IRESELAND: PAST, PRESENT AND FUTURE

  1. Political Culture
    The political culture of Irese people is derived from their Yoruba ancestral tradition. The structures of political interaction in the communities are unique to the circumstances of their existence. Their ability to coalesce around that sense of community and family, respecting and believing in one another with uncommon love and trust is understandably so because of the age-long innate character that has defined the people for centuries: Respect for elders and playing by the rules.

    1. Authority

    Put in perspective, from the 18th and 19th centuries when Igbaja comprised of nine villages: Obin, Adanla, Oke-Emo, Ikeku, Ofarese, Gogo, Pee, Ogbe and Para-Oya; and Oke-Emo, Ikeku, Adanla and Obin were the oldest and leading groups, the Elese (Oba) had held the political authority and ruled over all the villages through traditionally accepted succession via rotation to the throne among the four communities. Although since the Elese has been permanently domiciled in Igbaja, the institutions of Elerin of Adanla, Olobin of Obin and Olofa of Ofarese are merely lieutenants to the Elese who confers power and authority on the secondary traditional rulers.
    With the flow of authority hierarchically defined, it was easy for the people to mobilize key strong individuals to secure and protect the communities from external aggressors while also working collectively in concert to expand their territorial boundaries for economic and political gains. For this, everyone organized themselves in groups of professions, skills and talents to promote the wellbeing of the people and drive development of the communities.
    Traditionally, the people of Obin, Adanla and Ofarese recognize Elese as their superior king, and therefore, during important ceremonies like the Egungun festival, they present gifts and tributes in form of yam, maize, Guinea corn, cassava, livestock, kola nuts, among others, to show loyalty and submission to his reign. These presentations expressed deeper political significance than the economic value there underpin.

    1. Structure

    The political structure of Irese people before and even after the infiltration of elements of the Ilorin Emirate derives from the mix of lineages, associations and institution of central state authority. The lineage, by its workings, represents the legislative arm of the community, as it makes binding rules and regulations and stipulates punishments for offenders. Everybody in the community belonged and still belongs to a lineage. Members live, organize and work together under the leadership of the eldest man (Olori-Ebi) to manage their affairs, including celebrating and resolving disputes together. Every member of the lineage carries the banner of the lineage and strives to maintain the reputation and image of the lineage.
    The lineage also exercises judicial authority over family members, who violate agreed rules of engagement by trying common cases, especially matrimony, quarrels, debts recovery, stealing and adultery, among members. It also marshals certain punishments ranging from fines to chastisements, among other agreed sanctions and its decisions were supreme over all members.
    Also, where the lineage had a chieftaincy title, members had the sole responsibility of recommending to the Elese and the kingmakers the next candidate after the death of the incumbent one. This layer of the lineage gives an impression of the capacity to decide the constitution of the executive arm of the lineage. Succinctly put, the lineage had and still has the power to nominate its candidate or representative to occupy positions of executive authority in the family, lineage or community.
    There were also various associations representing different groups, including professional or trade associations, age-grades as well as socio-cultural clubs or formations. Each of the associations had their special roles in the community: ensuring security; fostering peace and unity; promoting development and the wellbeing of the community. These bodies include hunters’ association, dyers’ and weavers’ associations, carvers’ and potters’ associations, market women association as well as meat sellers, palm oil sellers, and kola nut sellers’ associations.
    In other to defend, protect and promote the interests of these associations, their members formally organize themselves by working out detailed rules and regulations, electing officers to run their affairs for specific periods of time, holding meetings to review issues, organizing activities to create awareness, and performing such other rites to admit and celebrate members’ success stories. The structures of these associations also had and still exercise legislative, judicial and executive authorities and functions, which are replicas of the present-day political structures which define modern democratic institutions of state.                     
    Death of Elese
    The sobriety, majesty, royalty and authority that herald the appointment of new Elese comes with the complex technical processes that the kingmakers follow in announcing vacancy of the revered stool, having traditionally affirmed the death of the incumbent or his deposition after due process.
    Kingmakers and the Agbon
    In the custody of the kingmakers is usually the traditional but very powerful staff referred to as “Agbon”, which can only be publicly displayed if the Elese is dead or has been deposed/rejected by his people. The mode of presentation typically communicates the state of affairs with the stool. For example, when the Elese is deposed, the kingmakers would carry the “Agbon” for him to see in his palace and they will loudly pronounce his rejection after a laid down procedure had been followed. Usually, such Elese was expected to commit suicide immediately, either by hanging himself or drinking poison, because he is not supposed to live to see the traditional staff with his eyes. Immediately after their visit to the palace, the kingmakers will carry the “Agbon” round the community to announce the death of the Elese.
    In Igbaja, the ruling houses identified by oral tradition are: Abidolu, Fakayode, Niniola and Adiyelefon families. In the past, succession was by rotation among the four oldest communities of Oke-Emo, Ikeku, Adanla and Obin. But since the seat of Elese moved to Igbaja, it has remained there, even as it is keenly contested for by the ruling houses.         
    Selection of New Elese        
    When the Elese stool is declared vacant by virtue of death or deposition, the Elerin of Adanla, who is among the kingmakers, takes over as the Regent until new Elese mounts the throne. Other kingmakers include the Bale of Igbaja, the Olobin of Obin, the Olofa of Ofarese and the Agbaja of Igbaja. Since the Agbaja is the most senior and next-in-rank to the Elese, he presides over the meetings of the kingmakers. At the meeting of the kingmakers, each of the ruling houses willing to contest the stool will present a candidate for consideration and coronation.
    But before any action is taken on the candidates, the kingmakers will first initiate the traditional process of consultation with the Ifa Oracle to direct their choice of the next Elese, whose reign will usher in peace and progress in the kingdom. The Agbaja announces whoever the Ifa Oracle had chosen. After the announcement, the candidate and the kingmakers will retire into the secret cocoon for traditional rites for some days. At the end of the rites, installation of the new Elese will follow, with elaborate ceremonies.   
    Installation/Coronation
    Before the emergence of the Ilorin factor, the Elese-elect was taken to Oyo by the kingmakers, where he was installed and crowned by the Alaafin. But all that changed with the arrival of Islam and the overbearing authority of the Ilorin Emirate over Igbaja during the reign of Abidolu and the introduction of the turban as a centrifugal and centripetal source of influence.
    Authoritarianism and Democracy
    In the early days, the Elese was the father of all in Ireseland. All village heads such as Elerin of Adanla, Olobin of Obin, Olofa of Ofarese as well as ward leaders and other civil and military chiefs, including warriors, were responsible to the Elese. As the authority bearer, he was a sole administrator and held the power of life and death over the people. However, the Elese hardly exercised that enormous power as the chiefs, council of elders as well as lineages and various associations, with their respective executive officers, wielded the real instruments of power and authority, because their collective decisions, if contrary to that of the Elese, had the capacity to override those of the supreme traditional figure.       
    The incumbent Elese of Igbaja and Ireseland, His Royal Majesty, Oba Ahmed Babalola Awuni Arepo III, 90 years old in 2020, was born to the family of Disu and Ebelola Babalola Arepo Dynasty of Ile Iya Oba Compound in Igbaja. He ascended the throne on May 3, 1989, after the death of Elese Abdulsalam Olayiwola Areja 11, who was installed in 1959. His selection and installation met all generally accepted criteria and his reign has brought peace, stability, progress and unprecedented development to Ireseland. 
    The last recorded Bale of Igbaja is Chief Kadiri Alabi, who was installed on January 20, 1983, after he was nominated by the elders of Bale’s compound following the death of former Bale, Pa (Alhahi) Buraimo Adedayo, in December, 1982. 
    Chiefs
    The Balogun must have the characteristics of a warrior, as a brave military chief. The post is not hereditary in nature, but appointed after meeting the prescribed qualities of valour. He, therefore, has little or no say in the political affairs of the community except in times of war. In the early days, Ireseland had many brave warriors who performed gallantly in certain wars either during the days of the old Oyo or the Fulani rule, and the Baloguns wielded enormous powers.
    Kingmakers and Council of Chiefs
    Key traditional rulers in Ireseland are civil chiefs who, from the past, had been responsible for discussing with the Elese those challenges facing the communities and proffering workable solutions while also adjudicating on all matters. The Elerin, the Olobin and the Olofa are the paramount rulers of Adanla, Obin and Ofarese, respectively. At the death or deposition of any of these chiefs, their people nominate a new candidate, who is traditionally presented to the Elese in Igbaja. With the assistance of the kingmakers, the Elese installs the candidate as a chief with all necessary rites in line with Oyo traditions. But as indicated earlier, the use of the turban as chieftaincy regalia began with the acceptance of Elese Abidolu of the influence of Islam.
    In Adanla, the Elerin of Adanla, Dr David Oyerinola Adedunmoye, crowned by Elese of Igbaja on April 15, 2017, and born to the Adedunmoye Ruling House of Adanla, is supported by the Asanlu, Eesa, Oluponna, and Eesaba. He took over from Elerin Memudu Alao, who became the Elerin in 1968 and lived for more than 100 years. In Obin, the Olobin is assisted by the Eesa and Balogun. Today, the Olobin, Alhaji Taiye runs the traditional institution since the death of Olobin Yesufu Akano.
    In Ofarese, the Olofa is assisted by the Ada and some chiefs, who occupy a number of chieftaincy titles, which appear not to have been filled due mainly to the protracted dispute over who should assume the throne of the Olofa between Hezekiah O. Adeniyi and Alhaji Abdulraman Ajiboye. This disagreement has persisted since the death of Olofa Owoloye Olabinri in 1977. The installation of other chiefs in these communities is performed by the respective paramount rulers after due recommendation by the families concerned.
    As indicated above, the Agbaja and Bale of Igbaja as well as the Elerin, Olobin and Olofa constitute the kingmakers and install the Elese whenever the stool is vacant. Conversely, the ward heads such as Shawo, Auwa and Elemoso join the five kingmakers to make up the council of chiefs in Ireseland. These chiefs meet and advise the Elese on crucial matters of importance, settle disputes and perform traditional rites whenever the need arises.   
    Ijo or Itadogun
    The council of chiefs or its special meeting is otherwise known as “Ijo” or “Itadogun” in Ireseland. It holds as an assembly at 17-day interval each. Most meetings dealing with the affairs of the communities, which are not secret, could be discussed and settled in the open at the palace of the Elese by the council of chiefs.

    However, the “Ijo” or “Itadogun” is not held in nobody’s house, not even the Elese’s palace, but at a sacred and solemn site in-between Ofarese and Adanla. All members of the council of chiefs attend the meeting as a matter of necessity. The Elese himself is a member and must also attend. No one, not even the Elese, presides or chairs the meeting. The moment it begins, everybody becomes equal. This is to allow everyone freedom to fairly ventilate their views on issues without fear or favour. All secret matters that ordinarily could not be discussed in the open are tabled and resolved at “Ijo”, including criminal cases against any chief or the Elese. Even discussions about their possible deposition can be addressed and disciplinary measures applied on anyone found culpable. At the end of the meeting, all issues discussed and resolutions reached are kept secret.