An Epoch in the History of Ijio

AN EPOCH IN THE HISTORY OF IJIO YAYI TIMOTHY OPEYEMI It is fascinating that the historical past of Ijio has become a potent space of human endeavour which should not be relegated. It accounts for a dramatic transformation of the society and certainly creates an historical past of reference not just for the indigenes however the world at giant. Critically speaking, the knowledge of history equip us particularly the history of one’s town. My life was a two method traffic earlier than; church and my place of residence.

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I went by this for some years due to my naivety however alas was rescued from the ocean of isolation as I found solace in the phrases of Cicero who says that:” Not to have identified what happen before you have been born is to eternally remain a child”. The semantic meaning of the expression could also be blurred however elements of reality still stand clear. Babs Fafunwa in his opinion remarks that historical past is to a individuals, what reminiscence is to individual.

A person with no data of their past are a sufferer of collective amnesia, a groping blindly into the long run without guide-posts of priority to shape their course.

Individuals, communities, societies could scarcely exist if all of the knowledge of the previous had been worn out. Locating the trends of actions that characterizes the history of Ijio reveals the fact that the city was plugged right into a scientific hole. A lot of occasions that culminated form the present day Ijio that rivaled the neighbouring towns. A synchronize and garbanize discovery of Ijio reveals that the town might be dated back to the early 18th century when an immigrant, Adam Baba Olukan came from Ogbooro (Atisbo Local Government).

No hint of Potassium argon relationship technique and radio carbon courting is established yet, however what we rely totally on is the oral historical past which is subject to alteration. It is obvious that the traditional Ijio began with three (3) settlers. The second settler was Sabiowusu from Sabee within the Republic of Benin. Abogunrin who occur to be the third settler got here from Oyo city. These trios lived happily at Ogbase. A tent was pitched at Samo where water was derived. This accounts for Samo being part of Ijio.

Gradually, the population increased drastically and the necessity to have a head chief arose. Following this pattern, Abogunrin was chosen as the first Amunijio of Ijio. It is pertinent to notice that the pure motive of their coming together was the zeal to discovered a city. Consequently, the three settlers settled beneath a shea-butter tree which is right now considered the cradle of Ijio town. The name Ijio etymologically is derived from two Yoruba phrases: Ije-Iwowo. This is quite shortened to Ijio. It thus means eating items of fish.

Till today the slogan that accompanies the word Ijio is usually synonymous or narrowed in the direction of hospitality. The city moved at a better pace and this attracts the attention of enemies rallying round. Arising from the foregoing, the rise in inhabitants speedy up the activities of the enemy soldiers making an attempt to dominate. The soldiers came from Sabee across the year 1804 when Uthman Dan Fodio was launching his Jihad in the Hausa states then. The city dwelling individuals as a end result of this prevalence scattered to many cities like Iseyin, Ipapo, Ile-Ife, Okeho, and others.

It was believed following an unconfirmed source that Abogunrin because the name suggests: “went with the war” died during the period of the canter assault. Many hid in caves and most particularly a mountain named Kotobawo. Near this mountain lies a heap of stones which they used in the course of the revolution. According to historical past, the two outstanding mountains, Kotobawo and Ilele have nice significance to the lots. Kotobawo’s coronary heart is claimed to be stony, so they don’t worship it. It solely serves as refuge and place of abode in opposition to the invading troopers.

Ilele is worshipped yearly with a very big black goat and meals. It has a priest who has an esoteric information and often robed in his regalia every festival day. The rock is worshipped through the dry season. Children, toddlers and adults all the time go up with the Abore each time the rock is to be worshipped. It might be alluded that the spirit residing in the rock is crammed with idealism in which blessings are conferred on individuals during dancing. The god confers on folks magnetizing thoughts, over-whelming accuracy and magnificence blessings identical to Olokun the primordial divinity of the Edos.

Songs are sometimes being rendered in the village market sq. forming a cyclical ring. When there’s scarcity of rain, each time the spirit mountain is invoked, undoubtedly rain will fall. Old and younger are obliged to bounce spherical a giant stone in the market representing Ilele. In return, the god ameliorates the condition of the folks by remunerating them with blessings dashed out. A critical appraisal of the mountain’s significance clearly points to the god as being a god of fertility. Pregnant ladies strategy the spirit for the fruit of the womb. Hunting practices can be carried out on the mountain

Apparently, a narrative is linked to the mountain Ilele. On the top of the mountain is situated a properly known as Itan. It is believed that anyone that enters will come out dead on the market. An European man at a time wished to disprove the idea of the people who anybody that enters the river would not come out. He entered and was mentioned to be out out there mysteriously. It was named Itan due to the shape of the river. The well is ambidextrous i. e. good and unhealthy. It is good within the sense that individuals do wash there thereby also serving domestic functions.

After the victory the survivors recorded over the enemy soldiers, the folks got here together again to discuss on tips on how to set up kings. Those that scattered over a big expanse of land nonetheless got here again. These Diasporas now got here to the current location. They settled underneath the Igi-Emi after the dispersal and installed Adeola the Amunijio. It is necessary to note that nine(9) kings have been deposed in succession before the current Oba Gabriel Adegoke Okunade was installed on the 20th of December 1997 when Mr. Bayo Ige was the then Iwajowa Secretary.

Abogunrin occurred to be the primary chief, adopted by Aberekere, Ladooye, Apojo, Laguda, Oyekan, Akangbe, Adam Oyewobi, Lasisi Olatunji, and lastly Gabriel Adegoke who reigns till date. Similarly, Ijio has a pantheon of gods aside the spirit of the rock. Panteon is derived from the Greek word “Pan” and “Theon”. Pan means many while theon means gods. This thus explains the that means of pantheon as many variation of gods within the province of Ijio. In other phrases, it is a conglomeration of gods in a specific locality. It needs not re-enforce that these gods are sub-servient to the actual God.

The authentic religion of Ijio town was Ogun as a outcome of “Osa to ni toogun o si yoo fi enu re gun isu je”. This assertion demonstrates that Ogun is pivotal in his position of group constructing. Ifa, Oro, Sango, and Egungun pageant are celebrated annually. ”Akedi” was also among the gods however with the age of modernity it appears to have been forgotten. There are different gods which are distinguished nut needn’t mention. To give it a pause, a selected god reside in the market sq. that get irritated every time it sees a pig. That is why pigs usually are not reared in Ijio as a end result of they won’t survive it.

In actuality, the people of the book i. e. the revealed faith have made all these indigenous practices to die down somewhat but there are nonetheless traces of such. Some of their thousands nonetheless go to the diviners within the evening like Nicodemus in the Bible. That is why Mbiti and Dopamu assert that:” the approaching collectively of the old and the new can’t be swallowed up by current events bus so long as the old remains to be assembly the craving of the model new, positively is bound to survive”. Gyekye helps this earlier presumption in his poem which states: My gods are angry

My father gods are offended Shedding clayed tears over calico For those who ought to rebuild the fallen walls have joined The daybreak marchers Finding their method to Gethsemane The harmattan drink is dried up and The fetish priest is dressing up for Easter. This illustrates that all these traditional practices are dying down and that’s what we advocates for. If the effort of the folks of the revealed religion might be intensified, all these practices will be forgotten and be a factor of the past not crawling into the longer term.

In a nutshell, it’s believed that the above paragraphs have succinctly x-railed and perform an appraisal of the transformation in the history of Ijio a closed society now a point of attraction for all and sundry. YAYI TIMOTHY OPEYEMI REFERENCES Awolalu and Dopamu, West African Traditional Religion. 1977,Macmillan Press Ibadan Doctor A. G Alamu 200 degree observe on African Pantheon Journal of Religion, The place of African Ancestors in the age of modernity

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