History of Obaaro Compound

Oke-Ila Orangun

Introduction

Oke-Ila orangun is a city in the south Eastern part of Osun State with the population of about
33,000 people. The town is the headquarters of Ifedayo Local Government Area, Osun State,
Nigeria. In the hierarchical structure of the town, Orangun is undoubtedly the head of the town
with leagues of Chiefs combining together to run the administration of the city. It is noteworthy
that Orangun has a council: “Orangun-in-council” comprising of six subjects (Chief) called
“Iwarefa” who are hierarchically positioned and next-in-line to Orangun on administrative
issues while Orangun is the de-facto head to stamp whatever decision reached by other council
members.

The fourth in rank among the” Iwarefa “(fourth Calabash) to Orangun in the hierarchical
structure is “High Chief Obaaro” of Oke-Ila Orangun who is the judge among the Iwarefa
{Obaaro Jalaga}. For the purpose of this recourse, we are considering how Obaaro Compound
migrated from Ile-Ife (The source of all descendants of Oduduwa) to this present place called
Obaaro Compound, Oke-Ila Orangun.
The Begining
From oral history, due to lack of documentary evidence, several dates that could have
been included may not be found in this write-up.

Hypothetically, Obaaro Compound migrated from Ile-Ife many years ago. These
people, in similitude with historical facts surrounding the emergence of other cities in
Yoruba Land for the reasons of self- determination, migrated to a place called Oko
Town near Ejigbo in Oyo State.
This fact substantiates the panegyrics of Obaaro descendants as Oko Irese Omo
wo’ira. Because of these people’s intellect, the progenitor of Obaaro found occasion
to join their Kinsmen all the way from ‘Oko’ town to Ila-Yara in search of golden
fleet and that was where the journey of destiny began till date.

The Characters of Obaaro

These are highly intelligent, peace loving and hard working group of people who did
not give-in to any form of idol worship even till date nor give occasion to mediocrity.
Careful in choice of words, careful in taking decision, highly selective and beautiful
God’s creation

The Obaaros are non-violent people and would not attempt to defraud anyone that
comes their way but could be brutal even in their simple disposition towards anybody
who may want to play pranks on them no matter how highly placed the individual is.

These simple dispositions, more often, are misconstrued by people except a careful
understudy is embarked upon, most times, people relating with any descendant of
Obaaro are always very intentional about exercising some measures of caution.

Obaaro till now

Like it has been earlier stated, Obaaro migrated from Ile-Ife and interestingly Obaaro
compound is still present in Ile-Ife till date (Google). At relocation from Omi-Osun
(Omi Osun was the third place of settlement after the migration from Ila Yara) to the
present location of Oke-Ila Orangun, Oral history through one of our progenitors,
Iyaloye Osejoke, (though the story was later retold by Pa Ajide Babajide the former
baálé ilé of Obaaro clan) that 6 able bodied people (4 of them were males while 2
were females) were citizens of Obaaro dynasty at the time of the historic parting that
happened between Oke-Ila Orangun and Ila (formerly refered to as Odo Ila) and God
blessed them and in fact, their population is now over 1000 people as of today.
Obaaro Religion

Iyaloye Osejoke, one of the greatest progenitors of Obaaro Dynasty was one of the
few elders who migrated from Omi-Osun to the present site of Oke-Ila Oragun. In her
words, she noted that at the time of their departure from Omi-Osun, there was an
agreement that was reached among the following compounds;

Obaaro’s Compound

Alapinni’s compound

Ejemun’s Compound
This agreement bothered on creating an inter-relationship among the three
compounds. These three compounds, in terms of membership strength, possessed a
considerably portable demography at the time but since they saw one another as just
one big family, they decided to join forces together knowing fully well that
population is nothing but strength. It is noteworthy to mention also that the alliance,
in any way, did not and doesn’t undermine or alter the autonomous nature of each of
these compounds: neither does it connotes transference of or forcing one's beliefs
upon another. Suffice to say that there was no written agreement among their
progenitors when this verbal consensus of throwing weight behind one another was
reached, however, they all understood the nature of the agreement and all of them
were faithful to its terms. The ancient people of Obaaro’s compound believed solely
in one living God and had no historical record(s) or attachment to any idol whatsoever
and this assertion gives credence to the reason why they easily got converted and
embraced the new faith when the light of the gospel of Jesus Christ was brought to
Oke-Ila Orangun over a century ago.
Obaaro Ascendancy

Iyaloye Osejoke was the mother of Late Pa Ifadolapo and Obaaro Babatunde. And as
far as human memory is concerned, these names are the oldest names ever known in
Obaaro’s compound, Òkè-ìlá Orangun. In this order, Babatunde married to his first
wife, Iya Tomori, who was a native of our sister community, Ila-Orangun. She was a
popular food seller and one of the finest women of her generation.
Furthermore, Omowuarae from Iranyin-Obajoko as well as Fagbenle could be
referred to as the mothers emeritus of Obaaro dynasty from whom the current crop of
indigenes in Obaaro’s Compound originated.

Obaaro Leadership

As of the time of reducing this into writing, Obaaro’s Compound is headed by the
baálé and the olori ọmọ oṣú (who is the minister in charge of all the women born into
that compound) and the name of the present olori ọmọ oṣú is Mrs Osundina Onaolapo
Tinubu. While High Chief Adeyeye Agbolade is the traditional head and fourth in
rank to Orangun and Judge among Orangun-in-council.
Compiled by Adesayo Agbolade
 ITAN KUKURU L'ORI OYE OBAJOKO ATI AGBO-ILE RE.
BRIEF HISTORY ON OBAJOKE CHIEFTAIN AND ITS COMPOUND

This is the synopsis of the history of the people of OBAJOKE’s compoumd. Tradition had it that the foreparents of
the people of OBAJOKE’s compound migrated from Ila Yara city-state around AD 1355 alongside other men of
noble birth from other compounds as they flowed out of the city in the company of their leader and father, Orangun
Apakiimo.

It is however interesting to mention that shortly after the polarisation of Ila-Yara which eventually led to the
fulfillment of the foretold birth of the twin kingdoms of Orangun, Orangun Apakiimo and his council of elders, at
this historic point in time, it became heavily imperative upon them to set up a cabinet of their own especially after
his brother, Arutu and his host of supporters had deserted the city-state, this prompted him to place a stamp of
approval on all the compounds. And he assigned roles and chieftaincy offices to them all. Obajoke was one of the
chieftaincy titles that was distributed at that time. Orangun Apakiimo also moved forward to place some families in
charge of certain chieftaincy titles. There and then, he honoured the family of Adeyidun Durotifa and vested the
Obajoko title upon the family. Oral history also noted that as the people of Òkè-ìlá Orangun wandered about in the
thick forest and migrated from one place to another to get a suitable settlement where they could settle, so also
Obajoko’s compound was tagging along with them even till the time they reached their penultimate settlement at
Omi Osun. Due to lack of exposure to any form of writing system at the time, it makes it practically difficult to
chronicle the names of every Obajoko that has been thus far installed.

Sugbon baba wa agbalagba, Chief Isaiah Akande Owolabi, ranti oruko Obajoko,ti o j'oye ni
Omi Osun; Obajoko Aina,Omo Adeyidun Duroti'fa ni.Akande Owolabi na ni omo abikeyin
Obajoko Aina..Oyedepo ni akobi okunrin re,ti akobi obinrin re nje Fayoyin(a.k.a.Iya Ololele)
Obajoko Aina,,ore ati Ijoye Oba Adeyale Arojojoye,je Okan l'ara awon t'oduro gboyin,tin won
tele Orangun Adeyale,nigbati won gbe'ra kuro ni Omi Osun,ti nwon wa tedo si Oke-Ila Orangun.
Adugbo ibiti Obajoko Aina te awon Agbo_Ile Obajoko do si, ni Oke-Ila Orangun ni,gere gere,
koto giri, l'eti Odo Ekunkun ati Awolo, nibiti IgI Ope Ogoro posi.Awon opo eniyan pelu awon
Oloye kanka l' o tele Chief Aina Obajoko lati tedo,si gere gere eti Odo Ekunkun.Awon miran
wa,lati kun won tedo. Eyi l'omu ki awon Ara Ilu Oke-Ila Orangun fun Agbo-Ile Obajoko,pelu
opo eniyan t'o ngba ranyin ni Alaje; "Iranyin".Nitoripe eti Odo gere gere nibi ti nwon tedo si, ni
won ba fun Ile Obajoko ni apele oruko; "Odo-Iranyin".Ni oruko ekurere ;won ba di;Ile Obajoko,
Odo Iranyin,Oke-Ila Orangun .
L'ehin igbati baba agba pata, Obajoko Aina lo ibi agba re, Omo re akobi okunrin, l'ojoye
Obajoko; Chief Oyedepo Obajoko,Omo ' Deyidun Durotifa Ibitioye ni..
Igbati Obajoko Oyedepo pa 'poda, omo Oyedepo l'o je Oye Obajoko .Ohun ni; Chief Adeleke
Obajoko.Enit'o tele Obajoko Adeleke,gege bi Obajoko,na ni Chief
Adekola Biola. Baba Obajoko; Biola, je okan l'ara omo Oyedepo L'ehin Chief Adekola Biola, ni
Chief Fikayo Fawole j'oye Obajoko. Gbogbo awon Obajoko yii,wa lati idile Omo Adeyidun
Duroti'fa,ti Orangun f'ase si.
Awon Oloye po ninu Agbo Ile Obajoko. Nwon to
mokanka, pelu Itan nwon, l'abe Obajoko.
Bi omo 'binrin Ile_Obajoko ba nlo Ile Oko, nwon a maa fi awon Oye Agbo Ile Obajoko,ni
Odo- Iranyin sure/gbad'ua fun won.Nwon a wipe;" O o b'Okanla Iranyin"

Compiled by Olu Owolabi

HISTORICAL SYNOPSIS OF OBAJOKO AND HIS COMPOUND IN OKE-
ILA ORANGUN
Obajoko Chieftain existed between13th and 14th centuries at Ila-Yara. A specific clan, was
assigned as custodian of each Chieftaincy title. When tussle for vacant Orangun Stool gave birth
to twins Oranguns, and each of them abandoned Ila_Yara,around mid 14th Century, all the
traditional chieftains were maintained, under each Orangun, with Oba Apakiimo leading Oke-Ila
Orangun People as the pioneering Monarch. Obajoko Chieftaincy was assigned to the Clan of
"Omo Adeyidun Durotifa",as their exclusive preserve, from where subsequent Obajokos would
be selected in succession. Moving from one settlement to another got the population of each
compound reduced, with many people, moving to other places. Obajoko people, however, kept
following, up to Omi-Osun settlement. Not all the names of Obajokos in successions are
remembered. But the name of Obajoko, whose Chieftaincy egemony headed Obajoko Compound
in Omi-Osun around early 18th century can't be forgotten by Chief Isaiah Owolabi, the late
Onibedo of Oke-Ila Orangun. From him, Oral Historical information was gleaned.

The Obajoko whose Chieftaincy head controlled Obajoko compound, in Omi-Osun around the
beginning of 18th century, was Chief Aina,"Omo ' Deyidun Durotifa'.Pa Oyedepo was his first
son, while Madam Fayoyin (a.ka Iya Ololele,)who married at Obasolo ruling house, was his first
daughter, with the baby of the house as Akande Owolabi.
When Oba Adeyale found a safe fortress to move Oke-Ila Orangun People to, around 1878,
Obajoko Aina was one of the enthusiastic Chieftains, who supported movement to Oke-Ila
Orangun, following the Orangun, with his people.
Some of the people who have scattered to other towns, also came to join the movement to
Oke-Ila Orangun .These included some people and Chieftains of Obajoko clan;thus, making the
people more populous.
Where Chief Aina, the Obajoko secured and settled his people was a sloppy gradient, leading to
a valley, with rivers "Ekunkun and "Awolo", watering the valley and raffia palms decorating the
vegetation. "Odo" is the Yoruba term for the valley, where Obajoko people settled. Their
population seemed more than others in Oke-Ila Orangun, because of more relatives with their
chieftains joining them, to settle in the same Obajoko Compound; making chieftains
congregating and
inhabiting Obajoko Compound, to be up to eleven in number .People seeing these Obajoko
Compound people, moving in gregarious numbers, gave them an accolade in Yoruba They called
them, people, moving in convoy, in their valley location. Put in Yoruba;"awon opo eniyan,to
ngba ranyin,l'eti Odo".This is elegantly put as; "Odo-Iranyin" people .Some people prefer to
casually address them as "Odo-Iranyin".But since Orangun-in-Council has approved Obajoko
has the head Cheiftains, he remains Chief Obajoko, head of Obajoko Compound of "Odo-
Iranyin' populous people's geographical location of Oke-Ila Orangun.
Other Obajokos,in succession order, among "Omo Adeyidun Durotifa are:Chief Oyedepo, (first
son of Obajoko Aina), Chief Adeleke, the Obajoko (son of late Obajoko Oyedepo), Chief
Adekola Biola (son of late Pa Biola,a son of Oyedepo) and Chief Fikayo Fawole (son of Fawole,
whose own father was Chief Oyedepo).

Compiled by Olu Owolabi

 HISTORY OF ELEMOOGUN COMPOUND
Elemoogun’s Compound has a unique and long generational history that cannot be
easily separated from Igbomina race. Oral history revealed that Ajagunla Fagbamila
was the progenitor of the compound and that there is no history of the compound apart
from the original descendants of Orangun Ajagunla Fagbamila. This fact therefore
testifies to the united force that remains the “hallmark” of the sons and daughters born
and reared in the compound home and abroad.

According to Yoruba ontological history, Ajagunla Fagbamila, the progenitor of

Orangun Dynasty and Igbominas was a direct son of Oduduwa, the legendary
primogenitor of Yoruba race. There were so many historical accounts that surrounded
the birth of Fagbamila, details of which may not be important to the history and origin of
Elemoogun’s Compound in Oke-Ila Orangun.

Adebayo (1996) reported that at the early part of 11 th century, Fagbamila left Ile- Ife and
was armed with “Ada Ogbo” (Mystical Cutlass or Sword) with a large number of people.
It was this “Ada Ogbo” that was showing the way to the people as they moved. The team
got to a place known as Okuta Mewa which is part of the present day Igbajo Community.
They did not stay long at this location but proceeded North- Eastward until they got to
Ila- Ajo also known as Igbo Ajagunla.

Fagbamila here established the seat of his kingdom, but because he needed more
territories to settle his well- endowed entourage, he had to path his course to the North-
Eastward through the Mystical Sword (Ada Ogbo) still charting the way until he got to
the bank of a river where he could not move further. During the course of his
movement, he was able to take possession of several territories and installed reserved
force at each of this location with a Prime Minister of his retinue as Overlord.
According to history, Onirore of Rore was the first to be settled by Fagbamila. Among
his followers were, the Olomupo of Omupo, the Olupo of Ajase Ipo, Olomu of Omuaran
and Alaran of Arandun respectively.

Fagbamila actually moved and settled at Ila- Yara. From Ila- Yara, he and his people
moved to Ido- Osun otherwise known as Omi Osun where they faced the problem of
earthworms. This eventually led to the mass movement of Orangun Adeyale (the
descendant of Orangun Apakiimo) and his people to the present site, Oke- Ila
Orangun. According to Adebayo (1996), Orangun Fagbamila Ajagunla reigned for
one hundred and fifty years. When he realized that he might not die and remain on the
throne for more than necessary, he called his children to prepare a bag made of tiger’s
skin inside which his depreciated body was packed and kept away from the throne. He
has since remained in the sack till today as a deity called “EBORA ILA” which is in
the custody of Elemoogun’s Compound, Òkè-ìlá Orangun, the compound chieftaincy
title holder and the head of the compound.

Aside from being the direct descendants of Ajagunla Fagbamila, Elemoogun’s

Compound is one of the unique compounds without variety of any other known historical
origin than the already stated one. The known great grandfather in history who began to
take care of Ajagunla Fagbamila having being put in the sack was his son Weddo
Fagbamila, the first Elemoogun in the compound. Weddo eventually replenished by
giving birth to so many children who eventually became the first generation of the
compound. Oral history revealed that Fagbamila Ajagunla gave instructions that are still
manifesting till date. It goes thus: you will see me no more, but I
 will continue to see you. Should you need my help, call me having taken the
following into consideration. At the approach of war, gather in the market place with
pestles and pound the bare floor. Secondly, let the nursing mothers carry their babies,
girdling them to the right side and let women troop to the market place spinning cotton
(Owolabi 2021). Elemoogun prior these activities should have earlier performed all
necessary sacrifices to aid the appearance of the Spirit. All these have been tested at
one point or the other and were proven to be correct and precise. The compound has
other incidences shrouded with mystery that remain the strength of the compound.

Like any other Orangun on the throne, Chief Elemoogun neither eats nor drinks in
public. Water for his consumption is fetched from the stream every morning called “Omi
Ose” meaning daily water. This is done by a teenage virgin girl who must appear naked.
The girl is always accompanied by a naked boy with a whip “Atorin” to scare people on
the way to and from the specified stream “Omi Orangun”. At their arrival at the stream,
everyone else would be forced to vacate the place to allow the girl to fill her water pot
without interruption. Also, during the preparation of his food, there must be total silence,
at the time he sits at the table, silence must also prevail as he stays and sits alone on a
special seat made for him in his home.

The only known ceremony till date is “Aluwole”, a historic festival that is part of lying
up of programmes for “Oro” festival. This is done before the grand finale of the Oro
programmes “Isinro”. This festival brings to the compound drummers who celebrate with
Chief Elemoogun and his subjects. The most senior drummer (Baale) uses his drum to
chant praises on all the Elemoogun’s who have reigned from Orangun Ajagunla
Fagbamila to the present and incumbent Elemoogun. The festival is a yearly event, and
all the sons and daughters in their gorgeous attires join the chief amidst drumming,
singing and dancing to pay homage to the Ajagunla. This is followed by eating pounded
yam with palm wine and ram meat (Eran Agbo). During this festival, every Orangun of
Oke- Ila on the throne must pay traditional homage to Ajagunla in the compound where
he resides i.e. the Elemoogun Compound.

The following are the Elemoogun’s in succession:

1. Chief Weddo Fagbamila- No written document or supported evidence
2. Chief Adeniran Adeyeye - No written document or supported evidence
3. Chief Awojide Bankole Adeyeye- 1870 - 1963
4. Chief Adeoti Afolayan- 1963- 1975
5. Chief Olatunde Adeyemi (incumbent Elemoogun) 1977 till date.
It was also a taboo for any Elemoogun who dies on the throne to be buried before
another one is installed. The gap that existed between the immediate past Elemoogun
and the current one are more of logistic than intentional. The choice of who becomes
Elemoogun is strictly an act of Ifa Oracle. Any other human manipulations spellss doom
for the compound and the entire community.
References
Adebayo, I. (1996) The Orangun Dynasty, London: Catford Copy

Centre Ila Charity Club (2000) Ila Orangun; The Principal City of

Igbomina People. Osogbo: Swift Print Nigeria Limited.

Owolabi, O. (2012) Ajagunla Kingdom of Oke- Ila Orangun, Ibadan: Setoprints Global
Limited

Compiled by Dele Adeoye and Ropo Jekayinoluwa

 History of Obaale Compound, Oke-Ila Orangun

Introduction
High Chief Obaale is the third in rank among the “Iwarefa” – the “Orangun in Council”. Obaale is
very close to Oragun because he is the “Iyale Oba”. A newly installed Orangun must spend three
good months with Obaale for proper Orientation before moving to the Palace.

This fact substantiates the panegyrics of Obaale as “Opitan Oba ko raye leju”. Obaale usually hosts
the meeting of Chiefs in the town, he is regarded as “Omo arile kalejosi”.

Origin of Obaale
Obaale migrated from Ile-Ife. “Iwa” the mother of Alara, Ajero and Orangun sent a delegate of six
from Ile-Ife to present gifts to her sons (Alara, Ajero and Orangun). Alara and Ajero rejected the
gifts due to unattractive packaging of the gift, Orangun accepted the gifts which later turned out to be
baskets full of many beautiful beads and crowns. Orangun did not allow the six delegates to go back
to Ile-Ife, in hornor of his mother, he called them “Iwarefa” – “Orangun in Council”. The six
delegate became the Iwarefa – the Orangun-in-Council.

Obaale “Odumosun” participated in the migration of Apakimo faction from Ila Yara to Ila Igbohun,
Okiri through Omi-Osun before the present Oke-Ila Orangun.

Obaale in Chronological Order

1. Obaale Odùmósùn - Alówólódù bí ìyèré

2. Obaale Ògúndélé - Gbajabiamila, atere kanrin
3. Obaale Olasande - Arágbà másàfojúdi, àdó dòbálẹ̀ kí àgbà
ba búrúbúrú, arílé ko alejo si ọkọ Durotoye
4. Obaale Akanbi Aliu - Orogan moye, a se jẹ́jẹ́ jayẹ́ baba
Aunmowu
5. Obaale Bamikole Bebee - Olonje to baku, timutimu kofe keni meji o
rorun Oko Adefunke.
6. Obaale Samuel Abiola - Arówóduyè dabadan, abìjà nínú takanda
(1981-2012) Baba Olatunde
7. Obaale David Adeniyi Fawole - Jeje niwa, Ilufemiloye, ara lo fi mi
jee oko Funmilayo

Obaale Religion
Before the advent of Christianity and Muslim religions, the compound believed in the worship of
“Ogun Onile” (god of iron), Egungun (Masquerade festival). These were the important festivals
which the compound participated in on alternate years. Notable masquerades of the compound are:
“adébògún”, “Elewe”, Ojuniyun”, “Ayigbiri”, “Bobadara”, “Oko Iyawo”.
When an old man or woman dies, custom demands that he/she must be celebrated with a festival
known as “Iwọ festival”. Iwọ is the powerful charm prepared by the compound herbalist. A woman
who is a native of the compound will carry the charm round the town in close consultation with the
“Ifa” oracle.

Obaale Chiefs
Other prominent chiefs of the compound are:

1. Seriki
2. Ajao
3. Asipa Ode
4. Esorun Eju
5. Omile

Compound Occupation
Obaale people are hardworking and easy going. They are farmers; they plant yams, maize, cotton
wools, cocoa and kola-nuts. Many of them are hunters too.

Oriki
Ọmọ eléjù lokọ̀mí,

Ọmọ afínjú eréko,

Ọmọ arílé k’àlejò sí,

Ọmọ adọ̀dọ̀bálẹ̀ kàgbà ba búrúbúrú,

Ọmọ òpìtàn Ọba kọ̀rayè l’ejù,

Ǹbá lo séjù maa jọ̀fẹ́,

Ma wálé ma wá jakin o

Ọmọ oyè kàn, oyè kàn tí ń bẹ léjù,

Tí kò ṣeé gbéé, ó ṣe é gbé, owo re lo jojo,

Ọmọ abi ṣòkòtò ndosù mẹfà nílé aláró,

Aláró ò gbọdọ̀ rẹ sọ,

Ṣòkòtò ò gbọdọ̀ sonù lejù,

Atokun ni a kii je nile wa

Aje omile sin han lejù.

Compiled by Chief Adeniyi Fawole

 History of Elemona’s Compound, Oke-Ila Orangun

The history of Elemona’s compound is as old as the history of Oke-Ila Orangun itself. Ile
Elemona as it is called in popular parlance holds a unique position as well as strategic relevance
to the community’s existence. Literarily interpreted, elemona means one who knows the road.
This shares a similar affinity to the unique role of Ogbo to Igbominaland. A unique oriki
describes Elemona as the “ amétí kan owá. Ọmọ subú lu adé”. This means one who is close to
the royals and mingles with royalty. If the king is perceived as the leader of the community, the
Elemona is thus regarded as a crucial cabinet member, and a special adviser. The head of the
Elemona’s compound is regularly found in the company of the Orangun. He is a highly rated
confidant of the King as there was practically nothing the Orangun would do without getting his
counsel as the Elemona…one who knows the road.

The role of the head of the elemona’s compound complemented those of the Ifa oracle and
divination. As a special adviser and cabinet member, the elemona is a custodian of history, a
moving encyclopedia of community trajectory. As the authentic custodian of community history,
the elemona compound is unique for its role in eloquent mastery of community history,
beautifully crafted in the layers of drum percussions and rendition. The elemona’s compound
people are the household of community traditional drummers. In the rhythmic beats of the
Gangan, Iya Ilu, and omele, you find layers of community historiography that remain etched in
memories of the legends. From generation to generation, the drummers keep aspects of the
community's historical lexicon alive and vibrant.

The Elemona house head remains one of the authentic historians of Oke-Ila Orangun because
pages of community history and culture have been crafted into drumming rendition, some of
which are the subject of annual rendition during the Eka and Aluwole festivals to guarantee their
permanency and indestructibility. The Elemonas have crafted the history of all compounds in
Oke-Ila Orangun to a unique rendition called oriki which is rendered as at when due or required.

History, as handed over to us by our forefathers, indicates that the first settlers who constituted
the Elemona compound after the transition from Ila Yara to Okiri and during the reign of
Ajagunla Fagbamila in the ancient days of Oke-Ila Orangun were:
1. Fábìyì Arẹ́nigbóyèba- Alu labe abenhun-bonhun.
2. Farinuola (Fainu).
3. Jegede Awodeji
Farinuola was a notable Ifa devotee. This is the reason his house was close to the Orangun as can
be gleaned even in the present-day geographical and demographical structure of the ancient
town. The proximity to the Orangun palace enabled the Elemona to easily access the palace
when counsel for serious community affairs and crucial decisions were to be taken.
The Elemona therefore easily assembled with the Iwarefas in taking crucial decisions that are
paramount to community survival and development. The Elemona has also been described as the
ajírọ́ba and atẹ́wọ́gbadé. Elemona’s compound has been a unique blend of brothers united by
common ancestry and blood. It comprised of the following units:
1. Ile Baálẹ̀ Onílù: most visible because of the unique tradition of being the traditional
drummer.
2. Ilé Esinkin
3. Ilé Alagbaa
4. Ilé Saloro (Saloo).
5. Ilé Legan.
6. Ilé Ọbadọ̀fin.
This unique position of Ile Elemona in the historiography of Oke-Ila Orangun can be further
documented with the major masquerades hosted by the compound. Such powerful masquerades
include:
1. Pàjẹ́bọ̀rókò otherwise known as Oripolobi. This masquerade carried a heavy wooden
carving on top of a well embroiled local fabric.
2. Jàǹdùkú. Noted for a tough stance in community living
3. Àgbìgbò.
4. Jámújámú

The Elemona traditional chieftaincy is rotated among the households earlier identified. The first
Chief Elemona is Farinuola. Below is the comprehensive listing of successive Elemonas;

1. Elemona Farinuola.
2. Elemona Jegede Awodeji.
3. Elemona Alayande Farinuola.
4. Elemona Ayantomi Farinuola.
5. Elemona Ajayi Samu-sinni, Alu labee abohun-bohun
6. Elemona Oni Babatunde.
7. Elemona Ayansola Ayanlowo
8. Elemona Aina Agbolade (the current office holder as of 2024)

Due to the significance of the drum to the history of the Elemonas, the unique position or
recognition has been accorded the position of the Baale Onilu. It is interesting to note that while
some Elemonas doubled as Baale Onilu, some Baale Onilus were not the Elemonas of their
period but held the position as separate entities collaborating with the Elemona on duty. The
following is what we have in our fore-fathers records:

1. Baale/Elemona Farinuola (Fainu)

2. Baale/Elemona Alayande (Fainu).
3. Baale Ayanwale Fainu
4. Baale Aina Ayantoso (Fainu).
5. Baale Ayantunde Ayantundun.
6. Baale/Elemona Ayansola Ayanlowo.
7. Baale Ayanwole Ayantomi.
8. Baale (Ebo) Ayandayo Ayantola (the current Baale Onilu as of 2024).
The Baale Onilu are regarded as the custodians of the community's unique history. They are moving
encyclopedias. They play the lead role of rending the history of all Oranguns for seven days annually during
the Ẹ̀kà and Àlùwolé festivals. These festivals are annually promoted by the Kábíyèsí the Ọ̀ràngún who
provides them space in the palace every night for seven days to render this historical service to the
community. Despite the effects of modernity, community dwellers still observe these annual rites as people
lay awake each of the seven nights to listen to the rendition of the history of our forefathers in unadulterated
sequence. At the end of the Ẹ̀kà festival comes the Àlùwolé. The Àlùwolé marks the end of the Ẹka and the
Kábíyèsí hosts the Àyàns in his palace with all the chiefs and the traditional offer of goats with which they
go home to celebrate with pounded yam, draw soup, and palm wine.

Over time, members of the Elemonas compound have had reasons to settle in neighbouring towns and
villages and some have even settled outside the country in Europe and America. In the immediate vicinity
are those who settled in Ila-Orangun as part of the common heritage of the two Ilas (Òkè-ìlá Ọ̀ràngún and Ìlá
Òràngún). A prominent member of the Farinu, Pa Àyàntóyé Fárínú settled in the Obalumo household
compound of Ila-orangun and those of Ora Igbomina. These legends are the ones referred to as Fárínú
Kékeré Ẹkùn siblings.

Compiled by Ayandiji Daniel Aina with additional reports from a Focused Group Discussion with Elders of the Compound
and a recollection of stories handed over by Baale Onilu, Aina Kekere, Pa Ayantoso Jacob Aina Farinuola
 Obaasinkin Compound in the History of Oke-Ila Orangun

Introduction

Oral history had it that Oke-Ila Orangun was founded by the fourth son of Oduduwa named Fagbamila
(Orangun). After leaving Ile-Ife, his first point of settlement was called Ila-Àjò. Orangun Apakiimo and
Arutu Olukun were children of Orangun Ogboye. These two brothers (Princes) parted at Ila-Yara according
to oral history as a result of succession or chieftaincy dispute. The elder brother, Orangun Apakiimo and his
followers migrated to Ìlá Ìgbóhùn and later to Okiri before they settled briefly at Omi-Osun. At Omi-Osun,
they were severally disturbed by earthworms. In their quest for a better settlement, they migrated again
from Omi-Osun and traveled down to the present Òkè-ìlá Orangun. History also revealed that when they got
to the present Oke-Ila Òràngún, the people’s first point of convergence was a place nicknamed Ìrányín
before almost all the compounds continued to move out to their present sites. This first place of convergence
was therefore named Ìrányìn because there were so many people there trying to figure out where next to
resettle (Ibi ti awon eniyan ti ń ṣe rànyín). It is therefore instructive to assert here that Iranyin is not the
name of any compound in Oke-Ila Orangun and has no Chieftaincy ttitle. However, after other people
moved away from the site, there were still some group of people who stayed-put at the spot and chose to
settle permanently around the place. Those who remained there were also vested with different Chieftaincy
titles such as Obajoko, Onibedo, Esorun Ido, Eesafin, Asoye, Odosun, Obanla, Obasaba, Odosin.

Orangun-in-Council

The Orangun-in-Council is made up of the following organs which include the king and his board of
kingmakers. Kabiyesi, the Orangun of Oke-Ila is the head of this Council. However, the following are the
High Chiefs/ kingmakers comprising the following titles in their order of seniority – Obala, Obaafa, Obaale,
Obaaro, Ejemu, Elemona, Obaasinkin.

As shown above, Obasinkin is one of the members of the Orangun-in-Council. It is important to mention
that Obasinkin and Elemona became permanent members of the Orangun-in-Council in 1958. Obaasinkin
has a special role in the processes of the installation of a new king and chief in Oke-Ila Orangun. He is the
custodian of Amota. Although it belongs to the Ikegbe cult too. During the annual Ìsìnrò festival celebration,
Obasinkin has a very unique dancing step with a local sword in his hands which he uses as an
accompaniment in order to moves chiviarily along the rhythm of the drum. As he dances, the local
drummers who are well imbued in the culture of the people, would adroitly and maybe tactically manipulate
the talking drum to voice out the title; Obáasinkin, Obáasinkin, Obásinkin, má bẹ́ mi lórí sonù, mo f’orí Ọba
bè o, bè o, bè o, mo f’orí Ọba be bè o. (Obaasinkin, I beg, do not cut off my head, I beg you in the name of
the King). Upon hearing this flattery appeals from the drummers, he would then dance slowly and
rhythmically to the admirations of the Orangun-in-Council and the entire people of the town.

According to history, the underlisted names are the Obaasinkin that had been installed starting from Okiri to
the Present Oke-Ila Orangun.

1. Obaasinkin Osunfeuntan – Okiri to Omi-Osun

2. Obaasinkin Agbelai – Omi-Osun to Oke-Ila Orangun
3. Obaasinkin Odewale – Oke-Ila Orangun
4. Obaasinkin Omiwumi – Oke-Ila Orangun
It is admirable to note that these chiefs were installed without any controversy. To set the records straight,
there is no other Obaasinkin Compound either in the past or at the present moment that has existed or
existing in Oke-Ila Orangun. One can only hear of another Obaasinkin compound in the sister city of Ila-
Orangun. It is worthy of note that many people refer to Obaasinkin as Bara. To put things in the proper
pockets, Bara is not the name of the compound but an appellation or a nickname given to it. Since the
demise of the last Obaasinkin, Chief Adewumi Abioye who was one of the Iwarefas, the vacuum created has
not been filled due to unwarranted agitations.
Compiled by Olalekan Joseph Ogunyinka

History of Aworo Compound of Oke-Ila Orangun

Background

The Àwòrò Compound people of Oke-Ila Orangun, otherwise known as Òròlú Àgan were extraction of
Olúfọ́n Adé, Òròlú ọmọ Akẹ̀lawẹ̀ from a town called Ifón Òròlú in Osun State. The history of the Olufon
Ade is that of greatness as its evolution grew simultaneously with the history of Ile-Ife, the cradle of the
Yorubas. Oduduwa, the famous father of the Yoruba nation overthrew Obatala, the first king of Ile-Ife.
Obatala went into exile in Ilofi, a place still in existence for tourists in Ile-Ife till date. Oduduwa reigned as
the Olufe (The Head of Ife, Yoruba). After the demise of Oduduwa and when all his children had gone to
establish their kingdoms, Obatala came to reign in Ile-Ife as the second Olufe.

Upon the death of Obatala, some of his children contested the throne after him, they are Ọláòsà Aládìkun
(aka Akogun Erujeje), Ọbàlùfọ̀n Aláyémọrẹ, etc. Obalufon Aláyémọrẹ was the one who succeeded his
father. Ọláòsà Ala Aládìkun consulted Ifa to know the mind of the gods concerning his exodus from Ile-Ife.
He was therefore directed to establish a kingdom wherever he saw plenty of weaver birds (Ẹ̀gà) on a tree
and mushroom (Olú) underneath it. Thus, his royal name and panegyrics “Olufon” emanated from the
corruption of the expression “ibi tí Olú àti ẹyẹ Ègà fọn sí. The term Olú (mushroom), though, a weak and
fragile plant signifies prominence and achievement in Yoruba language. When used as a prefix in Yoruba to
a noun, like Olú Ọmọ, it signifies first among equals. Olufon, the ruler of Ifón, has traditional prominence
over and above most Obas in Yorubaland.

Olufon as a crown ruler was once in possession of both Adé Ire (Ire Crown) and Ade Sẹ́sẹ́-Ẹfun (White Coral
Beads Crown) and was reputed to have crowned the Alaafin of Ọ̀yọ́ with Ire Crown to elevate Alaafin’s
status to that of an Oba as against Baale (a mere District Head or a mayor). While he retained the Ade Sẹ́sẹ́
Ẹfun for himself.

The Traditional Religion of Ifón People as it Relates to Àwòrò Compound of Oke-Ila

Orangun
Being a direct descendant of Obátálá, Olúfọ́n was known to be an ardent worshiper of Olódùmarè
(Almighty God) through the medium of Obátálá or Òrìsà Ńlá. The Olúfọ́n and his descendant have the
original Obàtálá symbol and his deity and he is worshipped with snail, tortoise, pounded yam, melon soup
without oil, white chalk (Ẹfun), osùn, charcoal (èédú), hen, shear butter (ori) etc. Olufon and his descendants
all over the world remain the spiritual head of all the Obatala worshippers across the globe. Although the
religion is more popular in Nigeria, Brazil, Cuba and South America than many other parts of the world.

Orolu’s Relationship with other Communities

In the evolution of the Orolu Kingdom, so many other towns have grown out of it such as Ifon Omima (the
Headquarters of Ose Local Government in Ondo State Nigeria). Ilobu, Osun State is a descendant of Olufon
Orisati’s daughter by the name, Asake. Ifon Sepeteri in Oke Ogun Area of Oyo State and many extractions
who have joined different towns as a compound or community with their white beads crown among which
Aworo Compound of Oke-Ila Orangun falls within this league. Aworo as a title depicts the Head of the
Worshipper of Obatala or Orisa Nla deity. It is important to note that Aworo compound joined the
Òràngún’s league during the reign of Orangun Amotagesi at Ila-Yara.

Through oral history, it was told that the mother of Orangun Ogboye (Iwa) the uterine mother of Alara,
Ajero and Owarangun has a daughter living with Orangun and she had in her custody a deity (Orisa Nla)
that belonged to their mother. She brought the deity (god) to Ile Aworo for safety reasons. However, though
she was a female, the daughter was installed as the first Aworo (Head Worshipper and Custodian of the
Deity) at Olufon Compound. Thus, the Compound’s name was changed to Aworo Compound after some
time. Following her reign, two other female Aworos were installed before the title was later shifted to the
folks in the Compound. The first three female Aworos were;
(1) Omotinuwe Ajike
(2) Omomulosin Asake
(3) Oyadolosin Ajagbe in that order.

Moreover, the males also were;

(1) Obamilore Ayanda
(2) Olakule Abalu
(3) Aderoye Akanbi
(4) Osetayo Akanbi
(5) Ifakayo Akanbi
(8) Odedimeji Asola
(9) Adeleke Anla
(10) Adebayo Anla
(11) Ademola Arinde.

It goes without saying that Aworo Obatala is always robed in white apparel or garments which is a depiction
of the pure nature of Oludumare (God, the Almighty) and Obatala deity.

Other Chieftaincy titles in Aworo’s Compound are:

(1) Eetinkin
(2) Saakin
(3) Olosungbin
(4) Ose Balogun
(5) Asipa Ilu
(6) Afinrin
(7) Eesa Obinrin (Second in Command to Iyalode)
(8) Eesorun Oja
(9) Eesorun Ajangan
(10) Ojomu Ode
(11) Asanlu Oja, etc.

Some of the titles were brought along during our sojourn while others were installed as a mark of honour
and participation in the growth and development of Oke-Ila Orangun. Other yearly celebrations or festivals
of Aworo Compound are:
(1) Òsà Ẹ̀rùn
(2) Ọdún Ìjẹsu
(3) Eégún Ojà
(4) Ìkẹ̀gbẹ́
(5) Ògún, etc.

In addition, another version of the history according to one oral account narrated that there was a very
heinous bird that periodically flew across the town with different sounds at night such as “mo pa ogún” (I
killed twenty). And mysteriously, twenty people would die before dawn. At another time, it might chorus,
“mo pa ọgbọ̀n” (I killed thirty). In the most tragic manner, thirty people would die before the next day.
Several efforts were made to kill the bird but all proved abortive until a great hunter arrived the town and
assisted the king in killing the bird with a certain magical bow and arrow. The hunter, his bow, his arrow
and family moved into the community upon the invitation received from the king and they lived the rest of
their lives as members of Aworo Compound. The relics of the bow and arrow are in the custody of Aworo
till date. It is the same arrow the Aworo takes out yearly durig his annual festival in commemoration of the
killing of the devilish/heinous bird that wanted to ruin the city-state.

Aworo Compound Panegyrics (Oríkì)

Ọmọ Olúfọ́n adé,

Òròlú ọmọ Akẹ̀lawẹ̀,
Ọmọ adé ó dùn,
Ọmọ adé e re,
Òjò àwẹ̀ ọmọ gbòngbò rin misin la wẹ̀.
Ọmọ l’ádé l’àdè l'ádé,
Aláàfin ò l’ádé,
Adé Òròlú la gbà fún Aláàfin.
Ọmọ Òròlú àgan.
Òròlú mo gbọ kijíkijì lódẹ̀dẹ̀ òsà,
Mo ní ìyá me ẹ́ le wòran,.
Ó dẹ ẹlẹ́kínní tí mo gbọ́ kijíkijì nílé Olóròlú oọmọmo Akẹ̀lawẹ̀,
Mo mú iborùn dúdú, bàtà dúdú, gélé dúdú,
Àfin òsà kò mí l’ọ́nà,
Ó nà mí nà mí,
O di ẹlẹẹkeji, ẹ̀wẹ̀, mo masọ pupa, iborùn pupa, bàtà pupa,
Ààfin òsà tún kò mí lónà,
Ó nà mí nà mí
Nígbàtí ó tún di ẹlẹẹkẹta ọ̀tọ̀ọ̀tọ̀, mo wo’sọ funfun, ìborùn funfun, bàtà funfun, ààfin òsà kò mí l lónà
Ààfin òsà ló gbé mi lórí esin nílé Olóròlú ọmọ kẹ̀ lawẹ̀ nílé Olúfọ́n.

Compiled by Ademola Ogundele Aworo

 The History of Ile Obaafa Isale

Ila-Yara

History and eye witness accounts recorded that Odo-Ila and Oke-Ila were together for several years at Ila-
Yara. After a protracted argument or controversy as to whom the crown belong as the next king. Sadly, the
matter could not be settled amicably between the two royal candidates, Apakiimo, the eldest and Arutu
Oluokun, his younger brother. Historical testimonies narrated that Apakiimo and his caucus housing almost
all the elders in the city-state migrated to Oke-Ila Orangun while the younger one left Ila-Yara for Odo-Ila
now Ila-Orangun.

Agbo Ile Obaafa Agesin

Following our departure from Ila-Yara, Agbo Ile Obaafa came into existence and joined the existing
contingent. At the time, people gathered together and settled in families, grouped friends and relations
within Oke-Ila Orangun. Dàda and Owólabí, the son of Ifagbamila Alawoji together with Ifakayode got
settled at the present Agbo Ile Obaafa. Owolabi was an Ifa Priest. He migrated from Iwo-Isin (now in Isin
Local Government Area in Kwara State). And according to findings, history records that he hailed from
Oye-Oyelagbawo compound (one of the Ruling Houses in Iwo-Isin). Ranniawo was the title given to Ile-
Oye compound at Iwó-ìsin where our foreparents came from. Ranniawo II is the king that is presently on the
throne at Iwo-Isin today. That is, he is from the Ranniawo dynasty.

Like it was stated earlier, agesi Owolabi was an Ifa Priest. His major duty in the town as at the time when he
came in contact with Òkè-ìlá Orangun was that of consultancy, that is, he consulted Ifa Oracle to foretell or
prepare the kind of sacrifice the people or the town has to offer to appease the gods so that things would go
on well and people would be at rest. It was his custom to consult Ifa Oracle every year at the King’s Palace
aside the five days (Ifa ọrọrun) to ask for revelation into the future and to solicit for the continuous support
and protection of their ancestors over all the people in the town. While going for the annual consultation of
Ifa Oracle, because he was a very noble IFA diviner, Agesi Owolabi has a big horse upon which he rode
around to perform his sacred assignment to the town. This line gives credence to why people eulogise our
Compound as Ile Agesin, meaning, the house where they ride on horse to deliver their service to the
community. People say “Ọmọ Agesi jáwé Ifá which literally means the offspring of the one who rides on the
back of horse to collect Ifa leaves).

Obaafa Title

As a result of our activities and active involvements in the town from the onset, Obaafa title was allocated to
our Compound as co-sharer of the title in the community. It is worth noting that Obaafa is one of the Arefas,
that is, The Senior Chiefs and the King Maker. The Arefas have the exclusive power to either accept or
reject any royal candidate presented to them for the throne of Orangun. Two different houses are given the
right to present Obaafa candidates especially at intervals. It is therefore a practice in vogue that whenever
the Obaafa emerges from one of the houses enlisted for the title, another title, Elekian chieftaincy, would be
appointed from the second house so they could also have adequate representation in the palace assembly to
voice out their interests. As soon as Obaafa dies, the tradition is that the Elekian would be made the next
Obaafa while another Elekian would be appointed from the compound of the deceased Obaafa to represent
the compoumd.

After the tenures of two different Obaafas from Ile Obaafa Oke, it is instructive to mention that the Obaafa
title was shifted to the Obaafa Agesin, particularly, this happened during the reign of Orangun Adeyale, the
Orangun who migrated the town from Omi-Osun to the present site. Dada, one of the foreparents from
Obaafa Isalẹ was appointed the first Obaafa from Agesin’s side. Unfortunately, Dada’s tenure was quite
brief but eventful. Obaafa Dada reigned as the Obaafa for a few months before he joined his ancestors. His
death was that of a sudden attack which led to his abrupt death. Ifakayode, a dynamic leader and the eldest
son was suggested to be the next Obaafa. However, he personally rejected the offer on the ground that he
had already embraced the philosophy of the Seventh-Day Adventist Church Mission which forbade him
from engaging in worldly titles. The Compound under the guidance of Agesi Owolabi then therefore agreed
that his eldest son, Adedayo Dada, should be allowed to become the next Obaafa. Hence, Adedayo Dada
accepted the new role and he reigned as the Obaafa for several years before he died in the year 1988.

Elekian Title

Elekian title is a representative of the Compound, he is especially selected to represent the interests of the
people where one Obaafa just died. He is to be there to be the mouthpiece of his compound at the palace
assembly pending the time the Obaafas chieftaincy title would rotate back to them. This chief would be there
until the death of the reigning Obaafa. And it is important to note that Elekian and Obaafa titles cannot dwell
in any of these two compounds concurrently. Consequently, following the death of any Obaafa, the present
Elekian automatically becomes the next Obaafa while the Elekian title would shift to the other Compound.
That is the arrangement by our forefathers.

Iyalode Title

Iyalode is the traditional leader of the women in the town. Right from the onset, Ile Obaafa Agesi has been
given the prerogative to produce female candidates to fill up that traditional office in the town, Oke-Ila
Òràngún. The Ọmọ osú or Ọmọ lósú of Ile Obaafa Agesi was offered the right to become the Iyalode of
Oke-Ila Orangun regardless of wherever they married. It is however unfortunate as the first Iyalode that Ile
Obaafa Agesi produced was a non-native. Her name was Kosenat or Kosenatu. She was a woman with a
Muslim background. She hailed from Kwara State. The woman had a tribal mark indicating where she
belonged to. Following her closeness with Dada and Agesi Owolabi of which the duo also hailed from
Kwara State, she solicited for the Iyalode title from our fathers. Her request was freely granted and the
Iyalode Chieftaincy title was confered upon her without any undertaking or written agreement. Since then,
her generation has been the one occupying that office. And this, we believe, calls for fresh reviews.

Oríkì Ìyálóde

Here is Ìyálóde’s panegyrics as it relates to Ile Obaafa Agesi

Ẹ̀yin l’ọmọ Ìyálóde

Ọmọ awọsọ wọyè lọrẹ,
Ọmọ awọsọ mọ́ mọ̀ wọ tàná,
Ọmọ awọsọ gẹẹrẹrẹ bí ẹni wọo mi
Ọmọ apèbù láṣọ mọ́lẹ̀
Ọmọ àgbà eníwó
Lopepekun nile Alawodi

From the panegyrics presented afore, it is crystal clear that the title of Ìyálóde is largely related to Ile Obaafa
Agesi, Òkè-ìlá Òràngún without gainsaying or any iota of controversy.

Edimonrun Title

Edimonrun is another traditional title that’s vested on Ile Obaafa Agesi. All members of Obaafa Agesi has
the right to the title. The fundamental duty of Edimonrun is to make sacrifices as directed by Ifa Oracle to
appease the gods of the land and the departed souls of our ancestors especially to further obtain their
protections and blessings over all the people in the Compound and the town at large. The title holder at any
point in time is assigned to call upon the departed souls so they could return back to the world and assist the
living in overseeing their affairs. Annually, it is his custom to provide yam dedicated for roasting outside the
house with red oil and salt which all the children in the Compound would savour and enjoy after he had
prayed to the gods on behalf of the whole Compound for protection from God, the overall controller of the
universe. All the children in the compound would therefore rejoice and eat up the roasted yam. This is called
Isun-Su Lefa. Late Pa Onifade was the last Edimonrun.

Compiled by Folorunso Ajayi

Itan Ile Odo Irain

Obasinkin Odo Iranin

Ile-Ife ni Oloye Obasinkin Odo Iranin ti wa. Ninu itan, Oye Obasinkin wa lati Omi-Osun. Oruko eni ti o
koko je oye naa ni Ogunbiyi. Lehin iku re ni omo re Buoye tun je oye naa. Buoye lo gbe oye Obasinkin wa
si Oke-Ila Orangun. Ibi ti won tedo si ni eti Ekunkun Odo Iranin. Ninu itan Odo Iranin, oun lo koko de Oke-
Ila Orangun. Gbogbo awon to wa tedo ti won, won so fun wa wipe ki won ma lo si eti odo Ekunkun. Fun idi
eyi ni a fin je Odo Iranin. Ni igba ti awon eniyab wa de bu fi npe ni Odo Iranin.

Awon Oye ti a ma nje ni Odo Iranin

Awon oye ti a ma nje ni Odo Iranin ni iwonyi: Obaunla, Obasinkin, Obajoko, Odoogun, Asoye, Odosin,
Eninbedo, Obasaba, Esorun Ido, Esafin, Esa Binrin.

Itan Obaunla

Oloye Obaunla bi oye Oba ni ni Odo Iranin. Oloye Obaunla ko gbodo mu omi ikasin. Oloye yi ni olori
gbogbo Oloye to kun ni Odo Iranyin. Leyin eyi, Oloye Obaunla ku si Omi-Osun. Oriki Idile: Ijeni amuyunke
omo eruope ko ni mende. Ofile tayo lekiti efion.

Oloye Obasinkin

Itan nipa Oloye Obasinkin wi fun wa wipe Ogunbiyi lo koko je Obasinkin ni Odo Iranin. Leyin to ku tan,
Buoye omo re lo je oye naa. Buoye yi lo gbe oye Obasinkin de Odo Iranin Oke-Ila Orangun. Oriki
Obasinkin Odo Iranin: Omo Onife aburo afo bo owo re mon, aki duro kiwo nife oni, akibere ki won in ife
oye, koga bere la fi kin won nife otolu.

Itan Oloye Obajoko

Awon ti won ti je oye Obajoko niwonyi: Aina omo Adeodu duti fa, Oyedepo, Adeleke, Adekola ati Fawole
Fikayo. Oriki Idile Obajoko Odo Iranin: Owa ijeni ara amunyun ke, erupe koni de ofile ke tayo lekiti efon,
Ninu itan Oloye Obajoko, ohun lo ni asa lati koko wo igbo egungun.

Oloye Odoogun

Ninu itan Oloye Odoogun, awon oloye to wa lati Ijero in won yi: Oloye Odoogun, Esafin, Obasaba, Onibedo
ati Obajoko. Awon oloye wonyi lo wa lati Ijero ti won wa tedo si Odo Iranin. Oruko eni to koko je Oye
Odogun ni Chief Ajayi Esudinna. Oruko enikeji ni Chief Adelowo ti eniketa si je Chief Afolabi Abiola.
Leyin eyi lo kan Chief Adeoye Bunmi. Oriki won ni yi: Owa ijeni ara amuyunke, erupe ko ni mande ofile ke
tayo lekiti efon ijeni lo hun bo, lo wade, ijeni lo hun bo o wale, omo elegun sekete wure omo abogoroo dija
le leti ekunkun iwo le de emi ni o da, ibe in ogoroo akani figbe le laida.

Itan Oloye Odoosin

Oruko eni to koko je Oloye Odoosin ni Chief Popoola Awoniyi ti enikeji si je Chief Adelowo Awoniyi.
Awon Oloye wonyi lo wa lati ilu Oye Ekiti ti won wa ba wa ni Odo Iranin ni ilu Oke-Ila Orangun. Oriki
Oloye Odoosin: Omo oye mesan iji, Omo oye run koriko lara, agba loka loni kan ma degun lo ye, ojo oye ba
de, ni kawo lo ni ga, ni idi orinrin, omo mo seye tan kin to soru.

Itan Oloye Asooye

Oloye Asooye wa lati Omu-Ara. Chief Fawole Adeniyi ni o je oye yi ati Omu-Aran lo ti wa. A ma je oye yi
kari agbo ile ni. Oruko eni ti o koko je oye Asooye yi ni Chief Babatunde Ajileye ti won wa ba wa ni Odo
Iranin Oke-Ila Orangun. Oriki Oloye Asooye: Aran madedun ni san, olomu aperan Omo alara agogo ide.

Itan Esa Binrin

Iyawo ile ti won ba fe oun lo ma nje Oloye Esa Binrin. Oruko eni to koko je oye yi ni Chief Osejoke. Ile
Aworo lati fe wa si Odo Iranin.

Orisa ti won ma nse ni Odo Iranin, Oke-Ila Orangun

Oruko awon orisa ti won ma nse ni Odo Iranin, Oke-Ila Orangun ni Egungun, Sango, Elefon ati Ogun.

Compiled by Tayo Biola

 THE HISTORY OF Ọ̀DỌỌDÈ COMPOUND

Ìn the ancient time, tradition had it that Ọ̀dọ̀ọ̀dè and Òràngún Ifagbamila migrated
from Ile-Ife in each other’s company in search of greener pastures or for what could
rather be described as “a new settlement” to dominate. Due to their level of closeness
and influence, oral account confirms that it has become practically impossible for any
Òràngún to be enthroned as the new king without first answering the Ọ̀dọ̀ọ̀dè title
because tradition describes Ọ̀dọ̀ọ̀dè as the first wife of Orangun and a mysterious
convenant exists between the duo. Matter of fact, in case any rancour or conflict
surfaces in the palace especially among the queens or between the king and his queens,
the minister of queen’s affairs who is equally called “Eesaya” and Ọ̀dọ̀ọ̀dè would be the
one to adjudicate and settle the conflict for them without the information of such
visitation known to other chiefs. Due to this huge service that Odoode renders to the
king and his queens, in order to show appreciation, Orangun and his wives resolved to
celebrate the end of every lunar year at the house of Odoode.

Whenever the Ìsìnrò festival remains three days, for instance, the queens would leave
the palace and march down to Odoode’s house to mark the official kick off of Ìsìnrò
festival for the year in the town. In order to display a heavy sense of comradeship,
Odoode would also go inside his chamber, change his own cloth and hair into women’s
costumes and fashion his hair into five big feminine style.
The celebration would then begin with the hitting of bell around and they would dance to the rhythm of it as
they dance in circle round the Ògún shrine at ilé Odoode. Three days after this traditional deplay, the
Òràngún, his wives and his council of chiefs both male and female would also march down to Odoode’s
compound to revel and mark the end of all festivals in the town for the year which in native parlance is
refered to as, “Ìsìnrò”. Following the polarisation of Ila-Yara city-state, it is interesting to note that Òkè-ìlá
Ọ̀ràngún and Ìlá Òràngún still maintain the tradition of celebrating Ìṣinrò at Odoode’s compound every year.
In lieu of this fact, whatever acceptable thing Odoode requests of His Majesty or his council is speedily
obliged. And whenever Orangun and his cabinet pay a visit to Odoode’s compound, Odoode, in return,
would accommodate them within the permissible means that the custom of the land permits for such
courtesy even till date.

Compiled by Alabi Idowu

 THE HISTORY OF Obaafa Oke, Oke-Ila Orangun

Ọbaafa Agúnlóyè, whose first name was Ọbayọmí Kútì hailed from the ancient town of
Ọ̀yọ́ Aláàfin, particularly, from Ọládìgbòlù royal family in Ọ̀yọ́. Apparently, his family
name suggests that he was an akẹ̀yọ̀, that is to say, he was a prince from Ọ̀yọ́ town. He
was known as a brave warrior and an itenerant soldier who was revered for his
combative prowess of fighting from one town to another in his days. It was on one of his
war outings that he came across a portable community called, “Òkirì”. This was before
the dwellers of the community migrated to Ido Osun where he was later installed as the
Ọbaafa and it is dutiful to say that he was the Ọbaafa till the time of the people’s
migration from Ido-Osun to the present site, Òkè-ìlá Ọ̀ràngún. This man achieved
extraordinary feats for Òkè-ìlá Ọ̀ràngún community during his lifetime. It is therefore
revealing to note that aside his regular hustle as a blatant warrior, he was also an
ardent Sango devotee, of course, a religion which he brought with him from Oyo, his
place of birth. Drawing from the foregoing, it is not difficult to see why one of the
highest titles that could be bestowed on a Sango devotee, bàbá Mọngbà, was regularly
produced by Ọbaafa òkè compound ìn those days which earned them the prestige of
being the head of all Sango worshipers ìn Òkè-ìlá Ọ̀ràngún. It is however not hard at
all for all sons and daughters of Ọbaafa òkè compound to trace their genesis back to
Ọbaafa Agúnlóyè. It is equally on record that this man had seven different wives
during his lifetime that produced the seeds in the compound today.

Obaafa Oke’s panegyrics

Ìkóyíi ẹ̀sọ́ ọmọ ẹ̀sọna,

ọmọ ojú r’ogun ole àrọ̀nì motie leyọ̀,
Àrọ̀nì gbélé Oníkòyí, ò gbélgbél
Àrònì gbélé Oníkòyí ò simi ogun lọ,
Okoyi ogun ibiro,
ọmọ Akurodo ogun,
ọmọ asùn rodo ogun,
ọmọ Atàkànkà gbáriwo ọrun roro.
Orígun méje ni wọn gbà sígun ní ilé baba tó bí yín l’ọmọ;.
Alápá ńsánpá ogun ní ń lọ,
Olọ́bẹ ìsìlò, ogun ní ń lọ,
Oníbon a tèle,
Oníkùmọ̀ a lààrín,
Alápópó ní ń kẹ́ìn ogun ní ilé baba tó bí wa l’ọmọ..
Ọmọ gbọ́in, ọmọ gbọ̀in, ọmọ gbọ̀ìngbọ̀ìn tí ń mú esin lẹyìn ọrùn.

Compiled by Olagoke Olayinka

 Ile Omo Owa, Oke-Ila Orangun

The Igbominas are the children of Fagbamila Ajagunla who was the direct son of Oduduwa through
Adetinrin. Amotagesi followed him and the line remained unbroken till Ogboye. Ogboye is the father for all
the Igbominas. And he had four children; Apakimo, Arutu, Igbonnibi and Olakale. After the ignoble reign
of Òboyùn móyàrà at Ila-Yara, the chieftaincy saga broke the Ilas into two unequal parts, i.e., Oke-Ila and
Odo-Ila Orangun. All the princes and princesses were interacting well with one another before the crisis.
Following the dispute, the chieftaincy crisis gave birth to twin Òràngúns, that is, Ila Magbon and Ila Okiri.
All oral and written facts supported Apakimo coronation at Yara before the polarisation of the city and the
account moves further to say that the angry youths were the ones who set Yara ablaze and rushed down to
Màgbọn afterwards where Arutu finally became their Orangun. As fate would have it, oral account testified
further that Arutu died at Magbon and his remains is still at Para Òkè where he was buried by his followers.

Considering the chronicle of all the Obas, especially, those who reigned from Yara, Ìgbóhùn, Okiri, Omi
Osun and the present site, Oke-Ila Orangun, according to an account plucked from the lips of Ìyá
Mewoyeka, the mother of Ọba Adepoju (the late Oore) and one of the greatest historians ever produced in
Òkè Ìlá Òràngún, she noted that during the exodus of this faction, Princes and Princesses participated
actively in the constant struggle to secure a place they could call their permanent settlement. In line with the
Chieftaincy, the Omo Owa ruling house emerged from Oba Tinuade Ayalamoye and Aderosin
Agbedegbede family trees. History has it that Orangun Ayalamoye Tinuade was the Orangun of Oke-Ila
after the death of Orangun Ajibade Aroyehun Ofinni. Orangun Ayalamoye was a great warrior. He fought
many wars in Kwara State during his lifetime. After many years of his stay outside the walls of Òkè Ìlá
Òràngún, one day, he was called upon from a town called ‘Aala’ where he was living at the time by the Ifa
Oracle to return home quickly. He was therefore prevailed upon to become the next king at the time which
he graciously accepted. His reign was peaceful and ìn fact stretched the development of the town to an
enviable height. No wonder, he is constantly remembered in this wise, “Orangun tó sọ igbó dilé, tó sọ ìgbé
di ìgboro, tó sọ àtìtàn gọngọ di ilé ọjà”. The town experienced monumental expansions and development
during his reign.

Ayalamoye Tinuade came from Agbedegbede Compound by birth and he was born at Ila Yara. Oba
Tinuade’s wife was a native of Oye Ekiti in the present day Ekiti State. The children he gave birth to on the
throne during his reign were; Naanaa Omidun nee Orangun Tinuade from Omo Owa Ruling House and
Prince Adewole Bamimolayin Tinuade. Tinuade’s wife later gave birth to two children for Orangun Adeyale
Arojojoye and the names of these children are; Ibidun and Adenihun (Adenihun was the mother of
Sangobade from Obaafa Oke Compound). Some chiefs worked closely with him and they made his reign
eventful. The Chiefs that worked with Oba Ayalamoye Tinuade during his reign were:
(1) Obaala Fadunmade
(2) Obaafa Agunloye
(3) Obaale Aliu
(4) Obaaro were
(5) Obasinkin Agbelee
(6) Elemona Fariola.
It is crucial to note also that Asani who was also known as Ejidunmade and Oyedepo were children of the
same father. It is intriguing that though the subject that paralysed Ìlá Yara bothered largely on what we now
call, chieftaincy madness, that was displayed via heavy desperation and high level of intolerance between
Arutu and his elder brother, however, these ill virtues were later replaced with love and sanity which the
Princes and princesses are now enjoying, perhaps, after they have all learned their lessons. This, in a way,
provides expression for why Aderosin Agbedegbede who was initially enthroned as the Orangun of Oke-Ila
Orangun was later called upon by the Ila Orangun people to become their king. Prior to this time, history
had it that there was epidemic crisis at Ila when Adediti Iyanda Edunde was on the throne. Elders, at his
death, decided to pick Aderosin Agbedegbede from Oke-Ila Orangun to clean up and sanitise the entire town
(1760 – 1789) (Ka fi gba Ila danu nitoripe o dagba) but miraculously, he later ruled for over 44 years on
their throne. And it is worthy of note that the children he left behind at Oke-Ila Orangun occupy a larger part
of Ile Omo Owa today.

Orangun Adebayo (Hassan) Ejidunmade ruled for many years. It was during his reign that Islam and
Christianity came to Oke-Ila Orangun. Adebayo Ejidunmade had a brother called Oyedepo who married
Ayanfunke. Oyedepo had four children, namely: Olatundun Adewole, Ola Asake, Jacob Adeoti and Joel
Aina. Olatundun Adewole later became the Òràngún after Bamigbade Adeyemi and he reigned from 1950 to
1961. His reign was brief but eventful. Thus far, apart from the fact that we co-own the throne of Òràngún,
our compound can also boastfully say that we have four chiefs who are well placed to perform one
traditional assignment or the other in the community and they are; Alasan, Owada, Obajisu and Olumobi
respectively.

Social Life: It is a usual thing for the people in the Compound to meet every fifteen days to discuss current
issues affecting Oke-Ila and Ile Omo Owa in particular. There, all the Princes are constantly being
encouraged to exhibit high moral standards as potential Obas. Other Compounds are to emulate them when
it comes to upholding high level of moral values in the town.

Religion: Originally, Ile Omo Owa was socialised into Traditional Religion and they were worshipping
Olorun Olodumare through the aid of certain divine elements and the gods whom they believed to be the
messengers of Olódùmarè in his theocratic government. The totem or objects of worship of the whole clan
are Ogun, Elefon, Ifa Oracle and Osun. All the children born into this compound were either farmers or
hunters in those days. The prominent leader and hunter among them is vested with Eesa Ode title. And this
title was also given to Orangun Oyalamoye before his enthronement. The next prominent ọba after him from
ọmọ owá was Oba Adebayo Ejidunmade who was also a brave hunter in his youthful days. As proof of their
loyalty to Ogun, some of their children were named after Ogun (the gods of iron), i.e., Odeponle, Odeyemi,
Adeogun, Ogunwuyi, Odegbile, Odewole and Oderinola to mention but a few.

Till the time of writing this, the emblem of the divinity is still at the center of the Compound. It is a tree and
a stone. Though the influence of foreign religion could be responsible for the destruction of the tree.
However, only the stone still remained. The existing worshippers does not allow people to tamper with the
emblem. The emblem for Elefon had been stolen by unknown persons long ago. However, the image has to
be decorated still. Akara (bean cake) was the usual meal for the festival while dogs were used as sacrifice for
Ogun and the eating is equally ceremonial.

Islam died naturally when Adebayo Ejidunmade became Orangun. Many sons and daughters in the
Compound were converted to Christianity and they rose to the post of Elders and Deacons but Traditional
Religion refused to die while Prince Odegbile Ola declared his total allegiance to the worship of Ogun. The
existence of Olodumare is mysterious and beyond human knowledge but the things that we see today are not
accidental but by divine design, recoil back to God as the originator of them all.

Compiled by Prince Odewole Adewole

 AROJOJOYE COMPOUND OKE –ILA ORANGUN

Adeyale was the progenitor of the Arojo Ruling House, Oke-Ila Orangun.
Around the year 1900, Oba Aderosin Agbedegbede vacated the throne of Oke-Ila Orangun to
reign in Ila Orangun which the people saw as the solution to their intractable communal
challenges in Ìlá. Thus, the stool of Orangun of Oke-Ila was left vacant for years. To fill up the
stool, the Iwarefa (kingmakers) consulted an Ifa priest. His name was Ifadunmade. The priest
was passing through Oke-Ila Orangun on one of his journeys along that route when he was
prevailed upon to divine for them. When ifa was consulted, he told them that a powerful but a
stranger would enter the community and that stranger would be their king who would usher in
peace and progress. The kingmakers felt that Fadunmade himself fit into the prophecy and
therefore made suggestion for his nomination into that position which he immediately turned
down on the ground that he had no royal pedigree. Rather, he told them of a royal blood, a
Prince. At the time, prince Adeyale was a powerful warrior who was at the battle front fighting
the enemies gallantly. The Chiefs could not properly swallow up the revelation. However, the
kingmakers set out to search for Prince Adeyale, an Okomo in Ila Orangun who was then in a
town called Okuta Ekulu. Adeyale was brought from Okomo Kasa Ruling House of Ila Orangun
around 1900 and was installed the Orangun of Oke-Ila at Omi Osun.

Arojojoye sobriquet evolved from the heavy peaceful downpour that attended the installation of
Oba Adeyale. Though it was out of season, yet it rained hysterically. Thus Arojojoye royal title
evolved naturally due to this unusual occurrence, attested to by the cosmos. Since then it rains
whenever a member of Arojojoye is installed as the Òràngún. And this repeated itself again,
February 1968 when Oba Alowolodu was enthroned as the Orangun of Òkè Ìlá Òràngún.

The Oriki /Panegyrics also evolved naturally on the day of the installation.

Ọmọ Arójòjoyẹ̀,
Ọmọ adélé tejiteji,
Ọmọ ọ̀pa bàbá mẹ́sin lẹ́sẹ̀
Ọkọ Emiola etc.

( son of whose installation was blessed with rainfall, son who ascended the throne in heavy
rainfall, stallion controller, husband of Emiola. )

Compiled by Prince Bisi Adefila

History of Balogun Dodondawa, Oke-Ila Orangun

Origin

Oral history from our grandparents and parents has it that our Progenitor named Ajayi who
happened to be a professional warrior to the core hailed from Agbasin compound, Isanlu-Isin.
The history has it that he participated in so many Yoruba tribal wars. Among the communities he
fought for are Aaye-Otun Ekiti, Otun-Ekiti, Ora Igbomina and a lots of others. As at today,
Balogun compound is still in existence and prominent in these towns. The eldest son of Ajayi,
Balogun Sangotola who also was a professional warrior was equally invited to Oke-Ila Orangun
on a rescue mission during the tribal war in Yoruba land. The history has it that he drew all his
combatant solders from nearby communities such as Rore, Aran-Orin, Omu-Aran, Ora-Igbomina
and lots more. He came to Oke-Ila Orangun, he fought and conquered. History has it also that he
succeeded in reinstating an Orangun who was already in exile back.
History has it too that he, Balogun Sangotola, came with his other brothers and sisters to settle in
Oke-Ila Orangun. Among his siblings who came with him are Pa Fasikun, Pa Osungbekun, Pa
Apa (Baba Idi Sango). As it was in the Yoruba history that our parents were migrants moving
form one place to another, other people also migrated from other places to settled together to
form the present Balogun compound. They are the Awoyales from another compound in Isanlu-
Isin and the Olagunjus from Ago-Iwoye in Ijebu land.

Institution of Jonmo

This institution in the administration of the town was borrowed from the city of Ibadan where
our progenitor served as military officer to Ibadan military then. History has it that he was a
bosom friend of a particular Olubadan called Shittu whom they both served under Ibadan
military during the Yoruba tribal wars. In the political structure of the town, there are two major
arms of government, the executive arm of government who double as judiciary. The second arm
of the government is the military arm. The Orangun is the head of all the administrations of
government in the town. The executive arm has their periodic meetings under the leadership of
Obaala and report to Oangun in council for final ratification. On the other hand, the Balogun
heads the military arm of administration. Balogun is directly responsible to Orangun and that is
why Balogun do not have seat among the executive arms of the town administration.

Balogun has his own structure with his own chiefs who are directly responsible to him. Each of
the compounds in the town has representatives in the military arm, called, the “Jomon”. Among
the chiefs of Balogun are Otun Balogun from Elemogun’s compound , Osi Balogun from
Aworo’s compound, Ekerin Balogun and Are Balogun from Obaala’s compound, Sheriki
Balogun from Obaale’s compound and Olonpaye from Alapinni’s compound. The “Jomon” meet
periodically under the leadership of Balogun for day-to-day security of the town. The “Jomon”
also oversee the supervision of community service under the leadership of Balogun. These two
structures of administration is still prominent and in use in Ibadan until today. This is why in
Ibadan, chief in the military line and executive line could be promoted to become Olubadan.
Compiled by Tunde Adedotun

THE HISTORY OF ALAPINI’S COMPOUND, Oke-Ila Orangun

Introduction
ALAPINI’S compound is an important compoumd in Òkè Ìlá Òràngún. It is also a compound
with a considerably large demography. It is equally the birthplace of many great minds who have
carved out extraordinary feats for themselves and the community at large at different sectors of
the society especially economically, security-wise and in other indispensable aspects of our
social lives.

According to oral account, Làgbàyọ Adéyemí was the progenitor of the members of this
compound. Làgbàyọ migrated from Òkò town in Kwara state but his mother hailed from Òró in
Kwara state as well. Làgbàyọ had six siblings. Those who were females among them got married
to a man from Omodo and while another one married to a man from Ijomu Oro and that one gave
birth to Oloponda. Làgbàyọ also got married to Ogunjoke and they gave birth to Awoyale.
During the reign of Òràngún Adeyale, the first Arojo, that was when Awoyale otherwise known
as Àwòdì flew down to Òkè Ìlá Òràngún as a way of escaping a very touch war and history said
he landed at the front of the palace of Òràngún Adeyale, the first Arojo, when he was about to
be killed at the warfront. It is important to note that he also had male siblings apart from his
female ones and some of them are; Olanleka Ayorinde and Morounfara Alade (Alade was their
eldest brother). They were all great hunters, farmers and gallant warriors. In fact, Morounfara
Alade was installed as the Olú Ode (chief hunter) of Òkè Ìlá Òràngún during his lifetime. It was
on one of his hunting adventures that Abidoye Awoyale encountered a gnow called Ìjímọ̀gòdò in
a forest and after a few interactions, this strange creature accepted to follow him back home
inasmuch as he was made an object of worship. History testified that Obajoko’s compound was
the original owner of this gnow before they dumped it inside the said forest.

SETTLEMENT
Historical testimonies bear witness to the fact that the duo of ALAPINI’s and Ejemu’s
compounds migrated from Òkò town in Kwara state. The person who is credited as being
instrumental ìn bringing people to populate Ejemu’s compound and Làgbàyọ were said to be
offsprings of the same father. Before the town was shifted from Omi-Osun, the two compounds
were living as one large family compound. Though at the time, the eldest settled at the upper side
of the town while the younger sibling settled at the lower side. This narration offers credence to
why the two compounds were formerly refered to as, “ile-ejemu Òkè and ilé ejemu Isalẹ”. From
the inception, it was the two compounds that were entitled to the offices of Ejemu and Oluode
and these were largely rotational between them. It is on record that ALAPINI’S compound was
equally vested with the Ejemu title at Ido Osùn/Omi Osun. However, since the time of their
resettlement at this present location, Òkè Ìlá Òràngún, the chieftaincy title has been dominated
by people from other compound till today and we also settled for Alapini chieftain as well. The
Alapini chieftaincy title is a fashionable office, otherwise known as Arẹ̀wá which is also one of
the prestigious titles in Òkè Ìlá Òràngún today.
CHIEFTAINCY TITLES

There are plethora of chieftaincy titles in ALAPINI’S compound which each

family is entitled to. However, ALAPINI’S chieftaincy title is relatively
different from every other titles in that the office inherently loads two
chieftaincy titles into one. That is, anybody who wants to become Alapini
would first become Eesaonin before he would be installed as the Alapini.
Eesaonin is a chieftaincy title specially dedicated to oversee the activities of
the spirit of the departed souls (Egungun) while Alapini title is the
compound’s ambassador, that is, he represents the compound at the palace
assembly. Eesaorun is the one appointed to monitor and see to the affairs of
Ìjímọ̀gòdò because Ìjímọ̀gòdò is the gods that regulates the masquerades cult
in Òkè-ìlá Ọ̀ràngún. Aside Alapini’s title, other titles within the compound
are;
1. Oluode
2. Obatisin
3. Lóògùn
4. Esẹ̀ran
5. Oloponda
6. Obasere
7. Sasere
8. Olopade
9. Olomoge
10.Eesaorun

CULTURE AND RELIGION

When it comes to culture and religious practices, Alapini compound is Primus inter pares,
though, in the olden days, paganism was the dominant religion, however, as paradigm began to
shift in this generation, the compound also took an indispensable roreligione eventual turning
point that occurred and in all the new developments experienced today. Alapini compound is
recognized for its Ogun festival and egungun carnival practices. Chief Eesaorun is the one placed
as the overseer in charge of Egungun cult while Alapini is assigned to man the activities of the
hunters in the town and Ogun deity as well.

It is important to mention that, religiously, the citizens of Alapini’s compound were also
instrumental to the emergence of christian faith in Òkè Ìlá Òràngún. Oluode Odetunde, Alaga
Odedunmoye and chief Daramola Osundina from Balógun’s compound were the ones who
joined forces together to bring Adventist church into Òkè Ìlá Òràngún ìn the year 1922 ( over a
100 years ago). It was not only traditional religion and christian faith that were well and alive in
the compound before, even Islam religion was present before their members got converted to
Christianity.

EDUCATION

Alapini’s compound was one of the compounds to be exposed to western

education in Òkè Ìlá Òràngún and they studied till they receive enviable
professional titles like; Medical Doctor, Nurse, Traditional doctor,
Administrator, politicians, mathematician, accountant, Engineer, business
mugul, big civil servant, executive directors of big companies, police, lawyer
etc.

PANEGYRICS

The panegyrics of this compound is divided into two. The first one is making recourse and
reveals their paternal strength while the second one belongs to their maternal side.

Òkò Ìrèsé ọmọ wò yìí rà,

Enii ako temi le nko w’eni ka iru omo ni ko ya da mimi
Ajiboro ní Ìrèsé ọmọ ọ̀dọ̀ àgbà,
Ẹnití òkò Ìrèsé bá ti bá sùn tí kò bá lóyún,
Ọmọ lótán nínú olúwa re,
Àwa ni ajiboro ní Ìrèsé, ajijola oun gbogbo.
Àwa ni ọmọ Ìjímọ̀gòdò ò jí ọmọ ní òwúrò ìdájí ọmọ a bí epo pupa lójú omi.
Oloponda kari ola,
Ọmọ gbege ni won n jíjó awo,
Are oje mo mu, ibena le egun lowo ọmọ a bẹ egún wọ igbó awo.

MATERNAL PANEGYRICS

Ewúrẹ́ òró ń je l’ọ́è gbàgede,

Àgùntàn òró ń jẹ lọ́è yàrà,
Ogbón lòró gbọ́n ni wón n jíjó òru,
Ìmọràn lòró mọ lámọ̀jù ni wón n jíjò ọ̀gà,
Àwa l’ọmọ òró bè mmíi wò,
Ọmọ aye josi kukundun bewe gerugeru
Ọ̀pọ̀ oògùn a bi ru mọ gàlè,
Bí a l’ọpọ oògùn bí a léèké kò ní jẹ́,
Ọmọ Alade Mojoyegbe, Morounfara,
Àwa l’ọmọ Oloponda
Ọmọ a gbéná wojú eégeégún
Ọmọ bale omo agbekuba,
Àwa l’ọmọ agbekuha lehin ajoru roo agbo ni bi ikoko ninu oko Tinubu.

Compiled by Adekola Odetunde

HISTORY OF ALAPINNI HOUSE IN OKE-ILA ORANGUN

Alapinni House is an important house in the city of Oke-llaOrangun, and it is

a big house with heroes who have worked tirelessly for the future,
Development, Economy, Safety and other important things in their work. this
time come

History tells that LagbayoAdeyemi was the founder of Alapinni. They came
from Oko City in Kwara State, their mother is from Oro City in Kwara State.
They have seven children, among the women among their children, one is
married to Omido and one is married to ljomu Oro and gave birth to
Oloponda.

Lagbayo gave birth to Awoyale whose mother's name was Ogunjoke. In the
life of OrangunAdeyale who was Arojo's time, it was Awoyalewho was also
calledAwodibow in front of Adeyale's Palace who was Arojo's time when they
wanted to kill him on the battlefield.

The men who are still among their mother's children are OlanlekaAyorinde
and MorounfaraAlade who are cousins to all of them, they are all hunters,
farmers and warriors. The hunter has the knowledge of MorounfaraAlade, in
the hunting field, AbidoyeAwoyale has met the Ijimogodo ghost and this
ghost is ready to come down and cover him, History tells you that the people
of Iranyin (Ile Obajoko) are haunted this before they were left in the desert.

TITEDO

History tells us that Alapinni and Ile Ejemu came from the same town of Oko,
Lagbayo is the son of the same father and the one who founded Ejemu.
When we are in Ido-Osun, there is only one heart, Egbon stands above and
uncle stands below, that is why they call us Ile EjemuOke and Ile EjemuIsale,
these two houses are used OyeEjemu and they used to divide this Oye
between OyeEjemu and OyeOluode. Alapinni's house was Oye when we
came to Ido-Osun, but when we arrived at Oke-llaOrangun, which we were
looking for, Ejemu'sOye was put in the place where it is until today, and we,
Alapinni, hold OyeAlapinni. OyeAlabebe (Arewa) is this knowledge that is
important in the knowledge of Oke-ilaOrangun.

CHIEFTAINS AFFAIRS IN ALAPINNI HOUSE

There are various chieftains title in Alapinnihouse and they are in every
family.

Alapinni'stitle is a little different from the rest of the other titles because it
has two titles. He will first be the Eesasorunbefore emerging as the
ALAPINNI.Eesasorundeals with Masquerade and also in this Eesasorunlineage
that pay take care of this ghost because it is a masquerade goddess.

After the Alapinni degree, the remaining degrees in the Alapinni school are:

1. Oluode

2. Obatisin

3. Loogun

4. Eseran

5. Oloponda

6. Obasere

7. Sasere

8. Olopaye

9. Olomofe

10. Eesaorun

CULTURE AND RELIGION

If we talk about culture and religion, Alapinni house is not behind at all, as it
may be that in the old world, traditional religion is more common but as
everything has changed in today’s world, Alapinni house has a special role
that is not along with these changes and progress.

In Ile Alapinnı, the two main traditional rituals that we do and are familiar
with are the Year of War and the Year of Bones. Chief Alapinni is in the bone
role and Chief Oluode is in the Ogun role.

Because of his religion, the people of Alapinni are among the first to believe
in the religion of Oke – IlaOrangun. OluodeOdetunde, AlagaOdedunmoye and
Chief DaramolaOsundina from Ile Balogun Ilu OkellaOrangun together
brought the Church of Hope where Jesus visited this city for the second time
in 1922 (100 years ago).

Traditional religion and faith are the only ones that exist before the Muslim
religions, even before the others of them joined other religions.

EDUCATION

Ile Alapinni is one of those who are the first to join modern education and are
educated in various professions such as Professor, Noosi Scholar, Oyinbo
Doctor, Traditional Healer, President, Politician, Accountant, Economist,
Businessman .

OUR HOME POEM.

Oriki Ile Alapinni is said to have two ways of doing things because a bird does
not fly with one hand, and we do not read the mother’s book and the father’s
book.

The poem of our father’s house is: IreseOkoIrese bought this one, I can’t tell
you what kind of child he did not give me. In addition to your master, we are
the ones who are the ones who are the best.

If we are Omoljimogodo, he wakes up the child in the morning half of the

child and gives birth to red oil on the water. Oloponda sings the praises, the
children are dancing to the bowls, they are drinking the juice, so you can
curse from the children and curse the forest.

The poem of our mother’s house is, The goat is eating in the open air, The
shepherd is eating in the room,

They are dancing with good wisdom at night, they are dancing with bad
advice during the day. We are rich, we are rich, we are rich, we are full of
medicine, we are born, if we are rich, we will not be Prince Mojoyegbe,
Morounfara. We are a lot of people, after the loss of the group, we are like
pots in Tinubu’s farm.

Compiled by Adekola Odetunde

ÀRÚTÚ OLÚÒKUN: THE ANIYUNLOGBA RULING HOUSE OF ILE

OBASOLO, OKE-ILA ORANGUN

"History is the memory of human group experience, if it is forgotten or ignored, we cease in that
measure to be human. Without history, we have no knowledge of who we are or how we came to
be and we would he like victims of collective amnesia groping in the dark for our identity. It is
the events recorded in history that generates all the emotions, values, and ideas that make life
meaningful and that have given men something to live for, struggle over, and die for. Historical
events have created all the human groupings- countries, religions, classes - and all the loyalties
that attach to these"
Daniels, R. V. Studying History, How and Why? (2nd Edition), New Jersey, Prentice Hall, Inc.
1972, P. 3.

This is a short history of a weak, aged in history, abandoned, marginalized direct descendant of
Orangun Ajagunla Ifagbamila. According to oral tradition, for some reasons, three major
migrations tossed people out of Ile-Ife. However, one of the earliest ones was responsible for the
migration of Orangun Ifagbamila. Orangun was the fourth child of Oduduwa and arguably his
first son. When he was about to leave Ile-Ife, like any typical man of his days, he visited a
powerful diviner to uncover what the mystery of the precarious journey ahead of him would look
like and the fate of the generations after him. The Odu of the Ifa literary corpus that surfaced on
the divination plate was "ÒfunMéji". Upon proper consultation with the Ifa oracle, Orangun
Ifagbamila (alias Ajagunla) left lle-Ife around 11th century AD with a retinue of admirers, a
cloud of slaves and with what came out like a sea of warriors of which one may define as his
loyal followers. It should be added that they all served faithfully as ministers before him. His
mistresses were also strutting somewhere beside him with palpable wariness as they stumbled
through the wild jungle. It is impressive to remark also how Orangun and his host of cortege
traversed heavy forests, climbed high mountains, and crossed mighty rivers together but later
sojourned briefly in a thick bush hemmed around by hewned stones called "OkutaEkulu". This
place is along what is today known as Arandun in the present-day Kwara State. A pause was
only made here; they, however, refused to settle at any place until they got to a location believed
to be sauce for farming and hunting of animals. When they got there, they decided to give the
place a tell-tale name, "Ila Ajo" (A place of Sojourn) which was later referred to by historical
testifiers as "Igbo Ajagunla" (The forest of Ajagunla) and this was used as a way of describing
the seat of power of this great war leader and prince. It is significant to mention that Orangun
Ifagbamila was the first king who ruled at this settlement and was almost the last king who
reigned there too.
After him, Orangun Amotagesi became the king, though his reign at this settlement was
predictably short, partly because the spot was only designed to serve them temporarily ( Ibi Ajo).
This understanding is peeled out from the impression that the settlement's name itself, IlaÀjò,
extends. The instruments of office, mobile properties and the people relinquished the settlement
tersely after the deification of their father and benefactor, Orangun Ifagbamila. This migration
flung open the floodgate of fortunes for them and ushered historians into a fresh era of power
dynamics and power relations in the history of these people. After the dissolution of "Igbo
Ajagunla, Ila Yara was fashioned out of the belly of the bush and built to become a major city in
Yorùbá land at the time. And it was Orangun Amotagesi who was responsible for this sensitive
transition. He drew out the architectural layouts of the town and carefully reeled out his
diabolical and administrative prowess to materialize the extraordinary design. However,
OrangunAmotagesi was succeeded by Orangun Ogboye, his son.

Ogboye was a remarkable man with a noble character. He lived an impactful life and is famed as
the father of the modern-day Oke- Ila Òràngún and Ila. This is evident in one of the lines of their
cognomen,"Omo Ogboye". Ogboye is also the maternal brother of Alara and Ajero. After the
death of Ogboye, Oboyun succeeded him. The reign of this king was a sharp break away from
what Ogboye's reign was known for. His reign was ignoble and sadly rough. It is therefore
worthy to note that after Orangun Oboyun's death, there arose a critical imbroglio on the
succession bid between Apakiimo and his younger brother, Oluokun, which eventually led to the
polarisation of the city-state. The political ascendancy grew into a mighty storm and a cutting
experience for the dwellers. In fact, it was almost a fight for dominance and not only for power.
When the well-known history scholar of international standing and Yoruba nation agitator,
Professor Banji Akintoye, was cross-examining the sad incident that led to the imminent tearing
apart of this ancient kingdom in one of his piece of writings in 2010, in his exegesis, he affirms
strongly in what he explained as the long-standing parameters that were considered before
enthroning Apakiimo as the king of Ila-Yara. He contends, "The oldest living male member of
the group was a sort of ruler and priest. His religious authority and ritual functions sprang
naturally from his being the group's father and the nearest person to the departed ancestors of the
group, as well as to the primordial spirits inhabiting the earth upon which the settlement stood".
It should be understood that Apakiimo was a great diviner himself and rich in native medicine.
Legends had it that Apakiimo consistently arrayed himself in white apparel with a long apron of
'kijipa' hanging giantly from his shoulder down to his waist side. A line of his personal eulogy
provides an hint on his sense of dressing. He is remembered as, " Oba nininini bi eni gbon' wu
egungun" (that is to say, a king with pristine white royal apparel).
Furthermore, when Prince Adebayo, the reputable lla historia was dressing the incident with his
thoughts, he stated guidelines that were considered for the appointment of kings in that era. "The
principle of primogeniture, the respect for age, possession of knowledge of charms to shield
people, non-criminal record, and consultation with Ifa Oracle". He maintained.

Taking into account all of these parameters, the elders made Apakiimo the Orangun of Ìlá Yara.
This seemed not to sit down well with Arutu and his well-wishers. With a sense of utimate
discomfiture, Oluokun surged like a swelled flood and paraded his faction out of the city. This,
indeed, was the birth of the two kingdoms of Orangun.

Before they pulled out of Ila-Yara entirely, they quietly carried one of the royal paraphernalia
inside the palace (Orangun Ifagbamila inherited this from his father, Oduduwa). It is called Opa
Orere. In order to avoid any dire consequences going forward, they consulted Ifa oracle, and they
were immediately advised not to permit the spike of this 'OpaOrere' being carried along to a new
settlement to touch the floor until they got to a spot that they examined to be suitable for a
permanent place of abode.

Incidentally, Adegbiji Lado, Oluokun's younger brother who was holding the staff inadvertently
dropped it at a point when he was pressed to answer the call of nature; an incident but which was
exotic to the other members of the entourage. With the menace of earthworms in their
subsequent settlement at Ila Magbon, they knew something was wrong and they shifted their
settlement on a thorough confession made by Adegbiji after Ifa had revealed the truth of the
matter. Enroute their journey to the settlement, just like his forefathers, Arutu Oluokun gradually
got bored with age. He then commanded the earth's womb to open up. Without any hesitation,
the ground immediately respected his potent words and split open before them. Oluokun sank
fully into it with his Olori and Baba kekere( who may be seen as the Abobaku) at "Igbo
Molododo". This account is now exclusively captured and preserved in the compound’s
panegyrics of his descendants, who are permanently domiciled at Ile-Obasolo in Oke-
llaOrangun.

Olu Owolabi (2012) explained, "While movement out of Ila-Yara brought an end to the fortified
city and created two Orangun dynasties, it did not, in any way, end the royal fraternal ties which
existed from Ajagunla's era. History recorded that more than four descendants of Arutu Oluokun,
who chose to follow Prince Apakiimo rather than moving out to Ila-Magbon, made a successful
date with destiny".
It goes without mentioning that Yoruba people have a repository of traditions that are predicated
on their Indigenous value system. Ayokunle Oluwuyiwa O. etal (2018) in a journal titled "The
Context of Children in Yoruba Popular Culture," propagates why Yoruba parents leave their
children for relatives to train for them, they said, among other things, "To ensure a child is raised
to become responsible, the Yoruba Indigenous value system specifies that the immediate family
environment led by parents or guardians must adequately socialize children in the Indigenous
norms and values" In his paper, ‘Parenting and Child Upbringing in Yoruba Culture, Hadi
Atanda Moshood, claims, "For effective training, parents always apprenticed their children to the
relatives, friends, or competent craftsmen or mistress. If girls, to learn one form of trade or
another since they are free to choose trade on their own ... "
These various conclusions corroborate one version of history, which narrates how Arutu
Oluokun's dynasty got plowed permanently in Oke-lla Orangun till date. Before Apakiimo and
Oluokun were driven to the end of their wits and engaged in that political squabble, both of them
had relished fraternal consolation through mutual support. The version of the history says,
Oluokun kept some of his children with Apakiimo, his elder brother, so as to help him with
farming activities and so they could receive the best of trainings from him. Apakiimo was a wise
man full of wit and wisdom. However, shortly after Oboyun's death, Oluokun began to see his
brother as a rival. Despite their huge disagreements, the children of Oluokun were still with their
uncle, Apakiimo. And when Oluokun vacated Ila Yara, his children failed to tag along with him.
This version, to a large extent, illustrates why Oluokun transferred the paraphernalia of office to
his half-brother, Adegbiji Lado, who later became Orangun Igbonnibi because it appears his own
children were not around to continue where he stopped then. They were all with their uncle. The
same thing happened to Oduduwa after all his children left Ile-Ife. The 5th Orangun of Ila,
Ajibade Aroyehun Ofinni who ruled from 1581 to 1608 was formerly the 7th Orangun of Oke-lla
Orangun before he was invited to come over and become the new king of lla after the death of
Adebiyi Ijimogodo in 1581. There was no Arutu Oluokun's descendants available again who
could carry on the legacy of their father at Ila Orangun at the time. They had to send for
Oluokun's princes in Oke-lla to occupy the royal stool in lla. The same thing was repeated during
the reign of Aderosin Agbedegbede's reign and many more instances abound.

However, (Fafunwa 1974) clarified why Oluokun must have left his children with his brother to
be trained by him nonetheless. He stated the psychological reasons behind it to be, "(i) to avoid
sentiment in the training of the children. (ii) to employ sterner measures to make the children
more serious on their job." In the communal atmosphere of the traditional family, training a child
was largely the responsibility of the parents, society, and members of the extended family.
It is, therefore, not easy to dissociate Oluokun's children from the governance and administration
of their uncle and his royal inheritance due to their long years of loyalty and service to him. The
royal stool was given as compensation for their upright stewardship to their uncle, Apakiimo.
And Oba Ajinawoola Aniyunlogba was the first ever Arutu Oluokun's descendants to ascend the
lofty stool of Orangun Apakiimo. He was a serious farmer. His major interest was basically on
banana plantation and assortment of yam farming. Little wonder then that his husbandry flare is
today carved into his descendants' praise poetry;
"Ọmọ a s'àgbà ògèdè bí eni ti kò l'ébè kan isu" (He that cultivated plantain crop as if he owns no
garden of yam). The princes and Princess of Ile-Obasolo of Oke-lla Orangun are direct
descendants of Oluokun who reigned as Orangun Arutu at Magbon. And by extension, direct
children of Oduduwa by virtue of their biology with Orangun Ifagbamila.

Apakiimo is eulogised as, "Apakiimo, ohun to dun a maa tan (sweet things do not last forever)"
probably
because he didn't have the chance to rule a unified Ila Yara after Orangun Oboyun, but his
loyalists, devoted and principled offsprings of Arutu, teamed up with other elders of the
devastated beautiful city-state of Ila Yara to establish Ila Okiri which was later known as
Igbohun before we eventually settled here at Oke-lla Orangun. There are significant lessons of
history to be learnt from the lla Yara debacle and these lessons may be useful to the offsprings of
Orangun Ajagunla Ifagbamila, one of the seven children of Oduduwa.

Compiled by Chief Soji Adeoti

 The Obaala People

The history of Obaala's compound of Oke-IlaOrangun has variously been studied by different
scholars of history from several schools of thoughts due to its multifaceted characteristics,
intersecting historical evolution and its wand of age-old narrative quality. It has been proven
more than once that Obaala's compound of Oke-Ila Orangun is a counterbalance or a direct
descent of the larger population of Obà dynasty community. One is easily persuaded, firstly, by
the fact that due to inter-tribal wars and internal rifts of succession in the early 11th century that
is why, today, we have the ọ̀bà population inhabiting almost an important settlements of every
town in Yoruba land. And maybe, more equally, war, searching for greener pastures and curious
nature of these people can further explain why we have obà demography almost in every
YORUBA state in Nigeria today.

Although we have many versions of history as to the origin of this unique set of beings,
however, one version claims that the Obaala people of Oke-Ila Orangun are the offsprings of an
old Ife herbalist from Ogbun Ilare quarters of Ile-Ife. Oral history gives credence to the fact that
he was a renowned herbalist and a diviner who was appointed by olofin Odùduwà to lead
Adetinrin's entourage (the daughter of Oduduwa) out of Ile-Ife. Oral account told us that this
herbalist was given the Opa òrèrè which was to serve as the pathfinder in the forest while the
famous Ada Ogbo was equally given to Adetinrin, Oduduwa's daughter, which was a symbol of
longevity "ogbó". It is believed that wherever the "Àdáògbo" paraphernalia resides, the people
living in the place would experience a mandatory long span of existence.

The herbalist, however, left Ile-Ife with the host of his family members in order to serve as
tremendous support system to Oduduwa's daughter, and later to Fagbamila Orangun, her son.

Although the role of this great man in the Exodus of Adetinrin cum Orangun Ifagbamila has
remained quite ignored or overlooked. Perhaps, the reason for this underestimation of his
contributions to the success of that historic exodus might, almost accurately, be attributed to the
fact that many historians have failed to remember his name or his name was lost along the
memory chains of the people over time. Well, this reason is excusable because as at that time,
Yoruba people have not developed any writing system through which they could preserve their
thoughts or ideas. Everything that's passed was done through the exclusive confinement of
mental retention which certain details might have remained irrecoverable as memory gets
ancient.

Although this account might sound unpopular but it appears more logical. Opa Orere was the real
pathfinder in the forest and it was handed over to the herbalist who could regulate its power,
because it was a very powerful staff that could only be effectively handled by a person who
belongs to the cult where it was removed. Oduduwa only gave Ada Ogbo to his daughter because
of his affection towards her, believing that with the presence of the metallic instrument in her
custody, she would live long enough to see many generations after her so that she could be alive
to pass down Oduduwa's legacy and tradition to them. But when Orangun, her son became of
age, and at the same time she was becoming old too, she gave the metallic instrument to him
which later became a symbol of authority (that is another history on its own) and this can explain
why Oranmigun Ifagbamila was cropped to have reigned for I20 years on the throne before he
assumed a new certificate of a deity.

Due to profuse respect lavished upon Oduduwa's princes and princesses at the time, whenever
this medicine man was directed by the OpaOrere to go towards the south, a direction along the
present day Abeokuta, she would contend very assertively and give counter-instruction that she
preferred to go northward, a direction towards the present day Ila and Oke-Ila Orangun. When all
persuasion went only through but the recalcitrant ear, she was then allowed to have her way. And
the medicine man declared to the followers ìn order to demonstrate his loyalty that "Ologbo lo
mona", this statement, by semantic imports, does not mean that it was the "ogbo" that knew the
pathway per se, but it's suggestive to say that it is the holder. And this confirmation only came
through obedience to natural power and not to the supernatural.

One version of history notes that due to the man's immense support to Orangun and his mother,
his loyalty was rewarded and they made him the second in command when the kingdom of Ila-
Yara became fully organised. Although, by order of things, before the official enactment of this,
he has already here made so by Oduduwa himself before they left Ile Ife by virtue of his service
as the assistant to Adetinrin.
In a way, this explains why Obaala's people across the Igbomina metropolis have always
occupied the title of the second in command to the paramount ruler in all of their settlements.
Ora-Igbomina, Ila Orangun and Oke-Ila Orangun are the very handy evidence to corroborate this
narration.

It is not strange to find Obà community in most Igbomina towns today because their leaders all
left Ifagbamila Oranmigun's camp to found their own new places of authorities.
Be as it may, the popular history, however, which many people are accustomed with is the line of
thought which narrates that Obaala's people migrated from Óba after a tough succession dispute
in the mid-11th century AD and dissipated into many already organised settlements or join
different groups of itinerant factions that moved from place to place due to rampant wars that
was common at the time and the fear of those who captured towns for commodification
purposes. It is convenient to easily infer that Obaala people of Oke-Ila Orangun migrated from
Òbà due to the strong presence of the place and the word "òbà" in their compound panegyrics,

"Omo Orò l’ọbà. Ọmọ aiye l’ogbón".

According to oral tradition, a man named Tiimo, a prince turned hunter, from Òbà ruling house,
deserted his place of birth after he was deprived an access to become the king, he therefore, left
to settle down in one of his hunting forests which he named, "Ìsèdó" that is "Ibi isé mu mi
tedosi" which was later corrupted for easy pronunciation as "Isedo".

It is handed down that Tìímò became a landlord of Isedo territory and served as the leader as
many migrants who escaped war trooped into the abode. Ìn fact, he became the host of Orangun's
group when they arrived the vicinity. And due to the respect accorded Oduduwa in every Yoruba
land, he was warmly accommodated and subsequently given space to rule in the place. And
when the contingents were departing IlaYara city-state, Tiimo's people, some of them followed
Apakiimo to his next site, Oke-Ila Orangun, and very many of them stayed with Arutu's caucus
which later formed a community in Ila Orangun. Apparently, we can then surmise that many of
the Obaala people were one of the earliest Obà migrants who joined Orangun's group at the early
stage of their journey, maybe, on the way. Of course, we can also speculate that perhaps, due to
the fact that Obá people are so industrious and blessed and have went out of Ife early and might
have gathered some clues on how to navigate the thick forest, that was why Oduduwa had to
send for some of them to come back to Ile-Ife in order to escort Adetinrin and later Ifagbamila to
their new place of abode.
Whatever the case may be, this account, one can safely conclude that gave birth to a considerable
constitute of Obaala's people in Oke-IlaOrangun today. Moreover, it is important to note here
also that as the compound began to expand and develop, more people joined the ọ̀bà population
from communities such as Aràndùn, Arorin etc. and they are all active members of the
compound today and they share in both its rights and obligations.

Traditional Head

Traditionally, the head of Obaala's compound from time immemorial is Obaala. He is one of the
High Chiefs of Òkè Ila Orangun Kingdom, the paramount and the first in order of the Iwarefas.
Obaala Oyedepo was the last Obaala at IlaYara where both Ila and OkeIla originally settled
before separation. He died as the first Obaala at OkeIlaOrangun. He was succeeded in order of
time by Obaala Ibikunle, Obaala Oladoja, Obaala Abioye, (these names were all Obaala at Okiri
before Oke Ila moved to Omi Osun during the time of Obaala Alalade Aritalakeye) after which
they finally migrated to the present Oke Ila Orangun.
From the time of separation of Ila and Oke Ila at IlaYara the 14 Obaalas that have ruled at Ile
Obaala were as follows:-

1. Obaala Oyedepo
2. Obaala Oyebamiji
3. Obaala Ibikunle
4. Obaala Oladoja
5. Obaala Abioye
6. Obaala Alalade Aritalakeye
7. Obaala Sangoyomi
8. Obaala Oshungbekun
9. Obaala Sangodeyi Popoola
10. Obaala Babalola Adekeye
11. Obaala Elijah Adegboye Olowolabi
12. Obaala Daniel Adesayo Olowolagba
13. Obaala Samuel Bayo Ajayi

There were originally three clans in Obaala compound known as “Kaas” and each is eligible to
elect a candidate for the chieftaincy position of Obaala by turns until in the 1970s during the time
of Obaala Babalola Adekeye when the joint clans meeting added another clan to become four,
thus we currently have four clans eligible to produce an Obaala in turns. The accension of
Obaala Bayo Ajayi marks the first complete rotation among the four kaas since the time of
Obaala Babalola Adekeye.The four kaas are named:-

1. Kaa Oke
2. Kaa Aarin
3. Kaa Aarin lodo
4. Kaa Isale

It should also be noted that there are minor Chiefs from various kaas that make up Ile Obaala, the
major ones are the following:
1. Odofin
2. Rawa
3. Aare
4. Elekute
5. Sajiku
6. Olofosan
7. Baafon
8. Risawe
 9. Ekerin Balogun
10. Asipa Ilu

Oriki Ile Orile

Ọmọ mìjá à yín kínní,

Ọmọ mo yín kínní mo mú sọ'mo lẹnu.

Ọmọọrọ l'ọba
Ọmọ aiyelogbon,
Ọmọ pẹ é lẹyẹ,
Ọmọ bẹ́ẹṣiṣe,
É lọrọ lọ'bà nílé aiye l'ogbon
Ọmọ béé ṣiṣe,
É lọrọ lọ'bà nílé aiye l'ogbon,
Ọmọ ká kúkú ṣiṣe kọ́'rọ̀ wa d'ànímọ́,

Ọmọ kèrègbè si 'ko rànhìnrànhìn nísàlẹ̀ ọ̀bà,

Ọmọ kèrègbè dúdú igbó Ọ̀Kunrìn,
Emu funfun ní nbe 'nú ẹ.

Awọn ẹrú ní ngbá òde oko nílé baba to bi wa lo'mo,

Awọn ìwọ̀fà gòdògbò ní n gbá yàrá lóbà,
Awọn ọmọde a gbòde ọ̀yálá,
Bẹ́rú bá ń gbá,
Ọmọ a mọ n gbá tirẹ.
Awọn Ìwòfà gòdògbò nìkan ní n gbá tiwọn ní yànà ọ̀tọ̀.

Ọmọ ejò dúdú igbó Ọ̀kunrìn,

Ó sogbe lórí sanran sanran,
Ó ṣe 'rìgì ṣerẹ̀ ṣẹ̀rẹ̀ l'ọ̀rọ̀ l'ọba nílé aiyé lógbón.
Ọmọ hìn bá mọ̀ hé 'jò ni,
Hìn báá mu hálé há si rè,
Ọmọ mo mú há lẹ há si é ògbó-ààrẹ.

Ọmọ ọrọ nísàlẹ̀ ọba!

Compiled by Oba’lumo Femi Babalola, Ìdòwú Owólabí qnd Juwon Owolabi.

BRIEF HISTORY OF OLORIAWO’S COMPOUND OKE-ILA ORANGUN

Ile Oloriawo was founded when Oke-Ila Orangun parted from Yara and settled
at Omi-Osun ( Oke-Ila Orangun). Our progenitor was a great herbalist called
Osedairo who hailed from Aworo’s compound in Ila Orangun. He was going on
his normal herbalist work to Ile Agbemo in Ipoti Ekiti that year when the
people at Oke-Ila Òràngún were celebrating their new yam festival. As the
custom of the town demanded yearly, when the new yam festival is being
celebrated, they normally consulted the Ifa Priest who would in turn consult
his Ifa Oracle and tell the people of the town what Ifa wants from the
community and what would happen that year. The message that came out
from Ifa Oracle that year revealed that one important man would pass through
the town that day and that the people in the town should not allow him to go
without making him to see the leaders in the town, this made the chiefs to
organise the Iyaloja’s to wait for the august visitor. The man later came as Ifa
Oracle had predicted and the man was taken to the king’s palace to meet the
people. There were unconfirmed reports about what transpired between this
man and the people of Oke-Ila Orangun before he was installed the Oloriawo
of the town. Information has it that he was installed the Oloriawo after
Ejiwumi, his younger brother from the same mother, who was also a genius in
Ifa interpretation came from Ila-Orangun and joined him in Oke-Ila Orangun.
His wife was later installed as the Iyalode of Oke-Ila Orangun.

That is why our eulogy is:

Ọmọ atúnlú tẹ̀ bí ẹni tẹ́fá,

Ọmọ àdùkàn jẹ méjì láàfin,
Bàbá wa je Obaala tán,
Ò tún je Olóri awo,
Ò làkàkà ọ̀tún fi ìyàwó re je Ìyálóde.

The following are the chiefs we have in our compound:

1. Chief Oloriawo
2. Chief Ọbalọ́jà
3. Chief Oluoko Oja
4. Chief Elẹ́mẹ̀ọ́
Compiled by Elder Funsho Omidun

HISTORICAL BACKGROUND OF EJEMU COMPOUND OKE ILA ORANGUN

INTRODUCTION

This is the history of the people of Ejemu’s compound. History tells us about event
that has been in place in the past for the young ones to know the chronicle of their
ancestors. He who forgets his history will not know the way forward to navigate the
journey of life. Ejemu, historically, is believed to be a brother to Orangun Ifagbamila who
is known as the progenitor and father of Igbomina. Ifagbamila hailed from Ile Ife and
settled at several places before they finally stayed put at Ila Yara where the emergence
of Orangun meji became evident as a result of chieftaincy conflict between the two
brothers which led into the formation of Oke –Ila Orangun and Ila Orangun respectively.
When Ifagbayila Ajagunla left Ile Ife, he was given some insignia of office like; crowns,
Òrèrè and a powerful cutlass called àda ogbo which is referred to as pathfinder. Ejemu
being his brother was assigned to him to take care of his feeding and wines so that
nobody could have access to poison him. Meanwhile, Ejemu was also given beads of
ogun god of iron to serve as their deity. It is worthy of note that Ejemu is one of the
seven king makers in the town. He is the number five among the seven king makers
that are saddled with the responsibilities of consulting the public and electing a new king
on their behalves. Tradition demands that Ejemu has to cane the new king before he
could be called a king. And he is the one that would be the last to do such a thing to the
king. The act is a pure demonstration of power and power transference to the new king.
And after this caning, no one is allowed to raise his/her hands up to hit/beat the king
again. He is now part of the deities himself. It is interesting to note that Ejemu is the only
high chief that Orangun is attached to his title and this is so because of the historical link
that exists between the two of them. Hence, Ejemu is referred to as Ejemu ‘rangun. No
other chief carries the same appellation among chiefs in the town. However, in case of
vacancy in the office of Ejemu as well as Orangun at the same time, there would be
installation of of someone to the office of Ejemu first before the installation of Orangun
could take effect at all. This enacts one of the reasons why Orangun always hold Ejemu
in high esteem. People from Ejemu’s compound are said to still reside at a place called
Oko and Igbaja in the present day Kwara State. It goes without saying that Ejemu
members belong to the royal family in the two aforementioned towns that’s why they are
eulogized as:
Òkò nile onírèsé ajoro ọba ìgbàjà,
Òkò gbé mi lẹ n bá torí ẹní wá,
Ọmọ oun tí mo bàwà ju torí ẹní lọ.
Òkò, omo ajebi ọ̀ rọ̀ yọ.
 EJEMU’S COMPOUND
Ejemu’s compound is one of the historical Compounds in Oke-Ila Orangun which has
been existing since the inception of the town. Ejemu’s Compound is located at the
entrance of the town and it’s positioned at the opposite of Obafaa Isale compound and
share a very tiny boundary with Alapini’s Compound. Ejemu people are unique,
pragmatic and hard working individuals both male and female and these rare traits drive
them to excel in their various life endeavors especially in the olden days. As a matter of
truth, Ejemu people are very famous for farming and hunting. They engage in planting
of crops like yam, maize, plantain, cocoa kolanuts, pepper and palm tree etc.

Religion: One of the objects that Ejemu people worshipped and believed so much in
were egungun (masquerades) Orisa oko and ogun (the god of iron) even before the
advent of foreign influence and religions. The following are the list of their masquerades;
imanka, egun eleru adinimodu, egun elewe (this is known for his acrobatic twisting and
dance to bata drum). At the advent of Christianity in the town through the seventh day
Adventist missionary, the large percentage of people in the compound accepted
Adventist faith boldly and many of them decided to get baptized after awhile. The
compound is highly religious. This offers reason why the site of the first Church building
in Òkè Ìlá Òràngún was built in the Compound. A good number of people from the
compound are now Adventists while few remnant belong to Baptist faith but all of them
live in peace and oneness despite their different religious philosophies on life which
many might consider to be at variance.Today, the era of idol worship is gone in the
compound to the glory of God.

Education: Ejemu’s Compound people are well read set of individuals and they got
exposed early to western education especially through the orchestration of Christian
faith. The compound produced the first educated elite and the first school administrator
in Oke-Ila Orangun and the name of the legend and erudite scholar was late chief
Ejemu M.B Dada. Today, there are a lot of graduates from different fields of study either
in arts, Commercial or science discipline.
Agriculture: Agriculture is an important aspect of our economic life because it caters for
one of the most essential necessities of life, Food. Though many people have deserted
this aspect of our economic life, yet, the few who are left in the field are successful
farmers who engage in growing crops like cocoa, kolanut, vegetable, pepper, yam,
maize, cashew and trees.

Artisans: It is instructive to recount that the first carpenter in the town was from
Ejemu's Compound. His name was late Chief Loode Awoleye the brother to Chief M.B
Dada. Today, following the trends and advancement in the industry, we equally have
many modern furniture experts in the compound as well. Ejemu’s Compound clans are
divided into three clans and they all came from the following legends.
1. Ejemu Ile Olaye: The father of Ayorinde. Ayorinde begot Ejemu Adebodun and
his siblings
2. Ejemu Aworefe: The father of Oyedeji Ajayi Odeniyi Ajiteru and others
3. Ejemu Bamikole: The father of Adeyinka Awoleye Dada Fasanu and others

CHIEFTAINCY
All the traditional chieftaincy titles that belong to the compound are evenly rotated
among the three
clans in the compound. The following are the traditional titles we have in the Compound;
Ejemu; Ejemu is one of the seven king makers in the town. He is also the head of the
compound.
Odofa: He is the next in rank to Ejemu and he belongs to the group of ojua rank among
the Chiefs in Oke-Ila Òràngún.
Loode: He is a Chief security officer. This title is a rotational chieftaincy title between the
Ejemu’s Compound
and alapini's compound. The occupant of the traditional title is saddled with the
responsibility of protecting the lives and properties of the citizens living in the
town
on behalf of the king.
Obagbe: This title ranks among the loogun. They work like modern police to maintain
law and order. They are also
responsible for the sanitation of the environment.
Eesorun: This title belongs to the sansawo group, that is, they monitor and regulate the
activities of masquerade in the community. They also ensure that the movement
of masquerades are going on smoothly during the egugun fefestival. They lead out the
community to
offer prayers and sacrifices to their ancestors which they believe are in heaven during
the egungun festival.
They are of the belief that their dead parents have the chance of coming back to visit
their children whom they left behind especially during the egugun festival.

However, all the five titles that belong to the Compound can be occupied by any
eligible male child from
the Compound on rotational basis. When Oke-Ila Orangun settled at Omi Osun which is
referred to today as Oke Osun,
Ejemu Aworefe was installed and he carried the title with him to the present location of
the town.
Aworefe was the one who succeeded Ejemu Ile Olaye who also carried the title to
several places before he died.
When they got to Omi Osun, Ejemu Aworefe had his second wife there.
The first wife was Adeleye who gave birth to Aina baba omo and Oyedeji the father of
Pa Agbolade and Pa
Kolawole of blessed memory.
The name of the second wife was Eedehin from Elemona’s Compound. She gave birth
to
Madam Dabu Odetayo of Aworo’s Compound, Ajayi who was the father of pa Ogundele
and
Ajiteru the father of Tinuola Fadolapo, Mrs. Tolani Adeniyi, Odeniyi the father of Mr.
Odetundun Adeyemi of Aworo’s Compound and Abike Owolabi of Obajoko’s
Compound respectively. She also gave birth to the mother of Ajiboye of
 Alapinni’s Compound Oke-Ila Orangun and Idowu who got married to Nana the
mother of Ajide and Osunponle the mother of
Adebodun, Folorunsho and Tojola Popoola of Balogun’s Compound.
Ejemu Ile Olaye was the father of Ayorinde who gave birth to Oyetundun Ogundun of
Obale’s
Compound followed by Ajibola Idowu of Odode’s Compound and also to Chief
Adebodun, the late
Ejemu of blessed memory and Madam Tolani Fakorede of Aworo’s Compound, Oke-Ila
Orangun.
Ejemu Bamikole gave birth to Awodeji, Chief Awoleye, Chief Late Dada M.B, Mrs
Kolapo Ajide of
Obaale's Compound Oke-Ila Orangun, Mrs. Ebe, Chief Adeyinka, Fasenu, Adelowo and
Wuraola
Adebodun from Ile Aworo.

The Ejemu’s Compound members are famous for farming and hunting as well as palm
wine tapping. Although they do not have a common farm land together like some other
compounds in the town, yet, they live in harmony. For instance, while Aworefa
has his own
farm land at Alagege, Ajiteru and one of his sons took farm land at Alaba, Oloye and Idi
Aka
respectively, Ejemu ile olaye took his own farm land at Alagege and Oyi, the Bamikoles
took their own
farm land at Ajindo (this shares boundary with Sapakin) and Adelowo has his own farm
land at Oyi Oke.

From the foregoing, it is obvious that the community did not allocate land to any
member of the compound but each clans struggled for their survival as touching
land acquisition.

List of the past Ejemu Chiefs in the Compound

Ejemu Aworefe
Ejemu Ile olaye
Ejemu Bamikole
Ejemu Ajayi
Ejemu Ajiteru
Ejemu Dada
Ejemu Adebodun
Ejemu Olasunkanmi

Compiled by Mr. Sogo Adebodun