 Published
December 6th, 2010
As the oldest town in the
whole of both Akure North and Akure South Local governments,
Oba-Ile and its people have been involved in the founding of
many villages and settlements around it. Apart from the many
towns that the Oloba or his sons went to found, such as
Uso{wo} and Awo-Ekiti, the people of Oba-Ile have gone to
found farm settlements in villages and hamlets around
Oba-Ile, such as Ogbese where late Oba Amos Omodara was a
prominent person among the first settlers before he became
the Oloba of Oba-Ile in 1947. Other places include Araromi
where the settlers from Oba-Ile had to initiate the
establishment of an Anglican Church where they worshipped
when they could not go to Oba-Ile to worship at weekends
especially during cocoa season. As a chorister at St John’s
Oba-Ile I remember our choir’s involvement in leading at its
annual harvest celebration. I was later involved in
organising revival services there just as I had also
preached there. Others are Eleyowo, where the first settlers
were Oba-Ile indigenes among whom were Chief Aribo of
Oba-Ile, Chief Odoo Oluwajugba, Asosanyin and a host of
others; other villages include Ago Abo (now Ilu-Abo),
Oyin-Iloro, Okolereagbe where the likes of late Pa Aladeselu
farmed and had his cocoa plantation; Bolorunduro where late
Elder N.S Oluwatimilehin established a branch of the Christ
Apostolic Church (CAC) and Igbatayo No I and No II otherwise
known as Owode where late Pa Jeje settled. In fact, Ugbo-ona,
another of those farm settlements was largely populated by
Oba-Ile people among whom were my late uncle Chief Adejuwon
Fagbemi, the Ologunde of Oba-Ile. It was the Oloba of
Oba-Ile who also obliged that Akure people could farm on
these lands, courtesy of Oloba Aladesaiye. For easy
political administration all these formed part of what was
then known as Akure Division. This was a convenient
political rather than historical arrangement. But what made
this arrangement much easier was the historical link between
the Oloba and the Deji, which dates to the installation of
the 11th Deji of Akure. We shall return to this later.
Another settlement that is
of importance to Oba-Ile and the Oloba of Oba-Ile is Ugoba.
When the people of Oba-Ile moved to the present site with
his base at Umogun Oladeye, a section of them moved to
settle at the place now known as Ugoba (Igoba). But it was
then known as Oba-Odo while the other Oba (now Oba-Ile) with
base at Umogun became known as Oba-Oke. In fact, as a young
boy, I knew that Ugoba was only a few miles away from my
father’s farm. Many people walked the same path with us
every day that went to Ugoba. The story behind Ugoba as an
extension of, or satellite base for Oba-Ile’s is a very
interesting one. When Oloba went on adventure, history
records that he brought a man from a T-junction at Irun to
be his (medicine man) herbalist and was called Otalogun.
Because Ugoba was part of Oloba’s land, he stationed him
there and appointed him the head of that community with the
title of Odofin. It was from there, Oba-Odo that is, that he
would come to answer Oloba’s call and attend any community
meeting where he was needed. This meant that he then became
the head of the Oba community resident there. The link was
such that, at the crowning of any Oloba, he would be
presented to the two communities at once. The High Chief
Elemo would present him to Oba-Oke and Oba-Odo, Oloba rin re
i o; se in a sin? That is Oba-Oke and Oba Odo, this is your
monarch (Oloba), will you serve and honour him and the
people would respond appropriately in the affirmative.
Centuries since this tradition commenced and despite many
changes and the semi-autonomy of Ugoba, this was the format
at the coronation of the present Oloba of Oba-Ile, Oba
Agunbiade Otutubiosun III, in 1987. But this also implies
that the head of Oba Odo (Ugoba) was not only one of Oloba’s
chiefs but also one of his Kingmakers.
As such, it means that Oba-Ile’s traditions and culture are
to a great extent replicated at Ugoba (Oba-Odo). For
instance, the famous Agbon festival of Oba-Ile is celebrated
at Ugoba in pretty much the same way. There is only a 5 day
difference between them. As a young boy, I recall that some
people would leave Oba-Ile to join in this celebration at
Ugoba. If there was ever any confusion about the date of
Agbon’s celebration, one only needs to ask when Ugoba is
celebrating.
Now history has it that a big row broke out between Odofin
Otalogun of Ugoba and other chiefs at the Oloba’s palace and
Otalogun threatened to leave. The Oloba called his bluff as
though it was an empty threat. But Odofin Otalogun made real
his threat and left out of anger. The Oloba refused to
appeal to him. Eventually on returning to Ugoba, he left
with many followers numbering up to 200, leaving Oba-Ile’s
population further depleted. This crisis was going to change
the course of history for Oba-Ile community, the Oloba and
his traditional administration.
When Odofin Otalogun approached Ado-Ekiti with such a crowd
of people with him, the Ewi of Ado came to meet him to know
his mission. But on narrating his story and seeing the large
crowd of people travelling with him, the Ewi was left in no
doubt as to the importance of Odofin Otalogun. Thus Ewi
persuaded him to settle at Odo Ado and become his next in
rank which offer Odofin Otalogun accepted. Thus he settled
with his group at Odo-Ado and became Ewi’s most senior
chief. Even today, Odofin is the title of the chief next in
rank to the Ewi of Ado-Ekiti just as it now is in Oba-Ile
but not before that time. Why? When the Oloba of Oba-Ile
heard of this, he decided that the successor to Odofin
Otalogun would become his next in rank and should reside in
Oba-Oke (Oba-Ile) from where he would be administering Ugoba.
But 9 days before the Aeregbe festival the Odofin would be
allowed to go to his farm and spend time at Ugoba only to
return 5 days before the festival. Hence Odofin earns the
praise Aeregbe disan Odofin roko, Aergbe dorun Odofin bo
‘aleo. In the modern day the head of Ugoba community no
longer bears Otalogun but Obalogun of Ugoba. Nevertheless
the Oba-Ugoba ties remain even though things have changed
from what they used to be because of civilization to the
extent that in a recent publication the Obalogun of Ugoba is
seeking government recognition as a beaded crown oba (king).
Yet I recall that the Obalogun of Ugoba was one of Oloba’s
kingmakers. I remember seeing the Obalogun of Ugoba come to
attend the Iare’s meeting at Oba-Ile before Aeregbe
festival.
So traditionally Oloba’s land extends to as far as Ugoba and
Ogbese while the Ala River is boundary between him and the
Deji of Akure. Actually according to tradition the boundary
is at Umojo, close to Fiwasaye Grammar School junction,
Akure. According to the present Oloba, Oba Agunbiade
Otutubiosun III, he and Deji Adelegan Adesida III had also
met there to pray for the peace and progress of their two
communities just as the Ojomo Oluda of Ijebu Owo has a
meeting point with the Olowo of Owo during their Igogo
celebration at the boundary of Ijebu and Oke-Owo. But there
is a lot more to the relationship between the Deji of Akure
and the Oloba Oodaye of Oba-Ile than many people would know.
We shall turn to this next.
(To be continued)
|
