Ijebu Ode
IJEBU-ODE – The Administrative Seat of Awujale Alaiyeluwa Oba (DR) S.K. Aadetona CFR, LL.D., DCL, A. Agric, D.Litt.
(Hon), J P
The name “Ijebu-Ode” according to Olusola, is a combination of the names of two persons namely, AJEBU and OLODE who were conspicuous as leaders of the original settlers and founders of the town. OLODE was said to be a relative of OLU-IWA the first ruler of Ijebu. It is difficult to say for certain which of them preceded the other, but tradition has it that Ajebu, Olode and Ajana met on this land which was uninhabited dense forest and consulted Ifa Oracle to determine the actual spot on which one of them should make abode. The oracle directed that Ajebu should go and settle on a spot now known as IMEPE, Olode and Ajana to remain together at place known today as Ita-Ajana. The grave of Ajebu is still marked by a Tomb erected by his descendants at Imepe, near Oyingbo market on the Ejinrin road. Olode’s grave is also marked at Olode Street at Ita-Ajana quarters, Ijebu-Ode.
The town derives her name from the two persons more conspicuous among the original settlers being AJEBU and OLODE, hence “IJEBU-ODE”. Ijebu-Ode town was divided into two main wards namely; Iwade and Porogun, but Iwade ward divided into two Iwade Oke (also called Ijasi) and Iwade Isale, that is Upper and lower Iwade (North and South). By this division, there are three wards in Ijebu-Ode town and that was why the town was spoken of as Iwade, Porogun and Ijasi till this day; each ward wars divided into “Quarters” known as “ITUNS. What could be described as the town council in those days was the council for the Olorituns known as “Oloritun Medogbon”, that is the twenty-five quarters heads. In Ijebu-Ode for Example, there were twenty-five quarters and each has its own quarter head called “Oloritun” whom the people respected and was recognized by the Awujale.
The people of the Quarter met regulary in his house and dealt with petty matters amongst themselves. There other matters of general public interest were discussed. All these Quarters heads also met to discuss all matters affecting the common interest of the town. Each Oloritun represented the people of his quarter. This organization formed the link between the people and the governing authority.
The Awujale and Paramount ruler of the Ijebuland represents the totality of the worthy ancestral heritage of a people that have carved a niche for themselves, not only among the renowned Yoruba people, but also across the length and breadth of the nation. Today, the Ijebu people have ever growing reverence for their monarch, which has become an insignia of an enviable past. Fortified with a very robust political structure, the Ijebu people otherwise known as Omo Obanta voluntarily look unto the royalty with adequate loyalty and allegiance. Inclusive of these systems are the economic structure, social organization, community relation, justice administration, infrastructure development among others. They are the people to be with.
GOVERNANCE
The political structures of the Ijebu people consist of the Awujale at the top of the chain and he is supported by the community based groups/societies which make up the constellation of the Ijebu Sovereignty. There were no political parties as in modern democracy but the ancient administrative setup which ruled Ijebu in those days was democratic in nature and principle. There were no political groups/societies which had functions each in the administration of the town. The administration pattern in Ijebu-Ode was the same all in other towns under the sovereignty of the Awujale, but with slight variations in some cases. The groups were:
1. THE PAMPAS
The People’s parliament, the Pampa was the mother and spring board of the other groups although it is the lowest in ranks. The Pampa was the people to whom we refer to as the electorate in modern democracy and from whom the others derive authority. Without the Pampa, the Osugbo and the Ilamuren and even the Oba did not exist. The Pampa was the voice of the common people which must be headed in the administration of the town. Titles in the Pampa society were as follows: The Agbon, The Kakanfo, The Lapo-Ekun, The Jagun, and The Likotun. Other chiefs lower in ranks to the Jagun and Likotun were the Ashipas. Their functions were to be the medium of information between the mass of people the “Womparis” and the higher chiefs.
2. The OSUGBOS
This is a cult a fraternity of chiefs and Elders which was also the Executive Authority of the town. It has also a religious character. Two brass images known ad “EDAN” was the centre of worship in the Osugbo cult. It was the highest group and cult and commanded the respect and obedience of all. Women were admitted into it by initiation but such women must have passed bearing age. Titles in Osugbo in order of precedence were: Odele Olurin, The Oliwo, The Apena and The Akonaran.
They had different functions in the Osugbo, the Apena being the Chief Steward in the society. There was an inner circle known as the Iwarefa consisting of only six members as the name implied including the Apena and the Odele Olurin. The Oliwo and the Akonaran were not in the Iwarefa circle. The Osugbo was the Legal Executive. They enforced the law and execute judgements in capital crimes. They were also members of the “Owa” the king’s court.
3. THE ILAMURENS
The Ilamuren is the class of high chiefs under the headship of the Olisa. Other chiefs in the class are the Ogbeni-Oja, Egbo, Olotufore, Apebi, and other chiefs that may have been initiated into the class having fulfilled all the conditions of initiation and provided “Eran Iboje”, (a feast of ram or goat). The seat of the Ilamurens is ILISA. But when it comes to the Afin palace of the Awujale, the Ogbeni-Oja takes the precedence over any chief. The “Oja” in the Ogbeni-Oja title is not “market” (its common meaning) but the PALACE (AFIN AWUJALE).
The Ogbeni-Oja title had remained vacant for long time in Ijebu history. Not much was known about its relevance and importance until Chief T.A Odutola became the Ogbeni-Oja. The position of the Ogbeni–Oja in the society became clearer and recognised during the reign of Awujale Gbelegbuwa II. The highest title (not Hereditary) a free born Ijebu can aspire is that of Ogbeni-Oja. This was attested to by Prof. E.A. Ayandele in his book. “The Ijebu of Yorubaland, 1850-1950; Politics, Economy and society. Pg.117” Finally reconciliation was effected when Odutola was able to purchase the highest title available to a commoner that of the Ogbeni-Oja, a position that put him defacto next rank only to the Awujale.” Again Foluso Longe in his 1981 book, “A Rare Breed: the story of Chief Timothy Adeola Odutola”, pg 13 wrote:
“ Little is known in the country about Adeola Odutola’s political activities yet he dominated the politics of Ijebuland from about 1945 to the present time where in his position as Ogbeni-Oja he is in his own as his Prime Minister and moving force in Ijebuland” Ogbeni-Oja Odutola enjoyed very high and dominant position in the Royal of the Awujale. When Awujale Gbelegbuwa II acceded to the request of the Orimolusi of Ijebu-Igbo and granted him permission to wear a beaded coronet in 1950, it was Ogbeni-Oja chief Odutola who, as representative of the Awujale presided over the ceremony in Ijebu-Igbo and presented the beaded crown to orimolusi Jewel Adeboye. When Oba Adesanya, Gbelegbuwa II joined his ancestors in Jan 1959, it was Ogbeni-Oja chief Odutola who became the chairman of the Regency council and presided over the affairs of Ijebu-ode during the interregnum. The Western Region Government also accorded the office of the Ogbeni-Oja deserved recognition in the official letter to the Local Government Adviser announcing the appointment of the new Awujale Adetona on 4th January 1960, (Ref.C1341/333), The Permanent Secretary, Ministry of Local Government directed. “I am to request that chief Odutola, the Ogbeni-Oja be informed that for the same reason the Minister regrets that he was unable to notify him of the appointment before the publication of the press release. “Chief Odutola presented the new Awujale, young Oba S.K Adetona to the Ijebu people at Itoro, Ijebu-Ode on 14th January 1960. Historian must however note the consolidation and modernization which have been effected in hierarchy of the High-chiefs of Ijebu-Ode in recent years and during the reign of the present Awujale. By 1995 Oba Adetona had evolved and established an orderly and traditional system of succession among this class of high chiefs.
4. THE ODI SOCIETY
This was composed of the Oba’s attendants. Their descendants also come into this rank. They employed as messengers of the Oba. They first styled “Agunrins” and later became “Odi’s” by promotion. Another category in this class are the refugees (asaforiji) who sought refuge under the Oba because of one reason or other from their homes and or countries. From this Odi rank, some were promoted and could then leave the Oba’s palace and occupy land allotted to them by the Oba on which they lived with their family. They farmed on the Oba’s land for their living, but were always at the Oba’s services whenever he needed them. But the land will never pass to them.
5. THE PARAKOYI
This is society which was more commercial in nature than political. It was the equivalent of chamber of commerce. Members looked into anything pertaining to trades and market disputes. They have the Olori Parakoyi (head) and his Ashipas in running the organization.