Ọwọ has four quarters, Ugboroko headed by Ojumu, Ijẹbu-Ọwọ has Ọjọmọ as its traditional head, Ilọrọ has Ajana; while Alale is the head of Idesan. Other communities (with their traditional heads) but under the oversight of Ọlọwọ are: Ulupele of Upele-Ọwọ Oliyire of Iyere Ẹlẹgba of Amurin-Odijo Ajegunma of Ijegunma Olijogun of Isijogun Ikarẹ- Akoko North East. Ikarẹ is the headquarters of Akoko North East, a town connected by road network with Edo, Kogi, Kwara, and Ekiti States. Although, Ikarẹ is a full-fledged Yoruba town, however, it has become a multi-cultural metropolitan city- an outcome of many years of external influence (from Benin), followed by the introduction of Islam, Christianity, British occupation, and western education toward the end of 19th century. Olukarẹ of Ikarẹ is the traditional head, another prominent traditional institution is Ọwa-Ale. Ikarẹ has several semi-autonomous quarters, these are: Okela, Ọkọja, Okegbe, Ọkọrun, Eshe, Odo, Ilẹpa, Oyinmọ, Ishakunmẹn, Iku, Odeyarẹ, Odoruwa, Iyamẹ, Igbẹdẹ, and Ẹkan. In the past, Ikarẹ was the headquarters of the entire Akoko (north, south and east). But with the current political dispensation, four local governments have been carved out from Ikarẹ to cater for several towns and communities. Many people of note either in the past or at present have come from Ikarẹ; for instance, Moses Orimọlade, the founder of Cherubim & Seraphim Aladura Movement, late Alhaji Ismaili Babatunde Jọsẹ (the first Nigerian managing-director of Daily Times), Ọtunba Jọbi Fẹlẹ. Akoko North West Akoko North West local government was created in 1990 with headquarters in Okeagbe, other towns in the local government area are: Arigidi, Ajọwa, Irun, Ọgbagi, Iye, Erusu, Ibaranu, Iyani, Ikaramu, Gedegede, Igashi, Oyin, Afin, and Eshe. Okeagbe: The Home of Four Independent Communities Okeagbe lies on the north end of Ondo state, it is a chartered town founded by four autonomous communities: Afa, Oge, Aje and Ido in December, 1924. These communities operated independently and were part of Ilu-Mẹjọ (Community of Eight Towns) that the Akoko District Officer and Church Missionary Society (CMS) Vicar, Archdeacon L.A. Lennon had wanted to lump together to form a confederate or union of autonomous community. Because of the delay among other members and the ambiguous terms of association, the Ilu-Mẹjọ project did not take off. In December, 1924, four autonomous communities: Afa, Oge, Aje, and Ido (a section from the present Oyin Akoko) left their inaccessible rocky and plateau-terrains- ancestral homes within twenty miles radius came downhill to form a union known as Oke-agbe (Rocks are our Shelter). Afa Afa is the largest of the four quarters, the community’s Ọba is Ajana (the current Ọba is Dr. Emmanuel Ọladunjoye Ojo Fajana). Ajana stool is rotated among three ruling houses (Ajaga, Okopẹn and Ọnage), the Prime-Minister and the second-in-command is Rawa from (one ruling house- Alaarokun). Afa is further divided into three semi-autonomous units-Ogunna (Central unit), Ọgọtun under Olugọtun (Right Wing Unit) and the Ogosi (Left Wing Unit). Afa has seven kingmaker chiefs these are: Rawa (as the Permanent Chairman), Olukoju, Ọmọkọku, Eleekan, Elemikan, Elejofe, and Ọsunla. Interestingly, there are over thirty or forty wards in these three semi-autonomous Units of Afa with different origin. Ogunna wards include: Aofin (where the king lives), Ayọwẹ ( Ayowe is made up of nine different families or houses, there are: Alaarokun, Ilefan, Ayakufa, Araa, Ojobi, Ibori, Oyimokun, and Oro); Ikilogun, Ayagele, Iroro, Ilado. Ogosi wards are: Odo-Oko, Ilọrọ, Igasẹ, Igafo, Uma, Iruja, Arọye; while Ọgọtun wards are: Uwan, Irore, Ṣobiti, Ayẹgo, Ayẹgurubẹ. Afa people are farmers, proud lovers of education. Since early 1920’s when Afa people came in contact with western education through the Church, the community had established many primary, and secondary schools. For instance, St. Georges Primary School was established in 1926; St. Theresa Catholic Primary School, founded in 1951; Local Authority Primary School, in 1955; An-Sar-Deen Primary School, 1976. The first high school, Ajuwa Grammar School was founded in 1960. Afa is a proud producer of many professionals and several internationally acclaimed intellectuals/scholars such as Professor Ọlabọde Ojo Arẹwa (Cultural Anthropologist), Professor Ọladele Awobuluyi (Linguist), Professor Oluwọle Aduwunmi, Dr. Emmanuel Oladunjoye Ojo Fajana (Econometrist), Dr. Stephen Olusọla Aliu (an Electrical/Electronic Engineer-turned- multi-purpose-farmer), Dr. Olapelumi Olatunji Abayomi, (Constitutional lawyer), Dr. Gboyega Ilesanmi (first medical doctor in Afa) and late Chief Rufus Folusọ Giwa. Older generation of Afa light bearers are: Zacchaeus Ajayi Alabi, High Chief Johnson Ojo Aliu (the current Rawa of Afa, Okeagbe), late Chief Stephen Ajayi Ogedengbe (the first Attorney in Akoko), and late Chief Alebiosu, an industrialist of note. Afa Cultural and Religious Festivals. Before the introduction of Christianity, Afa people worshipped many deities-these include: Ogun, Ọbatala, Ọsanyin, the principal deity is Imẹnẹ-Moko. At ward levels, there are many shrines devoted to family ancestors. Prominent among Afa’s festivals are: New Yam, Awanshi- Uji (maidens/virgins of the river), and the Egungun festivals. The new yam festival is celebrated on every July 7th; on this day, sacrifices are made to gods, a special song called “Ilohe” is sung mostly by Afa women. The song begins at 12:00 am and ends at 12:00 mid-night; the song is never sung until the following year during another yam festival. Awanshi-Uji is celebrated around June of every year, the festival features virgins between ten and twenty years of age, who wear beads on waist and body covered in cam wood (osun). Elderly women, priestesses take the lead during the festival. The Egungun festival is held every February to April, different types of masquerade appear at this time of the year- they include: Agbe, Okete, Maọ, and Abo-rogi. There are some special masquerades that come out seldom, such as Eegun Ẹdẹ, Oluwẹri, Eegun Igbẹdẹ, Orekelẹwa, Eegun Aoroyọ, and Obee. Families own some of these masquerades, and their motifs vary. However, most of these masquerades no longer appear in the public, because of education, Christianity, and Islam; more so, no more bearers (porters) as children from Egungun homes now migrate to cities in search of employment. Age Groups in Afa Afa also has well-structured age groups, which in the past and now to a reasonable degree perform safety/ security, social/community services, policing, religious duties and other assigned jobs as situation may demand. Basically, there three age groups in Afa: Ilẹkurẹ Origbo, and Ọyẹrẹ Ilẹkurẹ group consist of young men between the ages of 20 and 25; this group has no defined city role, beause there are still young and psychologically immature to handle city administration. Origbo (mid-level age group) is populated by Ilẹkurẹ members, membership is drawn from each family, and for only male children. Children born within the same time or children within three-year-age-bracket are selected to represent families/paternal homes. The members work under their leader called (Olorigbo) to perform social/ community services such as: Road/bridge construction or repairs Palace policing Market policing Grave digging Labor pooling to help its members; provides free services to Ọba, chiefs, etc. Under under the authority of city elders, Origbo do exercise disciplinary power Represent members at community meetings The group has rules and regulations that are binding upon members and failure to abide by the rules attract fines. Members transit to the next age group after seven years. Ọyẹrẹ is perhaps, the last age group in Afa. After seven years stint in Origbo, every surviving members automatically become Ọyẹrẹ members after initiations are completed. Under their head (Olori Ọyẹrẹ), the group provides: Security/safety needs for the community; otherwise known as city army Ward off evils from the society, In the times past, led the outlawed/excommunicated individuals to the city gate; before the individuals would begin the journey of no return, Assist the city priests/priestesses in religious festivals, Liaise with the Palace through the community chiefs to inform the Oba the general mood in the community. After seven years of stint, the surviving members graduate to the city council-of-elders. The wisdom from life experience garnered over the years become the city property, as they become advisers, counselors, mentors and power behind the throne. Adebi, Afa and the 19th Century War. Histories indicate that Afa people were warriors, they were always victorious at wars against their enemies in the past. Because of its military strength, exploits, gallantry, Afa was hated by its immediate neighbors; more so, seen by the same (neighbors) as a proud people. The history of Afa’s greatness in the late 18th and early 19th centuries cannot be separated from Adebi, the great, a legend and a woman of extra-ordinary ability from Ayọwẹ ward of Afa. Adebi was a wealthy (in landed property, livestock and slaves) and influential woman ( in landed property, livestock and slaves). History says, she used both her wealth and physical strength to defend Afa, her ancestral home at all times of need. However, this heroic disposition of Adebi was misconstrued by male folks as jealousy began, and treachery hatched against her that ultimately led to her death. Shortly thereafter, a minor misunderstanding occurred between Ọgbagi (on run-away slaves) and Afa; these slaves belonged to Balogun Odu, the Ọgbagi’s War commander. Irrespective of the diplomatic shuttles undertaking by the people of goodwill such as Ọba Ogunmudasẹyin (the Onirun of Irun) to douse the tension between Ọgbagi and Afa on the impending, but an avoidable war; Afa’s War Commander, Balogun Bakare’s recalcitrant’s attitude
Posted on: Tue, 27 Jan 2015 02:27:30 +0000
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