LASU Journal of Humanities A5.Indd

Volume 7, No. 1, January–June 2012

A publication of: Faculty of Arts Lagos State University, Ojo Lagos, Nigeria. Email: lasujournaloĢ [email protected]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec1:iSec1:i 33/7/2002/7/2002 11:01:4511:01:45 AMAM LASU Journal of Humanities Volume 7, No. 1, January–June 2012

ISSN: 978-274-384-4

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec1:iiSec1:ii 33/7/2002/7/2002 11:02:1911:02:19 AMAM EDITORIAL BOARD

Editor-in-Chief Prof. Ishaq Lakin Akintola Dean, Faculty of Arts Lagos State University, Ojo Lagos, Nigeria. Editor Business Manager Prof. Adeleke A. Fakoya Prof. M. A. Muhibbu-Din Department of English Department of Religions, Lagos State University, Ojo Lagos State University, Ojo Lagos, Nigeria. Lagos, Nigeria.

Associate Editor/Secretary, Editorial Board Taiwo Moshood Salisu, Ph.D. Department of Religions, Lagos State University

MEMBERS

Dr. Dele Adeoti Dr. M. O. Raheemson Department of History & Department of Religions International Studies Dr. A. A. Atolagbe Dr. M. O. Busoeri Department of English Department of Foreign Languages Prof. A. G. A. Bello Dr. O. A. Aboderin Department of Philosophy Department of African Languages, Linguistics & Communication Arts Dr. Tunji Azeez Department of Theater Arts & Music

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec1:iiiSec1:iii 33/7/2002/7/2002 11:02:2211:02:22 AMAM 10

Iba: Aspects of its Political History

James Olusegun Adeyeri & Habeeb Abiodun Sanni

Abstract

Until recently, the post-1970 tendency among Nigerian historians to concentrate research efforts on nationalist history re- mained prevalent. However, it is now crystal clear that adequate attention to micro history is crucial to the evolution of a credible historiography of Nigerian history. Iba, one of the prominent towns of the Awori of Lagos State, has suffered se- rious scholarly neglect from historians over time. This paper is a broad outline of Iba political history. Essentially, the study explores the traditions of origin, peopling and evolution of the town. Furthermore, it examines the political organization and system of government of Iba, aspects of intergroup relations and contact with the Europeans within the study area.

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:225Sec3:225 33/7/2002/7/2002 11:04:5511:04:55 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

Introduction XTANT STUDIES ON THE HISTORY OF LAGOS TO WHICH THE Ekingdom of Iba, one of the numerous Awori settlements in the western part of modern Lagos State belongs have concentrated on the history of the kingdom of Eko, which appeared to have been the earliest centre of sendetarization, while the history of many other settlements had received desultory attention from scholars. The reconstruction of the past of the Awori people of Lagos State has gained the attention of scholars, especially since the mid-1980s when Kehinde Faluyi and Kunle Lawal’s seminal article, “The Awori Factor in the History of Lagos State,”1 was published. However, the work only attempts as general survey of Awori history without pay- ing detailed attention to the history of micro-Awori settlements that dot the landscape of modern Lagos State. Several other works by local chroniclers such as J. B. Losi’s A History of Lagos, and Takiu Fol- ami’s A History of Lagos, Nigeria only concentrated on the epoch- making efforts of the Awori hero, Olofin Ogunfunminire towards the establishment of settlements in modern Lagos and Ogun states, while glossing over the settlements founded later by his co-travel- ers and less popular personages whose movements led to the founding of several layers of Awori settlements to which Iba, Oto, Ijani- kin and Ojo belonged. Similarly, subsequent scholarly efforts by E. A. Ajayi titled: The Origin of Awori Settlements2 and Kunle Lawal’s “The Ogu Awori Peoples of Badagry Before 1850: A General Histor- ical Survey,”3 which attempts a brief history of some of the micro- Awori settlements lumped the history of the founding of Iba with that of Oto, without giving adequate attention to the peculiarity of its (Iba’s) political organization. Furthermore, another scholarly work by Kunle Lawal,4 which discusses the Oloru society in Ojo, Lagos

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 226 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:226Sec3:226 33/7/2002/7/2002 11:04:5611:04:56 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

State concentrated mainly on the importance of the collective security arrangement, the Ibudo Opa Council and the Ojokotopo Pan-Awori National Assembly. It is the vacuum arising from the above trend that this present work intends to fill. Iba kingdom is one of the prominent Awori towns located within the Badagry administrative division and the western part of Lagos State. The Awori are sub-group of the Yoruba, found in large con- centration in Lagos and Ogun State of Nigeria. In some areas such as Ado-Odo, Igbesa, Iworo, Ibereko and Apa, among others, they are the most dominant group, perhaps representing up to 60 percent of the indigenous population. Aworiland consists of the western part of Lagos State extending from Badagry in the southwest to Epe in the extreme southeast (or eastern district of Lagos), plus about the southern half of neighboring Ogun State.5 There are four major concentrations of the Awori. These include the coastal (southern), central, western and eastern Awori. The first two groups are within Lagos State while the others are in Ogun State. The coastal or Southern Awori can be found in Lagos Island, the neighbouring Island extending to the immediate interior up to Agege. This group originally consisted of Osolu, Itire, Ibese, Irede, Ojuwoye, Elete, Imore, Egbe, Isolo and Idimu. The central Awori consist of the indigenous inhabitants of Iba, Ojo, Ijanikin, Oto and various settlements westward of Badagry.6 There is no single tradition of origin or migration for these towns. Rather, there are as many traditions, myth and legends as there are successor Awori settlements. An important point to note here is that often, where a tradition of a particular kingdom is linked to, repeated or continued in another kingdom, there is disagreement on the date of arrival and pattern of migration.7 Indeed, the Iba/Oto

[ 227 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:227Sec3:227 33/7/2002/7/2002 11:04:5611:04:56 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

Awori-Ijanikin’s case is a classical illustration of this point. However, available traditions agree on the pre-eminence of Isheri as the first Awori settlement and Ogunfunminire as the first culture hero. In fact, some of the traditions outside Isheri such as in Ota, Ado-Odo and Ibereko give the impression that the founders of these communities were offshoots of Isheri. Indeed, one thing observable in most of the traditions is the breaking away of lineages, families and princ- es as a result of disagreements over economic interests, leadership and policies, as well as military adventurism. However, in order to have a proper understanding of the founding of Iba, it is germane to consider a survey of the traditions relating to the founding of the town itself.

Traditions of Origin and Settlement of Iba The origin of Iba could be linked to other Awori settlements that rose from the dispersal of the proto-Awori settlement that was established by Olofin Ogunfunminire at Isheri. Thereafter, series of other disposals took place leading to the founding of many Awori settlements that included Ota where the leading personality in the founding of Iba was believed to have sojourned. The major account concerning the origin and establishment of Iba has it that the original inhabitants and founders of Iba migrated from Ile-Ife, the cradle of Yoruba civilization and culture, under the leadership of Prince Oyon- ka who later became the first Oba (Oniba). From Ile-ife, the group, together with Ifa oracle proceeded to Ota (then known as Ikosi-Ota) in the present day Ogun State.8 From Ota, they moved to Iduluba in Igbesa after which they left for Obadore to settle. At Obadore, Prince Oyonka and his group, though, had reached their destination, but when they consulted the Ifa oracle it directed them to migrate

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 228 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:228Sec3:228 33/7/2002/7/2002 11:04:5611:04:56 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

across the Yewa River to the neighbouring spot (which later became Iba) where they should pay homage to Ifa. Thus, the place called Iba (homage) was derived from the Yoruba word juba (pay homage).9 This was the land where Ifa directed that they should finally settle on, hence, they had to pay homage to Ife. The pronunciation of the town’s name has however changed over time. The authenticity of this account is reinforced by Oto-Awori tradition, which indicates that the settlement had an early connexion with Iba. Without reproducing the entire Oto-Awori tradition here, it would suffice to point out that the tradition confirms the migration of Prince Oyonka and his group from Ile-Ife to the Awori coun- try. Oto tradition also concur on kinship relations with Iba and that the groups migrated together.10 In fact, available evidence shows that Ayato, a great hunter and junior brother of Oyonka went hunting afar, (after the latter had founded Ita) and subsequently established Oto- Awori town, hence the cognomen: “Oto-Iba, Ile Omo” for the two towns.11 Although, the exact period of the founding of Iba, like many other Awori towns remains shrouded in obscurity, available data sug- gests that the town was founded in the eighteenth century.12 The other constituent communities of Ibaland evolved from Iba, though under varying circumstances. Among these were Ijagemo, Aka, Lem- ba Awori, Ajangbadi, Ijewun and some other settlements founded by Iba people who decided to live permanently on their farms.13 Oko- komaiko was founded by Capt. Glover, then Governor of Lagos, who settled demobilized Hausa, Yoruba, Nupe and Ketu soldiers from the Ashanti war on land granted by the Oniba14 Soba, Gojere, Aliyu, Na- sarawa and Onireke were (initially) Hausa settlements on land granted by the Oniba.15 Similarly, Abule Ado, Aregbe, Onikin, Adunkale,

[ 229 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:229Sec3:229 33/7/2002/7/2002 11:04:5711:04:57 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

Alade, Agbo-Iroko and others were in inception settlements of Yor- uba fugitives from the Ibadan–Ilorin war (1860–1900) on Iba land.16

Political Organization and System of Government Since the founding of Iba in the eighteenth century, it has operated a monarchical system of government like many other Awori communities.17 At the head of the traditional political ladder was the Oniba. He combines both temporal and spiritual powers. In the early period of Iba history, the Oniba (like other Awori Obas) was not only the political head but was also semi-divine in nature. He was seen to be representing the interests of the gods and the ancestors. He engaged in elaborate rituals and priestly activities which made him more of a priest than an administrator.18 Indeed, the primacy and sacredness of both the institution and person of the Oniba in the affairs of his kingdom is exemplified by Iba’s cognomen: Omo Oniba ekun Omo agbademesi oye Omo ope po’niba, sugbon won se epo ni iyeku Omo ope were lode Ijomba Ko see foko ro, kose fadaro Bo osi ro, oo lo Omo opamu-pamu, ojigi-jigi.19

A typical Oniba, like any other Yoruba/Awori Oba, dressed well in royal costume including glass beads, beaded crown (ade ileke) and other ornaments, especially during special ceremonies or occasions. The palace of the Oniba is usually generously dressed in royal costume, artifacts and other items of historical significance.20 Apart from the aesthetic value of the palace, it also serves as the administrative headquarter of the traditional sociopolitical organization of the kingdom and its provincial towns.

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 230 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:230Sec3:230 33/7/2002/7/2002 11:04:5811:04:58 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

Although the Oniba was an absolute monarch in theory, as he was vested with power over life and death of his subjects, in practice however, he governed according to the customs and taboos of the society. In spite of being the highest political authority and the last court of appeal, he could not become autocratic if he must continue to maintain the confidence of his subjects. In fact, he was assisted by the Igbimo, elders of the towns/villages, who were vested with executive authority. The Igbimo was the council of chiefs in the traditional political system of Iba as in other parts of Awori land. Membership of the Ig- bimo was hereditary and the Oniba ruled through this council, whose primary function was to maintain social stability and peaceful coex- istence. The body also performed judicial roles as it often tackled judicial issues of civil nature. The Igbimo also served as checks and balances of the Oniba. The body was headed by the Ogalu (Master of the Town) who was, in fact, an adjutant to the Oniba.21 Some other important members of the Igbimo were the Otunba, Ajiroba and Akogun. In the contemporary period, however, the Igbimo has been transformed into the Oba-in-Council, and it is no longer headed by the Ogalu, but by the Oniba himself. Furthermore, the membership has been enlarged to include such important chiefs as the Oluro, Aro, Bashorun, Odofin, Oshilemo, Elemba, Bobaselu, Baba Ewe and others.22 All these chiefs assist the Oniba in the daily running of the affairs of Iba. Meetings of the Oba-in-Council are held regularly at an interval of fifteen days, but impromptu meetings are called during emergencies. During such meetings, important issues concerning the kingdom are deliberated upon and decisions taken. Decision- making within the council is based on joint deliberations by mem-

[ 231 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:231Sec3:231 33/7/2002/7/2002 11:04:5911:04:59 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

bers, but the decision of the chairman (Oniba) is final.23 The Oniba- in-Council is the highest ruling body in Ibaland. During the precolonial era, the people of Aworiland built up several organs of social justice. Iba was not an exception. The right- ing of wrongs and punishment of offenders were by acclamations, in public meetings rather than by trial at the hands of a single judge. The Oniba dealt with individual or social disputes not alone, but with the village council. In fact, there was no separation of judicial and executive functions. Until mid-20th century, almost all domes- tic disputes were handled by the Village Council and hardly were Iba cases taken to the Supreme Court.24 Furthermore, respect for age and royal ancestry were fundamental characteristics of the traditional judicial system. The advice, judgement, even command of the senior members of the household or community was highly respected. Since most of the early rulers were also the Chief Priest, who served as the mediator between the people and their ancestors, their per- sons became sacred and their pronouncements on legal matters un- questionable law.25 Apart from the Obas and priests who administered social justice and stability, a small group of influential elders who were representative enough to command and obedience of the common people performed judicial functions.26 There was also the town society, which was made up of all male adults of Iba town and communities of Iba origin. The society, known as Egbe Aleba performed similar functions with the Ilupesi society of Ojo.27 The Egbe Aleba was an assembly of the whole town. Though its constitution and functions remain shrouded in assembly of the whole town. Though, its constitution and functions remain shrouded in mystery, the organization could best be described simply as a big meeting without any distin-

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 232 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:232Sec3:232 33/7/2002/7/2002 11:04:5911:04:59 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

guishing characteristics aside that it had a president, usually middle- age men.28

Provincial Administration While Iba was (and is still) headed by the Oniba, towns and villages under the suzerainty of the kingdom are headed by Baales (Town/ Village Heads). In relation to the Oniba, the area of jurisdiction of the Baale is small in terms of size and population. The Baales are political affiliates of the Oniba, who is a larger political authority. The Oniba is the crowing authority of new Baales, who have his authority to represent him as the executive head of their area of jurisdiction.29 In his domain, where he performs functions similar of those of the Oniba in Iba, the Baale is essentially the representative of the former. From the foregoing analysis, it could be discerned that the kingdom of Iba had developed an intricate system of traditional political organization and system of government which placed the Oni- ba as Primus Interpares among the oligarchy that ruled many Awori towns. He was seen as a link between the people and the ancestors. He was powerful but not autocratic as he had a retinue of officials who assisted him in the day-to-day affairs of his kingdom. These include the numerous chiefs who were later constituted into the Oba- in-Council, with the Ogalu, being the king’s adjutant. Furthermore, various provinces were and are still being administered by the Baale appointed and crowned by the Oniba whose authority percolated to its subordinate territories. In fact, the preeminent position of the Oniba was not limited to his vicinity, but also played a significant role in the comity of kingdoms and societies of the larger Aworiland. This will be our next focus under intergroup relations.

[ 233 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:233Sec3:233 33/7/2002/7/2002 11:05:0011:05:00 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

Iba and Her Neighbors: Aspects of Intergroup Relations Since no man is an Island entirely unto himself, and since no community can exist in a vacuum, the people of Iba established relations with their neighbours. These relations covered socio-economic as well as political ties. In the precolonial era, the people of Iba were noted to have been involved in trade relations with their neighbours, especially Ojo, where many of the traders used to display and dis- pose their goods. In fact, the Ojo market was the only one in the area of the central Awori group.30 The people of Iba were noted to have sold smoked fish, shrimps, crawfish, herbs and cowries at the market. This continued during the colonial period when the Ojo market became more prominent and attracted traders from far and near, including Lagos. With more patronage by different traders, Europe- an manufactured goods and other articles of trade such as palm oil and kernels, firewood, charcoal, mat, pottery and others were taken to Ojo and some other prominent markets like Badagry and Lagos. The relations between Iba and Lagos were accentuated in the 19th century when the Baba-Isale system became an important economic and political issue between Lagos and several Awori communities to the west of Lagos. The Baba-Isale system has attracted con- siderable attention of scholars such that its details need not delay us here.31 However, it is important to point out that the system af- forded many Lagos chiefs opportunity to act as intermediaries between Awori communities and the colonial government. Over time, these Lagos chiefs came to possess other influences in the affairs of these communities such as the crowing of a new king. While the kingdom of Lagos considered some of these Awori communities especially Iba and Ojo as part of its vassals and classified them as part of the land owning class of chiefs (Idejo),32 the communities on their

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 234 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:234Sec3:234 33/7/2002/7/2002 11:05:0011:05:00 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

part claimed to be independent of Lagos and only regarded Lagos influence over them as a means of approaching the colonial authorities through Lagos, which was the seat of colonial government at that time. Thus, the Awori kingdoms including Iba regardless of size believed that they were completely independent of Lagos.33 However, between 1861 and 1900, Chief Aromire and Taiwo Olowo acted as the Baba-Isale between Iba and Lagos. From 1900 until 1929 when the Okokomaiko crisis erupted, Chief Obanikoro filled that position, but Iba was able to assert its independence from 1929, when Oniba Gbadamosi Shonibare II refused to be subservi- ent to Lagos chiefs, thereby freeing Iba from the Lagos yoke. It will be recalled that the Oniba received a letter signed by Oba Sanusi Olusi of Lagos, inviting him to Iga Idunganran to be installed and threatening that unless he came, he would not be recognized as Oni- ba by the chiefs and people of Lagos. In a rare display of courage and patriotism, the Oniba replied that this course was against Iba customs and that he had no intention of going to the Iga.34 Iba’s relations with its immediate neighbors should not be viewed only from the economic perspective mentioned earlier. In fact, Iba participated actively in the collective security arrangement which evolved among the central Awori groups35 due to the need for mutual protection and good interstate relations. The people of Iba, in solidarity with other communities of the group used to as- semble at a place called Ibudo Opa, north of Ojo town, and some- times at Ojukotopo, east of Ijanikin, where conferences were held on group security. The origin of the council is traceable to the early nineteenth century Egba and Dahomey raids which put people of the entire Badagry District in utter fear. During these periodic council meetings, leaders of Iba and other towns in the group deliberated

[ 235 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:235Sec3:235 33/7/2002/7/2002 11:05:0111:05:01 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

upon measures of mutual protection and security against the activities of slave raiders and general external aggression. It is important to note that even after the fear cited above had been dispelled by the colonial government, the Ibudo Opa meetings continued to be used to discuss matters of common interest to the group. It is however important to note that the continued existence of these social security meetings were jeopardized when the people of Ojo claimed that the Olojo was always the senior member of the council and that the meetings originated in his summon to the neighbourhood to assist him against their common enemies. That the Olojo’s claim may be true is not doubted. It is equally true, however, that during the later part of the nineteenth century, the Oniba rose to be Primus Interpares among the oligarchy that ruled many Awori towns and even outshined the leading representative of Ojo, who was with the exception of Edun, a mere Baale.36 In the final analysis, the Pan-Awori National Assembly at Ojukotopo while it last- ed, represented a new political experiment in inter-group and inter- community relations. It was also an eloquent display of Awori leaders’ political consciousness as regards the resolution of common problems through united efforts. The abolition of the Trans Atlantic Slave Trade by the British Colonialists as well as irreconcilable political differences of the leading personalities in the group eventually brought about the collapse of the council for collective security.

Iba under Colonial Rule An important episode in the historical development of Iba politics was the period of British incursion into Badagry District of the Col- ony of Lagos. This became effective following the Treaty of July 7th 1863, signed between Governor Henry Stanhope Freeman and the

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 236 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:236Sec3:236 33/7/2002/7/2002 11:05:0111:05:01 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

chiefs of Badagry.37 The cession of Badagry soon led to the British incursion into some of the adjoining villages in the area, including Iba, Ojo, Iworo and Ilogbo, etc. The man at the centre of this Brit- ish occupation after the treaty signed with Freeman in 1863 was John Hawley Glover, who was regarded as one of Britain’s greatest procon- suls.38 Glover’s activities in the Eastern and Western Districts of La- gos and beyond has been the subject of many scholarly discussion, and therefore should not detain us here.39 However, a consideration of few of his activities among the Awori kingdoms of the Badagry District, including Iba, is impera- tive at this juncture. In the kingdom of Ilogbo-Eremi, Glover was re- sponsible for the installation of one Alula as the Onilogbo in spite of the controversy concerning his link to Aregi linage through his moth- er.40 He was also instrumental to the removal of king Iyesu from the throne of Iworo when he alleged that the king continued to deal in the outlawed slave trade. Consequently, Glover replaced him with Obanla Osheshe as the Olofin of Iworo. His influence in the kingdom could further be gleaned from the fact that Abule Louis was established as a settlement by one of his ex-soldiers.41 Glover’s activities in Iba kingdom could be viewed from his insatiable demands for many seemingly un-occupied Iba adjoining farmlands which he acquired to settle many of his Hausa fighting forces that were needed for the pacification of many parts of Yoruba hinterland between 1863 and 1871 when he was in charge of Lagos either as Lt. Governor/Acting Consul or as substantive Governor.42 Thus, the founding of such settlements as Soba, Gojere, Nasara- wa, Onireke and Okokomaiko among others for the Hausa demobilized soldiers could be linked to the activities of Glover in Iba kingdom. These settlements formed the nucleus of Hausa infiltration

[ 237 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:237Sec3:237 33/7/2002/7/2002 11:05:0211:05:02 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

into some parts of Western Lagos Colony as well as being the catalyst for the establishment of Ojo military cantonment in a territory which fell under the jurisdiction of Ibaland. Colonialism in its wake brought about loss of territories for Iba kingdom from the mid-19th century, and by the beginning of the 20th century, the Oniba like many other kings in Lagos Colony gradually became stipendiary chiefs who were not only deprived of political authority over their lands and subjects, but were also expected to be at the vanguard of revenue generation for the smooth-running of British colonial rule. The pecuniary benefits derived by these chiefs were their stipends which the colonial authority could suspend at will, especially when they were considered to be acting contrary to the colonial authority’s interest.

Conclusion From the foregoing discussion, it is clear that Iba has witnessed re- markable socio-political change since its dawn in the eighteenth century. From a small purely indigenous Awori village of the past, it has gradually transformed into a reputable kingdom which was able to establish an intricate system of traditional political administration suitable for the people and provinces under its suzerainty. It has also played a significant role as a primus inter pares (first among equals) among the oligarchy that rule many Awori towns. In the area of inter-group relations, it has played positive roles in ensuring the unity of the Pan-Awori National Assembly both through Ibudo-Opa and Ojukotopo. It has also been involved nega- tively in the controversy over issues bordering on seniority and disputes with its immediate southern neighbours, Ojo. Furthermore, Iba was considered to be one of the vassal provinces of Lagos until

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 238 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:238Sec3:238 33/7/2002/7/2002 11:05:0211:05:02 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

the early 20th century when it freed itself from the seemingly over- bearing influence of its southeastern neighbors. By the mid-nineteenth century, the kingdom had fallen under British rule. Apart from yielding most of its territories to the insatiable colonial quest to expand its sphere of influence, the Oniba had transformed from an independent monarch to a stipendiary chief of his territory, a situation that later led to the subjugation of traditional authorities, first to the whims and caprices of foreign domination and later to the dictates of local republican leaders.

Notes and References 1. See K. Faluyi and O. Lawal, “The Awori factor in the History of Lagos State.” In Ade Adefuye et al. (eds). The History of the People’s of Lagos State (Lagos: Lantern Books, 1987). 2. E. A. Ajayi, “The Origin of Awori settlements,” in E. A. Ajayi et al. (eds), The Awori of Lagos State (Lagos: AOCOED, 1998). 3. See O. Lawal, “The Ogu-Awori Peoples of Badagry Before 1950: A General Historical Survey,” in G. O. Ogunremi et al. (eds), Badagry: A Study of History, Culture and Traditions of an Ancient City (Ibadan: Rex Charles Publication, 1994). 4. O. Lawal, “The Oloru Institution of Ojo–Lagos State: A Traditional Institution for Social Security,” LASU Journal of Humanities, Vol. 2, No. 2, 1991. 5. R. O. Ajetunmobi, “Aworiland: Its Environment and People,” in E. A. Ajayi et al. (eds.). The Awori of Lagos State (Lagos: Adeniran Ogunsanya College of Education Publications, 1998), 10. 6. Ajetunmobi, 10. 7. Faluyi and Lawal, 27.

[ 239 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:239Sec3:239 33/7/2002/7/2002 11:05:0211:05:02 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

8. Oral Interview with Oba Goriola Oseni, the Oniba of Ibaland, Oniba’s Palace, Iba, August 4, 1999. 9. Oral Interview with Chief M. A. Oyewole, the Otun Oba of Ibaland, Iyegbe Compoint, Iba, September 18, 1999. See also D. A. Adedokun, Lagos State: IBA, a publication of the Lagos State Ministry of Information, Culture, Youth and Sports, 2. 10. For a view of the connexion, see Intelligence Report on the Central Awori Group in the Ikeja and Badagry District of the Colony, cs026/29979, N.A.I.; See also E. A. Ajayi, 37. 11. Adedokun, 2. 12. Ajayi. 13. Interview with Chief M. A. Oyewole. 14. The following of Okokomaiko has in recent times generated controversy between the Oniba and the Atari-Obo family. While the Oniba claimed that it was part of his territory ceded to Captain Glover for the Hausa settlement, the Atari-Obo family insisted that they founded it. See Waheed Adebayo, “Origin and Development of Okokomaiko,” B.A. Long-Essay Project, Lagos State University, 2009. 15. CS026/29979. Intelligence Report. 16. CS026/29979. Intelligence Report. 17. R. O. Ajetunmobi, “Coastal Yorubaland of Nigeria: A Study of Socio-Political Organization up to 1900.” Artslink, Journal of the Department of Arts, Lagos State College of Education, Oto-Ijanikin, Vol. 2, February 1996, 81. 18. Oral evidence on the early history of Iba obtained during the course of this research. 19. Oral evidence, obtained from Chief Saliu Balogun, the Baale of Sabo-Oniba, September 4, 1999. 20. Field observation at the incumbent Oniba’s Palace in 1999. 21. CS026/29979 Intelligence Report. 22. Oral Information obtained in Iba in 1999.

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 240 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:240Sec3:240 33/7/2002/7/2002 11:05:0311:05:03 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

23. Observation carried out at the Oniba’s Palace between 1999 and 2000 confirmed this. 24. Oral Information obtained in Iba in 1999 confirmed this assertion. 25. CS026/30030/52 Intelligence Report On Badagry District N.A.I. 26. CS026/29979 Intelligence Report on Badagry District N.A.I. 27. CS026/29979 Intelligence Report. 28. CS026/29979 Intelligence Report. 29. Oral evidence obtained from Oniba of Ibaland, January, 2000. 30. Oral evidence obtained from Chief Oyewole. 31. See P. D. Cole, Modern and Traditional Elites in the Politics of Lagos (C.U.P. 1975); S. T. Barnes, Patron and Power: Towards Creating a Political Community in Metropolitan Lagos (Manchester University Press, 1987). See also O. Lawal (ed), Urban Transition in Africa: Aspects of Urbanization and Change In Lagos, (Reprint), (Longman 2004). 32. See Oba Oyekan and Chief Olumegbon’s evidences submitted to the Committee of Enquiry into the Principles of and Procedure for Selection and Appointment of Chiefs in Lagos State, by M. A. Macaulay and Mallam Zakari Kazaure, July 31, 1967. 33. CS026/30030 Intelligence Report. 34. CS026/29979, Intelligence Report. 35. When Badagry District was reorganized by the Colonial Administration, several groupings of villages emerged: the Ogu formed the Ogu Native Authority (N.A.); eight Awori villages formed themselves into two groups under the names Iworo-Gbankaw and Ilogbo-Ale and decided to throw in their lot with the Ogus; seven Awori villages were formed into a N.A, called the Awori Lagoon Group N.A.;

[ 241 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:241Sec3:241 33/7/2002/7/2002 11:05:0311:05:03 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

twelve Awori villages formed another group known as Awori Central Group N.A., while the remaining eight villages became known as Eastern Area. The Central Group evolved the confederate arrangement that came to be known as the Ibudo Opa Council. 36. CS026/29979 Intelligence Report. See also note 7 in O. Lawal, “The Oloru Institution of Ojo-Lagos State: A Traditional Institution for Social Security,” LASU Journal of Humanities, Vol. 2, No. 2, 1991, 19. 37. See F.O. 881/5622 , Piece of Information Concerning the Colony of Lagos, together with notes on the neighbouring Territories, section K, February 1886, Public Records Office, London (we are particularly grateful to Professor Olakunle Lawal, who readily made this document available to us). 38. W. F. Butler, Sir William Butler: An Autobiography (London, 1911), cited in W. D. Mcintyre, “Commander Glover and The Colony of Lagos 1861–73,” Journal of African History, Vol. 4, No. 1 (1963), 57. 39. Some of these works include S. O. Biobaku, The Egba and their Neighbours, 1842–1872, (Oxford, 1957); A. B. Aderibigbe, “Expansion of Lagos Protectorate, 1863–1900,” Ph.D. Thesis, University of London, 1959; K. O. Dike, Trade and Politics in the Niger Delta 1830–1885 (Oxford, 1956); and B. Sofela, Egba–Ijebu Relations: A Study in Conflict Resolution in the Nineteenth Century Yorubaland (Ibadan: John Archers, 2000). 40. CS026/30030 Intelligence Report.” 41. Ibid. See also, Kunle Lawal, “The Ogu-Awori Peoples of Badagry Before 1950: A General Historical Survey,” in G. O. Ogunremi et al. (eds), Badagry: A Study in History, Culture and Traditions of an Ancient City (Ibadan: Rex Charles, 1994). 42. W. D. Mcintyre, “Commander Glover and the Colony of

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 242 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:242Sec3:242 33/7/2002/7/2002 11:05:0311:05:03 AMAM J. O. Adeyeri / H. A. Sanni Iba: Aspects of its Political History | 10

Lagos 1861–73,” Journal of African History, Vol. 4, No. 4 (1963).

Works Cited

Adebayo, Waheed (2009). “Origin and Development of Okokomaiko,” B.A. Long Essay, Department of History and International Studies, Lagos State University. Aderibigbe, A. B. (1959). “Expansion of Lagos Protectorate, 1863–1900,” Ph.D. Thesis, University of London. Ajayi, E. A. (1998). “The Origin of Awori settlements,” in E. A. Ajayi et al. (eds). The Awori of Lagos State (Lagos: Adeniran Ogunsanya College of Education Publications). Ajetunmobi, R. O. (1996). “Coastal Yorubaland of Nigeria: A Study of Socio-Political Organization up to 1900.” Artslink: Journal of the Department of Arts, Lagos State College of Education, Oto-Ijanikin, Vol. 2. (1998). “Aworiland: Its Environment and People,” in E. A. Ajayi et al. Barnes, S. T. (1987). Patron and Power: Towards Creating a Political Community in Metropolitan Lagos (Manchester University Press). Biobaku, S. O. (1957). The Egba and their Neighbours, 1842–1872 (Oxford University Press). Butler, W. F. (1963). An Autobiography, in Mcintyre, W. D., “Commander Glover and The Colony of Lagos 1861–73,” Journal of African History, Vol. 4, No. 1.

[ 243 ] LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:243Sec3:243 33/7/2002/7/2002 11:05:0411:05:04 AMAM 10 | Iba: Aspects of its Political History J. O. Adeyeri / H. A. Sanni

Cole, P. D. (1975). Modern and Traditional Elites in the Politics of Lagos (C.U.P.). Dike, K. O. (1956). Trade and Politics in the Niger Delta 1830– 1885 (Oxford). Faluyi, K. and Lawal, O. (1987). “The Awori factor in the History of Lagos State,” in Ade Adefuye et al. (eds). The History of the People’s of Lagos State (Lagos: Lantern Books). (1991). “The Oloru Institution of Ojo–Lagos State: A Traditional Institution for Social Security,” in LASU Journal of Humanities, Vol. 2, No. 2. (1994). “The Ogu–Awori Peoples of Badagry Before 1950: A General Historical Survey,” in G.O. Ogunremi et al. (eds), Badagry, A Study in History, Culture and Traditions of an Ancient City (Ibadan: Rex Charles). (ed. 2004). Urban Transition in Africa: Aspects of Urbanization and Change in Lagos (reprint), (Longman). Mcintyre, W. D. (1963). “Commander Glover and the Colony of Lagos 1861– 73,” Journal of African History, Vol. 4, No. 4 Sofela, B. (2000) Egba–Ijebu Relations: A Study in Conflict Resolution in the Nineteenth Century Yorubaland (Ibadan: John Archers).

LASU JOURNAL OF HUMANITIES | Volume 7, No. 1, January–June 2012 [ 244 ]

LLASUASU JournalJournal ofof HumanitiesHumanities A5.inddA5.indd Sec3:244Sec3:244 33/7/2002/7/2002 11:05:0411:05:04 AMAM