The Owamilere Ehinmabo Peoples

Essay in Honour of







OBA S.O. OGUNOYE 1ST








Edited by
F.A. Aponbiede
© F.A. Aponbiede 2009
CHAPTER ONE

… Dialectology


AN EXPOSE ON LINGUISTICS EVALUATION OF OWALUSIN
(OWAMILERE EHINMABABO) DIALECT ….




Dedicated to
Late Chief Ade Ehinola Mathew
(The Atayese of Okaland)
… whose untimely dance to meet his
ancestor is like a library on fire ….
A SOCIO-LINGUISTICS APPRAISAL OF OWALUSIN DIALECT
Trudgil (1983) a dialect can be merely a regional, social or occupational variant of another speech form, a language.
Scholars are of the view that ‘language’ and ‘dialect’ both refer to speech forms but it has not been easy to determine whether a speech form is a language on its own or a dialect of language. The socio-linguistics research has shown that Owalusin dialect is a Yoruboid going by its genetic relationship.
Owalusin dialect is also a variant of Oka dialects. The classification of Oladele Awobuluyi (1998:3) makes Oka dialect to fall within the South – East Yoruba language. Greenberg (1963) classified language in Africa thus:
Languages in Africa



The Niger-Kordofania is further classified into two classes:
Niger – Kordofanian

Niger Congo Kordofanian
Most of the Nigerian languages belong to the Niger-Congo languages family within which sub-families exist.
Owalusin dialect as a yoruboid type, sociolinguisticly belongs to the Kwa sub families. Each of the 15 communities in Oka has their own dialect, it should be noted that there are three different groups in the traditional federated town called Okarufe i.e. the sirin group, the siru group and the sifa group of communities. However, these similarities in the dialect of the above traditional administrative groups resulted chiefly from inter-group contact etc.
The dialect has an initiative power which places emphasis on the phonetical and semantic ends. It is basically real, original and unadulterated, Kuteyi Jentro (2007) Owalusin dialect was the original dialect of the sifas during the reign of Oba Owa-Ikan, it was an unheckled spiritual language of their fore-fathers who brought them from Ile-Ife, but it has today undergone few infiltration and overladding from the Akokoid, Edoid and the Nupoid neighbours and slaves who grew up with them, thus, affected the speaking of Owalusin dialect which has led to one language (dialect) with many inflectional differences.
It is equally worthy of note that it shares semblance with the dialects spoken across all Ekiti, Yoruba speaking people of Kogi and Kwara, Ondo and Ijesha, the research has also upheld that fact that the reflective similarities and traits are the same but with fair differences in lexical items.
The dialects of sifa groups of community such as Owalusin, Idofin, Iboje, Owase etc. can be linguistically termed to be a dialect cluster i.e. a group of closely related dialects with at least 80% relationship in words or cognate words.
PHONOLOGICAL PECULIARITIES
A number of studies have shown some of the phonological peculiarities in Owalusin dialect like every other Yoruba dialects of the world. The dialect often replaces or substitute a front short spread vowel sound /i/ with a short back rounded vowel sound /u/ when compare with that of the Yoruba language, for examples:
Yoruba Language Owalusin dialect English Language
Ise Utse Job
Igba Ugba time
Iwe Uwe book
Ile uli house
Ipe upe calling
Igbo ugbo bush
Ijo udzo dancing
Okunrin okinrin male
Obinrin obunrin female
Another most noticeable in the dialect is a palato-alveolar affricate voiced consonant /dz/ which it uses to substitute for /j/ in the Yoruba lexical items, as it can be seen below:
Yoruba Language Owalusin dialect English Language
Ojo Odzo Name
Eje edze blood
Jimoh dzime name
Ijoye idzoje chief
Joka dzoka what/card
Ijala udzala oral poem for hunter
Eja edza fish
Ojogbon odzogben knowledgeable
Ajo adzo journey
/j/ a palatal semi-vowel sound normally replace the Yoruba letter (y) in Owalusiin dialect as evident in the below examples.
Yoruba Language Owalusin dialect English Language
Eye eje bird
Aye aje earth
Iyo ijo salt
Yemisi jemisi name
Ayo ajo game
The palato-alveolar affricate voiceless /ts/ is also noticeable in Owalusin dialect and this is normally used to replace /s/ that co-occur with the vowel sound /e/ i.e. (se) in Yoruba Language, for examples:
Yoruba Language Owalusin dialect English Language
Ise utse job/work
O se mi laa nu o tse m laa nu I pity
Sere tsire play
(o) in the Yoruba lexical item is replaced with (e) in Owalusin dialect as in
Yoruba Language Owalusin dialect English Language
Imo ime wisdom
Mogaji megaji name
Egbon egben senior
In the dialect under investigation, deletion of sounds is also common, for example, Owalusin dialect does not take /i/ after /m/ as in the below:
Yoruba Owalusin English
Gbami gba m save me
Somi tso m look after me
Lomi lo m use me
The dialect like that of the Yoruba (its source) is a tonal language rather than the stress, as its intonation of its lexical items determine the semantic of such item(s). The unprecedented influences of English Language and that of the Yoruba Language in the life of the 21st century Owamileres (i.e. Owalusin people) and her elites group has resulted to the untimely dying of the pure Owalusin dialect as many parents has chosen English and Yoruba Languages as their mother tongue at the expense of the rich and cultured dialect. Just like how Americans were cajoled, persuaded, embarrassed and forced to forget, forgo and even deny … their mother tongues and communal languages, because of the influence of English (Awonusi V.O. 2004: 35).
Notwithstanding, her dialect, remains the valid instrument of communication with her ancestral spirits and gods, her praisal poems, festival hymns, and folktales etc. are dialectically blessed, many of her lexical items cannot be linguistically interpreted without taking a recourse to her dialect. Hence her dialect especially the real or undillucted one remains valued to every Owamilere ehinmabos etc.
According to Oba S.O Ogunoye I (2004) (The Olusi) our dialect (Owalusi dialect) is our identity, the library of our proverbs and our heritages which must succeed every generation of ours (Owamilere ehinmabos) this assertion was upheld in the view of Chief Ade Ehinola (RIP) when he objected to the act of using English Language and the likes as a medium of communication at the elites forum meetings of Owalusi.
The socio-linguistic and psycho-linguistic researches in Owalusi dialect have also proved that individuals have their idiolect as some have a favourable pronunciation habit, speech and stress/intonation pattern and the real and unique indigenous vocabularies or lexical items. Such people are considered to be good orators and special consideration and attention are given to them in the community assemblies and functions notwithstanding his/her age barrier etc.
Although Owalusi dialect and that of others in Oka Akoko, have not been subjected to any form of written authorgraphic and codification. Many at times, some Owalusi natives find it difficult to know the correct Yoruba lexical item from that of their dialect, as many of their dialectical lexis are purely Yorubas, for examples, words like –
Oyon (Oyen) breast
Aarin middle/centre
Ito saliva
Obinrin female
A typical Owalusi native may like to say in Yoruba Language:
i. //wo eerin e // instead of:
//wo aarin e //
meaning, look at the centre/middle
ii. // E ra ala // instead of:
// E ra ila //
meaning, come and buy okro or okros are for sale etc.
the lexical errors above are as a result of the fact that the speaker (native) believes that aarin, ila, obinriin, ito etc are Owalusi dialectical lexis and cannot be probably be that of the correct or standard Yoruba Language, whereas they are correct Yoruba words.
Owalusi dialect as a type that believes in respect for the Elders, her native speakers tend to import its ideas into the Yoruba Language for example:
O da bo (Standard Yoruba)
Goodbye
E dab o (Owalusi native speaker) etc.
Conclusively, Owalusi dialect is by its genetics relationship a Yoruboid that of the original sifa group of communities, Oka dialect that has been calling for its written authorgraphic/codification etc.













CHAPTER TWO



… The geological investigation
of Owalusi Area of
Oka Akoko ….





This part is in honour
of
Adeyemi Ayodele Kayode
… a friend in struggle






Geological Map of Oka Akoko

























THE GEOLOGICAL HISTORY OF OWALUSI COMMUNITY, OKA AKOKO AREA OF ONDO STATE
The geological survey of Oka Akoko in Akoko South West Local government Area of Ondo State shows it is located in between longitude 50301E and latitude 70201N, and covers an area of about 25km2 in which Iwaro-Oka is one of its major/main settlements.
(Adeyemi A.K. 2007) Owalusi Community which is one of the fifteen traditional communities that makes up of the present federated Okarufe kingdom, is located at the South-Western and South-Southern axises of Oka Akoko.
Owalusi area is bounded in the north by Idofin, Iboje and Owase communities of Oka, in the East by Okaodo and Owake communities of Oka, in the West by Akungba and Etioro – Supare Akoko and in the South by Oba Akoko.
Owalusi area belongs to humid tropical climate laced with alternating wet and dry season. Its wet season usually last from April to October and is dominated by heavy rainfall, while the dry season between November to March. Its annual rainfall is about 1500mm while the average annual temperature is 27.60C as its high humidity is greater than 80% while its long wet season enhances adequate supply of water and continues presence of moisture in the air. Its vegetation evidences; tropic forest trees which can be described to be the step type with the tallest forming canopy over the middle ones and the middle or averages forming canopy over the short ones.
The investigation into its vegetation also shows that it is thicker at the base of the hills (i.e. the Okowa area, Otaleta, Okeso and Ugboroke/Odogbin and Origbo axises) which may be due to the weathered materials from the outcrops, washed down and accumulated at the base to enrich the soil, these thicker vegetation especially those along the river channels provide water shields thus, reduce excessive evaporation.
THE PETROLOGICAL SURVEY
The local government investigation of the area shows that the community is located within the basement complex of south western Nigeria. The rocks found within the area can be grouped under the migmatite-Gneiss complex and older granite of pan African age. The ages of these Rocks according to Adunloju Joseph (2008) are about 530MUBP (million years before present), he is also of the view that they are predominantly metamorphic rocks. Rocks occupy about 38% of their land thus, made many of its farmers to migrant farmers.
Some of its migrant farmers are of wrong notion that Owalusi, even all Oka as a whole, has been betrayed by the geography. But the history is of the view that its favour defensive and guerrilla wars during- the inter state wars that characterized the Yoruba kingdom for a century (1693 - 1793) its hilly areas are of bodies of soil on top of rocks, this has made the community to witness dislocation of rocks under ground in 1878, 1932, 1959 a d the latest was the one that occurred in August 2007 at Ayegbe farm (Ohogbe Area). Although the traditionalist are of the belief contrary to empirical investigation that it is as a result of the relocation of god(s) from the place.
Migmatites as its dominant rock type are found as ridges and hills which contain quartz vein, dykes and quartzo-felds pathic intrusion and pegmatitic vein which are very extensive, some display granite features and amphibolitic pods characterized with structural features like faults, joints and folds etc. its metamorphosed granites (granite-Gneiss) are of two kinds i.e. the biotite gneiss and banded gneiss. They are generally low lying and consist basically quartz feldspar and biotites etc.



THE HYDROLOGICAL SURVEY
The result of the field test on the samples of water collected form hand-dug wells and from boreholes (both the solar powered one and hand pump (manual) across the Owalusi lands, reads the below:
Location Lithological type Tem (0C) Colour Odours Taste Depth (m)
1. Okowa Areas Migmatite 26.00 Colourless Inoffensive Salty 14.0
2. Owalusi town Granite Gneiss 29.00 “ “ Tasteless 18.00
3. Ayepe Owalaado Otalokija areas of Owalusi Granite Gneiss 27.00 “ “ “ 17.00
4. GRA, Ayegunle axis of Owalusi Granite Gneiss 26.00 “ “ “ 14.00

TDS PH EC (MS/CM) TH (MG/L) TS (MG/L)
0.90 6.20 630.00 130.00 1.70
0.10 5.70 690.00 80.00 1.04
1.60 6.70 60.00 23.00 5.48
1.30 6.40 240.00 41.00 5.20
The Ca – (Mg) HCO3 and Ca – (Mg) – NaHCO3 are the two different classification evident in Owalusi areas the first type constitutes about 60% and falls within the normal alkaline group as the area is dominated by basement rocks while the second classification carries 40%. The general elevation of the area is between 180m and 380m above sea level. The river valleys between dissected hills also laced the area while the general drainage layout is in conformity to dendritic pattern, not withstanding trellis patterns are also noticeable in some parts of the area.
The traditional geography of the area also testify to the fact that when cloud forms at the windward sides of a mountain (i.e. Oke Maria hill) it usually results to rain etc.
















CHAPTER THREE



OWALUSI COMMUNITY …
HISTORY, CHALLENGES, TRAVAILS
AND TRIUMPH (1412AD – 1937)





WRITTEN IN HONOUR OF –
Late (Pa) Omonehin Ore
Who until his demise, in 2003 was the
oldest in Oka. He died at the age of
185yrs, he was the custodian and
book of our history ….








… IN THE BEGINNING ….
Just as no nation ever exists without history, people without history are culturally illegitimates.
A compound family named Owamilere Ehinmabos with their friends and in-laws lived around ‘Esinmirin’ stream of Ile-Ife during the pre-historic days of the Yoruba Empire. These people were princes and warriors of high repute. The leader was Olusi. They addressed themselves “Omo-Owa” (Omo-Oba) meaning Princes and Princess of Oduduwa. At Ekiti area, they were Christened “Owalusi”, a name contracted form the Yoruba words: “Owa-Olusi” denoting the people of Olusi.
Their oral tradition, history, culture and dialect evident them to be Yoruba by tribe. They are naturally hospitable, peace loving, energetic, shrewd and meticulous up till date.
Notwithstanding of the Yoruba inter-state wars, 1793 – 1893 as warriors, they were invincible and formidable forces hence they remain unconquerable in terms of war prosecution and the likes. Their traditional philosophy reads; “that as long as Ife remains unconquerable, so be it, with Owas”.
The history have it, that the Owas (Owamilere Ehinmabos), like a magic hand of chance in search of a suitable abode outside their ancestral home (ile-Ife), embarked on a traditional blessed peregrination in one of the waves of migration on July 6th 1214 AD at night, laced with the full blown moon.
Olusi as the head and leader of the contingent, left ile-Ife on that fateful day with two traditional beaded crowns, a wooden stool with a carved image (status) of tiger and crown resting on a suspended royal swords, a tiger skin, a royal staff of office made of brass with a status of a crown on top, war and hunting paraphernalia, beads, white horse tails, royal calabashes one of which contained water from Esinmirin stream from Ile-ife; protective charms of various kind, a tortoise and other kingly regalia which are today attached to the sacred and royal throne of Olusi chieftaincy as authority and insignia. This contingent was made up of co-warriors, hunter, herbalist (native doctors) diviners and priest of their gods and deities. This historic journey to the unknown virgin land was guided by the dictates of the Ifa Oracle. Hence, Ifa is consulted before taking the decision.
While leaving Ile-Ife, a divination was made. The Ifa pyrrhic wise thoughts read interalia:
“… Your path is measured
with greatness but never to deviate from the dictates of
the oracles and gods …
on the way, you shall be
honoured with wives and slaves,
… upon fighting the wars,
makes sacrifices to your
gods … beware, Ifa oracle
is you pathfinder ….”
As a matter of fact, Ifa oracle was seen to be the purveyour of truth and justice, perhaps the connecting rods that join them with their spiritual world, as it gloriously cushioned their paths with indivisibility throughout their difficult times with the sword of invisibility remaining their greatest gift.
Olusi and his contingent journeyed through Ijesha land to Ekiti areas where they settled for about 301 years (1418 - 1719 AD), their contact with Ekitis greatly influenced their culture and dialect, as what they called cultural dance today is nothing but that of Ekitis. Some times, they were at Ikole area (their warriors, at a time were busy fighting wars at Imesi-Alasigidi) and later upon the directive of the Ifa oracle, they resettled at the Emure Ekiti area. It must be noted that the members of the contingent that left Ile-Ife under the able leadership of Olusi were the progenitor of Owalusi, Idofin, Isa, Ikan, Iboje and the default Odekure (who were very good at guirella war prosecution).
Dialectologically, there are not much noticeable differences up till date in their dialects notwithstanding their settlements. The reception of Ikanmu and Agba into the Olusi dynasty was witnessed at the Ekiti area, according to the history, they were family-friends of Olusi. Notwithstanding of their dialectical inflectional differences, they all formed a dynasty of six communities at Ekiti land under the leadership of Olusi.
The progenitor of Idofin was an uncle to Olusi (a younger brother to Olusi’ Orimo’s mother), he was said to be oldest among the contingent, this accounted for, while Idofin-Oka is today traditionally considered as the Opon of Sifa group of communities – Oka, (natively called Ogbon (Ogben) Sifa – Oka).
Traditionally, the seat of Olusi (and his successors) is the headquarters of ‘Sifa’ communities which is today made up of Owalusi, Idofin, Agba, Ikanmu, Iboje and Owase communities in Oka Kingdom. Olusi and his people came to Emure area. Ostensibly to help them prosecute wars, there he won so many wars for their hosts, he was admired and revered. He married one of their daughters, the very woman who gave birth to Oba Orimo (The first Olusi in title).
Olusi (like Moses of the Israelites of the Bible days in the wilderness who led his people out of Egypt but unable to reach the Canaan land) died in 1637 AD and was buried unlined with the tradition, his only surviving wife also joined her ancestors three years later (1640 AD) and they were later deified as ‘Uba’ and “Iye Owa” as ancestral spirits being worshiped, even up till date, especially when the community is at dilemma or chaotic situation. And many occasions, the oracle (Ifa oracle) does called for same. At Ekiti area Olusi is said to have a stream shrine a ‘no go’ place for non Eyinmabos except the beastly prey, this stream is natively called “Ohoro nla Olusi”, but upon re-establishing a new one at Okowa it was called “Omialade” meaning Kings stream and up till date, the mysterious appearance of crown like object suspending itself on the surface of the stream subject to the recitation of Owalusi praise/epic poetry. The Olusi’s tortoise was said to have left behind at His stream shrine while relocating out of Ekiti land.
In the Olusi’s dynasty which can be addressed as the warriors community was based on citizen – militarism. i.e. every native is a warrior and every warrior is a native. At this juncture, it is vital to know that, not all people of Owalusi today are Owamilere Ehinmabo, but every Ehinmabo is a true native of Owalusi, therefore every real native of Owase is also Owamilere – Ehinmabo.
The danced of Olusi to meet his ancestor, led the stool of leadership to be vacant in the community (interregnum) until the necessary rites and ceremonies were performed which socio-culturally pre-installation of his successor, in achieving this Ifa oracle as usual was consulted in accordance to the instruction already given to their fore-father, not to deviate form the voice of the oracles etc.
THE APPOINTMENT/INSTALLATION OF OBA ORIMO’ AS THE OLUSI
Ifa oracle appointed one prince Orimo (a great grand son of Olusi), the name ‘Orimo’ is a contracted form of orimolade meaning, fate determines the king among his people. And as the king and the leader of his father dynasty, his chieftaincy was named after Olusi.
Thus, he became the first Olusi by the virtue of the historical antecedent. He ruled as the Olusi for 60 years, i.e. between 1642 AD and 1702 AD. He died at the age of 120years. His reign witnessed the reception of friends leading to his kingdom expansion. The community was so strong in terms of charms production and in rendering military assistances to their neighbouring communities and settlements. As a result of their hospitality, many less privileged ones and settlements took refuge under his kingdom during the wars.
Towards the tailed end of Orimo’s reign, some refuges who had been housed based on personal recognition (without a due consultation to the oracle) that they would be friendly later became hostile, this nearly led to his dynasty untimely august festival of disunity while in the wilderness of the unknown.
It was during this period that two families left the kingdom, the families were the Agbos (the chief priest of Lanroye deity) and Aforos (the blacksmith a great herbalist and priest of Ogun), but for the intervention of gods and fate they were later met at Okowa and reintegrated to the dynasty with Elysium during the reign of Oba Owa – Ikan etc.
THE REIGN OF OBA OWA-IKAN (THE GREAT)
1706 AD – 1838 AD
HIS APOINTMENT:
It was during a rainy season, on the far away land form his people. Prince Owa Ikan was at the war front fighting: The death of Oba orimo (1702) had created a vast leadership vacuum among his people. There were ominous signs and overalling feelings of trepidation, hence, the Ifa priest was consulted, as the people of the dynasty wanted to choose a new king, someone that would lead them through the thickets of the typhorous and moonsoon of the turbulence bedeviling the time.
The elders gather themselves, sat round the Ifa priest, who had positioned himself, occupied a space created for him in the sitting circumference, before him was a goat skin, whose colour exulted an awe onomastic properties on its spluttered motionless divination objects, he looked fulfilled, carried his head up and looked far into the north … took his divination object, threw it forward, sideway! Took in a cup of air, the elders were by now silent: pin drop silence! The Ifa priest engaged in an unlead monologue for few seconds, he heaves a deep sign of relief-dropped his divination objects, then, looked straight into the eyes of the elders and pronounced interalia:
“… The gods of our fore fathers
have spoken … Ifa, the all
seeing says: our king shall be
a young warrior amongst the
princes… he shall take on the
spirit of Olusi … and thus, take
his people to the land promised
his forefathers … his kinsmen,
Idofin shall pronounce him King
For the people of this great
Dynasty of warriors and …
Owa – Ikan shall be the king ….”
There was momentous whispers among the elders: after the ifa priest had finished his words because, Owa Ikan, so mentioned by the priest, has been away at war fronts for so many years, no one had heard from him: Ifa priest laughed mildly and said furthermore that:
“…the oracle has assured
us, that before dusk today
… the king elect shall
arrive … and so shall
it be!”
Not long after this, the celestial began to manifest, before the Ifa priest could finish parking his divination objects and the goat skin into its pouch, the colour of the sky had gone musty and cloud was almost dark, they all looked at the direction of “Ohoro Olusi” (Olusi stream), a streak of striking colours, rainbow spread from heaven and married itself into it.
The scene became eerie inspiring … there was sudden splash of lightning across the darken cloud followed by hurl from heaven, a earth moving thunderness, the heaven opened up and sent down at persistent ardour droplets of ice upon the people. The rain had not stopped finally when a sound of resending gong of drum assumed an appealing and gathering crescendo, the people were at first worried, thinking enemies had come to attack them … the noise drew nearer and not long, a group of people were seen from not too distant, leading them was an heavenly built, handsome young man, a warrior, in galt, he looked pointedly stoic: “Owa-Ikan is back” the people shouted, news spread across and there were quite handful of people to welcome him with a native song:
“…Aji polu de
eni aji polu made o
wa a wo o
owa ma de o (x3)
Aji polu de
Eni ifa poru made O….”
Meaning, truly a king has come home caring the spirit of his fore-fathers as revealed by the Ifa priest in his divination. And that was in August, 1706 AD.
In accordance to Ifa prescription, necessary rites and rituals were made and prince Owa-Ikan was traditional installed as the Olusi, perhaps the second Olusi in title after Oba Orimo.
HIS REIGN AS THE OLUSI
During Oba Owa Ikan reign, as a traditionalist he revived some deities worshiping and he was guided by the Ifa thoughts and the kingdom remained ever strong and unconquerable during the Yoruba inter states wars that characterized his period.
Commerce became more pronounced, slaves captured during the wars were used for farming and some were sold, communalism was practiced, not withstanding, tenets of absolute monarchy were upheld in their style of governance. While marking his 10 years on the throne (10th Coronation Anniversary), a month after Ore-Olusi’s festival, in 1716 AD, Ifa oracle was consulted to re-determine their communal fate and the way forward to progress, there, the oracle said:
“…This kingdom above is
suspended on a green hill
(certainly not here), your
majesty, long may you live,
… the gods will lead you,
for your ancestral spirits
are with thee. Your majesty,
a sacrifice of caution must
be made … to avoid disintegration,
deviate not from Ifa dictates.
The oracle sees peace, victory
And blessings but not to the
Exception of deviant as a
Result of which, there would
Be wars and festival of disunity,
but in time of war, pervert not
the justice, live in peace, murder
no innocent and the very
victory is certain … In time
of internal revolt … your people
must make their hands clean
as fate will strike the infidels
with disgrace … for hen that
swallows a needle shall not live to
boast …. Before your relocation,
revisit your source, makes
sacrifice at Esinmirin stream
in Ile-Ife Oodaye, takes its water
inside a natively purified calabash
along, the oracle shall dictate
its usage in the course of your
journey to the promised land ….”
The above august divination in the month of August 1749 AD made Oba Owa Ikan to address the need to relocate to their unknown promised land as pleases the oracle. The history also have it that those left behind later went to settle at other places such as Usi Ekiti, Emure Ekiti, Agbado, Ise Ekiti, Efon and Ondo respectively.
THE ACCOUNT OF THE SECOND MIGRATION
Olusi, Oba Owa – Ikan with his beaded crowns and Oba’s regalia with his chief priests taken along their respective deities in the natively model calabashes, two of which contained the mysterious Ohoro Olusi water and the other, the Esinmirin water, which the oracle ordered to take along. Oba Owa-Ikan led the people of his kingdom (who were the progenitors of Owalusi community today, his uncle’s family – ‘Idofins’, his relation, Owa who came with his friends – Okusa and Osan, the farmers and hunters of values, Ikanmus – the co-warriors and herbalists, ‘Asemos’ who were Oba – Owa-Ikan’s mother’s relation and the Isas who were warriors) out of Ekiti land through Ikare and Ora Akoko, the history also have it that Owa-Ale of Ikare was a blood relation to Owa-Ikan, this made Oba Owa-Ikan on several occasion paid him a visit; as the Owa-Ale celebrates Arigiah festival, Ogoh festival is celebrated in Owa-Ikan dynasty(s). On arriving at the great Kukuruku hilly areas which is today called Oka Akoko, there, they met their kinsmen Agbonla and Aforos; and the voice of the Ifa oracle came to pass.
AGBONLA AND AFOROS
Agbonla and Aforos families were kinsmen of Olusi, they left the dynasty prior the installation of Owa-Ikan; how the two families got to the Kukuruku hilly area was unknown but only what is understood of them was that, Agbonla one day saw a smoke of fire, very close to the Akuro axis and traced same with his family with the staff of his Lanroye deity thinking that invaders have arrived and as a trained warriors, the occupation being, begins on visiting the scene, there they met Aforo and his family, knowing fully that they were kinsmen, they began a new relationship, one question that has remained unanswered is: who first settled between them. As a sign of their mutual understanding and union, they gave their daughters in marriage to each other, and became in-laws. In appreciation of this holy and cultured union, the Umogun masquerade (unseen to the female folk) during Ason festival rites at night pays a visit to Agbedodo, the seat of Agbonla (as their in-law). On arriving at Okowa, Oke Owa the promised land, Oba Owa-Ikan was royally housed in Agbonla’s hut while a palace was quickly put in place on the top of a rock called Ota Apee i.e. the south-western boundaries of the great Kukuruku hill in 1753 AD about 150m to Origbo hills. And other opened and flat spaces on the top of Ota Apee became their market squares.
Until, the market was later relocated to a more plain ground called Oja Jele. The Idofin settled at the eastern axis of Ota Apee, at the north side of Apee, there Iboje and Odekure have their huts and as a result of the gulf, the Agbas settled at Ojomirin’s area and Ikanmus in the north-northern part of the Kukuruku hills etc.
THE ISA PEOPLE
The group of people called ‘Isa’ were in the past warriors of great capacity and whose warring was synonymous with food, they were also resilient herbalist of absolute dexterity, feared by almost all the surrounding communities around: Although, they are part of Ileese sub-ward of Owalusi today, they as a sub-community of sifa group of communities existed on a boundary line between Owalusi and Akungba communities and in their north, was Iboje community, they were usually used as mercenary at war fronts: more reason, they were seen by some others as cantankerous before the fiasco that greatly depopulated them. The Ikan people (who were also a sub-community under Owa-Ikan kingdom) were also merged with the Isa people (as they were family) just like how Odeme people were merged with the Odedin people of Ododo traditional ward of Owalusi with due respect, the psychology of assumption was then slow and gradual, this is evident then, when trying to classify members or nativity during meetings/communal discussions. For example “Owa o re abi isa?”
Meaning - // are you Owa or Isa?//.
The Isa settlement at Okowa is called; Ugbosa, there it was reported that one of their powerful and historic masquerades angrily and mysteriously buried itself alive (Egun Isa). Thus, made the place sacred and no go area for non-Isa people, a case of a non-Isa person who went there to fall tree was said to have met his end there. It is evidence, that if one takes chick (fowl) to Ugbosa, it will mysteriously disappear.
The mystery of a jingle of bell in the early morning and at the late evening are synonymous to Ugbosa while dog that enters the said land would not return. As it is not for a hen to attend marriage ceremony where the fox presides. In honour of Egun Isa thereof, during the ‘Uri’ rites, whispering at night in Owalusi land is prohibited etc.
THE BLESSING OF THE IDOFINS
Oba Owa-Ikan who led Idofin and other communities of sifa group Oka, into their present abode (Kukuruku hills) drew lot of supports from Idofins and also had their houses adjacent to Oba-Owa Ikan’s, so that they could attend to the day to day request of his majesty, served conscientiously both in though, action and spirit, they refused to relocate, even when Owa-Ikan offered several locations, Oba Owa – Ikan overwhelmed by this show of commitment, enthralled, he had to bless them with a prayer that their offspring shall grow beyond human imagination and warned not to depart form the ways of their beloved kinsmen: ‘Owalusi’ and this became a seal of harmony and bond. The history also have it, that they were without a specific traditionally recognized head in Oka until Oba Ologunagba Apona I appointed and installed the first Oludofin of Idofin Oka and this Oba James Jombo Ologunagba II continued during his reign as the Regent/Administrator of Oka kingdom during interregnum to get the Oludofin of Idofin Oka and the Olowase of Owase Oka to be given equal status like others traditional high chiefs in Oka kingdom, while the spirit of brotherhood and sifaism continued.
RE-ESTABLISHING ESINMIRIN STREAM
After a due consultation with the Ifa oracle, Oba Owa-Ikan decided to name one of the stream in his empire another Esiinmirin stream while the Esinmirin water taken along form Ile-Ife, (where they formally existed) was poured into the new one spiritually. And sacrifices were offered as directed by the oracle. As this will definitely reduce the task of going to Esinmirin in Ile-Ife often, as may from time to time demanded. While every god and deity brought form Ile-Ife were also re-established including the bones of Uba and Iye Owa which were reburied in the present abode (Okowa) and subsequently deified as ancestral spirits been worshipped till date.
… A CARING MAN
Oba Owa Ikan’s philosophy of pragmatism screwed up firmly some of his compeers like a peace of magical hand: he cares for his slaves so much that at every festival of Ore-Olusi deity, he would set-off those that were caught during wars every year. More so, he did not allowed the slaves to mix with his people: since Ifa’s pointedly spelt that out; hence, he used them as royal gifts to the visiting communities and brothers across Akoko and Ekiti. It is very important to point out that the sifa axis of location on the Kukuruku along the both South – West and North - West hilly stretch remained the most fortified militarily and strategically. While the citizen-militia system was still upheld in the kingdom.
THE TRADO-CULTURED CONFLUENCE SETTLEMENTS …
The sifa groups of communities through their appointed leaders gave yams as homage to Oba Owa-Ikan (The Olusi) when he celebrates his new yam/ore festival while sifa hunters give tiger skins to him and such tiger head so killed is buried at Ogun Elewa’s shrine. At this juncture, it must be noted that, the eating of tiger is forbidden to all Owamilere Ehinmabos. “Oja Jele” otherwise known as “Oja Ole” was their central market squares (for sifas) which today formed the boundary between Owase and Owalusi. At the centre of this market was one ancient arche-apple tree natively called “igi utin Olusi” which still remain one of the symbols of oneness of both the said communities.
Several enroutes were made not withstanding of the terrain, to link the then six settlements with ‘Ojajele’ (market) thus, made Owalusi not only at the centre but a nodal town. The existence of one natural gulf which is about 10 x 12fts and about 1km long, links Agba’s settlements with the centre (Owalusi) which also served as enroute for Agbas and Ikanmu to the market etc. The deity of this gulf was also said to have performed greatly during the Edo and Nupe wars. It is worthy of note today that Owase community worships it annually as ‘O’ Oke’ hill, thus, forbidden the rearing of black dog in their community as a sign of respect for this goddess. The routes along the eastern section of the settlement were used as links to the outside world and Akoko land. Oba Owa-Ikan’s architectural designing ability remains incontrovertible a master piece. Since his designing of the routes and the entire sifa of which he established remains a structural master piece of slippers like oblong structure on a well fortifies undulating land scape that formed the sifa’s enclave.
The design of the ‘Jele’ market was directly at the point of the palace and a meeting point for holding parliament meetings of the sifas and also served as the spiritual temple of the sifas. According to the available facts, that market was the linchnin of good commercial activities in slaves, agricultural products, charms etc. The gulf in the settlements starts from the famous Apee meandering through the present Owase down to Agba. This, as it may be seen up till now, shows and testified to the depth of the military professionalism of the highly visionary founder of the sifa’s family, Oba Owa-Ikan. The gulf served as link between him and his people, it served as the major road not known to strangers who might come to attack them. More so, it was a block and a bufferzone during those years of the warful moments etc.
AN ESTABLISHED FACT …
It is basically true, uncontestable and at the same time uncontrovertible that the position of Olusi has never been challenged ever long in history; (he was never under anyone), Oba Owa-Ikan fought to occupy an enviable position in Akoko land while ruling as the imperial majesty over those communities he brought from ile-ife and beyond, with all the appurtenance and peraphenalis of majesty, he had never paid obeisance to any one except to his father at ife-Oodaye, (the source), during Owa-Ikan as the Olusi, the sifa was the most organized powerful-enclave in Akoko Land: this is very mush evident by the flurry of great activities that went on and of which the relics are still available at every spot on the great Kukuruku hill. Dieties festival such as Ikemo festival (celebrated every nine years) Ere festival(a biannual event) and Ore-Olusi diety etc were celebrated together by the sifas etc.
THE JOURNEY OF OBA OWA-IKAN TO THE WORLD BEYOND …
Being a man of valour he was a living dynamite within and outside his domain: thus making waves and fame across Akoko Land philosophically he was a mountain with exuberance of a genius; his people loved him, his friends adored him, he was the father to all the sifas, as he assisted the others to administer at every movement of indecision of administrative weblocks: during his time, there was no revolt within nor from outside: Ifa words were adhered to and taken as sacred with gusto… on one faithful September 1837, there was an ominimous sign that a great thing was about to happen… the leaders of the sifas were summoned under an archaic apple tree at the front of Oba Owa-Ikan’s palace, with the view to carry out some of his routine parliamentary responsibilities.
While they were all seated, there was a feeling of uneasiness, followed by great silence a tiger suddenly appeared from the direction of the market: it looks harmlessly gargantuan: basking in resplendence in its majesty: it walks a few distance forward, threw up its head, took a look at the class of the sifas who were by now cupped with the fear of the sudden scene of its appearance: it was as if audio typist was sending an ethereal message: the tiger purrs, suddenly, and its voice was said to resemble that of a human being, this was followed by a serious whirl wind, like a ghost, it disappeared mysteriously, the leaders were all taken a back, perplexed they all reveled with tears of the unknown.
While all these were taking place, Oba Owa-Ikan was still inside the palace preparing to join them; there was no need spending too much on the whistle, they all know it was a sign of a great thing to come. Two weeks after this event, Oba Owa-Ikan (The great) who was ruling the entire sifas group and beyond for over 120years; began to show sign of ill health, his gait morphed into frail looking warrior with all the embers of greatness and awe still very intact; mulching moderately his health.
It was seven days before his death, another incidence of symbolic instance took place, an unknown golden-like bird was said to have petched on the palace’s roof top, singing though solemnly in almost the best pitched soprano, a dirge, its language was said to be pure Owalusi’s, it was indeed an unbelievable happentance.
The people came out to watch this eerie and awe inspiring songs of a bird on the palace’s roof, yet Oba Owa-Ikan was in his sick bed looking every inch sick:
The leaders of the community gathered, the ifa priest was consulted, his words were unmistakenly plain, he told the elders in hushed words that Oba Owa-Ikan would not survive his present illness. A woman was made to throw a stone at the bird, she picked up a pebble, just as she was about setting her aim, with her hand still raised up, the bird flew away into the high heaven, it took three days of battling with all the known condiments of appeasing the spirit by the chief priest of Owalusi before her hand could come down and functioning.
On the morning of the seventh day, there were brisk steps around the palace, the elders of Owalusi community sent words to the leaders of the sifas, a coded words, the palace guards looked morosely for lorn, the elders were looking tired; few young men who had understood the message became despair- the face of the community loomed in unhappiness: the message was: “Oba Owa-Ikan will not survive the next one hour”. Some few minutes after the messenger had gone to contact the leaders across sifas group, an event accentuating Oba Owa-Ikan’s celestial importance was unfolding, the original crown brought by his progenitor: Olusi and once more by his predecessor, Oba Orimo, fell down from its original position where it was kept as the thunder striked, same time, Oba Owa-Ikan took his last breath, thus, joined his ancestors, it does becomes a tradition-spiritual mark of acceptance into the folds of Owalusi ancestors when an Oba dies, a truly chosen Oba by the oracle! The crown which started falling during the death of the enigmatic Owa-Ikan must definitely fall up till now. After his death, there was a general mourning period of so many days, weeks months and even years among those that he had helped, sifa group and entire Okarufe kingdom.
AN EMERGING RAINBOW INTERREGNUM
The death of Oba Owa-Ikan in 1837 september, placed a lot of problems of whom and how to choose the next Olusi and how to fill the wide gap left behind by Owa –Ikan. The responsibility of chosen the next Olusi was going to be a bit different from how Owa-Ikan was installed. Now the sifas had to have a full contribution: since it was then uniting and cradle of a sort of trado-spiritual filial link to their forefathers. Also a result of promised made and sworn to by the sifas that they would forever be of good fate to his lordship and that of his succesors and mark of total respect and commitment to the unpavallelad headship of Olusi.
Like any other founders, their death usually bring change of orders and evolving methods; one important thing that remained after the rite of passage of Oba Owa-Ikan (The Great) was still the order given to Olusi himself while leaving Ife with his people, which was also followed by Oba Orimo (his predecessor), enameled during the choosing of Oba Owa-Ikan was the impeccable words of ifa oracle, in order to avoid the wrath of the founding spirit of our community, one of the best in this part of this world.
Customarily, rites and preparatory messages to the assumption of the next Olusi to his sacred and royal throne at idofin and owase coupled with that of Owalusi (where he must be generally accepted by the ododos) while the choice of any Olusi was to be witnessed by the Agba, Ikanmu and Iboje communities.
Without much ado, the elders of Owalusi and the entire congress of sifas were faced with the onerous task of choosing of the next Olusi, following strictly the guidelines of Oba Owa-Ikan.
The choice of where the next Oba would come from was and had never being a problem, since Olusi and Orimo were from same blood, and Owa-Ikan of the same water and blood, the dynasty was given a name when they finally settled at kukuruku hilly (Ota Apee) area, it was called Oke Owa till now, Oke Owa becomes a name synonymous to the title of Olusi, thus, meaning “Owa’s” descendent settlement.
It is avidly real that the stool of Olusi becomes solely an Oke Owa property among the sifas and Owalusi in particular.
In choosing an Olusi, the boothing network must navigate round the two established ruling houses viz: (1) Okedelu and (2) Odeadagba. These two ruling houses were established by the great Owa –Ikan, inline with the indices by which he chooses the four traditional wards of Owalusi into two groups natively called “Ogbon Ododo” and Ogbon ileese”. It is heart warming pointing to the capacity of Oba Owa-Ikan’s employment of number especially two to solve every painstaking puzzle in administrative problems, this he achieved by the help of the Ifa Oracle: the all seeing.






CHAPTER FOUR







…the Successors of Oba Owa –Ikan
















THE CHOOSING OF PRINCE OGBO (1839)
The demise of Oba-Owa Ikan and the posthumous activities plus the resolution of sifas which he headed and bid to produce the next Olusi accordingly, led to the choosing of a wide consulting committee across the sifas enclave. The consultation committee was saddled with the responsibility of bringing and harnessing the required methodology for choosing the next Olusi; leading directly with the two royal houses already established by late Oba Owa-Ikan.
It must be pointed out here and for clearity sake that Oba Orimo was the only surviving son of the great Olusi and the founder of Owalusi and brother to the progenitor of Usi town.
Oba Owa-Ikan was the first son of Oba Orimo second wife while Adagba was the second child of his second wife: Adagba never had the chance to rule when Oba Owa-Ikan was picked by the Ifa-Oracle. These two different sides formed the two royal houses which are today known as (1) The Okedelu ruling house and (2) Ode Adagba ruling house of Okeowa.
In March 1839, the committee began to gather names of all the princes from the two ruling houses and subsequently presented the list before the Ifa priest: Pa Aforo, who was now moving on spindly legs and worn out by aged: Aforo who could be called a wrinkle. Oracle took him so long hours to come out with who Ifa had chosen to be the next Olusi: his hands were visibly shaken, he opened his mouth and muttered out some incoherent words, struggled through to pronounce the name of prince Ogbo, the first from the Adagba’s ruling house, but Ifa warns interalia:

“… when in-sincerity arises
… when communal fate is at
stake, takes no step nor
decision without due consultation
to the oracle, for it is all seening.
For I could see element of
division leading to an empire
within an empire symbolizing
haltered … the only sacrifice
is caution … caution and caution ….”
Pa. Aforo (The priest) died seven days after having had to join his ancestor for fate accomplish the preparation to choose the next Olusi continued unabated by Owalusi elders and the recommended impetus of the sifas. It gathered so much momentum, the seeming pomps and pageantry were even felt by the unsolved neighbour – trees, rock and even animals were seen in changed over coats.
The Ododo people took Prince Ogbo according to Oba Owa-Ikan’s recommendation and robed him in a garment of a rekindle, inline with the culture and practice, as the first king’s maker in the choice of an Olusi.
The preparation reached a feverish pitch on the second months of 1840 AD: Oba Ogbo was crowned in April 1840 with great hope and jubilation: the leaders of Owalusi nay sifas were the first to pay Obeisance, they danced across the entire amoebaic like enclave of sifas:
On assumption of office, after the Ore-Olusi deity festival (which normally lasted 9 days) Oba Ogbo who was a great warrior in mould of Oba Owa-Ikan (The longest serving Olusi) who established and ruled sifas group became his idiol, Oba Ogbo operated from Owa-Ikan shoes, a stickler for intelligence. Oba Ogbo added to the beauty of Owalusi by bringing in more honour and beauty to the royal throne of Olusi, during Ore festival, people came from far and near to felicitate with him and as a mark of respect, he was given so many women by the visiting kings, businessmen, from across Yoruba land and deep down villages in the present day Kogi State.
Oba Ogbo loved chicanery and the radiant colours of discipline, he became the most traveled Olusi on record.
THE GHOST OF APOKE’ LAKE
In 1850 AD, ten years after Oba Ogbo had reigned as the Olusi, he called the meeting of the sifas (which was then a close knilted family with unimpeachable lordship of Olusi: their founder, precursor and pathfinder) with the solipsistic aim of planning for the reinvention of the spirit of Oba Owa-Ikan (the great).
Top on the list was the issue of choosing chiefs for the flourishing community of Agba and Ikanmu, this was to be the turning point for sifas especially the Ikanmu’s and Agbas.
On the morning of the day chosen for the meeting, Oba Ogbo chose to go to Apoke lake which was few metres away form the palace, he was alone in the early morning odyssey, he took along a white cock, it was a journey to meet his ancestor, an avenue to appease the founding spirit of Olusi.
He was in fair distance form the lake when he began to share some extra-ordinary feelings, his head swells with goose pimples enveloping him. As a born warrior, he was not bothered trudged on, lo, these was an event which was the significance of what was to unfold in later on. Right in the middle of Apoke Lake was a white woman, the upper regions of her body was above the surface of the lake, while the remaining part was deep down the surface. Her extremely long hair serating into the lake, her appearance was a diamond lit space: In her hands was a new born baby, not keeled, Oba Ogbo went forward to offer the cock, he knew, she was the spirit of the founding fore-father but what about the new baby in her hands? He opened a cam wood calabash containing the cock in his hand waow! The cock was no where: it is gone: this was a sign enough to see that some what event was to come in no distant time.
Oba Ogbo turned back still mable to break the puzzle, this lead to the invitation of the Ifa priest who saw nothing but caution and that Oba Ogbo should exercise patience and so that precepts left behind by his fathers was not tramples upon: so that, there was no internal revolt, caution was the word.
There were ranges of consultation and the appeasement of the spirit across Olusi’s domain; he decided to rest the issue of the enthronement of chief for the ever growing sifas, especially for Ikanmu and Agba for administrative conveniences.
The reasoning being that Agba with quite large population were no longer at ease coming to see Olusi on trivial issues that they could on their own solve without or necessary bothering Olusi.
These event follow that of Oba Ogbo was to choose a leader for them who could act in the capacity of Olusi. The ghost of Apoke became a telepathic message towards a seeming internal revolt that could take place if such issue was not addressed; (that was in 1850).
Oba Ogbo with quantum of native intelligence turned the meeting into exhorting avenue for addressing the brotherhood of sifas and the need to always uphold the tenets of their union. According to him;
“…The sifas has witnessed
unrivalled apical and
articuliary growth among
villages/settlements in
Akoko, we are primus
enterpres, very interdependent
and highly organized, much
more, subservient to the
cardinals of our founding fathers ….”
In 1851, an event was to make real the appearance of the ghost and the warning from Ifa, it was an event which led to the excommunication of a particular aged group from Owalusi and which today established the Owase community.
THE EMERGENCE OF OWASE COMMUNITY ….
Ere festival was one of the prominent festival (like Ikemo (Ikeme) festival, which was used to be celebrated every nine years by the sifas community in Oka Akoko).
The Ere festival celebrated in 1851 (the second Ere festival witnessed during the reign of Oba Ogbo) marked the end of Ere festival in sifa and led to the emergence of a new community named Owase. As the tradition entails during Ere festival (hunting game), the community used to send a named age group for hunting games during the late November of the appointed year under the supervision of an ordained aged group called ‘Edula’ while all animals killed in the game are exclusively for the community.
Ere festival was one of the communal para-military training for the male natives and it also promotes unity and love of brotherhood among the people of the dynasty but reverse was the case in 1851. No matter how long the night, down will certainly come. Betrayers embraced Ehinmabo with garment of thorns of insincerity, despite her mightiness in spirit, her august Ere festival led to her dichotomy as the community forget what Ifa said in the beginning that “in time of internal revolt, live in peace and be cautious … Ifa oracle would be your pathfinder …..”
The very age group sent by the community for this historical communal task was, ‘as fate would have it’ (without a recourse to the oracle) alleged to have killed an animal natively called ‘use’ which they shared among themselves (when they heard that the wife of one of them has just delivered a child at home) contrary to what the customary law upheld, this made the community to ex-communicate this age group until they are able to present the said animal.
This unjust judgement made them to relocate to a hilly place in the northern part of the dynasty (where the animal in question was killed) today known as “Oke Use” meaning, the hilly place where ‘use’ was killed. Very close to this place, is a stream which better encouraged their settlement couple with the fertility of the place for farming activities? Thus, led to a community within a community of Olusi.
Since then, Owase began to grow as a community. The sifa group then which has reduced into five communities due to the default of Odekures, was later made complete, with the emergence of Owase community. The word ‘Owase’ is semanticly gotten from “Owa-Use” meaning (owa to pa use) the very Owalusi people that killed ‘use’ then, and as a matter of fact, up till date, Owase community is made up of four traditional wards that started Owalusi community.
With the strong historical and cultural affinity, both Owalusi and Owase are intricately interwoven, besides, one of the king’s makers to the sacred and royal throne of Olusi chieftaincy and as well do participate in the body guards called “Omode Owa-Olusi” on installation of a new Olusi as a matter of native law and custom.
This remarkable event stands out the reign of Oba Ogbo and his position in the ante-chamber of Ehinmabo, nay sifas history etc.
After the said event, he ruled and developed his domain with absolute sense of precision, building new structures for others to emulate: his fame brought a lot of changes to his predecessors in title marks.
Oba Ogbo addressed the people of his kingdom during the Ore festival in April 1858, there he said among others:

“my kinsmen (the sifas)
long may we all live …
I cannot but inform you
today, that as pleases
the gods, my new community
“Owase” has been formed
… the cord of our brotherhood
must not be destroyed. And
I encourage the appropriate
persons and houses to establish
the gods/deities of their
fore-fathers …. May they never
lack heros and may peace
reign in sifas ever than
before …. All my predecessors
say – it is so!”
The April 1858 ore festival was the last for Oba Ogbo as he died same year (1858), living behind so much to be copied etc.
THE WEEPING TIGER …
The period between 1858-1860 saw lot of changes taking place among the sifa’s, Agba had chosen a chief to themselves, so also Ikanmu, a new Olusi had not been installed to gave the rite of acceptance and recognition, since that was the instruction left behind by Oba Owa-Ikan who brought sifa to their present places of sojourn, that he alone has the right to install any new chief among the afore said quarters (unfortunately, reverse is the case today).
During the period between the death of Oba Ogbo in 1858 and the enthronement of the next Oba in 1860 (hundred years before Nigeria got her independence), the strong bond among sifa’s began to wane, growing threadbare, the greatest domain in Akoko Land was faced with the consequences of natural laws: feelings of trust and mistrust began to grow, each community wanted to be seen as loyal only and if only they have right. That was the nature of Owalusi and her sifa’s brothers.
The exorcised community of Owase was preparing for her ten years existence outside their kiths and kins: growing in number, Iboje having lost Pa Asemo who came with the tiger of the kukuruku hill, they too were growing under the caring of her founders’ enclave; Idofins were everything glorious, highly dedicated, through Pa Idofin too had since died few years after Oba Owa-Ikan’s death, life and living on the slippers shaped enclave of sifa began to wear different looks, the forests began to bring out new shrubs and thickets, there were new festivals to celebrate; while Ore festival was sacred and remained an unbroken cord bringing all the sifa’s together.
The twins lake of Apoke known as ‘kule’ was morbid with hatred, its dark surface covered with ‘Ojijibata’ (aquatic weeds). Apoke itself was still and clean, there were signs of libational ingredients used to appease its spirit by its priest. As there was love and patience, there was the running mood of determination and dedication: the tranquil spirits of the land were happy so, the land thrive amidst these developments.
The voice of the town crier slinking unto the dewing morning, early hours of the dusked November season and the intermittee sound of the beating metal vibrating to a meeting and for all Owamileres’s an emergency meeting to present the new man, whom Ifa had chosen: at the meeting square (Upare ) there were all gather, both young and old slaves were also itching to catch a glimse, the hour was luscious, indeed, some were forlorn, others were pleased by the long speech of an elder from the house of Idofin, chosen to address the crowd, who for two years had no king and also trying to fulfill parts of their life time desires, it was/is a good happenstance in one’s life time to be able to witness the choosing and installation of an oba of such magnitude as Olusi’s stool then, was the greatest spectacle one could imagined .The elder announced the end of his speech when a man, fair in age and complexion and of average height bounded up on his legs: from the royal house of Okedeolu, his right hand was raised up by one of the king-makers: …Owamilere Ehinmabo …here is your king” (The kingmaker would have said with the conquered air of a winner). This was followed by a confusion of joy and excitement from a short distance away, the rhythmic sound of drums swirling round the air the women twirling their buttocks, while the men were seen twisting their chests: celebration galore: The voice of a woman broke through the already deafening scene, her voice was colded in the spirit of nativity, she praised sang Olusi cognomen in the most beautiful voice available on earth;
Omowa mi roye mi
Orun Akoko,
Omo Asakoko yigboyigbo
Omo arogun dade
Omo arote ma beru
Omo amu akuko finfin bore
Omo Owamilere Ehinmabo
Utegbe yen bore
ekesibo yen gungun
Omo okerile alagada ogun ….
Kare o o Bami, a ye e o!
It all took place in November 1860 as Oba Elure 1st was accordingly after necessary rites installed and crowned as the Olusi in title. Oba Elure 1st began from where Oba Ogbo left, presiding over the native court of sifas, this court was said to be one with unlimited jurisdiction and final. Elure 1st first point of call was to visit the dismembered Owase whose young men were all present and played major role during his installation. It must be noted here that the age group that later formed Owase community has his biological elder brother, it was possible and highly important that he started the peace movement.
Oba Elure 1st in 1861 brought a visceral re-union of the Owase’s as the gap between them had been bridged, they (Owase) began to see Owalusi as their root again (this was to be seen during the installation rites of Oba Elure II) Oba Elure 1st was a brilliant inter-relationist, the emancipation of sifa communities in Oka kingdom was of greater concern to him than any material thing or official honour that could be gained, or any inconvenient that could befall him.
Oba Elure 1st mapped with the achievements of his predecessors, and quite obvious of his dim consequences of laying one life down for the developments of one domains began to incorporate Owase people into festivals such as Ogo, Imole and Masquerades festivals. Oba Elure 1st in mould of his fathers in title started building a modern palace as abode for other Olusi who may come after him, his majesty went to wars and captured, he fought and won: He started the first traditional school for the training of warriors across Akoko Land (a graduate of this school form Owase Pa Ode won laurels in far away places, such victory produced the Omomo deities form Igbimo – Ekiti area recorded during the reign of Oba Elure II who successed his father: Oba Elure 1st.
Oba Elure 1st built a pyramid of hopes for Owalusi and sifas, he improved the scope of their commercial activities by expanding Jele market towards the direction of Iboje location on the Kukuruku hill; this market in question was also patronized by Akungbas and others, it was at the present boundary between Okowa and Owase community; this was meant to boost the cooling relationship beyond mere places and services, no wonder, the two communities share a common verse of praise poem till today:
“Omo wa milere Ehinmabo
Omo ate ogbo funfun nale
Ko utin ni ….”
Oba elure I later danced to meet his ancessors in April, 1870 and buried accordingly as prescribed by the custom and traditions.
“THE SEARCH … BEGAN ….”
The run up to the succession of the revered royal seat of Olusi after the demise of Oba Elure 1st and after all traditional obsequies were observed, the choice of who becomes the next Olusi becomes a striot jacket affairs: much more than one would like to write on the gaiety of the prince hood of Elure II (the son of Oba Elure 1st) Elure II was a warrior and in fact the generallismo of the sifa’s army, his military exploits extended to other part of the state and beyond. Elure II was one of the students of the Elure 1st traditional military training school. There traditional learning of basic tools and rudiments of war planning and prosecution were though, they were also to internalize the shenenigan of charms as the resonating effects of victory in war actualization.
Moreover, gnomes and other spirit filled bodies were also members of this war academy. They were said to be their teachers thus, every warrior students were made to live an ascetic like life-style. Their movement revolved around the four walls of the academy and their feeding for a whole year as students was primarily (Obete) marshed portridge without oil, meant for spirits.
The founder of this school was Oba Elure 1st under the influence of a supernatural encounter with a gnome who appeared during an ‘ore’ festival to Oba Elure 1st, the gnome was said to sit on the back of a horse, he was headless, he told Oba Elure 1st that he should go without any hesitation and establish a school where warriors were to be trained because he foresaw a warful period that would almost consume the entire Yoruba speaking people of the northern angle: The gnome also promised other assistances as inform of personnel. he also gave the directive that students should live almost a pure soul lifestyle during the period of their studentship.
Oba Elure 1st was the only one who saw this headless horse rider and heard what he said, what surprised his majesty more was that those who were with him did show any sign if they too saw anything. He was more perplexed when the same spirit filled body turned into a curling black wind in trajectory and disappeared into the worshipping grove of Ore-shrine.
After the celebration, his majesty took up the gauntlet, he called his people: They were queered up under the ‘Odan-tree, inspire of the intense heat of the dry season under the sweltering sun which finds it ways through the throes of the leaves of trees, they all listened to their encounter with the spiritic message at the foot of the shrine of ‘ore’. It was an ethereal message which they all decided that the school must start in the earnest.
Oba Elure 1st started the school and admission to it was basically by how strong a man is/was in charms and traditional magic, these two factors were essentially the determiner indices for judging a man. Among the grandaunds of this academy were Oba Elure II, Koku (who later became a generalissimo), Adagba, Amogunla, Ajana, and some people from he neighbouring settlements/towns across Ekiti, Ijesha and Akoko lands.
In facts, it starts the myth and mysteries which still today relishes the radiance of Oka, sifa’s and in particular Owamilere Ehinmabo existence:

“… omo okarufe yio gun
maja yi wo …
owa niwaju, owa lehin,
o soko Ekiti, Akoko soko
gambari soko tapa
… Omo arogun dade
Omo asokoko yigboyigbo ….”
Thus, the phrase: the headless horse rider become a cliché in day today activities of the people and more so, this later became the myth surrounding the exploit of the war generalissimo – Koku, the Omomo deities, the golden necklace form Ekiti, the stainless sword from Owo, Ogun Elewa shrine from Benin and so many other Laurels.
Such background produced the next Olusi-prince Elure II (The crown prince of Oba Elure 1st) the co-commander of the greatest class of warriors from this part of Yoruba land.
It must also be pointed out that during this period, the economy of the Akoko settlement were in dire straits, reason being that, there were lot of wars within and outside, their able bodied men always at war fronts, fighting and defending. The entire Oka people were either celebrating victories or trying to take on Olive leaves form whoever and wherever their assailant choose to come. It is a fact that Oka was the only people whose settlements remain impenetracable and unassailable by the armies of the jihadist Nupe and Edo people: All these achievements were possible as a result of the war graduates of Elure 1st war academy.
Activities precluding the arrival of the next Olusi after the death of Oba Elure 1st in 1870.



PRINCE BA-OWA INSTALLED AS THE OLUSI
Prince Ba-Owa was accordingly chosen and coronated as the successor of Oba Elure 1st and the 5th Olusi of Oka in 1873. The contributions of Kabiyesi Ba-Owa to the development of sifa communities most especially in Owalusi community and humanity were great; in spite of his old age, he did not leave anything to chance, throughout his reign which witnessed the beginning of the end of the Yoruba interstates wars he moved through every stage of life while on the throne as the Olusi with dogged determination.
As the Kiriji war (Ekiti parapo war) started in 1877, he closed the community war academy and ordered them to the field of war, the community forces joined others to form formidable force against Ibadan which as at that time had grown to become the strongest political force in Yoruba State. This war prosecution brought a remarkable change in the political relations among Ekiti, Ijesa, Igbomina and the Akokos.
Oba Ba-Owa after seventh years of his reign joined his ancestor in 1880 December, while the interstate war was still on. The community after necessary rites of passage put in place machinery to fill the vacant sacred and royal throne of Olusi, required activities making the pre installation began:
The celestials were in same contracts: The leaves of the shrubs and forest of Okowa blossomed; the thickets bring forth a flourishing country of under growths: there were multi-coloured birds (Eye Awoko). They came with the balance spirit of fortitude, perched residentially on the benches of the ‘Odan’ tree (natively called akin irolori) and ‘isin’ tree in front of the uncompleted palace started by the sifas, the first of its kind (then) in Akoko, singing new songs of yester years and of morrow they sang about hope and fulfillment of the coming of a star, some of the elders knew the appearance of these birds was significant because where it perched they were seen: it is with the usual message of peace and development. Some of the community elders understood the language of the bird especially the community chief priests. Prince Elure (II) i.e. Elure kekere was away when his father; Oba Elure 1st died, fighting, more appropriated extending the mightness of the revenue of Owalusi war prowess and image laudered up and up in he sky of the shinny colours.
The elders of the community as a matter of practice sought for the massage of the all seeing ‘Ifa’, the chief diviner from the house of Umogun, came caring the ethered message literally in his bag, the ‘Ifa’ bag which was assumed to present an spiro-anomastic properties by mere look, oozed feelings of awe and fear remain a node, connecting the people of Owalusi and sifas to their base and fortune revealing many fundamental messages referred to make an event full chains of successful reigns
This was a pougnant step matched up with over zealousness of the communities not to be cut off from their creator, the spirit of their fore fathers, the words of thier progenitors: phew!
The Ifa priest whose bent back had taken the shape of the foot of a smoking pipe as a result of age and his long Tibet-like white beards epitomized sage of surrealistic wisdom and knowledge.
Sitting on the ground under the aky-apple tree, there was exchange of glances of expectation and worries form the sitting circumference. Ifa priest bids them to draw closer as he used the diving rod to search, push the divination objects on the piece of white cloth which had turned almost brownish black.
The oracle says: “… The deceased Oba Elure first son
shall be the king … the young
chosen Elure, the heir apparent,
a warrior of note, … his reign
at a time like this …
shall bring forth blessings,
… visitors like invaders
shall come, he should consult the
oracle before taking decision,
… his name and day shall
not be forgotten .. and it
shall come to pass …
the gods of his forefather are
with him, blessed be the
sifas and ‘ife’ the source …
After necessary sacrifices and rites (as required by the tradition) by the elders of the community and messages were sent to the leaders and chief of sifas, a date was chosen for his enstoolment.
THE ENTHRONMENET OF OBA ELURE II (OBA ELURE KEKERE) IN 1881
The pomps and pageantry that followed his pre-installation rites were palpable. It is the most unrivalled up till today. There were emissaries from the cradle of Yoruba, Oba Elure Ii was a powerful warrior known beyond his domain, he was very popular, well travelled and known by all important war figures who lived during his time, this made him to be described by some as an enfant terrible of a sort. He was enthroned (in April 1889) amidst the greatest ovation and supports during the wonderful period in Yoruba kingdom.
His reign witnessed the reception of a family of four men and a woman under the leadership of ugbaha (the progenitors of the 5th traditional ward of Owalusi community) these people were Ugbha, Orogbo, Opolojo, Agnga and Balokun by name. It came to the notice of the community that some foreigners were seen at Ogudu stream part of Owalusi farmlands. This made the community to send her warlords to kill the invadies on getting to ogudu stream polojo was meant fetching water he was thereafter ordered to where they stayed o getting there the other four were met, they begged for mercy, finding favour in the sight of Agbekeke (a warrior and strong herbalist of repute) he gave them two option: either to vacate the land or come to see the community if they wish to settle with them for protection. And this second option was occupied by them the contigent known today as the Osuru people, they were received into the community in 1884. These people were said to be members of Alfas from Supare Akoko, as the pre-occupation of these people was noted herbalist, Oba Elure II before the very eyes of the community elders charged them from any act of acrimony, vindictive and diabolics and they were subsequently put on Traditional oath of Allegiance. They were also ordered to burry all their charms in a cave (uwo) but with right to establish and worship their gods provided it is not in any way destructive to the native ends. Their oath of allegiances sworn to was thereafter attached to the leg of a weaving bird (eyekare) which later flew away with it up till date. A daughter of one Pa Esudaisi from Ajana’s house was given to Gbaha to marry as a sign of total acceptance to the community where they stayed in1884 June/August was later nick named Ugbafa (meaning Afa people’s camp). The place where they were waiting for Owalusi community in the eve of their absorption was named ‘Udede’ (i.e where we were waiting), that night they were warmly accommodated by the god named Umale Udede (i.e Udede’s god). They have to wait at this place with fair on the instruction of Agbokeke, to be able to inform the community of the development in remembrance of this Udede festival is celebrated up till date.
Oba Elure II towards the tail end of his reigndivided them into two and merged them with the already established Ogbon Ododo and Ileese. i.e. Odekelu and Ule merged with Odide while Odeke and Okelaja were merged with Ilese group.
The Omomo deities were also received during Oba Elure II reign in 1885 as gifts of victory during the Ekiti parapo war which latest for 16years (1877-1893). So many wars were fourth and won, no wonder, military or warefare background of Olusi Prince is considered paramount. Oba Elure II joined his ancestors in 1891. Prince Apona was appointed and before his final coronation rites as the Olusi, he died in 1892 and one of his daughters Princess Adebusola Apona was installed as the Regent during the interrugnun until 1895, two years after a century Yoruba inter state wars was put to rest.
THE INSTALLATION OF OBA AJAMAYE AS THE OLUSI
A prince (and a renounced warrior) of Olusi called Ogeh was chosen by the Ifa oracle to be the next Olusi. Prince Ogeh was christen Ajamaye meaning the warrior capturing the invaders alive during inter states wars, the choice of Oba Ogeh Ajamaye was said to have been challenged, not with standing he was traditionally installed and coronated in 1895. Oba Ajamaye returned home as a war machinery in 1893 after the kiriji war. The history also have it that Ajamaye and Koku were war Lords of record of their time. Oba Ajamaye saved Oka kingdom on several occasion from the hands of Ipatas whom he captured alive in 1901 September; As a judge and king over sifa communities of Oka kingdom, (he believed so much in justice) he presided over the native court of sifas. In 1901, a day before he captured the Ipatas (foreign invaders) he said inter alia while addressing the community armies that:
“… whether we bring our
enemies (the ipatas) who
have been invading our
farm lands and assaulting
our women … to justice
or bring justice to those
enemies… what I know,
with the ancestors of our
land with us, justice will be
done before the next market
day … And their leaders
shall be sacrificed to
our gods accordingly.”
In 1903 western education was introduced to his dynasty by the District officer at Kabba who was in charge of the province, this was not accepted to Oba Ajamaye, as he believed that the native culture and traditions would be eroded, hence, he ordered his royal guild not to allow the school to begin. According to him:
“The white meros’ (mind readers)
attempt to establish what they
called school here in our
kingdom should not be tolerated,
our visceral union with our
culture and tradition via our
religious practices would be
challenged … they are very
intelligent … they are enemies
I have heard about these whites.”
This comment among others made the District officer to order for his arrest but every attempt to get him arrested failed as a result of the fact that the police officer to execute the D.O’s. order was a son of the soil (Pa. Abiloro, Charges)
According to the English celebrated writer: John Dryden “when fate summons, monarch must obey. The News that Oba Ajamaye has danced to meet his ancestors was made known to the entire community 90 days after his death after all necessary rites of passage were observed in December, 1910.
CHAPTER FIVE


A
NEW DAWN















During the reign of Oba Ogeh Ometu Ajamaye (the great warrior) as the Olusi of Oka which had late Pa Koku as the chief warrior of his time, many slaves captured from Benin and beyond were brought to the community, the alien hands polluted the source of will, people were deft to the voice of the oracle, a stranger force of violence shatters the minds calm resolution. Love and unity which were communal pillars wept our time and sang her happiness. Friends were brought in from the neigbouring settlements and communities.
As the community was preparing for the Ore-Olusi festival in 1911, the elders council met with the representatives of the ruling houses of Olusi to set every motion in place toward installing a new Olusi, on February 16th 1911, the news of the appointment and choice of one prince Ode son of Ologunkeke (a kolanut merchant of his time) from Ode Adagba as the next Olusi after Oba Ajamaye spread across the board. And as traditions of Owalusi have it, one can not be Olusi elect until his choice is ractified by the Ododo ward of Owalusi. As Prince Ode Ologunkeke was busy preparing for the day his choice will be put on notice before the Ododo ward in 1914 January for ractification inline with the native law and custom. Traditional politics started within the ruling houses of Okeowa, as an allegation of stinginess was raised against prince Ode by some women folk, without any further investigation by the council of elders, his choice was withdrawn, this marked a 16-month festival of disunity and misconception until march 17, 1915 when a communal prayer was held at the community squares, at the end of the prayer, members-council of elders from Okeowa ward of Owalusi were mandated to consult the oracle as a matter of tradition and choose for the communities of sifa, a new Olusi.
The oracle was accordingly consulted among others, and Ifa oracle spoke:
The spirits of our fore-fathers
have spoken… The order has
been reordered, the new king
shall come from Adagba’s
house. He will be begged to
the throne as he is a man of
peace and vision. He was kindly
born, a 34years old prince of Apona
whose mother hailed from Aale’s
(Akungba) clan. He is currently a trader,
living at Supare Akoko in one of the
ruling houses of Olusupare.
His reign shall bring unity, expansion
and civilization and that Owalusi
shall shine beyond her geography.
His reign shall be a great milestone
In building a new Owalusi and
the prophecy of Owa-Ikan shall
come to pass … Above all, Orunmila
wishes to inform you that where
an infant is made the king, his failure
shall be blamed on his elderly
one. Ifa has spoken!
The message of the oracle was sent to the council of elders of the community. And on 6th of April 1915 A communal Assembly powered by the Ododo ward of Owalusi, was held and Prince Apona Ologunagba was sent for…


THE HISTORIC INSTALLATION OF OBA OLOGUNAGBA APONA AS THE OLUSI OF OKA.
On 10th of April 1915, the community after all necessary pre-installation rites, invited prince Ologunagba Apona among others on the pretence that the community is going to say a communal prayer, but unknown to prince Ologunagba Apona, it is a day, the community had set aside for his installation into the Royal and Sacred throne of Olusi of Oka. He honoured the invitation, Pa. Aisan Odunka was the opon title holder during that period, Pa Aisan Odoka called out Prince Apona Ologunagba among the crowd (in attendance for the prayer among whom were representatives of sifa communities as require by the Oka native law and custom):
“Ologunagba Apona, takes
this white kolanut and lead
the community in prayer …
The oracle has said it, you
are the one to lead, may it
be well with us … among the
basket of kolanut, the white one
is distinguished ….”
Prince Ologunagba Apona was unwilling as he humbly considered himself to be culturally unfit based on his age, he was tricked against his wish, he collected the kola nut, he looked into the heaven and tears rolled down from his eyes, immediately he was carried shoulder-high and pronounced the Olusi of Oka inline with the tradition:
Pa Aisan Odunka, (the opon of the time) stepped forward doffed his cap, acknowledged the superior Being (Olodunmare), every supportive communal ancestral spirit, forces and fate of Owamilere Ehinmabo, and placed ‘akoko’ leaves on the head of prince Ologunagba Apona with a parriot red feather among others, commencing installation rites proper. Prince Ologunagba Apona as the Olusi elect was immediately (same day) taken to Idofin community and there he lived for nine days inline with culture and tradition. He was blessed by the Idofin community, on 18th April, 1915, he was royally welcomed by the entire community of sifas to Owalusi and proclaimed the Olusi of Oka …
Ogbo Olusi o!
Aabaa ooo!
Ogbo ilori!
Eeyee o!
Kaa bi esi ooooo!
The royal songs were chanted to uncherched him to the throne while he was carried shoulder-high from the public square (upare) infront of Pa Amoko Agbokeke’s house to the palace with the song:
(I) … Omowa mo jo ye o
ke u o mo ye yi je, ke u o (x2)
Olusi mo jo ye o
Ke u o mo ye yi je, ke u o (x2)
(II) To wa ma a se o
to wa nigbo to wa se
TOlusi a se o
Towa nigbo to wa se ….
(III) … Ta ni lugi o?
Owa ni lugi n poro! ….
On getting to the palace, the royal beads and sword were given to him by the oldest prince of Olusi (The opon of Oke owa) from there he danced 9 times from the palace to the Ogba shrine and finally to the ore Olusi’s shrine. 201 songs of installation of Olusi rite were sang accordingly. He was officially crowned on January 18th, 1916.
Oba Ologunagba Apona grand mother was from Akunu Akoko while his own mother: Yaa, hailed from Akungba Akoko, he was not fortunate to have formal schooling but acquired a remarkable competence in reading Yoruba literature. This enable him to read the Yoruba Bible from Genesis to Revelation and was renowned for using the Bible as his basis for most of his judgement of matters brought before him especially at the native court where he presided as the Olusi of Oka, Oba Ologunagba I learnt a trade and specialized in his early days in buying of kola-nut. This trade took him to some parts of northern Nigeria, particularly a popular market called Aboto somewhere in the present Niger state. He was the first Olusi to be installed without a military background, this attribute made people of his time to see him as a great lover of peace who encouraged peaceful co-existence among the various people not only of Owalusi but Oka as a whole. Many traditional military attackers against the neighbouring towns and settlements suggested by the chief warrior of his kingdom Pa. Koku were turned down by Oba Ologunagba 1 whose dream and focus were that of United Sifas communities especially when the Siru communities were at longer head with each other. He upheld the tenet of inter – communal peace through diplomacy and justice all the time and everywhere. No wonder, Pa. Omonehin Ore describing him in 2000 September at a communal assembly that “he was known and acclaimed for his forthrightness, wisdom, impartiality with which he adjudicated in matters affecting his people. He was known for always quoting from the Bible and the work of past sages and heroes to buttress his opinion”
Oba Ologunagba 1 was an apostle of western civilization and education in his kingdom, he was of the view that he who trained a child has built the world. As his reign witnessed the advent of Catholism to his kingdom in 1916, the origin of western education in his kingdom was strongly tied to the advent of Catholism (catholic church). Oba Ologunagba Apona’s efforts in re-orientating the community the need for western education cannot be over looked, on several occasions he summoned communal meetings to preach the benefits of the ‘Whiteman’s’ education. The belief of the people before Oba Ologunagba’s installation in 1915 was that the western education brought by the Irish Catholic Priests and that of other Whiteman was a calculated attempt by the white to take children away form the farm for children were then highly valued as farm hands.
According to S.O Ajo:
“The first to receive western
education “had to travel Far
and near to quench their
thirst for education mainly
on foot, same had to stay for
weeks or months with distant
relations, teachers, priests
and in some cases on their
own just to acquire elementary
education …”
The first beneficiaries of western education through the MOU between the community and the catholic mission were Pa Nathaniel Dare A.O Dare, Mr. Aleruwa (aka miterin) and Oba J.J. Ologunagba II, (all of blessed memories) who became the first Owalusi native to be a teacher between 1939 to 1944. while late madam Susan Dare was the first Owalusi daughter to be educated and the first female teacher from Owalusi in 1948.
As a traditional Oba, he practiced polygamous live as he married over ten wives. This was traced to the fact that he was alone from his mother side, even when he was the king, he thought he couldn’t rule his people and this made him to continue to nurse the ambition of running away from the throne, this made several people in and beyond his kingdom to give their daughters in marriage to him to arrest his thought; the princess of Olusupare whom he married from Supare Akoko (where he was living before his enthronement) gave birth to Oba Ologunagba Apona’s successor in throne. It must not be forgotten that this culture union brought a better relation between Oka and Supare Akoko.
With the agrarian nature of our settlement but with small land to hold the people, Oba Ologunagba I encouraged migrant farming, he initiated an aggressive drive of Owalusi people and other parts of Oka kingdom to move beyond the frontiers of Oka land to Supare land to farm. During the land dispute between Emure Ekiti and Supare Akoko (during the reign of Oba Aladetoyinbo, the Olusupare of Supare), Owalusi community under the able leadership of Oba Ologunagba Apona formed an alliance and joined forces with Supare to regain her land from Emure. In appreciation of this gesture, the Olusupare gave land to Oka people to farm in their lands.
With the assistance of the District officer at Kabba during the colonial administration some medical doctors and other health workers were brought to counter the periodic outbreak of Yaws, Guinea worm and other diseases in the land between the 1920 and 1926. In 1925 Oba Ologunagba Apona was in Ibadan for an official visit among other Yoruba Obas, to welcome the then Prince of Wales [Edward III]
His co-leadership of Oka with the Olubaka of his time (Oba Ilegbusi I) witnessed some unity and integration of the different sections of Oka at this nascent period and colonial administration.
In 1928, Oka was carved out of the Northern province (from Kabba) and has Ifon as her headquarters and because of administrative inconvenience, the headquarters relocated to Owo in 1930 (during the reign of Oba Olagbegi I, the Olowo of Owo). And in 1934 had her own administrative office. He presided over his native court which was the second native courts in Oka. And after the death of Oba Ilegbusi I on April 2nd, 1936 he inline with the Oka native Law and custom became the regent/administrator of Oka kingdom until another Olubaka was installed.
As the community of Owalusi at Okowa was expanding to the Odogbenren side, Oba Ologunagba Apona I, saw the need for fast dissemination of information, he appointed one Pa Ologunpoya (who has his residence at Odogbenren area of Okowa) in1926 to be the Balogun of Owalusi, Pa Alome later successed Ologunpoya as the Balogun of Owalusi toward the tail end of Oba Ologunagba reign.
He went to Idofin-Oka as part of his royal visit in 1926 and appointed one Ologunetu as the first Oludofin of Idofin, who by tradition is one of the kingmakers to the sacred and royal throne of Olusi.
In 1928 September at Okowa (the situation which also repeated itself in 1939). Oba Ologunagba noticed the high rate of premature death of male members of the community due to magun (African thunderbolt) attacks, he outlawed the use of any destructive charms such as eta, ofa, magun etc he called an emergency communal assembly and made every members of the community to swear to an oath traditionally. Oba Ologunagba Apona also outlawed sacrificing human beings to the Ogun Elewa in 1920 and on advice of the District officer (D.O) many slaves of the community were freed and brought a radical change to the perception of the people about Oka.
His greatest achievement was the emergence of Iwaro-Oka and her development etc.

THE CELEBRATED RELOCATION …
Oba Ologunagba I, presiding over his native court of sifa, collecting his subjects (sifa’s) taxes for the Colonial District Officer at Kabba. He encouraged peace as the only panacea to enhance a sound diplomatic relation with other neighbouring kingdoms, towns and villages thus, made Okarufe and Owalusi community in particular to be popular the more in the ante-chamber of history and in the committee of towns of his period. The colonial records have it that the highest rates and taxes collected from Oka and her environs came from sifa communities, his very dynasty. The district officer at Kabba was well pleased with Oba Ologunagba I. on April 13th 1932, the district officer had to visit Oba Ologunagba during the festive period of his Ore-deity festival, as a result of the difficult terrain of Okowa which made it absolutely impossible for vehiclar movement, the district officer (DO) has to be carried on a traditional cart made of cloth and wood handles (natively called ‘Maku’) this cart was shouldered by one Salami Penu from Okeowa and one Inugboren from Ileese ward of Owalusi. Okowa-Odigbo route was taken, considering the suffering and the challenging of this means of transportation to the dynasty, on getting to the palace, in the cause of the D.O. discussion, Oba Ologunagba I informed the district officer the need to relocate his community to better land scape since there is no more war to fight as the case was, during his predecessors in office. This suggestion was accepted by the District Officer. Oba Ologunagba after Oba’s meeting informed the then Olubaka, his mission to relocate his community. The Olubaka Ilegbusi suggested for him to relocate his community to the present Afulu-Iwonrin areas of Oka with the intention to preserve Okarufe unity. On arrival at home, Olusi Ologunagba called his council of Elders meeting to inform them of the latest so far, this made one Pa Ojuborenyo a.k.a. Aponbiede (a strong herbalist of his time) to start building his new house at Iworin side. Making every effort possible to achieve this relocation for expansionist policy; the community elders saw it to be culturally wrong for the community to relocate to another Ogbon land, many suggested to relocate close to the catholic mission since the majority of the community stakeholders were practicing catholics. This made people such as Pa Apo; Rebeni, Arowele, Igbede, Omolere, Omoegun, Abegunde, Joachim, Patrick Owani, Aminu and the host of others to start building their houses at mission area besides Idofin community of Oka; a pig was offered for sacrifice at this place. The move not been supported by the mighty of the community (people), total relocation has envisaged failed;
On April 19th 1934 at a community general meeting which has Pa Akindele as the secretary (The first secretary of Owalusi community who arrived from Lagos in 1928) Pa Babaegbe Epo was given audience he kicked against relocating to mission area as the motive behind relocation would be defeated, since the community cannot be leaving one rocky area for another cave. He suggested that it would be better if the community can relocate to their farm-lands (the present Iwaro area) since some Owalusi people were already having huts of residence in those areas where they were farming. Even church (catholic church) has been put in place at Oketemurin area farm settlement, the first infant baptism was done there for Francis Gain of Ejiofo house in Okeowa ward of Owalusi by an Irish catholic priest who was passing by {on his way from Owo town, this priest’s name was Rev.Fr. Francis Gain (SMA)} when he was born there.
The generality of the community supported the motion without any objection, although one Pa Omonigeni argued that if relocated to the place as suggested by Pa Epo, that farming activities would be affected, he said the community should follow the advice of Pa Koku, to wage war against Oba town and settle there and allow their farm land (the present Iwaro environs) to be for farming alone. This advice was not accepted by the Olusi Ologunagba I on the ground that his majesty believed so much in peace than rather war against fellow man kinds.
Oba Ologunagba I there after called on a renounced Ifa priest from Ileese ward of Owalusi, Pa. Ogundare to consult the oracle through divination, and the oracle reveals interalia:
“The shell of a living snail
partially broken, … it
later survived it and added
beauty …, success of
civilization laced with development
I can see …
The sun rises from the east
and peacefully set west ward,
the hope of fulfillment of the
kingdom is accomplished in
the west.
As a sacrifice for the continuity
of blessings and productivity
… a banana tree with its
fruits (bunch) on, must be uprooted
and taken along to the new
settlement and be replanted
there of … the enemies
within …. Be warned, any
mould clay to which fire has
been set on, of whatsoever kind
must not be used, to avoid
mysterious death, your mould
clay for buildings must be first
matched by a virgin menstruating,
… The gods of our fore-fathers
have spoken, peace and victory!”
Following the revelation of the oracle, his majesty (Oba Ologunagba I) ordered the community to start moving to the present Iwaro settlement with a clause to remember the wise saying of the Ifa oracle. By September 1934, Pa Oki Abere had started building his new house at Ugbetadon area of Iwaro (it must be noted that Pa Oki Abere was the first person to buy horse in Owalusi), while Pa Lawal Ogbagun joined the wagon among others, erecting their buildings etc.
It should be noted that Ifon became the administrative headquaters in 1928, later Owo in 1930 and by 1934 Oka had her own administrative office.
By December 1934, Olubaka Ilegbusi was alleged to have sent down his guards to set every mould clay and buildings in Iwaro ablazed. As some victims tend to seek justice before the law at Owo, the majority believed to go by violence. This made the community warlords to gather on January 18th1935 for revengance Oba Ologunagba I hearing this, summoned an emergency meeting of all sons and daughters to kill every mission to retaliate, he drawn the attention of the community to so many biblical references and Ifa wise thoughts given to Oba Owa-Ikan the great. Few months later Olubaka Ilegbusi danced to meet his ancestors (on April 2, 1936). And the relocation which covered three good years (1935-1937) began again. The successor of Olategbon to the throne of Olubaka was supported and enthroned in 1936 and in compensation, he supported the Olusi’s moves which saw to the emergence of a new community called Iwaro-Oka today, Oba Omowa (The Olubaka) also went ahead to give one of his princesses to Olusi Ologunagba I who in turn gave the princess (Irabaka) to his friend at Aforo’s house of Ulimogun Owalusi.
As one of the collective assignment of sifa group of communities in Oka, a palace was built for Oba Ologunagba I at Iwaro which was finally completed in the late 1937.
OBA OLOGUNAGBA 1, THE FOUNDING FATHER OF IWARO COMMUNITY.
Oba Ologunagba I, with the august support of an Irish catholic priest-Rev. father Banico, employed the services of a professional surveyor from Owo in person of syr. Olagunjoye. To draw a master plan of Iwaro settlement in 1947 and making sure that the designed layout is followed strictly, he was nicknamed “Oba-foot surveyor”. The relocation of Owalusi greatly influenced their neigbouring communities such as Okela who have to relocate there after to their present settlement, followed by the Odo-Iju people of Oka Odo who later gave land to Owake (who were previously settled behind Ibaka i.e. in between Ebo and Ibaka communities).
By 1944/45 Owalusi community made wider road to link Ikun Akoko from Iwaro while that of Akungba-Iwaro was also made by the community in 1943 and named after Ologunagba and Rev. Fr. Banico (both, of blessed memories) Ayegunle (then known as Iyana Ikare) road to link Oba was reopened and widen to accommodate vehiclar movements in 1928. Not withstanding the rapid growth rate of catholism in Iwaro most especially in Owalusi, all the community worshipping centres/shrines and gods were spiritually relocated and relaunched at various places in Iwaro exept that of Udede and Ukori that are already at Iwaro since the time immemorial.
Egbe mulegun age group of Owalusi was formed in 1928 and remained the last age group formed before leaving Okowa for Iwaro-Oka, those natives born during the years of relocation constituted the today Egbe Ireti age group.
The first general meting of the community at Iwaro was held on 23rd May 1936 under the then fig tree called ‘akin Irolori’ (the place which presently house Skye Bank Iwaro Branch), Pa Toomu (Thompson) Ologunwa moved the motion that the need will be to put in place a market at Iwaro as a replacement of Oja Olusi (Oja jele) at Ota Apee area of Okowa and it was generally accepted, elders in council were called upon to work on modality of relocating Jele market spiritually, Oba Ologunagba declared the present Iwaro market site starting from the front of the palace to be Iwaro market. This new development made Oba Ologunagba I to order the Owalusi people having their residence/buildings at the present Iwaro market site to relocate to another place to give enough room for the market to expand in the late 1947 inline with the layout plan. The present Iwaro market started under the fig tree in front of the Olusi’s palace on November 10th 1936, on this very day the first woman to come to the market for sale was one madam Agbeke Ogunbi.
The Iwaro market plan reveals that major part of the site has been enchrosed on by some families such as Jogbodo, Dare, Atiba, Awe, Oloba, ALu, Busari, Awe Iyanju, Ogundare, Agunloye, Oungo, Angulu, Abegunde, Ologunye, Obagunwa and Oloye respectively. Those who were asked to relocate on order of the Olusi Ologunagba 1 to give room for the market expansion were given lands as a replacement to settle at a place known today as Owalemiboro in Owalusi – Iwaro (Owalemiboro in the sense that their relocation was a blessing indeed).
The Catholic Church was given a space behind Pa Jogbodo/Ajulo/Kuteyi’s house to build a chapel which was named after St. Francis of Assisi, this chapel was later relocated to the western part of the market (i.e. beside Pa Jogbodo Daisi’s house in 1950 September. Until June 1943, Martins Elegbeleye was the church interpreter who served as a mediator between the church and the white Catholic Priests), Martins was one of the few privileged individuals to have fortunate to have access to western education via Catholism, (he died of road accident outside Oka shore in 1943).
The community would not forget 1943 October 24th when the Olubaka refused to honour an august invitation sent to him by Owalusi community inviting him to come and officially declare Iwaro-Akungba road open, the community waited from morning till evening without him appearing, this made Rev. Father Banico to drive his car on the road and thereafter declared it opened.
MISCONCEPTION ABOUT ‘OKA’ PEOPLE AND THE NAME ‘IWARO’
Oka natives to non Okarufe were considered to be wicked set of people who will never recollect help(s) done to them but the evil deals against them. There are two different semantics schools of thought about the word Oka and its meaning, first, some say the name Oka originated from Ika (wickedness) which they were noted for in the past while the second school claims that Oka is from the word ‘ounka’ (i.e. person counting for Oluaye of Ife), a scholartic investigation has proved the first school to be correct while the second thought lacked merit. Since the people of Odo Iju (the base of the Asin title holder) have their community already called Okaodo, then the new settlement of Owalusi was named Iwaro from “Iwa wa ro” (we are peace loving people and not as wicked as thought of Oka people).
Although this name ‘Iwaro’ is synonymous to Owalusi and Usi people for examples – where Owlausi ancestors lived in Ile-Ife then is called Iwaro today, the centre of Usi Ekiti is called Iwaro etc.

ESTABLISHMENT OF THE ORE SHRINE IN OTHER SIFA GROUP OF COMMUNITIES
Sequel to the relocation to Iwaro, Oba Ologubagba I discovered the difficulty other part of Sifa communities are involved when coming to attend annual Ore festival celebrated by the Olusi (their father and leader) he therefore decided to give his blessings for other non-Owalusi communities of Sifa, the right to establish Ore deity in their respective settlements this he did at Ore-Olusi festival in 1942 by dazing out Ore stones to one Pa Gold from Owase and to other leaders who were today the headchiefs of their various settlements (communities) of Sifa Oka.
Today, the establishment of Ore-deity shrine in each of the Sifa communities signifies Sifa unity in diversity and independence of such community, though homages and tributes are customarily expected of them to be paid to the Olusi. Little wounder, when Oba Ologunagba I is described to be a great hero whose dreams and focus were that of united Sifas, her peace through diplomacy, and justice all the time and everywhere, and a king whose galaxies worship his fate and native intelligence even though not educated within the purview of western civilization.
THE OLUSI CHIEFTAINCY DECLARATION
The Olusi of Oka chieftaincy declaration was made during Oba Ologunagba I at an inner-cancus meeting of the community council of Elders presided over by the Olusi in his palace chamber on Tuesday 3rd of April 1951. The major issue discussed was who and who can succeed to the royal throne of Olusi; it was said with sincerity that not all sons of Okeowa can be enthroned to the royal stool of Olusi, that only the true natives of Okeowa from Okedeolu and Odeadagba can succeed to the throne.
These two ruling homes are recognized up till date as descendants of Oba Owa Ikan (the Great), his majesty was later asked by the elders whether any ‘emba’ besides, the two houses of Okeowa he had mentioned, responding to this question, he said that in according to the tradition and affirnity of embas that if the two houses already mentioned were searched and Olusi cannot be selected, that emba Ododo can thereafter be searched for, Pa Nathaniel Dare directed that this should be documented as well but Pa Mathew Etuni of Odedin in Ododo ward advised that Ododo ward should be removed, in his argument, he believed that the generation to come may abuse this conditional privilege thus breaking the visceral union between the Okeowa and their kinsmen in Ododo ward etc. Since the Ododo ward is more populated than the Okeowa. Agbonla revolt was referenced; hence, the Ododo ward name was removed from the declaration but made a key determiner in the installation of any Olusi from Okeowa.
For any Olusi to be validly appointed and coronated the following stages must be strictly followed:
(I) Following the vacancy to the throne of the Olusi stool, Ifa oracle must be considered before making the choice of any candidacy to the throne, who must come from any of the two ruling houses (Okedeolu and Ode Adagba House) who must not be two short in height nor leftee or suffer any deformity of body and mind.
(II) After the ratification of such nomination by the Okeowa ward of Owalusi (in her general meeting) the Okeowas in one voice shall present such a candidate before the Ododo ward of Owalusi for consideration. Upon the notice of presentation of a candidate send to the Opon of Ododo (the oldest person in Ododo), the Opon of Ododo must call for an emergency meeting in his house, to facilitate such traditional presentation.
Upon his introduction made by the Opon of Okeowa or his representative to the circumference of Ododos. If his candidature is worthy and no other person (prince) is presented, meaning that, the Ododo must first inquire whether any other candidate existed. If the answer is no, plate of kola nuts, alligator peppers and bitter kola plus a bottle of Aromatic Schnapps shall be presented by the Okeowa to the Ododo through their Opon for prayer.
After this traditional prayer, the candidate so presented shall continue to be addressed as the Olusi Elect. By which every pre-installation rites must commence. Attestation letter confirming his valid nomination is prepared and signed by the OdeAgbo of Ododo on behalf of Ododo ward.
(III) The Olusi elect shall be taken to Idofin, Owase and oboje communities for notification and prayers, the prayers are to be said by the head chief or the Opon of such communities.
(IV) The Olusi elect shall pay a courtesy visit to Agba and Ikanmu communities for their blessings.
(V) The Olubaka of Oka and the Oka council of chiefs shall be put on notice and the Olusi Elect shall visit the Olubaka for his blessings.
(VI) After necessary rites, the Olusi elect shall be taken to Idofin community where he shall stay for nine days – before his official installation.
(VII) The community of Owalusi shall assemble at Idofin on the tenth day morning, there the Olusi elect shall be proclaimed ‘The Olusi’ with twenty one gun sounds accomplishing the proclamation:
“Ogbo Olusi O!
A a baa O!
Ogbo ilori!
E e ye o!
Kaaa bi e si ooooo!
(VIII) As the hunters continue with their gun salutes and royal songs of installation accomplishing it, The Olusi so appointed with the community shall begin a triumphant royal entry into Owalusi community for his presentation; officially to the community.
The community will converge at the town square (Upare) to receive the new king, the new Olusi will be presented according to tradition by the Opon of Odedin or the Balogun on behalf of Ododo to the Opon of Owalusi by saying:
“By tradition Oba X (name)
Has been appointed as the
new Olusi … may he live
Long ….”
The Opon Odedin/Balogun shall make the proclamation respectively and thereafter presented him to the Opon of Owalusi for prayer after which the Opon Owalusi shall give to the new Olusi a royal necklaced beadsm, a royal sword of Olusi and a red parrot feather shall be put on his cap (in preparation for the traditional crown).
From there, the new Olusi shall be shouldered by an able man and be carried to the palace in a mixed sound of guns, royal sounds etc.
(IX) On getting to the palace, only the representatives of the ruling houses from Okeowa, the Opon of Okeowa, the chief priest of Ore Olusi, the new Olusi, a virgin to carry his royal stool and the representatives of the Owase community shall be allowed to enter into the crowns’ room of the Olusi palace. There the new Olusi shall be decorated with Akoko leaf (the royal leaf) with the blessings of the oldest prince of Olusi of the time.
The Olusi shall thereafter be given another beads for his neck and hands and the white horse tail of the immediate past Olusi. The beads used by the regent shall be handed over to him.
(X) The new Olusi shall thereafter dance nine times, fully roped in white (aso ogbo funfun) to the Ogba, Ore shrine and to the palace respectively (oropo) after which he will be crowned. From this day upward, he (The Olusi) shall not leave his head uncovered before any other man not even in the public.
(XI) As part of the post installation rites he shall visit Owase Community where he will sit on the Olusi stool for further blessings etc. Other activities to be done not included here are those that traditional policy cannot allow its coverage, they are exclusively for the notice of Okeowas
At any installation ceremony of the new Olusi, 201 royal songs are rendered which are customarily forbidden to be sung on ordinary day henece, it can not be covered in this book.
OBA OLOGUNAGBA APONA (1) DANCED TO MEET HIS ANCESTORS
On 12th of August 1957 evening, a flocking bees visited the palace squares and pearched in the fig tree forming a block but appeared harmless to the people, the council of elders who were not spiritually blind, recognizing this unexpected celestial visitors tend to consult the oracle; which revealed same to be a sign of a departure of an hero which the Ifa oracle will not be able to disclose for a while and that no sacrifice is expected by the gods … days have gone, the hope of it is well seen to be the order of the day but the alphabet lost one of its letter in September 1957 as the branches of Iwaro market trees and that of the palace were cut off, as well as the market was closed down for any business transaction, silence became the order of the day throughout the community: signifying the unexpected demise of Oba Ologunagba Apona 1, after 41 years on the throne (twenty years of final relocation to Iwaro).
This interregnum saw in Princess Adebimpe Ologunagba as the Regent of Olusi on September 27th 1957. Her Regency lasted for three years until a new Olusi was installed. His majesty 50th Anniversary of his blessed journey to the world beyond was celebrated by his children in 2007. It was a celebration of a life after death of a king and father who has done his best for his own time who shall continue to live for all times.













CHAPTER SIX


THE POLITICAL DRAMA,
THE RULING HOUSES IN DILLEMA OVER WHO SUCCEED OLUSI OLOGUNAGBA 1


THE TIGER WEPT! … A DEVIATION FROM THE ORDER


Dedicated to
Pa Ogundare (the late father
of Alakuba - The drummer)
The Ifa Priest of his time …
The problem of who will succeed Oba Ologunagba 1 (of blessed memories) among the Olusi princes remained, many princes were showing their intention to succeed to the throne; the Sifa enclave was quiet and calm. The Ifa chief priest was consulted. Among the princes showing interest were James Jombo Ologunagba, Oke Ologunagba, Oyedusi and his brother Anthony Omoroke, Anthony Owani and the host of others.
A divination was made and the oracle made the choice of one princes Adeniran Ologunagba as the most qualified prince for the time being in force whose path and reign will bring peace and development. Whereas, prince Adeniran never shown any interest and he didn’t want to be, hence, he ran away, instead for the community to go and look for him and impose it on him as requested by the oracle, revised was the case. All the contestants (except Prince Ologunagba James and Oke Ologunagba) withdrew their interest.
The Chief Ifa priest (Pa Ogundare) was summoned by the community to consult the oracle which he did with utmost sincerity, he said “it is wrong to dictate for the oracle but since it is your collective interest to ask Ifa to make its choice between Prince James Jombo and Prince Oke, I will do, the voice of the people is the voice of gods, he engaged himself in an unlead monologue (which was only understandable to the spiritually wised men present), dropped his divination objects thrice, then, looked straight into the eyes of the elders and said:
“Ifa has spoken … you
people are wise enough
to make your choice ….
But in between the two
candidates presented ….
be you informed
that: … Prince Oke is
enthroned there would be
peace and unity but much
development as expected
may not be experienced
… He will need to offer
sacrifices, go to Apoke
stream to bring water down
here, this he shall do seven
times to appease the gods
(since he is a born devitee of
‘sango’ god of thunder)
and make his reign a blessed
one just like that of his father
… enthrones Prince
Jombo, he will bring glory
and fortune, development greater
than his father … The kingdom
shall be known for greatness
beyond its shore … but
toward the tail end, there
shall be problem of mistrust
among the Sifa and festival
of disunity shall become the
order of the day … there is
no problem without a solution …
as a remedy he shall ….”
The priest was interrupted by the people present, they did not want to hear further revelations nor remedies. The community divided into two factions, months later in the struggle the chief priest of Ifa oracle – Pa Ogundare became blind, the condition he was until he died. The candidature of Prince Jombo was only supported by the community elites who were minority while the majority of the community populace were all for Prince Oke.
Hence, the Okeowas went ahead to present Prince Oke to the Ododo ward, Ododos have already assembled at Olakile, infront of Adunoko’s house which was the seat of the Opon of Ododo as of the time. The elders of Ododo collectively asked inline with the tradition whether any other person is still in existence and the people said no, immediately a voice of a non Ododo echoed like a jingle bell saying Yes!!!, the voice was that of one sylverious Ologunwa, a friend to Prince Jombo customarily, it means Ododos cannot continue as customarily required of them in the instillation of a new Olusi. The people rose and returned home. On the second day which was on Thursday, October 29th, 1959 a group of people numbered nine not exclusively from Okeowa ward, visited the Opon of Ododo in company of Prince Jombo to present Prince Jombo to the Ododo, this led to a division again in Ododo ward, some said his presentation should be welcome besides, he was educated while Prince Oke was not unfortunately Ododo ward couldn’t assemble again pending the time the Okeowa will jointly and in one voice present a candidate for them.
As troubles and struggle continued, the supporters of Prince Oke have joined him to get all the necessary pre-installation rites performed. The Ore Olusi festival which ought to be held in April was delayed till late May in 1960. On the first day of June 1960, Prince Oke Ologunagba was shoulder carried round the town enclaves of Owalusi, proclaiming Oba Oke Ologunagba as the new Olusi and later in the day (about 1:40pm) he was accordingly crowned in the palace. His supporters who constituted the majority were full of joy. Thinking it is all over. Prince Jombo was also shouldered, as fate would have it, Prince Jombo had already gained the unshakeable supports of the Owase people. Prince Oke was spiritually ordered to vacate the throne and Prince Jombo was declared the new Olusi and crowned by the minority.
Enemity began within same house, Prince Oke went to Okedeolu in Olagbe’s house to stay as the new king while Prince Jombo occupied the palace as the new Olusi. This situation diverted all eyes of Okarufe to Owalusi and the Sifas whose centre of unity is at stake. Who was validly appointed? Became the unanswerable question. A week later, sylverious Ologunwa brought a letter from Ibadan, (the then administrative headquarters of Western Regional Government) via the chieftaincy affairs unit, upholding the appointment of Prince Jombo as the new Olusi of Oka. The attention of all and sundry in Oka were drawn to this official letter, the Oka Oba in council was not kept in darkness, the content of the letter revealed that all appropriate authorities have been put on notice in respect of the new development . Rites that were still possible were quickly performed, his appointment as the Olusi of Oka was subsequently gazetted officially in the year 1961 by the Western Regional Government and coronated accordingly.
The greater task ahead of the Olusi James Jombo Ologunagba II was reconciliation which must be total, and with his native intelligence like that of his late father, (Oba Ologunagba 1) he began to reconcile, healing the wounds preaching peace, love of brotherhood and unity as the traditional pillars of Sifas etc.
THE REIGN OF THE OLUSI OLOGUNAGBA II
The Olusi J.J Ologunagba II was born in 1916 and as a crown prince of Oba Ologunagba Apona (his mother was a princess of Olusupare), he started schooling in 1934 at St. Mary’s Catholic School, Oka, in 1934 December, he left for St. Mathew Catholic School, Ondo, and was there until 1936 when he gained admission to Oduduwa College, Ile-Ife. His first appointment was with the Nigerian Railway as an apprentice to the Engine Driver. This appointment was not welcome to Oba Ologunagba I (his father), his intention to become an agent to the John Holt Company failed, hence he took up a teaching appointment as a teacher under the Roman Catholic Mission in 1939 (and married) thus became the first teacher to come from Owalusi. He resigned from teaching in March 1944 and by April 1944 he ws engaged as Agricultural Assistant. He was sent for training at Moore Plantation, Ibadan, and later to the Cocoa Research Station Tafo. He also traveled to Gold Coast (now Ghana) for training in Cocoa growing. After his training in Ghana, he was posted to Ondo town where he started the then Ondo Agricultural Farm Centre under the Agricultural Officer for the province: Mr. A.W. Sheffield, his success within shortest time in his assignment in Ondo, in October 1945 he was asked to come to Oka to open a farm centre at Ogba Agriculture area of Owalusi, Iwaro – Oka. Unfortunately, in 1955 the farm centre at Iwaro was closed down, following this closure, he was transferred to Ikare Akoko. And in 1961 following his appointment and installation/coronation as the Olusi of Oka he bowed out of service honourably.
“J.J. OLOGUNAGBA AS THE OLUSI ….”
Has prophesied by the oracle, in 1962 he became the chairman of the Oka District Council, when the council was later dissolved and a caretaker committee was put in place. He was also appointed to serve in the committee in line with the provision of the then Western Regional Government Local Government law of 1955 which enable local councils to have elected members (known as councilors) with few of the traditional chiefs (Oba) as permanent members.
What was uppermost in Ologunagba II mind was the progress of Oka and his community in particular. He was one of the few privileged traditional rulers in the Western Regional House of chiefs, representing his constituency Oka district (1963 – 1966) during the first republic in Nigeria. He was an outstanding figure in the House, he served in various committees of the House. The Olusi became a well known traditional – Royal institution in the South Western Nigeria and beyond even though he was rated number twelve in the whole of Akoko land, second in rank to the Olubaka of Oka (who was/is ranked number one in Akoko) kingdom. His reign as the Olusi of Oka brought a lot of fames to his kingdom such as the general hospital in Iwaro, General Post Office, Local Government Council to the then Akoko South in 1983 during his regency in Oka following the vacancy in the stool of the Olubaka and lot more. He received so many awards to his credit and blessed with wives and promising princes.
THE THINGS FALL APART AS RELEGATION SET – IN … HOSTILITY FROM BROTHERHOOD
Following the vacancy in the stool of the Olubaka Olusin J.J. Ologunagba II became the administrator/regent of Oka kingdom, besides the internal problems, there were political hostility and communal clashes; a wrong impression of non supportive to UPN – led government was leveled against Olusin J.J. Ologunagba, the Ibaka community was not happy with the Oka native law and custom which does not encourage female regency to the stool of Olubaka, they appointed a lady after the demise of the Olubaka in title in 1973 until the State Government ordered that the native law and custom which provides for a male administrator in person of the Olusin pending the installation of another Olubaka.
The Adekunle Ajasin led government of the unity party of Nigeria (UPN) tend to compile the list of Traditional Obas in Ondo State, via this process, the party politics set in and the Olusin name as omitted in 1981, this made Olusin (Ologunagba II) to petition the State Government severally as evident in His highness petition letters dated 31st December 1981, 1oth July 1982 and on September 10th 1982 respectively. This ugly situation remained unattended to until the Military Government took over from the civilian administration of Pa. Adekunle Ajasin, the Ondo State Government put in place Olayinwola Chieftaincy Review Commission to investigate the claims of the Olusin, the commission had Hon. Justice M.B.I Olayiwola (Chairman), High Chief J.W Alufa, High J.A. Ojomo and Mr. Oladeji Fasuan as members, although High Chief Ojomo was absent at the inquiry, the Olusin J.J. Ologunagba claims as contained in his memorandum (marked exhibit) which adopted reads thus:
“… that there are tow Obas
in Oka, the Olubaka and the Olusin,
that the Olubaka is the Oba for Siru
quarters, and that the Olubaka
is the head and that the Olusin
is the second in rank to the Olubaka.
Both of them administer the town of Oka.
Historically, the two Obas came from
Ile-Ife … the two groups (Siru and Sifa)
came together and became Oka,
it was during the colonial administration
that the British rulers gave paramouncy
to the Olubaka to be the Oba of Oka,
and Olusin was asked to remain in
his own town. The Olusin is a
crowned Oba because he inherited
crown from his fore-fathers, and
nobody has disputed that, and he
still wears the crown ….”
It is worthy of note that Pa Yesufu Olugunwa, High Chief Emmanuel Omotorogun (The Oludofin of Idofin Oka) Pa Ade Ogidan from Idofin Oka, Mathew Olu Orunkoya from Ikanmu Oka and Augustine Joachim testified and adopted their respective memos in support of the Olusin’s claims while Prince Joseph Orimolade leading other Princes of Olubaka, High Chief Victor Olorunda Balogun (The Alagba of Agba Oka), Chief Jacob Obafe Adejoro (The Elepiri of Epiri – Ikanmu Oka and High Chief Karimu Sanni Arewa (The Oloba of Ikese Oka) testified against the Olusin etc.
The doctored history (which was unknown to the native history and oral literature of Okarufe) presented out of hatred by some Sifa brothers against their source made the commission to make its recommendations upon which the State government issued its white paper in per currum (in error), the commission misinterpreted the Olusin J.J Ologunagba Ii rightful demands to the political situation on ground and the vacancy of the Olubaka’s stool.
The Olusin Ologunagba II understood the situation on ground and decided to allow the case to rest until a new Olubaka will be installed to correct the wrong notion about his demands. The Sifa meetings continued (Pa Boroffice was the chairman until 1994) this made the Olusin Ologunagba II to support the candidature of the Olubaka Adebori Adeleye in 1987/1988 etc.
OMODEOWA REVOLT
Egbe Ayanfe Owalusi which served with their counterpart from Owase community as the Royal Guards (Omodeowa) for the Olusin J.J. Ologunagba II was one of the age group of protest against the Olusin order, the community have it as a tradition yearly to farm for the Olusin in his farm via age groups, the work done by the Egbe Ayanfe was valued by his highness to be insufficient and they were reordered to go again, the entire age group having nothing to say n this matter decided to assemble themselves at L.A. Primary School I from where they resolved to vacate Owalusi Community and resettle at Ayegunle as a new Owalusi Community. On hearing this, Pa Ologunagba summoned them and the council of elders where he reminded the community about the Owase community and advised the age group to overlook the whole saga.
It is also worthy of note that Egbe Fesojaye was the first age group that resolved not to attend Oko – Oba any longer which finally nailed the coffin of any age group yearly serving in Oba’s farm in Owalusi.
CHEIFTAINCY SAGA
As the Olusi Ologunagba II handed over the administrations of Oka kingdom to the Olubaka Adebori Adeleye in 1987 Oba Adebori Adeleye in his majesty 1st anniversary on the throne, he gave some Owalusi natives honourary chieftaincy titles such as chief J.A. Kuteyi JP (The Babalaje of Oka land) Chief (Dr) P.F. Ogundare) The Basegun of Oka land) Late Chief Ade Ehinola (The Atayese of Oka land).
The Olusi Ologunagba II also directed through the council of Elders and community committee that all embas (traditional wars that made of Owalusi community) should present their respective traditional chiefs. Besides the Olusi who is the prescribed and the traditional head of Owalusi, only chief Omode (The Balogun of Owalusi) was the traditional chief in the community, hence, the need for each embas and sub wards to present their chiefs as demanded.
At the Osuru ward of Owalusi, The Alawo chieftaincy title has to be installed, the tension was high as some group presented the candidature of one serving police officer – Mr. Ologunleko while the other presented one Mr. J.K. Ologun, the situation was yet to be resolved when Mr. Ologunleko the most popular candidate died. Dispute commenced, the Osuru were summoned to the general community meeting held in front of Chief Ade Ehinola’s house under the arkle apple tree (igi – Utin), the community thereafter ordered that all matured sons of Osuru should be taken to the Ebita shrine to swore to an oath over the untimely death of Mr. Ologunleko etc. This later made the issue of installing the Alawo of Osuru to be suspended, only the Ajana people of Ododo have joyously presented their chief: Sir Engr. John Sunday Dare and accordingly installed. The presentations of Alagbe and Olokute of Ododo have reached halfway, the presentation of Olujorun, Alagin and Olesa were on the way preparing to present the Elewa of Ulimogun besides that of the chief Olumogun of Ulimogun etc. Following the turbulence and misunderstanding among individuals and factions within the community even though the cultural heritage of the community is founded on truth, justice and democracy etc.
The community at her general meeting a resolution was made that nobody or person shall take any chieftaincy contestant to the Olubaka or anybody else for that matter without being first of all presented before the community general meeting and his candidature approved by the community, any presentation made contrary to this would by common sense be void and unacceptable and person(s) or parties involved in such exercise shall be made to pay individually the traditional kola fine equivalent of give hundred naira (N 500) with a letter of apology to the community etc. by this period, the chairman of the community committee was Pa Joseph Igbede, Mr. Anthony Akindele was the Secretary while Pa Ojuloge Ologundon was the Opon of Owalusi community.
The last stroke that broke the camel’s back was that of the Olumogun, Alhaji Karimu Olawole was presented to the Olubaka as the Chief Olumogun elect by the Olusi J.J. Ologunagba in company of some Ulimogun elders, and he was installed as the chief Olumogun on 30th August, 1989. He was not first presented to the community as ruled by the community general assembly. One Pa James Alu of Ode Omoaforo – Ulimogun then petitioned, the chieftaincy affairs unit of the government of Ondo State after investigation rectified the appointment of Karimu Olawole to have validly appointed, Pa James Alu not satisfied with this he took the case to the State high Court, an injunction was granted in favour of Pa. James Alu against Alhaji Karimu Olawole not to parade himself as the chief Olumogun of Ulimogun Owalusi pending the determination of the case filed by Pa., James Alu, Pa. James Alu in his claim, said he was the Olumogun elect, traditionally and validly elected. Up till date, different judges have handled the case still within the High State, the case has not been judicially ruled on yet no date or day is stated for further hearing, what a miscarriage of justice.
Though, a kola fine against all the parties that went for the presentation of Alhaji Karimu Olawole as the Olumogun remained unsettled. This is not the things fall apart but a means to it.
A rumor that a person has taken a nine day old sheep to Emure to kill Tony Ogbagun remained unsolved. Al communal effort to dance to the arena of justice on this issue failed, under this problem, Tony Ogbagun also raised an allegation against the Olusi Ologunagba II that he has regated the position of Alagin by making the Olumogun second in rank to the Olusi. Other allegations were that the Olusi Olugunagba has not only sold Ubaju-Owalado – Araha to the government for Industrial Estate but as well made the Ologunagba house the only house of Oke Owa to be presenting Olusiin and that he has sold his crown which is that of Sifa to the Olubaka etc. without investigating the veracity of the whole allegation festival of disunity began, the community broke into two factions, one, pro Olusi Ologunagba II and the other anti-Ologunagba II.
It was towards the advent of this problem that a man was said to have uncovered one of the Ukori’s masquerades and nine goats were killed against him by the Ijo Ibile (the traditionalists). During this disunity an embargo was placed on the community account with the then Co-operative bank Iwaro, a man named his child gave birth to during the time as “Tifase’ meaning the voice of the Ifa oracle has come to pass. Every effort by the Egbe Ireti to resolve the problem failed. The Sifa group of communities in Oka also summoned emergency meetings under the chairmanship of Pa Boroffice from Iboje – Oka, the invitation of Sifa was not honoured by Tony Ogbagu hence reconciliation failed, Late Chief (Sir) Egnr. John Sunday Dare has to write a letter from River State to the community titled:
“An appeal to Owalusi’s Community on the need for reflection, reconciliation and peace dated November, 1991.” Which read thus:
AN APPEAL FROM CHIEF J.S. DARE THE AJANA OF ODODO TO OWALUSI’S COMMUNITY, ON THE NEED FOR REFLECTION, RECONCILIATION AND PEACE. NOV. 1991
1.0 GREETINGS
My dear people of Owalushi community, to all of you, young and old, male and female and in all walk of life, I send my greetings.
May the grace of the lord be with you always, to take possession of your lives and bring you abundant blessing in all your undertakings, Amen.
The circumstances of our occupations and the need to fulfill many of the requirements of life, have compelled a fraction of our population to live outside and thereby constituting part time residents of the community,. Thus, miss the opportunity of sharing views with you on regular basis. We pray that the good Lord will fulfill the aspiration of all of us, both at home and abroad, Amen.
2.0 SCANNY EVENTS
The events of recent times, namely turbulence and misunderstandings among individuals and factions within the community, have caused us great concern. It used to be that we arrived from our various places of work to observe serenity, smiles and contentment on the faces of people at home, their meager resources not withstanding. Unfortunately the reverse is now the case.
The community is badly fragmented with stories of antagonism, counter antagonisms and the evolvement of factions that may eventually cause permanent disunity, disintegration and total collapse. It is established that the ancient forum or town assembly for mutual discussion or peaceful settlements no longer exists.
The voice of the town crier or public announcer is heard no more. The falcon no longer hears the falconer. Peace has excluded us, as everyone feels haunted by someone else. We are at the point of fearing our own shadows.

3.0 SYMPTOMS OF DISUNITY
Except for government sponsored projects in term of state roads and a water scheme that is yet to be commissioned, the physical development of the community reflects doom. The street roads are corrugated and dangerously pot-holed for the vehicular and pedestrian traffic.
We too can enjoy better electricity supply and god telephone link with outside civilization if we are properly disposed to receive such, and request with a common voice.
You would probably argue that these things are normally provided by the government. It is important to note that things are no longer normal and no one receives without asking. Unfortunately, our common forum for suggesting what to ask has been destroyed.
4.0 GRATITUDE FOR ACHIEVEMENTS TO DATE
It will unwise to pretend not to notice some of our noble achievements despite the on-going turbulence.
(i) The Judiciary is already functioning among us.
(ii) The postal agency has witnessed the installation of fashionable letter boxes.
(iii) The Police Station is here with us, and functioning.
(iv) The slaughter provided regular cow meat.
(v) The NEPA office may soon be enlarged.
(vi) Any other achievement not mentioned is not intentional.
We thank immensely, all those who have in anyway been instrumental to the making of the above achievement.
All we are saying is that our needs are numerous, we can do more, we need to do more, and we must do more, with a united front. “The harvest indeed is great, but the laborers are few.”
5.0 IDENTIFIED AREAS OF FRICTION
The causes of friction are probably many and interwoven, but one or two are outstanding.
(i) Chieftaincy Tussle
It is not unusual to witness several candidates viewing for a position of honour, in fact, society should encourage healthy rivalry and competition for the occupation of public or communal posts. Thus, democracy and the rule of law must be brought into play. Traditionally, ours is a good cultured heritage founded on truth, justice and democracy. We must be guided at all times by the need to secure peace and harmony for the majority of the people.
Chieftaincy candidates on their own part must not be found wanting in the simple and honest desire to serve and not to be served.
He who would command must not lack the humility to obey. We should therefore examine our proceedings, and if there is any way in which democratic justice has been violated, we should reconsider and make amends.
(ii) Individual Grievances
Without going into details, we are all aware that individual grievances have in part fueled the on-going wanghings. There seems to be no more efficient solution than agreeing to sit down and resolve the issue provided the talks would be frank and unbiased.
We appeal to those who consider themselves to have been wronged to demonstrate the spirit of forgiveness, a sacrifices that is not too much for peace and progress. Such men of integrity would be remembered by posterity for their ingnanimity.
6.0 A CALL TO THE ELDERS
The ward heads, community elders and all people of good will are hereby called to action. The time for apathy and lukewarmness is over.
You cannot hide back and fold your hands while this community disintegrates and disappears into oblivion. We inherited peace, unity and mutual understanding from our ancestors, and we must hand over same to our children and generations yet unborn. Each ward head is asked to put his house in order. This can be achieved only by standing for truth, justice and fair play. There is no other way. What legacy do you intend to pass unto posterity? What account shall we give of ourselves on the day of reckoning?
The situation is not yet beyond control. Let us come together and work for peace. May it be said of us that we did our little best.
7.0 A FINAL APPEAL
The final appeal goes to everyone of us. Our success in life depends on mutual co-operation. No man is an island, and no one has been created perfect. We need one another, and this is why nature thrives on the interdependence of living and non-living things.
It may be true that we have wronged one another, but let each one demonstrate enough generosity to forgive those who have wronged him, and enough humility to ask for pardon from those wronged. There is no sacrifice too big to make for peace.
We have lost many things on account of disunity and we stand to lose more if reconciliation is denied. We cannot afford to be fragmented. If we disintegrate the whole, sooner of later the fragments will cease to exist “Things fall apart, the centre cannot hold”.
Act today, and play your part for tomorrow may be too late.
MAY GOD BLESS YOU ALL.
The Opon title holder of the time: Pa Ojuloge Ologundon did not fold his hands over this issue, he sent a coded message of peace to the community in one of her general meeting held in from of Chief Ade Ehinola, Baba Ojuloge gave the community kola nut (untouched) aromatic schnapps, bitter kola and alligator peppers etc. for prayer and beg for unity and love which are the pillars upon which the community is premised. Several age groups tried to settle the problem most especially the Egbe Ireti age group etc.
The annual community launching which was held in December 1989 evident the level the division, though not a division perse but an advent of division in the history of Owalusi.











CHAPTER SEVEN



THE ADVENT AND GROWTH OF FOREIGN RELIGIONS IN OWALUSI COMMUNITY






CHRISTIANITY
Owalusi people before 1912 were predominantly pagans, the community was as such a pagan community. Several gods/deities were been worshiped of which most of it have been abandoned. The Anglican missionaries were the first set to bring Christianity to the community then at Okowa area, a few was converted, the message of Jesus brought to them was considered to be traditionally dangerous. Hence, the seed of Christianity was unable to produce fruits.
Catholism was brought to the community via one Pa. Akinjagula in the late 1915 and by 1916, the catholic convertees were recovered to the church through the church sacrament of baptism, Owalusi Catholics then had their parish headquarters in Lokoja, not withstand of the distant, Catholism continued to grow like the harmattan fire in the community. Several reasons have been accounted for this geometric growth such as the following:
i). The big wings were the first set of people to be captured in the community, thus made it, the community denomination, majority of whom were Ododos, such as Pa Nathaniel Dare (of blessed memory) many of Ododos’ gods were abandoned while several masquerades costumes, headpiece, staffs and other regalia of masquerades were set ablazed under the instruction tat they are contrary to the gospel and that their masquerades is in Rome worshipping of goddess was replaced with the devotion to Virgin Mary.
ii). Christianity found favour in the sight of the Olusin Olugunagba 1 whose Holy Bible was his only literature and book of reference. Every age group in the community has its catholic members forming a subgroup within the age group; the church harvest was considered that of the community as each of the age group presented its chairman for the contest and money raised were kept in the account of the Owalusi Catholic Community while the priest over see to its judicious use.
iii). The Catholism which was brought was laced with western education, schools were established such as St. Mary’s RCM Primary School Oka, St. Patrick’s RCM Primary School Oka, St. Pius RCM Primary School Oka, St. Michael’s RCM Primary School Iwaro, St. Clara’s RCM Primary School, St. Peter’s RCM Primary School Iwaro, the then St. Ignatius Modern School Iwaro, as well as St. Patrick’s College Iwaro – Oka which was established in 1959, to which several members of the community benefited. Those who were pagans by birth became Catholic through receiving their western education in catholic schools. In the community education was at the prerogative of the Catholic Priest. The Owalusi Catholic Community provided a great support in kind of loan to train catholic members who wanted to further their education to tertiary institution within and outside the shores of the country. The first set of University graduates in Owalusi community went beyond the chores of Nigeria.
Oba Ologunagba 1 (was not like his predecessor on the throne: Oba Ajamaye who never believed in western education and its civilization as he saw it to be a calculated attempt by the white to destroyed Africanity) as the moving spirit among parents, even in those dark ages at Okowa, he summoned several communal meetings to preach the benefits of the western education brought by the white catholic priests. St. Patrick’s Catholic Church Oka was jointly built by the catholic faithfuls in Oka and it was the first Catholic Church to be built in Ondo State.
iv). The opening of Oke Maria Shrine which started in 1916 which has turned to a national pilgrimage centre in Oka also played a great role in cementing Catholism in the hearts of the faithful, even though they were jot opportune to be seeing Rev. Father every Sunday for mass.
By 1930, Catholism was not only growing but fast controlling the sociopolitical systems of the Owalusi Community. One late Martins Elegbeleye who died of road accident in 1946 was the chief interpreter for the catholic priest in the community it worthy of note that the majority of the Egbe Imototo Age group members of Owalusi were privileged to receive the then standard school education. Other people before them were Pa. Nathaniel Dare (a crusader of Catholism in Owalusin), Pa A.O. Dare, Pa Aleruwa Milterin, J.J. Ologunagba II and the host of others. Oba J.J Ologunagba II was the first Owalusi native to become a school teacher in 1942 (at the Saint Peter’s RCM Primary School Iwaro) while one late Madam Susan Dare (nee Abiloro whose father was the first Owalusi native to be police during the colonial era was the first educated woman in Owalusi, this amazon was the first female school teacher in the community, she became a teacher at St. Mary’s RCM Primary School Oka in 1948. Besides the parish which was built by the catholic faithfuls in Iwaro, the community also has own church, which was first erected behind Ajulo/Jogbodo’s family house at Okeowa area later relocated to the South West side of Iwaro market (beside Pa. Daisi Jogbodo’s house) which has been turned into St. Augustine centre for Adult literacy with the influence Rev. Fr. Peter Maigari (OSA) with the support of the State Government and Iwaro Catholic Community.
St. Clara’s Catholic church which became a parish of its own in 2009 April following the proclamation of same by his Lordship, Bishop F.F. Alonge (the Catholic Bishop of Ondo Diocese) who immediately appointed Rev. Fr Bonny Baza (OSA) as acting parish priest and later replaced by Rev. Fr. Anthony Adewale Ojo as the substantive First Parish Priest following the taken over of the St. Clara’s Parish by the Diocesan order from the Augustinian order of the Nigerian province.
The first Owalusi native to became an ordained Catholic Priest is Rev. Father Patrick Arowale, some of the community elites are ex-seminarians such as chief (Dr.) P.F. Ogundare, Prince (Barr.) Tony Ologunagba etc, Other priest later ordained are Rev. Fr. Augustine Babs Awoyemi (OSA) First Augustinian Priest in Akoko and Second in Ondo Diocese; Rev. Fr. Adetutu Ibrahim, Rev. Fr. Bernard Ologunagba, Fr. Abslem Ologunwa, Rev. Fr. Ologunagba Toyin, Rev. Fr. Amudipe (RIP), Rev. Fr. Ale, etc. some are still in the seminary praying for ordination. Rev. Sr. Apo, Abegunde, Ologunwa etc. have also professed as the Rev. Sisters of the Catholic Church.
ISLAMIC RELIGION AND ITS GROWTH IN OWALUSI COMMUNITY
The Islamic religion came into Owalusi community during the month of Ramadan in 1920 during the reign of Olusi Ologunagba Apona 1. The community was still at Okowa settlement. One of the closed associates of Oba Ologunagba 1 from Ilorin introduced this religion to the community. According to him, it is a religion of peace. And that “there is no god but Allah”.
Even though Oba Ologunagba 1 was a Christian this friend of him known them as Mallam Ilorin, whenever he visited him in the community, he did pray for him and the community at large. By 1921 January, a mosque (though small in size and natively roofed without iron sheets) had been erected. One of the strong natives who had been in the religion, Pa Bada Bakare was appointed the first Imam of the Owalusi Islam Community. Mallam Bada Bakare (The Imam) in agreement with other faithfuls with the support of the Olusi Ologunagba 1, ruled that no masquerade should come around the mosque especially during the prayer at least seventeen times a day during the five moments of ritual prayer. Other notable Muslims at Okowa settlement then were Mallam Lemamu, Mallam Aliu, Toomu Ologunwa, Mallam Shaibu, L:wal, Busari, Oki Oseni and others.
Following the relocation to the Iwaro settlement, the community provided land to erect a new modern mosque (in-between Oloba’s and Olotu’s houses in Iwaro market), the death of Imam Bada Bakare in 1939 made the religion head of Imam to be vacant until 1940 when Mallam Lemamu was appointed as the new Imam. It was Oba Ologunagba Apona that advised the community Umma to join the Asarudeen Muslims Society which they are up till date. Oba Ologunagba Apona was of the view that this sect of Islam is the progressive one that would not only teach their faithfuls but as well contribute to the development of the community and her civilization via education. Plots of land were also allocated to the Asarudeen Society to build their school (known then as Giramata at the Ogba Agricultural area of Owalusi Iwaro.
The fire outbreak at Okowa the then settlement of Owalusi on 12th December, 1928 testifies to the greatness of Allah, houses were totally consumed by fire except the mosque even though it was within the affected area This wonderful miracle made Baba Toomu Ologunwa – a popular traditional of his time, to turn to Islam. No wonder the Islam faithfuls say: “Allah is the creator of the universe so compassionate and merciful, whose mercy extends to all creatures, he who is just and guide of everything, loving and provident; all powerful and the supreme master of all the worlds”.
Today, Islam is not only improving in Owalusi community but also influencing other communities of Iwaro like Oka Odo and Owake besides, Iwaro central mosque, other within the community are numbered three. The first Owalusi native to go Mecca is Alhaji Kareem Olawole ‘Ajijola Oluwa’ (The Olumogun Elect), he performed this last pillar of the Muslim faith (pilgrimage to the Kaba in Mecca and other sacred places) in 1968. As one of the strong Muslim faithfuls in the community of Iwaro, he has not only visited the holy land twice, his wife and son have also did. He was once a member of the Ondo State pilgrimage welfare Board representing the interest of other Muslim faithfuls in the state. As at today, nothing less than 14 natives of the community have visited the holy land to fulfil this last duty/pillar of Islam. Above all, the Muslim Umma in the comuity that every Friday should be set aside for the Muslim brothers/sisters without the traditionalist celebrating any amagbori masquerades in the community. While the Umma is expected to propagate Islam peacefully to all people of the world, inviting them into Daral-islam etc.














CHAPTER EIGHT


TRADITIONAL
FESTIVALS
IN
OWALUSI COMMUNITY












FESTIVAL
There are many traditional festivals or ceremonies portraying the rich cultures and traditions of Owalusi community which are as old as the community herself; as a result of the nature o some of these festival, they are rules and regulations governed.
The Olusin who is by tradition the custodian of Owalusi culture and traditions has some role expected of him to perform in the course of the celebration.
Some festivals are celebrated in the women folk such as Ogho festival, Imole festival is celebrated in memory or to appease is/are goddess hence the elderly women of the cult are the custodians of the deity attached to such festival.
Some are celebrated by the men folk, most especially those that involves masquerades outing as part of the ceremony; such as Ikori festival, Udede festival, Egungun festivals, Ore Olusin deity festival etc.
During these religious and cultural festival in Owalusi hardly one could ascertain who and who are not traditionalist as the entire community populace are involved in the festive moods most especially Omomo festival and the new yam festival.
All these festival involve acting singing, dancing, traditional costumes showing men turning women and vice versa, visual effects, drumming etc. which all portray Africanism and pre-modern theater in oral literature etc.
OGHO FESTIVAL
Ogho festival is one of the traditional festivals celebrated by the women folk while the marriageable aged virgin girls are the main actresses. Ogho goddess is a vennes (a goddess of love), it is an animal event, the Ogho ladies climp the Ogho hill bi-annually. Like the festivals of Dionysus in the ancient Greece worship by ladies in nakedness. Only the virgins who are within the marriageable age of 15 and 21 celebrate the festival. This festival is a most for a lady before her movement to her religion until 1939 when Oba Ologunagba Apona on the advise of Pa. Nathaniel Dare made it compulsory only for the ladies who hail from traditionalist’s houses/family(s).
The Ogho ladies make up with beads but leaving orgies out, native paints called ‘Osun’ and ‘laale’ are used to paint their bodies, ‘laale’ is blackish while osun which is made from calm - wood is reddish in colour. The Ogho fans also make up with these substances, enjoying the festive mood. At the hill male visitors are prohibited from going down the other side of the hill where Ogho stream is there Ogho ladies are expected to take their bathe in company of the Ogho deity priestess. Any male who tends to come down or spies into the arena would be made to pay a fine of a mature fowl and other punishment consider fit for him by the cult. The ladies continue to dance (in nakedness) singing a traditional dithyrambic choruses in praise of Ogho deity such as:
“Eni pe mi oke rile ma ka je o
ooooo ani yee..
Eni pe mi ise e re ja ma ka je o
oooo aniyee ..
Eni pe mi agbedodo ma kaje o
Oooo ani yee …
Eni pen ii imogunoke ma ka je o
Oooo ani yee …
Eni pe mi ilepe yi ele ma ka je o
Oooo ani yee …
Enipe wa Ogho a gho le won
Ri o , oooo ani yeee!”

“Olomudan nsi welewele
jare a ba mi gboro mi gun oke”

“Kowa kowa kowa kowa o!
Se ni mo ko wa …”

“Oyi la do oyi pa
aya o ye ee …”

“A wule wule wule e
ile owa, eeee a wule!”

“Eyii o mee ka jin wewe X2
Emi o ri owo se udah re mefa
E maa ka yii were…”
Thy rhythm of the songs is not only facilitating but entertaining the audience as the Ogho ladies dance to its (in amidst of the greatest ovation and support.) shaking their opened breast and buttocks etc.
Necessary sacrifices are made at Ogho hill to appease its deity. In a situation where a disvirgined joined the addresses, the rain would not allow the smooth celebration of the festival and sacrifices offered would not be accepted.
The make up of the Ogho ladies in Ikare Akoko until modernization was brought to the festival in 1953/4 when Pa. Nathaniel Dare launched like war that woman should be forbidden from appearing in the town in the course of the festival in absolute nakedness as it used to be believing such practices are un civilized and contrary to the doctrine and teaching of Catholism which has become the community religion to the detriment of the traditional religion upon which the culture and cudictization are based, Oba Ologunagba I upheld this tenet and Ogho ladies were asked to continue to employ towel their womanhood to the exclusion of their breast etc. Egbe Ireti Ogho ladies set was the first group to benefit from this modernization of Ogho festival. The Ogho ladies use the black or brown horse tails in their dancing steps.
The Ogho deity was one of the numerous deities relocated down to Iwaro as the community relocated to her present place.
During the intertribal wara, imole Ogho (Ogho deity) was said to have greatly contributed to the victory of Owamilere Ehinmabos, personally appearing to the invaders, seducing them to sex and thereby disarming them, many invaders death bodies were found around the Ogho hill shrine and stream etc not that Ogho deity is feeding an human flesh but saving the less privileged women folk who can not ordinarily face the war battle of the time.
Unfortunately, the activities of Catholism which Pa Nathaniel Dare stood for drastically led to the untimely reduction in the communal general participation in Ogho festival.
It is worthy of note that Ogho festival is jointly celebrated by both the Owalusi and Owase communities before the august and celebrated relocation of Owalusi community to Iwaro-Oka settlement.
The Ogho ladies on their way to the town from the shrine’s hill, form a two line, the right line is maintained by members from the Ogbon Ododo while that of Ogbon Ileese takes the left side line reflecting the two traditional groups in the community; getting to the town squares (Upare) they appear in pairs and dance to the rhythm as Ogho songs are chanted. Courtesy visit of the Ogho ladies is made to the Olusi’s Palace (the Traditional ruler of the community) and to the market squares i.e. Iwaro market during the fire days of the celebration.
Unfortunately, today’s civilization via western cultures and education have eroded the cultural dignity of Ogho festival as the community and the adherent of Ogho cult are now finding it very difficult to see matured virgin ladies for the ceremonies as it used to be.
The last celebrated Ogho festival has the oldest lady among them to be of nine years- a deviation from the order; The Ogho ladies which used to number about hundred plus has a premature set of ten in 2007.
It therefore call for the urgent attention of the traditionalists (Ijo ibile Aboba) and the Ogho cult to come to the rescue of this glorious and valued traditional festival, besides appeasing gods of the land, providing some dramatic elements and forms of entertainment better than any home video/theatre, it also helped in preserving the virginity of the community ladies before getting marry to their respective belove husband etc.
UKORI FESTIVAL
The worshiping of Ukori god dated back to 1793 when Elegbejeado in appreciation of what it did for him offered sacrifices to the god. Elegbejeado the hunter and herbalist of his time was the first chief priest (Olukori) of hill, and one of the progenitors of Oke Ulimogun traditional ward of Owalusi community. Ukori god is noted for bountiful harvest, the Ukori festival which is celebrated yearly exactly nine days after the celebration of Udede festival in the harvest month of august.
Since the Umogun Oke people were responsible for worshiping Ukori as reflect in their praise poem oriki lines: “Omo onikori ari poso
omo ni obere ka gbese
E ni maa te ukori
ro ko fin….”
Until 1898 no masquerade is used to celebrate Ukori festival, only the food stuffs and crops grown within the jurisdiction are prepared for feast in the course of Ukori day celebration. On Monday 22nd 1899 which happened then to be the Ukori day, the Umogun Oke people celebrated the festival with a masquerade for the first time and by Saturday 28th of August 1926, the number of masquerades have been increased by additional one; making its two, one from Ode Aforos and the other from the Aajins house. In 1933 August 30th, the number increased to four and by Friday, 25th of August 1950, the ododo people joined their inlaws in Umogun to carry ancestral spirits in form of masquerades, natively called ‘Amagbori Ukori’ and the number increased to sixteen masquerades.
After the relocation to Iwaro Ukori masquerades increased and turned into the entire community affairs and the festival became known as the “Usehinwa Amagbori” while the Umogun Oke people remains its chief priest.
Today the Ukori masquerades have increased to an average of one hundred and twenty every year; a geometric increase in the number have started since the period of Pa Oge as its chief priest.
Following an increase in the number of masquerades of Ukori to two hundred and thirteen during reign of Egbe Ireti as the community Task force (Edunla) in 1986 August, the use of emblems in form of number tag was introduced coupled with the age limit and other rules and regulations were put in place to check mate the masquerades excesses. History has never have it that Ukori festival was postponed or uncelebrated at any given year.
A problem was about to arise in the evening of the Thursdays dated 29th August 1985 when the Ukori festival fell on environmental day (that its on Saturday 30th august, 1985) for the first time, the rumour first spread across the town that Ukori will not hold as scheduled later in the day, the Olusin J.J. Ologunagba II directed to town cyrer to make the announcement that Ukori festival have been postponed till the next eleven days instead of the day after the then tomorrow. Until the Kabiesi Olusin later reversed his order and a counter announcement was made on the directive of the Olusin through Pa Omopariola, that masquerades of Ukori would be celebrated as planned but it will not be until 10:30am, to give room for the national environmental exercise.
As history of Ukori festival will have it, the community used to perform a rite of cultivating just a heap, and on this heap, series of crops would be planted on it and after 9 days, the community would inspect those that germinated and those that were affected by pest, those so affected, the community will advise that such crop should not be planted that year while those not attacked by pest are those to be planted for the year, it was after this rite then that Ukori festival will be fixed for august celebration, those crops chosen for planting by the god for the new planting season usually reflect on the songs of the masquerades supporters, such as the following:
“Mo gbere mo gbe la o
ojo ro kere so …”
meaning that beans and okro have been planted, may the god brings rain for its productivity. Etc. one unique features of Ukori festival celebration is that it marks the end of the community annual masquerades called “Amagbori” that is why some do call ‘Amagbori”, Ukori as that of “Iseyinwa Amagbori”, if the need be to celebrate any Amagbori masquerades after Ukori festival day, such masquerades is regarded as ‘Ese’ masqueraded (i.e. Egungun Ese) it is usually sacrificial in nature though unusual. And when it happens, it is at the prerogative of the council of Elders as may be recommended by the oracle etc.
Before today, the Ukori masquerades used to dress up on the flat surface rock (called Uworuka hill) very closed to Ukori hill, just as the Ukori hill is owned by the Umogun Oke, the Uworuka hill is owned by the Odeagbo sub-ward of Ododo. (It must be noted that these two people fore fathers: Agbonla and Aforos were in-laws) etc.
As a matter of tradition, the first masquerades to clip Ukori hill must come from Umogun Oke, after which other masquerades follows, while coming home (to the town) a line is maintain, the first masquerades must come from the Okeowa while the second (i.e. number 2) must hail from the Ileese ward. The last masquerade on the line is expected to have come from the Ulimogun. Due to the fact that the Uworuka hill where masquares used to prepared have been opened up as people are now building their houses around the place. In 2005, Otaleta area as chosen as a replacement for Uworuka hill. The joy of its all is that not withstanding of daily increase in the number of convertees into foreign religions (Isalan and Christianity) Ukori festival is fast becoming a carnival. Ukori masquerades are expected not to be militant until they departed from the reigning Opon – Owalusi’s house year of every Opon is measured by the numbers of Ukori festival such Opon is able to host.
Ukori festival masquerades must first present at the Ugba from where they move to the Arigidi site in front of Pa Olagbe’s house, this place is so revered that no masquerade is customarily expected to flog any person. From there, they move to the Olusi’s Palace where they are augustly received by the Oba (or his regent during interregnum) prayers will be said, after this, they move to the Opon’s house. Thereafter each of the masquerades goes its way until the late evening when they will individual repay homage to the Ogba thus marking the end of Amagbori masquerades season for the year etc.







CHAPTER NINE


OWALUSI NATIVE LAWS & CUSTOMS














There is no community in the world without a defined culture and customs, Owalusi community is not an exception.
Odetola and Ademola (1985) see “culture to be the total way of life in a society which is made up of its members’ customs, traditions and beliefs, their bahaviours, dress, language, their work and their attitudes of life the focus of group loyalties and the way they all perceive the world”.
The native laws and customs of Owalusi community were predominantly unwritten and as old as the community itself. They are expected to be obeyed to avoid coercion or sanction which its breach might cause. Every native and resident of the community are presumed to be vast in the knowledge of its customary laws. The Olusi title holder is considered to be the custodian of customs and traditions while the Opon title holder (usually the oldest person in the community) is considered to be the custodian of the community history, by tradition the Opon is next in rank to the Olusi. The Olusi palace is considered to be the highest court though, as of today, cases involving grave crimes are referred to the police.
During colonial period, the native court of Olusi which was later relocated to Iwaro (following the emergency of Iwaro community) had its jurisdiction only on civil maters. The Edunla is the appointed age group in the community shadowed with the responsibility of enforcing the native laws and custom. It also has power to some disputes which may from time to time refer to it.
Owalusi community like every other Yoruba kingdom is a patriarchal society with various informal courts involving in disputes resolutions.
INTESTATE SUCCESSION IN OWALUSI
Majority of the community laws are discriminatory in nature against women, equally of sexes which the western culture upheld is foreign to oOwalusi native laws and customs; inferiority status of the wife to her husband and that of a daughter to her brother are upheld to the highest order. Even though in Yoruba general custom, daughters have equal rights to their father’s property yet, revise is the case in Owalusi, female child is not entitled within the purview of Owalusi native law and custom regulating intestate succession.
This practice has been said to be constitutionally wronged within the meaning of section 42(2) constitution of the Federal Republic of Nigeria 1999 which states as follows:
“No citizen of Nigeria shall
be subjected to any disability
or deprivation merely by reason
of the circumstances of his birth”
(see also section 42 (1)(a) CFRN 1999)
The family property is handed down from generation to generations and until it is shared, the head of the family remains its administrator, a female child cannot be the head of the family just as the Owalusi native law and custom excludes females from succeeding to rights in land.
In those days, land is usually inherited by the eldest son who holds it in trust for himself and the other sons and heirs of the deceased, the other children have a beneficial interest in the land and have a right to farm on it.
The native law and custom of the community also encourage a deed inter vivos (gift inter vicos) i.e. land which has been allotted to a particular individual during the life time of the owner could not become family property on the owner’s death. A death bed declaration i.e. “donation mortis causa” is also permitted in Owalusi custom.
The nuncupative wills of the deceased is treated with upmost respect, it often covers the disposition of his/her property, directions/conditions as to the mode of burial and funeral ceremonies to be performed for the maker. The native law and custom of Owalusi upheld the two system of distribution recognized by Yoruba customary law – ‘idi igi’ and ‘’Ori Ojori’ i.e. per stripe and per capital. In a nut shell, if a man married more than a wife, his property (estate) is devolved equally into the number of wives he had and if he married only a wife, then his property/estate is shared equally among the number of his male children. Where the putative father has acknowledge an illegitimate male child to be his before his death¸ such a child will also be entitled to the property/estate of his father. Since the surviving wife cannot inherit her husbands property; in the absence of surviving male child, property which the intestate inherited devolved on the members of the family from which it came. It must be noted that the property of a woman devolves on intestacy, upon her children in common. Where a person died intestated without a surviving son, his/her younger brothers/sisters will be exclusively entitled to succeed to his/her estate (property), the half – brothers/sisters cannot benefits same. And where there is no brother or sister to succeed, the property will devolve on the parents of the child while reasonableness demand that the father would leave everything to the mother. A person cannot customarily entitle to the estate/property of the person he intentionally killed.
Whenever problem arise in respect of the customary sharing of the intestator/intestatrix estate/property, the compound family of such deceased natively called ‘emba’ must first be consulted for settlement and where party(s) is/are not satisfied, then the community land committee can be approached for better settlement inline with the native law and custom and where the true customary position is not clear, the council of Elders of the community will be consulted for better interpretation of the related custom and tradition.
The Olusi (and his successors in the throne) is regarded customarily as the system of the residing reversionary and ultimate ownership of all the land held by the Owalusi community owner in the sense of a usufructuary title only. And whenever an individual person or family is given out a land (within the community land) to a non Owalusi such transaction is customarily required to be made known first to the community through any of its agent and the purpose of which such an alien is intending to use such land for; stool property, and community shrines lands are exclusively that of the community as well as the community function land(s), no individual ownership is envisage etc.
MARRIAGE SYSTEM IN THE NATIVE LAW AND CUSTOM
Either monogamy or polygamy is practiced depending on the capacity of the husband. Predominant those days was polygamy as the wealth of man is customarily measured by number of wives and children he has. The custom encourages widow inheritance but out lawed polyandry.
Even though the custom frowns at the marriage of parties bloodly connected yet ‘Odesen’ otherwise known as Ilesanmi system is allowed. Under this system, when a lady lef6t her father’s house in marriage to her husband’s house, the first daughter she gives birth to, must marry to relation of her mother in form of appreciation of the first marriage. Ghost, group and soronate marriages are not permitted as its amount to taboos. Today, the Odesen system is fast fading away due to the increase in Christianity and civilization which education has brought.
Before a man could have validly married a lady as his wife in Owalusi native law and custom, there are some conditions he might have satisfied:
(i) In those days, the husband to be must have rendered several labour services (which involved farm work, splitting of firewood and other domestic and related services) to his in-law to be. In the olden days, sometime, the entire family and friend(s) of the to be husband would have to service the to be in-law; many men served their in-law for about ten years until they were given their wife in marriage.
The custom believes that any lady to get marry might have celebrated her Ogoh festival yester year, it must be noted that only the virgins do the celebration, hence, Ogoh festival is another means to preserve the virginity of the community unmarried ladies.
Where a man has not rendered the customarily labour services for his to be in-law and the consent of the in-law to be, have not been secured and the lady is already in love with the man, what such man has to do is to elope with the lady, and before their elopement, go to customary court to file a notice of marriage of the girl and the notice will provide among other, the day/date the parent of the lady would come to court an claim his daughter pride price in line with the tradition.
In an ideal situation parties to the marriage are not just the to be husband and wife but as well as the families of the two parties.
In Owalusi community food materials an other related items such as 42 tubers of yam, 2 bags of salt 40 litres of pal oil, 50 litres of palm wine (2 kegs of palm wine), plates of kola nut, alligator pepper, basket of fruit, aromatic eagle schnapps, 2 creates of maltonic, 4 creates of coca-cola, 4 cartons of beers, a bag of dresses and some token amount of money which will replace the labour services the man ought to have rendered to his in-law to be.
A man is customarily expected to give utmost respect and loyalty to his in-law(s) not withstanding the age of such an in-law etc. All these are the consideration a man is expected to furnish.
Above all, where a man wants to divorce his wife, a divorce notice must be issued to her via the customary court vice visa and within 9 months of divorce any child born belongs to the ex-husband. Where a man had an adultery with a woman who had married, any child bring forth cannot be claimed to be that of the adulterous man but that of the husband.



CUSTOMARY STATUS/RIGHTS
THE OLUSI
The Olusi title holder is the king (the traditional ruler of the community), it is the head chief and the symbol of authority; he is the mystical and religious heads, he belongs to all religions and cults in the community by tradition. He is said to be the husband of the community.
“Ka bi e si, Oko ilu
A pa je buje
inono kuku
Alaye kuwa ….”
People regard him as the second in command to the gods of the land. And he is considered the first among equal, by tradition, he is the oldest person in the community (not withstanding his biological age) he is the chief commandant general of the communal war lords during the inter states war and that was the reason why any prince to ascend to the sacred and royal throne of Olusi in the past must have a military background. New Yam must not be taken into the Iwaro market squares for sale, until he celebrates his Ore festival. The first person to bring new yam to Iwaro market for sale must give him three tubers of such yam. As the paramount chief, he is the owner of lands (in term of usufructuary title only).
“Oba lo nile …
Oba ba lori ohun gbogbo”
The Olusi is the source of law, the chief Justice of his community, he makes and repeal laws, pardons or punish offender(s) etc. He is by customary rights entitle to the right leg of any animal kills by the community. It also worthy of note to note that princes of Olusi are not assigned any responsibility(s) in the administration//management of the community affairs. Once a prince ascends to the throne and until his demise, it is a taboo to call him by names(s) and he must not uncovered his head in the public. In his absent in the palace, the oldest prince present in the palace shall preside on his behalf. Above all, while performing any of his traditional function, he must be fully robed with a beaded crown etc.
WOMEN STATUS
The feast foods and animals slaughtered to appease ancestral spirits in form of masquerades of whatsoever kind cannot be eaten by women, even if it is prepared by women, shrines and cults of worship made by men are no go area for women except the beastly prey among them every married woman is customarily required to cover her head with a head tie/cloth meant for same while appearing in public within the community public squares.
A daughter is not expected by the tradition to fix date and day of the funeral rite/ceremony of her late parent only the male child can do that this was the situation until late Madam Ihaatola Rebeni protested against this act as a woman liberator, she established why she must be allowed to celebrate the funeral rite of her late parent since all her brothers were not ready, the council of Elders granted her right to do so and since then, other women are now praying for same. Just as men can watch Oro, their female counterparts can do same etc. a woman is considered not to have given birth until she gave birth to make child for her husband. Every woman who has her first birth to be still birth is considered unworthy to be first met in the community in the morning.
Major decisions affecting the community and the household are taken by the men folk and without reference to the women. In the olden days, parents can give out daughters in marriage without the consent of the lady in question. Women are not expected to be involved in war prosecution but some time they can appear in nudity and when it happens, it symbolizes a total rejection of an act etc.

ALLIENS STATUS
Every non Owamilere is considered to be an alien (stranger) no matter how long he/she might have stayed in the community, the community would rather err on the side of any friendly alien than hurt him/her or that of his/her feelings without just cause. Although there is no day a native would be used as being for sacrificial to the god(s). Yet friendly aliens are given customary protection/ members of Sifa communities in Oka are not considered to be alien, most importantly every true native of Owase community for they too are Owamileres. Other non sifa communities natives are customarily regarded as aliens.
Every Ife native, who visits the community is given natively consideration while natives of Supare Akoko, Akoko, Ikun Akoko, Imesi Ekiti and Usi Ekiti are considered as kins men.
Notwithstanding of Ehinmabos culture, extending to a friendly alien, the warmth of social hospitality yet they are not allowed to visit the shrines and cults nor to do any dignifies masquerades of the community. In the olden days, unfriendly strangers were sacrificed to the Ogun Iro shrine etc. And any alien who has comported himself inline with the code of conduct of the community, as well assimilated into any of the ward or sub ward of the community will acquires the right to obtain landed property for farming and to build a house provided they have taken the traditional oath of allegiance to the community this has become an old fashion today, due to civilization and an end to inter state wars etc.
THE OPON TITLE HOLDER STATUS
The Opon title is given to the oldest person in the community, and by custom and tradition of Owalusi, an Okeowa person (irrespective of his Methuselah liked age) can not become the Opon of Owalusi this is as a result of the fact that the Okeowas is the traditional ward producing the Olusi, according to the saying:
“Won o ki nje Opon
tun je Olu…”
The Opon of the community is next in rank to the Olusi who is the prescribed authority in the community. The demise of every Opon is jointly celebrated by the community, the years of reign of each Opon is measured by the number of annual Ukori festivals he is able to host as the Opon of the community. Between 1927 and 2009, the following people have reigned as the Opon of Owalusi:
Names of Opon Title Holder Their Traditional Wards
Pa Aborowa Demo Ododo
Pa Aisan Odoka Ileese
Pa Ojukan Osuru
Pa Olodo Osere Ileese
Pa Ogundusi Ikuyalana Ododo
Pa Ologunba Osa Ileese
Pa Ologunwa Okunrinsopo Ulimogun
Pa Ologunba Oki Ileese
Pa Agulu Oki Ileese
Pa Omolere Akogun Ododo
Pa Amuda Yesufu Ileese
Pa Ojuloge Ologundon Ododo
Pa Apoti Olognwa Ileese
Pa Kilani Olotu Ulimogun
Pa Ologunorisa Omoya Akeju Ododo
Pa Busari Oki Ileese
Pa Jogbodo Ikudaisi Ododo
Pa Dominic Akinborowa Ododo
Pa Lawrence Amoko Ododo
The Opon of Owalusi is customarily the head of the community council of elders.
THE COMMUNITY COMMITTEE
This is one of the administrative organs of the community, this committee was first put in place in 1947 by the Olusi.Ologunagba I with Pa Afo (from Osuru) as the chairman and Pa Akindele (from Ileese) as the secretary, after his return from Lagos where he had lived for years. Others who have served the community as the chairman of this committee Pa Yesufu (ileese) Pa Adeniyi Adungbe (Ileese) Pa Richard Atiba (Ododo) Pa Joseph Igbede (ododo), Pa Felix Aleruwa (Osuru), chief Ade Ehinola (ileese), Opeyemi Olotu (ulimogun) among others.
Pa A.O. Ojuloge (Ododo) Mr. A Akindele-Army court (Ileese), M.B Ajisafe (Ododo), Raphael Dare (Ododo) and others have also served as the secretary of the community committee.
Every age group in the community is expected to have two representatives each in the community committee, as well as two representatives to represent each of the five traditional wards of Owalusin.
This committee is empowered to regulate the formation of new age group, to regulate the date of funeral ceremony(s) to protest the customary laws and customs and as well regulate the transaction on land between the community or individual member of the community and the other etc.