ODE-OSOORO
AND ILUTITUN-OSOORO 1900-1930: A STUDY IN ILUTITUN RELATIONS.
AND ILUTITUN-OSOORO 1900-1930: A STUDY IN ILUTITUN RELATIONS.
BY
OMOOGUN TAIWO
BEING A SPECIAL ESSAY SUBMITTED TO THE DEPARTMENT
OF HISTORY AND INTERNATIONAL STUDIES
OF HISTORY AND INTERNATIONAL STUDIES
IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE
AWARD OF THE DEGREE OF BACHELOR OF ARTS OF THE UNIVERSITY
OF ADO-EKITI, EKITI-STATE, NIGERIA.
AWARD OF THE DEGREE OF BACHELOR OF ARTS OF THE UNIVERSITY
OF ADO-EKITI, EKITI-STATE, NIGERIA.
CERTIFICATION
This
is to certify that this work was carried out by OMOGUN TAIWO in the Department of HISTORY
AND INTERNATIONAL STUDIES, University
of Ado-Ekiti, Nigeria.
is to certify that this work was carried out by OMOGUN TAIWO in the Department of HISTORY
AND INTERNATIONAL STUDIES, University
of Ado-Ekiti, Nigeria.
PROJECT
SUPERVISOR DATE
HEAD
OF DEPARTMENT DATE
OF DEPARTMENT DATE
TABLE
OF CONTENT
OF CONTENT
TITLE PAGE i
CERTIFICATION ii
DEDICATION III
ACKNOWLEDGEMENT IV
TABLE OF CONTENT VIII
CHAPTER ONE 1
LAND OF PEOPLE 1
INTRODUCTION 1
A.
GEOGRAPHICAL DESCRIPTION OF OSOORO LAND 2
GEOGRAPHICAL DESCRIPTION OF OSOORO LAND 2
B.
TRADITIONS OF ORIGIN 5
TRADITIONS OF ORIGIN 5
C.
SOCIO-POLITICAL ORGANIZATION 11
SOCIO-POLITICAL ORGANIZATION 11
D.
ECONOMIC ACTIVITIES 14
ECONOMIC ACTIVITIES 14
E.
MIGRATION FROM ODE-OSOORO TO
ILUTITUN-OSOORO 19
MIGRATION FROM ODE-OSOORO TO
ILUTITUN-OSOORO 19
CHAPTER TWO 30
ODE-OSOORO, ILUTITUN-OSOORO AND
THEIR NEIGHBOURS 19
THEIR NEIGHBOURS 19
A.
ESTABLISHMENT OF ILUTITUN-OSOORO 19
ESTABLISHMENT OF ILUTITUN-OSOORO 19
B.
INTER-GROUP RELATIONS 39
INTER-GROUP RELATIONS 39
CHAPTER THREE 59
ADVENT OF THE EUROPEANS 59
A.
REASONS FOR THE ADVENT 59
REASONS FOR THE ADVENT 59
B.
IMPACTS OF THE ADVENT OF THE EUROPEANS 61
IMPACTS OF THE ADVENT OF THE EUROPEANS 61
i.
EDUCATION 61
EDUCATION 61
ii.
HEALTH 64
HEALTH 64
iii.
RELIGION 65
RELIGION 65
iv.
ECONOMIC 68
ECONOMIC 68
CHAPTER FOUR 72
SOCIO-CULTURAL HISTORY OF OSOORO
PEOPLE 72
PEOPLE 72
A.
BURIAL RITES 72
BURIAL RITES 72
i.
BURIAL OF A YOUNG PERSON 73
BURIAL OF A YOUNG PERSON 73
ii.
BURIAL OF A BACHELOR OR A SPINSTER 74
BURIAL OF A BACHELOR OR A SPINSTER 74
iii.
BURIAL OF PERSONS WITH OR WITHOUT
CHIEFTAINCY TITLES
BURIAL OF PERSONS WITH OR WITHOUT
CHIEFTAINCY TITLES
v.
DEATH BY DROWNING 82
DEATH BY DROWNING 82
v.
SUICIDE 83
SUICIDE 83
vi.
DEATH CAUSE BY AYELALA DEITY 86
DEATH CAUSE BY AYELALA DEITY 86
B.
OPO CEREMONY 93
OPO CEREMONY 93
SUMMARY
AND CONCLUSION 103
AND CONCLUSION 103
BIBLIOGRAPHY 107
CHAPTER ONE
LAND OF PEOPLES
INTRODUCTION
It
is noteworthy that reliance on oral traditions for reconstruction into the past
of African communities has been declining.1 Ilutitun
– Osooro is one of the town that make up Ode-Osooro or Osooro land as it is being
called today. Moreover, Osooro is one of the towns that make up Ikale land.2
Historically, Osooro-land
is the melting pot of Ikale tradition, being the home to one of the nine Ikale
groups (Ikale mehan) which are Ikoya, Aye, Osooro, Irele, Idepe, Erinje,
Iyansan, Igbodigo and Igbinsin-Oloto.3Naturally, distinctive actions are incuitable in a
society under-going dynamic changes especially when operating within a larger
polity.
is noteworthy that reliance on oral traditions for reconstruction into the past
of African communities has been declining.1 Ilutitun
– Osooro is one of the town that make up Ode-Osooro or Osooro land as it is being
called today. Moreover, Osooro is one of the towns that make up Ikale land.2
Historically, Osooro-land
is the melting pot of Ikale tradition, being the home to one of the nine Ikale
groups (Ikale mehan) which are Ikoya, Aye, Osooro, Irele, Idepe, Erinje,
Iyansan, Igbodigo and Igbinsin-Oloto.3Naturally, distinctive actions are incuitable in a
society under-going dynamic changes especially when operating within a larger
polity.
Ilutitun–Osooro
despite migrating from Ode-Osooro or Osooro-land still share common things with
each other.4
despite migrating from Ode-Osooro or Osooro-land still share common things with
each other.4
(A) GEOGRAPHICAL DESCRIPTION OF OSOORO LAND
Osooro
which consist of many towns, villages and hamlets namely; Ilutitun, Ijuodo,
Igbotako, Erekiti, Iju Oke, Ilado, Agbetu, Abusoro, Akinfosile, Omotosho among
others is situated in Okitipupa Local Government Area of Ondo State. The town
is approximately 172 kilometers from Akure, the state capital.5
Osooro’s neighbous to the east are the Edos (Benin, Edo state), to the West are
the Ijebus (Ogun State), the Ondos to the North and the Ilajes to the South
(Ondo State).6 Osooro is surrounded by rolling hills and valleys
with fresh springs and rivers that rise before emptying into the Lagoon and the
Atlantic ocean. Blessed with natural resources (kaolin for paint and chalk,
Bitumen for natural asphalt); palm plantations stretched across the land.7
which consist of many towns, villages and hamlets namely; Ilutitun, Ijuodo,
Igbotako, Erekiti, Iju Oke, Ilado, Agbetu, Abusoro, Akinfosile, Omotosho among
others is situated in Okitipupa Local Government Area of Ondo State. The town
is approximately 172 kilometers from Akure, the state capital.5
Osooro’s neighbous to the east are the Edos (Benin, Edo state), to the West are
the Ijebus (Ogun State), the Ondos to the North and the Ilajes to the South
(Ondo State).6 Osooro is surrounded by rolling hills and valleys
with fresh springs and rivers that rise before emptying into the Lagoon and the
Atlantic ocean. Blessed with natural resources (kaolin for paint and chalk,
Bitumen for natural asphalt); palm plantations stretched across the land.7
Ilutitun,
Osooro and Ode-Osooro are two different communities which are not too far from
each other. When coming from Okitipupa, Ilutitun-Osooro is a 5 minutes drive
from Ode-Osooro.8
Osooro and Ode-Osooro are two different communities which are not too far from
each other. When coming from Okitipupa, Ilutitun-Osooro is a 5 minutes drive
from Ode-Osooro.8
Ilutitun
– Osooro is bounded by Mahintedo on the Southern part and Ayila on the western
part. While on the northern side, it shares the same boundary with Iju-Odo as
well as Ikoya and on the eastern frontier, it is bounded by the land of Igbinsin – Olooto people.9
– Osooro is bounded by Mahintedo on the Southern part and Ayila on the western
part. While on the northern side, it shares the same boundary with Iju-Odo as
well as Ikoya and on the eastern frontier, it is bounded by the land of Igbinsin – Olooto people.9
The
weather of Ilutitun- Osooro is typified by the equatorial hot and wet condition
with an average temperature of about 26.5C. The vegetation is made up of fresh
water, swamp forest which soon merges into ever green rain forest as one moves
northward towards Ikoya. Before the introduction of the modern bore-hole water
supply, the town was blessed with a number of rivers, streams and rivulets from
which a number of rivers could be obtained. These include Osoromi, Omuo, Ohen,
Lolifan, Loisa, Erifunfun, Losoro, Jokore, Legbudu, Gboisa, Senpen-senpen,
Baseren and Eriheki.10
weather of Ilutitun- Osooro is typified by the equatorial hot and wet condition
with an average temperature of about 26.5C. The vegetation is made up of fresh
water, swamp forest which soon merges into ever green rain forest as one moves
northward towards Ikoya. Before the introduction of the modern bore-hole water
supply, the town was blessed with a number of rivers, streams and rivulets from
which a number of rivers could be obtained. These include Osoromi, Omuo, Ohen,
Lolifan, Loisa, Erifunfun, Losoro, Jokore, Legbudu, Gboisa, Senpen-senpen,
Baseren and Eriheki.10
From
what has been mentioned above, one can see that the availability of good water
supply must have accounted for the absence of the spread of guinea-worm
infection during the period under study. In addition, the big rivers such as
Ohen, Omiju and Osoromi were important means of extending the range of human
activities, such as fishing, transportation of goods and services, improvement
of people’s standard of living through the secure of raw materials and exchange
of goods and culture between them and other people such as the Ilajes Ijebus
and the Urhobos.
what has been mentioned above, one can see that the availability of good water
supply must have accounted for the absence of the spread of guinea-worm
infection during the period under study. In addition, the big rivers such as
Ohen, Omiju and Osoromi were important means of extending the range of human
activities, such as fishing, transportation of goods and services, improvement
of people’s standard of living through the secure of raw materials and exchange
of goods and culture between them and other people such as the Ilajes Ijebus
and the Urhobos.
(B) TRADITIONS OF ORIGIN OF ODE – OSOORO PEOPLE
There
is a conflicting argument about the origin of Ikale people, but it is now accepted
that they are basically a branch of the Yoruba who speak a dialect that has a
close affinity with the Edo language. Indeed,
this affinity is more pronounced in areas of Iyansan and Akotogbo on the west
bank of river Siluko. These two towns form the major boundary between Ikale
land and Edo land in Ondo and Edo states
respectively.11
is a conflicting argument about the origin of Ikale people, but it is now accepted
that they are basically a branch of the Yoruba who speak a dialect that has a
close affinity with the Edo language. Indeed,
this affinity is more pronounced in areas of Iyansan and Akotogbo on the west
bank of river Siluko. These two towns form the major boundary between Ikale
land and Edo land in Ondo and Edo states
respectively.11
Ikale
traditions claimed that there are nine original Ikale groups known as “Ikale
Mehan”. However, recent research reveals that there are ten Ikale districts and
all regard Okitipupa as its headquarters.
traditions claimed that there are nine original Ikale groups known as “Ikale
Mehan”. However, recent research reveals that there are ten Ikale districts and
all regard Okitipupa as its headquarters.
The
districts are Ukonya (now Ikoya) having the seat of the Abodi of Ikale land,
Isogboro (now Osooro), Urele (now Irele), Aye, Idepe, Igbinhen – Oloto (now
Igbinsin-Oloto), Erinje, Igbodigo and Iyanhan (now Iyansan). All the available
sources on the origin of these people up till this present day are
contradictory.12
districts are Ukonya (now Ikoya) having the seat of the Abodi of Ikale land,
Isogboro (now Osooro), Urele (now Irele), Aye, Idepe, Igbinhen – Oloto (now
Igbinsin-Oloto), Erinje, Igbodigo and Iyanhan (now Iyansan). All the available
sources on the origin of these people up till this present day are
contradictory.12
The
first source claims that the Ikale people are basically Yoruba speaking people
who came originally from the ancient kingdom
of Benin. The second
source claims that the Ikale people are descendents of Oranmiyan. He was said
to have left Ile-Ife for the Benin
Kingdom around the 14th
century. The same source also indicates that it was the last ruler of Ogiso
dynasty called Esigie who gave birth to the first ruler of Ikale land known as
“ABODI JABADO”. It is important to note that since Esigie was from the
Oranmiyan lineage, therefore, Jabado was the great grandson of Oranmiyan.
However, the third school of thought claims that Ikale people came from Ile – Ife but did not made
mention of the name of their ancestors.13
first source claims that the Ikale people are basically Yoruba speaking people
who came originally from the ancient kingdom
of Benin. The second
source claims that the Ikale people are descendents of Oranmiyan. He was said
to have left Ile-Ife for the Benin
Kingdom around the 14th
century. The same source also indicates that it was the last ruler of Ogiso
dynasty called Esigie who gave birth to the first ruler of Ikale land known as
“ABODI JABADO”. It is important to note that since Esigie was from the
Oranmiyan lineage, therefore, Jabado was the great grandson of Oranmiyan.
However, the third school of thought claims that Ikale people came from Ile – Ife but did not made
mention of the name of their ancestors.13
From
these main sources, one can argue that the second source stands to be most
authentic.
these main sources, one can argue that the second source stands to be most
authentic.
Later,
Esigie gave birth to two sons who were heirs apparent to the throne. It is
noteworthy that, when such happens, tradition upholds that one of them should
be killed. However, Esigie saw this as an insult not only to his throne but
also on the kingdom of Benin.
Therefore, Esigie directed that JABADO should go out of Benin and
establish a colony at Akotogbo on the bank of River Siluko. This was how
“JABADO” got his title “A bo hi o di”. However, as time went on, “Abo hi o di”
later changed to “ABODI”. Having established his domain, Oba
Jabado was said to have given all his encourage separate districts to rule over
as Oloja. These are Halujagbo of Aye, Jegun of Idepe, Olura of Igbinsin – Oloto
and Lumure of Ayeka. Jagbado later
left Akotogbo for Ebute-Irele due to impoverishment and infertility of the soil
and continued outbreak of epidemics. He reigned for over a century and was
succeeded by his son “TUFEWA”.
Esigie gave birth to two sons who were heirs apparent to the throne. It is
noteworthy that, when such happens, tradition upholds that one of them should
be killed. However, Esigie saw this as an insult not only to his throne but
also on the kingdom of Benin.
Therefore, Esigie directed that JABADO should go out of Benin and
establish a colony at Akotogbo on the bank of River Siluko. This was how
“JABADO” got his title “A bo hi o di”. However, as time went on, “Abo hi o di”
later changed to “ABODI”. Having established his domain, Oba
Jabado was said to have given all his encourage separate districts to rule over
as Oloja. These are Halujagbo of Aye, Jegun of Idepe, Olura of Igbinsin – Oloto
and Lumure of Ayeka. Jagbado later
left Akotogbo for Ebute-Irele due to impoverishment and infertility of the soil
and continued outbreak of epidemics. He reigned for over a century and was
succeeded by his son “TUFEWA”.
Oba
TUFEWA spent a number of unspecified years and left Ebute-Irele for “Ota Fufu Gbekerelu”
near “Imokun” under Ondo kingdom. At this place, he was said to have paid a
memorable visit to Ile-Ife where he was initiated into Osugbo cult. The next
person who ruled after him was Oba “IKUGBAYIGBE”.
He was said to be the founder of the present day Ikoya.14
TUFEWA spent a number of unspecified years and left Ebute-Irele for “Ota Fufu Gbekerelu”
near “Imokun” under Ondo kingdom. At this place, he was said to have paid a
memorable visit to Ile-Ife where he was initiated into Osugbo cult. The next
person who ruled after him was Oba “IKUGBAYIGBE”.
He was said to be the founder of the present day Ikoya.14
Indeed,
what is known about those who ruled before Oba Ikugbayigbe in Ikale land
especially the path of their travels either from Ile–Ife or from Benin
remained remarkably fragmentary. The numerous accounts that appeared in oral
sources are often contradictory.
what is known about those who ruled before Oba Ikugbayigbe in Ikale land
especially the path of their travels either from Ile–Ife or from Benin
remained remarkably fragmentary. The numerous accounts that appeared in oral
sources are often contradictory.
Having
dealt with the origin of the Ikales generally, it is also important to trace
the origin of the people of Osooro. The main available source which is the oral
source maintains that Osooro people are the descendants of Likoyi, a beautiful
princess of Abodu Ikugbayigbe. She married three different husbands within a
period of seven years.
dealt with the origin of the Ikales generally, it is also important to trace
the origin of the people of Osooro. The main available source which is the oral
source maintains that Osooro people are the descendants of Likoyi, a beautiful
princess of Abodu Ikugbayigbe. She married three different husbands within a
period of seven years.
First,
she got married to lumure of Ayeka where she gave birth to a son called OJUGBULEGUN. After this, she married
Oloja Orunfun where she gave birth to a male child named OJUOROLA and finally she married the Oloja of Irele and gave birth
to another male child called LEMEGHA. At her old age, Likoyi finally settled
down at Ikoya her home town. Later, trouble started at Ayeka where Ojugbulegun
was alleged to have had immoral dealings with her father’s wife. Consequently,
he fled from Ayeka and sought refuge at Ikoya. There, he married a woman called
Omogunloye who gave birth to a male child known as OMOJUWA.
she got married to lumure of Ayeka where she gave birth to a son called OJUGBULEGUN. After this, she married
Oloja Orunfun where she gave birth to a male child named OJUOROLA and finally she married the Oloja of Irele and gave birth
to another male child called LEMEGHA. At her old age, Likoyi finally settled
down at Ikoya her home town. Later, trouble started at Ayeka where Ojugbulegun
was alleged to have had immoral dealings with her father’s wife. Consequently,
he fled from Ayeka and sought refuge at Ikoya. There, he married a woman called
Omogunloye who gave birth to a male child known as OMOJUWA.
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