversy as to whether the past actually exists or it is just a figment of the historian’s imagination. Historical reconstruction requires assembling masses of verifiable facts, and claims and arranging them based on a series of events, generally a chronological one (Banner 2012).

4Arthur Marwick has noted that events of the past themselves do not constitute history. Yet, the historian has to reconstruct the past sequentially based on verifiable evidence (Elis 2002, 7). The events are merely raw materials and they provide the tools with which the historian reconstructs the past. It is the historian’s craft and philosophical reflections of the past that do constitute history. Extrapolating knowledgeably from oral histories of preliterate African societies involves critical evaluation, and the historian’s ability to distinguish between historical conjectures and verifiable claims. What is required is mastery of what Friedrich Nietzsche once termed, “critical history” and what Gordon Craig has explained as, the “ability, after painful inquiry and sober judgment, to determine what part of oral accounts verifiably correspond with the general historical trajectory” (Temu 2000, 8; Ade-Ajayi and Crowder 1974, 21). Although the appeal of history lies in its romance with facts, its real value is its process of weighing evidence and evaluation.

5In this paper, I endeavour to read written versions of Yorùbá’s history together with first-hand accounts of oral history collected through interviews with thirteen local historians, elders and/or chiefs, and representatives of various Yorùbá groups for over a decade (2011–2021). In Ondo and Idanre, I interviewed several chiefs who were also local historians versed in the oral accounts of migration and settlement in their towns. I also used archival documents retrieved from the National Archives of Ibadan. Although the question of who qualifies as a “historian” or of the distinction between “amateur” and “professional” historians goes beyond the scope of this paper, I contend that “local historians” of Yorùbá history are people living in the locality who in search of the roots of their communities had received tutelage and myths from oral traditions, while ‘‘amateur historians’’ are mostly educated elites or renowned academics who are not schooled in the craftsmanship of African historiography. Otonba Akinfolarin (Doc. 1, 9, 10), Olabanji Akingbule (Doc. 5, 8), Agboola Akintan (Doc. 2, 3, 7), Ademola Fajuyi, Babawale Adeniji, Bola Adeyeye Femi Adedinsewo, Ishola Tijani and Tayo Obalusi who I interviewed in the last decade qualify as “local historians.” Professional historians on the contrary are authors of written texts who had been trained in the art of historiography. Of course, amateur and professional historians of Yorùbá history do not work in isolation; they influence each other, their different versions of the past sometimes reinforcing each other or on the contrary providing interesting gaps or even discrepancies. It is precisely my ambition here to confront both those similarities and differences to offer a balanced historical interpretation of the mythologies of Ondo and Idanre peoples.

6This paper is organised into four sections. The first part of the paper provides the basis for reconstructing the historical evolution of Ondo and Idanre by summarising the dominant narratives that circulate regarding Yorùbá’s history in general, and the history of Ondo and Idanre in particular. The second section revisits the traditions of the origin of Ondo and Idanre, using the available secondary and primary materials. The third part analyses more specifically the mythologies of the evolution of the two ancient Yoruba subgroups. The fourth part highlights the political and cultural (dis)similarities between Ondo and Idanre.

Yorùbá’s historiographies: from the colonial Hamitic hypothesis to the recognition of Ile-Ife’s central role in the establishment of Yorùbáland

  • 1 Yorùbá people can be found predominantly in Nigeria’s Southwestern states including Lagos, Osun, Og (...)

7Over several centuries, the Yorùbá people have occupied a particular region situated in contemporary southwestern Nigeria, which is known as Yorùbáland.1 “Nestled in the southwestern part of Nigeria and lodged at the Western border of Ondo State, Ondo is one of the state’s largest and arguably most culturally rich cities, representing profound historical significance, remarkable achievements, and enduring virtues” (Falola 2023). Also, situated between Ondo and Akure—the state capital of Ondo State—Idanre is one of Yorùbá most culturally endowed and historically intriguing social formations in southwest Nigeria. The Yorùbá people are the largest cultural aggregation in West Africa with a history of political unity and a common historical tradition (Coleman 1958, 25). As Akinwumi Ogundiran (2023) notes, “Ilé-Ifẹ̀ in Nigeria, spanning over 1,000 years is one of the oldest and longest-occupied cities in Africa and lies at the heart of Nigeria’s ancient Yorùbá culture.” As a nomenclature, “Yorùbá” was not common until the 19th century (Peel 1989). It emerged initially from among the Ibariba and was later adopted by the Hausa/Fulani of Northern Nigeria to refer to the cultural, political and linguistically homogenous people inhabiting modern-day Southwest Nigeria.

  • 2 The Yorùbá migration from Ile-Ife is at the core of the following works: Samuel Johnson (1980) The (...)
  • 3 See also “The Great Oyo Empire: Historical and Mythical Facts,” video, 21mn, posted by News Central (...)

8Common Yorùbá myths trace their roots to Ile-Ife, a town in the centre of Yorùbáland founded by Oduduwa (Coleman 1971). Other accounts and myths trace their migration from Mecca or Egypt to Ile-Ife around the second millennium B.C. The origin of several western Yorùbá peoples is well documented in Africanist literature. Apart from the Ijebu and Ikale whose myths of origin are convolutedly linked with the Itsekiri and Bini kingdoms, respectively (National Archive Ibadan, Intelligence Report 1934), the evolution of many Yorùbá-speaking groups are traced to Oduduwa or his progeny, Oranmiyan the mythical second ruler in old Oyo (Johnson 1980).2 It is, however, worth noting that Johnson’s account of the Yorùbá derived mostly from Oyo through the Hamitic theory. Johnson traces Oduduwa’s ancestry to Lamurudu, one of the kings of Mecca (Johnson 1980).3 In navigating the Yorùbá ontology, culture and civilisation, Johnson limited his views to Oyo and Ibadan.

9In contrast, the accounts of Akinjogbin and Ayandele (1980), Falola (2006) and Ogundiran (2020) of the history, migration and growth of the Yorùbá are more comprehensive. Akinjogbin and Ayandele (1980) situate Oduduwa and Ile-Ife broadly in the narration of Yorùbá history and civilisation They analyse how migration, diplomacy, commerce, cultural and political diffusion began from the 9th century and facilitated the dispersal of Yorùbá across present-day Nigeria, Togo and the Republic of Benin. Smith (1969), Biobaku (1973, 1975), Alafoyan (1991, 8) and Falola (2006) also participated in decolonising Johnson’s Hamitic and “Oyo-centric” account by tracing the origin of the Yorùbá to six orisa (gods) who created the world in Ile-Ife, namely: a five-legged cock, sand grains, water, Obatala, Olodumare (God) and Oduduwa.

  • 4 Oni became a title used by the subsequent Oba in Ile-Ife after the demise of Oduduwa. Idanre oral t (...)

10The interviews I conducted with local historians and guardians of oral history confirm the dominant Yorùbá traditions that hold that Ile-Ife is the centre of the world: “It was here that the children of Olorun or Eledumare (God) descended from heaven with a five-toed chicken and a bowl of sand which the chicken scattered across the ocean to make land” (Interviews with Agboola Akintan, 2017; Otonba Akinfolarin 2019; Ademola Fajuyi 2015). The first of those who descended was Oduduwa or Odua, who is regarded as Oni of Ife. Some traditions regarded him as Olofin.4 In due course, Oduduwa presented his sixteen sons with beaded crowns and commissioned them to establish their own kingdoms (Interview with Ademola Fajuyi 2015). This, according to oral traditions, explains why various Yorùbá-speaking groups such as Oyo, Ijebu, Ilesa, Awori, Owo, Akoko, Osogbo, Akure, Ile-Oluji, Oke Igbo, Ekiti, Ondo and Idanre, have continued to trace their origin to Oduduwa (Interview with Ademola Fajuyi 2015).

11Stitching together archaeology, linguistics, and environmental science with oral traditions, and material culture with mythology, Akinwunmi Ogundiran (2020) repudiated the Hamitic and postmodernist accounts that trace the migration and evolution of the Yorùbá back to the Horn of Africa. Ogundiran’s analysis of the ontology, cultural processes, and historical foundations of Yorùbá towns and cities asserts that Ilé-Ife has been the reference place for identity formation, kingship institution, and cosmogonic order in the Yorùbá world before the 10th century (Ogundiran 2023, 94). The growth of Ile-Ife, according to Ogundiran (2023) was a political solution to an inevitable ecological, demographic, resource depletion, and factional conflict. Thus, relying on archaeological evidence and historical sources, Ogundiran notes that the “Yorùbá region” had developed a number of rapidly urbanised villages and organised polities between AD 500 and AD 750. These complex mini states emerged from the fusion of several lineage-based sociopolitical contraptions with each unit maintaining its unique spatial landmarks—although contiguously located—and having a recognisable leader (Ogundiran 2023, 80). One striking point in Ogundiran’s work, which correlates with the oral accounts I collected in Idanre, is the gradual decline of Ile-Ife as a result of political succession conflicts, migration, drought, epidemics and economic crises, between the 11th and 14th centuries.

12Despite the impressive scholarly works on Yorùbá history, however, Idanre and Ondo located in eastern Yorùbáland have not featured prominently in scientific historical studies. As Akinyeye (2005, 86) remarked, “early Europeans’ account on the history of pre-colonial African towns focused on areas with great economic potential and potential for the spread of Christianity.” In addition, Idanre was not situated along great commercial highways that were visited frequently by early European writers (Akinyeye 2005, 87). Consequently, relevant literatures shedding light on the history of Idanre and Ondo people remains scarce, despite the growing research in Yorùbá studies. Existing research might be classified into three: intelligence reports compiled by colonial bureaucrats, documented stories and legends collected by amateur local historians, and scholarly reconstructions by professional historians. Local historians in Ondo and Idanre have not failed to document their historical evolution and heritage. While intelligence reports by colonial administrators codified the myths and legends collected from local historians, extant scholarly works on the origin of Ondo and Idanre people appear to have only replicated the modest contributions of local historians and colonial officials. Landmark historical works by amateur historians on Idanre include S.A. Akintan’s A History of Idanre (Ufe'ke): Earliest Times to the Present (2014), S.F. Odamo’s Idanre: Beauty and Culture on the Hills (1991), and Charles Akinde’s Idanre Culture and Heritage (2010). Akintan’s book in particular raised a controversy because it opened a new vista in Yorùbá historiography. High Chief Samuel Agbo Akintan—a prominent local historian of Idanre—recounts that after Idanre people were dispersed from Ile-Ife, Yorùbáland had another capital under a pan-Yorùbá leader, Olofin, who led them until they dispersed further. However, Akintan does not provide a chronological account of the Yorùbá people, especially after the demise of Oduduwa. This implies that Akintan’s accounts of the history of Idanre are not situated in temporal chronology, which makes fragile his affirmations.

13While scholarly studies on the history of Idanre are scarce, there are numerous academic works on Ondo history (Ogunsakin 1976; Olupona 1991; Akinfemiwa 1993; Adeyemi 1993; Akinbinuade 2004; Iluyemi 2013; Ajayi et al. 2013; Olupona 2013). Many of the studies on Ondo history present findings of the founding of Ondo by royal twins from Oyo and Ile-Ife. These studies are inconsistent with the mainstream of Yorùbá oral traditions and documented historical sequence. In fact, those works have been made by local and amateur historians who have provided several unverifiable accounts of events.

14For instance, Olupona in the volume edited by Ibiyemi (2013) interrogates Ondo’s history from a religious perspective. He argues that the Ondo monarchy was founded by a particular twin traced to Oduduwa in Ile-Ife.

15A similar account popularised by Omojeje (2015, 2017) and Olusakin (1976) posits that the twins who founded the Ondo Kingdom were sent out by Alaafin Oluaso in Oyo around the 15th century. Here again, this version, is difficult to reconcile due to many historical and cultural discrepancies with respect to culture, language, identity and political institutions of Oyo and Ondo as I will detail below. In another study, Olupona (1991, 195) describes Idanre as a satellite of Ondo; a view borne out of a lack of deep understanding of the historical anthropology and cultural trajectory of the eastern Yorùbá people.

  • 5 See also “Ondo History, Ekimogun (Part one),” video, 3:03, posted by Doris Oluwatoyin Akintewe, You (...)

16Local historians from Ondo have also documented various accounts of the history of the Ondo monarchy and people (Akinbinuade 2004; Akinfemiwa 1993; Adeyemi 1993; Fawehinmi 1981). Like the professional historians mentioned above, they too have traced the origin of the Ondo Kingdom to mythical twins born to either Alaafin of Oyo or Ooni of Ife during the 15th and 16th centuries respectively.5

17It is against this backdrop that the origin of Ondo and Idanre people of Eastern Yorùbáland is retraced here. Despite their divergent myths of origin, the Ondo and Idanre languages are mutually intelligible, with their arts, religion, festivals, fashion, dances, economy, and political institutions markedly homogenous. I will now turn to the available secondary and primary materials that provide the basis for reconstructing the historical evolution of Ondo and Idanre.

‘‘Narrative and Myth’’: retracing the mythical origins of the Ondo and Idanre people

18The early history of the Ondo Kingdom has been chronicled from two different, albeit related mythologies. As mentioned before, these two perspectives chronicle the origin of the Ondo Kingdom through the prism of an abominable set of twins born to the kings either of Ife (Ooni) or Oyo (Alaafin). They have in common the reference to the royal twins but one connects the Ondo Kingdom to Ile-Ife while the other one links it with Oyo (Interview with High Chief Otonba Akinfolarin 2019). Let’s now examine those narratives more precisely.

19According to Ile-Ife traditions, an Ife king (Oba) had a wife who bore him a set of twins. To avoid offering them to the gods, because it was taboo for twins to live within the kingdom, the Oba expelled them from his domain (Oshin 1998; Olupona 2013). They journeyed from Ile-Ife in the company of some royal escorts and settled in Epe, which is a few kilometres from the present location of Ode-Ondo (Interview with High Chief Olabanji Akingbule 2020, Doc. 5). The royal group stayed in Epe for a short period, after which they proceeded to present-day Ode-Ondo where they conquered the autochthonous people. According to this tradition, the female twin, called Pupupu, subsequently emerged as the first Ondo king (Osemawe), while her brother, called Orere, went with their mother Olu to Ile-Oluji, where he eventually became king (Interview with High Chief Olabanji Akingbule 2020, Doc. 5). Omojeje (2017), Olupona (2013), Ibiyemi (2013) and Akingbule (2020), all demonstrate that the autonomous settlements of Ifore, Udoko, Oka and Epe were dominated by the Pupupu-led Ondo group “following the inauguration of the Osemawe dynasty around 1516” (Olupona 2013).

20According to Olupona, “one of the most favoured wives of Oduduwa, the legendary father of the Yorùbá, gave birth to a set of twins in Ile-Ife” (Olupona 2013, 8). He continues:

Unlike today, twins at that time were considered an abomination or ese, and because this wife was very dear to Oduduwa, he decided to spare the lives of the twins and the mother, choosing instead to give them a sizeable entourage of slaves and a hunter named Ija to create a new life for themselves outside Ile-Ife. (Olupona 2013, 8)

21Olupona notes that after travelling through a number of settlements, such as Igbo Ijamo and Epe, the royal entourage settled in present-day Ondo, where they subdued the aboriginal people, notably Ifore, Idoko and Oka (Olupona 2013). The flaw in Olupona’s allusion is that Oduduwa’s episode was over four hundred years before the creation of the Ondo monarchy. That clearly rules out Ile-Ife as the source of the twins that established the Ondo Kingdom in the 15th century. Moreover, ese as it will be shown is an Idanre word for abomination, and does not originate from Ile-Ife.

22The second version of the myth, which I will call “the Oyo version” for the sake of clarity, claims that the origin of the Ondo Kingdom was in Oyo, during the reign of Alaafin Oluaso in the late 15th and early 16th centuries. According to this tradition, a prominent wife of Alaafin Oluaso bore a set of twins. The female was named Pupupu, while the male was called Orere. Similar to the Ife account, it was forbidden to keep twins in the kingdom. Therefore, when the Oyo people saw the twins, they exclaimed, “Ese omo re”, meaning, “These are abominable children.” This expression is commonly accepted as the etymology of the term used to refer to Ondo kings: Osemawe (Interview with Olabanji Akingbule 2020, Doc. 5). To spare the twins and protect their mother, whom the Alaafin Oluaso cherished, the Alaafin assigned one of his most reliable servants, Uja, to take them out of Oyo to a remote place called Epin near Gbere (Ogunsakin 1976; Interviews with Otonba Akinfolarin 2019). The twins and their emissaries sojourned shortly at Epin and interacted with the inhabitants, until a dispute arose between them and their hosts. By this time, Alaafin Oluaso had unfortunately died. Following a series of events at Epin, the royal group returned to Oyo to seek assistance from the reigning Alaafin, Onigbogi, who had succeeded their father. The party was sent out again under Uja by the Alaafin with fresh provisions. The party began its sojourn through Ile-Ife where it was received by the Ooni (Interviews with Otonba Akinfolarin 2019). From Ile-Ife, the royal group went to Ijama, where they rested before heading to Epe. This suggests a connection between the Ile-Ife and Oyo versions: both accounts state that Epe was the last place the royal group settled before proceeding to Ondo and Ile-Oluji. Both accounts also establish Pupupu as the founder of the Ondo Kingdom and first ruler to receive the title of Osemawe, a title that has since been passed down to all kings to this date (see Table 1).

Table 1: List of kings in Ondo

S/N Kings Reign
1 Pupupu (Female Ruler) AD 1510–1530
2 Airo 1530–1561
3 Luju 1561–1590
4 Okuta 1590– 1614
5 Luyere 1614–1630
6 Foyi 1630–1649
7 Leyo 1649–1668
8 Gbaji 1668–1685
9 Liyen 1685–1702
10 Bajumu 1702–1711
11 Aperuwa 1711–1716
12 Gbedegbede 1716–1716
13 Lamole 1716–1731
14 Aganmede 1731–1748
15 Olowolayemo 1748–1759
16 Jogunde 1759–1770
17 Terere 1770–1786
18 Ajisomo 1786–1801
19 Arobieke 1802–1811
20 Ayanlola 1811–1814
21 Odunola 1814–1817
22 Jilu 1817–1822
23 Olowolakun 1822–1826
24 Jimowo 1826–1833
25 Jilalu 1833–1844
26 Jimosun I 1844–1853
27 Afunbiiye 1853–1861
28 Arilekolasi 1861–1866
29 Jimosun II (Tetemolejoye) 1866–1870
30 Osungbedelola I 1866–1873
31 Ayibikitiwodi 1873–1876
32 Afaidunjoye 1876–1881
33 Jimekun 1881–1889
34 Jilo I Oba Gbadehan (Ajiboro) 1899–1892
35 Dedenuola/Fidipote I 1893–1901
36 Arowarayi 1901–1901
37 Tewogboye I (Aniyenoye) 1901–1917
38 Jimosun III 1918–1925
39 Jilo II (Arojojoye) 1926–1935
40 Fidipote II 1935–1942
41 Tewogboye II 1942–1974
42 Jimosun IV 1975–1992
43 Osungbedelola II 1992–2006
44 Jilo III (Kiladejo) 2006–Till Date

Source: Ibi Ajayi, “Introduction and Overview,” in Ajayi et al. (2013, 4).

23The history of the Idanre people refers to a story of migration and of both displacement and settlement that is similar in some aspects with that of the Ondo Kingdom. According to oral traditions, Idanre people settled in Ufeke (today Oke-Idanre, or Idanre Hill) between AD 800 and 900 (See Doc. 6, 7). They are said to have come from Ile-Ife, led by Olofin who is described as Aremitan in Idanre dialect. The etymology of the name Olofin has been the subject of controversy among traditional historians in Idanre. The word “Olofin” could be a short version of “Olofintoto,” which implies strictness. Some myths opine that Olofintoto was the title given to Oduduwa owing to his strictness in Ile-Ife however, the oral rendition dominant in Idanre states that Aremitan received his nickname of Olofintoto because of his pragmatic leadership and his ability to discern conspiracy against him during their migration from Ile-Ife (Interview with High Chief Agboola Akintan 2014; NAI WP, Intelligence Report, 1934). Another version claims that after the demise of Oduduwa, Aremitan, a younger brother of Oduduwa, adopted the title “Olofin” to consolidate the deceased’s political legacy before he departed Ile-Ife. The group stayed in many places before they arrived at Utaja, and subsequently moved to Ufeke where they found refuge from abductors and external aggression. The convoy set out on a southeasterly direction which first terminated at Ajagba. From Ajagba, the group crossed River Rore to Irede when discontent erupted among them (NAI, Yoruba History Research Scheme, 1957; Interview with Oba Olusegun Ayodele Akinbola 2011).

24To safeguard his leadership position and the possession of his royal attributes inherited from Oduduwa (namely: the crown—Ade; cow’s tail—Irun; cloth having supernatural powers—Otitibiti; and beads—Ileke), Olofin was said to have cursed the dissident faction. The tongues of the belligerents were said to have changed: they were no longer understood by others and neither did they understand the language they once spoke to one other. Consequently, these factions found it expedient to leave the Olofin fold. They were said to have later settled in Benin or Ado. Okoro was said to be the name of their leader while they were with Olofin (Interview with Chief S.A Akintan, 2019, Doc. 7).

25Another mythology on the traditions of origin of Idanre was popularised by F.A. Imoukhuede (2014). In his account, Imoukhuede noted that at Ife, Oduduwa was attacked by a sickness of the eyes. He was later cured by Olofin with a leaf which the latter brought from near the sea. As a result of this, Oduduwa gave Olofin the greater part of his properties which consisted of Ade (crown), Irun (cow’s tail), Otitibiti (cloth having supernatural powers) and Ileke (beads). It was also at Ife that a bird was killed and a palm kernel was found inside it. The kernel was planted and it produced the first palm tree (Interview with Frank-Aig Imoukhuede, 2017, Doc. 4; NAI, CSO 1916). Upon Oduduwa’s death, Olofin and his followers set out on their journey to Idanre. This account further describes how a notable daughter of Olofin, named Idole, married Ariro and migrated to Epe (near Ondo), and subsequently to Ondo. According to High Chief Agboola Akintan, “Olofin Aremitan gradually became the leader of the new group and became so popular amongst his people. His governance which gradually started before Oduduwa’s demise was very strict. He was very meticulous, prudent, and highly articulate and he would always want to know the details of everything his people did” (Interview with Agboola Akintan, 2013). Olofin Aremitan was also a profound priest of Ifa divination and often dressed in white apparel like Oduduwa. He was said to be very good at invoking the spirit called Babaji or Aaja, the whirlwind, which could travel long distances in a short time, carrying human beings along and invisibly. Olofin was reputed to be travelling long distances through Aaja (Interview with Chief S.A. Akintan, 2019, Doc. 7; NAI, CSO, Ondo Div, 1910; NAI CSO, Ondo Prof 1923).

26However, Olofin owing to his advanced agedness did not see the Idanre through to Ufeke where the group finally settled. The Idanre were led from Utaja to Ufeke by Abogun—Olofin’s son. According to oral traditions, twenty-six Obas (Owa) have reigned in Idanre since the departure of Olofin from Ife (Interview with Chief S.A. Akintan, 2019, Doc. 7) (see Table 2).

Table 2: Chronological list of kings of Owa of Idanre since inception

1 Agbogun
2 Owa Banganju
3 Owa Beyoja
4 Owa Jarungan
5 Owa Ogbogbomudo
6 Owa Agunmayan
7 Owa Amuwamo
8 Owa Bosede
9 Owa Shofin
10 Owa Aganyeri
11 Owa Oluodu
12 Owa Obajo
13 Owa Oluwa rere
14 Owa Resile bite
15 Owa Elegbehoro
16 Owa Ogbedemeru
17 Owa Orile
18 Owa Yiworo
19 Owa Kulowo
20 Owa Arowojoye
21 Owa Ajikansekun
22 Owa Aginleye
23 Owa Arubi efin 1
24 Owa Arubi efin II
25 Owa Arubi efin III
26 Owa Arubi efin IV
  • 6 The chronological list of kings shows that 26 kings has reigned in Idanre since the 9th century whe (...)

Source: Fieldwork in Idanre, 20126.

27On examining the list of rulers as established in both Ondo and Idanre oral traditions, one will find important discrepancies that need to be addressed. If both narratives refer to Oduduwa as a common ancestor and elaborate on the dispersal of the Yoruba people from Ile-Ife that followed Oduduwa’s demise, they provide very different accounts of how—and more importantly as I will show below—of when these migrations took place.

28Akinjogbin and Ayandele (1980) noted that before the 12th century, about sixteen Onis had ruled Ile-Ife. This means that Oduduwa began to reign around AD 850 and died around AD 900. This aligns with Idanre oral tradition. On calculation, beginning from 1969 when the last Idanre king died, by using a forty-five year period, Idanre migration from Ife would be within the period of the passing of Oduduwa. In their contribution, Akinjogbin and Ayandele (1980, 124) explicitly account for Idanre migration from Ife. A similar analysis combining regnal length with lists of kings in the Ondo Kingdom proves that the chronology of events rendered by Olupona, Ibiyemi, Omojeje and others is irreconcilable. If Oduduwa lived around AD 800, he could not be the father of twins born around 1600. Going by this, it is clear that the twins that established the monarchy could not have been direct descendants of Oduduwa. Ondo’s claim to Ife and Oyo are probably derived from later developments, including the period Benin or Idanre’s hegemony intensified and the Ondo ruling dynasty aspired to Ife and Oyo descent in order to lay claim to noble or illustrious ancestry. It is clear that many dynasties in Yorùbáland misrepresented events and manipulated history in order to be associated with a lineage like Ife presumed to have historical clout.

29A closer study of the kings who have ruled Ondo and Idanre also needs to take into account the system of succession that prevailed in order to provide a reliable account of events that were in line with the tradition of Yorùbá history. A system of succession can be hierarchical, if it is based on order of seniority, and not according to family descent. In this way, the death of an older person qualifies the next older person to succeed a king. This is what led to a line of kings with short reigns among the Ondo people. The pattern of succeeding a king may also be hereditary. In that case, the succession can be linear, from a father to a son or collateral, a system in which several branches within a family are qualified to produce successors on a rotational basis to the throne.

  • 7 A number of studies on African traditional political institutions have noted that a maximum of two (...)
  • 8 Comparatively, there had been five “Deji” (Obas) in Akure, namely: Oba Adelegan, Adebolajo, Adelabu (...)

30It was established that Ondo had four ruling houses, while Idanre had only one ruling house for several centuries. In most African chiefdoms or kingdoms with two ruling houses, two reigns are equivalent to one ruling house.7 In this context, four reigns in Ondo can be equated to one reign in places with a single ruling house. In this regard, four reigns in Ondo are equal to one in Idanre. To illustrate, since the coronation of the present Oba (Owa) of Idanre, HRM Frederick Aroloye in 1976 (Doc. 11c), three Osemawes (Oba) have reigned in Ondo, namely: Oba Kolurejo, Oba Adesanoye, and Oba Kiladejo.8 A simple calculation of Idanre’s regnal length with the number of monarchs using the list of kings gives an average of 45 years of reign for each Owa, since the inception of the monarchy (see Table 2). This is because the Idanre’s peculiar system of succession allows for longevity for the rulers in comparison with other pre-colonial Yorùbá political entities. Idanre adopted a system of omo ori ite (linear ultimogeniture) mode of succession. This means that the throne passes directly from a father to his youngest son—instead of succession from a father to his firstborn son. Idanre’s linear ultimogeniture system of succession made it possible for younger people to ascend to the throne and extended the longevity of the reigns. For instance, the present Oba (Owa) of Idanre, is the last born son of his mother.

Political and cultural (dis)similarities between Ondo and Idanre

31Politically, the Ondo Kingdom, like most Yorùbá states, was a constitutional monarchy based on checks and balances (Interviews with Prince F.A. Adedinsewo, 2019, Otunba Bola Adeyeye, 2020; Omojeje 2007, 18). At the apex of this political system was the Osemawe, who was regarded as a semi-divine ruler, and who theoretically had absolute powers. Succession to the office was not by primogeniture. It revolved among patrilineal lineages of previous kings. The Osemawe’s authority was checked by the fact that he governed in conjunction with his council of chiefs. These chiefs were also the kingmakers. The most senior-ranked chiefs were a group of five title holders called the Iwarefa. These were: Lisa, Jomu, Odunwo, Sasere, and Adaja. Below the Iwarefa were the Ekule chiefs, namely: Logbosere, Sara, Sawe, Odofin, Odofindi, Arogbo, and Lotu Omoba. The final set of chiefs was the Elegbe group. These were: Ayadi, Orunbato, Legiri, Aruwa, Lurowo, Losare, Sokoti, Gbogi, Losunla, Lodasa, Ijoka, Lijofi, Loyinmi, Odole, Sarowo. Public policy, initiated through the two lower grades, was determined by the Osemawe’s council comprising the Osemawe and the Iwarefa (Omojeje 2007; Interviews with Olabanji Akingbule 2020, Doc. 5; Adedinsewo 2019; Otonba Akinfolarin 2019; Akintan 2012).

32Among the Iwarefa, only the Jomu was hereditary. The tradition states that the first occupier of the office (Jomu Nla) was a powerful individual who successfully struggled to perpetuate the title in his family. The other Iwarefa titles were open to chiefs of the two lower grades (Interview with Otonba Akinfolarin 2019). The Logbosere was closely associated with the palace as he supervised palace staff attending to the personal needs of the Oba. In general, the Ekule chiefs were other subordinate title holders who were delegated sundry functions. The same pattern applied to the Elegbe chiefs whose functions pertained to the administration of the quarters of the town and military affairs. The system encouraged the multiplicity of minor chieftaincy titles. There existed some forty quarters and sub-quarters in the pre-colonial era with which titleholders were associated.

Members of Iwarefa Chiefs in Idanre

Members of Iwarefa Chiefs in Idanre

See below Document 11, Picture 11. Photo by author, 2006.

33Like the Ondo monarchical system, the political institution in pre-colonial Idanre revolved around the Owa (Oba) and his Ewarefa which formed the nucleus of the Upper Chamber known as “Ugha.” This pattern of political administration, according to Idanre traditions was instituted by the Agbogun, the first “Owa” (Oba) and son of Olofin, the progenitor of the people (Interview with Chief Agboola Akintan, 2021; Ajiola 2015, 226). Similar to the Ondos, the Owa occupied the top of a pyramidal order. The Ewarefa was composed of various chiefs (notably Lisagha, Ojomu and Odunwo) and followed by the Edibo chiefs (Ajiola 2015, 226). These consisted of fourteen influential chiefs, including Sasere, Logbosere, and Osore. The Lower Chamber comprised the Adaja of Idanre and his group of six chiefs. They were called Edibo Osi Chiefs. The next group was Egbediowu; a major class of chiefs that represented the Idanre community generally within “Ugha” Council. The last group in that order was the Osinle group of chiefs (Ajiola 2015, 226; Interview with Chief Agboola Akintan, 2021).

Table 3: Chieftaincy (dis-)similarities in Ondo and Idanre

Ondo Idanre
The Osemawe (Oba)
Iwarefa:
Lisa
Jomo
Odunwo
Sasere
Adaja
Odofin
The Owa (Oba)
Ewarefa:
Lisa
Ojomu
Sama
Lobu
Osolo
The Ekule
Logbosere
Arogbo
Odofindi
Sagwe
Sora
Lotu
Omoba
The Ekule - (Public Edibo-Right)
Sasere
Logbosere
Lisagha
Osore
Elegbe
Ayadi
Orunbato
Legiri
Aruwa
Luworo
Losare
Sokoti
Gbogi
The Elegbin –(Public Edibo-Left)
Adaja (omo Elegba)
Manari
Lejuwa
Ayadi
Bepie
Egbedi
Losunla
Lodasa
Lijoka
Lijofi
Loyinmi
Sorowo
Odole
The Elegbin (Left (The Public Edibo)
Osinle
Lasare
Igbatoyo
Orunfunsen
Gbogi
Baniken
Ijama
Yemaja
Mode
Agbogboke
Okesegun
Iluyemi
Ago Itunu
Lisaluwa
Ajanuwa
Laogo
Lori
Itamerin
Ladeigbo
Lewuro
Latogbe
Gbose
Ayeyemi
The Elegbin (outside)
Egbedi Owu
Lemikan
Kogun rowo
Lagbira
Lijoka
Kojagun
Saroko
War Chiefs
Odunwo
Saworo
Ojumu

Agbakin Lomehin Idanre (Police):

Agbakin- (Irowo) Head

Renja ( Isalu)

Ewi (Odeja)

Laaye (Irowo)

Oro (Ujomu)

Ajero (Urunsen)

Ewi (Idale)

Ajero (Ekedo)

The Ejuwa or Elegbin (Waiters)
B’Agbe
Osingbuwa
Benuwa
Agbagingba
Lomofe ( Ajilejaekun)
Batuwase
The Lawmakers
Chief Ojomu (the astromer)-Ujomo
“’ Lorin – Urowo
“’ Aremo – Ujomo
“’ Osolo - ‘’
“’ Lobu- Udole
The Aworodoko (representatives of the lawmakers)
Odofin
Laja
Sama
Ojomu
Loren
Ajana (Oluko)
Ward Heads
Osinle-Irowo
Kogunrowo- Isalu
Lemikan-Udale
Manau- Okedo ( Ode-Oba)
Salaja- Odeja
Ajana Isunren
Orunfunsen- Ijomu

Source: Omojeje (2015, 119); NAI, Oral Materials Collected by A.I Akinjogbin & D.N Adeniyi in Idanre for Yoruba History Research Scheme commissioned by the Western Region Government in 1957 (see also Doc. 6).

  • 9 According to High Chief S.A. Akintan, Orosun was said to be a mysterious woman at Ile-Ife. She was (...)

34Women played significant roles in the system of Ondo and Idanre. Female chiefs are recognised Lobun in Ondo and Idanre. The high-ranking female chiefs in Ondo and Idanre included Lisa Lobun, Jomu Lobun, Orangun Lobun, Adafin Lobun, Sasere Lobun and Odofin Lobun. In Ondo, the Lisa Lobun, more often addressed simply as Lobun, was conceived as a queen mother and performed important duties at the installation of a new Osemawe. In Idanre, such status was reserved for the Orosun priestess who symbolised Olofin’s wife (Moremi) who came with him from Ode to Ufeke and died at Idanre (Interview with Chief Akintan, 2011). Idanre mythologies are nevertheless divided on the identity of Orosun and her marital affairs in Idanre. Some narration says Moremi (named Orosun in Idanre) followed Olofin from Ile-Ife to Utaja, while others claim that after Moremi departed Ile-Ife, her first encounter was with Lobu at a place called Ubu Lobu (Lobu’s Pool) along Arun River in Idanre. This account says that Lobu brought her to the Utaja where Olofin and his people settled (Interview with Chief Akintan, 2012).9 This, therefore, brings to question the nexus between the Lobun institution in Ondo and Idanre.

  • 10 The chieftaincy architecture of the Ondo and Idanre from the Ewarefa/Iwarefa to the lower classes o (...)

35In Ondo, the office of the Lobun was reserved exclusively for female descendants of Pupupu, that is, the office of the Lobun was conferred to the daughter of a former title holder. However, at the death of a Lobun, a successor can only be appointed on the demise of a contemporaneous Osemawe. No Lobun is appointed when an Osemawe is already on the throne. In other words, every Lobun must precede a reigning Osemawe in office. This is presumably a symbol of anteriority reflecting the “mother–son” relationship between Pupupu and Airo, the apical dynastic ancestor. In Idanre, the Lobun symbolises the wife of Olofin and as such, does not follow the same rule of preceding the Owa. In Ondo, Lobun also supervised the market activities. She had a separate office in the town, where she judged with her chiefs matters relating to women, while her counterpart in Idanre performed only religious and ceremonial functions. (Interviews with Bola Adeyeye 2020; Akintan 2014). On the whole, available chieftaincy titles were variations or imitations of the Iwarefa/Ewarefa grades of the capital.10 Apart from the Ogun and yam ceremonial reenactments in Ondo and Idanre, the two towns observe a myriad of festivals to commemorate significant historical and cultural events. Table 4 shows the different festivals observed in Ondo and Idanre (see also Doc. 10).

Table 4: Festivals and ceremonial reenactments in Ondo and Idanre

Ondo Festivals Description/significance Season/period

Idanre

Festivals

Description/significance Season/period
Oluwa Celebrates aspects of the people’s migration and establishment of Ondo Kingdom Jan Olofin/ Ogborogodo Commemorate the founder of Idanre – Olofin and perform important rituals for the deity. It comes in the form of elegy and no drumming is allowed but people dance to its appealing words and moving rhythm combined with humming. Nov
Obitun Initiation ceremony for girls accompanied by singing and dancing Sept Upewu Celebration of harvest Jan
Ogun The most significant festival in Ondo. It is preceded by a several rituals by the Osemawe followed on the next days by parade of his chiefs with gunshots and dancing Aug (17 days) Ogun Historically a festival for blacksmiths and hunters, but presently used to display the wealth and size of individual’s family. Oct (7 days)
Oramfe Fertility feast observed after Ogun festival Aug Iden Annual worship of the ancestors who protected ancient Idanre from warring neigbours and enemies Nov
Odunmoko Worship of the sky god (Odunmoko), who inflicts wind and wind-borne disease Sept Ifa festival Celebrated in reminiscent of Agboogun, Olofin’s son who led the people from utaja to ufeke March
Yeye Ena Celebrated in Ondo community of Ajue along Ondo-Ore road in reminiscent of Ile Ife Aug Orosun Ancestral worship and precession of the people to Orosun forest to offer sacrifices to Orosun for children and precious gifts May
Odun Oba It has served as a unifying platform for the Osemawe and his people July Agheregbe Ceremonial June
Odun Aje A festival of the goddess of wealth and fertility. Ulesun Ulesun festival is celebrated by girls in each of the principal quarters of Idanre Jan-Feb
Ugbe Ceremonial August
Ije Ceremonial December
Use festival Ritual October
Ugwodi Precedes festival July
Erun A series of ceremony all connected with the eating of new Yam July
Ukomo It comes up eight days after Ugwodi festival and celebrated by High Chief Lisa, who is second in Chieftaincy rank to the Owa of Idanre. August
Ojomu’s yam festivals/ Oko erun Led by Chief Ojomu and Aworocult August
Obitun Ogun September
Abaji The Oba eat new yam during the Yam Festival Oct
Aradon Annual initiation into manhood 14 days (annually)

The events listed opposite each other are similar festivals, ceremonies and rituals between Ondo and Idanre. Although the nomenclature of the festivals in Ondo and Idanre differs, the ceremonies and rituals that characterized the events are homogeneous.

Source: Fieldwork in Ondo/Idanre 2012-2016; Aig-Imoukhuede (2014b). See also Akintan (2014).
Persistent identifier (CSV version): https://doi.org/​10.34847/​NKL.02C414N6.

Re-reading the origins of the Ondo Kingdom: beyond the myth of Oyo descent

36From the above historicity, it is clear that Ondo and Idanre are related Yorùbá-speaking peoples. Despite the different accounts of origin and development, the Ondo and Idanre languages are mutually intelligible. The indigenous arts, religion, festivals, fashion, dances, economy, and political institutions are also decidedly homogenous. Classified as southeastern Yorùbá people, Ondo and Idanre share several sociocultural and political features. However, their traditions of origin differ significantly. While Idanre claim they originated from Ile-Ife around the 9th century, the Ondo ruling houses trace the root of their monarchical systems and people to Ile-Ife and Oyo during the 15th and 16th centuries, respectively. As noted above, these contrasting accounts reveal a significant gap when we attempt to establish a plausible chronology of events. While Idanre’s mythologies are based on a succession crisis following the death of Oduduwa and the subsequent dispersion of Yorùbá groups in the subregion seem coherent with general Yorùbá narratives, the Ondo traditions of the Ruling House migration from Oyo sometime in the 15th century is more difficult to reconcile with existing historiographies.

  • 11 Unlike several pre-colonial Yoruba societies like Ife, Idanre, Akure and Ijesha, where ibeji, were (...)

37The problem with Ondo’s account in connection to Oyo goes in fact beyond the question of its chronological plausibility. The claim that Ondo’s monarchy emerged as a result of the birth of a set of twins is questionable from a combination of evidence. The first is that the Oyo people, rather than killing twins, made diverse sacrifices to the ibej god to bring material blessings, protection, and spiritual fortification to their family and the community.11 Moreover, it was customarily presumed in pre-colonial Oyo that an ibeji child was as powerful dead as alive. The Oyo people, therefore, preferred to keep twins alive. In addition, Oyo people carved wooden figures and celebrated the birth of twins during a particular season of the year (Interview with Ishola Tijani, 2019). Several panegyric expressions praise names and oriki (cognomen) used for twins suggesting that the Oyo people had a great desire, admiration and love for twins. One of the common orikis (cognomens) of twins in Oyo are: o wo ile a’la kisa, o so a’la kisa di a’laso (one who enters the household of the poor, and turned wretched wealthy and prosperous). Oyo people saw the coming of ibeji as a sign of good fortune (Interview with Abayomi Akinyeye 2020; Johnson 1921). A few relevant eulogies recited for twins in Oyo are:

a. Aya mi o ja lati bi ibeji, epo n’be ewa n’be oo
I am not afraid to give birth to twins, there is oil and beans.
b. o wo ile alaa-kisa, so alaa-kisa di alaaso
It entered the home of the wretched and turned the wretched wealthy.
c. Win-yin win-yin loju orugun, eji wo ro, loju iya re
Two insignificant things to the co-wives, but two big things to their mother.
d. Eji ree, Oba Omo
Twins, most favoured children.

38Considering that these eulogies are culturally associated with the Oyo people, it is probable that the twins did not originate from Oyo. From the interrogation of extant oral traditions, it does not appear that Oyo was among the places where twins were killed. This reading casts doubt as to whether these twins who gave rise to the Ondo monarchy originated from Oyo.

39Moreover, Oyo’s word for abnormality is not ese as used by Ondo’s traditions in explaining the etymology of Osemawe ‘‘Ese Omo Mare’’ (these are abominable children). Ese has no meaning nor connection to abnormality in Oyo’s linguistic vocabulary. Oyo’s word for abnormality is not ese, but abami or emo. This suggests that if the twins came from where they were regarded as ese, certainly it was from Idanre where killings of twins persisted till the early 20th century according to colonial intelligence reports (NAI WP Intelligence Report 1934).

40In fact, ese is a common adjective for “abnormal” in Idanre dialect. Among Ondo’s neighbours, it thus seems that it was Idanre people who were killing twins. The killing of twins in Idanre continued until the colonial authorities completely abolished the practice by prosecuting those found guilty of the offense in the middle of the 20th century (Interview with Abayomi Akinyeye, 2022; NAI WP Intelligence Report 1934). To be more precise, the Idanre usually killed one and preserved the other, who was mostly christened “Ibukun” (Blessing). This suggests that the twins who established the Ondo monarchy could have come from Idanre. Thus, since ese has a common linguistic interpretation (abnormality) between Idanre and Ondo, it can be argued in a very liberal interpretation that Ondo and Idanre monarchy derived from the same source (NAI WP Intelligence Report 1934). The monarchical institution in Ondo reinforces this hypothesis. As noted above, Idanre and Ondo’s chieftaincy structures were homogenous. The political hierarchy from Osemawe, Lisa, Jomu, Sasere, Logbosere and the entire chieftaincy system are duplications of the same offices and functions.

41Using the regnal length from Ondo’s king list, there is no correlation between Ondo’s traditions of origin and the general traditions of collateral succession from Ife which implies relatively short regnal length—theoretically four times shorter than in Idanre because of the existence of four ruling houses. A simple mathematical analysis of Ondo’s forty rulers by a reversed extrapolation aligns with the hypothesis of a dynasty starting at the end of the 15th century. A careful examination of the dominant traditions of the origin of Ondo comparatively with the Idanre, therefore, calls for a more critical reassessment. Incredibly, Idanre appears to be much older than Ondo.

Conclusion

42The reconstruction of oral history, is not a choreographic performance in which all march in one direction, then uniformly turn and prance off in another. Historians writing on preliterate African social entities must draw conclusions from a wide array of evidence, most of them collected through oral narratives and amateur historiographies that are often contrasting or even contradictory. From the foregoing discussion, it is difficult not to conclude that the conflicting myths of origin of Ondo and Idanre must be seen as a product of an age-long communal conflict inherent in a homogeneous society, where people with related historical background hold varying political aspirations and remarkably different cultural loyalties. The Ondo monarchy is probably of the same source, if not derived directly from Idanre. Since the establishment of Idanre by Olofin Aremitan from Ile-Ife predated the founding of the Ondo Monarchy, it is possible that the people who established Ondo departed from Idanre. Rather than rooting the ancestry of Pupupu and Orere to a distant Oyo and Ile- Ife, it is suggested that the twins were whisked out of Idanre around the 14th century.

43It is therefore probable that Ondo’s aversion to Idanre was a result of age-long animosities and conflicts which led to superiority complex between the two southeastern Yorùbá towns. Apart from the Ondo and Idanre, several groups in southeastern Yorùbáland historically see themselves as superior to others and will not readily accept a similar identity with those they perceive as their inferiors. Ethnographic fieldwork conducted in Ondo and Idanre suggest that the two towns consider themselves superior to one another. Critical interrogations of oral accounts also indicate that the relationship between the Ondo and Idanre was reconfigured by historical stereotypes. To illustrate, the Idanre are seen as “wicked” (diabolical) by the Ondo people—who often refer to the former as “Ilé majiporié” (A land you do not mention when you wake up if you do not want to be befallen by misfortune). The reason for this is yet to be unravelled. However, several opinions can be derived from available records and oral narrations—for instance, certain practices were rife in Idanre that were contentious during the pre-colonial period. One was the killing of twins. There was also trial by ordeal and punishment for precocity. Such were parts of rules and devices for keeping the society in Idanre in the pre-colonial era. For instance, if anyone was unusually prosperous without visible explanation, the person was subjected to trial by ordeal. If he/she succumbed, all the relations and offspring were treated the same way. Moreover, some myths conferred some benefits on those that cling to it. Hence many reasons account for holding onto myths that cannot stand the test of rigorous scrutiny. To this extent, many things are at stake in the mobilisation of myths of origin: claims to landownership, right to succession to titles, precedence in hierarchy, political economy of natural resources and resource-sharing formulae, politics of belonging in the national or subnational affairs, among others.

Documents

Document 1. Interview with Otonba Ruwaji Akinfolarin, Ondo, 2021 (audio file)

Interview with High Chief Otonba Akinfolarin, at the Palace of Osemawe, Ondo City, 12 May 2021.
Persistent identifier: https://doi.org/​10.34847/​NKL.26E8769V.

44

Interview with Otonba Ruwaji Akinfolarin. Pt. 1

Interview with High Chief Otonba Akinfolarin, at the Palace of Osemawe, Ondo City, 12 May 2021.
Persistent identifier: https://doi.org/10.34847/NKL.26E8769V

45

Interview with Otonba Ruwaji Akinfolarin. Pt. 2

Document 2. Transcribed Interview with High Chief S.A. Akintan, Idanre, 2012

Interview with High Chief Agboola Akintan (Ojomu of Idanre Kingdom) during Ogun festival in Idanre, 2 August 2012.
Persistent identifier: https://doi.org/​10.34847/​NKL.B3BAD68F.
Download PDF version.
Download ODT version.

Idanre is the name of this local government, which comprises of Alade, Atosin and Odode with their roots drawn from ancient Oke-Idanre which is known as Uf’eke (Hilly Ife). It was one of the earliest settlements founded after the demise of Oduduwa, the progenitor of [the] Yoruba race based on widely and well accepted ancient history that had survived generations.

Idanre, like many other Yoruba people traced their ancestry to Ile-Ife, their forebears led by Aremitan Olofintoto, shortened to Olofin (the meticulous one). Olofin was a leader, warrior and charismatic figure that led his followers through the thick jungles of the south toward the final place called Utaja (Ota-Oja), the rocky market venue, where history recorded that he walked into a cave known as Uwo -Akota (hornet’s cave ) and passed on and after his demise, the people opted to leave for a safer haven and the hard to access Oke-Idanre was the chosen spot as the people lived there peacefully for almost 800 years there with least contacts or interactions with external communities around them and as such there lived in simplistic and spartan ways on life depending on their inventions to survive, and thrived on despite the possibility of famine and plague as well as other epidemic.

They had 25 kings that ruled at that hilly place and their years of reigning were used to document the years spent on the throne as a local hornless bull, called Erinla which were domestically raised were killed annually with its skulls preserved in a special mausoleum. The number of the skull carcasses determine the years spent on the throne by that king.Geographically, Idanre is situated between 9°8” North of the equator and Longitude 5°8” East of the Meridian with a land area of 1,586 Sq.Km (619 square miles).12

Idanre is bordered by Akure in the North, with about 25km between them, in the West lies Ondo Town, the natural boundary between is River Owena while the East of the hub, about 48 km is Ofosu River which is border to Edo State, Odigbo Local government. At Onisheere, a farm settlement, Idanre shares border with Ikale, a proximal community to the Creek, around this locality, there are vast deposits of bitumen which sprout out during the dry season at Poun.

Idanre boasts of over 450 communities with the largest land mass area in the whole state, Ondo. It also has a large Government Forest Reserve Areas that are home to endangered species of Flora and fauna, these attract lumbering activities as commercial timbers are in large quantities.

As earlier mentioned, Oke-Idanre was impregnable to any external aggressors as various boulders formed a continuous chain around the town, it was virtually inaccessible from any point below all sides, therefore contacts to the outside world were minimal, so every seen stranger was either a spy or an invader.

After the demise of Oduduwa, Olofin inherited his crown with other relics and these objects were religiously and fervently guarded against been [being] stolen and it was one of the major reasons why the people chose to remain incommunicado; to ensure maximum security up the hill, only four extremely dangerous and difficult routes, steps or staircases were constructed through the four available natural colls or passes leading to the top of the hill. These were;

  • Aghagha
  • Ajen
  • Egbe/Ufona and
  • Arokunso

The latter was the prominent as it was cited behind the Palace, the King used it for emergency cases and it is kept from any prying eyes.

The Arokunso routes linked to Abababubu village which was a gateway town to Ondo , the then administrative headquarters for Idanre and also the seat of then Expatriate District Office during the Colonial Era. The first British to visit Idanre was Sir Gilbert Thomas Carter KMCG, he came through Ondo on 31 August 1894, he with his retinue used the Arokunso pass to ascend the hill. He was the Governor General of Lagos whom was honoured with the naming of famous Carter Bridge that connected Lagos Island to the mainland.

In his remarks, Carter wrote “Mount:ains [Mountains] of probably 3,000 feet’s [feet] start up as if by magic”… he further stated

“I commenced such a climb as I have never experienced before. The trying part is not so much its height as its angle of election [elevation] and peculiar methods which have to be adopted to get crude step of stones, then enormous boulder is encountered at startling abrupt angle, which unhappily is the only means of access to the town, this boulder is about 30 ft in height, and affixed to the top of it secured to a not very safe looking tree stump, is a long strand of native cane which one has to hold and pull oneself up to a rock… after haven[having] conquered the boulder… (there) is a rock of about 150 ft in height and lying at an impossible angle but for the ingenuity of the native who had erected a rude [crude] wooden staircase up it”

46The Governor, Carter, after spending a week up there, left Idanre on 6th September, 1894, ended his report with a regret of not having enough time to explore the area. He said,

“I left this beautiful region with much regret on 6th September, 1894 arrived at the Owena River (at Abababubu) at 3:30 pm, having once survived the staircase and the rope [bridges], […] I preferred going up to coming down, the latter is more trying”

In 1928, some set of dwellers left Oke-Idanre and settled at Ilu-Titun, Alade while in 1932, the remaining dwellers moved down to Odode while most festivals were been [being] celebrated at the ancient place.

Document 3. Transcription of a Speech by High Chief Akintan, Akure, 2011

Speech pronounced on 18 May 2011 by high chief S. Agbo Akintan, Ojomu of Idanre Kingdom, in National Museum Akure, Akure.
Persistent identifier: https://doi.org/​10.34847/​NKL.3F65VYKB.
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ADDRESS BY HIGH CHIEF S. AGBO AKINTAN, THE OJOMU OF IDANRE KINGDOM TO THE NATIONAL COMMISSION FOR MUSEUMS AND MONUMENTS ON INTERNATIONAL MUSEUM DAY AT THE NATIONAL MUSEUM AKURE ON WEDNESDAY 18TH DAY OF MAY 2011 ON “OKE-IDANRE AS A MEMORY MODEL FOR HERITAGE DEVELOPMENT IN ONDO STATE”.

I want to start by thanking the organisers of this year’s International Museum Day Festival for considering me fit to give a talk today on “Oke Idanre as a memory model for heritage development in Ondo State”. I should seize this opportunity too to thank the Federal Government of Nigeria, the last and present Government of Ondo State for selecting Idanre fit for the development and for spending money on the same development of Idanre as a World Heritage Monument and International holiday resort.

It is no digression as I consider it necessary to mention here that the past Ondo State government headed by Dr. Olusegun Agagu and the present Ondo State government headed by Dr. Olusegun Mimiko have done so much to put Idanre into limelight. From the year 2003, Dr. Agagu had considered Idanre fit for development as a tourist centre, first of its kind in Ondo State.

A reasonable amount of money was invested in the repairs of the stair case that led from the foot of Idanre hills to Oke Idanre. This staircase was originally constructed by my humble self as the Chief Executive of Idanre District Council on the instruction of the Council in the year 1957, under the Chairmanship of High Chief Gabriel Akin-Deko of blessed memory, who, on completion christened the steps, “JACOB’S LADDER.”

The last Ondo State Government repaired the staircase, started to build administrative block down the staircase, although the work has not been completed. The same Ondo State government repaired the Palace and other structures particularly the Old School building and the First Native Court building on top of the hills and it also started the planting of an International Standard Golf Course with a befitting five (5) Star Hotel at Atosin in Idanre. The present government of Ondo State had taken this job up seriously. It created MARE FESTIVAL, perhaps for the creation of awareness of the existence of a resort in Idanre and, Idanre community believes, with gratitude, that Dr. Mimiko, the Action Governor of Ondo State will kindly put the development of Idanre hills on his priority list for completion.

Today the top of Idanre hills has been acquired by the government for this Tourist Industry and at present, Idanre Cultural Landscape is being considered by the UNESCO as a third World Heritage in Nigeria. What is more glorious than this!

I have been summoned here on a warrant by you, charged with a duty to justify why the State Government, the Federal Government and the UNESCO should consider “Oke Idanre as memory model for heritage development in Ondo State”! Succinctly, my reply is, to use the odd legal jargon, “RES IPSA LOQUITUR” - the object (fact) speaks for itself.

Mr. Chairman Sir, Idanre hills, fondly called Oke Idanre is the seat of an ancient kingdom approximately 1,000 years old. It is a kingdom that, over this long period, had never waged any war nor has it ever been attacked in war and perhaps the only kingdom that formed an oasis of peace in a desert of war torn Yoruba land, ravaged by war for over 500 years before peace came in 1900 through our Colonial Masters. Oke Idanre is approximately 20 kilometres away from Akure. About 4 kilometres to the foot of Idanre hills, visitors would see several rock boulders shooting up right and left before you get to the foot of Idanre hills.

The old city of Oke Idanre itself is planted on a table land standing over 2000 feet high above sea level and it is surrounded by rock boulders on all sides, the highest of which is called Orosun hill towering approximately 3,100 feet above sea level and ending up in a conical shape, often covered at the peak by early morning moisture laden cloud [clouds]. The North Eastern end of the ancient city is completely blocked by Ularan hill which stretches some two kilometres long and descends sharply or perpendicularly to the foot of the hills at its outer end: at the Western end of this Ularan hill lies the staircase that people now use to get to Oke Idanre. On top of Ularan hill stands the Marconi Radio, with two Masts standing high and constructed by the Federal Government of Nigeria in 1957 for use to transmit messages across the country. Of course at the foot of the hill lies the present new settlement called Odode. Alade and Atosin towns are planted some 3 kilometres away from the foot of the hills when approached from Akure. These three settlements, Odode-Idanre, Alade-Idanre and Atosin-Idanre all now form the present metropolis of the new Idanre, covering about three kilometres in diameter.

The present staircase used for climbing the hills happens to be one of the only four passes to the top of Oke Idanre and it is now certainly the easiest way to get to Oke Idanre. About Nine hundred yards up the staircase, a climber will notice a small cave some fifteen feet deep and up to eight feet high. This cave was used for keeping any heavy load of property that one could not carry up stairs until one could come down to remove same. You could keep your goods save [safe] in this open cave for days because it was forbidden to steal anything kept in this cave. The penalty was death, if you were caught or, if you were not caught, serious affliction awaited you from Olofin, the spiritual and deified head of Idanre people. This rule was rigidly observed until as recent as 1934 after the new town down hills was planted.

The other three passes leading to the top of Oke Idanre are, AGHAGHA PASS, AJIN PASS and AROKUNSO PASS, the most difficult and most interesting being AROKUNSO PASS which unfortunately was the one used by the greatest and most celebrated foreign visitor to Idanre. He was Sir Gilbert Thomas Carter, the Colonial Governor of Lagos. There was no Nigeria then. Carter came on foot via Ondo town and got to the foot of Idanre Hills at AROKUNSO on the 1st of September, 1894. Narrating his experience from the foot of Oke Idanre hills Carter reported:

“I then commenced such a climb as I had never experienced before, the trying part is not so much its length as its angle of elevation and the peculiar methods which has to be adopted to get up at all. The first part is fairly easy, the natives having made rude steps of stone which facilitate matters, then an enormous boulder is encountered at a startling abrupt angle, which unhappily is the only means of access to the town – this boulder is about 30 feet in height, and affixed to the top of it, secured to a not very safe looking tree stump, is a long strand of native cane, which one has to hold and pull oneself up the rock. I may here mention that the feat would be impossible with leather-soled shoes, but with the help of rubber soles or possibly bare feet and some agility the difficult is not insurmountable. A thought did occur to me just as I neared the top of this boulder as to what will happen if anything gave way but fortunately, I was spared of this calamity.”

This AROKUNSO PASS and others are still there but abandoned for use. Reasonable people would believe such a place and more need [to] be preserved as a memory model for heritage development.

Governor Carter stayed five days at Oke Idanre. He was highly impressed by the things he saw within and around Idanre, moving him, in a dispatch to the Colonial Office in London, to make a comprehensive and highly appealing description of Idanre as a real model of treasure to be preserved for posterity. There is no room and time for me here to say much on Carter’s report on Idanre. I will only advise that the National Commission for Museums and Monuments should apply to the Public Records Office at Kew Gardens, London, for its own copy and possibly for UNESCO, to press home our demand for the recognition of Idanre as a 3rd memory model for heritage development in Nigeria. Meanwhile, let me draw your attention to a few of Carter’s statement relevant to this address:

On Idanre forest vegetation and rocks viewed from Oke Idanre, he said: “.... while on the one hand tropical vegetation runs riot in every crevice, on the other, the rocky eminences and fancies are such as I, at least, have never previously witnessed.”

Still on our vegetation Carter remarked and lamented as follows:

“ I have noticed many plants and ferns which I have not observed in the Yoruba Country, and the district would I am sure be a veritable Paradise for the Botanist or Naturalist, and I deeply regret the impossibility of spending weeks instead of days in this particularly interesting neighbourhood.”

Although Carter’s declared purpose for visiting Idanre with his Surveyor, one Mr. Rowse, was to place Idanre as a country squarely on the map of Africa, he held his pen and paper with his interpreter, one Mr. C. J. P. Boyle. His visit to Idanre was full of explorations and on his 5th and last day in Idanre he paid a farewell visit to the Owa (King), signed a Treaty of Session [secession] between him on behalf of the Queen of England and the Owa (King) of Idanre country. He remarked:

“I am greatly surprised and pleased to find so intelligent a ruler at Idanre and it was quite refreshing to make acquaintance of a West Africa [African] Monarch with a will of his own and capable of impressing it upon his subject [subjects]”

Finally, Governor Carter did not leave Idanre without proposing something good for Idanre, a wish that the Ondo State, Nigeria and the UNESCO are, in kind , gradually bringing into fruition most certainly now. Sir Gilbert Thomas Carter, as far back as 1894 solemnly and nostalgically with regret said:

“Idanre is less than 50 miles in a direct line from the Lagoon and some day the Lagos Government (no Nigeria then) might find it advantageous to establish a sanatorium there,- personally, I would far rather spend a couple of months amongst these delightful mountains than at the Canary Islands”.. .

This is a highly inspiring statement from the great Governor Carter. Left for me as a true born son of Idanre. I was born on top of Oke Idanre in 1926. I live and work in Idanre. I will most certainly die in Idanre and if I have a chance of coming to this world again, I will be born in my beloveth [beloved] Idanre.

There is more to Idanre than the eye could catch at a glance. Idanre District itself covers a land area of about 615 square miles containing over 496 towns and villages. Virtually all are natives of Idanre who are predominantly farmers growing food and export crops. Idanre, in fact, is the largest unit producer of cocoa in Nigeria. We have Idanre Forest Reserve, Area O.A.5 of about 200 square miles which produces a large quantity of Timber for domestic use and for export.

For about ten centuries of her existence at Oke Idanre as a kingdom, only 26 Rulers have reigned. Idanre monarchs are specially noted for long reigns. The present monarch, who ascended the throne in 1976 has ruled for 35 years and his immediate predecessor and father did 60 years, both having consumed [a] century less only 5 years. The secret behind this their longevity is simply because the cool atmosphere and constant fresh unpolluted air up Oke Idanre hills all year round certainly promotes longevity. No wonder therefore that Governor Carter in 1894 suggested the establishment of a sanatorium in Idanre.

I should not forget to say here too, that the Idanre natives through out the year of their long sojourn at Oke Idanre did deify their late ancestors, Olofin and Orosun, his wife, and worship them religiously and regularly all year round. In the olden days, it was festivals all year round in Idanre. Even till date, the Orosun Festival which comes up in May every year always attracts visitors to Oke Idanre. By the way, Orosun is the same person called Moremi Ajasoro at Ile Ife, the cradle of the Yoruba Race.

It is my humble opinion therefore, Mr. Chairman and dignitaries here present, that Oke idanre needs to be preserved as a monument and memory model for posterity in Ondo State.

Thank you and God Bless.

HIGH CHIEF S. AGBO. AKINTAN THE OJOMU OF IDANREONDO STATE OF NIGERIA

Document 4. Interview with Frank-Aig Imoukhuede (local historian, Benin), age 80+, 10 July 2017

Persistent identifier: https://doi.org/​10.34847/​NKL.AA6C5P24.
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When Oduduwa set out on his journey with his people from the east (Mecca), their first stopping place was Odu, called after the name of their father. Among his followers were Aremitan, who changed his name to Olofin, Eleri and his son [sons] Jomu and Eyesan. They stayed at Odu for some years and then proceeded to Okolomaba, where a permanent settlement was made by some of the followers. Tapa alleged to be the same Tapa in Ilorin Province was the next resting place; here another permanent settlement was made. The rest of the followers then went to a place called Ebiba, which derived its name from a certain leaf which grew in great quantities there. This place was situated on the bank of big river: a permanent settlement was also made there. From there they proceeded to this journey to Ife, stopping at Ore, Ugbo and Erin on the way.

No permanent settlements were made at any of these last three mentioned places. During this journey several important persons were born. Okoro who was the first Oba of Benin, was the son of Orunto who was the son of Eyesan. Jegbe was the son of Olofin and the father of the first Alafin of Oyo. Agaba was born at Ile-Ife and settled with his people near Abeokuta. Idole the daughter of Olofin, married Ariro and migrated to Epe (near Ondo) and subsequently to Ondo. At Ife, Oduduwa was attacked by a sickness of the eyes and was cured by Olofin with a leaf which the latter brought from near the sea. As a result of this, Oduduwa gave Olofin the greater part of his property which consisted of Ade (Crown), Irun (Cow [cow’s] tail), Otitibiti (Cloth having supernatural powers) and beads. It was also at Ife that a bird was killed and a palm kernel was found inside it. This was planted and produced the first palm tree. On the death of Oduduwa, Olofin and his followers set out on their journey to Idanre. Okoro who is described as the first Oba of Benin in this legend and as the grandson of Eyesan, one of the followers of Oduduwa, is a name by which every son of the Oba of Benin is called; the heir apparent is called Oko. Okoro is found in Yorubaland mainly in Owo and in Urhobo and Itsekiri (where it is part of names like Okorodudu). Okoro by itself, or attached to another word, is widespread in Igboland where, probably, it derives from groups connected with emigration from Benin and Ado.

The Idanre version of the founding of Ife by migrant people is not consistent in many places with the mainstream of Yoruba oral tradition. For example, the son who founded Ilesa is credited in the more widely accepted tradition with fetching water from the sea to cure Oduduwa’s blindness: hence his title, “Owa Obokun” (the Owa who fetched the water of the sea). By the time he returned, his brothers had left with all the treasures except their father’s regalia which he then inherited. According to that tradition, the relationship of the Oba of Benin with Oduduwa was closer (that of a son) and not as distant as this Idanre version claims. This version also seems to serve the purpose of promoting a closer relationship between Idanre and Ife, the spiritual home of the Yoruba, than Benin’s while at the same time enhancing its own relationship with Oyo, the political centre of the Yoruba, to a more formidable level: grandfather of the Alaafin. The design is completed with its claim of the Owa of Idanre as grandfather of a rival neighbouring power, Ondo; and the inheritance by Olofin of what constituted Oduduwa’s paraphernalia of authority–Ade, Irun, Otitibiti and beads. It is intriguing that on Oduduwa’s death, Olofin left Ife for Idanre with his followers instead of ruling and that his son, Jegbe, according to this myth, was the father of the Alaafin instead of, as more widely reported, Oranmiyan, Oduduwa’s grandson.

Document 5. Transcribed Interviews with High Chief (Dr) Olabanji Akinyomide Akingbule, (The Odunwo of Ondo Kingdom), 95 Years, 5 December 2020

Persistent identifier: https://doi.org/​10.34847/​NKL.AA6C5P24.
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According to Ondo traditions, the Ondo kingdom was founded by Pupupu, a female Oba who was one of the twin children of Oba Oluaso who reigned in Oyo Empire in the fifteen century. The twin brother, a male was called Orere. Ondo legends and myths informed us that in those days, it was forbidden to born [bear] twins in Oyo. It was considered a calamity if they were spared. But the twins came to the king in the palace at a time he could not afford to loose the twins and his wife Olu who gave birth to the mysterious babies. To avert the imminent calamity associated with this occurrence, Oba Oluaso instructed that one of his brave hunters called Ija escort Olu and her babies in company of a number of slaves that would minister to them on their way out of the empire into the far thick forest- never to return. Before their departure, the Alaafin offered prayers and gave them a beaded crown and an Akoko tree symbolizing royalty with which they were to be recognized and welcome wherever they sojourned. In addition, Alaafin Oluaso incised the twins with Oyo’s long tribal marks as a form of identity. This according to Ondo traditions explains the origin and essence [of] two dotted tribal marks in Ondo. According to our mythologies, the aborigines paid obeisance realizing they were Oyo’s royal emissaries.. The contingent wandered through the forest before arriving at a place called Epin near Gbere whose inhabitant [inhabitants] were regarded as Ibariba. They were catered for until the death of Alaafin Oluaso in 1497. Following the death of their father, Alaafin Oluaso, the contingent continued their journey eastward. They travelled a long distance before reaching Epe which is about a few Kilometres from the present day Ondo town. It was from Epe the royal contingent proceeded a few miles to establish the Ondo town and monarchy. According to Ondo oral accounts, two monarchies evolved as a result of the migration of the royal entourage from Oyo to Epe, notably the Ondo kingdom founded by Pupupu the female and Ile-Oluji established by Orere, the female[male]. The royal paraphernalia gave them the impetus to subjugate the aboriginal people at Epe notably the Idoko, Ifore and Oka people. With the domination of the various autochthonous peoples, Pupupu instituted an Obaship system of administration after the pattern of the Oyo monarchy. The traditional political authority was vested in the king (Oba) who was considered the spiritual and political head of the Ondo people. Pupupu, also modeled Ondo’s chieftaincy structures after the Oyo’s Councils of Chiefs with different nomenclatures – notably Lisa, Odunwo, Sasere, Adaja and Odofin (Senior Chiefs), and the Ekule and Egha chiefs, including the Logbosere, Arogbo, Odofin, Sagwe, Sara and Lotu, Ayadi, Losare, Lijoka, Odole etc. (lower chiefs). Following the establishment of the Ondo monarchy, Orere, the male twin, and Olu their mother moved further to found the Ile-Oluji.

Document 6. Oral materials collected by A. Akinjogbin in Idanre (1957) on Yoruba History Research Scheme

This text is a summary made by F.O. Ajiola from A. Akinjogbin’s compilation on Yoruba oral history: “Oral materials collected by A.I Akinjogbin and D.N Adeniyi in Idanre for the Yoruba History Research Scheme Commissioned by the Western Region. Government of Nigeria” (1957). National Archives of Nigeria, Ibadan, Ondo Prof File 216/57.
Persistent identifier: https://doi.org/​10.34847/​NKL.AA1B08R9.
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Idanre people hold that Oduduwa is the father of the Yoruba. He came from “Odu,” his family compound was “Koro.” He left his home with many people including Aremitan, his eldest son; Orunto, Eleri, Laja; Laja was the keeper of the chain through which human beings were said to have descended from heaven. The group first settled on “Okolomoba.” Some of them stayed permanently there. Oduduwa came with his followers to Tapa (Bida). They stayed long here. Women started to use “Agana.” Some stayed permanently at Tapa, from there to Ibariba. Ibariba has some large river on the bank of which were ebiba (eran) leaves. The Ibariba settled at Ora. From Ora to Ugbo. At Ugbo, Eleri’s son, Ojomu beheaded his wife for committing adultery. (Ojomu is still a chieftaincy at Idanre). From Ugbo they moved to Erin near Oyo-Ile. From Erin to UFE (IFE). In all the settlement no original inhabitants were met. But everywhere they left some settlers.

i. The Yoruba at Ile-Ife

Oduduwa was old when the Yoruba got to Ife. He could not travel further. First permanent settlement had to be made. He soon lost his sight. In attempting to cure him, a group of people under Orinja (the founder of Ijesha Land) was sent to fetch seawater. Oduduwa was only partly healed when he died a ripe old age. For three years the funeral rites went on. At Ile-Ife, the Yoruba discovered something strange, a kernel was discovered in a bird called Ogbigbo which was shot down by Okulu (bow and arrow). The kernel was planted in the yard of Oduduwa and it grew to be a palm tree. (That was the first time they saw a palm tree). The palm tree or its descendant can still be seen in Idanre. Before then, the Yoruba lived on animal fat. The discovery of the oil palm changed their ways of life. The occasion is still celebrated. The festival for commerating [commemorating] it is called Odun Epo in Idanre. This kernel was supposed to be capable of forecasting the future. This was most probably the origin of the Ifa. The name of Odu Ifa was probably derived from the name of Oduduwa, or the place of Yoruba Origin.

ii. Aremitan

Aremitan became the leader of the Yoruba after Oduduwa his father. His name was changed to Olofin—or Olofintoto (a nickname). As a hunter, he went a hunting to very many places, including Ido (Eko)—where he stayed for a short time; and at Urede (Irede). He left some people behind Urede, proposing to come back and take them. But on his return, he took another way entirely and left those people there. Olofin inherited all royal regalia. These include a crown, two Irunkere, (Johere or Otitibiriti), (A garment like lace), Ugwon (egba-owo, ikunpa-bangles); Ada (state sword); Oreghe (ileke – necklace); a kind of preservative to keep these materials from destruction by insects or other elements. [All these was [were] shown to me and photographed]

iii. Origin of Idanre

When the funeral obsequies of Oduduwa were finished, the Yoruba resumed their peregrination. No son of Oduduwa was left behind at Ile-Ife. Ooni, a faithful servant of Oduduwa, was left to care for his grave. (Ooni was a handsome young man). He was supposed to be the shortened form of Ughoni- a slave meant for slaughter. To differentiate him, one part of his head was shaved, and it is held that the Ooni’s head is still so shaved. All sons of Oduduwa used to send a slave annually to Ife to worship their father Oduduwa. Olofin left with a large following, including Agboogun his eldest son; Ogiso whose other name is Okoro, Ojomu, Sogbon Eke—a descendant of Laja, Idole, woman who later married Airo – a member of the company. Idole was a daughter of oduduwa; Airo was lame: Idole and Airo, are the forebears of ondo people. In the company also was Agharaba. They first came to Ijamo – Ijamo was about nine miles Southwards from Ife. Olofin collapsed on the way, being very old, and Lisa carried him. He tied him securely on his back with the aid of band. In this band, Olofin gained consciousness. As a mark of gratefulness he gave him one palm kernel with the band and made him his lieutenant. All Lisas keep the kernel tied in the band as a remembrance. All the followers of Olofin who witnessed this occasion have the chieftaincy of Lisa. Those who had parted before the incident do not.

At Ijamo the gang split into two.one gang led by Agharaba went right; (westwards) the others Olofin, Ogiso, Idole, Airo went left (eastwards). When Oduduwa left his home in Odu (east) he carried a small quantity of earth in a shell. This precious possession was kept in the palace of Ife. When Olofin left, he also carried part of this earth along with him. Olofin’s gang left Ijamo and went to Epe. Idole and Airo stayed there. Olofin pressed on his gang, went to Urede (where he had been before, and he had left some people). At Urede, they met some people who they called Esedale – the same people as Olofin had left beyind .The Company stayed for a while here. Olofin suspected that Ogiso (Okoro) was planning to steal the royal regalia. Olofin magically turned the tongue of Ogiso, whose language then became unintelligible to the rest. Ogiso was the ancestor of the Benin.

Ogiso decided to go his own way. Olofin gave him presents- including one Irukere, Upahe (bow and arrow) Abuluku (Apron for storing medicine ), Ewerewe ( a kind of leaf otherwise known as Ewe Oworo). Ogiso went to Benin (Ado) Olofin and his followers went to Eri Ore, where he discovered Ugbe (Agbe) They grew in a peculiar way. There were four in all, three at the base and one on top. Superstitious as he was, he took it as an omen from his late father and decided to worship the on the top. This is the origin of Ugbe festival in Idanre. From Eri-Ore, they went to Utaja (Itaja), the first permanent settlements of the Idanre people ( A palace was built for Olofin, a palm tree was planted). The piece of earth, brought from the East was also put in the earth there. They settled in Compound fashion. The place where they settled was called Ufeke (IFE-OKE). Olofin had direct links with all his people. They decided to establish a market which they called Ojanla – still in Idanre district (Ondo Province).

iv. Death of Olofin

Olofin was greatly respected and probably feared. He continued to hunt even in his old age. In one of these expeditions, he entered a cave where he died. The place was called Uwo Akota (Iho Agbon). Every other year human sacrifices were made at his grave. Olofin’s eldest son, Agboogun, succeeded his father. He was a powerful leader who took after his father.

Hardship at Ufeke:

  1. Attempts were made to steal or in any way wrest the royal regalia from Agboogun. A plot was made against Agboogun, by the various heads of towns who used to come to Oja-nla. Agboogun got wind of it. He went secretly, made some medicine at Oja-nla, so that black ants infested the market. It was therefore impossible to meet in the market. Thus the plot came to nothing.

  2. Agboogun then gave titles of those who used to come to the market to his own people. – These were Orinja (to represent Ijesa) Olomu (Omu) Ewi (to represent Ado); Orangun (Ila) Ajero (Ijero)

  3. After the death of Olofin, the Ondo bargain with Eku (they were formerly at the Entrance to Utaja, hence the name Eku) to kidnap Ufeke children.

Wild animals infested the town and preyed on human beings. For these reasons Utaja (Ufeke) was deserted. Agboogun called his followers who were Baganja, Asalu, Longoro, Unonren, Agba, Jemiken, Ojomu, Egunren and decided on what to do next. It was agreed to leave Utaja. Jemiken, however resisted to leave for he thought desertion was cowardice. Egunren suggested the present-day Oke-Danre. The site had not then so much stone. He decided on this place because it was defensible. Agboogun who carried a rod (Opa Gboogun) led the company, left Utaja and went by the bank of Irorida river. Egunren led way. At Oke Idanre, the first animal they saw was hedgehog (Porcupine = Ighogho) which he shot, ( He kept the gull (Ipe) which is still respected). Asunren the title that succeeded Egunren still keeps this as a symbol, which he wears during Orosun festival, or on the other occasion. They all first settled at Isalu quarter. Agunren who had had his “atan” at Esunren went there and settled. They later settled in compound fashion. Baganju went to Okedo.

  • Logunro went to Irowo

  • Agba went to Odeja

  • Unonren went to Ugbore

Agboogun stayed at Ijomu which was central. Ojomu stayed with him. The kernel from the original stock was planted in his back garden. The piece of original earth was put in Ojomu’s compound. Jemiken who stayed at Utaja now bore the brunt of the former hardship which had caused the Agboogun followers to leave. He came via Urunren to Oke-Idanre and settled at Idale quarter. He kept his things in a cave still called Uwo Jemiken. Agboogun was very old by the time he got to Oke-Idanre. He could no longer perform state ceremonies. Baganju took over the leadership, but he was to perform state ceremonies with the permission of the Oba.

Document 7. Interview with High Chief S.A Akintan (Ojomu of Idanreland/Local Historian), Odode Idanre, 23 August 2019

Interview with High Chief S.A Akintan (Ojomu of Idanreland/Local Historian), Odode Idanre, about the foundation of Idanre.
See also S.A Akintan, A History of Idanre: (Ufe’ke) Earliest Times to the Present (Ibadan: John Archers Publisher, 2014), 18-41.
Persistent identifier: https://doi.org/​10.34847/​NKL.36451T9N.
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i. Oduduwa’s Journey to Ife

Oghoduwa started his journey from the Far East (Oke -Oya). The region where he and his people were living then was called Odu. A good number of people were said to have left Odu with Oduduwa. Many of these people were said to have been men of valour, vast [versed] in the art of curing diseases and some were said to be fortune- tellers or diviners. However, nothing was said about the motive behind their decision to migrate, but most certainly they left Odu with a determination never to return to their land of birth again. For this reason, it was reported that they gathered a small quantity of soil, which Oduduwa kept with him in a small container when they were leaving Odu to remind him of the land of his birth. He brought the said quantity of soil to Ufe now Ile-Ife where he kept same [some] as a treasure and souvenir. It interesting to note that Idanre custom implied that when any man decides to leave a place with a view of never to return, he would take with him a part of the soil of that place. This thus became a figurative expression in Idanre: “Mo yanle bie boni (mo yan ile ibe dani)”, meaning, “I held a quantity of soil from the place with me and I shall never return to the place forever.”

At the bank of this large river called Osa (later to be named river Niger), they met a friendly person with his whole family. He had his own canoe and a number of paddles. He told Oduduwa and his entourage that he had travelled up the river from a very distant place. His name was Eleri (eni ti o ni eri) meaning, the owner of the river. It was not explained whether Oduduwa people gave him the name Eleri or not, because the Yoruba name for water is Omi and that for river is Odo. It is probable that he was the first person to introduce to the people the word Eri to mean river or water. The various descriptions given of this strange man is a pointer to his origin. Eleri might probably have imported the name Eri from his own place of origin. Nevertheless, Eleri offered to ferry Oduduwa and his entourage across the river and he was later invited to join the Oduduwa group on their journey southwards. Eleri, thus became a personal friend and close associate of Oduduwa. He was also given a most prominent position among the travellers. He however still tried to maintain his own separate identity and his own peculiar ways, distinct from that of the Oduduwa’s team. Eventually, Eleri travelled down with Oduduwa and, like Oduduwa, died at Ile Ife. His son called Ojomu or Ojomo immediately took up his position. The name Ojomo later became a recognized chieftaincy title among many kingdoms in Yorubaland till date. Up till today, Eleri is remembered in Idanre always in the following words:

Eleri, awe bo’ sa weke
Jomo non bele non ko
Jomen’ no unghale sibe
Meaning:
Eleri, the man who swam up OSA River
Jomo has a paddle, Jomo also has a canoe
Ojomu has no family tree or root among Oduduwa followers.

The group travelled from Ibariba to another settlement called Ora, from where they moved to Ugbo. Apparently they must have moved into the forest heartland fairly close to the sea. At Ugbo, Eleri was reported to have beheaded one of his wives for committing adultery with one of the travellers. From Ugbo, they moved on to Erin said to be close to Ife. Oduduwa and his followers eventually arrived at Ufe or Ile-Ife. On arrival at Ile-Ife, Oduduwa met a group of aborigines (natives) both within the settlement and also scattered all over the forest, whose resistance to Oduduwa settlers was very poor and weak. As reported earlier, Oduduwa arrived with Aremitan, Laja, Orunto and a good number of followers notable amongst whom was Eleri with his own family who, it would be remembered, joined Oduduwa’s entourage from the bank of Osa River (Niger River). Eleri was happy to settle at Ile-Ife with Oduduwa but everywhere he went, he always built his own family compound separately and retained his own family identity. Eleri grew old and died at Ile-Ife and was succeeded by his son Ojomu or Ojomo. Oduduwa settlers were said to have found no difficulty in getting integrated with the aborigines at Ile-Ife. This was also the case everywhere Oduduwa’s followers went deep into the jungle forest after leaving Ile Ife.

When Oduduwa was getting old, his eyes were falling dim and started to fail him. For his failing eyes, it was prescribed through Ifa divination that sea- water was needed for curing his eyes. Aremitan and Orinja were sent to go deep down south to fetch the seawater. This they did and it was reported that Oduduwa’s sight improved and sustained him until his death. Orinja was thereafter given the name Obokun while Aremitan later popularly called Olofin was called Abosa. Olofin Aremitan was to become the spiritual father of many kingdoms down south of Ile-Ife, including Ijesha kingdom of which Orinja Obokun was the founder.

ii. Olofin Aremitan

Who was this Olofin Aremitan?

As stated earlier, the history of Idanre stated that Aremitan was among those who originally travelled with Oduduwa down all the way from the Far East. Idanre legends opine that Aremitan was a full-blooded younger brother of Oduduwa but very much younger in age. Aremitan was said to have a very similar feature with Oduduwa. He was, like Oduduwa, of the same complexion that is white in colour, quite like an Arab and with long overgrowing hair overflowing his shoulders. One of the cognomens of Aremitan was Ojedughofen, which in Yoruba language means Ojo ko see wo fin, meaning, you cannot look at the sun with naked eyes because it is white and glowing in colour. When Oduduwa arrived at Ile – Ife, he was said to be quite advanced in age while Olofin was still very young and vibrantly active. How then did Aremitan come by the name Olofin at Ife?

Long before the death of Oduduwa, Aremitan had started to lead Oduduwa followers in an acting capacity on behalf of Oduduwa. He, Aremitan was a great hunter and an adventurer. He had led several expeditions into the hinterland of what is today called Yorubaland. In the course of his expeditions he was reputed to have covered several places as far north as Akoko-land. In most of these places there were several aboriginal inhabitants who were still living almost exclusively in stone-age, using simple tools such as clubs and stone implements as weapons, while Aremitan and his people carried with them swords, knives, bows and arrows with iron heads. With all these, they had a greater advantage over the aborigines. It was the use of the sword precisely that facilitated proper subjugation of the indigenous inhabitants who had little or no weapons for resistance. Aremitan gradually became the leader of the new group and became so popular amongst his people. His governance which gradually started before Oduduwa’s demise was very strict. He was very meticulous, prudent, highly articulate and he would always want to know the details of everything his people did. He always asserted his rights. Aremitan always used white clothes like Oduduwa himself. He was the most perfect priest of Ifa Divination. He was said to be very good in invoking the spirit called Babaji or Aaja, the whirlwind, which could travel long distance in a short time, carrying human beings all along and invisibly. Olofin was reputed to be travelling long distance through Aaja. Idanre history never mentioned that Oduduwa himself ever, for once, travelled outside Ile-Ife. Olofin Aremitan was the roving ambassador during Oduduwa’s life. Some myths in Idanre said that Olofin Aremitan was a son of Oduduwa. That Aremitan was born before Oduduwa left his home in the Far East and took Aremitan with him.

iii. Olofin and Idanre

After the death of Oduduwa, Olofin, his successor collected the pot containing the quantity of soil with him to Ufeke, while Olofin’s successor, Agboogun, also carried the same container or pot of soil to Oke – Idanre where it was kept in the house of Ojomu. This pot is still carefully kept in Ojomu’s house at Oke – Idanre.

In his journey southwards Olofin ensured that he mobilised with him the full regalia of Oduduwa. This regalia included the following:

(a) Ade-A crown - this crown was adorned with small overflowing beads covering the face. There is a big coral bead right on top of the crown. As part of the crown, there are also two additional smaller coral beads worn or tied permanently to the hairs on the head of the king. Thus, to conceal the small beads on his head, this is why a Yoruba King would never go bare-headed.(b) Ada; two official swords of office(c) Otitibiti- a kind of white cloth like lace. It is doubted if the original cloth is available any more, due to very long usage.(d) Ugwan- brass bangles with images exactly like Festac symbols(e) Oreghe- necklace.(f) A cup made of brass.(g) Joghere- two cow tails with handles made of lead.

With the crown and all the paraphernalia of office safely in his custody, Olofin Aremitan set out from Ife with his group towards the southern thick forest of Yoruba heartland where, until this point in time, no place had yet had a known Yoruba name. This was the beginning of the many “the various kingdoms of the forest” scattered all over the forestland of the present Oduduwaland or Yorubaland and extending to the sea. These [This]Olofin’s group included the nuclei of the following modern kingdoms: Egba, Ila, Awori, Ijesha, Ekiti, Akoko, Ondo, Ikale, Owo, Ijebu, Idanre and Ado (Benin) as well as all other ethnic groups around the area no matter how small the units may be. At the time Olofin and his group left Ile-Ife, Ado people were led by Okoro, who was later to become the Ogiso, the founder and the king of Benin, Ado was not called Benin at this time. Ijesha, which did not take on the title Ijesha then, was led by Orinja.

Olofin and his entourage traveled a fairly long distance into the forest until they came to their first settlement called Ijama. Before the group got to Ijama, Olofin Aremitan took ill and became weak. A very strong young man came to his aid by carrying Olofin on his back, occasionally tying Olofin to his own back with Olofin’s cloth as a woman would carry a baby on her back. On arrival at Ijama, Olofin, now fully recovered from his illness, thanked this gentleman and was so grateful for his help. For the rest of the journey he brought this man close to him and conferred on him the honour and title of second in command to Olofin himself. The name of this man was called Lisa. Olofin also presented this man with the piece of cloth which Lisa had used to tie Olofin to his own back. Olofin also gave one palm kernel called Odu (the symbol of Ifa divination) to Lisa as a symbol of honour, power and dignity. Lisa was to tie this kernel into a knot inside the piece of cloth always. Lisa was also to use the cloth as a belt always.

By this act, Lisa became the first chieftaincy title ever conferred by Olofin Aremitan after leaving Ife. Idanre historians maintain that Olofin’s followers who witnessed this event and those who later followed and believed in the leadership of Olofin and who were later to find [found] their own respective kingdoms, also adopted the practice of appointing Lisa chieftaincy as their own second in command to their kings in their respective kingdoms. It was because Oranyan and his group did not witness this incident, all settlements planted by Oranyan and his successors or followers did not have the Lisa chieftaincy title. The Lisa chieftaincy title thus formed the first marked distinction between Olofin Aremitan’s group and Oranyan’s breakaway faction. The Lisa chieftaincy title was not even established at Ile-Ife before the exodus or after. Lisa was not a part of Oduduwa chiefs in his lifetime. A number of people started to separate from Olofin’s large group as from Ijama. They were said to have gone southwards to spread out in search of suitable settlements as the nuclei of different kingdoms while Olofin and other remaining people moved forward. Olofin later left Ijama for Epe.

Document 8. Primary Material Collected from High Chief Olabanji Akinyomide Akingbule on the Origin of Ondo, 2009

Document created in 2009.
This document contains numerous character transcription errors, particularly from p. 7 onwards. the original is not available to the author.
Persistent identifier: https://doi.org/​10.34847/​NKL.DE2B95MN.
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Primary Material Collected from High Chief Olabanji Akinyomide Akingbule on the Origin of Ondo

Document 9. A Short Piece on Ondo, by Otonba Akinfolarin, 2020

Otonba Ruwaji Morakinyo Akinfolarin, “Opinion: The Oto Bas of Ondo Kingdom & A Brief Incursion into Ondo Regency.” In Ekimogun Day Celebration, 32nd Edition (n.p., 2020), 105-7.
Persistent identifier: https://doi.org/​10.34847/​NKL.2DBFFVK5
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A Short Piece on Ondo, by Otonba Akinfolarin
Credits : Ekimogun Day Celebration, 32nd Edition, 2020

Opinion

THE OTONBAS OF ONDO KINGDOM & A BRIEF INCURSION INTO ONDO REGENCY

by OTONBA RUWAJl MORAKINYO AKINFOLARIN

This write-up is meant to elucidate who are the OTONBAS in the Kingdom of Ondo. It is common to hear different people being called Otonba (Otunba), all over. It's necessary to state clearly the difference between the words “OTONBA” and “OTUNBA”. The two pronunciations sound similar -but with slight differences. Notwithstanding, in essence they are of different significance and connotations. In Ondo-Ekimogun dialect, the term “OTONBA” is in reference to all descendants that are of any OSEMAWE. Being a male or female child is insignificant, as long as the child's origin is established to be of an OSEMAWE. Thus, the appellation ‘OTONBA’ is generic. Hence the Onki (cognomen), while “OTUNBA” is a standardised Yoruba word, derived from OTUN-OBA, shortened to “OTUNBA”. This word of “OTUNBA” is a commercial Chieftaincy Title in other Yoruba speaking City States, such as Ijebu, Egba, Ijesa, Oyo, Ekiti, Akoko, lle-Oluji and Igbomina to mention but a few.

In Ondo Kingdom, the appellation ‘OTONBA’ is a natural right, by birth; due to OSEMAWE’s descent. It’s not a Chieftaincy title that can be bestowed upon just anybody. Unequivocally the cognomen translates to PRINCE/PRINCESS in English language. There’s no OSEMAWE that can give the formal appellation to just any person. Thus, writing and pronouncing it in Ondo-Ekimogun dialect, which is ‘OTONBA’1, makes it possible to recognise the salient connotation as different from the word OTUN- OBA (OTUNBA); just like, the Prince and Princess in lle-lfe are known and called “SOOKO”: a very unique appellation.

The term Otonba, implicitly expresses other two words that are not commonly used in Ondo Kingdom in reference to Prince/Princess. The first is ‘Omoba.’ As above stated, the appellation ‘OTONBA’ is fate given right, by birth; owing to OSEMAWE’s descent. However, to be qualified as ‘Omoba’ amongst the ‘OTONBAS,’ the biological father of the person to be so referenced must have given birth to the person before ascending the throne of Osemawe. Thus, all the children begotten by an Osemawe before ascending the throne are ‘Omobas.’ The second is ‘Abi Ie ite.’ To be an ‘Abi Ie ite,’ the person must be a child that is begotten by an Osemawe, when the Osemawe is on the throne. Up to a period in our chequered history, only a male ‘Abi Ie ite’ is qualified to be enthroned as an Osemawe.

The Otonbas’ roles to the Osemawe are uniquely defined, prominent of which is to act as defendants of the Osemawe’s throne among other traditional responsibilities. Also, by tradition, any Olotu-Omoba must be a senior age-wise to the sitting or incoming Osemawe in view of the need for playing an advisory role and ensuring good governance by the monarch for the kingdom. For effectiveness of these responsibilities, the Osemawe assigns the Olotu-Omoba the responsibility of playing the role of intelligence officer by keeping eyes on all the subjects including the chiefs, thereby indirectly representing the ears and eyes of the Osemawe. This role is known in Ondo parlance as “Eti Oba nile, Eti Oba loko”. The Olotu-Omoba being the prime confidant of the Osemawe is to inform him of any plot against the Royalty, be it by the Chiefs, Olojas, Baales or any of his subjects.

This vital responsibility of the Olotu-Omoba informed the positioning of his seat and that of his council by the left hand side of the Osemawe in every public outing, as well as Ugha purely “on invitation”. And upon his (Olotu- Omoba) invitation to Ugha, he must be seated before the arrival of the Osemawe, while the Osemawe must take his exit before Olotu-Omoba leaves.

On the other hand, the seats of Olotu-Omoba and his Council are to be positioned at the right side of the Osemawe during other special outings/traditional days like Idijo Odun Oba, Ughasu, Idijo Odun Ogun, Ekimogun Day etc.

It is also of Paramount importance to state that any male or female lineage among the descendants of any Osemawe can be enthroned as the Olotu-Omoba.

In concordance with tradition and custom, there are five chieftaincies which exclusively belong to, and are preserved for the Otunbas. They are as follows:

  1. The Osemawe is presented to reign over Ondo Kingdom by the Otonbas

  2. The Olotu-Omoba is to assist and advice the Osemawe, administer the Royal family’s domain and the Otonbas, while he is to perform the yearly rites of Oba Liyen, interchanged with OSEMAWE every other year.

  3. The Lisagbon of Ondo KINGDOM is to assist Lotu OMOOBA and to perform the Agemo rites interchangeably with OSEMAWE every other year. These two rites are specifically left for Otonbas because of their importance to the KINGDOM as they end the Ondo calendar year.

  4. The Aogbo of Ondo serves as assistant to High Chief Odunwo, to be sure that all daily Rites are performed. He heads Oja-Oba amongst his responsibilities.

  5. The Lotin of Ondo KINGDOM or cup bearer serves as assistant to High Chief Lisa, at Oke-Lisa.

It’s historically established that the Osemawe Dynasty came into existence over five hundred years ago. This is saying that the Obaship Institution of the Kingdom known as Ondo came to life precisely in the tail end of 14th century. Pupupu, the only surviving twins became the first traditional ruler of Ondo land circa 1516 and reigned for fourteen years. Osemawe Airo ascended the throne after the demise of Osemawe Pupupu circa 1530. And he reigned from 1530- 1561.

Osemawe Airo in his wisdom when on the throne reorganized the administration of the Kingdom. His reorganization gave birth to:

  1. Eghae

  2. Ukule

  3. Elegbe

These three strata of administering the kingdom were in operation for one hundred and twenty (120) years, before the ascendancy of Osemawe Liyen to the throne.

The ascendancy of Osemawe Liyen gave birth to a Child of Necessity. The Child of Necessity is the creation of a Sovereign Domain within Ode-Ondo and by extension the kingdom. And that Child of Necessity is OKE--OTONBA (PRINCE/PRINCESS HILL) quarter. Whereas, Igunrin, Igbonmoba, Lokun and Agbore streets had been in existence before they were collectively, by sovereignty, grouped together and brought under the SOVEREIGN QUARTER of OKE-OTONBA by Osemawe Liyen, during his reign.

History had it that during the reign of Osemawe Gbaji (Ogbode) 1668 -1685, the senior brother of Osemawe Liyen, the “ABI LE ITE" (born in the purple); travelled out of Ondo towards the brothers’ mother’s homeland. In the past, to embark on a journey, people have to trek for several months. The journeys in those days were very unsafe due to sudden attack by wild animals. During the absence of Osemawe Liyen’s brother from Ode-Ondo, Oba Gbaji passed away, hence the stool of the Osemawe became vacant. By right, it was the turn of Liyen lineage to produce the next Osemawe, and of which Liyen’s brother was the right candidate to fill the vacant stool. The King maker (the Eghae) waited for a long-time for the return of the legitimate candidate but to no avail. The intense yearning for a new Osemawe by Ondo people compelled the Eghae to commence the procedure of the coronation of a new Osemawe. The progression of actions for the coronation of a new Osemawe to ascend the throne involved seven steps.

The King makers were at the advanced stage of the progression of action when the senior brother of Liyen turned up. His unexpected appearance was shocking to Liyen and the king makers. The fact remains that both Liyen himself and the king makers recognised Liyen’s brother as the legitimate candidate to ascend the throne, being Abile-ite. Having found themselves at a cross road, they were left with two options to either continue the coronation of the Osemawe Elect - Liyen— or shift their focus on the legitimate candidate.

The first Option was judged to be desirable as doing otherwise might result to disharmony within the Ruling House in the Kingdom, having gone far in the coronation process before the sudden appearance of Liyen’s brother.

To pacify the latter, the newly elected Osemawe and the king makers in one accord with Liyen’s brother reached a compromise to create a SOVEREIGN AREA within Ode-Ondo to be the Royal Jurisdiction of Liyen’s brother. Being a man of peace, he accepted the offer and that decision gave birth to a child of necessity known today as OKE-OTONBA.

The SOVEREIGN area is to be the sphere of influence of all OTONBAS in the Kingdom, and the ruler to be known as OLOTU-OMOBA. In addition, as a rule, the OLOTU-OMOBA is not subjected to the authority of any of the chiefs in whatever he does; it is within his prerogative to appoint chiefs amongst the OTONBAS for the smooth governing of the carved out SOVEREIGN area. Thus, the SOVEREIGN area known as OKE-OTONBA (PRINCE/PRINCESS HILL) came into existence through the royal proclamation of Osemawe Liyen to appease his brother.

Osemawe Liyen had covenant with Ondo that:

  1. Only an OTONBA of male or female of OSEMAWE lineage can be Olotu-Omoba.

  2. He (Liyen) should be buried in the domicile of his brother (Odi Lotu-Omoba); hence he was buried at Odi Lotu-Omoba at Oke-Otonba.

  3. No Osemawe should pass through Oke-Otonba after performing the rites of installation at Odi Lotu-Omoba during the Osemawe’s earthly sojourn.

There are seven steps of activities lasting several months and having prime Chiefs amongst different strata of titled chiefs and the Eghaes.

Olotu-Omoba and Lobun are the major actors in performing the coronation of an Osemawe. The activities of the Olotu-Omobas are in the fourth step. This is when Chief Ayadi would have at the Sasere’s Chieftaincy House received the Osemawe Elect and directed the remaining parts of the enthronement procedures. The Osemawe elect would from there go to Oke-Otonba in the company of Chief Ayadi where the Olotu- Omoba would suddenly appear to the Osemawe Elect, and ask him what his mission at his Odi is. The Osemawe Elect by custom would respond that he wants to ascend the throne of his father. At that moment, the Olotu-Omoba would be assisted by his Council to perform the rites and ceremonies for the Osemawe Elect as an Otonba. The rites and ceremonies at Oke-Otonba is in furtherance of what is carried out for all Honoured Otonbas at Odi Olotu-Omoba. For an Otonba to be honoured as a Chief at Odi Olotu-Omoba at Oke-Otonba; the Otonba has to be sponsored and nominated by the Royal Ruling House he hails from amongst the three Royal Ruling Houses in Ondo Kingdom, namely Okuta, Foyi and Leyo. The rites and ceremonies cannot be done for a non Otonba.

To crown it all, in strict conventional order, the Olotu-Omoba would tell the Osemawe elect never to be seen within his dominion (Oke-Otonba) again. Thereafter, the Osemawe elect in the company of Ayadi would depart from Oke-Otonba; not to be seen there for the rest of his earthly sojourn. From the time Osemawe Liyen proclaimed the sovereignty of Oke-Otonba in 1685, Odi Olotu-Omoba has been the Olympian seat of Olotu-Omoba as the Head of the Princes/Princesses in the Kingdom.

In conclusion, it is pertinent to briefly highlight some apparent points that distinguish Olotu-Omoba and his honoured Otonbas on one hand, and the Chiefs irrespective of their strata within the kingdom on the other.

  1. The Olotu-Omoba and his honoured Otonbas don’t participate in the annual Ikole Oba (Re-Roofing) exercise of the palace/environs.

  2. Olotu-Omoba and his honoured Otonbas don’t participate in the annual Ughasu ceremonies as other Chiefs, i.e. by dancing to pay homage to the Osemawe at Oreretu.

  3. Olotu-Omoba and his honoured Otonbas don’t participate in the annual lle-sin (acts of paying homage) to Osemawe either with Goat, Ram or Fowls which takes place at Ajale; rather, they always ‘Jasin’ collect theirs from Osemawe out of the gifts presented to him.

  4. Olotu-Omoba and his honoured Otonbas don’t prostrate or remove their caps before the Osemawe or any other Chiefs or Oba and they do not stretch clinched fists to anybody in salutation.

  5. Olotu-Omoba and his honoured Otonbas on the last day (Oba n kon Omo e during Odun Oba celebration) represents the Father’s side of Osemawe (the Sovereigns), while the Opojis (Female Chiefs) represents his mother’s side (Yeye Lobun). They normally have their seats at the right hand and left hand sides of the Osemawe respectively. Most Chiefs have no part to play except Adaja and Sasere who will in turn do final prayers before Lotu-Omoba does the last prayers called ‘UBA Ugbehin’1 that ends odun Oba.

  6. “Ajigwa jigwa ileke, omo lewokun, omo lewu woi woi, Otonba woka.” This oriki in part, is common to Osemawe, Olotu-Omoba and all Otonbas.

  7. All past Olotu-Omobas and their honoured Otonbas are always installed at Odi Olotu- Omoba and not just in any private compound or Ajale.

  8. Otonbas and OSEMAWE are the only people allowed to use PEREGUN leaves to perform various Rites at Oke-Otonba and within the KINGDOM.

  9. The Otonba dance through the Oton’de while the rest dance through Osi’de.

  10. Both Lotu Omoba and Lisagbon tittles do not exist in any other quarters in the KINGDOM.

  11. All Otanbas dance Only to OSEMAWE drums. Etc. etc.

PLEASE NOTE:

This write-up is the product of some Council members at Odi Olotu-Omoba, in Oke-Otonba whose contributions and cooperation made it a possibility.

My sincere gratitude and acknowledgement goes to both Otonba Lisagbon Dr. Yele Akinrolabu and Otunba Lomafe Engr. Mayokun Adeoye JP for their invaluable contributions. This write-up may not have been this qualitative and real without the involvement and cooperation of some Council members at Odi Olotu-Omoba. For this, I say a big thank you and finally, I concede that any error contained in this piece is strictly mine and only mine.

By Otonba Ruwaji Morakinyo Akinfolarin Publicity Secretary, Olotu-Omoba In Council.

Document 10. A Short Video of Odun Oba in Ondo, 2020

Collected by the Dr Felix Ajiola from Otonba Akinfolarin.
Retrieved from @lisagbonyeleakinrolabudr (Dr Yele Akinlorabu) on TikTok.
https://www.tiktok.com/​@lisagbonyeleakinrolabudr/​video/​7359915064616389893
58 seconds.
Persistent identifier: https://doi.org/​10.34847/​NKL.C9867PVJ.

49

A Short Video of Odun Oba in Ondo
Credits : Dr Yele Akinlorabu, 2020

Document 11. Photographs of Idanre, 2005–17

Photographs taken by the author, 2005–6 and 2017, in different places and durings different events in Idanre.
Persistent identifier: https://doi.org/​10.34847/​NKL.A40BR67E.

The ancient palace at Ufeke, Idanre

Picture 1. The ancient palace at Ufeke, view 1

Picture 1. The ancient palace at Ufeke, view 1

Photo by author, 2017.

Picture 2. The ancient palace at Ufeke, view 2

Picture 2. The ancient palace at Ufeke, view 2

Photo by author, 2017.

Picture 3. The ancient palace at Ufeke, view 3

Picture 3. The ancient palace at Ufeke, view 3

Photo by author, 2017.

Idanre and Idanre Hills

Picture 4. Odode Idanre (The Mother town)

Picture 4. Odode Idanre (The Mother town)

Photo by author, 2006.

Picture 5. Side View of Idanre Hill Settlement

Picture 5. Side View of Idanre Hill Settlement

Photo by author, 2006.

Picture 6. Side view of an Indanre hill

50Photo by author, 2006.

Picture 7. An Important Hill in Idanre

Picture 7. An Important Hill in Idanre

Photo by author, 2006.

The Owa of Idanre

Picture 8. The Owa (Oba) of Idanre (HRM Oba Fedrick Aroloye)

Picture 8. The Owa (Oba) of Idanre (HRM Oba Fedrick Aroloye)

Photo by author, 2006.

Picture 9. The Owa (Oba) of Idanre during Iden Festival

Picture 9. The Owa (Oba) of Idanre during Iden Festival

Picture by author, 2005.

Picture 10. The Owa of Idanre

Picture 10. The Owa of Idanre

Photo by author, 2005.

Members of Iwarefa Chiefs in Idanre

Picture 11. Members of Iwarefa Chiefs in Idanre

Picture 11. Members of Iwarefa Chiefs in Idanre

Photo by author, 2006.

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Bibliography

Books and journal articles

Abimbola, Wande. 1975. Yoruba Oral Tradition. Ibadan: University of Ife.

Ade-Ajayi, J.F. and Michael Crowder, eds. 1974. Historical Atlas of Africa. London: Longman.

Aderinto Saheed, ed. 2017. African Kingdoms: An Encyclopaedia of Empires and Civilizations. USA: Bloomsbury Publishing.

Adeyemi, Moses Craig and Nihinlolawa Aluko-Olokun. 1993. Ondo Kingdom: Its History and Culture. Ibadan: Bounty Press.

Afolayan, Funso. 1991. “Towards a History of Eastern Yorubaland.” Yoruba Historiography, edited by Toyin Falola, 75–87. Madison, WI: Univ. of Wisconsin.

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Aig-Imoukhouede, Frank. 2014b. A Calendar of Traditional Nigerian Festivals. Lagos: Glendora Books.

Ajayi, Ibi, et al. 2013. The Evolution of Ondo Kingdom Over 500 Years (1510-2010+). Ibadan: Spectrum Books Limited.

Ajiola, Felix Oludare. 2015. “Indigenous Social and Economic Structure in Precolonial Idanreland.” Nigeria Journal of Economic History 13: 221–53. https://www.ajol.info/index.php/njeh/article/view/155341.

Akinbinuade, K. O. 2004. Iwe Itan Ode. Ondo: Kejok Communications.

Akinde, S. 2010. Idanre Culture and Heritage. Ondo: Vox Africana Press.

Akinfemiwa, A.O. 1993. Ile Oluji: Traditions, Growth and Neighbours. Ibadan: Adeline Ventures.

Akinjogbin, Isaac Adeagbo. 1967 “Ife: The Home of a New University.” Nigeria Magazine 92: 62.

Akinjogbin, Isaac Adeagbo and E.A. Ayandele. 1980. Yorùbáland up to 1800. In Groundwork of Nigerian History, edited by Obaro Ikime. Ibadan, Nigeria: Heinemann Books.

Akinmakinwa, J.A. 1976. Ife, Cradle of the Yoruba: A Handbook on the History of the Origin of the Yorubas. Lagos: G.M.S. Bookshop.

Akintan, Samuel A. 2014. A History of Idanre (Ufe’ke): From Earliest Times to the Present. Ibadan: John Archers Publishers Limited.

Akinyeye, Yomi. 2005. “Iden Festival: Historical Reconstruction from Ceremonial Reenactment.” In Orisa: Yoruba Gods and Spiritual Identity in Africa and the Diaspora, edited by Toyin Falola and Ann Genova. Trenton, NJ: Africa World Press, Inc.

Atanda, Joseph Atanda. 1980. An Introduction to Yoruba History. Ibadan: Ibadan University Press.

Banner. James M. 2012. Being a Historian: An Introduction to the Professional World of History. New York: Cambridge University Press.

Biobaku, Saburi Oladeni, ed. 1973. Sources of Yoruba History. Oxford: Clarendon Press. https://archive.org/details/sourcesofyorubah0000biob/.

Biobaku, Saburi Oladeni. 1975. The Origin of the Yoruba. Lagos: G.M.S. Bookshop.

Biolabu, S.O. 1955. “The Use and Interpretation of Myths.” Odu: Journal of Yoruba and Related Studies 1, no. 2: 199–203. https://doi.org/10.32473/ysr.v1i2.130175.

Coleman, James S. 1958. Nigeria: Background to Nationalism. Berkeley, CA: University of California. https://archive.org/details/nigeriabackgroun0000cole.

Ellis, Stephen. 2002. “Writing Histories of Contemporary Africa.” The Journal of African History 43, no. 1: 1-26. https://www.jstor.org/stable/4100424.

Fabunmi, Michael Ajayi. 1955. A Traditional History of Ile-Ife. Ile-Ife: Ife Cultural Association of Historical Monuments. [2nd edition 1976].

Falola, Toyin. 2023. “The Ondo Kingdom: A Mosaic of History, Culture, Achievements, and Virtues” New Times, October 22. https://www.newtimes.com.ng/the-ondo-kingdom-a-mosaic-of-history-culture-achievements-and-virtues/ [archive].

Falola, Toyin and Ann Genova, eds. 2006. Yoruba Identity and Power Politics. New York: University of Rochester Press.

Fawehinmi, R.O. 1981. Makers of Ode-Ondo. N.l. [Italy]: Afrografikas.

Haroon, S. 2015. Hist 688: Oral History-Fall 2015 Class Meetings. https://online.umb.edu/winter/courses.

Henige, D.P. 1973. “The Problem of Feedback in Oral Tradition: Four Examples Form the Fante Coastlands.” The Journal of African History 14, no. 2: 223–35. https://doi.org/10.1017/S0021853700012536 .

Iluyemi, Olufunke. 2003. Ondo Traditions and Culture: The Female Angle. Ondo: Cornerstone Press.

Johnson, S. 1980. The History of the Yorubas, Lagos: G.M.S. Bookshop.

Johnson, Samuel. 1921. History of the Yorubas: From the Earliest Times to the Beginning of the British Protectorate. London: Routledge. https://archive.org/details/historyofyorubas00john.

Kirk-Greene, A.H.M. 1965. The Principles of Native Administration in Nigeria: Selected Documents 1900–1947. London: Oxford University Press. https://archive.org/details/principlesofnati0000kirk.

Ki-Zerbo, Joseph, ed. 1985. General History of Africa, I: Methodology and African Prehistory. London: Heinemann Educational Books Ltd. https://unesdoc.unesco.org/ark:/48223/pf0000042225.

Odamo, S.F. 1991. Idanre: Beauty and Culture on the Hills. Ibadan: Samnice Publishers.

Ogundiran, Akinwumi. 2020. The Yoruba: A New History. Indiana University Press.

Ogundiran, Akinwumi. 2023a. “Nigeria’s City of Ilé-Ifẹ̀ Has Survived and Thrived for 1,000 Years: Here’s how.” The Conversation, 21 May 2023. https://theconversation.com/nigerias-city-of-ile-if-has-survived-and-thrived-for-1-000-years-heres-how-204569 [archive].

Ogundiran, Akinwumi. 2023b. “Classic Ilé-Ifẹ̀: A Consideration of Scale in the Archaeology of Early Yorùbá Urbanism, AD 1000–1400.” Journal of Urban Archaeology 7: 77–84. https://doi.org/10.1484/J.JUA.5.133451.

Ogunshakin, Patrick. 1976. Ondo: The People, Their Customs and Tradition. Lagos: Inway Publishers.

Olatunji, Olatunde O. 1996. The Yoruba: History, Culture and Language, Ibadan: Ibadan University Press.

Olupona, J. 2013. “Where a Woman Was King: Continuity and Change in Ondo Religion and Culture.” In Ibi Ajayi et al., The Evolution of Ondo Kingdom Over 500 Years (1510-2010+). Ibadan: Spectrum Books Limited. https://zoboko.com/text/jmwojdo4/the-evolution-of-ondo-kingdom-over-500-years-1510-2010/10.

Olupona, Jacob Obafemi Kehinde. 1991. Kingship, Religion, and Rituals in a Nigerian Community: A Phenomenological Study of Ondo Yoruba Festivals. Stockholm, Sweden: Almqvist & Wiksell International.

Omojeje. A.V. 2007. “The Administration of Native Courts in Ondo Town, 1915-1960.” MPhil Thesis, Obafemi Awolowo University.

Omojeje. A.V. 2015. “Traditional Administration and Judicial System in a Mono-dialectical Society: The Ondo Example.” In Yoruba: History and Historians, edited by O.B. Olaoba, S.A. Ajayi, and V.O Edo. Ibadan: John Archers Publishers.

Omojeje, A.V. 2017. “Changing Identities and Power Relations in Ondo 1800-1978.” PhD diss. University of Ibadan.

Oshin, O. 1998. “Warfare and Change in Ondo, c.1830–1900.” In War and Peace in Yorubaland, 1793–1893, edited by Adeagbo Akinjogbin. Ibadan: Heinemann.

Peel, J.D.Y. 1989. “The Cultural Work of Yoruba Ethnogenesis.” In History and Ethnicity, edited by Elizabeth Tonkin, Maryon McDonald, Malcolm Chapman. London: Routledge. https://doi.org/10.4324/9781315638706 [archive].

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Temu, Arnold. 2000. “Not Telling: African History at the End of the Millennium.” South African Historical Journal 42, no. 1: 2–10. https://doi.org/10.1080/02582470008671364.

Interviews

Interview with Ademola Fajuyi and Babawale Adeniji (local historians), at Ile-Ife during the coronation of Oni of Ife, HRM Oba Adeyeye Enitan Babatunde Ogunwusi (Ojaja II) on 26 October 2015.

Interview with High Chief Otonba Akinfolarin (Ruwaji of Ondo Kingdom, age 87), at Barracks Road, Ondo City, 14 August 2019.

Interview with High Chief Otonba Akinfolarin, at the Palace of Osemawe, Ondo city, 12 May 2021.

Interview with High Chief (Dr) Olabanji Akinyomide Akingbule, (The Odunwo of Ondo Kingdom, age 95), 5 December 2020 [shown here, Document 5].

Interview with Mr. Tayo Obalusi (Local historian, age 64), during Orosun Festival, 2011.

Interview with High Chief Agboola Akintan (Ojomu of Idanre Kingdom, age 83), at Magodo Lagos, 26 June 2011.

Interview (II) with High Chief Agboola Akintan (Ojomu of Idanre Kingdom), during Ogun festival in Idanre, 2 August 2012.

Interview (III) with High Chief Agboola Akintan (Ojomu of Idanre Kingdom), at Odode, 18 September 2012.

Interview (IV) with High Chief Agboola Akintan (Ojomu of Idanre Kingdom) at Odode Idanre 7 December 2014.

Interview with High Chief Agboola, at CMD Road Magodo Lagos, 4 March 2019.

Interview with High Chief S.A Akintan, 2021.

Interview with Frank-Aig Imoukhuede (Local historian, Benin), age 80+, at Magodo Lagos, 15 June 2017.

Interview with Frank-Aig Imoukhuede (Local historian, Benin, age 80+), July 10, 2017.

Interview with Prince F.A Adedinsewo (age 87), at Akure, Ondo State, 24 June 2019.

Interview with Otunba Bola Adeyeye, (Chief, age 84), at Ondo Town, 16 November 2020.

Interview with Ishola Tijani, (A Native of Oyo), at Ibadan, 8 November 2019.

Interview with HRH, Oba Olusegun Ayodele Akinbola Agunloye 1 (The Aladedokun of Alade Idanre), 2011.

Archival sources

National Archives of Nigeria – Ibadan [hereafter NAI]. An Intelligence Report on the Ikale District of Okitipupa Division, by C.I Cavin, Assistant District Officer. 1934. WP .

An Intelligence Report on Idanre District of Ondo Division of the Ondo Province, by T.B Bovell-Jones, Assistant District Officer. 1934. NAI WP 109496.

Oral Materials Collected by A.I Akinjogbin and D.N Adeniyi in Idanre for the Yoruba History Research Scheme Commissioned by the Western Region. Government of Nigeria, Ondo Prof File 216/57. NAI. 1957.

NAI, CSO, Idanre Reserve, Ondo Province 1/1 File No. 0/171/1916.

NAI, CSO, Appendix of Governor Gilbert Carter’s Report on Idanre, Ondo Div, No. 81/2//1/10.

NAI CSO, Ondo Province to the Secretary Southern Provinces-Lagos, Ondo Prof, No. 2734/5/9/23.

NAI, Memorandum from the Resident to the District Officer Idanre on Forest Reserve, Ondo Province, No. 171/1 Ondo Prof 1916.

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Notes

1 Yorùbá people can be found predominantly in Nigeria’s Southwestern states including Lagos, Osun, Ogun, Ondo, Ekiti and Oyo. Although less predominantly, they can also be found in some parts of Nigeria’s North-Central states such as Kwara and Kogi. Outside the geographical location of Nigeria, Yorùbá-speaking people can equally be found in some West African countries such as Togo and Benin Republic (Falola and Genova 2006, 1).

2 The Yorùbá migration from Ile-Ife is at the core of the following works: Samuel Johnson (1980) The History of the Yorùbás; Robert Smith (1969) Kingdoms of the Yoruba; S. O. Biobaku (1975) The Origin of the Yoruba ; A.I Akinjogbin and E. A. Ayandele (1980) Yorùbáland up to 1800; Toyin Falola (2006) Yorùbá Identity and Power Politics ; J.A. Atanda (1965) An Introduction to Yoruba History; and Akinwunmi Ogundiran’s corpus on Yoruba identity and urbanism (Ogundiran 2020, 2023a, 2023b).

3 See also “The Great Oyo Empire: Historical and Mythical Facts,” video, 21mn, posted by News Central TV on 23 April 2022. https://youtu.be/EKrZwr-oHck?si=hFRVLSPtuF6FAjDB.

4 Oni became a title used by the subsequent Oba in Ile-Ife after the demise of Oduduwa. Idanre oral traditions are unequivocal that Olofin was a younger brother of Oduduwa. However, several Yorùbá oral narratives claim that Olofin and Oduduwa are the same person.

5 See also “Ondo History, Ekimogun (Part one),” video, 3:03, posted by Doris Oluwatoyin Akintewe, Youtube, 22 May 2020. https://youtu.be/PrMOScxq_bc?si=5EIVYqAXdsrWUbLL.

6 The chronological list of kings shows that 26 kings has reigned in Idanre since the 9th century whereas it is 44 kings for Ondo since the 16th century.

7 A number of studies on African traditional political institutions have noted that a maximum of two collateral rules are equal to one linear rule (Ki-Zerbo 1985; Aderinto 2017; Akinjogbin and Ayandele.1980; Akinyeye 2005; Olatunde 1996; Greene 1965).

8 Comparatively, there had been five “Deji” (Obas) in Akure, namely: Oba Adelegan, Adebolajo, Adelabu, Adebiyi and Osupa. Similarly, Owo has had four monarchs, notably: Ogunoye I, Olagbegi I, Ogunoye II and Olagbegu II. This, however, is due to their succession systems which allows for rotation among various ruling houses. Similarly, three Ooni had reigned in Ife, since 1976 when Oba Federick Aroloye emerged in Idanre

9 According to High Chief S.A. Akintan, Orosun was said to be a mysterious woman at Ile-Ife. She was said to have performed many heroic acts in Ile-Ife and after the death of Oghoduwa (that is, Oduduwa), she left with one of the many groups that travelled out of Ile-Ife for various new settlements. She settled at a place called Ikori in Akoko. When Olofin was at Utaja, he travelled to Akoko on one of his many expeditions where he met Orosun at Ikori in Akoko. At Ile-Ife, it was not mentioned whether or not Olofin had any amorous connection with Orosun, but on getting to Akoko, Orosun fell in love with Olofin and decided to follow him to the new Utaja settlement, this time as his wife. After a brief stay with Olofin at Utaja, she decided to return to Akoko before coming back to join Olofin at Utaja, this time permanently as his wife.

10 The chieftaincy architecture of the Ondo and Idanre from the Ewarefa/Iwarefa to the lower classes of chief are structurally and functionally homogenous in principles and practices, suggesting that the two towns share profound historical connection.

11 Unlike several pre-colonial Yoruba societies like Ife, Idanre, Akure and Ijesha, where ibeji, were abhorred, the Oyo people had great desire and respect for twins.

12 This notation is incorrect, the actual coordinates of Idanre town are 7°5’32’’ N, 5°7’56’’ E [geo:7.092222,5.132222]. (Editor’s note)

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List of illustrations

Title Picture 11. Members of Iwarefa Chiefs in Idanre
Credits Photo by author, 2006.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-1.jpg
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Title Picture 1. The ancient palace at Ufeke, view 1
Credits Photo by author, 2017.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-2.jpg
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Title Picture 2. The ancient palace at Ufeke, view 2
Credits Photo by author, 2017.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-3.jpg
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Title Picture 3. The ancient palace at Ufeke, view 3
Credits Photo by author, 2017.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-4.jpg
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Title Picture 4. Odode Idanre (The Mother town)
Credits Photo by author, 2006.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-5.jpg
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Title Picture 5. Side View of Idanre Hill Settlement
Credits Photo by author, 2006.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-6.jpg
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URL http://journals.openedition.org/sources/docannexe/image/2611/img-7.jpg
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Title Picture 7. An Important Hill in Idanre
Credits Photo by author, 2006.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-8.jpg
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Title Picture 8. The Owa (Oba) of Idanre (HRM Oba Fedrick Aroloye)
Credits Photo by author, 2006.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-9.jpg
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Title Picture 9. The Owa (Oba) of Idanre during Iden Festival
Credits Picture by author, 2005.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-10.jpg
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Title Picture 10. The Owa of Idanre
Credits Photo by author, 2005.
URL http://journals.openedition.org/sources/docannexe/image/2611/img-11.jpg
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References

Electronic reference

Felix Oludare Ajiola, “Orality and Mythology: Reconstructing the Traditions of Origin of Ondo and Idanre People of Southwestern Nigeria”Sources: Materials & Fieldwork in African Studies [Online], 9 | 2025, Online since 13 March 2025, connection on 26 April 2025. URL: http://journals.openedition.org/sources/2611; DOI: https://doi.org/10.4000/13gx9

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About the author

Felix Oludare Ajiola

University of Lagos, Nigeria. https://orcid.org/0000-0003-4193-3555

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Copyright

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The text only may be used under licence CC BY-SA 4.0. All other elements (illustrations, imported files) are “All rights reserved”, unless otherwise stated.

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