A review of Gbenga Olumide’s book, Itan Ikoyi Ekiti by Adewale Oshodi.
GBENGA Olumide, an indigene of Ikoyi Ekiti, being a journalist, has taken it upon himself to research the history of his ancestral hometown.
The book, Itan Ikoyi-Ekiti, written in Yoruba language, traces the foundation of the town, which is currently in Ekiti State, to Ile-Ife in the 16th century.
Olumide explains that the forebears of Ikoyi-Ekiti arrived at the present location after fighting many wars, all of which they conquered.
In further establishing the connection of Ikoyi-Ekiti indigenes to Ile-Ife, Olumide highlights Samuel Johnson, who wrote extensively on the Yoruba race, where he explains that a man, named Adegun, was one of the kings in Ikoyi Odan. Ikoyi Odan is where all the towns bearing Ikoyi today spring from.
The author further reveals that Adegun was one of the grandchildren of Oduduwa, the progenitor of the Yoruba race, he also gave birth to Olufunmi, who established Ikoyi Osun.
Olumide, in his research, explains who gave birth to Obasiro and Obasinmore, who moved Ikoyi-Ekiti people from either Ile Ife or Ikoyi Odan.
The movement of Ikoyi-Ekiti people to their present location follows several wars they fought across Yorubaland. Once they conquer a town or village, an indigene will stay back while others will proceed with their war exploits. This is how Ikoyi kingdom began spreading across Yorubaland, and today, Ikoyi people can be found in Ile-Oluji (Ondo), Ikoyi, beside Apomu (Osun), Ogbomoso (Oyo), Ijumu (Kogi), Ikole (Ekiti), Ikoyi (Lagos), among others, with the author adding that Ikoyi Ekiti, in Ikole Local Government Area of Ekiti State being the ‘de facto capital’ of others.
It is learnt that it is Obasiro and his elder brother, Obasinmore, who began moving Ikoyi people from an area called Ogbegi, although some claim it is from Eyinfe, in Ile Ife, and they moved to several areas until they got to Mafo, in Ereketa Omuo, which was a virgin forest at that time.
At Ereketa Omuo, the Ikoyi people discovered a river they called Ogbesa, and Obasiro, the Onikoyi at that time, built his palace beside the river; the river was cool and there was something about it, that made the people start worshipping it.
It is learnt that the river also began protecting the Ikoyi people, and in most cases, it would turn to humans whenever there is the war to assist them to victory. With this development, the Ikoyi people, after many wars, believed they had finally arrived ‘home,’ and they named the settlement Ikoyi Ile.
Ikoyi Ekiti people, in order to survive in Ereketa Omuo, engaged in farming and hunting, and it was at this period that Ikole was also growing fast. The town already had social amenities and the Elekole at that time was inviting more people to come over to assist in developing his community.
This period in Ikole coincided with the period war broke out among Ikoyi people in Ereketa Omua following the advent of Christianity in the town.
According to oral tradition, in 1918, new Christian converts stopped worshipping Ogbese river and this led to an internal war among Ikoyi people in Ereketa Omuo.
In the end, some Ikoyi people, especially the Christian converts, decided to move to Ikole, since the king was already inviting people to come over.
The leader of the Christian community, the late Solomon Daramola, and others, then moved to Ikole. During their journey to Ikole, the contingent first got to Ijesa-Isu, where they met a man called Ajiniran.
It was Ajiniran who brought Christianity to Ikoyi, and the Ikoyi people stayed for three days with Ajiniran at Ijesa-Isu before they continued their journey to Ikole, where they are till today.
When the Ikoyi people got to Ikole, the Elekole was so excited that he said he wanted to see them every day, and he gave them an area close to his palace. This is the reason Ikoyi people are close to Ikole people today geographically.
Having established the movement of Ikoyi people from Ile-Ife, the author then goes on to highlight the administration of Ikoyi Ekiti, starting with the king, the Onikoyi; Chief Odofin, Chief Baaro, Chief Balemo, Chief Oisemo, Chief Ajimoko, Chief Elejoka among others. The above-mentioned chiefs, the author explains, stand according to their ranks and they are all kingmakers
He also explains how a king is installed in Ikoyi Ekiti, as well as the traditional festivals in the town. Just like in every Yoruba town, Ikoyi-Ekiti also has its taboos which indigenes and strangers must not do. The author also gives the names of the past Ikoyi-Ekiti warriors.
Olumide has definitely contributed his quota to the development of his hometown, Ikoyi Ekiti, by bringing out its history. The book is, therefore, recommended to all lovers of Yoruba history, students and indigenes of Ikoyi-Ekiti, both at home and in the diaspora.
Tribune
