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Eebi, Islam and Christianity: A Contribution of “Faith-based Groups” to Socio- political and Economic Development of Epe, South-West Nigeria SHOLAGBADE, Abiola Department of History Obafemi Awolowo University Ile-Ife, Nigeria 08054416799, 07030510005 [email protected] Abstract In many parts of Africa, Faith Based Organisation (FBOs) constantly and continuously affect and shape socio-political, economic and infrastructural development of the societies. Although there is a strong presence of foreign religion (Islam and Christianity), they co-exist with traditional religions to play an important role in the development of many African societies. Epe in South-western Nigeria is one of ancient littoral towns that still holds on to traditional belief in achieving community development despite the influence of foreign religions. With the aid of interviews and literature, this paper critically explores the co- existence of three different faiths, Eebi (the belief and celebration of Epe ancestral gods and heritage), Islam and Christianity which is noticed in the “Omo iya kan na” identity in Epe. The identity and bond among groups and FBOs in Epe also create and strengthened Social Capital in the society. The paper also assesses these religious institutions as a significant component of civil society, to argue that sacrifice and compromise rather than religious politics, play important roles for FBOs to contribute their resources for development in Epe. The paper concludes that despite religious violence in some parts of Nigeria, FBOs are likely to remain a very strong force in socio-political and economic development of African societies for a long time. Keywords: Development, FBO’s, religious co-existence, “Omo iya kan na”, Social Capital. Introduction Examination of religious activities is increasing becoming a concern to academics in many parts of Africa in recent times, with Nigeria becoming a major focus. On the pages of newspapers and local and international satellite television stations, the spate of religious violence and disturbances in many parts of northern Nigeria continue to capture headlines. Religious activities have no doubt continued to affect socio-political and economic development in the different areas of the Nigerian society. For instance, local and 1 international investors continue to flee from the religious skirmish areas like Maiduguri, Jos and Yobe in the northern region of the country. States like Nasarawa, Kogi and the Nation’s capital, Abuja, also have had their own share of religious crises and violence. The situation also contributed largely to the dispersal of many non-indigenous inhabitants of Northern Nigeria who were born and bred in the North for their original home towns. The above scenario has affected religious bodies and other faith-based organisations in the crisis-prone areas of Nigeria as they look as though they have done nothing in recent times. However, it may not be the same story in other towns and cities where more than one religion is practised, and where followers of one religion are more than their counterparts. Epe in present Lagos State of South-western Nigeria is a good example to showcase the activities of faith-based organisations and religious tolerance in the development of states in Africa. Thus, to view religious institutions as significant components of civil society, this paper examines the contributions of Islam, Christianity and indigenous traditional religion celebrated and depicted in the Eebi festival in Epe. In the paper, I discussed Epe as a melting pot of traditional and foreign religions and identified its cultural and religious trajectories. I argued that Epe location, occupation, and political situations contributed to the introduction of the external religions, and subsequently the rise of other FBOs. I also assessed religious institutions in Epe as significant components of civil society, contending that, sacrifice and compromise as result of social cohesion, and ethnic identity (Omo iya kan na) rather than religious politics played significant roles for FBOs to contribute their resources for development in Epe. I concluded that despite religious 2 violence in some parts of Nigeria,1 FBOs are likely to remain a very strong force in socio- political and economic development of African societies for a long time. Epe: A Melting Pot of Traditional and Foreign Religions Indigenous Religion Like every other ancient African society, the Yoruba people of Epe society developed along the line of traditional African worship and belief system. Epe tradition reveals that the people believed in existence and supremacy of Eledumare whom they believed resides in heaven. The entire being of the people from the time of birth to the time of death is wired around Eledumare. To date, an elaborate system of worship of the Eledumare is prevalent in Epe society. As part of the acceptance for this heavenly Supreme Being, were sessional prayers directed to him through libations. The worship of Eledumare also cuts across all the Yoruba towns and was believed to be the Yoruba Supreme God and creator of the entire universe.2 Aside the worship of Eledumare as the Supreme God, the Yoruba people also worshiped other Orisa (lesser gods or spirits) either major or minor ones as they are ranked. These lesser gods also stood as intermediaries between man (the people) and Eledumare. In other words, the people find it easier to communicate with Eledumra (God) through these Orisa. Among the Orisa worshiped in Epe are Alaro, Ogunta, Ekunne, Loore, while others like Orunmila, Sango, Oya, Obaluaye, Aiyelala etc. are believed to have been introduced into Epe by other Yoruba groups.3 In addition, Epe’s location near the sea facilitated the 1 Hussaini, Adbu. “Ethnic and Religious Crisis in Northern Nigeria; Issues in Informer Repression”, (undated). See also Jana Krause’s “A Deadly Circle: Ethno-Religious conflicts in Jos, Plateau State, Nigeria”. An Executive Summary Working Paper, Geneva Declaration, June 2011. 2 See more on the Yoruba History in Samuel Johnson’s The History Of The Yorubas, (Lagos, CSS BookShops Ltd., 1921) 3 Muhsin Adekunle Balogun “Syncretic beliefs and practices amongst Muslims in Lagos state Nigeria; with special reference to The Yoruba speaking people of Epe” (PhD. thesis University of Birmingham, 2011.) 3 development of a traditional belief in gods and goddesses, some of which they believe came as a result of the lagoon and sea. Some writers are of the view that through the busy fish trade with other coastal towns it became possible for them to introduce their form of local worships into the Epe society. For instance Aiyelala is said to have been introduced by both the Ijo and Ilaje fishermen who frequented Epe from the waterside of Okitipupa and Makun areas.4 Located along a littoral area of the Lagos lagoon, Epe is at the eastern end of Lagos on both sides of the lagoon. It is bounded on the north by the Ijebu province, east by Ondo province, and west by Ikeja district colony and the municipal area of Lagos.5 With its proximity to the sea, the lagoon, and an advantageous fertile soil and forest, Epe had earlier attracted a great number of people, who were mostly fishermen and hunters from the Ijebu land and other parts of western Nigeria. This natural geographical settings and economic opportunities to other people could also be responsible for the introduction of the worship of other deities and foreign religions. More so, Epe which is of the Ijebu background before the intrusion of Eko Epes (Lagos Epe) especially during the exile of king Kosoko to the town by the middle of 19th century were staunch traditional worshipers. Kosoko’s influence in Epe encouraged the introduction of the Islamic religion in Epe. Eebi Celebration in Epe In respect for, and continual celebration of indigenous traditional beliefs and culture, Epe people set aside the Eebi festival for these purposes. Eebi festival is where the Epe people come together to mark their common ancestry and celebrate their long lasting heritage. Eebi Epe festival is celebrated by the people of Epe in honour of their gods for guidance and protection over the indigenes of the town. It is also a re-enactment of a key 4 Ibid. 5 See Bamidele Badejo, “Epe” in Yinka, B. Tayo, O. Kayode, O., (eds.) Lagos in Maps (Rex Charles Publications 1999). pp 174-175. 4 epoch in the history of the Epe people. The festival is also marks different age groups of the indigenes, and is still celebrated in the present period. It will be apposite to point here that the festival started with the Ijebu Epe who are the aboriginal Epe people. Thus, the festival is widely celebrated among the Ijebu Epes. This is not to say that other inhabitants have not over time, joined in the celebration which has made the Eebi festival the biggest and most popular in Epe. Otunba Agbaje an Epe chief describes the importance of Eebi festival in Epe in these words: The Eebi Epe festival has been an age-long event in the history of Epe. It is a yearly occasion that brings the sons and daughters of this community together. At this period, everybody wants to come and take the blessings from the royal father and celebrate with the community. The festival has to do with the unity of every household and every member of this community because it is an avenue to bring everybody together and see to the vision of developing this community and it has been helping a lot.6 Islam in Epe The coming of Islamic religion to Epe is dated to the period of Kosoko’s arrival.7 But the certanity of this argument cannot be ascertained as information shows that Muslims were found living in Epe before the Kosoko period.8 The numbers of Muslims in the town before Kosoko era were very few and many did not preach or teach their religion in the open.

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