Ilupeju-Ekiti

 ILUPEJU-EKITI: AN EXEMPLAR IN COEXISTENCE

By 

Seye Adetunmbi, first written in 2010

When two distinct communities with different heads, agree to coexist as one town under a new name in the contemporary world, it tells a lot about the uniqueness of the indigenes. Predominantly the opinion leaders of this kind of communities are archetype decent people of imitable good nature. Most people who were born after 1974 may not know that Ilupeju-Ekiti in Oye Local Government Area of Ekiti State is the amalgamation of the erstwhile Eseta-Ekiti and Egosi-Ekiti towns. It was uncommon in this part of the world whereby single entities with diverse constituents are continually disintegrating in search of autonomy. For those who are familiar with the disposition of the forebears of those who made the amalgamation possible it may not be a surprise. The pedigree of the progenitors of modern day Ilupeju-Ekiti is dignifying in perspective. The forefathers and succeeding generations were reputed to be receptive to visitors, immigrants and nomadic traders who resided in their community.   

Apeju Oniyelu

   Ilupeju is one of the few Ekiti communities with a perennial resident Hausa community for many years in the mold of what is called Sabo in Nigerian cities. It is thus about intrinsic perception and inherent ability to see beyond the moment which runs in the gene of Ilupeju elites. Before the unification of Egosi-Ekiti and Eseta-Ekiti, they both had their histories based on the research of the writer through the assistance Chief Esan Ogunleye and Mr Banji Ogungbemi.

    Egosi people migrated from Ile-Ife. Oral history put the date between 9th and 10th centuries. The early men moved from Lukosi (a large family), made up of 13 sons and 15 daughters. One of the prominent sons was Akingbade who departed Ile-Ife with crown, Ifa and two kinds of masquerades known as umole ewo and the other called ogiti. He moved to Ikogosi where he settled and left for Odo Ora due to inter-tribal wars which could not offer protective fortress, thereby exposing them to constant raids. His eldest son, Ayigbogbo inherited the leadership and led his people out of Odo Ora to Oroke Agbo. Movement continued at the instance of Ifa oracle until they settled near Oroya Hills. The people also moved to a less hilly place called Utapete. A handful of people stayed at Ilidan with Elegbe, to look after the welfare of the Menara market matters, all located in today’s Ilupeju-Ekiti. They were attracted by the fertile land for farming and thereafter settled at Ewo, which was not far from Ijelu-Ekiti, where Elejelu had settled. Other neighbours were Isan-Ekiti and Oye-Ekiti. The following Obas had ruled over Egosi-Ekiti before the amalgamation in 1970: Akinjaya, Akerekan, Orewere, Ose Merunkuru, Ogunlusi, Odudu, Akaun, Adeyi, Augbo (1884-1910), Kuteyi (1910-1933) and Falodun (1933-1972). High Chief S. T. Alonge became the Obanla in 1980.

Chief Jacob Funso Aiyeleso, Chief Esan Ogunleye and Mr. Banji Ogungbemi

Eseta people migrated from Orunta Quarters in Ile-Ife, led by a prince known as Asao, he was a notable herbalist and a remarkable hunter of repute. Asao and his group left Ile-Ife with a beaded crown, Ifa, Obalatan deity and ereju cult. Cultural festivals performed were Orara, Amoeku and Omoluta. Eseta clan first settled at Oke Aun in Efon Alaye and Asao was said to have died there. Thereafter, Ateleigi led them to Odo Ora. The movement continued until they reached the foot of Oroke Ejia/Utaa, now in the precinct of Ilupeju-Ekiti. Their closest neighbours were the Egosi, Oye, Ire, and Arigidi (now Ayegbaju-Ekiti) settlements. The following kings ruled over Eseta before the amalgamation. Ijaduola, Fasei, Fasumo, Oluorokun, Fameisin, Ogunmoyin, Ajijola, Omowaye (he was recalled from the war front to become Oloja Eseta), Adeyemi (1897-1925), Akarigidi Oniyelu (1925-1947), Olorunfemi (1948-1971) and Oba Olaleye Oniyelu who was installed in 1980 till.

Eletolua & Apeju in 2010 at IfisiN-Ekiti

    Ilupeju-Ekiti which finally emerged in 1974 was essentially championed by the middle age class of the two communities. Interestingly, an intelligence report of Oye District in Ekiti Division of old Ondo Province by A.C.C. Swayne, the District Officer dated 26th February 1936 page 16 paragraphs 89, stated inter-alia that in view of the unity and geographical proximity between Egosi and Eseta it was desirable for the councils of both villages to be combined to form a single subordinate native authority. It is sheer providence that 38 years after; the administrative proposition became a reality on a mutual note of all the parties concerned. Also due to the strategic location of Eseta and Egosi-Ekiti, the pelupelu of 1947 was held in Egosi-Ekiti, Oba Akarigidi Oniyelu of Eseta and Oba Falodun the Oloja of Egosi-Ekiti were present at the meeting and a customary court serving the two communities was built in the 1940s. Ekiti unity that makes the homogeneous state to stand out in Nigeria had its foundation in the victory won during the Ekitiparapo war, popularly known as the Kiriji war between 1877 and 1893. Two of the veterans that fought gallantly during the war and ensured victory for Ekiti were Olugbosun Fajembola and Aje Ologbojo who were illustrious sons of Ilupeju-Ekiti. The liberation from the onslaught of Ibadan was the outcome of the war, and ultimately became the springboard on which the creation of Ekiti State was mounted. Olugbosun Fajembola was a signatory to the peace treaty signed in 1893.

 

Architect Dipo Ajayi, Chief Babalola; Pastor Diipo Bamidele, Tunde Jegede and Femi Olajobi

Ilupeju-Ekiti which situates on a plateau was not a mere change of name, the Olojas surrendered their sovereignty totally as a sacrifice for the public good, through the creation of a new town. It is a commendable feat! The Oloja Egosi, Oba Falodun passed-on in 1969 while on Friday March 28th 1970, Oloja Eseta-Ekiti, Oba Samuel Babalola Olorunfemi joined his ancestors. The Eseta kingmakers through the Ifa oracle came up with two names on December 28th 1979 and the then Prince Emmanuel Ojo Olaleye Oniyelu was the anointed person. Meanwhile the opinion leaders prevailed on the Eseta kingmakers not to appoint anyone yet. The promoters of one unique big town, initiated unification memorandum which got the approval of the government of the day and the name-change arose with the two Class B royal stools merged. The immediate challenge was which ruling house would produce the first Apeju? They settled for the ballot option. Two young princes that have not known women (kan ti balaga) were chosen from the two royal houses, Eseta and Egosi. In a ceremony preceded by fanfare, drumming and dancing, the ballot was cast. The prince of Eseta. picked Apeju, while the Egosi prince picked Obanla. Consequently, the trained Geography teacher, Oba Olaleye Oniyelu emerged and had been the Apeju of Ilupeju-Ekiti since 1980 to the glory of God.

Chief Olatunbosun, Chief Ayo Otitoju, Messrs Agboola Awe and Sola Akeredolu

The stool/throne is structured such that the person who will succeed the incumbent will come from the current Obanla ruling house, while the other ruling house will present succeeding Obanla. In essence, the Apeju throne will rotate between the two old stools. Ilupeju-Ekiti was never subordinated to any paramount ruler and took all the risks associated with the post merger challenges. Over there decades after the fusion, there had been no record of unresolved problems or issues that could rattle either the local or state government, emanating from the community. Not that there were no tensed moments, yet surmountable to the glory God with the sincerity of purpose of those managing the affairs of the town. Ilupeju-Ekiti is indeed an exemplary coexistence in harmonious communal living. No doubt, considering the impeccable traditional institution management standard in which the unified community has excelled, the Apeju has earned a grade one king status in Ekiti.

During 2010 general elections in Ilupeju-Ekiti

    The town also remains the commercial nerve center of Oye Local Government Area with the increasing influence of her strategic Menara market. The market serves as a leading distribution channel and the clearing nodal point for integrated farm produce to various parts of the country. Obalatan is a unifying deity to Ilupeju and Oye communities which informed naming the first secondary school, Obalatan Commercial Grammar School. With increasing population, more public and private nursery, primary and secondary schools have been established more than other communities in the locality. Private enterprises are springing up such as a 3-Star Hotel, providing high grade accommodation for the community and its environs which sometimes meet the needs of spill-over demand gap to visitors from the State Capital.

Brigadier-General Daramola flanked by Seye Adetunmbi & Funso Daramola

Traditional administrative structure of Ilupeju incorporates 13 districts, with an Oloja as the head of each. These district heads are in liaison with the Apeju through the Apeju-in-council. It is strategically useful for information dissemination of government policies, tax matters, traditional disciplinary and socio-cultural issues. Another unique supporting native framework for ease of administering the town is the three age group system (egbe esa, ule and agba) arranged in order of seniority. Egbe esa and ule are the mature young men & women who provide manpower for the progress of the community. Credit of the conception and implementation of the unification that delivered Ilupeju goes to the young elites of the time most of them are now of blessed memory. The arrow head of the amalgamation was Brigadier-General Olu Daramola supported by other indigenes which include Chief S. O. Babalola, Chief Ajiboye, Chief Ayo Adameji, Chief Ayo Olowatuyi, Chief Reuben Daodu, Chief J. F. Ayeleso, Messrs D. O. Adelusi, Arije, Ayeni and Oloruntoba.