The Yoruba country that faced Benin, its female kingship at Ondó, the Ọ̀wọ̀ ivories that link Ifẹ̀ and Benin, and the Ugbo claim to have owned Ilé-Ifẹ̀ before Odùduwà.
Machine na im translate dis page and no person don check am. The Yorùbá wey dem quote, the proverbs, the meanings and the citations dey exactly as the original. Everything else fit wrong.
The Yorùbá wey dem quote, the proverbs, oríkì, ẹsẹ Ifá, word list headwords, Odù names and citations dey exactly as the corpus record dem, for every language.
The eastern Yoruba face two ways. Dem kingdom dem dey between Ilé-Ifẹ̀ and Benin City, and before the nineteenth century, dem pull go towards the centre of Benin pass as dem pull go towards the centre of Yoruba civilisation . Dem art, dem court dress, dem chieftaincy titles, and for some places dem language, show am. To treat dem like peripheral Yoruba people wey just pick up some Edo influence dey take the relationship backwards; dem be frontier polities wey both centres form dem institutions at the same time, and plenty of dem dey straight-up dispute the Ifẹ̀ story of Yoruba origin.
Dis file cover Ondó, Ọ̀wọ̀, Àkúrẹ́, Ìdànrè, Ilé-Olújì, the Ìkálẹ̀ and Ìlàjẹ of the coast, and the Àkókó of the northeastern frontier.
Names. Oǹdó; the subgroup name na Ùjámà, the town proper na Ode Ondó, and the people dey describe demselves as Ẹkímògùn . Dem trace the name go the yam-stake divination: the party chorus edo du do, say the stake no gree enter ground for .
Ruler. The Ọṣemawè, wey dem explain from ẹ̀ṣẹ̀ ọmọ rẹ, dis children na abomination, wetin dem talk when dem born the twins . One scholar note say ẹ̀ṣẹ̀, abnormal, na common Ìdànrè dialect adjective instead of Ọ̀yọ́ usage, wey e bring out as evidence say the twins come from Ìdànrè .
The story of how dem take found Ondó na twin birth wey dem treat as abomination, and the sources no agree on whose twins dem be.
(A) Na one wife of Odùduwà wey born twins, Pupupu, female, and Orere, male, found Ondó, and dem exile am for dat reason .
(B) The fullest version: Dem born Pupupu and Orere to Olu, favourite wife of Aláàfin Olúaso for the fifteenth century. Twin birth na abomination, but the Aláàfin spare dem because of love for Olu and send dem comot under im hunter Ìja, give dem beaded crown and Àkókó tree wey signify royalty, and draw two long tribal marks for dem face, wey be the origin of Ondó marks .
(C) Samuel Johnson variant talk say Pupupu na the wife of Àjàká, grandson of Odùduwà .
(D) One Benin-origin version wey Olupona record, wey Ondó people almost reject completely say na lie wey the proponents invent .
The chronology problem. Ajiola argue say if Odùduwà live around 850 to 900 CE, twins wey dem born under Olúaso for late 1400s no fit be im direct descendants, gap of five hundred years. E conclude say the Ondó monarchy either come from Ìdànrè or share the same source, and e take the rival myths as product of long communal conflict .
The migration route, for version B: Epin near Gbere, wey dem call the people Ibariba, where dem stay until Olúaso die for 1497; attempt to return go Ọ̀yọ́, wey Omogbogi send dem comot again from de; Igbo Ijamo, the forest wey Ìja discover; then Epe, wey still remain the spiritual source, the orísun, so dat when Ọṣemawè's die, dem go bury im head for Epe and im body for Ondó; then Oke Agunla, where dem meet Ekiri, an original inhabitant. Ifá come instruct dem make dem settle where the stake no go hold, and na de dem meet the aboriginal Ifore, Idoko and Oka, wey Olupona talk say the entourage subdue .
Founding dates get conflict: dem institute the Ọṣemawè title for 1510, Pupupu reign from 1516 to 1530, or 1510 to 1530 according to Ajiola, or the dynasty start around 1516 according to Olupona. Report the range.
The Lóbùn na im dey head the women chieftaincy for Ondó, dem dey call am female king, ọba obìnrin, na im dey in charge of community market and na im be priestess of Ajé, the deity of wealth. Dem explain Lóbùn as owner of the market .
Im role for installation na the main point. Nobody else dey install king for Ondó, and after the installation she dey go im own quarters and e no go ever see the Ọṣemawè again till e die. The same way too, if Lóbùn die, the king wey she install must die on top throne before dem install new Lóbùn, and without installed Lóbùn dem no fit install new Ọṣemawè. The reason wey dem give na say the Lóbùn na woman king wey dey stand in for female Ọṣemawè like Pupupu the progenitor. Once dem elect am, e no fit do any domestic work, e no fit step on top floor wey dem never sweep for morning, and e no fit chop food wey dem cook the previous day, and dem dey maintain am with retinue for life. The Eghae dey select am and the Ọṣemawè dey approve through Chief Sasere .
The claim wey people dey repeat plenty times say the Lóbùn na the only female kingmaker for Yorubaland no get support; the sources only support say Ondó na one of the few Yoruba kingdoms wey get tradition of female kings. Ajiola even attribute the installation role to the Lisa-Lóbùn instead of to the Lóbùn herself .
Make una note say priest chiefs wey dey head pre-Odùduwà groups hold higher rank for ritual matters inside dynasty wey claim say dem descend from Odùduwà. Na di same arrangement dey Adó-Èkìtì and Ìkẹ́rẹ́, and na di sign wey dey repeat itself when conquest happen but di conquerors no fit take over di ritual office.
Dem state say di ruling houses na three: Okuta, Foyi, and Leyo; or say na five: Arilekolasi, Jisomosun, Aroworayi, Jilo, and Fidipote .
Ọdún Ògún na di main festival, wey dey happen for August or September. Preparation dey start seventeen days before di time when new moon appear; dem dey blow di upe gourd trumpet for early morning for seven days for Ayadi house, wey be di ritual specialist for public Ògún worship, and Ayadi dey sacrifice dogs and tortoise . Report also dey about one nine-day cycle wey dey start with Idijo Odun Ogun, where na only Chief Egbedi dey perform Mogunboko and dem go chop Iyan Ogun; di number of days no agree with each other across different sources .
Agheregbe dey fall five days before Ògún to honour Jomu-Nla; Alegho dey come two days after, and na Lisa family own am . Dem also dey observe worship of Ọdún Ọba, Obaliyen, Agẹmọ, Egúngún, Orò, and Ṣàngó . Ekimogun Day na modern civic event, and di thirty-seventh edition dey fall on 27 December 2025 .
Ọba Adesimbo Victor Ademefun Kiladejo, Jilo III, di forty-fourth Ọṣemawè, dem born am on 11 November 1953, medical doctor wey train for University of Ife and do postgraduate for Liverpool, dem appoint am on 1 December 2006 and crown am on 29 December 2008, from Okuta ruling house and Jilo lineage, direct descendant of Pupupu . One reference talk say di crowning na September 2006, wey dey conflict with di oda date.
Ondó West local government area cover 970 square kilometres with 283,672 people for 2006, and Ondó East cover about 896 square kilometres with 76,096 people . Ondó na di second largest city for Ondo State, di largest cocoa producer for di region, and centre of aṣọ òkè weaving. Institutions wey dey include Ondo Boys' High School wey dem incorporate for 1919 and Reverend Moses Craig Adeyemi found, Adeyemi Federal University of Education, Ondo State University of Medical Sciences from 2015, and Wesley University; dem found Anglican St Stephen's for Oke-Aluko for 1875 and e don be episcopal seat since 1893 . One figure of 1,044,400 people for Ondó Kingdom wey people dey quote well well na from one 2011 census wey no even happen at all, so make dem no use am.
Name. Ọ̀wọ̀, di two syllables carry low tone with open-o, for South-Eastern Yoruba dialect area; di word mean honour or respect. Di palace title na Ọlọ́wọ̀, inside di local dialect na Ọlọghọ, and di palace na Aghọfẹn Ọlọghọ .
Founding, contested. Di founder na Asunlola Ojugbelu, wey dem dey call Omolaghaye, wey one account describe as di youngest among di sixteen sons of Odùduwà, for anodaland account as son of Okanbi and therefore grandson of Odùduwà, and inside Ọ̀wọ̀ and Odù Ifá traditions as person wey no descend from Odùduwà but from Ọ̀rúnmìlà . E migrate with twelve warrior chiefs, di Ighare Iloro, carry crown, sword, sacred monkey, trumpet, and talisman, come stop for Omele wey swamp too much, den Ujin, and first settle for di hill Okiti Asegbo . Dem talk say Ọ̀wọ̀ branch out from di main Yoruba stock around 1100 CE and say e be di capital of one important city-state between 1400 and 1600 . Di published regnal dates for Ojugbelu no agree with demselves inside and make dem no use am.
Ọ̀wọ̀ dey about seventy-five miles northwest of Benin City and about hundred miles east of Ilé-Ifẹ̀ . Edo tradition hold say Ọ̀wọ̀ dey under di control of di Ọba of Benin. Ọ̀wọ̀ tradition hold say dem never conquer Ọ̀wọ̀ before . Di two positions dey on record and dem hold both of dem strong strong.
Di assessment wey Ekpo Eyo do na di most careful one wey dey available. E document Benin military campaigns under Ewuare the Great, wey dem crown about 1440, and Ozolua, wey dey throne about 1481, e note di denial from Ọ̀wọ̀, and conclude say Benin get some authority over Ọ̀wọ̀, as evidence show say di Ọba of Benin dey confirm Ọ̀wọ̀ rulers and say any leopard wey dem kill for Ọ̀wọ̀, dem dey send di head go Benin to pay respect .
Di matter about Osogboye dey bring drag from both sides. Royal Edo history talk say Osogboye, wey rule from 1600 to 1648, visit Benin court to learn and copy Edo palace culture; Ọ̀wọ̀ historians argue against dis one, say e go learn military techniques so dat e fit defend against Edo attack .
Di talk say Ọba Esigie conquer Ọ̀wọ̀ dey spread around but evidence no dey to back am up; na only Ewuare and Ozolua Eyo mention.
Court art and dress. Di Ọlọ́wọ̀ dey wear crown wey dem make with coral beads like how Benin dey do instead of di beaded-thread crown of oda Yoruba ọba, and di ceremonial clothes come from Edo origin, including di orufanran, trousers and jacket wey dem cover with red flannel scales wey carry carved ivory designs . Influence go both ways: Benin value Ọ̀wọ̀ ivory carvers well well, and for seventeenth and eighteenth centuries, Benin import Ọ̀wọ̀ objects and bring Ọ̀wọ̀ artisans enter inside dia royal workshops .
Na dis be di material evidence for di whole eastern Yoruba position, and e good make person state am clear clear.
Excavator and dates. Ekpo Eyo, wey be Director of di Department of Antiquities dat time, work for di site between 1969 and 1971, even though e talk for im own 1972 article say dem no start to dig trench until January 1971. Di main publication na Eyo, "Igbo'Laja, Owo," West African Journal of Archaeology, 1976, with one popular account for Expedition 14:2, January 1972 .
The site. One sacred grove, wey Eyo spell as Igbo Alaja and also as Igbo'Laja or Igbo-Laja, wey one of di most important Ọ̀wọ̀ cults dey use, wey connect to goddess Oronsen. Work start after dem find Ifẹ̀-style terracotta fragments for there. Dem dig twelve trenches across one area of eighteen by six metres, and dem excavate am ten centimetres at a time .
Wetin dem find. Terracotta statue of human and animal, stone axe wey dem polish, cowries, palm nut dem, and broken pieces of metal gong. Plenty of di object dem get connection with di tin about sacrifice, to appease spirit during war, famine and epidemic, wey dey tied to Oronsen and di Ìgògo festival .
Di date. Di earliest radiocarbon date wey dem get from Ọ̀wọ̀ na 1435, and traditionally dem dey place di tins wey dem find for di fifteenth century .
How dem explain am. Eyo divide di material into three: Ifẹ̀ style, Benin motifs, and motif dem wey no dey for any of di two, one independent expression wey im call Ọ̀wọ̀ style . Pipo dey usually call Ọ̀wọ̀ art di missing link between Ifẹ̀ and Benin, and dis phrase make sense as long as dem no take am sey e mean transition stage between two others. Wetin di material show na a third centre wey get im own style wey bin dey in contact with di two.
Di tins wey dem find dey inside Owo Museum, wey be part of di National Museum system, wey dem set up for 1968 inside di ancient palace to keep antiquities wey Ọlọ́wọ̀ bin dey keep before . One catalogued example, wey be terracotta Ọ̀wọ̀ ọba figure fragment from Igbolaja, fifteenth century, twenty-five centimetre tall, dey appear for ICOM Red List for West Africa , wey mean sey e dey on di list of object type dem wey dey at risk of illegal traffic. Metropolitan Museum hold one ivory container wey get cover, Ọ̀wọ̀-Yoruba, seventeenth to eighteenth century, accession 1991.17.126a,b, wey dem describe as sometin wey one olowo bin keep as treasure before, and im four figure group dem join together through python, with mudfish and crocodile motif dem wey dey show di king im oríkì .
Di palace. Aghọfẹn get up to one hundred courtyard, ugha, each one get wetin dem dey use am for and dem dedicate am to one deity, about one thousand room across more than one hundred and eighty acre land, with courtyard dem wey dem pave with quartz pebble or broken pottery, and verandah pillar dem wey dem carve image of di king on top horse or with im senior wife. Dem build am for 1340 under Rerengejen, wey relocate from Okiti Asegbo, and e don be national monument since 2000. Dem form Action Group inside di palace before independence . Di claim sey na di biggest palace for Africa dey appear only for Nigerian popular press and make dem credit who talk am instead of to assert am.
Ìgògo dey commemorate Queen Oronsen, wife of Olowo Rerengejen, wey be òrìṣà wey im meet when im dey hunt about six hundred years ago. She agree to stay for earth with condition sey dem must never break three taboo for her presence: no grinding of okro, no pouring of water inside compound, and no dumping of load of firewood. When di king travel, di other queen dem deliberately break all di three; she run comot, and after four days im find her inside forest, Igbo Oluwa, where she refuse to return, but she ask for ceremony in her honour so dat she fit bless and protect Ọ̀wọ̀ forever. She leave her headtie dem, and later dem excavate terracotta sculpture of her from dat forest .
Dat last detail na di connection between di festival and di archaeology, and na why dem describe di tins wey Eyo find sey e relate to sacrifice and to Oronsen.
Di festival dey run for seventeen days every year for September, e dey start with Upeli wey Akowa of Iloro dey lead; di Upeli procession dey last twelve days and e include Utegi, Ugbabo, Uyanna and Ugbate. E still serve as new yam celebration. Di Ọlọ́wọ̀ and im high chief dem dey wear women cloth, beaded gown dem, coral bead dem and dem dey plait hair. Dem ban drumming by individual or group and na agogo, metal gong dem, dey replace am, wey dem report sey na di source of di name; to wear cap and headtie near di king dey forbidden and dem ban gunfire. Di Ojomo Oluda of Ìjẹ̀bú-Ọ̀wọ̀, wey pipo believe sey im descend from Rerengejen, dey join celebrate am .
Di current one. Ọba Ajibade Gbadegesin Ogunoye III, di thirty-second Ọlọ́wọ̀, dem born am on 6 July 1966, install am on 23 August 2019 and crown am on 14 December 2019, to succeed Victor Folagbade Olateru Olagbegi III wey reign from February 1999 until e die on 16 April 2019 . Di Omolowo na di kingmaker dem, and di hierarchy dey run from Edibo Ologho, Ighare, Ugbama to di Iloro chief dem wey dey install di king .
Owo local government area bin get 222,262 pipo for 2006 and na im get Rufus Giwa Polytechnic, wey dem establish by edict for 1979 and open for January 1980, rename for 2003 after Chief Rufus Foluso Giwa with upgrade to university of agriculture wey dem approve for February 2025, and Achievers University for Idasen, wey dem establish for 2007 .
How dem found am, for four account dem. Di one wey pipo know pass talk sey na Omoremilekun Asodeboyede, grandson of Odùduwà, whose royal bead string snap for di site, wey make am shout àkún rẹ́, di bead don snap, na im make am be Àkúrẹ́, wey dem date to 1150 CE . Di second account talk sey di bead snap on top different man, Omoloju, ruler of Upalefa, when e dey clear farmland, and Asodeboyede come unite di autonomous settlement dem wey bin dey exist before: Upalefa, Igan, Odopetu and Ileru . One peer-reviewed source record and reject di third etymology from a-kùn-rẹ́, wey dem take from di proverb sey dead person no fit be friend to one person but e dey turn friend to di community . Di fourth account name one pre-dynastic founder Alakure, with Asodeboyede line as conquest dynasty wey win am .
Di city totem na di leopard, di regnal name of di founder na Ẹkùn, leopard, and di chief appellation na Oloyemekun .
Di Déjì title, for four etymology dem. All source dem agree sey di earlier title na bin Àjàpadà and sey Asodeboyede na di first Àjàpadà. Di proposed derivation dem na: from Olufadeji, one prince wey Ọ̀wá Atakumosa of Ìjẹ̀ṣà put for throne for di sixteenth century; from Ọ̀wá fa'dé jì, di king give am diadem, under Ọba Ogunja wey reign from 1533 to 1554, whose grandfather Atakunmosa give am diadem; from ọwá fadé yìí jì ọ, di king gift you crown, wey di lexicographic source itself call folk etymology with origin wey no clear; and from one Edo word udezi, leopard hunter, wey make sense well well given di leopard totem .
Di meaning wey pipo dey always give Déjì sey e no get equal no get any source. Osupa no be title wey dey before: Osupa I na person, di number thirty-four Déjì, wey rule from 1834 go reach 1846, wey Benin war capture for 1818 and hold for Benin City.
Di Àkúrẹ́-Benin war of 1818. Di things wey cause am na di killing of Chief Osague, wey be Benin emissary, by Déjì Arakale, and attack on top one Benin trader for di Àkúrẹ́ market wey bring kasala where dem kill Edo pipo. Di Benin commanders na Chief Erebor di Ezomo, General Ologbosere and di Imaran. Benin win, dem capture di Déjì cut im head, and dem carry im son Osupa go Benin as prisoner. Àkúrẹ́ come become vassal wey dey pay tribute wit slaves, ivory and coral, and e remain under Benin authority reach di time British occupy for 1897. Dem release Osupa for 1834 and install am again as Déjì under Benin authority .
Dethronement-dem. Dem depose Osupa III, Oluwadare Adesina Adepoju, from 10 June 2010 after e beat im separated wife for street on 30 May 2010, and dem banish am go Owo local government area, wey dem describe as di first ọba for modern times wey sitting government remove and banish for Ondo State; one reference talk sey di reason na sacrilegious bad behaviour . Afunbiowo II, number forty-six Déjì, reign from 13 August 2010 to 30 November 2013. Adesida I, number forty Déjì, reign from 22 June 1897 to 1957, wey be di longest reign for Àkúrẹ́ history, wit im age when e die written as one hundred and twenty-five for record, but historians talk sey na about one hundred and one .
Di Current. Ọba Aladetoyinbo Ogunlade Aladelusi, Odundun II, number forty-seven Déjì, dem born am 28 December 1956, architect wey train for Florida State wit master's degree from Morgan State, dem select am on 17 June 2015 and install am on 17 July 2015, from di Osupa or Odundun house . Six high chiefs form di Ìwàrèfà, and princess regent dey take di title Adele when king never dey .
Ulefunta na di highest traditional festival of Àkúrẹ́, for August or September, where di Déjì dey enter seven days of seclusion and no celebration or drumming dey allowed anywhere for di kingdom while e dey pray for peace and prosperity; di 2026 edition dey run for six days from 22 to 27 September, wey go start wit Ijade Ulefunta .
Di palace dey believed to be built around 1150 CE and dem declare am as national monument on 15 February 1989, wit carved house post, door panels, lintels, linear wall designs and metalwork wey join Yoruba symbolism wit Christian, colonial, Afro-Brazilian and industrial-era influence-dem .
Àkúrẹ́ don be capital of Ondo State since 1976, e cover Akure North and Akure South, and e get 484,798 pipo for di 2006 census. For 1915 dem combine Èkìtì, Ọ̀wọ̀ and Ondó make dem become Ondo Province wit headquarters for Àkúrẹ́. Christianity enter for 1897 through Reverend T. A. J. Adebiyi of di CMS, and Captain Roupel na di first European Resident Commissioner for dat same year. Dem establish FUTA for 1981 .
Name. From origin na Ufẹ̀ Òkè, Ifẹ̀ of the mountains, wey dem still dey call Ufeke; di hill na Oke Idanre .
Founding. Olofin Aremitan from di Odùduwà royal household comot Ifẹ̀ wit brass crown, Ade Ude. Di community account talk sey e be Odùduwà younger brother, wey comot after Ọ̀rànmíyàn win succession dispute, wey carry di ancient crown, im Oreghe, Ugwan and one pair of Irunkere. Olofin found di settlement but e no formally take di Ọ̀wá title . Di same source claim say migration happen from ancient Upper Egypt between 2000 and 1500 BC, wey be Hamitic-hypothesis claim wit no scholarly support and make dem record am only as local tradition. Benin contact na indirect: di number six Ọ̀wá, Agunmanyan Alajula'de, na di first person wey visit Benin and collect sword, and no claim of Benin overlordship on top Ìdànrè dey found .
Di king list reach twenty-six, e start wit Ọ̀wá Agboogun, di first formal king, wey establish di seven quarters and carry di community go di hilltop, den Baganju, Beyoja, wey defeat Ọ̀yọ́ invasions wit poisoned palm wine, Jarungan, Ogbogbomudu, wey start di bat-hunting festival, Agunmanyan Alajula'de and continue go reach Arubiefin I reach 1912, wey sign peace treaty wit United Kingdom, Gbolagbeye Arubiefin II 1913 to 1919, Aladegbule Aroleye Arubiefin III 1919 to 1976, and Frederick Adegunle Arubiefin IV 1976 to 2024 .
Di stool dey vacant. Arubiefin IV die on 30 July 2024 after forty-eight years, na High Chief Christopher Oluwole Akindolire, Lisa of Ìdànrè, wey dey serve as regent and chairman of di kingmakers, announce di death. As of 2026 di stool still dey vacant, wit seven candidates wey dem shortlist and di process dey contested, as dem accuse kingmakers sey dem collect ten million naira each from aspirants and di ruling house dey allege say people dey try to impose monarch . Make una no call any current Ọ̀wá. Im age when e die get different reports like one hundred and two, ninety-eight and ninety-seven.
Coming down from di hills. Di pipo live on top di hills pass eight hundred years before dem come down for 1923 .
UNESCO. Oke Idanre dey for tentative list, reference 5169, wey National Commission for Museums and Monuments submit on 8 October 2007, cultural category, under criteria ii, iii and v, at N7 06 13.8 E5 06 05.4. Di property get high plain wit valleys and inselbergs at about three thousand feet, including di Ọ̀wá's palace, shrines, di old court, di belfry, di Agbogun footprint, di thunder water and burial mounds and grounds .
Di hill high reach 910 metres and na Precambrian igneous batholith wey old reach about five hundred million years. Most sources talk sey di steps reach 660, while some report 667 and 680; 682 no get support. Dem talk sey di Agbogun footprint dey fit any visitor leg no matter di size. Di old palace get three gates: for king, queen and other pipo. Missionaries reach there for 1894, di first school open for 1896 and law court don dey by 1906 .
Orosun na goddess of the hilltop shrine, wey different sources dey describe as goddess of children or of fertility. Inside one tradition, Orosun na wife of Olofin Aremitan wey political wayo cut im life short, and di people dey appease am for fertility, peace and health. Dem dey do di festival on 15 May for one week, wey villagers dey relocate go back up to old Oke-Idanre .
Idanre local government area dey about twenty kilometres southeast of Àkúrẹ́, e get Atosin, Alade and Odode, e cover 1,543.4 square kilometres with 129,795 people for 2006, and dem describe am as Nigeria largest cocoa-producing area. Di endemic Perret's toad dey there and forest elephants dey inside Idanre Forest Reserve .
Headquarters of Ile-Oluji/Oke-Igbo local government area, wey get nickname Little Jerusalem, with di LGA dey cover 698 square kilometres and 172,870 people for 2006. Di ruler na di Jegun of Ilé-Olújì, wey currently be Ọba Oluwole Olufaderin Adetimehin, Jimoko II, wey dem crown on 10 June 2016 .
Di founding share Ondó twin tradition: di male twin Prince Orere become di first Jegun while im sister Olu become Ọba Pupupu of Ondó . Another tradition talk say Olofin Aremitan first settle for Ijama for present-day Ilé-Olújì with Jegun Orere before e found Ìdànrè .
Ilé-Olújì dey among Nigeria largest cocoa producers, and Premium Cocoa Products (Ile-Oluji) Ltd na one of West Africa largest processors, wey dey supply Nestlé and Promasidor; di town host Federal Polytechnic Ile-Oluji and Gboluji Grammar School . Na dis entry get record wey thin pass inside dis file: di Jegun etymology, di king list and di festival calendar no dey documented for accessible sources.
Take note say di Jegun of Ilé-Olújì and di Jegun of Idepe-Okitipupa na separate stools with shared title, and dem never establish Ilé-Olújì as Ìkálẹ̀.
Dialect. South-East Yoruba, wey dem group with Ondó, Ọ̀wọ̀, Ìjẹ̀bú, Rẹ́mọ, Eastern Àkókó and Ìlàjẹ; nasal vowels dey show well inside Ìkálẹ̀, Ìlàjẹ and Ondó, and di dialects diverge mainly for auxiliary verbs .
Territory. Okitipupa local government area, 803 square kilometres with 316,100 people for 2016, wey get Ìdèpè inside; and Irele local government area, 939.6 square kilometres with 144,136 people for 2006, headquarters na Ode-Irele. Okitipupa come from òkìtì, wey mean hill, and pupa, red soil .
Origins, inside four traditions. Di Benin or Abodi version talk say Ọba Esigie of Benin, around 1502, send im elder son Abodi cross Owena river; Abodi and im brother Orogbua contest inside sword duel, Abodi win and collect sword, crown, regalia and territory for west of Owena, settle for Arogbo-Ile, then Irele, before e found Ikoya . Di Ilé-Ifẹ̀ version come with two rival etymologies: say di Ọ̀ọ̀ni bless Abodi inside circle of white chalk for ground, so dat Ìkálẹ̀ come from ìkà and ilẹ̀, drawing for ground, rite wey dem still dey do during coronation; or say migrants greet each other dey ask when dem leave and answer ní ọjọ́ ìkálẹ̀, di day dem comot mats from ground . Di Ugbo-Ìlàjẹ version na di one wey Irele, Erinje and Idepe give for demselves, wey directly contradict di Benin account: Irele trace origin go Ugbo kingdom, where after di death of Olugbo Ameto, di eighth Olugbo, princes Ajana and Gbagba drag di stool, Ajana lose and found Irele, Ajana younger son Ogeleyinbo or Orungberuwa found Ode-Erinje, and Idepe descend through Jayon, daughter of di tenth Olugbo . Di fourth position na di scholarly one, say di origins plenty: some Ìkálẹ̀ groups dey trace ancestry directly to Ilé-Ifẹ̀, others to Benin or di Ugbo, and still others to different places.
Key revision. Olukoya Ogen, "The Akoko-Ikale: A Revision of Colonial Historiography," History in Africa 34 (2007), pages 255 to 271, argue say di Akoko-Ìkálẹ̀ na culturally, linguistically and biologically of Yoruba stock and say di attribution of Edo identity and Benin ancestry na colonial-era historiographical construction. Look also Eben Sheba, "The Ìkálẹ̀ Migration Theories and Insignia," inside di same volume, pages 461 to 468 .
Stools. Inside Okitipupa local government area: di Abodi of Ikoya, paramount ruler of Ìkálẹ̀land, di Rebuja of Osooro, di Jegun of Idepe-Okitipupa, di Halu of Ode-Aye, di Orungberuwa of Ode-Erinje, di Lumure of Ayeka, di Olura of Igbinsin-Oloto, di Obagberume of Igbodigo, di Olu of Igodan Lisa, di Orofun of Iju-Odo and di Majuwa of Ilutitun. Inside Irele local government area: di Olofun of Irele, di Odogbo of Omi, di Larogbo of Akotogbo, di Ahaba of Ajagba, di Laragunshin of Iyansan and di Lighogho of Iju-Osun .
Take note of two corrections to lists wey dey circulate. Rebuja na di ọba of Osooro, no be of Ode-Aye, wey im ruler na di Halu. Lumure na di ọba of Ayeka, no be of Ode-Erinje, wey im ruler na di Orungberuwa; di form Elerinje no show inside any source .
Di paramountcy, as court settle am. Di Ondo State High Court, Justice O. A. Adegbehingbe, inside judgment wey dem report for 2018, dismiss di challenge wey di Ahaba of Ajagba, di Halu of Aye, di Laragunsi of Iyansan and di Obagberume of Igbodigo bring, and uphold di authority of di Abodi of Ikoya over di whole Ìkálẹ̀ area. Di position wey lose on record na say no town superior pass others inside Ìkálẹ̀land.
Political structure dey run from ọba, Ijama, Ijoye, Omoja. Di Ijama council get Lisa, Jomo, Petu, Sasere, Odunwo and Isowa inside, wey di Lema dey lead. Dem upgrade many chiefs go ọba status by 1979. Dem dey commonly give di groupings as nine moieties, Ìkálẹ̀ Mẹ́sàn-án, wey Osooro big pass among dem, although other sources give fourteen communities.
Festival dem. Di Iwo festival, wey dey happen for July or August for Ikoya, Ayeka and Osooro, dey honor Oluweri, di water goddess, and Eminale or Malokun; di title of di priest na Ologengba; na only men dey do am, dem ban women make dem no participate or look, and dem forbid outsiders. Dem also dey celebrate Ijeshu, wey be new yam, and Uwẹn, Etadun, Umale, Eje and Odon Eghare.
For Ode-Irele on 15 April 2015, some youth dem enter Malokun shrine and twenty of dem come die after dat, wey medical report talk say na methanol poisoning cause am, but di acting king talk say na sacrilege .
Location. Ilaje local government area, Ondo State, headquarters na Igbokoda, 1,357 square kilometres, 2022 population na 445,200, about seventy-five percent na riverine area, wey dem create from Ilaje/Ese-Odo on 1 October 1996. Di waterways na Oluwa, Alape, Talita, Igbokoda and Ofara rivers, Ajapa creek and Mahin lagoon. Na Ìlàjẹ get di lowest measured similarity to Standard Yoruba among all di dialects wey dem survey .
Di four kingdom dem. Di Olúgbó of Ugbo, capital na Ode Ugbo, wey dem also dey call Olu-Ugbo; di Amápetu of Màhìn; di Onikan of Etikan, wey official Ondo State list write as Olikan; and di Maporure of Aheri. Other stools include di Odede of Igbo-Egunrin, di Alagho of Odonla, di Olu of Igbokoda, di Olubo of Obe-Nla, di Oduka of Obe-Ogbaro, di Edema Malokun of Atijere and di Alaboto of Aboto. Ugbo kingdom get sixteen quarters .
Di current Olúgbó na Ọba Fredrick Obateru Akinruntan, dem born am for 1950, dey di throne since 2009, founder of Obat Oil for 1981; di reference literature note say di historical statement dem wey e make don bring criticism from scholars . Dem dey drag di Amápetu stool: Ọba Lawrence Omowole na im Màhìn kingmakers depose for Igbokoda on 14 February 2017 and dem never find any verified successor . Dem no find any verified current holders for di Onikan or Maporure.
Dis na di dispute wey get weight pass for Yoruba traditional history and e never settle. Dem dey fight am through interview dem, book launch dem, statue dem and open letter dem, no be for court.
Wetin di Olúgbó talk. Di Ugbo people na dem be di original inhabitants and owners of Ilé-Ifẹ̀ before Odùduwà, so di stool of di Olúgbó dey older pass di Ọ̀ọ̀ni's. For July 2016, di Olúgbó launch A History of the Oldest Throne in Yorubaland for Ode Ugbo, dey claim say powerful Yoruba oligarchies don change Yoruba history . For August 2016 e talk say: "I only said I am the owner of Ile Ife"; "Oduduwa was not part of the Yoruba. He was not part of us. He migrated to Ile Ife from Mecca"; and say na Obamakin Osangangan, im grandfather, pikin of Oraife, establish Ilé-Ifẹ̀. About Mọ̀remí: "She betrayed us after she had seen the secret behind the masked men" For September 2016 dem give di reverse account of Mọ̀remí: say di Ugbo people put one fine woman for market as defensive plan and di woman leak di secret give Ifẹ̀; Mọ̀remí na traitor, and because of dat "Ugbo people do not marry ladies who are fair in complexion" For December 2016 e talk say Odùduwà come Ugbomokun as stranger and dem welcome am for Ilero, di original palace of Osangangan Obamakin, wey still dey stand for present-day Iremo, Ilé-Ifẹ̀ .
Di story of how Ugbo people leave talk say dem comot by demselves no be say dem defeat dem, no be say dem pursue dem but because di land no fertile enough, while another version talk say Ifá and Ọ̀sanyìn direct dem go south to di big waters. Dem still dey contest dis one inside Ìlàjẹ sources: di cultural activist Ben Omowafola Tomoloju talk instead say di ancestors of di Ìlàjẹ hate di Odùduwà takeover and na im make dem relocate .
Wetin Ifẹ̀ people talk back. Ọ̀ọ̀ni Adeyeye Enitan Ogunwusi don claim say di people wey capture dem before Mọ̀remí's sacrifice na di Igbo of eastern Nigeria, and e bring evidence say di real Ibos get compound for Ifẹ̀, wey be di Oluyeri compound; Ohanaeze Ndigbo reject dat broad claim . Di Ọ̀ọ̀ni refuse to join body for di matter otherwise, dey talk say e no go give di Olúgbó di honor of answer. On 11 January 2017, Ọba Abiodun Orarotimi-Mulato, di Obaluru of Ifẹ̀, counter di genealogy directly, say im na di living spirit of Ọ̀rànfẹ̀ Onile Ina, deity wey dey before Odùduwà, and say Obamakin na rebellious pikin of Ọ̀rànfẹ̀ wey run comot after e attack im papa wife, go settle for one forest region wey dem dey call Ugbo and na dia e born di ancestor of di Olúgbó, so dat di two of dem dey serve under di supreme authority of Odùduwà . Notice di way di reply balance: e agree say Obamakin and Ugbo get family connection, but e turn am to say na rebel dem banish instead of saying na dem be original owners. Di Mọ̀remí Statue of Liberty, wey dem build for Ọ̀ọ̀ni's palace for 2017 and wey be di tallest statue for Nigeria, na di main thing wey Olúgbó attack.
Di one sub-question wey scholars don judge. Ifẹ̀ dey fight war with one nearby group wey Ifẹ̀ know as di forest people, ugbò for Yoruba, wey appear as masquerade dem covered with raffia palm fronds and dem think say dem be spirits. Two historians wey dem name reject di interpretation say na di Igbo of eastern Nigeria be dis people. Emeritus Professor Anthony Asiwaju hold say di claim comot from di Mọ̀remí legend and say na Ugbo dem dey refer to, wey no mean di Igbo of eastern Nigeria. Professor Isola Olomola, retired Professor of History for Obafemi Awolowo University, hold say dem never call Ibos "Igbo" until after di civil war, and say no research don trace di Ibos of eastern Nigeria to Ilé-Ifẹ̀ .
Make una maintain di exact scope of dat judgment. E settle di language question put for Ugbo interpretation. Dem no report say any of di two historian agree with di seniority claim of di Olúgbó or di Mecca claim.
Independent confirmation of di structure, no be who reach first. Di tori of how Odùduwà take conquer di Ọbàtálá-led indigenous groups for Ifẹ̀, di generations of fight-fight, di smallpox sickness wey bring peace agreement from Ọbàtálá camp and di yearly Ìtapa remembrance, show say some Ugbo people wey dey inside di former Ọbàtálá group, stand gidigba against di new alliance and pack comot from Ifẹ̀ on dia own go settle and build dia own communities near di water side . Dis independently dey confirm di main structure of Ugbo tradition, di Ọbàtálá-faction identity, dia voluntary movement go coastal area to settle down, but e no talk anything about Ugbo people na dem first reach or found di place.
Di biggest contradiction. Di reference book-dem identify Ọbalùfọ̀n Ògbógbódirin, wey people still know as Osangangan Obamakin, as di second Ọ̀ọ̀ni of Ifẹ̀, dat na king after Odùduwà Ifẹ̀, no be indigenous pesin from before Odùduwà . Di family line of di Olúgbó make am son of Ọ̀rànfẹ̀ and ancestor of di Ugbo people. Dis na two positions about di same name wey no fit agree at all, and na so dem must present am.
Di Ìlàjẹ still dey maintain di Epo masquerade, wey Ìlàjẹ sources describe as di masquerade with raffia cloth wey dem use dey scare di people of Ifẹ̀ before di Mọ̀remí matter happen.
Ayetoro, di Holy Apostles Community wey dem dey call Happy City, start on 12 January 1947 after direction wey dem receive two days earlier; di Holy Apostles' Community come out between 1929 and 1942 from Cherubim and Seraphim Aladura church, and one account talk say na because dem oppose killing of twins. Di title of di ruler na Ogeloyinbo of Ayetoro, wey dem dey address as His Spiritual Majesty, wey combine kingship and spiritual leadership; di first pesin to hold am na Ọba Ethiopia O. Peter and di community name HRM Prophet Oluwambe Ojagbohunmi as di current one. Di town run communal economy, dig canal wey long reach seven miles between 1948 and 1949, and dem get light by 1953, before many towns for Nigeria .
Economy and erosion. Fishing na di main work, plus salt-making, canoe and boat making, net-making and timber work. Dem first see crude oil for Araromi Sea-side for 1908 and later for Ogogoro for 1952; bitumen reserve reach forty-two billion barrels of oil equivalent. OSOPADEC dey manage forty percent out of di thirteen percent derivation money for Ilaje and Ese-Odo. Coastal erosion dey swallow up to thirty metres of beach land every year, and e bad pass for Ayetoro, Idiogba, Mese, Awoye and Molutehin, and Ayetoro ọba talk say wetin remain na about twenty percent of di land before. Two contracts to fix am fail: 6.4 billion naira wey dem give Gallet Nigeria Ltd for 2003 wey dem never execute, and 6.5 billion naira to Dredging Atlantic for 2009 wey no work .
Festivals. Malokun, for Olókun di sea goddess wey dem believe dey give children to women wey never born, together with Umale, Epo, boat regatta, Ilaje Day and twins festival .
Di Ìlàjẹ-Ijaw war of 1998 to 1999. Fight burst out on 19 September 1998, dem attack Ode-Ugbo on 28 September, and report talk say dem destroy seventy-six Ìlàjẹ communities. Different-different claims about who first settle na di center of di dispute: dem hold say Arogbo-Ijaw migrate from Delta between sixteenth and eighteenth century, while Ugbo-Ìlàjẹ settle around tenth century .
Who dem be. Big Yoruba cultural subgroup for northeastern boundary of Yorubaland, wey Okun Yoruba, Ebira, Èkìtì, Ọ̀wọ̀ and Afemai surround, with population around 815,360 for 2011, wey be 20.3 percent of Ondo State and 5.7 percent of Edo State. Dem dey occupy four local government areas for Ondo, Akoko North-East 175,409, North-West 213,792, South-East 82,426 and South-West 228,383, all for 2006, plus Akoko-Edo for Edo State. Di number of settlements na forty-seven or about forty-three. Di colonial intelligence report record three places of origin: Ifẹ̀, Benin and Kabba. Di name of dia value system na Omoluka .
One correction wey matter. Àkókó no just be set of Yoruba dialects. North Àkókó, wey dem still dey call Arigidi, na distinct dialect group inside Defoid, and Defoid get two sister groups, Akokoid and Yoruboid. Ohiri-Aniche show for 1991 and 1999 say Akokoid close to Edoid just as e close to Yoruboid, and dis one show di border position directly. Capo propose Defoid for 1989 and Güldemann for 2018 see di evidence say e no reach. Di Akokoid types na Arigidi, Erúṣú, Oyín, Ìgáṣí, Eṣé, Urò, Ọ̀jọ̀, Àfá, Ògè, Ìdò and Àjè, with about forty-eight thousand speakers for 1992 inside three clusters wey dem no dey understand each other. Isua dey speak Uhami; Akoko-Edo dey speak Okpameri, Etuno and Uneme .
Headquarters of Akoko South-West, about ninety kilometres northeast of Àkúrẹ́, wey build on migrants from Ilé-Ifẹ̀ in three batches, sirin, siru and sifa, wey form fifteen quarters. Di dates wey dem take arrive matter well-well for di strength of claims wey high chiefs dey make to lead di whole Ọ̀kà region, so di origin story itself na object of active disagreement .
Di fifteen quarters and dia high chiefs na, inside di sirin batch, Ibaka under di Olubaka, Korowa under di Asalu, Okia under di Olokia and Ikese under di Oloba; inside siru, Oka-odo under di Asin, Ebinrin under di Elebinrin, Iwonrin under di Oluwonrin, Owake under di Aro and Ebo under di Alasin; inside sifa, Owalusin under di Olusin, Agba under di Alagba, Ikanmu under di Olukanmu, Idofin under di Oludofin, Iboje under di Asemo and Owase under di Olowase .
Di paramountcy. Di Asin na im be di earlier paramount ruler of Ọ̀kà-Àkókó and colonial administrators support am, with competition wey run from late nineteenth century enter early twentieth century. Because of local protest against colonial taxation and regular communication between di Olubaka and di administrators, di Asin kingship come dey slowly lose ground give di Olubaka own, wey im rise come get legal backing under British colonial law with support from at least eleven out of di fifteen quarters. For 1986, di Asin dat time go court, and di case reach Supreme Court of Nigeria, wey rule on 18 December 1998 say na Olubaka be di only paramount king for di whole Ọ̀kà region . Di current person wey hold di title na Ọba Yusuf Adebori Adeleye, dem born am for 1945, from Ibaka quarter, dem select am on 9 December 1987 from sixteen candidates across nine branches of royal lineage and Ondo State government recognize am on 16 April 1988 .
Ọ̀kà Day na tradition wey dem create and di date dey clear. Dem dey hold am on di first Saturday of August outside Olubaka palace, dem formally set am up for early 1990s shortly after Adeleye take di title, based on wetin im talk say different quarters dey do dia new yam festival for different time and dem need one single joint celebration. Di first event, for 1990, happen for Ọ̀kà town hall and dem no call am Ọ̀kà Day; di programme read say na ten million naira fundraising for ọba's palace. Di name first appear on top programme for 1999. Inside wetin di researchers observe for field, no public ritual dey to worship Òrìṣà Oko, and one local intellectual no recognize Ọ̀kà Day as new yam festival but as fundraising event .
E good make person keep dat case for mind throughout dis whole section. Festival wey dey present imself as ancestral tradition fit dey just thirty years old and get record wey show am, and dat record dey because somebody decide to look into am.
Ọ̀kà still get di Oke-Maria Catholic grotto, wey dem consecrate for December 1974 and wey don become international Marian pilgrimage centre now .
Di biggest Àkókó town, about one hundred and fifty thousand people, headquarters of Akoko North-East, wey get light since 1956. E get two monarchs and di dispute between dem never settle.
Di Owa-Ale position na say di generation of Olukare come from Nupe and settle for Ìkàrẹ́ with permission from im forefather, wey be di original traditional ruler before Nupe people arrive, and im point to wetin Olukare dey use before, turban instead of crown and di use of kakaki long trumpet, say na Nupe style no be Yoruba. Di Olukare side deny dis one, dey argue say Owa-Ale na quarter chief before and e still remain so, and say di only king for Ìkàrẹ́ na Olukare. Academic peer-reviewed framing treat di rivalry as political after-effect of Nupe imperialism .
Di legal history really get contradiction inside di sources wey dey available. Di matter reach Privy Council for 1953; one 1997 government panel under Justice Adelaja talk am again say na Olukare be paramount ruler and put Owa-Ale under grade D, and how state government take write am, Owa-Ale of Iyometa, support dat position. But one press report talk say Court of Appeal for Àkúrẹ́ rule say na Owa-Ale be di recognized traditional ruler and make Olukare stop to dey carry imself as such, wetin directly contradict di Adelaja panel . Ondo State government don threaten say dem go banish di two monarchs because of killings wey dey happen repeatedly. Make person leave di legal position as unresolved.
Di ruler title na Zaki of Arigidi, and im origin na documented dynastic rupture. During Nupe imperialism for Àkókó, Àrìgìdì na di Nupe centre, with one street wey dem know as Isale Tapa wey Nupe descendants dey stay. Di ruling power change from di earlier ruling house go give di present one, wey claim say dem come from Nupe, wey adopt di title Zaki, Hausa word for lion, and di earlier ruling house leave Arigidi-Oja go settle for Imo-Arigidi . Festivals include Okota, for Okota river goddess, together with Areso, Ijesu, Ere and Ibegbe, and some of dem dey happen once in ten years.
Title for Hausa wey Yoruba town ruler dey hold, while di family wey dem push comot dey stay for neighbouring settlement, na very clear record of nineteenth-century political rupture wey any institution fit carry.
For Akoko North-West, headquarters Okeagbe: di Elese of Ese, Akala of Ikaram, Zaki of Arigidi, Onirun of Irun, Ọ̀wá of Ogbagi, Olubaram of Ibaram, Oniye of Iye, Aláàfin of Afin-Akoko and Eleriti of Eriti, together with di Ajana of Afa-Okeagbe, Oluyani of Iyani, Olu Ugbe of Ugbe, Osula of Erusu, Oludotun of Iludotun Ajowa, Olugedegede of Gedegede, Alase of Ase, Oloyin of Oyin, Owage of Oge-Okeagbe, Oludo of Ido-Okeagbe, Ewi of Aje-Okeagbe and Oloje of Igasi .
For Akoko South-East di ruler title na Ovie, for Epinmi, Isua, Sosan and Ipe, wey be Edo title and no be Yoruba one, and di local government area trace im origin go Benin empire. Dem divide Isua into Isua Oke and Isua Ile, and na only members of royal Odovia family dem fit crown . Akungba ruler title na Alale. Dem establish Adekunle Ajasin University for Akungba as Obafemi Awolowo University for March 1982, change di name to Ondo State University for 1985, and move am and change di name for December 1999.
Make una note say dem no see Oba-Akoko ruler title inside di sources; Olubaka belong to Ọ̀kà, no be Oba-Akoko.
Na dis be di main nineteenth-century experience of di Àkókó people and record dey well documented about am.
Na lack of unity among Àkókó people make am happen, with inter-communal wars between 1800 and 1845 including Ìkàrẹ́ against Ikanmu, Ogbagi and Omuo against smaller towns, the Boropa-Oka war and the Ifira-Ipesi war. Dem dey remember the war as Ogun Anupe or Ogun Tapa. By 1882, all northeastern Yorubaland don dey under Nupe rule except Ọ̀kà-Àkókó, wey fit resist dem successfully because of hilly ground wey no good for horse soldiers, how the local people stand strong, and help from the Adó-Èkìtì warrior Aduloju; Ndako Damisa fail against Ọ̀kà between 1878 and 1880 .
Dem run administration through agents wey dem dey call ajẹ̀lẹ̀ for Yoruba and azeni for Afenmai, and e tighten pass under Etsu Maliki, wey rule from 1882 to 1895. First, na cowries dem dey collect as tribute, but by the end of 1890 cowries don finish and the ajẹ̀lẹ̀ start to dey demand human beings as tribute, wey make dem dey raid markets and na women be the most common victims. Revolt start for 1884, and the Ogidi grand alliance form for late 1894 wey include the Àkókó, wey assemble for Ayinoro hill, wey make the Nupe horse soldiers no fit do anything. Royal Niger Company soldiers reach on 14 January 1897, and George Goldie match go Kabba with four hundred and three soldiers and three hundred carriers, and proclaim freedom for northeastern Yorubaland .
Lasting effects. Islam enter Àkókóland through Nupe imperialism. Babarinde Alomoja, wey dem capture from Iku street for Iyometa quarters, Ìkàrẹ́, convert and when e return e start to convert others, come be the first Imam for Ìkàrẹ́ and for Àkókó as a whole, and na because of dat one dem dey always choose the Chief Imam from dat same street since dat time. Nupe loanwords still remain, including àlùbọ́sà, ṣèríà and the exclamation hakikia. And because Kabba na him be the Nupe administrative headquarters, the British wrongly conclude say the Obaro of Kabba na head of the Àkókó and put Àkókó under Kabba Division for the first eighteen years of colonial rule, wey scatter the identity of Àkókó as part of Yorubaland .
Guide to the gazetteer, what each file covers, the argument that runs through the section, and how to read it in order or by interest.
The city the Yoruba world treats as its origin point, its Ọ̀ọ̀ni institution and ruling houses, its quarters, its groves and sacred sites, the Ọ̀rànmíyàn staff, and the Modáké̩ké̩ question.
Adó-Èkìtì, Ìkẹ́rẹ́, Ìkọ̀lé, Ọ̀tùn and Efọ̀n-Aláàyè, the sixteen crowns of the Aládemẹ́rìndínlógún, and the pẹ̀lúpẹ̀lú council that the British convened in 1900.
The hill kingdom Ọ̀yọ́ never took, the seawater story behind its ruler's title, its subjection to Ìbàdàn, and Ògèdèngbé, who commanded the alliance that ended Ìbàdàn's expansion.
Ijẹ̀bú, Ẹ̀gbá, Èkìtì, Ìjẹ̀ṣà, Ondó, Ọ̀wọ̀, Kétu, Sábẹ̀, Ìbàdàn, Abẹ́òkúta and Lagos, each with its own institutions rather than as branches of Ọ̀yọ́.
A comprehensive scholarly study of the cast copper-alloy sculptures of ancient Ilé-Ifẹ̀, detailing their lost-wax metallurgical technique, dating, workshop attributions, functional debates, and collection histories.