History of Iree,osun state.Nigeria

Iree (also Ire or Iree Alalubosa) is a Yoruba town in the north-eastern part of Osun State, Nigeria, West Africa. Its geographical coordinates are 7.55 North and 4.43 East. Iree is one of the major towns in the Boripe Local Government Area of Osun State. It is located on the Osogbo-Illa-Orangun road, about 30 km from Osogbo and 8 kilometers from Ikirun. It is surrounded by the following towns: Ikirun, Iba, Eripa, Ada, Aagba, Ororuwo, and Iragbiji. Iree and many other towns in the same region have their names beginning with the letter 'I' and so, are usually described as being located in the 'I' District. Such towns include Ikirun, Iba, Illa-Orangun, Inisa, Iragbiji, Iresi, Itake and Imoleke. Iree is also situated in a valley amidst seven prominent hills which, in the past, have served as natural fortresses in times of war — primarily during the Yoruba civil wars of the nineteenth century and most especially, from hostile neighboring communities. The seven hills are: Eru Hill, Ilako Hill, Ipole Hill, Adanimole Hill, Aganna Hill, Apo Hill, and Maye Hill. The 7-hill topography of the town makes it a beautiful attraction to tourists and the warm hospitality of its people makes a visit to Iree a pleasantly memorable experience that brings tourists back there time and again.

Iree was founded by Arolu, an immigrant from Ipee, a town near Offa in Kwara State. He had first settled on Ipole Hill. Soon, many people joined him and the town quickly developed into a big settlement. The earliest people were farmers. The nearby location where they found most suitable for their farming and hunting later became Eripa town because Lakadi, the founder of Eripa not only joined them at that hunting location but also settled permanently there at Eripa. The kolanut and palm trees the Iree people planted in Eripa in succeeding years remain there till today as heritage to their descendants. Aided by four perennial streams that supply water needed for irrigation, the town soon became very popular for three commodities - black-eyed peas, vegetables and leafy onions. Because Iree produced the leafy onions in commercial quantities, the town soon became known around its vicinity as "Iree Alalubosa" (i.e. Iree, the land of leafy onions). Amongst Iree's four perennial streams, River Egudu was the town's greatest asset because of its constant supply of water all year round. It then became a rest area, even for travellers. That is why Iree descendants today are poetically praised as "Omo Larooye, omo Arolu, omo Akoisa - Legudu, Ayabu-ero, meaning, "Child of Larooye, and of Arolu, and of Akoisa, who abide by the Egudu river, a free source of refreshing drink for passers-by". The Egudu River is near the present site of Iree Baptist High School. Hunting was also one of the commonest activities the earliest Iree settlers engaged in and many important places in Iree today got their names from the celebration of heroic deeds of Iree's first hunters. For example, using the jagged spear (Asa) which was their commonest hunting weapon, Arolu, the founder of the town, at a nearby river killed an elephant. Thus the river was named Odo Asa (Asa River). The hill where Arolu's hunting bag was usually hung was named Oke Apo (the bag hill). The actual tree on that hill on which Arolu hung his hunting bag was an Ire tree. So, Iree was named after that tree. Similarly, the place where Arolu's associates killed their first elephant was named Ibiti a ti ri erin pa (i.e. the place where we killed an elephant). Later, it was shortened to –"A r'erinpa", then "Erinpa" and finally, Eripa. Eripa town shares an indisputable closeness with Iree town up till today. The founding and establishment of Iree was the handiwork of three brothers, namely: Larooye, Arolu and Oyekun. This trio has over the years become known in Iree's oral tradition as "the three great brothers". Arolu was the first to settle at the location that became Iree today. Arolu was an immigrant from Ipee, and a son of the Onipe. His other brothers were Larooye, Oyekun, Akoisa and Olaolu. The Onipe himself had migrated from Oyo with fanfare. The Alaafin (King) of Oyo offered Onipe the position of a provincial Oba (king) at the Ekunosi sector of his domain which was around Offa, a town in Kwara State. He was invested with the "Ejigba" Opa-Ileke or beaded staff and other royal insignia. At Ipee, the Onipe was blessed with many children. One of them, the then Prince Arolu, was befallen by one misfortune after another. Some of his wives did not conceive while the others bore infants who died soon after birth. So he decided to leave Ipee and seek his fortune elsewhere. The oracle he consulted before leaving Ipee had advised him to move towards the Ibolo provincial area of the Alaafin's domain and stop on a hill he would reach after he must have crossed seven thick forests. When he left Ipee, he left with all the rights and privileges of a crowned Oba (king). When he got as far as Offa, he and his entourage stayed a short while with his friend, Ogungbiji Oyerinle, who tried but failed in persuading him to stay permanently in Offa. After he had moved on, he got to Ipole Hill, where he became convinced that it was the chosen place for his settlement. There, he built a shelter and made his living. Thus the town of Iree was born. Today, the descendants of Iree are referred to as Ara Ori-lpole

History of Awe,Oyo State

Aweland is a vast expanse of land part of which had earlier been occupied by a group headed by ladun who is an ijesha man that setteled at Olaromi by the 13th century. Prominence was not given to the history of the settlement until when a more dynamic group came to settle in the area in the 17th century headed by Ilemolu Olutokun, Ladokun, Ikumawoyi and Mafile. They were Ife princes who had moved out of Ile Ife after some misunderstanding on crown distribution. They settled at Egba Gbagura for some period, ruled under the kingship of Ilemolu who led his junior princes out of the town again because of some injustice. They then decided to come back towards Ife snd got to the area where ladun and the other have settled.

They moved farther afield and got to the place where Ifa told them to settle, that is, beside an Aruwewe tree from where the name Awe had derived. Later they persuaded the other group come over and take shelter in the Awe kingdom. Thus Ladokun, the second in command was made the Alaawe because Ilemolu who had reigned before decided to concede as a result of old age thus acting as the father of all. Ikumawoyi was made to assist and understudy Ladokun in the palace. By 1750, Ladokun had been firmly established on the thorne and in command of all the areas now known as Aweland.

After they had settled down, they decided to invite Ladun (the Ijesaman) together with his group to move down to Awe for maximum protection, and possibly in order to make sure that there is also maximum co-operation in the area.

Awe as a town was organised by Alaawe Oladokun I who can be regarded as the first Alaawe of the organised Awe. He appointed the Chiefs, built the town wall known as Odi Amola/Odi Amolu and organised the town into four quarters after the important chiefs in the town viz Oke Abata, Baasi, Alaawe and Odofin quarters.

It could be seen that Awe people had settled in this area by the 16th century, i.e. two century, i.e. two centuries before Oja (Who later became Ashipa of Oyo) arrived in 1792. As the first set of settlers were law abiding the then Alaawe, Beyioku, accommodated them at Awe and later resettled them near the Ogun shrine and farm which belonged to Awe prince, Fakanbi, Alias "AWUYA". This is the area now called Ashipa area of Isale-Oyo. Atiba later came in around 1830 perhaps having learnt that Oja while in OBATE his father-in-law secured a friendly place for settlement, and hunted by the atmosphere of the pressures mounted by the Fulani calvary. He too was granted refuge, first accommodated at Asoju Compound Awe before being transferred to Alagbaa compound. When their number swelled and control became more difficult, due to their anti social activities they were sent outside the walled city of Awe. Oja's initial Settlement was originally known as "Ago Oja" that is, Oja's tent. As time went on it became Ago d'Oyo and finally Oyo. This settlement of Oja in this area, which also gave him advantrage of land acquisition, has been the age-long source of difference between the Alaafin and Ashipa.

Thus it can be seen that there is no way the Oyo people through the Alaafin can claim to be landlord over OJa talk less of Awe from the fact of history and there cannot be a master-servant relationship. This position had been supported by all legal battles (court cases) on landed property between Awe and Oyo and also supported by the most acknowledged History of Yorubas by Revd Samuel Johnson.

The Awe side of the Ibadan-Oyo-Obgomoso road and beyond Odi Amola/Odi Amonu to Iwo boundary was not ceded to Oja/Oyo people. However, they were allowed to farm on part of this extensive land. The Oyo people were therefore tenants on Aweland and it is unfortunate that these tenants, with the death of original Awe ancestors, are now arrogating to themselves unimaginable rights and calling their settlements enclaves or homesteads forgetting that their original homestead is Oyo-Ile near Igboho.

Yoruba deities

The following is a list of Yoruba deities

Supreme being

Olòrún - the supreme creator deity
OrishasEdit

Aganju - Orisha of volcanoes, the wilderness and rivers
Aja - Orisha of the forest, the animals within it, and herbal healing
Ayao - Orisha of air
Babalu Aye - Orisha of the Earth and strongly associated with infectious disease (particularly smallpox, leprosy and AIDS) and healing
Egungun-oya - Orisha of divination
Erinle - Orisha of medicine, healing, and comfort, physician to the gods
Eshu - trickster, psychopomp and Orisha of crossroads, duality, beginnings, travelers, fertility and death
Kokou - a violent warrior Orisha
Oba - first wife of Shango and Orisha of domesticity and marriage
Obatala - creator of human bodies; Orisha of light, spiritual purity, and moral uprightness
Ogoun - Orisha who presides over fire, iron, hunting, politics and war
Olokun - patron Orisha of the descendants of Africans who were carried away during the Atlantic Slave Trade or Middle Passage
Oshun - Orisha who presides over love, intimacy, beauty, wealth and diplomacy
Oshunmare - divine rainbow serpent associated with creation and procreation
Oxossi - Orisha of the hunt and forest
Oya - Orisha of the Niger River; associated with wind, lightning, fertility, fire, and magic
Sopona - Orisha of smallpox
Shango - Orisha of thunder and lightning
Yemaja - a mother goddess; patron deity of women, and the Ogun river
Irunmole
Orunmila - spirit of wisdom, divination, destiny, and foresight.

Yoruba tribal mark

Yoruba physical appearance which is fast disappearing because of the extant laws, and international campaign, is the tribal marks. Tribal or facial mark- is a specific mark, which comes in different shapes and sizes, commonly found on the face. There are various tribal marks, by different ethnic groups within Yoruba nation. The Ijeṣa people are known by "pele."
Pele, is a-four-horizontal-line; a-quarter-of-an-inch-long made on the cheeks on both sides of the mouth. The Ondo natives of (Ondo State) are identified by half-an-inch-vertical lines on both sides of the nose down to the mouth (marks are thick and long). Other Yoruba ethnic groups have different types of facial marks; Ogbomoso natives of (Oyo State) are identified by multiple straight and curved lines (Gombo) on both sides of the face. Other sub-groups within Yoruba nation have only curved lines on both sides of their face. Even, a particular mark, may have varieties among neighbors; for instance, Pele has about three versions: Pele Ijesa (discussed) Pele Ekiti (quarter-of-an-inch-horizontal-line) and Pele Akoko (about the same length, but comes in either vertical or horizontal format); the style will depends on Akoko by Ekiti, Bini and Okun neighbors. The purpose of facial marks in the past was to identify each group within Yoruba nation, to beautify, and to identify slaves. Because of the health implications and several abuses, it has become an outlaw practice in Nigeria.
Yoruba has the following tribal marks
Abaja
Kẹkẹ or Gọmbọ
Ture
Pele
Mande
Jamgbadi

Yoruba given name

The Yoruba names can the nominal or sentential and the names has been classified into three: Given Names( Oruko Amutorunwa), Ascribed Names (Oruko Abiso), and Pet Names (Oriki). Also, some names are formed  from Yoruba proverbs.

Given Names(Oruko Amutorunwa) are nominal in form, so are some place names. Examples:
Ojo----------A male child that has his umbilical cord tied around his neck at birth.
Ajayi--------A child born with face turned downwards
Talabi-------A child born with the head and body covered with Caul like a masquerade
Oni---------A baby whose incessant cry at birth suggest that he/she is in distress
Ige --------A baby thta came out of the womb with feet first
Aina------Is the female of Ojo(of the two names, Ijebu tribe uses Aina,it is proverbial that (Ijebu Kii je Ojo),"Ijebus never bear the name Ojo."
Dada-----Children with knotted hair or dreads
Ilori------Conceived after a previous birth,before resumption of mensturation
Oke-----A child rapped in a thin membrane at birth, The Amniofil sac
Taiwo----The first to arrive of a twin
Kehinde---The last to arrive of a twin
Eta Oko---Triplet
Idowu-----A child born after a set of twins
Alaba------A child born after Idowu
Olugbodi----A child born with a the sixth finger
Erinle--------A child born with an umbilical cord around his wrist

Gangan (The Talking Drum)

It is a Yoruba socio-cultural way of life to celebrate life as against celebration of death as witnessed in some societies. No wonder Fredrick Lugard in 1912, described the Yorubas as bunch of merry-making tribe along the coast of West Africa.

In other to add flavour to their ceremonies and festivals, they invented Gangan and some other musical instruments but what makes Gangan a spectacular drum is that, it is fashioned to mimic human speech.

Mimicking is done by varying the tension on the cords that connect the opposing drumheads. It is designed to have a pitch-resonating chamber inside. The waist of the drum is held between the drummer's arm and ribs, so that when squeezed, the drumhead is tightened, giving out a higher note than when in its relaxed state. The pitch can be changed during a single beat, producing a melodic note and the drum can thus capture the pitch, volume, and rhythm of human speech.

Gangan is used for various purposes in different ceremonies, festivals, praise singing, proverbial sayings, keeping of historical records, memories, communication and also as signs and secret communications during hostilities.

In a musical group, Gangan is mostly handled by an old experienced drummer as he/she dictates the tempo and direction of the general beat. He also has the obligation to remind the singer of certain things and in many cases, it communicates with the dancers as well. Therefore, anytime gangan is involved, people are not only charged by the beat but also emotionally carried away by the messages it passes.

Drumming is a profession in the ancient Yoruba communities and gangan expertise (Ayan) are found in some families going by their heritage. Some Yoruba names today still suggest their roots are from drumming family, such as Ayangalu, Ayansola, Ayandiran and the likes.

History of olufi of gbongan

Abiodun Adegoriolu the Alafin of Oyo, who reigned between C1750 – 1789 was the father of Olufi.

Olufi migrated from Oyo with a large followers consequent upon the unrest that attended the death of Alaafin Abiodun in 1789. One tradition states that Olufi contested the throne of Oyo and lost. He then had to leave Oyo as tradition demanded. Another associates the migration of Olufi from Oyo with the general unrest that characterised the politics in Oyo after the demise of Alaafin Abiodun. This made Oyo metropolis not safe for peaceful existence, hence many citizens of Oyo followed Olufi as he migrated from Oyo.

It is relevant here to stress that Olufi probably left Oyo after 1789. He took Igbori route. His entourage stayed there for some time. They then moved to Soungbe before they finally settled in Gbongan Ile.
All these places are mentioned in the Oriki Olufi, the important things that happened to Olufi and his entourage are also recited in the Oriki. The Olufi carried along from Oyo a beaded crown which made his followers recognise him not only as an Oyo prince but as an Oba in his own right.

The unrest that precipitated the fall of Old Oyo empire also affected the stability of many towns in the savannah region of the empire. There emerged soldiers of fortune who started to carve for themselves areas of jurisdiction. They had to fight their weak neighbours to establish their own domains, and in order to survive dis-establish Oyo towns. They, the soldiers of fortune, infact made it possible for the Fulani to penetrate and to destroy many Oyo towns.
The resultant effect was the drift in population from the savannah region of the old Oyo empire to the forested region of the south, where the horses of the marauders could not easily penetrate. This was how many Oyo towns were either destroyed or deserted and many moved towards Ife forest.

Many settled with the Olufi in Gbongan and others in Origbo. Those who settled among the people of Ife later founded Modakeke.
The fall of Owu in 1821 made many people from Owu to settle in Gbongan. Some people chose to settle in Gbongan from their Origbo base. Gbongan, therefore, started to grow as a result of influx of people from many quarters.

The prevailing peace in Gbongan was however not to last long. There was a fresh wave of marauding activities in places that were regarded as safe. In C1823, after the Fulani defeat of Afonja in Ilorin, Muslim marauders from llorin and Iwo attacked Gbongan Ile, Ikire Ile and Ipetumodu. The towns were deserted and the people sought refuge in Ile-Ife.

In about C1825, the people of Gbongan decided to rebuild Gbongan, but the people chose a new site rather than the old site which was at the fringe of the savannah. A site that was in the heart of the forest was, therefore, chosen. This is why at the present location, we have such locations as Owo Ope, Oke Egan, Oke Apo and Oke Apata. There is also the network of streams like Oyunlola, Akinjole, Alaanu and Oleyo which serve as sources of water supply to the town.

The present Gbongan could, therefore be said to be founded around C1825, at a time when there was a renewed influx of people from the crumbling Oyo empire. The fact that Gbongan was headed by an Oba attracted many people to settle there, and the fact that the town had moved to a truly forested region made people to feel secure. By the middle of the 19th Century, Gbongan had become one of the biggest towns in this region.

OLUFI BECAME A BAALE
Ibadan imperial drive to Ijesa and Ekiti countries from 1850s affected Gbongan in a number of ways. Gbongan was not conquered by Ibadan. Gbongan was only invited as a junior ally to help in the prosecution of Ibadan wars. This was how Gbongan was involved, and took active parts in Ijesa, Ekiti, Akoko campaigns to the seventeen year of Ekiti Parapo war. Gbongan fought as an ally of Ibadan in the Modakeke war of 1881-86, and this was why almost all Modakeke moved en-masse to settle in Gbongan on March 27 1909 before Ode Omu was founded in 1910 for those Modakeke who chose to settle in a separate town.

The implication of this was that the history of Gbongan during the period of Ibadan imperial drive was ultimately tied with that of Ibadan who had a Baale as ruler of Ibadan. In effect, the rulers of those towns which were junior partners of Ibadan were regarded as Baale. This was not peculiar to Gbongan town. Ikire, Apomu, and Ipetumodu were so treated. Olufi therefore resorted to wearing his crown annually during the Orisa Akire Festive

Origin of Warri,Delta State

The Kingdom of Warri is a traditional state based on the town of Warri in Delta State, Nigeria. Warri is an inland port on one of the Niger River channels in the Niger Delta. The Olu (king) of Warri is the head of the Itsekiri people.
According to Bini and Itsekiri histories Ginuwa, a prince of Benin founded the Iwerre (Warri) Kingdom about 1480. In the 15th century Warri was visited by Portuguese missionaries. At the beginning of the 17th century, a son of the reigning Olu was sent to Portugal and returned with a Portuguese wife. Their son Antonio Domingo was Olu of Warri in the 1640s.Olu Erejuwa, who reigned from about 1720 to 1800, expanded Warri politically and commercially, using the Portuguese to further Warri's independence of Benin and to establish control over a wider area.
Later Warri served as the base for Portuguese and Dutch slave traders. Warri became a more important port city during the late 19th century, when it became a centre for the palm oil trade and other major items such as rubber, palm products, cocoa, groundnuts, hides, and skins.Warri was established as a provincial headquarters by the British in the early 20th century.In May 1952 the government of Western Nigeria changed the title of the Itsekiri ruler from the Olu of Itsekiri to the Olu of Warri, at the request of the Itsekiri. The Ijaw, Urhobo and other people of the community objected to the change, since they felt the new title implied that the Olu was ruler of Warri, not just of the Itsekiri.

Origin of owo,ondo state

According to Owo history,the name Owo derives from the first ruler, or Olowo, named Ojugbelu. His pleasant manner earned him the name Owo, meaning respectful, and the name was passed on to his descendants and followers.
Owo is a city in the Ondo state of Nigeria. Between the years 1400 and 1600 AD,In their oral tradition, Owo traces its origins to the ancient city of Ile-Ife, the cradle of Yoruba culture.Oral tradition also claims that the founders were the sons of the Yoruba deity Odudua, who was the first ruler of Ile-Ife. The early art-historical and archaeological records reinforce these strong affiliations with Ife culture.Owo was able to maintain virtual independence from the neighboring kingdom of Benin, but was on occasion required to give tribute.The transmission of courtly culture flowed in both directions between the Benin and the Owo kingdoms. The skill of Owo's ivory carvers was also appreciated at the court of Benin.
Owo is situated in southwestern Nigeria, at the southern edge of the Yoruba Hills, and at the intersection of roads from Akure, Kabba, Benin City, and Siluko. Owo is situated halfway between the towns of Ile Ife and Benin City.
Owo has the largest palace in Africa which was declared a national monument by the federal government. The Olowo Palace had as many as 100 courtyards. Each courtyard had a specific function and was dedicated to a particular deity. The largest, said to have been twice the size of an American football field, was used for public assemblies and festivals. Some courtyards were paved with quartz pebbles or broken pottery. Pillars supporting the veranda roofs were carved with statues of the king mounted on a horse or shown with his senior wife. The present Olowo is King Folagbade Olateru Olagbegi III.
IGOGO FESTIVAL, OWO-ONDO STATE
This is an annual festival in Owo which lasts a total of 17 days featuring a number of ceremonies including the blessing and release of new yams. The festival is in commemoration of the king's wife who turned into a tree while being pursued by the king's slave to return to the palace after her rival violated her taboos in her presence.

The Olowo, usually during this festival dresses in Coral Beaded Crown and in addition plaits his hair like a woman. It could be seen here that Owo has some traditional linkage with Benin.
The Olowo leads his people including the Chief Priest and the male youths from Iloro quarters to dance round the whole town. During this 17 days period of celebration, drumming is banned in Owo and instead, metal gongs (Agogo) are used. This was where the name 'IGOGO' was coined.

The Igogo festival which comes up in September annually is a cultural display of the culture of the people with its main aim as to align youths with the cultural norm of the land.

Early history of Ikorodu

Early History of Ikorodu
Ikorodu: 'Ilu kekere oko ilu bantata' Master of a town, a small town that is a boss of big towns. Originally, the name "Ikorodu" was derived from the two word OKO-ODU Meaning the farm (OKO) of (ODU) a kind of plant. The word ODU means something that blackens, and since it was discovered that the plant had blacking power and it was in effect used in dyeing cloth- the name ODU was applied to it. It's significant to note that the trade of Ikorodu early women was cloth dyeing, which followed from the discovery of the dyeing power of ODU plant.
A traditional settlement of the Awori people (a subgroup of the Yoruba), it became important in the mid-19th century as a trading post of the Remo (Ijebu-Remo) kingdom on the trade route from Lagos to Ibadan. During the Ibadan-Ijaiye wars (1860–65), the Ikorodu traders, encouraged by both Ibadan and Lagos, decided to break from their Ijebu overlords and smuggled arms across the Ijebu-Egba blockade to Ibadan (58 miles [93 km] north-northeast). In 1865, when the Egba decided to punish Ikorodu, British forces from Lagos intervened and decisively defeated the Egba army in a battle at Ikorodu.
The area in question - initially a massive forest that lies on a few kilometers North of the Lagos Lagoon and less than 10 kilometers North of the Atlantic Ocean was once a walled City. By itself, Ikorodu was bounded in the East by both sides of Ota-Ona, Awolowo Road, including Ojoru and Agbele up to Itamaja. On the west side are Aiyeluja, both sides of Ayangbure road up till Oke-Oriya extending to Solomade, Etunrenren, Lowa and Olori and both sides of Lagos Road up to Owutu junction. Extension to the North covers both sides of Sagamu Road up to Sawmill and beyond to Odogunyan. Southwards covers Gbasemo in Aga linking up with Ipakorodo-Igbogbo road up to Owode, Oriwu road and Solafun (in Ijomu ward).

The area was first used by the sons of (King) Akarigbo Koyelu of Orile Offin, Orisa Gaomu (Sagamu). One of the son of Oduduwa from Ile Ife Olusoga (Oga), Lasunwon, Rademo, Anoko, Osonusi, Oladepo and Sekumade. These were the children of Akarigbo who used the extended area for hunting and farming. Because vegetation of the area was predominanlty ODU plant, hence they referred to the area as the farm of ODU meaning OKO-ODU which was by Remo accent called OKORODU. By long careless usage, it is now called IKORODU.

The children first settled at Agbele-Ikoro (Agbole), present site of NITEL which they traveled back and forth to OKO-ODU for farming and hunting. But, it was soon found to be a awkward to go hunting and return from the forest, to start another journey to the farm OKO-ODU.

The family took counsel together and decided that there was no special reason why they should confine themselves to Agbole and do farming at OKO-ODU. and so, to his farm OKO-ODU, Oga and family moved. They settled permanently.

The village continue to grow because it was a junction market place for Ijebu-Ode, Sagamu, Epe and other places. Oga, grew in statue and social relations, so much that the people of the village decided to make him the Oloja of OKO-ODU.

Both Oga and Lasunwon were warriors, who were always organizing any and every defense of the place and ensuring good administration of OKO-ODU. Thus, when Oga the elder son was made the Oloja, Lasunwon his brother was crowned the Odofin of OKO-ODU.

The title of Oloja is usually conferred on an elder who lives in a market-junction frequented by neighboring village traders. Equivalent of Market Superintendent or 'Market Master'.

Soon after, some large contingents of Benin migrants came by land through Iki in Ogun State (where almost the whole land belongs to the Olisa family of Ikorodu). This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City. In Benin language Ere means King and Uwa means peace and prosperity.

The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large establishment. This was about 1630. The institution of Obaships was conceded to the line of Akarigbo while the Olisaship was conceded to the Benin settlers.

In effect the Oba became the reigning monarch while Olisa became the King maker and the Prime Minister of the City State. Prior to the advent of the Benin people, Oga was the head of the settlement. When Oga died, Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawa (the first Olisa of Ikorodu).

Therefore, Lasunwon and Eregbouwa Rebugbawa were the first Oloja (OBA) and the first Olisa of Ikorodu respectively.

Today we have 2 Ruling houses of Obas 3 Ruling houses of Olisa

Lasunwon and Rademo ruling house

Rebugbawa (Eregbouwa)
Lapele (actually Lagele in Benin)
Kamoju Olowoto
Traditionally, Ikorudu is divided broadly into 3 for ease of representative democracy IJOMU, AGA & ISELE which are represented in OSUGBO - the highest administrative office in the town headed by Olisa as Chairman of IWAREFA while (OLUWO is the administrative head)

HistoryModakeke

With the fall of the Oyo Empire to the Fulani, the Yoruba kingdom was thrown into confusion and the inhabitants of the Old Oyo were dispersed and started new settlements all around Yoruba land.Fleeing southwards in search of new abodes after the fall of the Oyo Empire, the Oyos started settling among the Ifes in 1834. As the Romans of old, they were soldier-farmers. They were hardy as soldiers and industrious as farmers. Having lost all their possessions in their hasty flight, they started life in Ife by doing menial jobs to enable them eke out a living. The reigning Ooni of Ife, Oba Akinmoyero was said to have received them well. They started growing and producing different types of food crops on farmlands given to them by their hosts. A good number of them got recruited into Ife's weak army and it was through their gallantry that Ife had its territory extended to Alakowe, its present boundary with Ilesa. Prior to the arrival of the Oyos, Ijesha land extended to the present location of the Palace of the Ooni of Ife. This is why the Palace area is known as Enuwa (Enu Owa) until today.

Ooni Akinmoyero gave the displaced Oyo an expanse of land to stay outside the walls of Ife,the place given to the Modakekes was home to a species of bird called Ako (Stork), Hence the origin of the appellation AKORAYE(The stork has a place). It was also customary for the storks at the location to chirp and sing the rhyme "Mo-da-ke-ke-ke-ke" which was most of the time heard by the Ifes and it was decided that the new settlement would be called MODAKEKE.

Though they observe every public holiday in Nigeria. One "special day" dear to their hearts  is AKORAYE DAY. It is celebrated on the last saturday of december.
Akoraye a gbe waoooooo

Magic powder

TREE-SPIRITS.
Several varieties of trees are believed to be inhabited by indwelling spirits, which are not exactly gods, but answer more to the hama-dryads of Ancient Greece, or to the elves of mediaeval Europe. From the analogy of the Tshi tribes there is little doubt but that these tree-spirits were once gods of the Srahmantin type, i.e., of the type of those which on the Gold Coast are believed to animate the gigantic silk-cotton trees; but now, owing to the great increase in the number of general objects of worship, which makes the propitiation of the local object a matter of less importance, they have been shorn of a great deal of their power, and pushed more into the background.

The Ashorin tree is, one which is inhabited by a spirit who, it is believed, would, if its attention were not diverted, drive away anyone who attempted to fell the tree. The woodman therefore places a little palm-oil on the ground as a lure, and when the spirit leaves the tree to lick up the delicacy, proceeds to cut down its late abode.

The Apa, frequently called the African mahogany, is inhabited by an evil spirit, and is commonly seen encircled with palm-leaves, and with an earthen pot at its foot to receive the offerings of woodcutters. It is believed to emit a phosphorescent light by night. The wood of this tree is in some demand for the construction of drums, which are hollow wooden cylinders covered with hide at one end; but before it can be out down the spirit must be propitiated by an offering, usually consisting of a fowl and some palm-oil. The Apa is the emblem of vengeance.

The Iroko (silk-cotton tree) is also inhabited by a spirit, but it is not very powerful or malicious, and when a man desires to fell such a tree it is sufficient protection for him to invoke the indwelling spirit of his own head by rubbing a little palm-oil on his forehead. The Iroko is used chiefly for building, whence probably it comes to be the emblem of refuge.

A proverb, referring to the risks a man runs in cutting down trees inhabited by spirits, says "The axe that cuts the tree is not afraid, but the woodman covers his head with etu" (a magic powder).

As is the case among the Ewe tribes of the Slave Coast, wizards and witches are by the Yorubas believed to hold nocturnal meetinus at the foot of trees tenanted by spirits, more especially the Apa, whose indwelling spirit is believed to assist them in their malpractices. Here, too, the owl again appears, but now, instead of the bird being the messenger or agent of the tree spirit, it is the wizard (Aje) himself, who metamorphoses himself into an owl and proceeds on the mission of death.

Witchcraft is, in the minds of the natives, the chief cause sickness and death. They cannot, they think, attribute these evils to the gods, unless they occur in some way special to a god; as, for instance, when a man is struck by lightning, in which case the event would be attributed to Shango-or contracts small-pox, when the disease would be attributed to Shanpanna; for they are very careful to keep on good terms with the gods, by scrupulously.
Witches are more common than wizards, and here, as elsewhere in the world, it is the oldest and most hideous of their sex who are accused of the crime.

Amulets and charms (onde) are numerous and of various kinds. Some, like the vo-sesao of the Ewe tribes, are really the badges of different gods, such as the ajude, or iron armlet worn by hunters, who are the servitors of Ogun, god of iron, and possess no virtue of themselves, being merely useful as serving to remind the gods that the wearers are under their protection. Others are amulets proper, and are believed to derive a protecting power from the gods, from whom they have, through the agency of the priests, been obtained.
The name onde means "one in bondage," and is compounded of eni, "a person," or "one who," and ide, "the act of being confined." This name seems to point to the former existence of a belief similar to that now held by the Tshi-tribes in regard to the Suhman; namely, that the amulet is animated by an indwelling spirit, who has been confined therein by a superior power. At the present time, however, the onde cannot be regarded in any way as being animated, or an orisha. Prayers are never addressed to it, nor are offerings presented to it; it is merely the instrument or vehicle through which the god from whom it was obtained acts, and by means of which events which affect the wearer of the onde are brought to the knowledge of the god.

An onde for the protection of the person is worn on the body, being tied round the wrist, neck, or ankle, or placed in the hair. Others, for the protection of property, are fastened to houses, or tied to sticks and stumps of trees in cultivated plots of ground. In consequence of their being tied on to the person or object they protect, the word edi, which really means the act of tying or binding, has now the meaning of amulet or charm, just as in Ewe the word vo-sesa (amulet) is derived from vo and sa, to tie or bind. Another word sometimes used to express amulet is ogun, which, however, more properly means medicinal preparation, poison, or magical drug.

Returned from the land of the dead

EGUNGUN really means "bone," hence "skeleton," and Egungun himself is supposed to be a man risen from the dead. The part is acted by a man disguised in a long robe, usually made of grass, and a mask of wood, which generally represents a hideous human face, with a long pointed nose and thin lips, but sometimes the head of an animal.
Egungun appears in the streets by day or night indifferently, leaping, dancing, or walking grotesquely, and uttering loud cries. He is supposed to have returned from the land of the dead in order to ascertain what is going on in the land of the living, and his function is to carry away those persons who are troublesome to their neighbors. He may thus be considered a kind of supernatural inquisitor who appears from time to time to inquire into the general domestic conduct of people, particularly of women, and to punish misdeeds. Although it is very well known that Egungun is only a disguised man, yet it is popularly believed that to touch him, even by accident, causes death.

A crowd always stands round watching, at a respectful distance, the gambols of an Egungun, and one of the chief amusements of the performer is to rush suddenly towards the spectators, who fly before him in every direction in great disorder, to avoid the fatal touch. To raise the hand against Egungun is punished with death, and women are forbidden, on pain of death, to laugh at him, speak disparagingly of him, or say he is not one who has risen from the dead. "May Egungun cut you in pieces," is an imprecation often heard.

Egungun is thus at the present day a sort of "bogey," or make-believe demon, whose chief business is to frighten termagants, busybodies, scandalmongers, and others, but it seems probable that originally he was regarded as the incarnation of the dead, and that the whole custom is connected with manes-worship. In June there is an annual feast for Egungun lasting seven days, during which lamentations are made for those who have died within the last few years.Moreover, Egungun also appears in connection with funeral ceremonies. A few days after the funeral an Egungun, accompanied by masked and disguised men, parades the streets of the town at night. A superstitious and half -frightened crowd follows, listening for any response that may be given to the weird cries
the Egungun. A few days later the Egungun, again accompanied by several followers, proceeds to the house in which the death took place, and brings to the relatives news of the deceased, usually that he has arrived in Deadland safely, and is quite well. In return for the good news the family set food, rum, and palm-wine in a room of the house, and inviting the Egungun to partake of it, themselves retire, for to see Egungun eating is death. When Egungun and his followers have consumed everything loud groans are heard to issue from the room, and, this being a sign that be is about to depart, the family re-enter and entrust him with messages for the deceased.

Mythology of Abiku

Abiku is a word in Yoruba. The word is derived from Yoruba: (abiku) "predestined to death", which is from (abi) "that which possesses" and (iku) "death". Abiku refers to the spirits of children who die before reaching puberty; a child who dies before twelve years of age being called an Abiku, and the spirit, or spirits, who caused the death being also called Abiku.The general idea seems to be that the uninhabited tracts of country abound with numbers of evil spirits or demons, who suffer from hunger, thirst, and cold, since nobody offers sacrifice to them and they have no temples, and who are constantly endeavouring to improve their condition by entering the bodies of new-born babes. Only one Abiku can enter and dwell in the body of the same child, and, as there is great competition amongst the Abikus for such a position, an Abiku is only suffered by his companions to enter peaceably, and, in fact, to be recognised as having vested rights in a child, on condition of his promising them a share of the comforts he is about to obtain.

When an Abiku has entered a child he takes for his own use, and for the -use of his companions, the greater part of the food that the child eats, who in consequence begins to pine away and become emaciated. If an Abiku who had entered a child were not bound to supply the wants of other Abikus who had not succeeded in obtaining human tenements, no great harm would ensue, since the sustenance taken could be made sufficient both for the child and his tenant. It is the incessant demands that are made by the hungry Abikus outside, and which the indwelling Abiku has to satisfy, that destroy the child, for the whole of his food is insufficient for their requirements. When a child is peevish and fretful it is believed that the outside Abikus are hurting him in order to make the indwelling Abiku give them more to eat; for everything done to the child is felt by his Abiku.
A mother who sees her child gradually wasting away without apparent cause, concludes that an Abiku has entered it, or, as the natives frequently express it, that she has given birth to an Abiku, and that it is being starved because the Abiku is stealing all its nourishment. To get rid of the indwelling Abiku, and its companions outside, the anxious mother offers a sacrifice of food; and while the Abikus are supposed to be devouring the spiritual part of the food, and to have their attention diverted, she attaches iron rings and small bells to the ankles of the child, and hangs iron chains round his neck. The jingling of the iron and the tinkling of the bells is supposed to keep the Abikus at a distance, hence the number of children that are to be seen with their feet weighed down with iron ornaments.

Sometimes the child recovers its health, and it is then believed that this procedure has been effective, and that the Abikus have been driven away. If, however, no improvement takes place, or the child grows worse, the mother endeavours to drive out the Abiku by making small incisions in the body of the child, and putting therein green peppers or spic
believing that she will thereby cause pain to the Abiku and make him depart. The poor child screams with pain, but the mother hardens her heart in the belief that the Abiku is suffering equally.

Should the child die it is, if buried at all, buried without any funeral ceremony, beyond the precincts of the town or village, in the bush; most other interments being made in the floors of the dwellinghouses. Often the corpse is simply thrown into the bush, to punish the Abiku, say the natives. Sometimes a mother, to deter the Abiku which has destroyed her child from entering the body of any other infant she may bear in the future, will beat, pound, and mutilate the little corpse, while threatening and invoking every evil upon the Abiku which has caused the calamity. The indwelling, Abiku is believed to feel the blows and wounds inflicted on the body, and to hear and be terrified by the threats and curses.

Ijakadi loro offa

History of Offa -  "Ijakadi Loro Offa",
OFFA is a major town in South West of the Niger in Nigeria. It is located in the South Eastern part of the Kwara State. The town was founded by a hunter: Olalomi Olofagangan, sometimes in the 14th century. The people of OFFA are descendants of Oduduwa and speak Yoruba, one of the three major languages in Nigeria. History has it that Olofagangan left Oyo and settled in several places until he finally arrived at the present location of OFFA.

Olofagangan was a hunter and his first settlement was near a river called Maika. As a frontier town in the old Oyo Empire, OFFA featured in intra and inter-tribal wars and defended itself against the Nupes and the Fulanis. Olofagangan died at OFFA Eesun in the course of his migration. OFFA as a town was eventually derived from Olofagangan: a name formed from the weapons Olalomi Olofagangan utilized for his hunting activities. The weapon is a bow and arrow called OFA in Yoruba language. Olofa was regarded as the head of the people of Ibolo dialect (accent) of the Yoruba language. Ibolo dialect speakers comprises of people of the surrounding towns and villages within the state of Kwara, and the neighboring Osun State.

The people of OFFA celebrate a host of annual festivals including Onimoka and Egungun, Onimoka, the most famous of these festivals is celebrated by OFFA people, gathered at the town square, to witness a blindfolded man slice a yam tuber into two equal parts, with miraculous precision. A high point during the festival is a ceremonial wrestling contest between the Olofa and Eesa – one of the chiefs. Another important aspect of the Onimoka festival is the celebration of Moremi deity. Legend has it that Moremi was married to the Ooni of Ife from conquest. Olofa offer prayers for peace and prosperity, perform rituals, and make offerings to the spirit of Moremi.
Moremi Ajasoro, the beautiful and courageous Ife Princess who, as we heard and read in history, came from Ile-Ife to rescue Offa warriors from the hands of the invaders.

Ijakadi loro Offa

History of Offa -  "Ijakadi Loro Offa",
OFFA is a major town in South West of the Niger in Nigeria. It is located in the South Eastern part of the Kwara State. The town was founded by a hunter: Olalomi Olofagangan, sometimes in the 14th century. The people of OFFA are descendants of Oduduwa and speak Yoruba, one of the three major languages in Nigeria. History has it that Olofagangan left Oyo and settled in several places until he finally arrived at the present location of OFFA.

Olofagangan was a hunter and his first settlement was near a river called Maika. As a frontier town in the old Oyo Empire, OFFA featured in intra and inter-tribal wars and defended itself against the Nupes and the Fulanis. Olofagangan died at OFFA Eesun in the course of his migration. OFFA as a town was eventually derived from Olofagangan: a name formed from the weapons Olalomi Olofagangan utilized for his hunting activities. The weapon is a bow and arrow called OFA in Yoruba language. Olofa was regarded as the head of the people of Ibolo dialect (accent) of the Yoruba language. Ibolo dialect speakers comprises of people of the surrounding towns and villages within the state of Kwara, and the neighboring Osun State.

The people of OFFA celebrate a host of annual festivals including Onimoka and Egungun, Onimoka, the most famous of these festivals is celebrated by OFFA people, gathered at the town square, to witness a blindfolded man slice a yam tuber into two equal parts, with miraculous precision. A high point during the festival is a ceremonial wrestling contest between the Olofa and Eesa – one of the chiefs. Another important aspect of the Onimoka festival is the celebration of Moremi deity. Legend has it that Moremi was married to the Ooni of Ife from conquest. Olofa offer prayers for peace and prosperity, perform rituals, and make offerings to the spirit of Moremi.
Moremi Ajasoro, the beautiful and courageous Ife Princess who, as we heard and read in history, came from Ile-Ife to rescue Offa warriors from the hands of the invaders

Ijakadi loro Offa

History of Offa -  "Ijakadi Loro Offa",
OFFA is a major town in South West of the Niger in Nigeria. It is located in the South Eastern part of the Kwara State. The town was founded by a hunter: Olalomi Olofagangan, sometimes in the 14th century. The people of OFFA are descendants of Oduduwa and speak Yoruba, one of the three major languages in Nigeria. History has it that Olofagangan left Oyo and settled in several places until he finally arrived at the present location of OFFA.

Olofagangan was a hunter and his first settlement was near a river called Maika. As a frontier town in the old Oyo Empire, OFFA featured in intra and inter-tribal wars and defended itself against the Nupes and the Fulanis. Olofagangan died at OFFA Eesun in the course of his migration. OFFA as a town was eventually derived from Olofagangan: a name formed from the weapons Olalomi Olofagangan utilized for his hunting activities. The weapon is a bow and arrow called OFA in Yoruba language. Olofa was regarded as the head of the people of Ibolo dialect (accent) of the Yoruba language. Ibolo dialect speakers comprises of people of the surrounding towns and villages within the state of Kwara, and the neighboring Osun State.

The people of OFFA celebrate a host of annual festivals including Onimoka and Egungun, Onimoka, the most famous of these festivals is celebrated by OFFA people, gathered at the town square, to witness a blindfolded man slice a yam tuber into two equal parts, with miraculous precision. A high point during the festival is a ceremonial wrestling contest between the Olofa and Eesa – one of the chiefs. Another important aspect of the Onimoka festival is the celebration of Moremi deity. Legend has it that Moremi was married to the Ooni of Ife from conquest. Olofa offer prayers for peace and prosperity, perform rituals, and make offerings to the spirit of Moremi.
Moremi Ajasoro, the beautiful and courageous Ife Princess who, as we heard and read in history, came from Ile-Ife to rescue Offa warriors from the hands of the invaders

Looking Forward To Osun-Osogbo Festival 2014?

Every year, the Osun-Osogbo festival is celebrated in the month of August at the grove. Yearly,the festival attracts thousands of Osun worshipers,spectators and tourists from all walks of life.

For the people of Osogbo land,August is a month of celebration,traditional cleansing of the city and cultural reunion of the people with their ancestors and founders of the Osogbo Kingdom.

The Osun-Osogbo Festival is a two-week long programme. It starts with the traditional cleansing of the town called 'Iwopopo',which is followed in three days by the lighting of the 500-year-old sixteen-point lamp called 'Ina Olojumerindinlogun'.

Then comes the 'Iboriade',an assemblage of the crowns of the past ruler,Ataojas of Osogbo,for blessings. This event is led by the sitting Ataoja of Osogbo and the Arugba,Yeye Osun and a committee of priestesses.

Town With The Highest Number of Twin Births

Igbo-Ora Land of Twins

Igbo-Ora is a town in Oyo State, South-Western Nigeria, situated 80 kilometres north of Lagos. In 2001, the population of the town was approximately 60,000 people. The unusually large number of twin births in the region have earned the town the nickname Twin Capital of the World.

This phenomenon of a large number of twin births is not unique to Igbo-Ora; it has also been observed in the town of Kodinji in India and Candido Godoi in Brasil. In Igbo-Ora, research has suggested that the multiple births could be related to the eating habits of the women in the region. Though no direct relation between dietary intake and twin births has been proved, a research study carried out at the University of Lagos Teaching Hospital has suggested that a chemical found in Igbo-Ora women and the peelings of a widely consumed tuber (yams) could be responsible.

There is of course the possible explanation that the large number of twins being born here could simply be a matter of genetics.