19/09/2025
HISTORICAL RENAISSANCE ..........OSOMAALO: THE IJESA IDENTITY.
IN HONOUR OF MY KING, KABIYESI ALAYELUWA,
HIS IMPERIAL MAJESTY, OWA CLEMENT ADESUYI HAASTUP, AJIMOKO III.
THE OWA OBOKUN ADIMULA OF IJESALAND ON HIS SEVENTY SEVENTH (77TH) BIRTHDAY, ON 19TH SEPTEMBER, 2025.
KABIYESI,OLORI ALADE, ORISA KEJI, KADE LORI, KI BATA PELESE OWA AJAKA, OWA JOLORUN, OGIRI GEDU
KABIYESI OOO!!!
E PE BI PEPE TIN PE O LORI ITE AWON BABA NLA WA O WA O,
E TO, BI EWE OTO,
E GBO BI AWON AGBA ISAJU
IGBA TI YIN
ATULE IJESA LARA O LAGBARA NLA OLODUMARE OLORUN OGA OGO JULO.
OSOMAALO: THE IJESA IDENTITY.
Adeoye Agunlejika
To a large extent, the identity of a person or people is defined by who they are. One`s identity is his or her outlook. One’s function too could define one’s identity as an individual while the functions which maps or marks out all the elements of a domain defines the uniqueness or how extra ordinary or otherwise the people of such a community is.
Ijesa, a sub-ethnic nationality group in Yorubaland found in the North Eastern part of the Yoruba country with their peculiar and unique customs, tradition, worldview and influence constitute a great socio economic and political group in Yorubaland.
The group of beloved people separately chosen gave birth to the word “IJESA” which the Rev Samuel Johnson in his book, History of the Yorubas (1921). He erroneously and abusively, refer to them as ‘Ije awon Orisa’ meaning food for the gods. It is quite unfortunate and highly regrettable that Samuel Johnson failed woefully to consult the Odu Ifa which forms the fundamental information on Yoruba philosophy, history, culture, religion, tradition etc. before upholding his Oyo root as being superior to other Yoruba ethnic nationalities and castigated aspersions and very distasteful remarks on others out of shortsightedness and lack of depth of knowledge.
Ijesaland is a place of rich cultural history, values and tradition which is highly cherished by her people under the dynastical leadership of the Owa Obokun Adimula of Ijesaland. The Ijesa Obokun Imperial monarchical dynasty was established by Ajibogun Orunaja Aganiyeye Okun Obokun Adimula; one of the (16) offspring of Odua / Oduduwa Olofin Aye, the progenitor of the Yoruba nation. --
According to J.D.Y Peel, the traditions of origin of the Ijesas like other major kingdoms of the region, too-k the form of a dynastic migration from Ile-Ife, the sacred centre of the Yoruba (Peel, 1983:19).
The question thus arise, where is the authenticity in Samuel Johnson’s false assertionsɁ According to Samuel Johnson (1921) “there is also a legend that when the nations began to disperse from Ile-Ife, some members of the royal family were appointed kings and rulers in diverse places, a young and brave son of the house was appointed the first Owa or King over the Ijesa’s, but returned to the Alaafin and complained that his territory was too small, and his subjects were few. The sire thereupon ordered a large bundle of sticks to be brought to him, and these sticks, he converted into human beings for the Owa in order to increase the number of his subjects. Hence till this day, the Ijesas are often termed as “omo igi” offspring of stick" (Johnson, 1921)
Intellectually speaking, foundation history or tradition of origin is not head crafted or “aroso” ordinary tales which unfortunately is been mistaken for history. With all humility, I am an unrepentant believer of the Odu Ifa, especially as averred by ‘Ejiogbe” which speaks of “Alade merindinlogun ile Odua” meaning the sixteen beaded crowns found in the land of Odua which it also named. Odu Ifa has more substance about Yoruba history, philosophy, culture, tradition. religion, knowledge system etc than any other source (Oluwole, 2015:11 - 28).
To substantiate John Peel`s assertion, the Ijesa Obokun tradition of origin points to the fact that Owa Obokun Adimula Ajigbogun, his sons, Owo Owa oka okile, Obarabara Olokuneshin (who was the father of the first Ataoja of Osogbo, Laarooye Gbadewolu) and Owari ruled Ijesaland from elsewhere: Igbadae, Ido Omupetu, Ilowa, Ibokun and Ipole which were Ijesa centres of governance. It was Owa Obokun Adimula Owaluse, fifth (5th) in line of the Owa Obokun Adimula dynasty that established Ilesa, after been brought back from Oyo where he escaped to seek refuge after been toppled by Owari, his first cousin who ruled the Ijesa Obokun people with iron fist Ipole.
The commencement of Ijesa Obokun state witnessed the dominance of the Owa Obokun Adimula imperial monarchical institution holding sway. Ilesa, the Ijesa Obokun royal capital city had the seat of the Owa Obokun Adimula assisted by his Iwole Owa – close royal palace administrative lieutenants in various spheres: Odole, Risawe, Loro, Arapate and Sorundi. The Obaala is the Ijesa Obokun Prime Minister, he heads the Agbanla – Ijesa Obokun Iwarefa “Uwarefa mefa, eta ule, eta oko (Agbegbe)” who forms the Ijesa Obokun senate or highest council of chiefs. He is assisted by the Oba Odo - the scribe of the Agbanla. The four Ogboni’s - Regional Heads or Provincial heads, who administer other parts of Ijesaland on behalf of the Owa Obokun Adimula
Ogboni now Alademure of Ibokun (North West)
Ogboni now Elegboro of Ijebu-jesa (North East)
Ogboni of Ipole (South)
Ogboni of Ilesa (Central)
With various degree of traditional and administrative formations. Ijesaland has Elu and Non Elu Obas in Erin - Ijesa, Erin - Oke, Ifewara, Iwara, Ipetu - jesa, Imesi - Ile, Esa - Oke, Esa - Odo, Ilare, Igangan, Osu ,Ikeji - Ile, Ikeji - Arakeji, Ijaregbe, Iperindo, Odo, Ada - Ijesa, Otan - Ijesa, Omo - Ijesa, Iloko - Ijesa, Epe - Ijesa, Ise - Ijesa, Isaobi, Ibodi, Osunjela, Isolo-Ijesa, Imobi, Iwaraja, Erinmo etc.
While Loja Dukes and Duchesses administer over several towns, villages and heartlands in Ijesaland (Agunlejika, 1996; 2011: x ; Aromolaran, 1992)
By the turn of the nineteenth century, a new form of leadership had emerged in Yorubaland. Leadership by conquest and dominance through the barrel of the gun took the central stage. This herald the second phase in the socio-political development in the history of the Ijesa Obokun kingdom and her people. Seriki Orisaraibi Ogundamola Faraibi, Ogedengbe Agbogungboro, who till date remain the greatest warrior –Field Marshal of the Ipaye forces and later the Ijesa Ekiti Parapo Allied forces in Ijesa Obokun history and Fabunmi Oraralada of Okemesi, who were both trained in the art of warfare in Ibadan where the new form of leaderships based on war prowess and supremacy was first developed in Yorubaland after the fall of the great Oyo Empire in 1835.
The era saw great war generals of Ijesa descent. Prince Okunade Arimoro, Jowojori Onigbogi, Obe, Fadare, Ogunlae Dagunduro, Ogunmodede, and Fapohunda battle alongside Ogedengbe and Fabunmi Oraralada. The kiriji war broke out and was fought between 1877 and 1892 between the Ibadan forces first led by Bashorun Ogunmola and later Aare Latosa (who himself died in the war) and the Ijesa-Ekiti Parapo allied forces assisted by the Igbominas. The war was fought to a standstill at the various battle fields. The kiriji at Imesi-Ipole now Imesi-Ile, where Ogedengbe fought and Fabunmi and other generals defended Ile-Ife and prevent the sacred city from been attacked. On 23rd September, 1886, there was a proclamation of peace brokered by the British and a ratification treaty was signed by both sides and by 1892, there was complete seizure of hostility and seize fire. Peace returned to the territories of both sides. It was this proclamation that resulted to the technical loss of some Ijesa Obokun territories now known as "Ijesas in diaspora". The territories are: Igbajo, Otankoto now OtanAyegbaju which was formed by a split group from Otan Ile,, and Iresi. These territories were technically severed due to the ravaging Yoruba internecine wars.
It is instructive to note that by 1880, cocoa farming joined rubber trade in Ijesaland. Rev. William Howard Clarke in 1854 visited Ilesa during the reign of Owa Obokun Adimula Ofokutu, twenty-seventh (27th) in line of Owa Obokun Adimula royal dynasty. He was of the opinion that:
“For its cleanliness, regularity in breath and width, the straight trees of its streets, the ancient city of Ilesa far surpasses any native town, I have seen in Black Africa”
(www.ebscohost.com)
Unlike Rev. Samuel Johnson’s unfounded falsehood, Ibokun remains one of the foundational places, where the Owa Obokun Adimula settled on his dynastical migration and not a centre for the purchase of slaves, who were traded like cattle under the care of Owaju…, a claim which is unfounded and not traceable in the Ijesa Obokun tradition of Origin. Ibokun till date remains one of the most important core traditional centres of Ijesaland and base to the Baloro, one of the two two Ijesa Obokun Chief Priests of Orisa Onifon deity while the other is the Alaaye, who resides at Ilesa. Both Chief Priests of Ijesaland are assisted by Lioro, the Priest of Osun Deity. Ijesaland maintains a robust and highly cordial relationship with all her neighbours; Ekiti to the East, Igbomina to the North, Ile-Ife to the South and Osogbo and Ada to the West.
ORIGIN OF OSOMAALO
According to J.D.Y Peel (1983), an Osomaalo, is he who was very determined to succeed and says to himself "I will squat down until I am paid" (Peel, 1983), he sells cloth on credit by hawking on foot round a small town or village… giving these months to his debtor to pay. "Osomaalo trade is an activity for which Ijesas were celebrated virtually and exclusively so", throughout and beyond Yorubaland. Its origin is sometimes or somewhat mysterious. There is no agreement as to just when, where or whom the name was coined, but the most frequently cited names of its pioneers, men such as Oginni Odole, Awe Ajanaku and Ode Abugan were mentioned, he suggests the years between 1896 and 1910 (Peel, 1983: 152; Agunlejika, 1996:13). The generation of Ijesas who followed suit were J.F. Longe a.k.a. Longe Faloyo, James Ogini, J.A Fadugba etc. It is also instructive that among Ijesa freed slaves from Brazil and Sierra Leone, Chief Candido Joan Darocha, who settled in Lagos contributed immensely to the Osomaalo ideals in the commercial growth of Lagos. He owns Water House on Kakawa street, Lagos Island and one of the richest men of his time in Lagos and Sub Saharan Africa..
Some Osomaalo were said to be super active just like the Ijesa warriors of old, on the Ejirin trade route. At the end of the nineteenth century. They extended and adapt Ijesa cultural trading practices in areas which Ijesa already had been known or popular. Ode Abugan was said to have had several earlier career engagements before developing his own brand of Osomaalo trade around Igbara Odo in south western Ekiti, selling on a year`s credit. The name "Abugan" means "one who gives away bundle of cloth" (Peel, 1983: 152). Furthermore, John Peel was of the opinion that the Osomaalo trading system grew from the old Ijesa trading links with the Lagoon market and that of Epe / Ejinrin, which competitively existed with the Osomaalo trade dominated by agile and young Ijesa enterpreneurs , who displaced others before them with wisdom, tact and strategic positioning themselves along the Ijebu and Cotonou / Dahomey trade route in today`s Republic of Benin. By 1910, Osomaalo had moved to Ilorin area through the newly established railway line, which in no small measure adversely affected the Ejinrin market. By 1919, the Osomaalo trade began in Ora, Igbomina. J.D.Y Peel recalled that by 1940, the Osomaalo trade like wild fire had spread aggressively almost to all parts of Nigeria and some countries in the West African sub region (Peel, 1983: 152164).
By the turn of the twentieth (20th) century, these sets of Ijesa patriots taking their destinies on their hands were determined to create a niche for themselves through commerce and trade. They branded themselves the “Osomaalo” traders. They drew their inspiration from their immediate past socio-economic realities. They realized the potentials derivable from the new socio-political order of the Nigerian state, business and commercial ventures outside their fatherland (Agunlejika, 2011: xxiii-xxiv). By 1915, Ijesa lost her influence in the colonial administrative arrangement. The Ijesa -Ekiti North Eastern district council was abolished. Ijesaland was tucked under the Oyo Province while Ekiti was put under the Ondo Province, which dictated the placement of Ijesaland in Nigeria’s political future till date. Lawrence Omole in his autobiography averred that:
“ By 1915, when our story begins, the Ijesa had certainly lost a golden opportunity to see Ilesa develop as one of the major provincial / regional capitals in Nigeria. However, they were to respond more positively in the economic sector, although here again, their leaders were slow to support British measures designed to facilitate intercommunal trade. But once the eyes of the people opened to the potentials of retail trade in British industrial products, especially in textile. Ilesa was quickly transformed into a thriving commercial center, which soon became the Mecca of particularly all people of Eastern Yorubaland before… the second world war when the rail town of Osogbo supplanted her”
(Omole, 1992:12).
Lawrence Omole, went further to say that local Ijesa traders showed keen interest in participating in the expanding commerce of the British Nigeria which translated to the construction of the Ilesa-Osogbo road in 1906 before the Osogbo rail line was commissioned in 1907. Omole opined that unlike others in Western Yorubaland, the Ijesa Osomaalo ensured that the construction of the Ijesa-Osogbo road was ready before the commissioning of the rail station.
According to Lawrence Omole, “Ijesas were determined to develop a new type of commercial warfare which, for want of a better name, has been called ‘Osomaalo’ in which they now employ all skills and energies previously devoted to physical combat to promote legitimate trade (Omole, 1991: 13)
Omole opined that it was especially considered a term or pform of abuse to characterize the aggressive Ijesa textile traders, an Osomaalo. The word Osomaalo was tied to the process of debt collection, it means “I will not sit until I have collected my money, showing an inflexible determination to succeed in the face of all odds” (Omole, 1991:13).
The Osomaalo trading system built within itself, the principle of payment by instalments, which was the most important and incredible contribution of the Ijesas to the economic development of Nigeria and the world of knowledge as a researchable phenomenon. Lawrence Omole opined that “It was remarkable that the Ijesas had pioneered this revolutionary development of payment by instalment for merchandise long before the hire purchase system was introduced in Britain (Omole, 1991:13). It is instructive to know that the Osomaalo trading system is purely and distinctively, Ijesa`s contribution to World civilization as it was developed independently of outside influences.
According to Lawrence Omole, the Ijesa “Osomaalo” traders are found not only in different parts of Nigeria but also operate successfully in other West African countries like Ghana (then Gold Coast), Benin Republic (then Dahomey), Ivory Coast, Cameroons, Niger, Senegal, Sierra Leone, Burkina Faso, Guinea and the Gambia. Osomaalo trading system brought a lot of economic prospects, changes and development to the larger Ijesa society in recent history.
THE SET UP OF OSOMAALO TRADE
According to Lawrence Omole (1992), a typical Osomaalo enterprise was made of the master trader, who was the entrepreneur, his wife (or wives), Children and apprentices. He operates with capital ranging between (£5 to £10 pounds) and deals majorly in textile materials. It was only a male dominated line of trade. The wives assisted the master trader or entrepreneur in hawking his textile materials from village to village within the area or district, where they reside to do business. The children and apprentices of the Osomaalo trader also participate in the trade. Customers were usually encouraged to buy on installment payment basis at agreeable period between one and three months. It was not unusual to find the Osomaalo trader directing that the debts be paid before the scheduled dates on the pretext that this was required to meet unexpected emergencies, like the burial of a father or mother at home.
SOUN OGUNLOLA- OGBOMOSHO HISTORICAL ACCOUNT
In a story recounted in Ogbomoso of an encounter between an Osomaalo trader and the very powerful Ogunlola, head of Ogbomoso community under the jurisdiction of the "Iku Baba, Yeye", Alaafin of Oyo. Ogunlola bought some textile materials from the Osomaalo, who returned before the agreed payment day to collect his money. After long hours of plea and persuasion, the Osomaalo remained adamant, not minding appeals from passersby and neighbours. He insisted that:
"Oso ni maa loo gboo mi loni, kiebaise be omi ni ma mu yo ni bee" meaning
"I will stoop to collect my money today, if not, I will drink water to stupor".
In order to save the situation, anger overcame Ogunlola and he rough handled the Osomaalo. He died in the process a-nd Ogunlola was made to face the court of the Alaafin in Oyo. The Alaafin in his wisdom settled the matter by making Ogunlola to fight with Elemoso, a powerful creature, who had been terrorizing Oyo and her environs for quite a while. Ogunlola overpowered Elemoso and killed him. As a reward for his gallantry, the Alaafin rewarded him and made Ogunlola, the chief over his people. This, in later years became a subject of litigation arising from the query raised by the Ijesa Obokun throne against Soun of Ogbomoso`s claim of the title "Ajagungbade" which the great Ijesa son and jurist, Hon. Justice Kayode Eso of blessed memories amicably resolved.
Overtime, the unpleasant task of debt recovery or collection was usually imposed on the children and apprentices, who were force to use means or tact open to them to collect the payment of their master’s money. It was not uncommon for the Osomaalo’s children or apprentices to prevent their master’s debtor from eating or drinking water to hisecure the payment of their master’s money is paid, it was not unusual, however for the master to denounce the excesses of his wards in an attempt to placate erring customers. In a way the Osomaalo trader was able to sell to their customers again, after collecting his money by force and even sell the third and fourth time.
According to Lawrence Omole, whatever, the shortcoming of this system of trade, Osomaalo certainly met the needs of the period, when money in circulation was new and limited.
After the second world war, there was a wider spectrum of attention covered by the Osomaalo traders. The Osomaalo trade had moved far and wide within the African continent and with the new awareness, they opened up to new ideas. They became highly accommodating and innovative. They were very dynamic using their native Ijesa dialectal variation of the Yoruba language garnished with sophistry and patriotic zeal in transacting business, wherever they travel. They impress their audience with their stories of legendary fearless Ijesa patriots like Seriki Ogedengbe, Fabunmi Oraralada etc. Ijesa kiriji war veterans.
They overtly demonstrated patriotism during the December: Christmas and New year period which fortunately coincides with the Iwude Ogun (Now Iwude Ijesa), Odun AWON OSOMAALO and Obalogun festivals at Ilesa. During these festivals, the Osomaalo traders usually return home in large number to show off their newly acquired wealth either by taking new wives or building new houses (Omole, 1992:15). During their visit home, they create a very lively atmosphere in their communities, dictating new style of dressing, adding value to the socioeconomic realities of their homeland and so on.
The Raleigh bicycle was in vogue and was their status symbol as a commercial elite. It was like today’s automobile. Their philosophy was based on self-Improvement through economic and social advancement within the Ijesa society. This philosophy influenced great Ijesas like Dr Lawrence Omole who in a self-confession said:
“As a young man, I was fascinated by the flamboyant life style of the Osomaalo, just like any Ijesa youth of my age. I was greatly influenced by their philosophy of selfimprovement through economic and social advancement within the Ijesa society…I was determined to follow the tract beaten by the Osomaalo traders to carve a niche for myself in the world of commerce”
(Omole, 1991: 15). –
The Ijesa society was greatly influenced by the developments within her society. Most Ijesa rely solely on self-efforts as government and to a large extent community help is little or virtually not existence. It was recalled that the Ijesa had little or no relationship at all with the British colonial government which could be said to be regrettable. Their vestige lived beyond years of British imperialism into post-colonial Nigeria. The story has been Ijesas asserting and lifting up themselves by their own self efforts.
Like the Ijesa warriors of old, took the bold lead. They were determined to change the narrative. The Osomaalo metamorphosed into the IJESA IMPROVEMENT SOCIETY A.KA. EGBE ATUNLUSE ILE-IJESA which was the first pan-Ijesa socio cultural group formed in 1922, the Osomaalos`.
This period in Ijesa Obokun history was the period when Ijesas had problems with the British colonizers. It was also a time when the Owa Obokun Adimula, who had since 1914 when the North Eastern Ijesa – Ekiti District council was abolished by the Lord Fredrick Luggard’s colonial government and made to become a sole Native Authority, a replica of what operated in Northern Nigeria Emirate councils, which made the British indirect rule policy very functional. This translated to the fact that Ijesas had to contend with a hateful, antagonistic and very hostile colonial regime and a foisted local administrative Authority backed by the foreign colonizers. With the prevalent unrest, the Ijesas resulted to self-help which could be seen from the point of view of aggressive individualism. A philosophical framework which the heroic Ijesa-Ekiti Parapo Allied forces embarked to successfully confront their Ibadan adversary head long during the kiriji war. The Ijesas took their destiny on their hands. Led by the Ijesa Improvement Society, they were determined to break new frontiers and barriers. The renewed energy was geared towards the socio-economic development of Ijesaland. Through the Ijesa Improvement Society, Ijesas mounted their strategy on how to deal with the situations as presented.
THE PRESENT AND FUTURE
With great determination the Osomaalo through the Egbe Atunluse embarked on the development of Ijesaland. By 1934 the Egbe Atunluse built the Obokungbusi Townhall and established the great Ilesa Grammar School and by 1940’s added the Obokun High School in their progressive and developmental strides. The Osomaalo has been the vanguard of development in Ijesaland for ages. They have been the sponsor of the Pan-Ijesa, Iwude festival for several years. They liven up all parts of Ijesaland between December and January until the late 1970’s, when they celebrate their presence with different attires celebratedly match pass the Owa Obokun Adimula at the open glare of the Obokungbusi town hall and to the admiration of the Ijesa Obokun people. The Ijesa Progress Society Kano, Kaduna, Ilorin etc. were offshoot of the Osomaalo. Wherever they find themselves, they come together as one, assisting each other and been each other’s brother’s keeper.
Today, the strength, bond of unity and desire to succeed in spite of all odds, seems waning. The Osomaalo tradition ignited a wave of progress and development that got to its peak in the late 1970’s and early 1980’s that saw the establishment of the International Breweries Plc, M. A. Adediran Wire and Steel Industries (ASWIL), Ogbedu Plastics, the Agro Allied Division of I.B Plc, and other Industrial concerns showing interest in establishing their business outfits in Ijesaland which made the socio-economic life of Ijesaland conducive, encouraging and suitable for government patronage which for a very long time was not in existence. The Oyo state government under the leadership of Major General David Madayese Jemibewon (rtd) established the Oyo now Osun state College of Education now University of Ilesa, School now College of Health Technology and the Esa Odo Water Dam in the late 1970’s. With the impactful trend of the Osomaalo of Old geared towards community progress and development is in aberrance with today’s self-assertiveness which has been inimical to societal goals and aspirations of the strategic objectives of the Osomaalo.
Very soon, Ijesa’s all over the world and indeed history will celebrate the current leadership and members of the Ijesa Improvement Society, the nucleus of the Osomaalo of old for working tirelessly to ensure the siting of another – in fact the second university in Ijesaland which is at its conclusive stages. Ijesas should support and strengthen initiatives like: Ijesaland Development Foundation (I.D,F), the Ilesa Chamber of Commerce etc, in order to reconnect herself with the vision of the Osomaalo of old to transform Ijesaland to a modern industrialized hub in Yorubaland with an optimal socioeconomic opportunities derivable.
Borrowing from the Osomaalo of Old, Ijesa’s need to re-strategize in order to occupy her place of pride in the Nigerian state of today. It is said that proper preparation prevents poor performance. It is advisable to start planning for a virile future as a people, now. To survive and make an indelible mark in the sand of time, we must go back to the drawing board to chart a way forward. As a child, I was privileged to witness issues of state been exhaustively debated at the Aafin Adimula Royal Palace. I witnessed strategies been planned in an atmosphere of love, peace and comradeship in ensuring young graduates become gainfully employed or after schooling fixed into careers which in future will be beneficial to themselves and the Ijesa Obokun society. With mounting socioeconomic challenges daily steering at us. The issue of the tactical movement of Ijesa industrial pride "Our own I.B Plc`s Trophy and other products relocation from its natural home at Omi Asoro, Ilesa to Sagamu readily comes to mind and calls for sober reflection. At the same time, new opportunities seem limitless, realizable and achievable only if we can work together in unity and in love to key into the exploration of solid minerals development policies of the current Federal Administration under the leadership of Gen. Muhammadu Buhari rtd. Ijesaland is rich in abundant human capital and natural resources waiting to be tapped. Ijesaland has the largest deposit of gold in Nigeria, which can be found in Igun, Itagunmodi, OdoIjesa etc, Feldspar is at ErinIjesa and Igangan, Marble at EsaOke, Ijeda and IlokoIjesa, Tin Ore at ImesiIle, Kaolin at Iperindo, Tak at Ilesa and Iperindo, and Mica at Ilesa and Iperindo. Sometimes ago, I was forced to write H.E, Mr Adegboyega Oyetola, the incumbent Governor of Osun State of Nigeria, at a time of crisis , chaos and illegal mining of these GOD giving resources. One is encouraged by the synergy that now exist between the Federal Ministry of Solid Minerals Development and Mining and Osun State Government over gold mining activities in Ijesaland but Ijesas must be organized to engage the Federal Government, Osun State Government and the Exploration and Mining Companies for the benefit and development of Ijesaland and Osun State. Apart from the human capital and natural endowments in Ijesaland, tourism and cultural resources abounds, as espoused by Babatunde Agbaje - Williams and Akinwunmi Ogundiran (1992), there is a need for the enhancement of socioeconomic development of Ijesaland and her people through the effective exploitation and management of the cultural heritage in Ijesaland. The ErinIjesa waterfall, Owa Obokun Adimula Owari Palace at Ipole (with a history of over one thousand, and seventy years old) and Owa Obokun Adimula palace at Ilesa (with a history of over a thousand years old) which is the second biggest palace in Yorubaland with current land mass of 51 acres (Ojo, 1966), remaining after been used for community development purposes: the siting of Atakunmosa Market (and later extension); Ilesa General Post Office, Ilesa Nitel Telephone Exchange office. Ilesa Town Planning Authority office etc, which were concessions given majorly during the reign of Alayeluwa, H.I.M Oba J. Adelupo Ogunmokun, Biladu III, the 38th (recorded) Owa Obokun Adimula of Ijesaland (1957 - to1963) and Alayeluwa, H.I.M Oba Peter Adeniran Olatunji Agunlejika II, the 39th (recorded) Owa Obokun Adimula of Ijesaland(1966 - 1981). These concessions were made in order not to allow development and progress slip off from their domain. It is high time, public and private interest are galvanized for the development of our GOD given endowments in order to turn them around for prosperity and posterity of our homeland in the spirit of Osomaalo in us,
The concept of Osomaalo is no doubt a springboard for Ijesaland`s development, progress, and transformation. Through this home brewed trade and commerce ingenuity, creativity and conceptual contribution to business and enterprise, Ijesas gave the world the hire purchase sales mechanism. At the home front, due to the exposure gained from their contacts with the outside world beyond their native land, the Osomaalo built a foundational framework to ensure a brighter rewarding future for Ijesaland. With a renewed vigour and determination. A new foundation was laid to impact the prospect of growth and development of their homestead. Upon the Osomaalo`s foundation at the dawn of Kabiyesi, Alayeluwa, H.I.M Oba Peter Adeniran Olatunji Agunlejika II, the 39th recorded Owa Obokun Adimula of Ijesaland, who by the grace of GOD is my father. He and his team like his maternal first cousin, Dr Lawrence Omole, Chief Saliu.Bolaji (S.B) Bakare, a Lagos based business tycoon, then the Sobalojo of Lagos, who was installed Saloro Orunde of Ilesa and Chief Theophilus Fagbola, the Deputy Inspector General of Police, under the Alhaji Tafawa Balewa led Government of the Federation of Nigeria, who he made Lokiran of Ilesa.
John Peel opined that the invitation of these two great Ijesa sons reaffirms African strong claim to hometown, and by extension "son of the soil"(Peel, 1983: 157). It will be recalled that the agitation of the Osomaalo in Lagos to have a conducive area of their own in Lagos, then the federal administrative and business capital of Nigeria. AbuleIjesa was no longer comfortable for them. This made Owa Obokun Adimula Agunlejika II to visit, Gen. Yakubu Gowon, then Head of State of Nigeria and Brig. Gen Mobolaji Johnson, then Military Governor of Lagos State of Nigeria in 1967. The Lagos State Government graciously granted his request and gave the Osomaalo and other Ijesas their own area in Lagos, today known as IJESATEDO.
The singular vision of the Osomaalo gave birth to the creation of IJESA PLANNING COUNCIL in which Ijesa sons and daughters living abroad played prominent part in fostering economic, educational, cultural and social advancement of Ijesaland. This graduated to what was known as IJESA NATIONAL AFFAIRS COUNCIL with the purpose of bringing together on a common front all Ijesa societies saddled with public affairs outside Ijesaland. These were the Councils of Ijesa Societies in Lagos, Ibadan, Kano, Kaduna and Osogbo and also the Ijesa Progressive Societies. These organizations took major strategic decisions on behalf the people of Ijesaland. One of such decision was whether Ijesas opt to belong to proposed Oyo State or Ondo State during the 1976 Creation of States consultative exercise by the regime Gen. Murtala Ramat Mohammed, then Head of State of Nigeria. Ijesa strategically chose Oyo rather than Ondo state, where the Ekitis with which they had affinity and historical identity decided to tilt towards. Two genuine considerations, which were valid came to fore, the prospects of Ijesa sons and daughters who had promising careers as civil servants in the Western Region and later Western State Civil Service. The other was the consideration of the Osomaalo, the Ijesa traders who had acquired properties in Ibadan and who were reluctant to take the risk of losing them (Peel, 1983:157). Even in the subsequent events of returning to civil rule in 1979. A movement was formed by the people of IFE/IJESA in then OLD OYO STATE OF NIGERIA, for the creation of Oduduwa State from 1980 1983.
It is very instructive, therefore to functionally appreciate and acknowledge that the dynastical royal institution of the OWA OBOKUN ADIMULA till date remains the pivot on which Ijesaland revolves. Ijesas are like the Igbos of Yorubaland excellent in commerce, highly industrious and painstaking to details. Like it was then, this is a clarion call to all IJESAS to close rank, come together as one indivisible entity and be strategic in order to be relevant and make meaningful impact in today`s Nigeria. We must lend helping hands to our kinsmen striving to make a mark in all spheres of human endeavor, rather than pull visions, lofty aspiration and positive drive down, we should encourage them with our words and actions and if opportune, financially support and assist individual aspirations to greatness. Papa, DR LAWRENCE OMOLE`s Autobiography, MY LIFE AND TIMES: REFLECTIONS (1983:45 - 123), gives a classical overview to Ijesa community attitude to supporting kinsmen through their wilderness experiences and encounters which is usually realized through divine support which propels them to greatness and glorious outcome. In most cases are usually devoid of community base celebration and reaping from such impactful successes which have positive and sporadic impact. Dr Lawrence Omole through his Foundation took a queue from the Osomaalo tradition, he gave scholarship and financial support to individuals even at Ph.D level and provided facilities like libraries and Health care centres in institutions of higher learning in Ijesaland. Recently, some individuals in Ijesaland started similar forward looking scholarship projects, which in few years from now will in full measure positively impact heavily on Ijesaland. The Osomaalo had a vision earlier than their contemporaries in Yorubaland and made education their priority in establishing the great Ilesa Grammar School that has produced several great Nigerians. This is regrettable but true, that few years ago as a Master`s degree student at the Postgraduate College University of Ibadan, I approached a Lagos base Ijesa Society for scholarship or some form of support but was turned down… Also a former Governor of Osun State, who claimed to be Ijesa and who I was very reluctant to approach in order for his government to buy some copies of my second book: IJESA CHRONICLES, after rigorous bureaucratic checks and two years of trotting in between Lagos, Ibadan and Osogbo based oñ the recommendation written by one of his leiutenants failed to implement the recommendations made to him. on the altar of inferiority complex accusing me of calling myself a Prince…which by the grace of GOD providence made me…this calls to question the quality of minds of our political office holders. This experience almost truncated my masters / postgraduate programme, which was self funded with the only major support from my works, which I called "intellectual Osomaalo". Today, by the grace of the ALMIGHTY GOD, we`ve sold 4,984 copies of the book, IJESA CHRONICLES.. I owe the ALMIGHTY GOD, individuals and organizations at home, here in Nigeria and abroad, who bought copies of this book, lots of gratitude, as I consider them as those who gave me the opportunity of a Master`s degree and invariably my current Doctorate programme. Today IJESA CHRONICLES is on Amazon and the Solar for online international purchase. I remain profoundly grateful and eternally appreciative to them all and will never forget. I was confronted with similar challenge with the payment of my second year doctoral school fees, but the ALMGHTY GOD intervened.
Ijesas are well mannered, cultured, disciplined, highly industrious and enterprising people. They abhors laziness, idleness, sluggardness and crimes, but there is a need to identify and encourage hard work and enterprise. I wish to state here categorically that my current benefactor as far as my doctoral studies is concern is not Ijesa neither is she related to Ijesa in any way or form but a true mother and Christian leader, who value education, Mama, REV. MOTHER ESTHER ABIMBOLA AJAYI, a mother indeed who I will continue to celebrate and honour, for not knowing from anywhere but upon introducing myself with a letter soliciting for her help intervened spontaneously.
We must lend helping hands to our kinsmen in boosting their enterprise in all endeavour. Our individual assertiveness must be translated to strength rather than selfcentredness. Dr Lawrence Omole has shown generations of Ijesas that there is strength in bringing people together to foster transformation, development, growth and progress in all the nooks and crannies of Ijesaland: Ilesa, Ibokun, Ijebu - jesa, Osu, Iperindo, Ipetu - jesa, Ifewara, Imesi - Ipole now Imesi - Ile, Otan - Ile, Ilare, Erin - Ijesa, Erin - Oke, Igangan, Ikeji - Ile, Ikeji - Arakeji, Ijaregbe, Ada- Ijesa,Omo - Ijesa, Epe, Epe - Ijesa, Iwara, Isaobi, Ibodi, Imuroko, Odo - Ijesa, Ido- Ijesa, Ajido, Itagunmodi, Isolo - Ijesa, Esaoke, Esaodo, Ijeda, Iloko, Imobi, Iyinta, Idooko, Iwaro, Igbadae, Ibodi, Iwoye - Ijesa, Ikinyinwa, Iponda, Ilerin, Inisa, Ikoromaja, Ila, Ayinrin, Alaba, Iloya, Amuye, Iloro, Ayegbaju, Isotun, Irode, IIwara, Irogbo, Iwikun, Ileki, Ijemba, Bowaje, Akola, Iyinta, Odogbo, Imobi, Iwara, Lapaede, Isusi, Okebode, Omirinmirin now Kajola, Isereyun, OdoIwara, Ajebandele, Iginla, Itagunmodi, OdoIju, Osunjela, OsunOwa, Imogbara, Araromi Otokobo, Araromi, Oko Prince, Itiya, Ijana - Atarua, Idominasi, IpetuIle, Ilowa, Isagbe, Ibala, Esun, Idoka, Ilase, Ibontire, Ere, Iloo, Ijimo, Ilaje, Imelu, Ikoromaja, Dagbaja etc. Ijesas, must love embrace themselves as one. To successfully resonate the Osomaalo spirit in us, we must help each other to grow. In tribe and tongue, Ijesas are one, indivisible entity, no north, south or whatever. Ijesaland is one and indivisible, unlike what some politicians are touting for their selfish interest and bigotry reasons. Ijesaland is an indivisible entity under the leadership of the Owa Obokun Adimula, who even till date remains the pivot on which Ijesaland revolves. It is only on the platform of unity and love that peace, development and progress can flourish. In togetherness lies our strength. Our ancestors worked very hard and earnestly for Ijesa unity, which in turn propelled to greatness, which we all need to rekindle and reawaken in us.
© Adeoye Agunlejika 2020 / COMFORTHEZ BOOKS.
REFERENCES
Agunlejika, A. 1996. The Great Feet in the Sand of Time: A Biography of a Great Monarch, H.I.M Alayeluwa Oba Peter Adeniran Olatunji Agunlejika II, Owa Obokun Adimula of Ijesaland `19121981, Lagos: ComfortHez Books.
Aromolaran II Oba, G.A. 1992.The Head That Wears the Crown, Ibadan: Aromolaran Commercial Press Ltd.
Agunlejika, A. 2011. Ijesa Chronicles: An Historiographic Tribute, Lagos: Comforthez Book.
Babatunde AgbajeWilliams and Akinwunmi Ogundiran, Cultural Resources in Ijesaland, Ijesa Cultural foundation, Ilesa: Wemimo Press (Nig) Ltd.
Johnson, S. 1921. The History of the Yorubas, Cambridge: Cambridge University Press.
Oluwole, S.O. 2015. Socrates and Orunmila: Two Patron Saints of Classical Philosophy, Lagos: Ark Publishers.
Ojo, G.J.A. 1966 . Yoruba Palaces, London: University of London Press.
Omole, L. 1991. My Life and Time: Reflections An Autobiography, Lagos: MIJProfessionalPublishers Limited.
Peel, J.D.Y. 1983. Ijesas and Nigerians: The Incorporation of a Kingdom 1890`s1970`s, Cambridge: Cambridge University Press.
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