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 20th 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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