Who Are the Real Lagosians?
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Who are the real Lagosians? Are the real Lagosians „saro‟ descendants from Olowogbowo, or a member of an old Brazilian family from Oke-popo or “Aguda”, or a member of old chiefly families-like Oluwo, Bajulaiye, Ojora, Oniru, Oshodi etc. could a Lagosian be one of the Muslims who have lived in Obalende since the end of the Asante wars. (Member of the West African frontier Force of Captain Glover in 19th century) or is it one that lives on Siriki street near the central mosque? In the sense and according to the school of thought, any of these people can be called true lagosians, yet the cultural spectrum the groups cover reveals the variety and heterogeneity of Lagos. To understand this view or conclusion of these notable scholars on Lagos, one must appreciate that the answer lies in the history of Lagos itself. A code study will reveal two key factors that are interwoven, that is the development of the city and its society and added to these two, was also the element of trade. Foundations which were based on the various successive waves of immigration that was intra and inter continental. Each wave of immigration from the earliest beginning brought about the creation of various settlement on the island. Increase and rapidity of these waves which were as a result of different but interrelated events, brought about an expansion that was to spread beyond the island to its environs. Each group of immigrants concentrated in the areas or quarters named after them. They also brought with them their various religion and culture, which they practiced. All these elements of geographical space, religion and cultural practice, have survived and became woven into the rich tapestry of the heritage of the Lagosians. Descendants of the settlers who were born and grew up in Lagos have no connection with the places of their past ancestry. The most information they have is from „stories‟ passed down through the generations as attested to by a Lagosians, Mrs. Efunjoke Coker (M.F.R), in her autobiography. The majority of the immigrants came from the surrounding Yoruba area and the hinterlands, bringing new religions the Ogboni cult, Islam for instance was introduced in the 18th century, new institutions and customs (from Benin and elsewhere). These development of trades, both peaceful and slave trade brought first of all the indigenous people of the surroundings and hinterlands and later the Portuguese, French Dutch and British and further wave of repatriated freed slaves from the Americans, Liberia and Sierra Leone. These people Brazilians, Caribbean and Europeans brought aspect of their cultures, Christianity and Western Education. From the first wave of the settlers in the 15th century to the first half of the 19th century, four (quarters) were separated from the Europeans, the educated Africans (Saros & Akus), the Brazilians and the indigenous community. By far, the earliest and the most important and without which the other quarter could have existed was the Isale-Eko quarter, here that the aboriginal Aworis descendants of Olofin of Isheri led by Aromire carefully settled in dry choice sites. This nuclear settlement was between Itolo and Idumagbo lagoon including Ebute Ero in Isale Eko. With the help of place names and oral tradition, the extent of this important (quarter) of Lagos may be delineated. It must have been extended to Ofin area to Ebute Ero, the heart of Isale Eko to that part of Lagos named Victoria street after Queen Victoria of England during the colonial era renamed Nnamdi Azikiwe after independence. The original was Ehin Ogba (behind the fence) indicating that it was outside the inhabitant part of town, according to oral tradition, it was indeed the dumping ground for corpses of paupers and those class of children regarded as mysterious „Abiku‟ ( born to die). The unceremonious burial being regarded as a kind deterrent to these children from dying so often. It was jungle then and seldom traversed. The history of Lagos had been chequered affected by the powerful influence of Dahomey on the West and Benin on the East. According to P.D Cole and A.B Aderibigbe, the expansionist policy of these kingdoms, forced more people living between them to emigrate to Lagos. The Aworis were soon joined by other Yorubas, there was the considerable Ijebu population at Idumagbo, substancial body of immigrants from Ota who first came in search of trade at Obun Eko, but eventually settled at Idumota named after them. An extension of the premier, but with its own distinctive feature was Ofin. Its main center was Itolo squre with the Onitolo and the descendants of the earliest inhabitants. Outside this centre was Offin Ile in Ijebu Remo territory. The unique feature of this whole area was the internal water way formed by the Offin canal, the Elgbata creek and Itolo, which made the canoe an effective means of transportation. The second stage was marked by the military encounter between the invading army from Benin and Olofins men of Iddo Island. There was a protracted struggle until the era of Oba Orhogbua of Benin sent his grandson Eskipa (Ashipa in Yoruba) to further consolidate Benin influence and to firmly establish a vice royality. Authorities are divided in opinion, whether the new government was first based at Iddo and was moved by the third king in the dispensation Gabaro to Lagos Island, or whether it was from the beginning of this existence that it seized the Island of Lagos, avoiding Iddo Island with its tradition of resistance to Benin influence. According to the „Idejo” source-they, the Bini people, did not conquer them- they were invaded to settle disputes among the sons of Olofin. According to this source, the facts that the Obas of Lagos „owned‟ no land in Lagos which is disposed of exclusively by the Yoruba Idejo chiefs, and that the Idejo chiefs did not perform any administrative duties on behalf of the Oba and took to the mainland in time of war leaving the Oba to defend Lagos, do not suggest an original Benin conquest. They suggest a shadowy tributary relationship, occasional intervention in an Obaship that quickly became indigenously Yoruba and independent in Lagos. Lagos external relations where conducted with no reference to Benin. According to Benin source, Oba Orhogbua, during his punitive expedition against recalcitrant vassal states in about 1550 made his war camp (Eko) on Lagos Island and from there attacked his enemies for many years. Anyway the origins of the Benin connection is obscure and laden with controversy. It probably originated in a vice- royalty from the mid 16th century. It is strongly believe that the king and his retinue of Benin adviers and warriors first pitched their camp in the area known as Enu Owa with the celebrant Oju Olobun‟ now a „national shrine‟, but at the beginning a spiritual symbol of supremacy of the Oba of Benin. The truth of this belief is attested to by the fact that the coronation of an Oba is not regarded as valid, without the performance of „kikam‟ (ikanse) at this same place. That Lagos derived its name “Eko” from Orhogbuas camp should not be seen as contradicting the claim of Yoruba sources that Olofin and his subjects regarded Lagos as “Oko” farm. Oba Gabaro did more that start a tradition. By choosing for his permanent abode, the very site for which Aromire had made his „red paper‟ farm3, this Oba showed remarkable political acumen. A new regime had indeed arrived but was housed on the soil prepared by Aronire, the first settler on the Island and the son of Olofin, whose sway the new order has come to displaced. This was a visible evidence of the factor of continuity and change in history. Indeed it had been pointed out that „Oko” and „Eko‟ marked two distinct periods and waves of immigration in the history of Lagos, the earliest Awori Yoruba settlement and rule, and of Bini hegemony, „Eko‟ supplanting „Oko‟ once the Bini were in the ascendant. The similarity between the two words must have facilitated this transition in the minds of the people. Also a new nucleus of chiefs, royal courtiers and warlords was established, not based on possession of land like the Idejo, but on service to the Oba. They all lived, each in his own Iga, a lesser version of the Oba‟s palace. The area of Isale-Eko, thus delimited, was the hub of Lagos politics. Its focus was the Iga Idungaran. Here dwelt both the Awori and bini aristocracies. Despite the conflicting myth both aristocracies made adjustment between Yoruba and Benin political structures and traditions. The local Yoruba aristocracy reserved the right to opt out of the political struggles in which the political struggles in which Benin counterpart might engage. This right was always threatened by increased intermarriage and the growing power of the Oba. There was the considerable Ijebu population and there was the hard core settlers from Idoluwo Ile, who came with the Obanikoro, head of the Ogalade Class of Chiefs who gave their name Idoluwo to their present abode. Here dwell also the most influential of those who took part in the peaceful commerce. Although the 18th and 19th centuries saw the beginning and dominance of the Trans Atlantic Slave trade, it is often erroneously assumed that the more natural kind of commercial trade did not play a vital role in the relationship between Lagos and her neighbors. The available oral evidence against that, on the contrary, the nucleus of the system of periodic markers could be discerned in the proceeding the era of the slave trade even at the height of the slave trading period the „legitimate‟ type of trade, especially in the articles of domestic consumption, held its own.