THE POLITICAL ORGANISATION OF ISANLU-ISIN

                POLITICAL ORGANISATION OF ISANLU-ISIN

Like virtually all Yoruba state in the era under study, Isanlu’s political organization is based on monarchial system of government. The head of the government is the Olusin. The most senior head chief one from each of the six wards that made up the Town assists him. However, Odo-Ona provided two into the Oba’s council. Other political organs, included, the compound and its head, the household and its head, and the military. These shall be given an examination here.

1.    THE OLUSIN: At its inception, an Olusin was picked broadly from Oke-Agbon ward. Olusin Ajayi, divided the ruling house into 3 viz Odo- Owa, Ile-Nla and Ijabu. These houses usually rotate the Olusin among themselves. Despite the fact that the Olusin is from Oke-Agbon ward, he is nevertheless not the head of the ward. The head is the Aropo.

At installations, a great deal of power and authority are vested in him. This was usually after many rituals have been performed as directed by the Ifa Oracle. He became transformed from the hither of ordinary being to a supernatural being. This was especially after the ancestral spirits has been invoked on him. As these demanded, the Olusin had to be guided by lots of taboos and costom, which when violated, was met death. For example, there are food he could not eat, places he should not go(even within his Town) and people he cannot see. A total adherence to these conventions and taboos, would make him invulnerable to human destruction. Moreover, he would then become a companion of the gods and ancestor. This is why most traditional ruler in Yoruba land bore the attributes ‘Iku baba yeye, alase ekeji orisa (Death the almighty (sic) ruler and companion of the gods)”.

From the early times to the early 20^th century, the Olusin was not just the Olusin for Isanlu onlu, but for all Isin land. His paramountcy over all Isin land is not in dispute. How the other towns came to accept the Olusin’s paramountcy is said to have been borne out of the fact that he was the first to settle in Isin land and he owns the land. The heads of other Isin towns were under the Olusin. The Isin council of representatives were drawn from all Isin Towns, and chaired by the Olusin.  They met every seventeen days to discuss issues of importance to all Isin. Known as Oloja, this council had both executive and judicial powers.

In times of war when joint attack was needed against external threat, this council discussed war strategies and other issues, which included the number of men to be conscripted from each village into the central army. It was in such meeting that the council meets at their usual meeting place to discuss during the colonial era, the problems of Ilorin agents (Ajia and other intruders) and proffer solutions to them.

Importantly, the Olusin used the Agbasin festival to unite the entire Isin people. Yearly they all joined in celebrating the festival. At such times gifts were sent to the Olusin from all the villages. Although it cannot be proven that the other Isin villages paid tributes to the Olusin but it was known that they all each sent men to work in his farm.

 Apart from the Isin council which the Olusin presided over, he also presided over the Isanlu council. Here a council of chief assists him or Ihare. These included all the ward heads, they all sat in order of seniority at the right hand side of the Olusin. Also included in the Ihare are the warriors (Ologun), they hold the title names such as Esinkin, Olukotun, Olukose, Elemoso, to mention but few, and sat on Olusin’s left hand side.

These council met regularly to discuss public affairs and took decisions on these. They had powers to select and install some categories of chiefs. They adjudicated all serious cases and they have the power of life and death. Plaintiff and accused persons usually paid a stipulated amount of money as hearing fee, before their cases are heard. Moreover, in times of war, the council also discussed defense and security issues.

2.    THE WARD CHEIFS : Next on the political echelon in Isanlu are the ward Cheifs. As stated earlier, there were six wards. These wards and their heads are as follows:- Aropo as the head of Oke-Agbom, Ologba as the head of Odo-Ona, Asanlu as the head of Igbaa, Odee as the head of Iloo and Asaba as the head of Ose. The sixth word has been divided into two making seven wards today, thus Aro is the head of Isolo while Oke-Ara is headed by Alaa.

Apart from playing the roles of kingmakers, these ward heads had the power to depose an autocratic Olusin. This meant that the olusin had the ward heads as check on him. When an Olusin joins his ancestors, the Asanlu acted as regend, until a new Olusin was named. This was by virtue of the fact that the Asanlu was the most senior Chief, next to the Olusin.

The ward chiefs in consultation with the Olusin made laws for the governance of the town. Although this laws were usually unwritten, they were found in clichés, proverbs and might be latent in the minds of the ruling elite or traditional remembrances and were easily recalled when expressions were called for.

In the general administration of the town, the ward head plays a great role. They constitute a vital link between members of their ward and the Olusin. In the internal administration of their wards, they arte assisted by some high ranking chiefs in the town, who are from the ward concern. Thus the Alagemo did assist the Ologba in Odo-Ona, the Elesa also assisted the Asanlu in Igbaa ward. Together, they settle minor disputes and took charge over all wards’ land and properties.

3.    THE COMPOUND BAALE : The compound (Agbole) consisted mainly of people with common ancestry. An agbole was usually headed by the oldest male in the compound usually called Baale, his functions did not remarkable differed from those of Idolu (ward) Chiefs except that he could not be a representative of his compound in the Olusin’s council. Rather all compounds under such ward are represented at the council by the ward head. All decisions taken are communicated to the Baale, who in turn communicate same to his people. However, every compound was represented by their bale at the general meeting of all Isanlu people, usually held at the Market Square.

4.    THE HOUSEHOLD BAALE : The head of a household was also called Baale, but in roles, duties, power, influence, prestige and even age he is subordinated to the compound Baale. The household was usually an extended family. The Baale, who usually was the oldest male in the household, represented it in the Idolu (ward) meetings and in any other village functions.

One other component of administration that had little or no power vested in it was the gathering of all people in the village. Usually held in the market place, such gathering was more of information dissemination of decisions reached at the Olusin’s palace. In such gathering, some form of judicial trial by ordeal was administered.

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Airports in Isanlu Isin and in the neighborhoods

Airports nearest to Isanlu Isin are sorted by the distance to the airport from the city centre. Follow relate airport hotel guides for accommodation booking.

·         Ilorin Airport (distanced approximately 69 km) – hotels

·         Oshogbo Airport (distanced approximately 84 km) – hotels

·         Akure Airport (distanced approximately 110 km) – hotels

·         Bida Airport (distanced approximately 140 km) – hotels

·         Ibadan Airport (distanced approximately 160 km) – hotels

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The Growth Of Isanlu-Isin

THE GROWTH OF ISANLU-ISIN

Isanlu-Isin belongs to the area that was later proclaimed the protectorate of Northern Nigeria. For the area that became the protectorate of Northern Nigeria, Colonial rule could be said to have started in 1900. This was the year that British rule over the area was declared at Lokoja. For this reason, Isanlu-Isin before colonial rule shall end at this year. The period of commencement is not specific, but it shall start from the early migrations that resulted in the founding of the town. This can be got from ‘the origin of Isanlu-Isin’ which I have posted earlier.

The peaceful nature of Olusin’s domain led in no small measure to the growth of isanlu-isin. For its site as a refuge city attracted displaced refugee to the area, after wards it also encouraged a continuous trickle of people into the town. I have explained in my earlier posts, how Olusin retained the first position and the second position was transcended to the Asanlu while Ologba occupied the third place.  Though, the position of a chief is engender by the fact that the grading and thus seniority of Chiefs and sharing of amenities is done according to when a particular chief arrive the town.

Progressive the next chief to arrive was the Alagemo family from Oluyi. The Alagemo occupied the forth position, he moved into Odo-Ona and settled with the Ologba. It is held that before the coming of Alagemo, Odo-Ona used to be known as Ile-Ologba. But with the arrival of Alagemo and create a sence of unity the name was changed to Odo-Ona.

Subsequent arrivals included Asaba. Who was a brother of Aina from Ife. He settled very close to Aina at Okose. Odee came next from Iloo his original homeland. The last to arrive was the isolo group, with Aro heading a section and Alaa heading another. They had earlier settled at Oke-Ara, Odo-Dosin and koto-Otun. These settlements were plundered by external forces,this made them to flee into Isanlu-Isin land, where they settled till this day.

This was the scattered settlement pattern of what later became Isanlu-Isin. They were circumstantially fused together as a result of many factors including lately the incessant raid of the Nupes at one time and Ibadan at another. To forge a united front against these foes, they, one after another moved into what became Isanlu-Isin.

The various settlements thus became wards in Isanlu-Isin. In all, these settlements are Oke-Agbon, Igbaa, Odo-Ona, Iloo, Ose and Isolo, making the six wards of Isanlu-Isin during the era before Colonial rule and up till this day.

   

GEOGRAPHICAL FEATURES OF ISANLU-ISIN

GEOGRAPHICAL FEATURES OF ISANLU-ISIN

Isanlu-Isin is located in the South-Eastern fringes of Isinland. To the north of Isanlu is Owa Onire, this is about i5 kilometers away, Ijara, 8 kilometers away is to the West, Omu-Aran, about 15 kilometers  away is to the South. To the South-West is Oke-onigbin, 13 kilometers away and to the East is Oke-Ola. Isanlu- isin is towards the South-East of Ilorin the State Capital and they are about 60 kilometers apart as the grow flies.

Like all isin towns isanlu-Isin is today located in Isin Local Government Area of kwara State. These are roughly located between (Longitudes 5 5” E and 5 57” E) and (Latitudes 8 12” N and 8 14” N).

Topographically, Isanlu can be said to be virtually surrounded by rugged hills and mountains. Some of this hills and mountains include, Jewoese, Odo-Ibu hills, Sangolopo hill, Okore hill, to mention but a few. The land is so undulating; those in between the numerous hills are deep valleys. The gradients of the hill are very deep. Without blinking an eye, Isanlu-isin is an area of refuge. As can be seen later, this hash topography served as defensive barrier against the successive raids of Nupe, Ilorin and Ibadan. That was their most expedient use then, today they not only impede physical development, but also render large expanse of land suitable for Agriculture. However, they also promoted the formation of waterfalls in the area. The notable waterfalls which whendevelopd could boost Nigeria’s tourism industry are Atti, AIse and Ijoko falls.

Isanlu-isin falls within the transitional zone between the Southern rain forest and the Savannah North. For this,the vegetation cover can best be described as that of a derived Savannah. Due to this condition, both forest crops (Cassava, plantain, kolanut, Cocoa, coffee and palm tree) and savannah crops (guinea corn, millet, cashew) are grown. The soil is of much latrite rock and stony. This type of soil encourage cashew and made Isanlu-isin the highest producer of Cashew in the entire kwara State.

Temperatures are usually high throughout the year, but cold in the morning and in the evening. Temperatures fall below 0 degree during the period of harmattan. The rainfall in Isanlu-Isin is between 45 to 55 inches yearly, with a short dry season around August. This result in a double maxima of rainfall yearly. This gives rise to the planting of maize and vegetables twice yearly.

To the South of the town is the Oyi River, it runs due West through Ijara into Igbajaland to the North-West. Also the Awi River takes its source from the Omidoyin end of the town and flow in South Eastern direction. Other notable rivers in the area include; Igbonla, Onikoko, Omiru, Omiobo, Amutere to mention but a couple. It is very important to note that these rivers has water throughout the year.

The Origin Of Isanlu-Isin

ORIGIN OF ISANLU-ISIN

There are three versions of the traditions of origin of Isanlu-Isin. These two versions portrays the restive nature of man but underlining these restiveness is a desire to better the condition under which one live. Thus, in migrating from one place to another man hoped to attain a condition or environment better than previous. Engendering these migration, is the known fact that no matter where one want in pre-colonial Africa, great hospitality and accommodation was given to strangers. This makes one feel more at home away from home. In the main, the for migration as usual flimsy, but the migratuion was made in a desire to be independent.These fact can be seen clearly from the versions that led to founding of Isanlu-Isin.

The first version accredits the founding of Isanlu-Isin to a certion hunter named Laberindo. He was said to have from either Oyo or Ife. The reason for leaving his former abode is not clear. What is clear however is that he was instructed by Ifa to settle where he could find ‘Osan Ilu tree’ at this place also, he was to see a deer run away from him. In wherever these two conditions are fulfilled, there Ifa instructed him to reside. These were fulfilled at the present site of Isanlu-isin, hence, he founded the town there.

The second version says that Isanlu-Isin was founded by one Aina Orimadegun, from the Agbedegbede ruling house of Ile-Ife (one of Ife ruling house till date). He was said to have left Ife because he was refused to celebrate the Egungun festival. This he claimed Ifa had instructed him to do. For refusing his celebration of the egungun festival, Aina migrated from Ife. A source, however, added that Aina was already an Oba at Owa near Ife before his migration.

Other version say that Aina migrated from ife at the time of Universal dispersal of Princes to found their kingdoms, who were given emblems of royalty such as Crowns, Swords, Staff to mention but few. He left in a group of other obas, these were, the Ajero of Ijero, Alara of Ara, Elekole of Ikole, Orangun of Ila, Olupo of Ajasse-Ipo, Alaran of Arandun.

Specifically, On leaving Ife, Aina first settled with his relative the Olupo of Ajase-Ipo, from there he migrated eastward and settled at Ade. While the Alaran led by Esikin Olomu, Who tradition possessed the magical club called Ogbo settled southeast of Olusin’s settlement in what is known as Omu-Aran until 1931 when Alaran departed Omu-Aran because of some misunderstanding to found Aradun. After a shortwhile, Olusin left Ade to Ajagbo. Once again left Ajagbo and migrated northward to Igbole. At Igbole, successive Olusin was said to have gone to Oyo for Investiture as an Oba with the title of Olusin (i.e the Olu of Isin). From Igbole, Olusin migrated upnorth to found a new settlement at Owa, he however moved northwards to a new settlement known as Oke-Agbon, which is a few Kilometers from the present site of Isanlu-Isin. He later moved finaly to the present site of Isanlu-Isin to head the conglomerate of villages who voluntarily chosen to come under Olusin’s hegemony.

A source which is widely accepted today states that Ologba was actually the first to arrive.For arriving first, the Olusin accorded the Ologba the position of the highest chief, next only to the Olusin. Soon However, the Ologba receive a message from Isehin his home town that his father was dead and that he has been chosen for investiture as the Oba of Iseyin. Prior to this time however, the Ologba had put to the family way, a daughter of the then Olusin, who was thought to be barren. This woman had children for the Ologba.

Thus Ologba set off to Iseyin with his wife and children. On his arrival, he was told that contrary to tradition, an Oba of Iseyin could not marry from outside the town. What was more, an Oba cannot have a first son born to him by such a woman. For this, he was not crowned as Oba.

With great anger, he left Iseyin. His brother Asanlu and his sister, left Iseyin in simpaty with hin to Isanlu. The trios are known oral tradaition, as ‘omo iya meta’ meaning 3 of the same mother.

On arrival, Olusin refused Ologba and his entourage a stay and encourage him to move northwards. This the Olusin did for two reasons; 1. His appearance terrified Olusin because he appear as a warrior and having experienced series of challenges on his way to Isanlu from Ile-ife by Nupe, Ibadan and Fulani warriors that Ologba may turn against him one day and  depose him. And 2, the aggression Ologba brought from Iseyin may be transfer to him if he allowed Ologba to stayed with him again. Ologba being a man of peaceful character departed from Olusin and settled at the present location of Isanlu-Isin. Further facts reveal that Laberindo case surfaced several years after Ologba have settled in present day Isanlu.

When Olusin eventually joined Ologba at the present Isanlu site, Ologba seeded to him the number one position and agreed to be Olusin’s subject. Asanlu’s intent was to return home (Iseyin) after this. But Ologba persuaded him to remain with him. Not desirous of leading his elder brother, Ologba relinquished his number two position to Asanlu, while he became number 3. Thus to this day, Ologba is regarded as the owner of Isanlu.

Asanlu on the other hand being the eldest of them all agreed that the title of Asanlu should be on rotational basis between his descendants on one side and the descendants of their sister who later married to Oke-Epa. The title of Ologba is being rotated between the 3 decendant of Ajayi (the first Ologba) i.e Akerepete, Ayokemoye and Owinni till this day.  

ISANLU-ISIN (The Isin Giant)

Welcome to DISINGIANT  blogpost.

 The giant of all the communities in Isin land is Isanlu. Isanlu  is  situated in Isin LGA of Kwara Nigeria.Iits geographical coordinates are 8 14’ 0” North, 5 5’ 0” East and the original name (with diacritics) is Isanlu-Isin in Nigeria (generally refered to as ISANLUYEYE). The langusge spoken in this community is fervent Igbomina.

Isanlu-Isin is a major town among the towns that make up the Isin a sub group of the Yorubas Known as the Igbomina.  Igbominas are Yoruba people who speak a peculiar dialect of the Yoruba language. Underlining their culture also in that general Yoruba trait, that would make one look at the little variation that there is as inconsequential.

THE IGBOMINA

The Igbominas migrated majorly from Oyo and Ile-Ife in series (a group is also said to have migrated from Ketu in today’s Republic of Benin). The Igbominas which falls into the northwestern part of Yorubaland covers an area of about 9,000 to 15,000 sq. miles. This area before the advent of the Fulani, Stretches from Awton through Ilorin to Share in present kwara State.

The Ife group were the first to migrate into Igbomina. This was around the 16^th or 17^th Century. They settled in area “In an area probable bounded by the present day town of Offa, Ilorin, Share, Oke-Ode, Omu-Aran and Illa-Orogun in Osun State ”. However, it should be noted that they came in different groups and at different times.

The second group, the Oyo-Igbomina arrived into the same area already occupied by the by the Ife-Igbomina. Perhaps, due to the fact that the new arrivals were from a state with strong military tradition, they forced the Ife group to move from the area. This is especially noticeable around Ilorin and Offa. The Ife group in those area then migrated eastward, where the Tapas (Nupes) resisted their advancement. They thus, retreated southwards to areas bounded by “…..the towns of Omupo, Ajasse, Agbonda, Illa, Omu-Aran, Isanlu-Isin, Oro, Igbaja to mention but a couple”. However, isolated groups of Ife-Igbomina can still be found in areas of yaru and Share Yoruba. Oro-Ago is said to have migrated from Ketu into the region about this same time.

Importantly, it worth mentioning here also that initially, it was the LAND that they dwell and not the people that was called Igbomina. Orangun of Illa, a son of Okanbi the only son of Odududuwa, inherited the land from his grandfather. This was after he had founded the land, together with Esinkin Olomu. Esinkin Olomu, possessed an Ogbo (a cult object in the form of a club) which knows the way to the bank of the Niger, hence his appellation ‘Ologbo’ connotes ‘one who possessed Ogbo’ and the whole surroundings were made up of forest and bush which Yorubas called ‘Igbo’. When at crossroads, Esinkin Olomu will be contacted for direction who will consult the ‘Ogbo who knows the road’ (Ogbo lo mo ona or Ogbo mona). The word ‘Igbo’ and ‘Ogbo’ were used interchangeably and Igbomina was derived, used and accepted for the description of the land which Orangun had inherited. The Orangun of Illa therefore is the original inheritor from Ile-Ife of the land on which all the Igbominas latter settled. And the people that later settled in the land which Oragun inherited are today called the Igbominas.

Today the land belongs to the various Igbomina towns that settled in it. Under what circumstances the Orangun lost the land, cannot with the evidence at hand be known.

The origin Of Isin

THE ORIGIN OF ISIN

The Isin people are a stock of the Igbomina. Although the Yoruba language is spoken in Isin, their dialect concurs with major Igbominas. They also migrated from Ife and Oyo. However, there are some Isin Towns whose founders migrated from outside these two states. An example here is Owu. Even at the most of the towns in Isin are settled also by later migrants from other towns.

At the earliest time of Isin settlement, there were about 36 villages, but due to a series of external attack from the Nupes, Fulani and Ibadan, most of these villages have either been decimated or have fused with stronger and well fourtified ones. Today, notable towns in Isin are Isanlu, Ijara, Owu, Iwo, Oke-Aba, Oke-Onigbin, Alla, EDidi, Odo-Eku, Oba, Iji, Pamo, Oponda, Igbesi, Eleyin, Kudu-Owode, to mention but few. Collectively, these towns are today located in Isin Local Government area of kwara State. To the north of Isin are Igbajaland,Oraland and Ireland; to the west are Ajase-Ipo and Oro; to the east are Oro-Ago and Olla and Osi in Ekiti LG; while to the south are Apaland, Arandun and Omu-Aran.

Investigations unto how the area came to be called “Isin” have been carried out because for many villages with diverse origin as Isin nvillages to bear the all binding name “Isin”, tells a lot of the importance of the name. Variously, different sources have different versions of its derivation. Firstly,it is held that, the name was coined from “Igi Isin” (an akeapple tree). They said, it was so nbecause Isin people usually met under the akeapple tree to hold a general meeting of all villages.

Furthermore, another source still using the akeapple tree as the source of the name, states that Olupo of Ajase-Ipo and Aina the founder of Isanlu-Isin were cured of certain decease by a deviner, who used the bark of the akeapple tree to treat them. It was out of gratitude that Aina named Isin after the magic tree. A third version says that when Aina got to Ade after a tedious journey, he rested under the akeapple tree (Igi Isin), for the relieve which the tree gave him, he named the area “Isin”.

Moreover, there is a version that says Isin meant ‘escort’. It holds, that it was named so because the founders of all Isin villages came together. Others states that the area was called Isin after Esinkin Onigbonigbo a great warrior of Isanlu. He conguered many villages for Isanlu.In gratitude for this, the Olusin named the whole area Isin after him.Yet another source says that Isin was coined out from the cult, Agbasin. It is held that the area of influence of the god. Agbasin, was named Isin, because the god’s original name was Agba-Isin.

A last source says that it was because Aina found rest in the area, which occasioned his naming the area as ‘Isin’. To clarify this, the source said that Aina the founder of isanlu, had troubles right from his original home in Ile-Ife. It is said that he left Ife to find peace, but met several attack on the way by the Nupes, Ibadan, Oyo and the Fulanis.  When finally he got to Odo-Owa (pronounced re do-do do), he found that he had escaped all attacks  for finally he named Odo-Owa and all his acquired land around, Ile-Isimi (the land of rest). Subsequently, others who also were escaping Nupe’s onslaught came to join him at Ile-Isimi, which was later corrupted to Isin.

Among these versions, the one which seam probable is that which states that Isin was coined from the word “Ile-Isinmi” (land of rest) because Aina did experience unrest before he finally got to Igbole at Odo-Owa.