The Awori Are a Tribe of the Yoruba People Speaking a Distinct Dialect of the Yoruba Language

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The Awori are a tribe of the Yoruba people speaking a distinct dialect of the Yoruba language. Traditionally, Awori are found in Ogun State and Lagos State, Nigeria. The Awori people migrated from Ile Ife and occupy present day Lagos state, with a comsiderable section of the Awori clan occupying areas within Ogun State as a direct fall out of the creation of Ogun State in 1976. Towns including Isheri, Ota, Igbesa, Ilobi, Tigbo are all Awori settlements within today's Ogun State in Nigeria.

Introduction The settlement of the Awori clan preceded the establishment of Abeokuta as an Egba kingdom in 1832, as Isheri, the foremost Awori town within present day Ogun State was settled in the 15th century. The Awori are direct descendants of Olofin, one of the sons of Oduduwa - the father of the yoruba nation. As such, in accordance with Yoruba custom, they brought their crown along with them from Ile Ife. Osolo, one of the sons of Prince Olofin, settled at the Osi quarters as his father and his brother journeyed further south from the place where the plate sank at Idumota. The first crowned Oba at Ota was Oba Akinsewa Ogbolu in 1621, he was the son of Osolo.[1]

Origin Olofin and his followers left the palace of King Oduduwa in Ile-Ife and migrated southward along a river. Oduduwa had given Olofin a mud plate and instructed him to place it on the water and follow it until it sank into the river. The plate is said to have stopped at various locations and finally sank at Idumota in the present day Lagos State in Nigeria. As they were to settle wherever it sank, the people were filled with joy when this finally happened. The name AWORI, which translates as "The plate sank", became the name by which the clan is known till today.

Several days after leaving Ile-Ife, the plate suddenly stopped near Olokemeji near present day Abeokuta. After seventeen days, it began moving again, only to stop at Oke-Ata for another seventeen days. At the end of seventeen days, the plate began moving again, only to stop again on the southern outskirts of present day Abeokuta, where it stayed for another seventeen days. At this location, some of Olofin's followers decided to remain, led by a man named Osho Aro-bi- ologbo-egan. The plate continued downriver, stopping again at Isheri, where it remained for a much longer period of time. Olofin began instructing his followers to begin setting up a permanent settlement, but after 289 days (17 x 17) the plate began moving again. Olofin and a few followers followed the plate, while the rest of the group stayed behind. After two days the plate stopped briefly at Iddo in Lagos. At Idumota in central Lagos, it whirled around in the water and sank to the bottom. When Olofin returned to his group at Iddo, they are said to have asked him where the plate was. He answered "Awo Ti Ri" meaning "The plate has sunk". This is how the name Awori is said to have come into being.[2] The Aworis are thought to be a peace loving, accommodating and friendly clan.

References • Ota Biography of the foremost Awori Town. • ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 13–14.

Causes of Awori Migrations

Awori migration to coastal Yoruba-land especially to the region of Lagos state was induced by political, economic, social and spiritual factors. These factors could be discussed under the sociological “Push” and “pull” factors of migration.

Ife Migrations The most common important migrations from Ile-Ife ever recorded from the period of Oduduwa dynasty was the one associated with the dispersal Oduduwa’s children. Akinjogbin and Ayandele (1980) recorded:

When Oduduwa was old and blind, his children were called together and ordered to go and found their own kingdoms and each was given a royal symbol. During this period, Ile-Ife was hit by a prolonged drought which lasted for many years, causing faming and diseases. Finally Agirilogbon, a babalawo of Oke-Itase in Ile-Ife, counseled emigration.

According to tradition, the children went northwards and southwards. Those who went south eastwards finally settled at Ado, Owo and Benin. In addition, some of the migrants had a change of rulers in their new homes. The date of this emigration is still a subject of academic controversy. However, it is clear that it was not later than 11th century A.D. It is also difficult to know how many kingdoms resulted from this exercise. As new kingdoms grew out of the old ones, descent from Oduduwa became the test of legitimacy among the old new kingdoms.

From this period of Oduduwa, migrations out of Ile-Ife became a permanent feature of the kingdom, Migrations also took place during the reign of Ooni Luwo who was a female ruler. Luwo was considered a disciplinarian and her rulership did not go down well with the people which led to migration. Also, the success of Lajamisan, a rich Ife bead trader to the Ooniship created political crisis which was some migrations. In addition, the deposition of Ogboru, a descendant of Lajamisan, who was barnish to Ife Odan for reigning too long but more probably for cruelty, led to emigration. Migrations southwards continued till the end of 19th century. These early southward migrant were the founders of Ife-Awori settlements in Lagos state.

Early migrations to the region of Lagos were political and economic in nature. For instance, Ogunfunminire the founder of Isheri and most other migrants from Ile-Ife were farmers. It was in the course of hunting expedition that some of them finally journeyed to Lagos. But the fact that some of the migrants were not alone but in groups, suggests political organizations which could be explained in terms of inland internal political crisis and population pressure. Before migrating to Isheri, Ogunfunminire consulted Ifa oracle which counseled migration. One of the traditions suggests that Ogunfunminir and his friend Adeyemi Onikoyi left their homes on a hunting expedition and overstayed, thereby absenting themselves from the funeral of their father. Their relation thinking them dead, put their junior brother on the throne and this annoyed the two powerful princes, when they arrived. However, they were afraid of the great damage they might cause if they decided to fight, hence Olofin took the calabash which was willed to him by his late father. The tradition continued that he followed the movement of the ritual pot placed on water until it sank and they settled in the region.

Another tradition pointed out that Adeyemi Aole Onikoyi of Lagos, was given in the will of their father, a crown of beads, Ifa oracle Olokun deity, Awo Opa, Osugbo, and the gods of his father Lakaba. On getting to Isheri, Adeyemi consulted Olokun the goddess of the ocean, which counseled another migration for him, and he moved until he got to Ikoyi. He passed through Okepa, Moba and Ajiran, he finally named his settlement Ikoyi after Ikoyi Ile in Igbeti, it would appear that it was political disorder that led to the migration of these people.

The Benin soldiers soon bombarded the Isheri settlement. One account suggests that the Olofin was once captured and taken to Benin before he was later sent back only to his Benin resistance. Until the arrival of Aseru, a Benin warrior who made social alliance with Ashipa from Ijebu- Ibefun that should he die, his corpse should be taken back to Benin. Asipa did this to the pleasures of Oba of Benin, who presented him with keresimesi –tophat, cowries, beads and a woman. Before the arrival Ashipa Ogunfunminire had moved to Iddo and shared the lagoon islands with his children. Ashipa and his sons Ado and Gabaro settled in Isheri, iddo, isale Eko. Gabaro eventually accepted the children of Ogunfunminire such as Aromire, Oluwa, Onisiwo, Ojoro, Oloto, Onitana, Olumegbon and his friends Onikoyi, Oniru, and Elegusi. The marriage of Ashipa with a Beninwoman and the settlement of other Benin warriors laid a permanent Benin imprint on the character of Lagos.

The history of ‘push’ factor in the migrations of the Yoruba – southwards and the Awori to the region of modern day Lagos state is of antiquity. Rather than succumb to hostile neighbours and insurmountable natural forces the earlier settler to choose to migrate from their usual homes to new areas. One of the recorded Oluwo-nla (Obanikoro) traditions of origin relates that Oluwo nla migrated from Benin after causing some damages until Oba of Benin recalled him home. The Porto-Novo colonies founded by Benin warriors were threw asunder by hostile and more powerful aggressors hence, the people migrated to the region of Ologe lagoon and sea shore sides, and never to return to their original homes that were threatened by Dahomean invations, as to return home would be to risk their lives and properties, and to voluntarily send themselves to servidtude in the hands of the Egun and Aja. Thus, having been forcibly displaced from home, the new settlers were forced to seek an area which offered a natural protection and restively peaceful. Undoubtedly, the existence of numerous creeks, swamps, lagoons, Island and exposure This voluntary or induced migration is accounted for by the existence of many early Awori village settlements some of which are now town settlements. In the relationship between Ojo and Iba, Ojo tradition has it that Iba people were ejected from their early settlement near Ojo.

Also voluntary movements of adventurous pioneers and dissident individuals through interaction with former homes led to chains of migration among the Lagos State Awori. This was often the result of strong attractions to an area as might partly be exerted by letters in recent times, signs and symbols or messages in the earlier period to friends and relatives back home. The economic advantage of the land occupied by the Awori of Lagos in terms of fishes, crabs, moluscs, coconuts, adequate rainfall and conducive temperature, accessibility through inland water ways became a pull factor in later migrations among the Awori.

Awori country in general is made up of countries of varieties of Awori sub-groups. Some of which have no direct migratory history with Ile-Ife and whose sentimental attachment to Oduduwa and Awori cultural values is a product of cultural adaptation and secondary affinity. The bulk of the Awori kingdoms in Lagos State are products of mixed breed as they considerably intermarried with the Egun, Ilaje, Egba, Brazilian, Sierrialeoneans and other groups. Some of the Awori communities are product of many layers of migrations, while affinal relationship, need for political independence and prosperity in economic activities often induced most of the migrations.

In the early migrations, opportunities for game, the relative peace of coastal region at the period when political antagonism and social disorder basseted the interior Yorubaland, the way out for the Awori that were looking for peace and security was to escape to Lagos. Also, barrier to island for example, Lagos Ido and Topo provided suitable and easy defensive sites for the early growth of settlements. The surrounding creeks and swamps of Lagos lagoon offered natural protection for peace loving migrants and criminal escaping from justice. In the era of trans Atlantic slave trade, it served as a viable depot for Awori slave dealers and raiders. In the 20th century, the pull effect of the city life and the push effects of the rural life sustained migrations of not only the Awori but Egun, Ilaje, Ikale, Edo, Ibo, Hausa, Fulani, Egba,etc. to Lagos state which is the smallest and the most densely populated state in Nigeria.

Migrations of the Awori and other groups to the coastal Yorubaland produced a complex cultural values for instance, when migrants of diverse cultural backgrounds are assimilated into a new society they also contribute to the dominant culture like Bini and the Awori-Yoruba in Lagos and Ogun depended on the migrants ability to adjust and on the receiving society’s degree of socialization process.

The movement of the Ijo, Ikale, Ilaje, Bini, Awori, Egun, Oyo-Yoruba, Ijebu and Egba at different times to settle in the region of Lagos state produced cultural diffusion and partly accounted for a variant of Yoruba uniform culture among most Ijebu and Awori settlements of Lagos State. For instance, the institution of Obaship and palace organization, festivals and ritual practices are common among the Awori kingdoms while the Bini insignia or political materials feature among some Awori kingdoms. Also, migrants from Ife, Benin or other Yoruba towns of the hinterland carried beaded crowns, white cap and keresimesi as well as other paraphernalia of office to their new homes while others imported these materials after they have acquired political authority in their new abode. It is difficult to date in absolute term when migration first began towards the region of Lagos State. For instance, the Awori settlement in some communities constitute the final phase of series of settlements that were earlier made in the process of migration from the interior. Iba people for instance, settled in other two places within the same geographical area before finally settling down in their present abode. Literature show that the earliest migrations might have been around the 15th century A.D.

It should be noted that centralized socio-political organization in coastal Yorubaland started with the arrival of the Awori and later Ijebu sub group, while the early movement of Ijo, Ijale and Bini fishermen were predatory in nature. This political centralization was not totally devoid of Benin influence. The overall Awori and Ijebu cultures today is an amalgam of cultures. The heterogencity of origins of Lagos State aboriginal inhabitants and the influence of migrants such as the Ilaje, Ikaje, Ijo, Edo, Egba and later Ibo, Hausa, Kita, Sirrealeoneans, Brazilians, Cubans, and Europeans has partly led to the erroneous idea of Lagos description as “no man’s land.’ Whatever be the extent of external influence, no authentic or adequate history of Lagos State can be written reference to the Awori, Ijebu and Ogu (Egun).

Written by R.O. AJETUMOBI Ph.D Thursday, 15 July Notes and References

In 1603, Andreas Josua Ulsheimer, a German Surgeon abroad a Dutch ship, visited Lagos and later described it as a large frontier town surrounded by a strong fence and inhibited by none but soldiers and four military commanders who behaved in a very stately manner. Also, Oba Orhogbua and Ehengbuda bombarded Lagos between 1550 and 1606. Ehengbuda (c. 1578 - 1606) even lost his life in an attempt to visit Eko Akete, the military base of Benin to the West Coast. This evidence goes to suggest great military influence of Benin on Lagos and its suburb in the early period. For detail information see Agiri, A and Barnes, S. “Lagos Before 1603” in Adefuye, A. et al (eds) History of the peoples of Lagos State, Lantern, 1987. Stembridge, J. H.: The World: A General Regional Geography O. U. P., 1963 p41. Avoseh, T. O.: “History of Lekki” in Avoseh, T. O. History of Epe, 1960 p.35. Ibid Faluyi, K. The Awori factor in the history of Lagos in Adefuye, A. et al op. cit. p. 229. Agiri, A. and Barnes, S. “Lagos Before 1603” op. cit p. 27. see for instance, NAI CSO 26/29979. See also Onikoyi, A. A. The History of Lagos Lagos 1975 pp. 22 -26, Agiri, A and Barnes, S. Ibid. pp. 18 -20. This assertion is equally true of the Ogu people, Awori, Egba, Hausa, Fulani, Ijebu and most other groups in Nigeria whose traditions of origins are laced in theories of migration from distant places. See for instance, Akinjogbin, I. A.: The concept of origin in Yoruba history, The Ife example seminar Papers Department of History University of Ife, Ile-Ife, 1979 -80 pp. 65 – 80. Also, Adediran, A. A. The origins of Nigerian peoples in Olaniyan, R. (ed.) Nigerian History and Culture, Longman, 1985 P. 12 and Akinjogbin, I. A. and Ayandele, E. A. Yoruba up to 1800 op cit p. 124. All secondary sources, and archival materials confirm this Ile-Ife migration. See for instance CSO 26. 29976 and 30030/S. I, & S2 op cit. Ibid CSO 26.29976, 30030/S.I. 30030/S.2. Also, Iba oral tradition shows that the Oto-Awori people migrated from Iba which confirms Benin origin, therefore the possibility that the Oto-Awori are part of Benin military contigent is high. Avoseh, T. O. History of Epe, Epe 1960. See for instance, Asiwaju, A. South Western Yorubaland Under Colonial Rule 1889 – 1945, Ikeja 1978. Akinjogbin, I. A. The ebi system reconsidered seminar Papers Department of History , University of Ife, 1979 pp. 1 – 25. Olomola, I. How realistic are the Yoruba historical claims of affinity among the Yoruba op cit. Avoseh, T. O. op cit p. 31 See CSO 26.29979 p. 56. See CSO 26.29979 pp. 5 – 8 See 30030 VOL 1; Intelligence Report on the Badagry district of the colony W. G. Wormal, (1935) p. 18. Also CSO 26.29979 p. 4. See for instance, CSO 26.29970 pp. 5 -7. See for instance, 30030/S.2 supplementary Report on The Reorganization of the Badagry District RJM Curwen (1939). Pp. 7 -11. CSO 26.29929 Ibid 30030/S.I, “Push Factor”. This factor is connected with anfavourable political, social economic or spiritual climate within region earlier inhabited. In a situation of such unfavourable climate or poor food production people might be forced out to other regions. “Pull Factor”. This factor is related to the special potentialities advantage or attraction a new region or area has over another area or settlement or earlier inhabited area. Pull refers to a catalyst, activator, motivating factor or an inducement towards performing historically significant act. Akijogbin A.I and Ayandele A.A Yorubaland up to 1800. op. cit p. 124 Ainjogbinand Ayandele suggested the period between 8th and 9th centuries A.D based on the dating of potshered pavements assumed to be constructed during the era of Oduduwa. Ibid p. 125. Akinjobi I.A and Ayande, E.A. Ibid p. 126 Onikoyi, A. The History of Lagos op. cit p. 18. Ibid pp. 26-27 Ota Awori Ota (alternatively spelled Otta') is a town in Ogun State, Nigeria, and has an estimated 163,783 residents living in or around it Ota is the capital of the Ado-Odo/Ota Local Government Area. The traditional leader of Ota is the Olota of Ota, His Royal Highness. Oba Alani Moshood Oyede (Arolagbade the II). Historically, Ota is the capital of the Awori Yoruba ethnic group.[1] Ota has the third largest concentration of industries in Nigeria.[2] It also possesses a large market and an important road junction, found just north of the tollgate on the Lagos-Abeokuta Expressway. Ota is also well known as the home of former Nigerian president Olusegun Obasanjo's farm, the Canaanland compound of the megachurch Winners' Chapel, and the Africa Leadership Forum.

History Traditional Awori Yoruba folklore tells that Olofin's children, Osolo and Eleidi Atalabi founded Ota after migrating south from Isheri.[3] As the town developed, it eventually came to be locally ruled by a crowned oba, called the Olota, whose ruling privilege came from the Yoruba traditional home of Ile-Ife. Ota soon became important in the production and sale of cocoa.[4] In 1842, the expansion of the Egba nation brought Ota under the control of Abeokuta, however Ota held a semi-independent status within the Egba kingdom, and remained the capital of the Awori people.[1][5] In the early part of the 1900s, governance and administration of justice were kept by members of the Ogboni secret society, a traditional group that made and enforced the laws. In 1903, modern police crews were introduced, and had almost completely supplanted the traditional enforcement roles of the Ogboni by the 1950s.[6] In 1954, the introduction of a new Federal Government taxation system led to riots in Ota. On February 4, the new tax code was announced. The Aiyepeju Society and the Ota Tax Payers Association began protesting almost immediately. The protests turned violent as aggressive crowds began destroying property. The riots, which came to be known as the "Ponpo Aiyepeju", were eventually put down by the Nigerian police. In the aftermath of the disturbances, Oba Timothy Fadina was sent into exile on May 11, 1954.[6] Ota began to grow into the industrial city it is today due to the economic development planning and lobbying by the Manufacturers Association of Nigeria and Chief Bisi Onabanjo, former governor of Ogun State. This led to the official designation of Ota as an industrial town, and the state government began to encourage industries to locate in and around the city.[2]

Edducation Traditionally, Ota only had a few schools, and all were sponsored by various Christian religious organizations. The Muslim community responded by forming a school operated by the Ansar- Ud-Deen Society. State schools began to be formed in the late 1970s, and there are now several private schools in the area. Iganmode Grammar School is the oldest, founded in 1960. Other notable area schools include Ota Total Academy, Bells Comprehensive Secondary School and Faith Academy Secondary School tp metion a few..[7] There are also two universities in Ota: Covenant University and Bells University of Technology. The Nigerian Navy's School of Music is also located in Ota.[8] Demographics The indigines are predominantly Yoruba of the Awori dialect group. They trace their ancestry down from Ile-Ife and consider Iganmode as their patriarch. Other Aworis are located in the neighbouring Lagos State. The main occupation of Ota residents is trading and farming. The town's proximity to Lagos and proximity to the border town of Idiroko have led to the creation of two large markets: Kayero Market in Sango and Oba T.T. Dada Market along Idiroko Road. These markets are each so large that they blend together and are more commonly just referred to as Sango-Ota Market.[9]

Demographics The indigines are predominantly Yoruba of the Awori dialect group. They trace their ancestry down from Ile-Ife and consider Iganmode as their patriarch. Other Aworis are located in the neighbouring Lagos State. The main occupation of Ota residents is trading and farming. The town's proximity to Lagos and proximity to the border town of Idiroko have led to the creation of two large markets: Kayero Market in Sango and Oba T.T. Dada Market along Idiroko Road. These markets are each so large that they blend together and are more commonly just referred to as Sango-Ota Market.[9] References 1. ^ a b P.C. Lloyd (1962). Yoruba Land Law. Oxford University Press. p. 225. 2. ^ a b Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. p. 15. 3. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. p. 14. 4. ^ Robert Smith (1969). Kingdoms of the Yoruba. Methuen & Co. pp. 88–89. 5. ^ Robert Smith (1969). Kingdoms of the Yoruba. Methuen & Co. p. 166. 6. ^ a b Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. p. 23. 7. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 16–17. 8. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. p. 21. 9. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. p. 16.

Traditional Chiefs in Ota

Traditional Chiefs in Ota play a role in maintaining local cultures and traditions in Ota, Nigeria. Many also form the group of Kingmakers who select the traditional ruler, or Oba, of Ota: the Olota of Ota. Chiefly positions are hereditary. When a traditional chief dies, his or her family lineage performs rites and then meets to determine the new chief. Once one or more candidates are chosen by the family, they are presented to a local group of kingmakers who make the final decision. These local Kingmakers include the Apena of Osugbo Ota, the Odogun of Ota, the Asalu of Ota, the Ojumo of Ota, and the Oloregan of Ota. The procedure for choosing new chiefs is governed by the Chiefs Law of 1957, Section 4(2) of the Customary Law.[1]

All chiefly candidates must be male members of the appropriate ruling houses. Female candidates may be acceptable if there are no qualified male candidates. The Iyalode of Ota is the sole exception, as this title is always held by a woman.

Olorogun Chiefs The four Olorogun chiefs are also known as quarter chiefs. Each quarter is a section of the town of Ota that each chief is responsible for overseeing. These chiefs can judge minor disputes between the people in his quarter and also represent the minor chieftains in their quarter to the Olota and the Kingmakers council. The group of Kingmakers that select the Olorogun chiefs are different for each of the four titles. Each Kingmaker group consists of a combination of minor chiefs from the quarter as well as some higher ranking chiefs that sit on the Olota Kingmaker committee.

The Ajana of Ijana quarter Ajana means "One who fights on the road" in the Yoruba language. He is the most senior chief in the Ijana quarter of Ota. Traditionally, the Ajana led the residents of his quarter to fight any potential threats to Ota, as Ijana quarter is the gateway to the town of Ota. He was also responsible for imprisoning and punishing criminals. Because of this, he is considered the first among equals among the Olorogun chiefs. There are two ruling houses that produce Ajanas: the Ijitsu and the Aribiti. Each alternates in choosing the next Ajana. The candidates are presented by the family head to the nine Kingmakers: the Balogun, the Seriki, the Bada of Ijana, the Olori of Ijana, the Oluwo of Osugbo Itoki, the Lisa, the Eletu of Ijana, the Oganla of Ijana, and the Oloregan of Osugbo Itoki.[2] The Onikotun of Otun quarter The title Onikotun comes from Oniko-Otun, meaning "The representative of Otun" in the Yoruba language. The Onikotun ranks second to the Ajana. He is the head chief of the Otun quarter of Ota, and advises the Olota on issues affecting his community. There is only one ruling house that produces the Onikotun: the Ijagba family. The family head presents candidates to six Kingmakers: the Odota, the Odofin, the Aro, the Olori of Otun, the Oluwo, and the Balogun of Otu.[3] The Onikosi of Osi quarter The title Onikosi is a shortened form of Oniko-Osi, which means "Representative of Osi" in the Yoruba language. He is the head chief of the Osi quarter, and advises the Olota on issues affecting his community. There are three ruling houses that produce candidates for the Onikosi: the Iloti, the Isiki, and the Ikin. The three houses rotate to allow each a chance to produce an Onikosi. The head of the family presents candidates to ten Kingmakers: the Ekerin, the Bada of Osi, the Balogun of Osi, the Olori of Iwaiye, the Akeja Oniyanru of Osi, the Odogun, the Olori of Osi, the Seriki of Osi, the Asalu, and the Odofin of Osugbo Itoki.[4]

The Akogun of Oruba quarter The Akogun is equal in rank to the Onikosi, and is the head chief of the Oruba quarter of Ota. He is a member of the Ikogun/Igebe family, who presents potential candidates to seven Kingmakers: the Seriki of Oruba, the Asiwaju of Oruba, the Olori of Oruba, the Balogun of Oruba, the Oloregan, the Ojumo, and the Eleru of Oruba.[5]

Ogboni Chiefs These eight chiefs represent the Ogboni (or Osugbo) secret society. This group was responsible for maintenance of law and order in Ota before the advent of the police. Two of them, the Oluwo and the Lisa, also participate as Kingmakers. The Oluwo of Ota The Oluwo is a highly placed position among Ota's chiefs. He conducts the inauguration ceremonies of the four quarter chiefs and is also responsible for performing traditional Yoruba rituals at the Ojudinobi grove. Following the installation of a new Olota, the Oluwo performs rituals for him on the third, ninth, seventeenth, and ninetieth days following his installation.[6]

The Apena of Ota The Lisa of Ota The Lisa is one of the most important officers in the Ogboni secret society, and makes vital decisions in the day to day running of the group. Before the introduction of Western-style laws, he also played a major part of the justice system in Ota. The Lisa is chosen from the Idowu- Eleku family, and the head of the family presents candidates to a group of ten Kingmakers: the Ajana of Ijana, the Balogun, the Seriki, the Bada of Ijana, the Olori of Ijana, the Oluwo of Osugbo Itoki, the Apena of Osugbo Itoki, the Apena of Osugbo Itoki, the Oloregan of Osugbo Itoki, the Oganla of Ijana, and the Eletu of Ijana.[7]

The Ashipa of Ota The Odofin of Ota The Oloregan of Ota The Ashiwaju Oodua of Ota The Oluwo of Osugbo Itoki The Oluwo of Osugbo Itoki is the chief priest of the secret society. He is also known as Olitoki. The Osugbo Itoki is located near the Esa night market in Ota. His duties include worshiping the edan and offering sacrifices.

Balogun of Ota The Balogun of Ota is considered an enforcer, and is sometimes referred to as a "generalissimo". His office insignia is a sword. He chairs the committee of Kingmakers. There are three ruling houses that produce the Balogun: the Mosuro family, the Osho Onibudo family, and the Ajuwon family. These houses rotate to ensure each has an opportunity to provide candidates. Candidates must be male members of the ruling house, but females may be proposed as candidates if there are no qualified male candidates. The candidates are presented by the head as candidates if there are no qualified male candidates. The candidates are presented by the head The Olota and his council of chiefs may choose to recognize members of the public for exceptional service to the community in some way. Honorary chief titles do not usually carry any authority or responsibility. These titles are non-hereditary and can even be bestowed upon people who are not Nigerian, such as Oloye Michael Hamilton, the Baasalu of Ota, who is British.[14] References 1. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 85–87. 2. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 90–91. 3. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 92–93. 4. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 94–95. 5. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 96–97. 6. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. p. 112. 7. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 108–109. 8. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 88–89. 9. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 98–99. 10. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 101–105. 11. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 106–107. 12. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 110–111. 13. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 114–115. 14. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 117–119. The Olota of Ota The Olota of Ota is the traditional, yet ceremonial, sovereign of Ota, Ogun State, Nigeria. He is also called an Oba. Historically, the Olota of Ota was a crowned ruler whose power came from the traditional homeland of the Yoruba, Ile-Ife.[1] Since the first local elections in 1955, he has had no political power, but is sought as a counsel or sponsor by Nigerian politicians who seek support from the residents of Ota. The official residence of the Oba is a palace within the town.[2] Selection of an Olota

When a reigning Olota dies, the Ota Council of Chiefs receives an official report of his death. Burial rites are performed, and last for three months. Following the end of the three month mourning period, the selection and enthronement procedures for a new Olota begin. Candidates come from one of the three ruling houses: Ikowogbe, Ijemo-Isolosi, and Ileshi. Ruling houses are rotated so that each has an opportunity to produce an Oba. Proposed candidates must be members of the ruling house whose turn it is to produce candidates and male, though exceptions can be made if there are no qualified male candidates. The competition can be fierce, and sometimes pits family members against one another. Courts are sometimes involved in settling disputes within a ruling house. Eventually, the ruling family meets and presents one or more candidates to a group of Kingmakers. There are twelve Kingmakers: the Balogun of Ota, the Ajana of Ijana Quarter, the Onikotun of Otun Quarter, the Onikosi of Osi Quarter, the Akogun of Oruba Quarter, Seriki of Ota, the Ekerin of Ota, the Odota of Ota, the Lisa of Ota, the Aro of Ota, and the Oluwo of Ota. The Kingmakers then make the final determination of who becomes the Olota.[3] See Ota Traditional Chiefs for more information about the Kingmakers and other major and minor chiefs of Ota. Prior to the installation of a new Oba, members of the Ogboni secret society perform a procession around Ota to perform pre-installation rites. Additionally, other chiefs play important roles in the installation of a new Olota, such as the Odota and the Aro, who perform the installation rites, and the Oluwo, who performs rituals at predetermined dates following the crowning of a new Olota.[4]

List of Olotas of Ota Oba Akinsewa Ogbolu (1621-1680) Oba Morolugbe (Oba Moro) (1701-1725) Oba Oromolu (1725-1768) Oba Olagoroye (1768-1786) Oba Adelu (1794-1821) Oba Olukori (1821-1853) Oba Oyede I (1853-1882) Oba Isiyemi (1882-1901) Oba Aina Ako (1902-1927) Oba Salami Oyelusi Oyede (1927-1947) Oba Timothy Fadina (1949-1954) Oba Timothy Talabi Dada (1954-1992) Oba Moshood Adetoro Alani Oyede (1997–present)

References ^ Robert Smith (1969). Kingdoms of the Yoruba. Methuen & Co. pp. 88–89. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 55–82. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 55–82. ^ Ruhollah Ajibola Salako (1999). Ota: The Biography of the Foremost Awori Town. Penink & Co. pp. 59, 112, 106–107, 110–111.