MY VILLAGE EXPERIENCE SERIES

THE JOURNEY

Adejokeiyabadan at the entrance of the village family house

I went to bed hoping for the break of a great new day. Indeed Thursday 1st of January 2015 started on a great note as expected of anyone as it is the beginning of a new Gregorian year. Yeah! It is the first day of 2015. I woke up very early not because I was trying to start a good habit of waking up early in a new year, but this is a day I have been looking forward to in the past few months. 

I will be visiting my village (ABA OLOSUDE) at IGBO ELERIN.

Omo ale Ibadan ni ile, ni ki loko.

It is said that only bastard of Ibadan will claim to have a compound and no village. As a genuine daughter of the historical city of Ibadaland, I am of the <strong>ADETORO CLAN</strong> of <strong>ABA OLOSUDE</strong>, <strong>AGBEDE VILLAGE</strong> at<strong> IGBO ELERIN</strong>.

Every first day of the year, the entire <strong>ADETORO CLAN</strong> converge in the village to celebrate their existence together. This has been a tradition of the family since time immemorial. The older generation told stories of how they gathered together in the village on the eve of the New Year to attend worship places together for cross-over services into the New Year. Alas! 2015 was no exception. 

It was my first in that village (though it wasn’t my first time visiting a village/living in a village, as I had spent a summer at my maternal village when I was in elementary school). I have looked forward earnestly to this day, I was going to see my wonderful grannies, which I last saw during the Sallah celebration, I will be getting loads of eko (cold pap) &amp; palm oil, I will be meeting new family members. I am anticipating a reunion of beautiful and wonderful people of <strong>ADETORO CLAN</strong>. 

So, I woke up at 5:00am filled with excitement having slept at 3:00am, to catch the first bus to the village, as the male folks had left for the previous day, mummy, my little sister and I am to join them today in the celebration. Hey! Did that just crossed your mind, that the bus to her village is timely, that she had to wake up early to catch the first bus. SMH! for you. 
As expected during the festive period, there was an outrageous hike in transport fare; however, I was willing to pay any amount this day. I can’t wait to see my extended family, our vast farmland, I can’t wait to visit the mystic <strong>LEGUDU RIVER</strong>, I can’t wait to see grannies palm oil processing sites.  I surely can’t wait to be in my village. 
Bearing this in mind, I kept my phone battery fully charged, with thoughts of different poses of selfies to be taken at the various places I will be visiting. Settling in the bus, I sat back relaxed, enjoying the cool breeze, while being aware of every village on the way, I occupied myself with reading of billboards and sign posts on either side of the road, (a travelling habit form childhood). The one hour drive from the park to <strong>AGBEDE VILLAGE</strong> was bumpy and smooth; the road was a reflection of what we suffered in the metropolis.    

Adejokeiyabadan’s blog

CHIEFTAINCY IN IBADANLAND

Brief History of Chieftaincy System in Ibadan  

The history of chieftaincy system in Ibadanland is dated back to the reign of Maye Okunade (1810-1831), soon after the second break-up of the settlement. Maye became the generalissimo; Labosinde became the Baba Isale while Lakanle became the leader of the Oyos.

    However an open inter-class struggle in 1801 between Ifes and Oyo-Yoruba escalated into war between the Ifes who attracted support from Edun-abon and Ipetumodu, and the Yoruba who also received assistance from Ijaiye, Ede and Iwo, where there otrher pockets of refugees resided.              
    The Oyo-Yoruba won, and Ibadan then became Oyo-Yoruba. It was after this war to as (Gbanamu war) in 1833 that the warlords resolved to make Ibadan their home and arranged for a settled government and took titles. Oluyedun the son of Afonja became the Bale and he was given the title of Are-Ona-Kakanfo of Yorubaland.

    However, a republican system of Obaship did not start until 1842 when Oluyole took over the leadership of Ibadan.

The innovation became a regular feature whereby there evolved two separate chieftaincy lines, namely Bale Line and Balogun-Seriki Line. The Bale title gave the holder mainly civic responsibilities while the Balogun-seriki line comprising war chiefs, held purely military titles.

    Further recognition of two lines was strengthened during the formation of Ibadan Traditional Council (Egbe Igbimo Ilu) in 1879 by Resident F.C. Further. The council was made up of 11 senior chiefs, five chiefs from Bale line and six chiefs from Balogun line. Principal additional titles were introduced by Fijabi 1 (Bale 1893-1895): Fajimi (Bale 1897-1902); and Apapa (Bale 1907-19120). A few of the present junior titles have been created since 1910. 

    Besides the two main line of obaship, the younger and unproven warriors had their own line that was headed by <strong>Seriki</strong> (a young warrior of distinction). 

    A fourth line was created to represent the women folk. The women line was civil and headed by <strong>Iyalode</strong>. Once a family had a chief of any importance, that family will acquire some sort of prestige in the society. 
    The chief’s successor (which as a rule in pertained) is recognized as <strong>Mogaji</strong>, a Hausa word meaning heir. 



    The Mogaji needs not be the first son of the late Mogaji, more often the eldest man in the family is chosen, but ability and character are usually considered.  

   Adejokeiyabadan’s blog