Category: African Culture

SOUN (KINGS) OF OGBOMOSO FROM THE BEGINNING TILL DATE

1. Baale Olabanjo Ogundiran Ogunlola (1650s – )
2. Baale Lakale
3. Baale Kekere Esuo
4. Baale Eiye Agannaganna
5. Baale Erinsaba Alamu Jogioro (1730 – 1774)
6. Baale Kumoyede Olusemi Ajao (1774 – 1804)
7. Baale Ologolo Orisa-Materu
8. Baale Olukan Adeniyi
9. Baale/Kakanfo Toyeje Akanni Alebiosu (1808 – 1831)
10. Baale Aremu Oluwusi (1831 – 1840)
11. Baale Jaiyeola Arolafin Kelebe (1841 – 1847)
12. Baale Idowu Adigun Bolanta (1847 – 1848)
13. Baale Ogunlabi Odunaro Apaebu (1849 – 1865)
14. Baale/Kakanfo Ojo Aburumaku Olannipa Adio (1865 – 1869)
15. Baale Alamu Otunla (1869 (6 MONTHS)
16. Baale Gbagungboye Ondugbe Ajamasa Ajagungbade I (1870 – 1877)
17. Baale Laoye Atanda Orumogege (1877 – 1901)
18. Baale Majengbasan Ajibola Elepo I (1902 – 1908)
19. Baale Adegoke Atanda Olayode I (1908 – 1914)
20. Baale Itabiyi Ande Olanrewaju (1914 – 1916)
21. Baale Afolabi Bello Alabi Oyewumi Ajagungbade II (1916 – 1940)
22. Baale Amao Oyetunde (1940 – 1944)
23. Baale Olaoye Oke Olanipekun (1944 – 1952)
24. Oba Olatunji Alao Elepo II (1952 – 1966)
25. Oba Olajide Olayode II (22/07/1966 – 01/07/1969)
26. Oba Salami Ajiboye Itabiyi (06/04/1972 – 06/02/1973)
27. Oba Oladunni Oyewumi Ajagungbade III (14/12/1973 – 12/12/2021)
28. Oba Afolabi Ghandi Olaoye (2023 Till Date)

Introduction

Without any doubt, Aale, a Nupe Hunter, was the first to settle at a place now known as Okelerin (literarily meaning a place where elephant resides or a high place where elephants were found in abundance) before 1614.

According to Ayo Adelowo, Aale was using arrows to kill elephants at Okelerin.

The second in the series of early arrivals was Ohunsile, an Egba man (of Awori extraction) who left Ota due to a succession dispute and settled down in Ijeru quarters. It is said that Alaafin Abipa gave Ohunsile a daughter in marriage.

The third man among their earliest settlers was Orisatolu. Orisatolu was a skilful hunter but more importantly, an Ifa oracle diviner who combined herbal medicine to cure women’s and children’s ailments. Orisalu settled down at Isapa.

The fourth in the series of the earliest settlers was Akandie who settled in Isale Afon, coinciding with that of Orisatolu whose settlement date was estimated to be around 1640.

It should be remembered that up till the said time, Ogbomoso had not gained much size more had it come into the limelight.

The last in the series of the five early arrivals to complete the settlement configuration of founding Ogbomoso is the arrival of Ogunlola Ogundiran (Aisa Agbe) who is said to have arrived in 1650.

There are written Evidence and oral versions of accounts of the arrival of Soun Ogunlola who settled in his place of Ajagbon Area.

One oral version says that many thought he was a great hunter on a hunting expedition but was also searching for his elder brother and sojourned both in Igbon and Aresa territories before settling down at the Ajagbon area of Igbo Igbale, the place that Ogbomoso palace is located today.

Five distinct discernible areas in the abode to be known as Ogbomoso had been inhabited or settled, namely: Okelerin, Ijeru, Isapa, Isale Afon and Ajagbon (Igbo Igbale); where Ogunlola Ogundiran settled.

Unlike many Yorùbá towns, which are founded by one individual and are of Yorùbá stock, as Oyo was founded by Oranmiyan or Ede by Timi Agbale Olofa ina or Ilaro by Aro, Ogbomoso was founded by five contemporaneous of original settlers of which each was on his adventure.

If it is said or argued that old Oyo became known to the outside world in the 1600s and Ogbomoso as being discussed was established in that century, Ogbomoso can also be said to have begun from the beginning of “Oyo-Ile” (Old Oyo Empire).

It is also said that Ogunlola Ogundiran who was the last to settle in the area noticed smoke oozing from other locations and settlements probably took courage and approached the other four settlers, thus the five settlers formed “Egbe Alongo” (Alongo Society).

“Egbe Alongo” (Alongo Society) became a sort of military pact to ward off any attacker or for defence against Sunmomi (or slave raiders) that was growing at this time. Ogunlola Ogundiran stood up against the slave traders and defeated them for good.

Ogunlola Ogundiran was also lucky to have a wife named Lorungbekun Eesuola. Lorungbekun Eesuola, the wife of Ogunlola Ogundiran, was equally found not to be only enterprising in terms of preparing good meals or food and drinks (of the Sekete wine) prepared from sorghum or millet or guinea corn but also very accommodating to those who visited her husband, Ogunlola Ogundiran (Soun).

One is not sure but it is likely that because Ogunlola provided some leadership quality, the Alongo society and indeed other later arrivals began to recognize his leadership style and suzerainty, or maybe because of his wife’s skills of selfless hospitality that used to compel people to gather at Ogunlola Ogundiran’s place to settle eat, drink and settled disputes, or was there a consensus agreement to make him assume leadership roles?

At any rate, what became obvious and certain was that he was recognized as their leader and probably because he married Aresa’s daughter and gave birth to a baby, Aresa sent his emissary to Igbo-Igbale, his son-in-law’s place with the message: “Ile gbogbo, Ile Owo ni, Awa o ma sehin, ki eyin ma se ohun” meaning “Anywhere you stay is okay. You take care or to take charge of the place and we shall take care of this place.”

To a large extent, this was the beginning of the turning point of favourable development to favour Soun. Thus from the onset of Soun’s arrival, historical development began to turn to his side.

“…ki eyin ma se ohun” meaning “You take care or to take charge of the place” would later become Soun.

According to some historians, the “ki eyin ma se ohun” saga happened to Ogunlola Ogundiran’s father known as Gboorungunle. They insist that it was Soun’s father, Gboorungunle that married Aresa’s Daughter.

Please read up on THE HISTORY OF OGBOMOSO

READ THIS: BIOGRAPHY OF LATE OBA JIMOH OLADUNNI OYEWUMI AJAGUNGBADE III JP, CON, SOUN OF OGBOMOSOLAND

A LIST OF SOUN (KINGS) OF OGBOMOSO FROM THE BEGINNING TILL DATE

1. Baale Olabanjo Ogundiran Ogunlola (1650s)

There are two versions of the stories on the murder case on Ogunlola. One version of the story was that passers-by on a trade mission via his hut quarrelled and in what followed Ogunlola took sides with one of the parties and killed an Ijesa man.

The other story was that Ogunlola’s wife, Lorungbekun Esuola was indebted to an Ijesa itinerant trader and eventually trouble ensued between the Ijesa itinerant creditor and Ogunlola, Ogunlola subsequently killed the Ijesa itinerary creditor.

The incident was reported to Olugbon as it was the practice then, who in turn sent Ogunlola to the Old Oyo Empire (Oyo – Ile) to face the consequences since the murder case was decided by Alaafin.

While Ogunlola was serving his prison punishment, he heard about the notorious, dreaded Elemeso who was terrorizing and interrupting the free flow of trade in the Oyo territory. Ogunlola promised to defeat Elemeso if given the chance, which he did when he faced Elemoso at the Ogbooro war.

This prowess amazed Alaafin Ajagbo, who agreed to forgive Soun Ogunlola of his offence when he got rid of the troublesome Elemoso. It is said he even asked Ogunlola to stay in Oyo but he declined and he returned to his settlement.

In compensation, Alaafin ordered Soun Ogunlola to control his former abode, and Soun’s request to stay yonder was granted, thus, “Ido eniti o gbe ori Elemoso” literarily meaning: “the abode of one who carried Elemoso’s head,” later contracted to “Ogbori Elemeso” now Ogbomoso.

Thus, Ogunlola Ogundiran became the first Soun (king) of Ogbomoso. Aale, Ohunsile, Orisatolu, and Akandie and their offsprings either lost out or completely failed to exercise their authority in all forms at this time in question. Before the death of Soun Ogunlola, his wife was said to have established the worship of a deity known as “Orisa Popo”

The first Soun Of Ogbomoso gave birth to many children including Lakale, Kekere Esuo, Eiye Agunnaganna, Arapasoso, and Jogioro. Soun also had a daughter called Saderin.

2. Baale Lakale

Lakale the first son of Ogunlola succeeded his father as the second Soun (king) of Ogbomoso.

3. Baale Kekere Esuo

One after the other, Kekere Esuo succeeded his brother Lakale as the third Soun (king) of Ogbomoso. He ruled for a very short period.

4.Baale Eiye Agannaganna

After Kekere Esuo was Eiye Agannaganna. He was the fourth Soun (king) of Ogbomoso. He also ruled for a very short time.

5. Baale Erinsaba Alamu Jogioro (1730 – 1774)

Jogioro became the fifth Soun after their father and progenitor, Soun Ogunlola. It is said that Jogioro gained fame and constantly embarked on military expeditions, probably this is why he was the first Baale (Mayor) in Yorùbá history to be greeted as Aare.

Jogioro was a master planner so much so that his sons and immediate successors were called by his name. It was during his time that the political administration of Ogbomoso took a defined shape to consolidate the track record of invincibility created by the first Soun Ogunlola.

Two of Jogioro’s sons were Oluopo and Olusemi Kumoyede Larinkose and Ologolo.

6. Kumoyede Olusemi Ajao (1774 – 1804)

It was said that Kumoyede kept the town intact, even though he travelled extensively, he was admired by all. Kumoyede the sixth Soun (king) of Ogbomoso as an astute leader nurtured five sons, from his five wives, to learn and master the intricacies of statecrafts very well that through him the constitutional order by which Ogbomoso kingship succession is being followed to date.

Thus, Baale Kumoyede is regarded as “the father of the ruling Houses of Ogbomoso Royal dynastical Lineage”. They were and still are Toyeje, Oluwusi, Baiyewuwon, Bolanta, and Odunaro.

However, Kumoyede was not immediately succeeded by any of his sons but by his younger brother, Ologolo.

7. Baale Ologolo Orisa-Materu

Ologolo was said to have participated in the Oyo military campaign against Borgawa in the early 1780s.

Ologolo equally led the army of Alaafin of Oyo against Ijesa at Ede. Thus, because of Ologolo’s earlier sojourn in foreign lands particularly in Ibariba, he was nicknamed Ologolo. That is why on getting to the throne, he took the name while his real name remains Orisa-Materu.

His reign coincided with that of Alaafin Abiodun Adegolu of Oyo in the last quarter of the 18th century.

During this period, there was much slave trade, and Ogbomoso under Ologolo took part in trading; so captured slaves worked for the Baale and other notables and war chieftains of Ogbomoso to boost their economic wealth.

Baale Ologolo also instituted an impartial and unbiased, judgment in court matters. Ologolo Orisa-Materu’s children included Lajide, Laege, Oyefalu, Aboyede, and Olalenmo.

8. Baale Olukan Adeniyi

Ologolo was succeeded on the throne by Olukan Adeniyi, the grandson of Lakale, the aremo (first son) of the first Soun.

Lakale was the second Soun (king) of Ogbomoso. He gave birth to Osoru-so-koto who gave birth to Olakan Adeniyi (Akanbi), the eighth Soun of Ogbomoso.

Adeniyi Olukan ruled till about 1808, when he was removed by the Alaafin as a result of mal-administration of the town, and in particular when he could not reconcile with his chiefs.

Baale Adeniyi though did practically nothing for the town, probably because his reign was just in a few months; but he was always neat in his dress on all who came his way.

Indeed, it is on record that Olukan’s short reign was not peaceful because it saw a series of local wars in Ogbomoso and its environs.

As a result of Palace politics and being unpopular among his chiefs, Baale Adeniyi Olukan was accused of murder and as a punishment exiled to Ikoyi where he eventually died.

9. Baale/Aare Toyeje Akanni Alebiosu (1808 – 1831)

The reign of Baale/Aare Ona Kakanfo, Toyeje Akanni nicknamed Alebiosu (one who shines like the moon) is important because his ascension to the throne of Ogbomoso had far-reaching results and effects not only on the course of the history of Ogbomoso but on Oyo Empire as a whole.

Oyabi who perfectly plotted the death of Basorun Gaa also fell apart with Alaafin Abiodun too, thus he too was unceremoniously removed for an unsatisfactory and unconvincing explanation.

Adebo and Maku who came to the throne as Alaafin made a spirited effort with no success to checkmate Afonja’s excessive inordinate ambition to gain freedom, Afonja was already power-drunk allied with Alimi the Fulani Mallam for spiritual assistance and military help as will be seen became his undoing.

Toyeje became the Otun Aare before becoming Baale of Ogbomoso. After the death of Afonja, he became the Baale of Ogbomoso and Aare Ona Kakanfo of Yorubaland.

As a shrewd, brave, forceful, strong-hearted and purposeful leader, Toyeje fought many wars some of which were: the Ogele War (1824); the First Attempt to regain Ilorin from the Fulanis, Mugba Mugba War (1825); the Second Attempt to regain Ilorin from the Fulanis, Battle Of Pamo, Battle Of Ede, etc.

Despite his war exploits, Toyeje Akanni Alebiosu died peacefully after the most distinguished renal and military achievement and Ogbomoso had become a town of more having warlords, fame, safety and security firmly put in place. Toyeje was survived by many sons, namely: Dairo, Makusanda, Lalude, Ojo Aburumaku and Oyedepo.

Read more about Aare Toyeje Akanni here

10. Baale Aremu Oluwusi (1831 – 1840)

Baale Aremu Oluwusi’s reign immediately followed that of Aare Toyeje Akanni Alebiosu and the confusion caused by the Fulani wars was still greatly felt. His reign coincided with the time when a series of wars were still being fought and much unrest was prevalent in Yorubaland.

The Yoruba Combined forces led by the Ibariba King called Eleduwe fought to rescue the Oyo Empire from Fulani Jihadists and the Ilorin expansionist program. This war marked the end of government and rule in Oyo-Ile, thus bringing about the final collapse of the Old Oyo Empire (Oyo-Ile).

The last phase of the war had Alaafin Oluewu as the leader, assisted by Oluyole of Ibadan, Kurumi of Ijaye, Ayo of Abemo, Atiba from Ago-Oyo, and Borgu king Eleduwe. The combined force first assembled in Ogbomoso before departure to the war zone to meet Ilorin and Fulani who were backed by Sokoto soldiers.

But Yorùbás were divided for lack of cooperation and distrust, despite the assistance offered by Eleduwe the Ibariba King. Alaafin Oluewu was captured and executed; Atiba who succeeded Oluewu established Ago which was renamed Oyo. Oyo-Ile (Old Oyo Empire) was totally desolated and deserted, many Oyo towns and villages were ravaged and dislocated.

Hundreds of thousands of people fled their homes as both immigrants and refugees. This led to the founding of Ibadan, Modakeke, and Abeokuta. Also, the population of Ogbomoso was heavily augmented and it became a power bloc; home of brave warriors.

About one hundred and forty-three towns and villages and their Baale (called Olojas) fled into Ogbomoso for safety and refuge. The influx of refugees turned Ogbomoso from a minor town to a populous, strong, conglomerate, formidable city by the middle of the 19th century.

Baale Oluwusi died on 9th March 1833 just about two years three months after the Eleduwe wars. He was survived by Mamudu, Gbagun, Lawinbi. By the time of his death, the city walls earlier built by Baale Toyeje Akanni had to be extended to Kolara, Igbo Olugbodi, and Masifa to accommodate the newcomers.

11. Baale Jaiyeola Arolafin Kelebe (1841 – 1847)

The reign of Jaiyeola Baiyewuwon Kelebenija followed that of Baale Oluwusi. Like Baale Oluwusi, Baale Kelebe was also a grandson of Jogioro. During his time, the Fulanis attacked Ogbomoso or brought war to Ogbomoso’s doorsteps seventeen good times without Success.

Ilorin decided to attack Osogbo another large Yorùbá town in 1840 to divert Ogbomoso’s attention and attack them at home, in order to subjugate Ogbomoso.

However, Ogbomoso allied with Ibadan and came to the aid of Osogbo, with Balogun Oderinlo’s army contingent from Ibadan and many notable warriors of Ogbomoso, like Kuola, Ogunrounbi, Lalude, Lasemi, Bolanta, and Banjo coupled with determination with one voice, Ilorin was decisively defeated. Unlike previous wars, Ilorin tasted a big defeat.

It was said that Baale Kelebe sought advice from elders, friends and wise men of the time before taking steps on matters of the state.

Baale Jaiyeola Arolafin Kelebe Baiyewuwon as part of his major contribution towards power building and defence of Ogbomoso went a step further by asking the most powerful magicians and herbalists of his time to prepare “Ogun o Jalu” for defences and security of Ogbomoso, to create fear of invincibility among nations.

Baale Kelebe died on September 9th, 1847. Among Kelebe’s children were Lateju, Anwoo, Kosoni, Laitan, Kolawole, Oyeyinka, Farayola, Ajayi, Mobalade, and Subuloye. Of his sons was Laoye who later reigned as Soun of Ogbomoso.

12. Baale Idowu Adigun Bolanta (1847 – 1848)

With the death of Baale Kelebe in September 1847, Idowu Bolanta the fourth son of Kumoyede ascended the throne as it had become established that whoever was the eldest and whose turn was to produce the Oba, would be chosen as the new Oba.

Idowu Bolanta had no war to fight during his time. As the gateway to the southern part of Ogbomoso was already booming.

Baale Idowu Bolanta spent less than a year on the throne as Baale of Ogbomoso.

13. Baale Ogunlabi Odunaro Apaebu (1849 – 1865)

Ogunlabi Odunaro Apaebu the last son of Kumoyede whose long reign of sixteen years is remarkably remembered for good things ascended the throne.

He was born shortly before the death of his father, Kumoyede. Thus, when a vacancy existed he was picked unanimously by the kingmakers.

It was during his reign that the American Southern Baptist Convention brought Christianity and education to Ogbomoso.

Please note that: Toyeje, Oluwusi, Baiyewunwon, Bolanta, and Odunaro were the five sons of Kumoyede and hence, the five ruling houses became firmly established even to date.

14. Baale/Aare Ojo Aburumaku Olannipa Adio (1865 – 1869)

Ojo Aburumaku was also the Aare Ona Kakanfo of Yorubaland and Baale of Ogbomoso just like his father, Toyeje Akanni.

As the Kakanfo of Yorubaland, he had no war to fight but he fomented civil war against his enemies in Ogbomoso which he then put down with civility.

Please read more about Ojo Aburumaku: OJO ABURUMAKU: DOUBLED AS “BAALE OF OGBOMOSO” AND “AARE ONA KAKANFO” OF YORUBALAND

15. Baale Alamu Otunla (1869 (6 Months))

By the time of Baale/Aare Aburumaku’s death, his son Otunla unilaterally on his own usurped the throne.

He was removed from power after six months on the throne.

16. Baale Gbagungboye Ondugbe Ajamasa Ajagungbade I (1870 – 1877)

Ondugbe came to the throne in March 1870 by striking an agreement with the high chiefs to be open, accessible, and accommodating. He even shared positions of control of the entrance of the gate of Ogbomoso among his chieftains.

It was said that being in charge of the entrance to Ogbomoso then was lucrative and a means of becoming wealthy due to gifts given at the gate by visitors.

The commoners were allowed to wear dresses of their choice including “aran” dress was already on the increase.

It is said that Gbagun Ondugbe became Ajagungbade I after his return from the Ijesa war as his Oriki revealed after fighting and defeating a crowned king despite being a king.

This feat was supposed to automatically make the Soun stool be elevated to an Obaship but the throne of Ogbomoso officially remained that of a Baale (Mayor) until about a Century later when his grandson, Oba Dr. Jimoh Oladunni Oyewumi (Ajagungbade III) insisted that the Soun stool is not that of a baale but that of a king.

17. Baale Laoye Atanda Orumogege (1877 – 1901)

On getting to the throne, Baale Laoye Atanda Orumogege devoted his early years to reconciling with his enemies within Ogbomoso.

Therefore, he participated alongside the other Yorùbás particularly behind Ibadan in wars fought outside Ogbomoso.

Orumogege hated robbery, arson, and murder and took different measures to put a stop to the triple evils. He was close to his people, no wonder he was loved and he too loved them. As a lover of education, one is not surprised that educational development received a boost during his time. His reign was relatively peaceful.

The Baale equally provided land to Rev. C.E. Smith for the establishment of the Baptist College and Seminary in 1897.

By the time of his death in 1901, the use of cowries and money was introduced and the British colonial administration became more noticed and visibly seen in Ogbomoso like elsewhere in the country that was to become Nigeria.

18. Baale Majengbasan Ajibola Elepo I (1902 – 1908)

The first Baale at the beginning of the 20th century was Eleepo Ajibola who ascended the throne at an old age, during his seven years reign; Telegram and Telegraphic posts were installed in Ogbomoso. One Ladipo led others to re-establish Ikoyi-Ile near Ogbomoso.

Baale Ajibola Elepo’s era witnessed the arrival of American Southern Baptist Medical Doctor by the name Dr. George Green on March 18 1907 and the establishment of Baptist Hospital.

It was equally aired in Lagos at 7:00 p.m. on 24-2-1903 that Governor Sir William MacGregor at the meeting of who-is-who in government, that the town of Ogbomoso was engulfed by fire, where about 60 people died and Telegram was sent to console and sympathize with the Baale and his people. 100 pounds was given to assist and alleviate the suffering of the people concerned.

Baale Ajibola died on August 26, 1908, and was survived by Latunji, Oyedeji, Oyetunji, and Okeniyi.

19. Baale Adegoke Atanda Olayode I (1908 – 1914)

Baale Adegoke Atanda was the son of Baale Apaebu Odunaro. He was the first Baale to have a clerk cum secretary named Aribisala.

The Oba also backed the memorandum that the land dispute between Ogbomoso and Oyo actually belonged to Ogbomoso. A case eventually won by Oba Oyewumi Ajagungbade III

He was much loved by his people because of his simplicity and accommodating posture. Probably because he didn’t give room for corruption and ineptitude, the nobility of Ogbomoso with the connivance of his half-brother Itabiyi fabricated hatched and plotted many lies and issues against him. The most common of the cases was the murder case in which he murdered his slave servant.

Alaafin became the supreme leader of the Yoruba people because It was the Alaafin who signed the peace agreement of 1893. This made Alaafin Ladigbolu very powerful.

Before the truncated false murder case on his neck, he was constantly queried for not respecting Alaafin as a superior head of the Yoruba people. When the murder case eventually came up against Baale Olayode, despite his acquittal and eventual pardon in the court of law in September 1914, he was still banished to Shaki after spending almost a year in Ibadan prison.

Since there cannot be two Obas in the town, the old man had to settle at Pafa village, a few kilometres from Ogbomoso where he died a few years later.

20. Baale Itabiyi Ande Olanrewaju (1914 – 1916)

Oba Atanda Olayode I on framed-up charges of murder with the assistance of his cousin, Itabiyi, despite his exoneration by the court in Ibadan he was still exiled in Shaki.

While Olayode was the son of Oba Odunaro, Itabiyi was the son of Baale/Kakanfo Ojo Aburumaku who ruled after the former. With the backing of Oyo and the white men in the post, Ogbomosos couldn’t talk and it was in the midst of that, that Itabiyi who plotted against his cousin came to power on the 19th May 1914.

Since Itabiyi ascended the throne through the back door, his administration came under Oyo. For the two and half years on the throne, his major achievement was that a court was established.

Baale Itabiyi lost his life on 21st January 1916.

21. Baale Afolabi Bello Alabi Oyewumi Ajagungbade II (1916 – 1940)

Baale Alabi Bello Oyewumi an ex-serviceman of a French-speaking country who speaks French was considered the best choice by the Oyewumi royal family.

The kingmakers because of his travel experience, exposure, and because he had seen life in different perspectives and had tremendous contact with both the rich and the poor and was seen as a link between the old tradition and modernity to ascend the throne of his forebear.

During Baale Alabi Bello Oyewumi’s reign, the posting of letters came into being with the erection of a small post office around Taki being run by a man by the name of Mr. T.A. Tackey a Ghanaian by birth and was equally in charge of telegram. It is from this name that Taki and Taki Square derived its name.

22. Baale Amao Oyetunde (1940 – 1944)

Baale Alabi Bello Oyewumi was found to be a good match and a good link between old tradition and newly educated growing elites and one who shared many aspirations of his people in his heart as a modern Baale.

With his death, Ogbomosos were expecting his successor to be another progressive forward-looking, enlightened Baale. But the kingmakers were already becoming uncomfortable with the growing educated folks (the alakowes).

In March 1940, Prince Amoo Oyetunji was chosen as the 22nd Soun of Ogbomoso. But the exected lineage of the Laoye family and the opposed elites under the umbrella of Ogbomoso Progressive Union (OPU) the emerging mouthpiece of the town also publicly backed an aspirant by the name of Prince Oke Olanipekun, and jointly went to court but lost.

But eventually, in December 1943 as a result of the elevation in chieftaincy and the honour Amoo Oyetunji gave out to opposing forces as a form of reconciliation, the reign of Baale Amao Oyetunde was terminated by the London Privy Council Appeal Committee Judgement of 1944, which affirmed that ordinance and General orders should not supersede native laws and customs.

Baale Amao Oyetunde lost the battle for the throne and was deposed. As destined, so to say, Prince Oke Lanipekun, his uncle became Baale in October 1944.

23. Baale Olaoye Oke Olanipekun (1944 – 1952)

Baale Olaoye Oke Olanipekun became the 23rd Soun of Ogbomoso after his nephew was deposed.

His major achievements within six years of reign included the provision of land for the building of Ijeru Baptist Day School in 1950 among other projects.

Baale Lawani Oke Olanipekun was also the last Baale (Mayor) of Ogbomoso. After him, it was upgraded to Oba (king) with the title of Soun of Ogbomosoland.

A gesture that didn’t stand as many Yoruba rulers and communities still insisted that Ogbomoso kings remain as Baale.

It was a controversial upgrade as none of the kings after Baale Lawani Oke Olanipekun wore a crown until Oba Dr. Oladunni Oyewumi Ajagungbade III

24. Oba Olatunji Alao Elepo II (1952 – 1966)

Oba Olatunji Eleepo ascended the throne of Soun in 1952. He was a grandson of Baale Ajibola.

• He provided land for the construction of Ogbomoso Grammar School (1952)
• Saja Baptist Senior Primary School (1952)
• Local Authority Teacher Training College, (1954)
• Local Authority School at Molete (1958)
• Ogbomoso Girls High School (1959)

As it has been in the last 200 years or so, it is firmly established that five ruling houses can vie and present a candidate for the post of Soun of Ogbomoso. As listed earlier: Toyeje, Oluwusi, Baiyewuwon, Bolanta, and Odunaro.

However, the five ruling houses as they stand today are in the following order: Laoye, Bolanta, Layode, Itabiyi, and Oyewumi.

25. Oba Olajide Olayode II (22/07/1966 – 01/07/1969)

Apart from being the first literate Oba in the real sense, it seems history on him was once again repeating itself. Oba Olajide Olayode II was the son of Baale Adegoke Olayode I who was deposed as a result of an unfounded murder case.

While Baale Adegoke Olayode I was in exile in Shaki, he gave birth to Olajide Olayode who later began his primary day school in Osupa Baptist Day School in 1928. He was well-educated and worked as a Public Health Inspector till July 22, 1966.

His major social and cultural activities before coming to the throne included the founding of Samba Music group in Ogbomoso and his joining both the Ogbomoso Parapo and Tepamose Investment Club of Ogbomoso. It is said that he opened his gates to those who wanted to counsel him on how best to run the administration.

The Agbekoya or Egbe Agbekoya literarily meaning (Farmers reject sufferings or Farmers against/reject Oppression) gave rise to farmers’ riots.

The riotous mob marched to the palace where the Oba’s head was severed off the body making him the only king to die in such a manner in the history of Ogbomoso.

Oba Emmanuel Olajide Olayode II was committed to Mother Earth on 3 July 1969 in the Christian way. In his lifetime, he was polygamous with 12 wives including inherited ones (opo sisu) and thirty-three children.

26. Oba Salami Ajiboye Itabiyi (06/04/1972 – 06/02/1973)

Oba Salami Ajiboye Itabiyi succeeded Oba Emmanuel Olajide Olayode II as the twenty-sixth Soun (king) of Ogbomoso.

He ruled for a very short period of time.

27. Oba Jimoh Oladunni Oyewumi Ajagungbade III (14/12/1973 – 12/12/2021)

Without mincing words, Oba Jimoh Oladunni Oyewumi Ajagungbade III was the longest-reigning Oba in Ogbomoso History. The installation and coronation ceremonies happened on December 14, 1973, and January 12, 1974, respectively.

Prince Jimoh Oladunni Oyewumi decided by 1970 to establish a replica of his business outfit in Jos in Ogbomoso his hometown, although he was always at home on annual holidays. As he settled down in Ogbomoso, he joined the WHOT club which had been founded in 1969 at Idi-Abebe.

With the death of Oba Salami Ajiboye Itabiyi, Oba Jimoh Oladunni Oyewumi became the Soun of Ogbomoso on 23rd October 1973. He was a fulfilled and well-respected monarch. In 2002 he was conferred with the National Honour of the Commander of the Niger (CON) by President Olusegun Aremu Obasanjo.

The Soun of Ogbomoso, His Royal Majesty Oba Jimoh Oladunni Oyewumi Ajagungbade III JP, CON, joined his ancestors on the 12th of December, 2021 at the very ripe age of 95 and impactful 48 long years of serving Ogbomoso people diligently; the longest-reigning monarch of the 27 rulers Ogbomoso ever had.

May his soul rest in peace.

READ THIS: Biography of Late Oba Jimoh Oladunni Oyewumi Ajagungbade III JP, CON, Soun of Ogbomosoland

28. Oba Afolabi Ghandi Olaoye

On Saturday, the 2nd of September 2023, the esteemed Executive Governor of Oyo State, Engr. Seyi Makinde, bestowed his approval upon the appointment of a clergyman affiliated with the Redeemed Christian Church of God, namely Oba Afolabi Ghandi Olaoye, as the newly anointed Soun of Ogbomosoland.

This proclamation, as elucidated in an official statement disseminated by the Commissioner for Local Government and Chieftaincy Matters, Olusegun Olayiwola, emanated from the diligent adherence to the protracted procedural requisites enshrined within the legal framework.

Olayiwola, in his official communication, articulated, “His Excellency extends felicitations to the freshly appointed Soun on the occasion of his ascent to the revered throne of his forebears.”

The commissioner articulated that the elevated status of the Soun-elect bestows upon him the solemn responsibility to cultivate accord, mutual comprehension, and forbearance amongst his constituency.

Furthermore, he implored all descendants of the valiant city of Ogbomoso to collaborate harmoniously with their newly designated monarch, thereby fostering the continuation of the enduring legacy charted by his progenitors.

Oba Afolabi Ghandi Olaoye graced this world on the 23rd day of August 1961. He is happily married to Queen Omo Ghandi Olaoye and they are blessed with two daughters, Feyintola and Toluni.

He stands as a devoted Pastor within the Redeemed Christian Church of God (RCCG). His academic journey culminated in the year 1982 when he acquired a Bachelor of Arts with Honors in English and Literary Studies from Obafemi Awolowo University in Nigeria, formerly known as the University of Ife.

Additionally, he attained a Master’s degree in Industrial and Labor Relations with a specialization in Human Resource Management, conferred upon him by Nigeria’s preeminent institution, the University of Ibadan, in the year 1987. Notably, his academic pursuits extend beyond these horizons.

A chapter of his life was dedicated to entrepreneurial endeavours, coupled with the role of a motivational orator, until the year 1992, when he assumed the mantle of pastoral duties within the Redeemed Christian Church of God.

Contrary to his father’s aspiration to ascend to the esteemed position of Soun of Ogbomoso in 1940, Prince Olaoye initially harboured no ambitions for regal eminence.

However, he acknowledges the inexorable hand of destiny, proclaiming, “One cannot contest against one’s royal lineage, for God has ordained it from the celestial realm.”

Referred to colloquially as “Pastor G,” Ghandi has administered spiritual guidance for over three decades, embarking upon this calling in 1992 when he commenced his pastoral responsibilities within the RCCG.

During the arduous selection and interview procedures, he vowed to extend his embrace to encompass individuals from all walks of life, irrespective of their religious affiliations, be they adherents of traditional beliefs, Christianity, or Islam. He envisioned himself as a paternal figure and shepherd to all.

Prior to his relocation to Germany, Prince Ghandi shepherded three RCCG congregations in Nigeria. Notably, he conveyed his disinclination for the throne to the General Overseer of the RCCG, Pastor Enoch Adeboye, who in turn imparted sagacious counsel, affirming that Prince Afolabi’s regal destiny was not a matter of choice but divine preordination.

In a distinct facet of his illustrious journey, Ghandi served as a member of the Board of the National Council on Privatization (NCP), which concurrently functions as the Board of the Bureau of Public Enterprise (B.P.E) from 2017 to 2021.

He further occupies a position on the Board of Trustees of the Strategy for Mentoring Initiative & Leadership Empowerment (S.M.I.L.E), a nonprofit organization dedicated to nurturing young entrepreneurship for societal development.

Additionally, Oba Afolabi Ghandi Olaoye presides as the Chief Executive Officer of Peculiar People Management (PPM) and GihonRiv Limited, both of which stand as consulting enterprises specializing in management and human resource affairs, with operational bases in Lagos, Nigeria, and Dallas, USA.

In reflection upon his life’s trajectory, Oba Ghandi conveys that he had charted a course toward a tranquil existence upon reaching the milestone of 60 years, an intention he had pronounced to his congregants within the confines of the church five years prior. Yet, fate took an unexpected turn, steering him toward the exalted position he now occupies.

28.1 Coronation and Installation as Soun

The kingmakers in Ogbomoso, led by the Areago of Ogbomoso, High Chief Sobalaje Otolorin, on 8th September 2023, installed Olaoye as the new Soun of Ogbomoso at Abata.

Governor Seyi Makinde of Oyo State officially installed Oba Ghandi Olaoye as the 21st Soun of Ogbomoso during a ceremony at Ogbomoso Township Stadium on 19th of December 2023.

The coronation was attended by distinguished personalities nationwide. Gov Makinde emphasized unity and urged Olaoye to prioritize development initiatives. He pledged to revive the State Council of Traditional Rulers and rebuild the House of Chiefs for conducive meetings.

Oba Olaoye, in his address, called for collective efforts to unlock Ogbomoso’s potential, unveiling a 25-year development plan. Transitioning from pastor to monarch, he committed to serving all residents impartially, transcending religious and cultural boundaries.

Addressing the people of Ogbomoso, Oba Olaoye emphasized inclusivity and urged support for collective progress. He called on former contenders to join hands for Ogbomoso’s development, emphasizing the significance of unity and shared destiny.

The event attracted a lot of dignitaries to Ogbomoso, including former Vice President Yemi Osibajo and Governor Ademola Adeleke, symbolizing the significance of the occasion. Representing the federal government, Olusekun Adekunle attended on behalf of the Secretary to the Government of the Federation.

Other Relevant Ogbomoso Articles

READ ALSO: The History of Ogbomoso

READ ALSO: Ogbomoso is Our Own Jerusalem

SEE ALSO: Download the Audio (Mp3 Version) of the Ogbomoso Anthem (Lyrics Included)

READ ALSO: Eulogical Facts About Ogbomoso

READ ALSO: Meet Alagba: King (Soun) of Ogbomoso’s World Oldest Tortoise (Ijapa)

READ ALSO: Ogun Ojalu Ogbomoso: The Story Of Invincibility

READ ALSO: Late Chief (Dr.) David Adebayo Amao Alata: A World-Class Industrialist

READ ALSO: Prof N.D Oyerinde: The Ogbomoso Man That Was the First Nigerian Professor

READ ALSO: Biography of (Sir) Chief (Hon.) Samuel Ladoke Akintola (GCON)

READ ALSO: Biography of Chief Lere Paimo (Mfr): A Rare Breed Called Eda-Onile-Ola

READ ALSO: Toyeje Akanni Alebiosu: Doubled As King Of Ogbomoso and Aare Ona Kakanfo of Yorubaland

READ ALSO: Ojo Aburumaku: Doubled as King Of Ogbomoso and Aare Ona Kakanfo of Yorubaland

READ ALSO: The Arrival of Dr. and Mrs George Green In Ogbomoso

READ ALSO: The History of Okin-Apa

READ ALSO: Interview with Oba Prof. Akinola John Akintola: Alapa Of Okin-Apa

Reference

• Ogbomoso In The Early Times, Modern Era And Today’s Contemporary World – Written By Chief Oyebisi Okewuyi (JP)
• Ogbomoso, The Journey So Far – Written By Ayo Adelowo
• Ìwé Ìtàn Ògbómòsó [A History of Ogbomoso] – Written By Professor N.D Oyerinde

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The Old Oyo Empire, also known as Oyo-Ile, was a powerful and influential state that flourished from the 14th to the 19th century. Its capital, Oyo-Ile, was a centre of trade, culture, and military strength.

Alaafin of Oyo during the Oyo-Ile era (old Oyo Empire) was not a king; he was an Emperor, a deity! Even up to date, the Alaafin of Oyo’s power is paramount.

The trio phrase of; ‘IKÚ BÀBÁ YÈYÉ” which is translated as; ” THE DEATH, THE PATERNAL and THE MATERNAL” might not mean anything to us in this modern Democratic Era but in the ancient Yoruba Days, it meant a great deal.

Behind the grandeur and might of the Oyo Empire and the power of the Alaafin was a unique political institution that played a pivotal role in its governance – the Oyomesi.

Yet, as powerful as the Alaafin was and still is, the system of government in Yorubaland is considerate and gives room for “check and balance”. The Alaafin’s power can be checked and cautioned by the Oyomesi.

The Oyomesi developed as a check on the Alaafin’s power, preventing the Alaafin from being a tyrant; the Oyomesi compelled many Alaafin of the old Oyo Empire to commit suicide during the 17th and 18th centuries through AROKO, a non-verbal system of communication. The Aroko in this case is usually an empty calabash presented to the king, once this happens, the Alaafin must commit suicide in response, and it means the Oyomesi wants the Alaafin’s head in an empty calabash.

The Oyomesi can be regarded as kingmakers. Oyomesi consists of the seven most noble and honourable councillors of the state. The consent of the Oyomesi is required before the Alaafin can make any reasonable decision.

The position of each of the seven state councillors, Oyomesi is hereditary in the same family but not necessarily from father to son; it is within the king’s rights to select which of the members of the family is to succeed the title or he may alter the succession altogether.

The Oyomesi represent “the voice of the nation”; on them devolves the chief duty of protecting the interest of the empire. The king is also expected to take counsel from them whenever any important matter affecting the state occurs.

Each of them has his state duty to perform, and a special deputy at court every morning and afternoon whom they send to the Alaafin at all times when they are unavoidably absent.

According to Samuel Johnson in his book: The History of the Yorubas, the Seven Oyo Mesi are of the following order:

1. Basorun
2. Agbaakin
3. Samu
4. Alapini
5. Lagunna
6. Akiniku
7. Asipa

The Seven Oyomesi

https://www.youtube.com/watch?v=EmVe7K_fEQY

Basorun: The Osorun or Iba Osorun

First on the list of the Seven Oyomesi is Basorun, The Osorun or Iba Osorun may be regarded as the Prime Minister and Chancellor of the kingdom and something more. He is not only the president of the council but his power and influence are immeasurably greater than those of the other six members of Oyomesi combined.

His’ is the chief voice in the election of a King, the King as supreme is vested with absolute power, yet, that power must be exercised within the limit of the unwritten constitution, but if he is ultra-tyrannical and unconstitutional or unacceptable to the nation it is the Basorun’s prerogative as the mouth-piece of the people to move the Alaafin’s rejection as a King in which case His Majesty has no alternative but to take poison and join his ancestors.

The Basorun is next to the Alaafin in authority and power; he often performs the duties of a King. He takes precedence over all provincial kings and princes.

There were times in the history of Oyo when the Basoruns were more powerful than the Alaafin himself. A good example is Basorun Gaa.

Some points of similarities may be noted between Alaafin and his Basorun. The Alaafin is “Oba” (a king) he is “Iba” (a lord). The Alaafin’s wives are called “Ayaba“, and the Basorun’s “Ayinba”.

The Alaafin is known to have his crown, his throne, and his “Ejigba” around his neck. The Osorun has a specially made coronet of his own, a special ornament skin called “Wabi” on which he sits, and a string of beads (Ileke) around his neck also like “Ejigba”.

Although the title is hereditary in the same family, it is within the King’s power to change the line of succession when necessity demands that he do so.

Agbaakin

The Agbaakin comes second. He is also powerful and well respected but not up to Basorun. Agbaakin is a noble title, just as the name implies: Àgbàlagbà akin which means “elderly brave one”.

Agbaakin can be assigned to perform responsible roles. He is well respected and highly esteemed.

In history, Agbaakin has been known to be in charge of the festivities and worship of Oranmiyan, the founding father of Oyo.

Samu

Samu is another notable member of the Oyo Mesi that is hereditary within a single lineage. Although not as powerful as the Basorun, he is also a force to reckon with.

Just like the Agbaakin, Samu can also be assigned to perform responsible roles as a member of the Oyomesi council.

His presence is expected in meetings and contributions needed in a crucial decision that affects the kingdom.

According to unverified claims, although now dormant, it was said that the Samu was known as the sacrificial minister during the days of Oyo-Ile (Old Oyo Empire); whenever an emperor died, the Samu was obligated to commit ritual suicide and thereby escort him to the afterlife

Alapinni

Then there is the Alapinni, who is the head of the Egungun mysteries, and as such, he is the head of religious affairs in general.

He has the charge of the famous Jenju, the head Egungun of the old Oyo Empire; He is both a religious and a secular nobleman.

The Alapinni shares with the other traditional priests all religious matters and secular matters with the noblemen of his class.

Alapinni is a religious and highly spiritual figure.

Lagunna

The Lagunna, roving ambassador is another reputable member of the Oyomesi. Aside from taking part in the decision that affects the kingdom, he is also the kingdom’s representative.

The main duty of the Lagunna amongst the Oyomesi is to act as the state ambassador in critical times. By default, his oratory skills are top-notch and he can influence the citizens.

Akiniku

Akiniku is another notable member of the Oyomesi. Although not as powerful as the Basorun, he is also a force to reckon with.

Also referred to as the chief of defence staff, Akiniku can also be assigned to perform responsible roles as a member of the Oyomesi council.

His presence is expected in meetings and contributions needed in a crucial decision that affects the kingdom.

Asipa

Lastly on the list is the Asipa, the Oyomesi tasked with distributing whatever presents are given to the Oyomesi.

Asipa is referred to as the “Ojuwa” i.e. the one who distributes whatever presents are given to the Oyo Mesi. This makes Asipa very close to the remaining six Oyomesi on a personal and individual level.

It should also be noted that when the Old Oyo seat of power was shifted by Alaafin Atiba, from the former and razed location of Oyo-Ile (Old Oyo Empire) to the current location of Ago Oja or Ago D’oyo, the Son of Oja who was the son of the founder of the town was also acknowledged to be the master of the town, hence having the chief voice in all municipal affairs in addition to being the Asipa.

This makes the Asipa to be also referred to as the “mayor of the capital”, hereditary within a single lineage that is descended from the ancestral rulers of Ago-Oja – the town that eventually became the present Oyo

Asipa is also well respected and usually plays an active role in serving the kingdom.

Functions of the Oyomesi

Select a new Alaafin

One of the functions of the Oyomesi is the selection and replacement of the Alaafin or king when he died or abdicated his throne.

The Oyomesi take part in the selection and the replacement of the new Alaafin when the Alaafin is dead or abdicated from the throne. It is said that: “Ifa ko nii yan Oba L’oyo, Oyomesi nii f’oba je”.

This means: “the Ifa is not responsible for the selection of new kings in Oyo, the Oyomesi are the kingmakers”.

Installation of a new Alaafin

Another function of the Oyomesi is to install a new king after a candidate has been successfully selected to be Alaafin.

The installation of kings was one of the high points in the administration of the empire and the Oyomesi made sure they partook in all its activities.

Initiate laws

In addition, the Oyomesi had the power to initiate laws for consideration and subsequent adoption if deemed necessary for the efficient administration of the empire.

Checks on the powers of the Oba

It is also well known that the Oyomesi served as a check on the powers of the Alaafin. Led by the Bashorun, the Oyomesi could dethrone the Alaafin if the people lost confidence in his administration.

Ensure policies were implemented

In addition to the functions of Oyomesi mentioned above, they were tasked with ensuring that the policy decisions taken by the state were implemented throughout the empire.

This was to ensure that there was full compliance. 

Religious functions

It was the duty of the head of the council of Oyomesi, the Bashorun, to consult the Ifa oracle for the approval of the deities and deified past kings.

Though the appointment of a new king was the duty of the Oyomesi, the new Alaafin was seen as an appointment by the divinities and deities.

Advise Alaafin on good governance

Lastly, the Oyomesi must advise the Alaafin on matters of good governance.

Conclusion

Thus, the system of governance of the Yorubas seems to be a system of checks and counter-checks, and it has over the centuries worked well for the Old Oyo Empire until the coming of white men.

When the British came and saw how well organized the system of governance at Oyo-Ile was, they were intrigued and impressed, seeing the Alaafin as the Executive arm of government and head of administration, the Oyomesi led by the Basorun as the Legislative arm of government, the Ogboni Religious Cult as the Judicial Arm of Government and the Eso-Ikoyi headed by the Aare Ona Kakanfo, as the Military arm of government.

The white colonists went ahead to relegate the beautiful and well-structured monarchy system yet went ahead and integrated a system of governance very similar to what the Old Oyo Empire used to have by having a replica of Basorun as their prime minister. They maintained a well-structured monarchy system and then introduced what we now have as a system of governance.

The Oyomesi faced numerous challenges, navigating the complexities of politics, external threats, and internal strife. The delicate balance they sought to maintain was tested during the fall of the old Oyo empire, the periods of war, succession disputes, and diplomatic crises.

Through it all, the Oyomesi remained resilient, a steadfast pillar in the ever-enduring history of the Oyo Empire.

Today, the legacy of the Oyomesi lives on in the hearts and minds of the Yoruba people. The principles of checks and balances, justice, wisdom, and collective governance that defined the Oyomesi continue to shape the cultural and royal successions of the region.

As we reflect on the history of the Old Oyo Empire and the indomitable spirit of the Oyomesi, Let us recognize the enduring impact of their contributions to the rich heritage of African history.

References

• www.virtualkollage.com
• www.wikipedia.com
• Rev Samuel Johnson; The History of the Yorubas from the Earliest Times to the Beginning of the British Protectorate, CMS (Nigerian) Bookshops Lagos, 1921, Pg. 70-73

Langtang is reputed to be the home of the army generals; the people are often referred to as the “Langtang Mafia“ in the heydays of the military. Those in that group include some of the most powerful and influential army generals and officers the Nigerian army has ever produced in history.

The Tarok People of Langtang in Plateau State are famous for producing senior military officers. The fact that the Tarok people are fond of military service is a topic that should be looked into closely and examined.

The Tarok tribe in Langtang North and South local government areas of Plateau State is said to be a tribe of warriors and known as the ethnic group with the highest number of military personnel in the North Central.

Every household/family (nuclear or extended) in Langtang has military personnel; it could be a senior or junior officer/other ranks, a fact that has been confirmed to be in fact true over the years.

The question remains, Why do Langtang men have so much interest in the military?

Many believe that the two local government areas stand out as the only communities with the highest number of retired military, officers, in the country. Some will argue that there are more Army Generals in the town than in any other single ethnic group not only in the entire North Central but in the nation.

Their momentous period and explosive awareness in the military date back to the regime of President Ibrahim Babangida, when they were referred to as the ‘Langtang Mafia’. Their military personnel, particularly the senior officers, held various positions during the military junta, while others announced military coups. By and large, the Langtang military personnel are dreaded.

Some of the greatest military men in the country from Langtang include the likes of Lt Gen Joshua Nimyel Dogonyaro (retired, deceased), Lt Gen Jeremiah Useni (retired), Lt Gen Domkat Bali (retired and deceased), and Brig Gen John Nanzip Shagaya (retired and former Senator, deceased), and Lt Gen Muhammad A. Najib (retired) among others. Although the above has retired from service, some of them have continued to remain in the limelight, albeit politically even after death.

By and large, whenever ‘Langtang’ is mentioned, the first thing that comes to mind (of those who know them properly) is a tough, fearless, and strong people, hence their military exploits and doggedness.

General Useni was very prominent in the All Nigeria Peoples’ Party (ANNP) as a member of the Board of Trustees, John Shagaya contested for the Upper house of the National Assembly under the ANPP, the late Joe Garba had aspired for the same slot in 1999 but lost while Domkat Bali remained a power broker of some sorts, Joshua Dogonyaro has preferred to remain at the background playing the role of an arbiter.

Among the great generals from Langtang are the Late General Domkat Bali, the Late Joseph Garba, Jeremiah Useni, Joshua Dogonyaro, Late John Shagaya, Jonathan Temlong, Musa Gambo, Yakubu Rimdam, and Ishaku Pennap. Others are Air Marshal Jonah D. Wuyep, Air Commodore Bernard Banfa, and General Muhammad A. Najib.

Just to mention a few:

• Domkat Bali was the Chairman Joint Chiefs of Staff and Minister of Defence and was the Ponzhi Tarok before he died.
• Yakubu Rimdan served in the Guards Brigade Dodan Barracks, Ikoyi Lagos, during General Yakubu Gowon’s regime.
• Jon Temlong was a military strategist who served in many foreign peacekeeping missions.
• Jeremiah Useni was the Minister of the Federal Capital Territory and has held several positions.
• Late John Shagaya also held several positions in the military before retiring, and that applies to the others.

It was said that the fearless strength and cultural dynasty were almost exercised when Domkat Bali, the Ponzhi Tarok, passed on and they alleged that the military had taken over the burial without allowing them to perform their traditional burial rites for their traditional ruler.

But there were several interventions and the matter was settled amicably, thereby allowing a hitch-free burial, devoid of violence.

A native of Langtang, Gwamkat, said their fearless and warrior nature endears them to rugged professions like the military, and that they always wish that every household would produce military personnel.

Gwamkat said the Tarok people are determined to the extent that should the military be left for them to control, they can fit in and do it perfectly. She went on to hail the present military personnel, saying they are trying their best to tackle the insecurity and that more can still be done this year.

Another Langtang native, Golok Nanmwal, said a typical Langtang family teaches their children about bravery and all they should do to be strong and resilient in life.

And with such mentality, he said, a Tarok child grows up to be strong, fearless, and daring, adding that they have a defensive attitude and that is why they have been in the military for a while now and have been producing great military personnel till date.

According to him, the Tarok child is being taught from childhood that the world is a tough place and you have to live up to the toughness of the world, and so the children grow up with that mentality. He said if, given the opportunity, the Tarok people can tackle the insecurity in the nation.

Another Tarok lady, Anna Elizabeth Nancwat emphasised the disciplinarian nature of Tarok men and how it’s only appropriate to channel it into the military.

In her words, she said: “A Tarok man by nature is a no-nonsense man right from birth, he has principles he set out for himself and all the people in his household, what else would you have that kind of temperament channelled to than the military?”

Also, a Langtang native, Patience Dombin, said the people have always been striving hard to maintain the feat/historical perspective as the community with the highest number of soldiers and the ‘Home of Generals’ in the country.

She said most of the retired generals actually helped the others to get recruited then, adding that such gestures dwindled, but that the people are struggling to get into the military on their own now.

Sandra Manko Bindip on her own part said her father was a soldier and resigned in 1979, and that her elder brother was also a soldier and resigned this year.

She said they both resigned as Warrant Officers, adding that her family is related to Gen. Joshua Dogonyaro.

Bindip explained that her father encouraged her brothers to join the Nigerian Army because he believed in the military, and also because the military profession exudes the fearlessness and ruggedness that is synonymous with the Tarok man.

She said apart from the fact that the Tarok people have been in the military and still wish to continue assisting their wards to get recruited because of the characteristic bond between the military and the Tarok lifestyle, the military also serves as a source of employment for their people.

However, Jane Londir’s opinion on why we have lots of Tarok people in the military is a little bit different from others, she emphasized the fact that most Tarok people have high self-esteem, they see themselves as very important and deserve to be in control.

This yearning and proud understanding of who they are makes them want power and never want to be looked down upon, they seek to prove their strength, doggedness, agility, and domineering nature by maximizing it in the military,

Jane concluded by emphasising the fact that it’s a noble way of channelling one’s energy, at least it is not used for robbery or terrorism.

Aside from all this, in our article; The Tarok People of Plateau State, we emphasised how the Tarok people have a strong cultural lifestyle.

They remain arguably the tribe in North Central to have strongly upheld their cultural values and attendant ancestral manifestations.

It is common knowledge that the Tarok people (i.e. Langtang) have a running battle with the Hausa/Fulani-dominated areas of Shendam and Wase LGAs.

It’s quite difficult to actually pinpoint the genesis of the enmity between these peoples. What is certain is that the September 7, 2001 crisis which claimed thousands of lives and which was basically between the indigenes and the Hausa/Fulani settlers opened up a sore wound.

To some people, the ethnoreligious carnage was a keg of gunpowder, which exploded, and the dust still lingers even now.

The Fulani have always accused the Tarok of killing their cows and cattle while the Tarok have consistently maintained that they are being attacked by the Hausa/Fulani without being provoked.

Langtang is located in the southern part of Plateau State and is connected to Tunkus, Shendam, Kanam, and Wase through access roads.

The local government areas principally affected include Langtang North, Wase, Shendam, and at a few times Langtang South and Kanam councils.

• Tarok is an agrarian society in the hills and on the plains southeast of Plateau State, Nigeria.
• According to Tanchit Monica Binjin nee Wuyep Vongdoh in an interview with Bella Naija claims they’re the second largest ethnic group in the state.
• The Tarok is an amalgamation of various peoples who now form a more or less ‘homogeneous’ group.
• The constituents were of Pe, Ngas, Jukun, Boghom, Tel ( Montol ), and probably Tal origins, while others still remain obscure or unknown.
• The Tarok people are found mainly in Langtang-North, Langtang-South, Wase, Mikang, and Kanke Local Gov­ernment Areas (LGAs) of Plateau State in central Nigeria.
• Their main town of Langtang is located about 180 kilometres southeast of Jos, the state capital.
• They are found in large numbers in Shendam, Mikang, Qua’an-Pan, Kanam, Kanke, and Pankshin LGAs.
• The Tarok people are also found in some parts of Tafawa Balewa LGA of Bauchi state the Sur (Tapshin.
• Tarok farming communities are also scattered in Nasarawa and Taraba states.
• Scattered in Nasarawa and Taraba states are Tarok farming communities.
• The culture at a micro level portrays this admixture of peoples of the Tarok nation.
• Tarok people believe that militarism naturally runs in their veins.
• The Tarok people are remarkably successful in the Nigerian armed forces such that it is rumoured that there is one military General in every squared kilometre of Tarok land.
• The adventures of their men in the military had made the land famous and the sons and daughters very proud.
• The Tarok call themselves o’Tárók, their language iTárók, and their land ìTàrok.
• Taroks are proud of their heritage and are determined to preserve it, and this is evident in the traditional architecture that remains to date.

The Name and Language “Tarok”

In the literature, other names have been used for Tarok as Appa, Yergam and its variants of Yergum and Yergem.

The name Tarok itself has been wrongly spelled by some as Taroh, some will go as fast as insisting that it is Taroh and not Tarok.

The name Appa on the other hand is used by the Jukun to refer to oTarok as a friendship term.

These fresh insights are pointing to the conclusion that Tarok was a nickname given to the Tal/Ngas immigrants. The name of the original group is lost and has been replaced by the nickname.

The term Pe-Tarok refers to the people who first spoke the original form of the language called Tarok today the mismatch notwithstanding.

The origins of the peoples may be a knotty topic, but it is clear that Proto-Tarok is the parent of the language which is known as Tarok today (whatever might have been their original name).

One of the books used while creating this article is “The Tarok Language: Its Basic Principles and Grammar”. The Author, Selbut Longtau described Tarok as one of the Benue–Congo languages almost completely submerged in a sea of Chadic languages.

These languages include Ngas, Tel, Boghom, Hausa, Fulfulde, and Yiwom.  Its non-Chadic neighbours are Pe, Jukun-Wase, and Yangkam.

Tarok has spread considerably in the twentieth century and it now borders Wapan in the southeast. The Chadic languages belong to a different language family called Afroasiatic.

Selbut Longtau in his book further explained that Tarok had settled in their present abode long before the eastern and southward movements of Boghom and Ngas respectively.

The Origin of Tarok People

As is common with most African cultures, available data on the origin and the history of the people is hinged on oral tradition and its attendant controversies. The Tarok race is no exception to this dilemma.

The absence of any written record has thus left this subject open to the fertile imagination of historiographers who subsequently struggle to recreate or unravel the conundrum.

One tradition has it that the Tarok people originated from central and southern parts of the continent of Africa and are Bantoid. The other has even a Middle Eastern origin (Yemen/Egypt). As a result, western and eastern migration routes thus developed.

Further still, scholars have postulated linguistic evidence linking the Tarok to a western migration route and at the same time emphasizing a Niger-Benue confluence origin and a Benue Congo Language, thus challenging any Eastern and Chadic connections.

The Southern African, Niger-Benue confluence origins and migration routes might be controversial and intriguing but it is generally agreed, without any iota of doubt about the common rendezvous of the Tarok race at Tal in the present location in Langtang North and south.

Migration from Tal to Tarok Land

Oral tradition and anthropological notes indicate that by the middle of the 18th century, the Tarok race had already migrated from Tal to the present-day Tarok land.

The migration is said to be in three phases:

1. Zinni clan went to Dutse (Gazum)
2. Namurang went to what is now Kanam country and Gunnu brought Ce (Langtang)
3. Bwarat and Sa to the general area known today as plain Tarok. This Plain Tarok, later on, migrated to Wase.

Oral tradition and anthropological notes by Capt. T A Izard indicates that the Tarok of Sa, Dangal, Chuwi, and Singha had already spread to the plain before 1760.

When the Tarok left Tal and arrived at Langtang, Gunnu established himself at the South-west end of Langtang hill, while Bwarat went northeast and settled below.

As mentioned earlier, Tarok land is traditionally divided into hills and plains Tarok. The Hill Tarok (O’Tarok ga Barn) refers to the plains Tarok as O’Tarok ga Byan, but this nomenclature today refers to the Tarok in Langtang South and Wase generally.

Tarok mythology had earlier predicted the arrival of the white men (Ngol: gat Nyalang) and that they will not bring any harm but progress.

No wonder when the white men came and were rejected by neighboring communities, the Tarok accepted them wholeheartedly in an open embrace and assisted in building his accommodation and the first church in Plateau State.

Since then, the relationship between Tarok and western civilization has been growing from strength to strength.

Little wonder that the Tarok sons and daughters have made great exploits in the local, state, national, and international arena.

History of the Tarok People

A world-class Anthropologist and great lecturer at the prestigious University of Jos, Dr. Nankap Elias Lamle, stated that in the early twentieth century, people from other ethnic groups such as Tal, Ngas, Jukun, Tel (Montol/Dwal), and Yiwom (Gerkawa) migrated and settled together with the initial Timwat and Funyallang clans.

People from these ethnic groups came as migrant labour workers. The Timwat and Funyallang people gave them land to settle in Tarokland after they have served the former.

Colonialism and Christianity came into Tarokland by 1904. The initial inhabitants could not trust the missionaries and colonialists as such did not encourage their people to join them.

With the introduction of modernism, the later migrants to Tarokland used their connections to the missionaries and colonialists to acquire western education and join the army. Today these latter migrants are at the helm of affairs in Nigeria as such try to use their influence to change the history of the Tarok people.

Furthermore, the great scholar, Lamle asserted that the framework of Tarok migration supports the assertion above and is based on the fact that the Tarok language is part of the Benue–Congo language family.

However, other peoples of the Chadic language family, such as the Ngas, Boghom, Tel (Montol), and Yiwom, shifted to the Benue–Congo family and are given full status as Tarok.

Also, the Jukun, who speak the languages of the Benue–Congo family, joined the Tarok. What is called the Tarok people are actually a mixture of many ethnolinguistic groups.

Culture of the Tarok People

The Tarok people have an ancestral cult that retains considerable prestige and importance, despite major inroads of Christianity into the area.

One of the unique rites of the Tarok people is the cultural day festival which is known as Ilum Otarok which is an annual event that depicts the culture and tradition of the Tarok people of Plateau state. It has been a uniting force for the Tarok people to come together as one family.

The ancestors, Orìm, are represented by initiated males and post-menopausal women. The cult activities take place in sacred groves outside almost all Tarok settlements.

Orìm are mostly heard but emerge as masked figures under some circumstances, especially for the disciplining of ‘stubborn’ women and for making prophecies.

Orìm figures speak through voice disguisers in a language dotted with code words although framed in normal Tarok syntax and their utterances are interpreted by unmasked figures.

Each Tarok settlement of any size has a sacred grove outside it, which is conserved as the place of the Orim or ancestors.

The singular form, ùrìm, is applied to a dead person or an ancestor, while Orìm refers to the collective ancestors and the cult itself. Men above a certain age are allowed to enter the grove and engage with their ancestors.

These inhabit the land of the dead and are thus in contact with all those who have died, including young people and children who were not admitted to the Orìm.

On certain nights when the ‘Orìm are out’, women and children must stay in their houses. Orim can also be seen ‘dressed’, i.e., appearing as masquerades, when they engage with women through an interpreter.

Surprisingly, most Tarok are Christian and Langtang hosts some large churches, but the association of the Orìm with power ensures that these two systems continue to coexist.

Indeed, it is said that the Orìm take care to visit the houses of the retired generals and other influential figures at night to cement the bonds between two very different types of power.

Orìm society is graded, in the sense that there are members who are not fully initiated and so cannot be let into the inner secrets of the society.

Some of the Orìm vocabularies is therefore for internal concealment, that is, there are code-words among the elder members to conceal the meaning of what is being said from junior members.

The main function of the Orim from the external point of view is to maintain order, both spiritual and actual, within the society but also to prepare for warfare and other collective action.

In practice, maintaining order seems to be about disciplining women, who are forced to cook food as a punishment for being lazy or ‘stubborn’. This category of Orìm is called Orìm aga., literally ‘masquerade that gives trouble’ and its specialty is to fine women.

There is a special season, aga; ‘time of trouble’, for meting out fines to offenders.

The Orìm are also in contact with the dead and it is believed that the spirits of dead children require to be fed; hence they will request special meals from the mother of such children.

Orìm also has a marriage-broking function; for example, young women tell the Orìm the name of the young man they would like to marry, and they find ways of passing on the message.

Naming Ceremony and Styles

The coming of a newborn is a blessing to the parents and community.

For the community to benefit from a new child’s birth, he/she must be alive to adulthood.

As a result, children are initiated into the Orim cult to prevent them from dying.

Children are named based on the circumstances surrounding the birth.

Names like Nanmwa which means God has provided. usually given because the parents had given up on having a child.

Tarok Marriage Rites

Marriage is known as “ikam uchor” It is considered a social responsibility. Adults are expected to establish their homes.

Its significance is seen during the death of an unmarried adult, where the play partners referred to as “onim gha ijam” will mark his exit with a traditional drama.

Women of play partners referred to as “ocha ga ijam” accompany the footsteps of the corpse bearers, while pouring ashes and rolling a stone [igbongbar]

When a young man sees a young girl [uyenbyen] whom he likes, he uses body language to indicate interest.

Thereafter, he toasts her with a gift, which in the past was not very specific, but mostly things like soap and cream.

Once the toasting rights have been secured, multiple dating is allowed until an open ceremony is held to determine the lucky toaster; this is no longer accepted. However, there are still relics of these in some rural communities.

Gifts are presented to the mother. The man makes an offer for marriage known as “nvok igya”. He presents headgear, pants, underwear, and slippers. If these gifts are accepted by both the mother and the lady, dating is said to have taken effect.

Afterward, the bride price payment of clothes, a bag of rice, and one big basin of beniseed azhin ananjyol is given.

There is also a requirement to build a round hut guest room referred to as “ijini” which will be used by the couple to freely relax whenever the man visits, but without sexual activity.

The father of the bride is given a big gown with trousers, an inner shirt, and shoes. He is also expected to be farmed for by the supposed groom.

A “dir khaa godo” is given to maternal uncles and is considered important also. Without it, the children of that couple will be regarded as that of the maternal uncles, no matter how long they have been married.

An interesting fact about Tarok weddings is that there is no fixed date to take a man’s daughter away for marriage. Instead, they elope; then the groom’s family sends a message to the bride’s family informing them of their daughter’s whereabouts.

Ruling Class and Governance

The Tarok people consist of an autonomous community of over twenty sub-clans.

They reserve cultural rights over certain traditional rights that determine their status.

Every sub-clan has a spiritual leader known as ponzhi nbin.

Before the advent of colonialism, he was also the political leader of the people.

The ponzhi nbin institution represents the sovereign authority of the people.

Funerals and internment of Tarok People

Funeral rites in Tarok land are also unique.

The death and subsequent burial of an elderly man is followed by Ngaga which involves the beating of drums, chanting of incantations, and wielding of spears meant to drive away death.

This is followed by nken orim during which the spirit of the dead man is received and reunited with his ancestors and by extension, the people.

Tarok Food

Some of the foods consumed by the Tarok people are Amwam (amora), zogale (moringa) etc., and soups like Agbantar (groundnut soup) and Izhin.

Tarok Native Proverb

Ina’va ya ka’swal kat te, uponzhinan yi ya ‘ichinchin ana.

It Literally translates: [You do not have any human help. You can only depend on God]

Economic Activities of the Tarok People

The Tarok people are mainly farmers producing both food and cash crops such as guinea corn, maize, millet, yams, rice, cassava, beans, groundnuts, cotton, benniseed, etc.

Other economic activities of the Tarok people include blacksmithing, carving, fishing, hunting, and mining local salt using indigenous technologies.

The traditional pomade known as Miko, produced from the mahogany tree also abounds in Tarok land.

Local textile is also popular with the Tarok man such as Le. Gba, nyante, agodo etc

Some Prominent Tarok People

• Dr Elias Nankap Lamle: (University of Jos a graduate of Katholieke Universiteit Leuven Belgium, under the Institute for Anthropology research in Africa, with emphasis on Conflict Management and peace studies
• Daniel Lamda Bongtur: (HRH Madakin Langtang), Monarch
• Esther Bali: writer
• Sim Shagaya: Businessman
• Sticky Ya Bongtur: Poet, Actor
• Solomon Selkap Dalung: Nigerian Politician, Lawyer, and Academician. He was made the Minister of Youth and Sports by President Muhammadu Buhari in November 2015 and his tenure ended in May 2019.
• Manyil Dashe: Researcher
• Lt. Gen Joshua Nimyel Dogonyaro (rtd),
• Lt Gen. Jeremiah Useni (rtd),
• Gen Domkat Bali (rtd),
• Brig Gen John Nanzip Shagaya (rtd and one time Senator),
• Major Gen. Joseph Nanven Garba (Deceased),
• Brig. Gen Musa Gambo (rtd),
• Brig. Gen Jonathan N Temlong (rtd),
• Brig. Gen Yakubu Rimdans (rtd),
• Senator Venmak Kurnap Dangin,
• Barr Solomon Dalung,
• Hon. Beni Lar: a present member of the House of Representatives,
• Brig. Gen Rimtip,
• Chief Solomon D. Lar (Deceased),
• Professor Mary Lar: former Nigerian Ambassador to The Hague, Netherlands,
• Air Marshal Jonah Domfa Wuyep: Former Chief of the Air Staff of the Nigerian Air Force,
• Prof. J.F. Jemkur: Dean of Arts & Professor of Archeology, University of Jos
• Dindam D. Killi, Esq: Activist, lawyer, and former student leader
• Joshua Nimyel: Ministry of Works and Housing, Plateau State Government
• RTD Col. Dauda Nimyel: Ponzhi Gani of the Pil-gani community
• Brig. Gen Joseph Nimmyel: Defense HQTRS Abuja
• Prince Goselle Obed Nanjul: International Student Ambassador, Bangor University, United Kingdom
• Mr. Mark Kparmak: a Research Administrator, Office of Research and Development and Project Manager of the World Bank-Africa Centre of Excellence in Phytomedicine Research and Development, University of Jos
• HRH Mr. Stanley Selchak Sambo: the Ponzhi Bwarat, the paramount ruler of Bwarat in Langtang North LGA.
• Chief Nanzing Nden: Dan Madamin Langtang
• Senator Victor Lar: Former Senator, representing Plateau South Senatorial District of Plateau State Nigeria from 2011 – 2015
• Mr. N Nimfel: Director of Human Resources Management, Federal Ministry of Justice Headquarters, Abuja
• Chief Dan Dul: Barayan Langtang and Chairman, Langtang North Local Government, Plateau State
• Major Gen. Shidafa Nandul (Rtd): Former Intelligence Chief at Defence Headquarters Abuja
• Major Gen. Pennap (rtd)
• Prof. Stephen Banfa: University of Jos)
• Air Commodore Banfa (rtd)
• Mr. Timkat Nanmak Peter: 21st Century Entrepreneur
• Mr. Nancwat Garba: A Great Entrepreneur
• Generals JN Tyemlong,
• NW Rimtip,
• Colonels BP Salmwang (rtd),
• BW Gbonglap
• Group Captain SD Fadip-Miri: State Manager Defence Health Maintenance Ltd Plateau/Nasarawa States
• Apostle Joshua Selman Nimmak: Nigerian Gospel minister, instrumentalist, Chemical Engineer, conference speaker, and televangelist.
• Amongst numerous other prominent Tarok people who are not mentioned here.

List of 56 Ethnic Groups/Tribes in Plateau State

1. Afizere – Jos North / Jos East
2. Amo – Bassa
3. Anaguta – Jos North
4. Attakar -Riyom
5. Atten – Riyom
6. Bache – Bassa
7. Bashar – Wase
8. Berom – Jos South, Barking – ladi, Riyom, Jos North.      
9. Bijim -Mangu/Pankshin
10. Bogghom – Kanam
11. Buji – Bassa
12. Bwall -Quanpan
13.  Bwarak – Pankshin
14. Chakfem – Mangu
15. Chokobo – Bassa
16. Doemak – Quanpan
17. Duguza – Bassa
18. Fier – Pankshin
19. Firan – Jos East
20. Gamai – Shendam
21. Gus – Bassa
22. Ibaas – Barkin-Ladi
23. Irigwe – Bassa
24. Jere – Bassa
25. Janji – Bassa
26. Jipal – Mangu
27. Jahr – Kanam
28. Jukun – Wase
29. Kadung – Mangu / Pankshin
30. Koenoem – Shendam
31. Kulere – Bokkos
32. Kurama – Bassa
33. Kwagalak – Quanpan
34. Lemoro – Bassa
35. Mhiship – Pankshin/ Kanke
36. Merniang – Quanpan
37. Mupun – Pankshin
38. Mushere – Bokkos
39. Mwaghavul – Mangu
40. Ngas – pankshin / Kanke
41.   Nteng – Quanpan
42. Piapung – Mikang
43. Piti – Riyom
44. Pyem – Mangu
45. Ribina – Bassa
46. Ron – Bokkos
47. Pai – Pankshin / Shendam
48. Runzu -Bassa
49. Sigdi – Mangu
50. Takkas – Pankshin
51. Tal – Pankshin
52. Tambes – Pankshin
53. Tarok – Langtang North/ South, Kanke & Wase
54. Tarya – Bassa
55. Tehl Tao –
56. Youm – Mikang

Reference

• AN INTERVIEW WITH TANCHIT; Discovery Journey of the Tarok People from Langtang, Bella Naija, August 14, 2018
• Facebook Page VISIONED TAROK; January 16, 2016
• TAROK PEOPLE; Wikipedia, November 2013
• NEWS TOWER MAGAZINE; Brief History of Tarok People, Published on October 2, 2010
• ; The Tarok Language: Its Basic Principles and Grammar, 2009
• Facebook Page of PALANG FAITH MALLO; Know The Tribes In Plateau State, January 28, 2022

Introduction

In 1971 Alaafin Adeyemi III became king. He succeeded Alaafin Gbadegesin Ladigbolu II during the governorship of Colonel Robert Adeyinka Adebayo, after the end of the Nigerian Civil War. In 1975, the Head-of-State, General Murtala Ramat Mohammed included Oba Adeyemi in his entourage for the hajj. He was chancellor of Uthman dan Fodiyo University in Sokoto from 1980 to 1992. In 1990 President Ibrahim Babangida appointed him Amir-ul-Hajj in recognition of his commitment to the consolidation of Islam in Nigeria.

Alaafin Adeyemi was a lover of boxing, as he was a boxer before becoming Alaafin. He remains the first educated Alaafin to date.

Oyo city today is the centre of a flourishing civilization from its inception under the children of Atiba, Adelu, Adeyemi I, Agogo Ija, Ladigbolu I, Adeyemi II, Ladigbolu II, and Adeyemi III.

Great economic strides, two universities, several tertiary institutions, and health, and industrial facilities adorn the town in its march to a greater height.

The new express road is a marvel, and Oba Adeyemi III, C.F.R., J.P, LL.D, S.A.P), has assumed the legend of his ancestors with a perfect grasp of the perplexed maze of political, monarchical and economic vicissitudes of the age; an enigma and incarnation of the wholesome attitude of Oluaso.

Lamidi Olayiwola Adeyemi III the immediate past Alaafin of Oyo was born on the 15th of October 1938, to Raji Adeniran Adeyemi the former Alaafin of Oyo who was deposed and exiled in 1954 for sympathizing with the National Council of Nigerian Citizens (NCNC).

Childhood and Education

Lamidi Adeyemi III began his education at a Quranic School in Iseyin, a city not too far from Oyo town. He then went back to Oyo Town where he stayed with the headmaster, of St. Andrews Primary School proceeding thereafter to live with the Alake of Egba, Oba Oladepo Ademola, in his palace.

His education met a temporal end after Oba Ademola was forced to abdicate his throne to live in exile at Osogbo due to the 1947-48 demonstration of Egba women against “Tax without representation” led by Mrs. Funmilayo Ransome Kuti.

His father sent for him in 1948 and later sent him to live with Sir Kofoworola Adebayo Abayomi in Keffi, Ikoyi, Lagos. While in Keffi, he attended Obalende Modern School, He later attended Tinubu Methodist School.

After his primary education, He was offered admission into Igbobi College and St. Gregory’s College, Obalende. He chose to attend St. Gregory’s College Obalende.

He left St. Gregory’s College with very good grades and had chosen to study Law, however, his quest for Law was halted as his father was deposed as the Alaafin on the 14th of February 1946.

Lamidi was then offered a job at the Royal Exchange Assurance in Lagos, while working at the Royal Exchange He wrote articles under pen names in newspapers, writing about himself and his experience.

One of his numerous articles was entitled” I SHALL BE GREAT” in 1968 and a year later, he wrote yet another one: “I shall be the next Alaafin”. He wrote critiques of how the Nigerian teachers were treated, having been inspired by the state in which he saw one of his old teachers in a tattered shirt and tie. He wrote yet another entitled. “Women Liberation: A misnomer in Yoruba land”.

Shortly after his stay at the Royal Exchange Assurance, he was promoted to the 14 Floor into the specialist area of obligatory Facultative Insurance and Internal memo drafting.

He began to earn lots of money but his father gave strict instructions that he must invest every penny that came his way, therefore, venturing into business buying wrecked cars to repair and resell.

The Alaafin’s Ascension to the Throne

The Alaafin, Lamidi Adeyemi III was coronated as the traditional ruler of Oyo in 1970 succeeding Alaafin Gbadegesin Ladigbolu II during the governorship of Colonel Robert Adeyinka Adebayo, after the end of the Nigerian Civil War.

As the usual practice in the selection of the new Alaafin, after the death of Alaafin Bello Gbadegesin, the Oyomesi contacted Oranlola (Baba Iwo) of Alowolodu to become the Alaafin.

He then called for a meeting within the royal family. He informed them of his meeting with Oyomesi and that he suggested his son, Sanda ‘Ladepo.

All the members of the family agreed to this except Baba Salami Dudu. Baba Salami Dudu suggested Prince Lamidi Adeyemi a son to Alaafin Adeyemi Adeniran ll.

The contention for the throne of the Alaafin became more intense to the extent that some of the princes from the larger royal families in Oyo became contenders. Among these were Aremo Sanni Gbadegesin, Prince Olanite Ajagba, Prince Afonja Ilaka, and Prince Sanda ‘Ladepo Oranlola.

Lamidi Adeyemi was chosen by the kingmakers on November 18, 1970, and then moved into the palace after completing the necessary rites under the tutelage of the Oyomesi.

In the process, he was inducted into the mysteries of various gods like the Ifa mysteries, and the Sango mysteries. He was also made to undergo these inductions in order to be the direct representative of these deities on earth.

An impressive ceremony was held at the Durbar Stadium, Oyo town, to coronate Lamidi Adeyemi III as the Alaafin of Oyo. He was presented with the staff of office as the Alaafin of Oyo by the then military Governor of the Western State, Colonel (later retired General) Adeyinka Adebayo.

Alaafin’s Contribution To The development of Yoruba land and Nigeria.

In 1975 the head of state General Murtala Ramat Muhammed included the Alaafin in his entourage to the hajj. He was also honored with the national honor of CFR at the National Theatre, Iganmu, Lagos, in 1979.

In 1980, the Federal Government appointed Kabiyesi Alaafin Lamidi Adeyemi III as the pioneering Chancellor of the newly established University of Sokoto, now Uthman Dan Fodio University, Sokoto, for a first four-year tenure. At the expiration of that first tenure, the senate and council of the University recommended him for another term. The president and visitor to the university graciously approved the request, thus he was appointed for a second term. And at the expiration of the second term, in an unprecedented manner, has was appointed for yet another term, the third term, thus giving him a total of 12 years as the Chancellor of the university.

In January 1988, The Alaafin installed Chief MKO Abiola as the Aare Ona Kankanfo in recognition of Abiola’s contributions to the social, economic, cultural, and political development of Yoruba land and Nigeria at large.

In 1990 the Federal Government under the administration of General Ibrahim Babangida, appointed the Alaafin as the Amiru Hajj operation to lead the Muslim faithful in the 21 states of the federation in recognition of his commitment to the consolidation of Islam in Nigeria.

As one of the paramount foremost traditional rulers in Yoruba land, The Alaafin used his position to better the lots of many Obas, lifting many non-crown wearing Obas to the status of beaded crown wearers and consistently fighting for the improvement of their (the Obas’) welfare at all times.

Personal Life of Alaafin Adeyem III

The Alaafin is married to 13 wives which include Ayaba Abibat Adeyemi, his senior wife, who he used to attend most events with her, or one of the twelve junior wives that he was also married to.

His other wives are Ayaba Rahmat Adedayo Adeyemi, Ayaba Mujidat Adeyemi, Ayaba Rukayat Adeyemi, Ayaba Folashade Adeyemi, Ayaba Badirat Ajoke Adeyemi, Ayaba Memunat Omowunmi Adeyemi, Ayaba Omobolanle Adeyemi, Ayaba Moji Adeyemi, Ayaba Anuoluwapo Adeyemi, and Ayaba Damilola Adeyemi.

Death and Legacy

Alaafin Lamidi Adeyemi joined his ancestors in the late hours of Friday, 22nd of April, 2022 at the Afe Babalola University Teaching Hospital, Ado Ekiti at the age of 83

Alaafin of Oyo was the third from the Adeyemi Ruling House.

The remains of the top Yoruba traditional ruler were brought to Oyo in the early hours of Saturday 23rd of April, 2022 and traditional rites began.

He was 83 years old and the longest-reigning Alaafin ever, having ruled for 52 years.

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OONI AJAGUN ADEMILUYI ADEMAKIN a.k.a AJAGUN LAWARIKAN AGBEJA NLABOFA: (1910-1930, 48TH OONI OF IFE)

Young Prince Ademiluyi was born around 1860 at Otutubiosun Royal Compound of Lafogido Ruling House of Ile-Ife of the old Western part of the British colony before the amalgamation of the Southern and Northern protectorate that formed the present country called Nigeria.

The name of his father was Prince Ademakin and his mother was Olori Obitola. He was the second child of his parents who had five children namely Adesanya a.k.a Ogidan Ademiluyi a.k.a Ajagun Jolaadepo (the only female),  Adebowale, and Adeyeye.

Young Prince Ademiluyi took to farming and hunting which was the vogue among many youths of the time. His hunting expedition took him to several Yoruba towns and forests, especially in Isoya and Ekitiland where he killed many wild animals like lions, tigers, antelopes, and elephants. He derived his income from the sales of the games. 

By 1910, at the demise of Ooni Adelekan Olubuse l, Prince Ademiluyi had grown in status and popularity not only in Ife but across Yorubaland. His fame as a successful farmer first-class hunter and man of respected Spiritual powers had placed him among the favorites to the exalted throne of Ooni. He was particularly a frightening elite in possession of all that a great man in those days. He was simply a supernatural man and never pretended…….Was tough!

It is worthy of being known that in that era Only the valiant were considered for Obaship..it’s either you are a warrior or of proven spiritual powers hence Ademiluyi indeed was the ideal prince for the throne of Ooni in the era as Ooni was expected to be Strong and towering above all hence Ajagun was the ultimate. Predictably, Prince Ademiluyi was considered above other contestants for the throne of Ooni and he ascended the throne in 1910 as the 48th Ooni of Ife in history, to the delight of all Ife indigenes.

Ooni Ademiluyi reigned during the colonial era, before the amalgamation of the Northern protectorate with the West or East. During that period the British introduced the native Authority Laws. The Colonial system almost disrupted the agelong traditional system of supremacy among obas and the consequence would have resulted in a total breakdown of law and order and total disregard of respect and culture in Yorubaland. Oba Ademiluyi however used wisdom to nurture and maintain the tradition in Yorubaland. 

In order to place Ile-Ife in the exalted position of eminence in Yorubaland Oba Ademiluyi supported the British rule in transforming the once conservative town into a modern city. For instance, Ooni Ademiluyi became the head of the Native Administration established in 1912 while the Native Ordinance of 1914 conferred political power on him and the  Native Court Ordinance of 1916 made him the President of the Native Court. He used this position to bring unprecedented progress to Ile Ife.

During this period,  Oba Ademiluyi laid out the large expanse of land in different parts of the town for the expatriates’ residence and offices among which are the District Office at Oke D.O (Divisional Officer) now at Modakeke, Ile-Ife and another residential area at Oke Oloyinbo (European residential area) along Mokuro road, Ile-Ife. That was the beginning of the urbanization of Ife. Some of the infrastructural developments were the construction of a Native Administrative court in 1912, and the General Post office in 1924. Payment of salary to monarchs started during this period too with 1400 pounds salary for the Ooni.

His reign also witnessed the coming of a German expedition team in West Africa between 1907 and 1912. The team led by Leo Frobenius on arrival paid homage to the Ooni who welcomed them with open arms. Ooni Ademiluyi gave the team his full support. Frobenius excavated many sites in Ile Ife. His findings gave birth to his famous and memorable quote in his published Account about Ife as, “being the probable site of Atlantic, a legendary island in the Atlantic Ocean said to be a powerful kingdom 9000 years before the birth of Solomon”.

The great Archeologist said further that ” if the people of Atlantis were founders of the ancient civilization, from where the Atlantic Ocean derives its name,  it could be conclusively proved that the people of Ile Ife were the founders of the present”. History equally confirmed that most of the artifacts of Ife, in various Museums were discovered during his reign. He was a man, of tradition and duly promoted the lle-lfe Culture and festivals.

Oba Ademiluyi used his political power to institute many traditional offices such as “Iyalode Chieftaincy” among other titles whose function was to see to the Socio-economic growth of Ife, apart from the existing traditional chieftaincy for women.

Oba Ademiluyi contributed greatly towards the development and growth of Ile-Ife and beyond. He was a traditionalist who treasured and cherished the use of medicinal powers and magic. This actually accounted for his numerous exploits in farming and hunting in the much-dreaded forests of Ekiti land, Isoya, and Apoje.

In Ikere-Ekiti he became an icon among hunters and the king looked bewildered and scary. In return, a damsel named, “Ojuolape” was freely given to him to marry. The much cherished “Ife Reserve Forest” occupying a vast area of forest presently adorning Ife South local government bordering Ijebu Igbo in Ogun State which had become the determinable source of economic resources for Ife was single-handedly acquired and protected by Ooni Ademiluyi.

It was to his credit that the Reserve is still in Ifes possession. So IFE’s owe Oba Ademiluyi, gratitude for this Oba Ademiluyi’s concession to the Missionaries encouraged the introduction of western education in Ile-Ife. It was during his reign that the First primary school in Ile-Ife was established by the Christian Missionaries Society at Ayetoro and was called St Phillips Primary school, Ayetoro, Ile-Ife.

The educational foundation which he laid was embraced by many families in Ile-Ife as well as his own children and grandchildren who can be found in various fields of education in Nigeria; That’s why today, most Ademiluyis’ are well educated, due to his, exposure due to his open acceptance and concessions for education to thrive.

Also, Oba Ademiluyi encouraged the cultivation of cash crops like cocoa, kola nuts, palm products, rubber, and cotton since he himself was a farmer before he ascended the throne. He built a large market at Enuwa which became the commercial hub of the city. Other local markets were set up to complement Oja Ife in other parts of the town.

Oba Ademiluyi was a traditionalist who treasured and cherished Ife’s religious beliefs and practices. He participated actively in all the traditional festivals yet he did not oppose other faiths in his domain. He gave full support to the Christian missionaries and even donated lands at Ayetoro, Ayegbaju, Iremo and Ilare for their churches.

It was on record that Ayetoro Anglican Church was built at his time. The proximity of the church to Ademiluyi’s family house may have influenced the membership of many of the Ademiluyis to be many in the Anglican faith. The first Town Hall (Ile Nla) was built by Ajagun in 1922, located in the Palace. It was built by the Europeans and still stands beautiful and strong.

The hall served and still serving today as meeting place and event center for all IFE’s to date. Ooni Ademiluyi was also lucky to have intelligent High Chiefs among his traditional Council among whom was High Chief Ajani Anibijuwon Omisore who spear-headed, the construction of Intercity roads like lfe-Ede Road llesha-Ife road and most of the main lle-Ife City roads that we have in the city today.

Omisore hearken the call of Ooni Ademiluyi mobilized Ife youths picked from various compounds in Ile-Ife and out of sheer loyalty developed lle-Ife into a modern town through the construction of motorable roads in town and equally linking neighbouring towns.

Ooni Ademiluyi in return elevated Omisore into a higher rank among the Modewa Chiefs in 1926 and allocated him ownership of several forests in appreciation of his developmental efforts spearheading infrastructural development of ile Ife. No doubt Ooni Ademiluyi, was an agent of progress.

Despite Ooni Ademiluyi’s many achievements, he was regarded as a dictatorial monarch who dealt decisively with anyone that go all out to disobey or opposed his position. He was a nonsense monarch. There were legendary beliefs that Ajagun was fond of using mystical powers to change and transform into wild animals usually to a Tiger-ambushing and killing his opponents. In fact it was established that whenever the natives caught a glimpse or saw a wild animal (Tiger) crossing they normally conclude that it is their Lord. The Ooni Ademiluyi was passing by on a Vicious mission.

Apart from Ile Ife during his era, All Yoruba monarchs feared and respected him. They all regarded Ooni Ademiluyi as their father. No one, I say no one dared disagree or disobey Ooni Ademiluyi. He was a perfect king for the era. All Yoruba Obas towed his line and accepted his leadership of Yorubaland.

Ooni Ademiluyi was very tough and hardly smile and hardly spared his opponents.

History had it that once upon a time, during Ajagun’s reign and rule High Chief Anibijuwon Omisore had a raw deal in the hands of Ajagun towards the end of Ooni’risa’s reign caused by rumours that Omisore was behaving like Ooni. Personality clashes and cold war resulted within the palace. It was a bitter era for Omisore.

Chief Omisore had to back down to survive the cold war, to save himself.

Oba Ademiluyi Ajagun had many Oloris; and survived by over See (70) children by the time he joined his ancestors on the morning of Tuesday 24th June 1930 at the age of (70)seventy years old. The whole Ife and Yorubaland shook “Ajanaku Baba sun, Erin wo”!.

History had it that on the Publicly announcement of the departure of Ooni Ajagun cross-section of the town went out openly in jubilation singing in an open rally and particularly sang obscene songs: “Ademiluyi ika ku o x3”!…rejoicing and jubilating over the death of the great Ooni Ajagun whom some minority saw as an oppressor but the majority of those that the monarch supported and favoured mourned the death and loss of this great monarch who protected Ile-lfe interest, particularly the vast land called the Reserves that ife’s cherish today as it’s greatest asset..was as a result of his wisdom and power of annexation. 

What a great monarch that Ile Ife should cherish!

It is also part of the Ile IFE’s history that one of his sons became the first Ife indigene to be a Medical Doctor.

HISTORY SHALL HOWEVER NOT FORGET THAT THIS GREAT MONARCH WAS THE ARCHITECT OF, URBANIZATION, MODERNIZATION, ESTABLISHMENT OF EDUCATION & CHRISTIANITY IN ILE IFE, DESPITE BEING A TRADITIONALIST.

….”ADEMILUYI AJAGUN, LAWARIKAN OONI…AGESIN BI OKE..YE’SO TO GBE’NA WOJU EKUN, SUN RE..BABA RI A”….!!!

Ooni Ajagun Ademiluyi Ademakin was succeeded by Ooni Adesoji Aderemi

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The Founder of Fiditi, Fasoyin Asu being very old was more tired than any of his men. Asu looked forward and he saw one big “ARERE TREE” and he rested his back on it. He said “O RE MI PUPO” E JE KI NFI DI TI NIHIN” (I am very tired. Let me rest my bottom here).

From this statement which Asu made, the town got its name – FIDITI.

Introduction

Fiditi, the home of Fasoyin Asu, a town with awesome history, lots of human resources, a citadel of learning that has churned out lots of alumni who are holding their own globally, a town with the potentials of the Silicon Valley, a spatial location that encourages agriculture, manufacturing, warehousing, distribution, and a transport hub.

Fiditi has always been dubbed the ‘Garden of Eden’ due to the naturally located fruit cultivation, which has made the town a stopover, through the years, to purchase fruits of all types by travelers, with present potential to produce healthy fruit drinks, if willing investors and industrialists give it a thought.

FIDITI in Afijio Local Government Area of Oyo State is a small town located between Ibadan and Oyo. It is bounded in the North by Oyo and the south by Ibadan, Iware in the East, and Ijaye in the West. It is also bounded in the northwest by Ilora and in the northeast by Akinmorin and Awe.

 FIDITI is located in the rainforest area. It is about thirty-eight and a half kilometers from Ibadan and about fourteen and a half kilometers from Oyo.

There are some hills and mountains that are not too far from the town, among these are Ajadi hills, Eegbe hill, and Gbenuoke hill. The town herself is situated on a “hill-form” land and there are two simple valleys in both the Southern and Northern parts of the town.

For all her achievement she is known to be a progressive town.

The Relationship Of Alaafin Atiba And Fasoyin Asu In The Nineteenth Century

FIDITI was founded by a good warrior Fasoyin otherwise known as ASU in about 1842. Asu whose presence was a menace to the Fulanis in Ika Odan was driven by the Fulanis to Ijaye.

Asu, a powerful warrior was fearful to the inhabitants of every place he lived. He was fearful to his people because he was very skillful in the use of Yoruba spiritual powers and he was always thirsting for war. By the time Asu was driven away to Ijaye by the fulanis in Ika Odan, Ijaye was under the control of the Alaafin of Oyo.

Alaafin Atiba Atobatele was on the throne by then.

https://johnsonokunadea.com/2020/02/oyo-mesi-king-makers-of-oyo.html

The war chief of Oyo known as the Aare-Ona-kakanfo was the ruler of Ijaye. Ikurunmi was the Aare of Ijaye when Asu was driven to Ijaye.

Kurunmi of Ijaye feared the presence Asu in his town, so he went to the Alaafin of Oyo to report that he would not like Asu to remain in his town and that Alaafin could help him to drive Asu away from Ijaye.

A plan was set to assassinate Asu and that Alaafin should send for him to visit him (Alaafin) at Oyo. Asu was sent for by the Alaafin Atiba. Alaafin had employed able-bodied men to wait at the entrance of the palace for the arrival of Asu. These men were instructed to beat Asu to death as soon as they saw him around the palace.

Asu did not know the plan of the then Alaafin when he sent for him and even if he knew what was to happen, he must not refuse the call of the Alaafin.

Alaafin, the great emperor that cannot be refused by anyone.

Asu went straight to the palace. As soon as the men waiting for him saw him, they all rushed at him and raised up their hands at him to strike him on the head, but they could not raise their hands down again.

Asu got into the palace unharmed. Alaafin was surprised to see him. He made a slight discussion with him and sent him back to Ijaye.

When Asu got back to Ijaye, he was making vegetable gardens occupying lands without the permission of Kurunmi.

Asu, his son; Ogungbile, and his two slaves were behaving in ways to annoy the Aare Kurunmi. Aare-Ona-Kakanfo was never pleased with the presence of Asu in Ijaye town.

Ikurunmi went to the Alaafin again to renew their plan on how to kill Asu or drive him away from Ijaye. This time, they dug a trench in the palace and spread a beautiful mat on it.

Their plan was that as soon as Asu came to Alaafin Atiba he would be asked to sit on the mat and as soon as he sat on the mat he would fall into the trench and he would be quickly buried alive.

Asu was sent for by the Alaafin the second time. Asu did not go alone this time, he went in the company of his dog. As soon as Asu arrived at the palace he was asked to sit on the mat. He sat confidently on the mat and the mat was never sunk.

Alaafin was convinced that Asu could not be easily conquered. Impressed, and with great admiration for Asu, the Alaafin Atiba sent him back to Ijaye unharmed. Aare Kurunmi became more embarrassed when he saw Asu back at Ijaye.

Asu Founded Fiditi As His Own Settlement

One day in the same year 1842, Asu thought of founding a place by himself and his people. He consulted his ‘IFA’ on when he should leave Ijaye to find his own new settlement. He made a sacrifice that Ifa requested him to make. One man, Onipede brought the sacrifice to crossroads.

When Onipede returned from where he placed the sacrifice, there was a heavy downpour of rain. Thunder struck the horse which Onipede rode and the horse was killed.

The event which followed was that Asu and his men left Ijaye. Asu left Ijaye with one hundred and forty men and one hundred and forty women.

        The Important Chief who Followed Asu From Ijaye to Fiditi Were:

1. Chief Ojo Gbagidi who was Abese
2. Chief Ojo Aikomo the Jagun (chief warrior)
3. Chief Aina the Baale-Agbe (head of farmers)
4. Chief Alade, the Ikolaba
5. Chief Titilola, the Iyalode
6. Chief Ijeba the Alapo
7. Chief Akanbi the Apena
8. Chief Remilekun Alagbara-Egungun
9. Chief Olufimo the Oluode (head of the hunters)
10. Chief Olurin the Chief Ifa priest, and
11. Chief Ogunbiyi, Ajana Oro.

As soon as Alaafin learned that Asu had left Ijaye to find a settlement, Alaafin Atiba sent to Asu not to settle very near him.

Asu had wanted to settle at a place called Agodongbo where the king messengers settle the food which they had collected from different farms.

Iku Baba Yeye, Alaafin Atiba sent to Asu and instructed that he must not settle there and that he must move southwards and stay at Jobele.

Jobele had once been a very big town but war had reduced the town to a very small town.

From Jobele, hunters had been moving southwards to hunt games. From Jobele, Asu and his men moved to the hunting centre of the hunters.

Before they got to the hunting centre it was late in the evening. Every one of them was very tired.

Asu being very old was more tired than any of his men. Asu looked forward and he saw one big “ARERE TREE” and he rested his back on it. He said “O RE MI PUPO” E JE KI NFI DI TI NIHIN” (I am very tired. Let me rest my bottom here).

From this statement which Asu made, the town got its name – FIDITI.

Asu met some hunters at Fiditi. They were Lanke, Olusiyan, Olantia and Omodeni. These hunters made a small hut and they were hunting around the area.

Asu met some other huts belonging to the Egbas. The hunters earlier mentioned came to Fiditi from Ila Omodeni left Ila because of a chieftaincy conflict.

When Asu and his men arrived at Fiditi, Omodeni and his men thought that Asu and his men brought war, against them so they fled.

One of Asu’s men, Ayoola the father of Opaogun and Ogidi who had once met the hunters and himself was a hunter traced the where-about of Omodeni and his men after which he brought them back to Fiditi.

Asu then explained to them that he had come not to wage war against them but he had come to settle with them. He swore that he would live in peace with them but the people still feared Asu because Asu was interested in warfare.

At last, the hunters accommodated Asu and his people and they continued to live in peace.

The Effect Of Asu’s Departure From Ijaye

Asu’s departure from Ijaye led to a mass exodus of people from Ijaye to Fiditi – Asu’s new settlement.

Ikurunmi was not pleased with the mass exodus of his people to Fiditi. Ijaye with the help of the Oyo army waged war against Fiditi.

Asu was never embarrassed of war in fact he looked forward to fighting battles.

He had a charm which he made with a snake called ‘’OLOKETE’’. Anywhere he dropped the ‘Olokete’ snake big and small snakes – poisonous ones will be coming out from Olokete and would begin to bite the enemies. With the help of Olokete snake, Asu won every war that arose during his lifetime.

As time went by Asu became very old. After about five to seven years of Asu’s arrival at Fiditi he died at a ripe old age.

After his death, the Ibadan inherited his powerful Olokete snake. They inherited the snake because Ibadan helped Asu during the war between Ijaye/Oyo and Fiditi.

After Asu’s death, Fiditi was brought under the Administration of Ibadan on 15^th August,1893.

Earliest Fiditi Rulers

Asu the founder of the town was supposed to be the first ruler of Fiditi but he spent most of his time on warfare. He was recognized as the head of his community but he never ruled his people properly as a king for long.

Ogungbile, Asu’s eldest son was supposed to rule after the death of his father but due to his failure to yield to the advice of his elders, he was killed by the enemy of his father Kurunmi of Ijaye.

Ikurunmi pretended to be a friend of Ogungbile. He sent for Ogungbile to visit him at Ijaye: The elders advised him not to go but he would never take their advice.

He visited Ijaye and as soon as Ikurunmi saw him he ordered his men that Ogungbile should be killed.

Alayeyi, The First Baale Of Fiditi

Alayeyi was the first Baale of Fiditi. He reigned from 1860 to 1893. Alayeyi was a grandson of Asu. He was the son of Asu’s daughter.

His appointment as the first Baale of Fiditi was from The Basorun of Ibadan. Alayeyi was a brave hunter. He had a friend who was a hunter like himself.

When he became the Baale of Fiditi, he sent for his friend Alade who was a native of Ogbomoso. The Baale made Alade head of his army (Balogun).

Alayeyi and Alade had been friends since the Ikoyi war in which both of them took part. Alade accepted the honor done to him by his friend. Alade left Ogbomoso for Fiditi where he became chief Balogun.

Alayeyi also nominated Olonade as his Otun (right-hand chief). Alayeyi’s reign knew no peace. There was war here and there. Alayeyi reigned for about twelve years before he died.

After Alayeyi’s death, there was confusion on who would be the next Baale. Asu’s sons remaining were young to be rulers.

Alade Of Ogbomoso

After a long period of deliberation by the kingmakers, Alade the Balogun who was Alayeyi’s friend from Ogbomoso was selected and installed the next and second Baale of Fiditi. Alade did not rule for long before joining his ancestors.

Alade ruled for a period of three years 1893-1896. When Alade died, his death was not announced until after three years.

His corpse was embalmed in the Yoruba way.

Omirinde Son of Asu

After the death of Alade, Omirinde son of Asu was selected and installed the Baale of Fiditi.

When Omirinde became the Baale, Balogun Chieftaincy moved to Alade’s house again. Adelakun son of Alade was made the Balogun.

Omirinde also reigned during the war. He went to Ikirun war where he died in about 1900. In the same year, his brother Ogundele was installed the Baale Fiditi.

Ogundele Son of Asu

Ogundele like his father, Asu, was a brave warrior, clever and skillful in Yoruba spiritual powers. Before he was finally selected as the Baale, Biodun and Lajide competed with him, both of them ran to Ibadan to gain the favour of The Basorun of Ibadan but at last Ogundele was installed.

During Ogundele’s reign, Adisa was the Balogun, Olajide was installed as the chief priest of Orisa Obanimoro and Pakuda was installed as the Otun.

Ogundele had a peaceful reign and his people loved him. He discouraged laziness and theft among his people. No thief was brave to enter his town during his time. He encouraged the religion of any choice. He died on the 13^th May, 1927.

Political And Economic Achievements

When the town was founded in about 1842 it was under the administration of Alaafin of Oyo. The war which Ijaye and Oyo waged against the town, brought Fiditi to seek help from Ibadan.

Ibadan gave Fiditi the help she sought and when they won the war, Fiditi was brought under the administration of Ibadan.

In 1910 Fiditi was brought under the administration of Alaafin of Oyo with the help of Captain ROSS. However, the main road from Ibadan to the North passed through Fiditi in 1905.

In 1917, a customary court was established at Fiditi.  At the same time, there was also an outbreak of fire which nearly consumed the whole of Fiditi on April 23, 1924.

Between 1924 and 1927 Baptist and Methodist churches and primary schools entered Fiditi.

Since 1910 as mentioned earlier, the Baale of Fiditi was installed from Oyo by the Alaafin of Oyo.

The Baale installed other chiefs that ruled with him. These chiefs include Balogun, Otun, Osi, Agbaakin, Baale Agbe, Ikolaba, Iyalode, Aare Ago, Apena, Ekerin, Abese, Jagun, Asipa, and Otun Balogun.

The council of these chiefs settled land disputes that arose in the town in the past. They also heard minor cases and settle all other disputes among their people.

In the early days, Fiditi paid homage to the Alaafin of Oyo. During the “Beere” festivals in Oyo, the Baale of Fiditi and his chiefs went to Alaafin with other men to cut grass for the building of thatched houses in the Palace.

Alaafin had an oil palm plantation. When the palm nuts ripe people from Fiditi went to Oyo to harvest the ripe palm nut.

The Alaafin’s first son who ruled with his father paid occasional visits to Fiditi. Anytime the Aremo visited Fiditi, the Baale and his chiefs gave him presents.

In the past, anytime the Alaafin passed through Fiditi, he sent messages to the Baale, and his chiefs lined on the road to give him a hero’s welcome to Fiditi town.

When the local councils were established in the early fifties, Fiditi son sent a representative to Oyo local council.

An illustrious son of Fiditi was also elected the chairman of the divisional council in the middle of nineteen fifties.

When the western house of Assembly was also established Chief A.O. Adeyi an illustrious son of Fiditi was a member of the house and was also a member of the cabinet.

The late Baale of Fiditi chief E. O. Oyediji was also a member of the house of chiefs in the western house of chiefs until its’s dissolution in 1966.

Economically, the town was not rich. The source of income of the people was mainly Agriculture.

The town being located in the Rainforest Zone, their land favors the growth of economic crops- such as cocoa, kola nut, palm kernel and coffee.

Fruits crop are also known in the area. Fiditi is known as the home of fruits because there is no season one could not find fruits like oranges, Guavas, pawpaws, and coconuts.

Though they sold plenty of fruits and other economic crops, the main source of their income was cocoa.

These economic crops could have brought riches to the people but they do not have sufficient land to support a large plantation by individuals.

The portion of each farmer were in little fragment of land. Apart from Agriculture work there are some craftsmen among the people.

There were blacksmiths, shoemakers, tailors, (onigbajamo)barbers, palm wine tappers, cloth designers, and some others.

These craftsmen were not given a full day service to their crafts. They went to their different farms in the morning and did their crafts work in the afternoon.

Their women were also engaged in oil making, spinning, pottery, breaking of palm nuts, collecting kernels, grinding and pounding indigo leaves, petty trading, and dying.

They were also helpful to their husbands on their farms.

Neighbouring Villages And Wars Fought In The Nineteen Century

Some of the neighboring towns and villages which existed in the earliest time are no more today and some are still existing until today.

The neighbouring towns and villages are Oyo, Ilora, Ilu-Aje (Town of Witches), Awe, Akinmorin, Jobele, Abemo, Aguo, Aada, Agodongbo, Iware, Ibadan, Ijaye, Imeleke, Motunde and Iroko.

Some of these towns had existed before Fiditi but some developed after Fiditi had existed. Oyo and Ibadan had been great towns before the existence of Fiditi.

Jobele and Ijaye had also been very large towns before the advent of wars. They had been reduced to a small size. Ilora which is now almost the size of Fiditi was a hunting ground for a particular animal called “IRA”. Ilora got its name from this animal which was very common in the area.

Awe existed almost at the same time as Fiditi. Akinmorin had existed long ago before Iware, Iroko, Imeleke and Omotunde.

Asu the founder of Fiditi as it had been earlier said was a great warrior. Asu and his men fought for the Oyo during the Ibariba war.

The war was known as “ELEDUWE WAR”. It was called Eleduwe because Eleduwe was the name of the Ibariba King who waged war against the Oyo.

Since the foundation of Fiditi, Ijaye and Fiditi had been enemy because Ikurumi of Ijaye and Asu the founder of Fiditi were enemies.

When Ijaye waged war against Ibadan Fiditi allied with Ibadan to fight Ijaye. The first battle took place at Apata Ika (Ika(wicked) Rock). This Ika rock was just mid-way between Ijaye and Ibadan. At this battle the Ijaye was defeated.

Fiditi also allied with Oyo again to wage war against the same Ijaye. Ijaye was very mighty and powerful they had the support of the Egbas.

Fiditi captured many slaves. Fiditi became a terror to the surrounding towns and villages because of her activities in the above mention wars.

Agriculture in Fiditi

As earlier mentioned, above, the people were agricultural men. They were peasant farmers. They made use of local hoe and cutlasses in their different farms.

They planted food crops like yam, maize, guinea corn, groundnuts, cassava, plantain, bananas, tomatoes, pineapples, oranges, and other varieties of fruits. They were very popular in the production of yams.

Fiditi is also known as ‘’Ile Iyan’’ (The house of pounded yam). The town being located in the rainforest land, Livestock was not prominent among the people except some of them had three to four goats, sheep, and hen.

The presence of dangerous flies and animal pests did not make animal rearing possible in that area.

Every one of them kept his own farm. This made it difficult for them to get labourers, on their farms. They formed themselves into small co-operative units.

They worked as teams on their farms- when they had important work on their different farm. They were mainly farmers. They had no time to trade.

While men were at work on their farm, the women plucked the indigo leave and made them into ball-like structures, and then left them in the sun to dry. When the leaves dried, they carried them to the market for sale.

In the early days, there were no important markets. There were few markets so they carried their goods to Akesan marketplace in Oyo. Akesan market was operated every day both morning and night.

There was a minor market in the front of Baale’s Palace at Fiditi. The market was also held daily, and it was held at night after the farmers had returned from their farms.

Other minor markets which were operated during the daytime were Owode and Ita Balogun – all in Fiditi town. These last two markets did not stay long before they perished.

Religion Of Fiditi People

Asu the founder of Fiditi was a hunter and an ‘’Ogun worshipper’’.  Many of his followers worshipped different gods like Sango, Egungun, Orisa Oko, Obatala, Yemoja, Orisa Ogiyan, and many others.

Sanni Akangbe brought Islamic religion to Fiditi in 1900. Sanni was an Oyo man he was from the family of Yahaya in Oyo.

Others who followed him to spread the religion at Fiditi were Ajadagba, Raji Ago, Lawani Atanda and Bello Sulalu. Islam was not accepted by many people in the town.

In 1902, Alao brought Christianity to Fiditi. The man did not stay long because of the hatred that the people had for him.

He brought the Methodist mission to Fiditi.

After Alao’s departure from Fiditi, an Ijebu-man called Jonah continued to spread Christianity. Jonah won some of the people to his side with his patience and persistence.

Between 1910 and 1913, Mr. Daniel Adegoke Fagbohun Oso with the help of Venerable Ladejo Stone and Tubi with Dr. Vaughan from Lagos Baptist Conference brought the Baptist church to Fiditi.

By the dint of their hard work, the mission was welcome by the masses. They brought many people into the fold by telling them it was a traditional church and that nobody was rejected from being a member.

Between 1914 and 1915, the Roman Catholic Church was brought to Fiditi.

The first catechist was Mr. Emmanuel Coker from Ijebu-Ode.

In 1935, there was a conflict between the members of the Baptist church. This conflict led to the establishment of the second Baptist Church known as Alaafia-Oluwa Baptist church which was established in 1935.

In the same year 1935, the Roman Catholic Church new building was consecrated to God. In 1950 the Anglican church was brought to Fiditi by Mr. J. L. Lawale.

Mr. Lawale was formerly a member of First Baptist Church and even the headmaster of the First Baptist school.

As well in 1951 Pastor E. A. Oyadiran founded Ebenezer Baptist church. He too was a member of First Baptist Church Fiditi.

The Difference Between Fiditi Of The Past And That Of Today

Fiditi of the present day cannot be merged with that of the past. There was love and unity among the people of the earliest times.

Late Pa Samuel Olatunji Folarin in 1981 in his Book Early History of Fiditi emphasized the fact that the people from the earliest time were very active towards the progress of the town. They were engaged in different community work, construction of road, making of bridges, digging of wells for water supply, and some other social and economic behavior.

He further stressed that today there is not much unity among the people. Politics has stained the unity which the people of the past have enjoyed. As well, they are not faithful to their religious activities as their ancestors were faithful to their traditional religions.

Fiditi enjoys the supply of pipe-borne water. The electricity supply is also available. There are numerous primary schools in Fiditi unlike in the past. Also, there are lots of secondary Grammar schools.

Throughout Oyo Province or Division, Fiditi is one of the towns that has a large number of learned people, Awe is another town with high number of learned people. It is only that the number of people in Fiditi is small. But the few has made something in the field of learning.

The citizens are friendly and accommodating.

Fiditi With No King For 13 Years (2008 – 2021)

In 2021, the Youths in Fiditi community, Afijio Local Government Area of Oyo State, appealed to Governor Seyi Makinde led administration to ensure the installation of a new traditional ruler in the town for development to thrive.

The youth chairman, My Ayodele Azeez, during a peaceful rally organised by the youth to demand a new traditional ruler after the demise of Oba Amos Ogunkunle, who reigned between 1991 and 2008.

While also appealing to the immediate past Alaafin of Oyo, Late Oba Lamidi Adeyemi III, the authorities of Afijio Local Government Area headed by Honourable Gbenga Okeneye and other relevant stakeholders on the need to have a traditional ruler like other communities

The youth said the town had been neglected in socio-economic and infrastructural development due to the vacuum created by the demise of the late Oba Amos Ogunkunle.

However, the youths carried placards with inscriptions such as

‘Let peace reign, let development come’.

‘We need a monarch’,

‘All we need is a traditional ruler.’

‘No king, no story,’ among others.

The youths urged the state government to call on stakeholders in Omodeni and Asun ruling houses, that are expected to produce traditional rulers for the community and assist in resolving any crisis delaying the installation of the traditional ruler.

Since Oba Amos Ogunkunle joined his ancestors in 2008, Fiditi was without a traditional ruler. The youths in Fiditi claimed that they visited the traditional chiefs and other stakeholders on how to have a new monarch.

They even visited the Afijio Local Government for assistance on this matter repeatedly.

In 2020, the Eekerin of Fiditi, Chief John Oladiran Adegbola, urged the Fiditi youth to be peaceful in their demand, adding that they should count him as one of their staunch supporters.

“I have been trying my best to ensure that we have a new traditional ruler. There are two ruling houses in the town. All religious and opinion leaders as well as other stakeholders have appealed to them to settle any problem between them amicably so as to give room for development.

“I am appealing to you all to remain calm. Do not foment trouble but be peaceful,” he said.

Also, a community member, Mrs Adeola Ogungbenro, said the peaceful protest would draw the attention of the government.

On his own part, the Baale Agbe, Chief Adebayo Adesokan, said the prevailing situation in the town was not encouraging and urged all stakeholders to brace up and ensure peace.

Oba Oyelere Oyewole Sakirudeen

Oba Oyelere Sakirudeen Oyewole emerged as the Asu of Fiditi by the Oyo State Government, amidst jubilation by his people at the Afijio Local Government Secretariat, Jobele in Oyo town.

Speaking during the installation and presentation of staff of office to Oba Sakirudeen, the Oyo State Governor, Engr. ‘Seyi Makinde, described the process leading to the event as painstaking and relevant in legal, historical, archival because Fiditi customs and traditions were taken into consideration.

The governor, represented by the Permanent Secretary, Ministry of Local Government and Chieftaincy Affairs, Dr Bashiru Olanrewaju, appreciated the importance of the critical role of a good ruler in the attainment of peace and prosperity, adding that “it is our determination to amicably resolve all disputes capable of inhibiting the state’s march from poverty to prosperity.”

He added that this is a confirmation that the Yorubas value leadership in every community aptly represented in the saying, “ilu kii wa, ki oma ni olori,” (meaning, a town cannot exist without a leader).

Governor Makinde urged the king to see his installation as a call to service, adding that “as the Oba of Fiditi town, you should appropriately consult with your brother Obas and other traditional rulers in Afijio to take an objective decision in approving appointments into the minor chieftaincies by those customarily and legally entitled to make such appointments. In a similar vein, your highness should try to understand the customary and statutory laws guiding your roles and be painstaking in embarking on activities that would complement the efforts of the present administration towards the development of Fiditi, Afijio Local Government and Oyo State in general.”

In his acceptance speech, Oba Sakirudeen appreciated Governor Makinde for giving the people of Fiditi exactly what they want and have been looking for over a decade, adding that this is a new era in Fiditi as all other things will follow.

“I appreciate the governor, every Fiditi descendant both home and in the diaspora for standing by me and I urge them all to please come home and develop our town.

“What is next for Fiditi is development; this is our first approach and because of the love that Fiditi descendants both at home and in the diaspora have been showing me since we started the struggle, I know that they are going to support me in developing Fiditi,” the new king stated.

Also speaking, the Chairman of Afijio Local Government Area, Sunday Akindele Ojo, stated that “I am one of the happiest people concerning today’s programme, I use this opportunity to thank our amiable governor, Engr Seyi Makinde for this big job he has done for us. We thank him and pray that God will continue to strengthen him.

“The stool that has been vacant for 13 years has now been filled.

“I urge our new Oba to accommodate everybody because it should be a case of everybody is a winner and there is no loser, he should try to accommodate everybody for the development of Afijio and Fiditi.”

The National President, Fiditi Progressive Union, both at home and diaspora, Samuel Kunle Adetunji, expressed delight “because, for the past 13 years, the town has suffered from a vacancy on the stool since the last king, Oba Amos Ogunkunle passed away; for the past three years that I became the chairman of the union, the burden of the town had been on me because while I don’t live in the town, I am called for every issue that comes up which would not be if we had a king

“I am going to work with the King because automatically, he is the patron of Fiditi Progressive Union.

“We will work together to move the town forward because the town is already isolated because of the vacant stool but now that we have a king, we will move forward because people are ready to work with him to move the town forward.”

ALL OF US AT MY WOVEN WORDS WISH THE ASU OF FIDITI, OBA OYELERE SAKIRUDEEN OYEWOLE, A LONG, PEACEFUL, AND IMPACTFUL REIGN

KABIYESI OOO

KI ADE PE LORI OOO

Reference

• Samuel Olatunji Folarin, July 1981, Early History of Fiditi

Special Thanks to Mr. Bolaji Folarin, son to Late Pa Samuel Olatunji Folarin, for providing the referenced material, a project work done by his late dad at the Institute of Education, the University of Ibadan in 1981.

Special Thanks to Prince Adeyemi Asaleye for inspiration and for emphasizing the urgent need for the publication of this history online.

Written by Johnson Okunade: Content Creator | Passionate ICT Expert | Astute Blogger | Enthusiast Of Yorùbá Indigenous Culture. WhatsApp him on 07036065752

The palace of the Alaafin of Oyo is full of mysterious beings. Alaafin, himself, is a mystery and an enigma!

One of the oldest men living on earth, taken in the palace, the man whose name is Morenikeji Lasisi but popularly known as Baba Keji.

He walks briskly in and around the Alaafin of Oyo palace. He is very popular not only because of his diminutive figure but because of his humility and he does not get angry.

Some call him a man with repository of knowledge of the Palace for he has the history off-hand and some call him the Palace library or an archive.

Welcome to the life of Morenikeji Lasisi also called Baba Keji or Baba Kekere.

Pronunciation of His Name – Kéjì: For those who understand how signs are etched on words; Kéjì is pronounced “mi do”. Bàbá (do mi) Kéjì (mi do). Bàbá Kéjì (Do mi mi do). This is the correct pronunciation of Bàbá Kéjì’s name.

In his heyday, while he was relatively young, Baba Kéjì was always around the Alaafin.

He was Alaafin’s companion.

At times, he usually joined the Alaafin on brief hunting inside the palace.

That was when the palace was surrounded by bush, where you could hunt snakes and others.

He is one of the staff in the palace of His Imperial Majesty, Kabiyesi, Iku Baba Yeye, the Alaafin of Oyo.

He has the uncommon privilege of witnessing the reigns of three successive Alaafin.

He had been taking care of the late Alaafin Lamidi Adeyemi lll since his Primary school days while serving is father Alaafin Adeniran Adeyemi II.

He doesn’t know his age but sources from the palace calculated it to be 118yrs while some argue he’s up to 200 years of age.

Baba Kéjì is not up to 200 years.

While rendering his account of stewardship in the palace. He categorically stated it that he was quite young during the reign of Oba Siyanbola Ladigbolu, the 42nd Alaafin of Oyo, who reigned between 1911 and 1944.

Bàbá Kéjì, as a young man during the reign of Oba Ladigbolu, was between 25 and 35 years. Oba Siyanbola Ladigbolu joined his ancestors in 1944. That was about 80 years ago. Let’s add his age at that time to 80 years. Bàbá Kéjì is between 110 and 120 years old.

Bàbá Kéjì does not mean ‘second father’. Keji, in this context, means companion. It is just the way we pronounce Morenikeji (I’ve got a companion). Recall that his real name is Morenikeji Lasisi.

He used to be the Alaafins’ companion.

Some people are saying Baba Keji is the head of the palace servants. No, he is not.

Kudefu is officially the head of the palace servants.

In the Old Oyo Kingdom/Empire, Kudefu is a special position.

Kudefu has a dedicated quarters in the palace, just like the head of butlers in the Buckingham Palace of the ancient British Empire.

In an interview on what he does in the palace, the man laughed with full confidence, beating his chest and said ”I am one of the servants of the king, I run errands for him”, he declared with full satisfaction, happiness and pride.

Morenikeji Lasisi alias Bàbá Kekere is the oldest and shortest person in the Alaafin of Oyo’s palace.

1. He served Oba (Alhaji) Adeniran Alabi Afolabi Adeyemi II (the father of the Alaafin that just joined his ancestors in 2022) between 1945 and 1955.
2. He served Oba Bello Gbadegesin Oladigbolu II between 1956 and 1968.
3. He is serving Oba Lamidi Atanda Olayiwola Moroundiya Adeyemi III between 1971 and 2022.

Baba Keji, as he is popularly called, is blessed with rare longevity.

He is still healthy and agile.

Baba Keji sees and hears well.

He walks well and recollects past events vividly.

Ask him anything about past historical events, he will tell you.

Bàbá Kéjì is happily married and has four children

The name of Baba Keji’s children are-

• Azeez (dead)
• Fatimah
• Madinah and one other child.

His wife is still with him.

Baba Kéjì is not a eunuch (impotent).

He is as fecund and potent as anything.

Baba Keji spoke about his family and said none of his children lives with him at the palace, he said his children live in the Northern part of the country while his wife lives with him at the palace.

Teased further whether he wants another wife if his wife does not take care of him very well as this reporter would give him another but the old man screamed, raising objection to it, “no, no, no, I don’t want another” while hilariously noting that he only wants money at the moment.

In conclusion, Bàbá Kéjì is a loyal steward and unrepentantly dedicated to his primary duties in the palace of His Imperial Majesty, the Alaafin of Oyo.

He performs his duties, diligently, as assigned by the Alaafin.

Baba Keji is still likely to serve a 4th Alaafin of Oyo.