There is a big supremacy crisis going on between the Ogoga and Olukere in Ikere Ekiti. And that fight dates back over 200 years ago. But it became an issue when the new Olukere Oba Ganiyu Obasoyin, Okomolose II, The Olukere of Ikere Ekiti, ascended the throne in 2014, following the demise of Oba Olufemi Ijasan, who also fought for the recognition of his throne. So the current Olukere since he ascended the throne as the 30th Olukere had been fighting for the recognition of the Olukere stool by the relevant authorities in the state.
But the Ogoga stool happens to be the only traditional institution the state government recognises in Ikere-Ekiti. These 2 stools Ogoga/Olukere dichotomy rose to a crescendo after the current Ogoga, Oba Adejimi Adu Alagbado, was formally enthroned in July, 2015, a year after the Olukere ascended the throne and he is still waiting for his Staff of office.
It was gathered that, since the emergence of Obasonyin and Adu, there has been one form of tension or the other in the town, and everything revolves around the fact that the Olukere has made undeterred and unrelenting moves to achieve the recognition of his stool by the government, a move the Ogoga is said not to be comfortable with.Ogoga has been telling those who care to hear that the Olukere stool is just a Chief Priest of the Olosunta and he had met him when he arrived the town but not as a King.
He admits that the Ogoga came into the town and had met the Olukere on ground, but he insists that as a prince from Benin, he was the one that established the monarchy.But the Olukere has consistently argued that as a traditional ruler, part of his duties was leading his people in the worship of the Olosunta. Olosunta is the only religious festival of the people of Ikere before the advent of Christianity and Islam in the town.
According to the Olukere, “he is the traditional and religious leader, and their chief priest, who had led the people of Ikere in the worship of the Olosunta and the Ogoga has no role to play traditionally in Ikere up till date”.But the Ogoga and the state government are on the same page on the matter so far. These and other deep-seated causes of division had led to the needed intervention of the Council of Obas in Ekiti state.
It was learnt that this two monarchs who do not see each other eye to eye except during the Olosunta festival, when the Olukere dresses in his full regalia and the Ogoga appears in a wrapper without any sign of royal, met with the Council of Oba that received both the Ogoga and the Olukere in their chambers at the old Governor’s Office in Ado Ekiti, at different times, the senior traditional ruler, also known as the Pelúpelú, had since visited Ikere Local Government Council, where the Ogoga and the Olukere are domiciled; the palace of the Olukere and that of the Ogoga. During their visit to the Olukere’s palace, the visiting monarchs had been shown important relics of hunting instruments that the Ogoga had allegedly arrived in Ikere with.
The Olukere was also said to have shown the council members the hunting bag Ogoga arrived in Ikere with; his sword, his Dane gun and the tusk of the elephant that he had shot and had allegedly traced to Ikere. In addition, he was also said to have shown the visiting monarchs some photographs of earlier visits to the Olukere by previous Ogogas, who, they claimed, would always visit in singlet while the crowned Olukere would receive him in his regalia.
On the part of the Ogoga who insisted that the Olukere was “a mere Chief Priest of the Ikere people,” he admits that the Ogoga came into the town and had met the Olukere on ground, but he insists that he was only a religious leader of the people and the he was the one that established a royalty in Ikere-Ekiti. But at what point did Olukere, whom he referred to as the Oloje, have his crown and by whom? Who are the Olukere Kingmakers?
Also asked was how is an Olukere elected or selected and by who? The Ogoga made it clear that how come that at the installation of any Ogoga, the first point of call is the home of Ikere first settler who is the Erepupu, and not at the Olukere’s home at Odo Ule, and no reference is made to Olukere during the rites? This supremacy battle had been going on for years until 3 years ago when these two monarchs became kings in the same community.
Ikere-Ekiti is the second largest town in Ekiti State and the home of two traditional rulers, Ogoga and Olukere, both of whom are laying claim to supremacy over the other. Today the issue of traditional institution in the community has been one of the most controversial, with the Ogoga acknowledged as the paramount ruler while the Olukere is regarded in history as the first royal institution in the town.Since the colonial days, it had favoured the Ogoga as the recognized traditional ruler of Ikere while traditional history and local folklore favour the Olukere as the founder of the community. While the palace of the Ogoga is located in Uro area of the town that of the Olukere is situated in Odo-Oja and the two locations are a walking distance from each other.
ABOUT THE ANCIENT TREE
The general believe is that no town or community is found without it’s symbol to indicate their settler in the town. Ikere Ekiti is not left out and some of the historical monuments are:
EJIBAUSI CENOTAPH which has been the seat of any reigning Olukere for their annual Ikere Traditional Festival. Also is the OGUNAJOHAN CENOTAPH, it houses the tree which is being used annually for prayers, for peace and progress in the land and houses the cow that is handled by OSAKA age group from the three quarters of Ikere to render their annual traditional prayer and royalty to both Olosunta and Olukere the founder of Ikereland since 1107 AD.
Among other monuments are the traditional deities in Ikere Ekiti which are being control led and coordinated by the Olukere. And following the urban renewal effort of Gov. Fayose, the Government and Olukere in Council agreed on the repositioning of three items and placing them within the perimeter of the fourth.
The fourth item is not part of what to be removed, the contractor has agreed that he would ensure the construction of a befitting roundabout around the fourth item in other to harbour the other three items that were uprooted. This ancient tree is said to have spiritual implication on the soul and existence on the face of the Earth of whoever occupy the throne of Olukere. According to findings, the ancient Tree branches are always cut after the death of Olukere, so cutting it while the olukere is alive would have a bad implication to the town and people.
In order to prevent the cutting of the ancient tree, it was said to have led to the crisis in the town and due to the quick intervention of the state government and the security personal, we can authoritatively tell you that peace has returned to the state as the contractors are back to work.
MEET THE OGOGA OF IKERE EKITI AND THE OLUIKERE OF IKERE
Oba Adejimi Adu Alagbado is a trained marine captain who recently retired as Head of Marine Operations of Exxon Mobil, and he is the former president of the Association of Master Mariners in Nigeria.
He ascended the throne of his forefathers following the death of his predecessor, Oba Samuel Adegoke Adegboye, the Ogoga of Ikere Ekiti who reigned for 43 years. Kabiyesi who had passion to become a medical doctor but ended up as a mariner and was promoted as captain in 1984 at a relatively young age. These enabled him to travel all over the world.
After his command, he worked briefly with Golf Oil Company of Nigeria ( now Chevron) in 1986 and 1987. That was where he was trained as a marine master. In 1997, because he wanted to settle on land, he applied to ExxonMobil as a marine master. From there, he was transferred to the United States. And he only came back to Nigeria on transfer in 2005. He later became a marine manager for Exxon Mobil operations in Nigeria where he retired and in July 2015 he ascended the throne of his forefathers as the Ogoga of Ikere Ekiti.
Oba Ganiyu Obasoyin, Okomolose II, The Olukere of Ikere Ekiti, ascended the throne in 2014 following the demise of Oba Olufemi Ijasan. He was born 50 years ago in Ikere Ekiti. He is a successful businessman cum Hotelier as he owned the Arede hotels in Ikere Ekiti and Lagos. He also owns the Gash supermarket, subscriber of Gash Nigeria Ltd. Since as far back as 1995. He is into the import and export business.
He was born into the Catholicism before he went to mecca to become an Alhaji. He was the pioneer chairman and president of great socialite club 10. He was a sportsman who loved boxing and football. Before he became the Olukere, he was the Borokini of Idunmiland. He ascendeded the throne of his forefathers on the 16th July, 2014 as the 30th Olukere of Ikere kingdom.
IKERE EKITI HISTORY: ACCOUNT OF ALADESELU
– ALADESELU ANCESTORS FATHER OWNS IKERE EKITI,
– OGONIGA ( knows as Ogoga) MIGRATED FROM BENIN ,
– OLUKERE WAS FIRST THROWN IN IKERE
As the royal rivalry between the Ogoga and the Olukere over the ownership of Ikere-Ekiti in Ekiti State rages, the Aladeselu family is claiming that neither of the two owns the community. The community, they claimed belong to their ancestor, Prince Aladeselu.
The family said Aladeselu founded Ikere-Ekiti around the 11th Century after migrating from Benin Kingdom and settled at Ereja in the Odo Oja area of the town. The family said he was the one that admitted the Ogoga and the Olukere into the community.
At a briefing in Ikere-Ekiti, the family spokesman, Mr. Isaiah Akinwumi, said some significant historical objects and artefacts located in three quarters of the town belonged to Aladeselu and represent his symbols of authority.
Akinwumi said these objects and artefacts, located in Odo Oja, Oke’kere and Uro authenticated Aladeselu as the “founder and owner” of Ikere-Ekiti.
Conducting reporters round the sites of the traditional monuments, Akinwumi said the family is not taking sides with any of the two contending parties but fighting not to be marginalised in the community.
Some of the historical monuments shown to reporters at Odo Oja included the Esi Aboba, believed to be the foundation of Ikere; the Ege, a fountain which has mystical powers to control flooding; the Erepupu and the Ogun Ajohan where the king is presented to the people after enthronement.
Others are the Aladeselu seat of power also in Odo Oja, the Esi, the first monument for peace of the land located in the three quarters of Odo Oja, Oke’kere and Uro.
Akinwumi further explained that after Ogoga migrated from Benin and arrived at Ikere after a brief stopover in Akure, he subsequently settled down in the community with the permission of Aladeselu.
The town has been engulfed by tension over battle for supremacy between the reigning Ogoga, Oba Samuel Adejimi Adu and the Olukere, Oba Ganiyu Ayodele Obasoyin.
The immediate cause of the crisis was the affirmation of the Ogoga by Governor Ayo Fayose as the only recognised monarch and paramount ruler of Ikere Kingdom during the inauguration of a new palace on January 23.
The statement made by Fayose, through his deputy, Kolapo Olusola, an indigene of the community, drew the ire of Olukere who claimed that his throne was the first in Ikere and would not tolerate any attempt to relegate his stool.
The crisis reached a crescendo about a month ago when there was a riot in the town by some youths who accused Fayose of pulling down the billboard of Olukere installed at Odo Oja area of the community.
Billboards of the Ogoga, including the one showing the picture of Fayose presenting him with the staff of office was vandalised by irate youths.
Olukere, who later addressed a press conference, claimed that he is the son of Oduduwa and brought his crown from Ile-Ife. He said “the landlord would not bow before a tenant.”
He stressed that the Ekiti State government’s website confirms him as a king, saying the website recognises the fact that Ikere has two kings who exist side-by-side and receive monthly stipends from government.
Olukere said the monthly allowance due to his palace had been stopped since 1989. He demanded that he be presented with his staff of office, having undergone all traditional rites of ascension.
But the Aladeselus don’t want to be drawn into the supremacy battle between Ogoga and Olukere but insist that the land belongs to their patriarch and that the two rivals were admitted into the community by Prince Aladeselu at one time or the other in the history of Ikere.
The family also presented what it believes as the “authentic history” of Ikere which it believes would help douse the tension generated by the Olukere–Ogoga face-off.
Giving an explanation on the origin of Ikere and the importance of Aladeselu as the “founder and owner” of the land, Akinwumi explained that the most prominent traditional festival celebrated by locals, the Olosunta “serves as a mark of traditional honour and respect to Aladeselu.
Akinwumi said: “The only traditional festival in Ikere-Ekiti before Olosunta Festival is called Orisa-Ogido, and it belongs to Prince Aladeselu. Up to date, all the Ogogas and chiefs pay their traditional homage to the Aladeselu’s historic stool (seat of power) at Ereja.
“No Ogoga or any chief can be installed in Ikere without paying homage to the Aladeselu stool at Ereja. The Aladeselu stool was the seat where Aladeselu used to sit in his lifetime and after his death, his son, Arasegun, who became the first Agbayan in Ikere, also sat on the throne in his lifetime. The same with all the subsequent Agbayans.
“Oloje, who later changed his name to Olukere, also pays yearly homage to the Aladeselu stool and dances round it during the Olosunta Festival, as a mark of traditional honour and respect to Aladeselu as the founder of Ikere-Ekiti.
“The historical monuments and artifacts are paid the well-deserved homage, because, it is traditionally believed that the powers and spirits behind them, help to conserve peace and progress and also guarantee protection within Ikere and its environs, especially during times of wars and calamities.
“According to history, several years after Prince Aladeselu had founded Ikere-Ekiti, one Prince Ogoniga (now called Ogoga), arrived in Ikere from Benin, passing through Akure, where he stayed briefly with the then Deji of Akure, who happened to be a kinsman and a Benin Prince.
“History had it that Ogoga left Benin together with his immediate family and other retinue of aides and servants in his entourage. It is also in history that Ogoga left Benin with his crown and other paraphernalia. Ogoga later proceeded from Akure to the place called Agamo.
“One day, while at Agamo, Ogoga went on hunting expedition when he killed an elephant. While Ogoga was tracing the elephant, he noticed a smoke far ahead and decided to trace the smoke which he eventually traced to Ikere where he met Prince Aladeselu fully on ground.
“After the duo interacted, they discovered that they were kinsmen way back in Benin. Aladeselu thereafter assisted Ogoga to recover the dead elephant. Afterwards, Ogoga, as a mark of appreciation, gave Aladeselu, the ivory and other vital parts of the elephant’s meat and bones, some of which are preserved till date.
“Ogoga subsequently settled down in Ikere with the permission of Aladeselu who ordered that Ogoga should stay with Arasegun at Erepupu, while Aladeselu remained at Ereja.
“Ogoga stayed with Arasegun for seven years at Erepupu, during which Aladeselu appointed Ogoga to be in charge of the administration, while Aladeselu remained the head and leader of the then small community, now Ikere-Ekiti.
“As time rolled by and in fulfilment of destiny, Aladeselu further upgraded the status of Ogoga by enthroning him as the first Oba in Ikere-Ekiti. This is in line with an earlier oracular prediction to Aladeselu that a certain prince from Benin is coming to Ikere with his crown and would be crowned as the first Oba in Ikere.
“Arasegun, son of Aladeselu, then became the first Agbayan in Ikere-Ekiti. Agbayan traditionally means ‘the elder chooses first’ and that chieftaincy was so powerful that Ogoga always deferred to him on all matters.
“Agbayan was akin to Prime Minister, while Ogoga was akin to the President in Ikere political system, till date. Only the Aladeselu family exclusively performs the traditional role of installing all Ogogas, including the incumbent.
“Many years later after Ogoga had been crowned as Oba, one Oloje (now called Olukere), herbalist, came from Ise Ekiti to Ikere-Ekiti. Oloje was said to have suffered incessant molestation and attack from wild animals as a result of which he begged Aladeselu for protection, which was granted. Aladeselu ordered Oloje to stay at a place called Igbo-Arosi in Ikere.
“However, Oloje did not stay long at Igbo-Arosi because of the terrain of the area, as a result of which Oloje lost his three children. Aladeselu therefore sympathetically relocated Oloje to Ugbo-Agbe where the present Olukere compound is situated.
“History has it that while at Ugbo-Agbe, Oloje saw a termite hill, dug it and captured the termite queen/king (called Olu-Ikan) which he symbolically presented to Aladeselu. Aladeselu was excited and therefore gave Oloje the title of Oluloje.
“In the olden days, it was customary to consult Ifa Oracle, on the need to regularly make sacrifices to appease the gods, so the community would continue to enjoy peace and progress.
The Ooni of Ife, Oba Adeyeye Ogunwusi, has said that the Ogoga of Ikere Ekiti, Oba Adejimi Adu-Alagbado, is a descendant of Oduduwa, adding that the forebears of Oba Adu-Alagbado migrated from Ile-Ife to establish Ikere Ekiti.
Oba Ogunwusi stated this during a courtesy call by Oba Adu-Alagbado to his palace at Ile-Ife, on Monday.
Oba Adu-Alagbado and the Olukere of Ikere, Oba Ganiyu Obasoyin, have been embroiled in a supremacy battle over who is the founding ruler of Ikere.
According to a statement made available by the Ogoga’s palace, the Ooni noted that his (Ooni’s) short period of ascension notwithstanding, he had the true picture of history, culture and traditions of his people.
“Ogoga is from Ile-Ife. His forefathers migrated from Ife like other Yoruba obas. He is my descendant. His kinsmen are those in Akure, Owo, Akoko-Edo, etc. He is a descendant of Oranmiyan — the son of Oduduwa — who, after establishing the Benin Empire, went back to Ile-Ife to be crowned Ooni.”
The statement said Oba Ogunwusi added that Ikere held a significant place in the history and development of the Yoruba race.
He urged Yoruba monarchs to work in unity in order to ensure the restoration of the lost glory of the race, noting that by closing ranks, there would be a reduction in the misunderstandings among Yoruba leaders.
The monarch said, “I cherish the hands of fellowship you have extended to me. This is good for the Yoruba race. It is in closing ranks that we can get rid of all infiltrators so that we can genuinely put our history, tradition and culture on the right pedestal. Ile-Ife is the source of all God’s’ creations, the whites, unfortunately, have stolen parts of our history. By working together, we can recover all,” he assured.
In his own address, Oba Adu-Alagbado expressed his admiration for the leadership style of Oba Ogunwusi, noting that the civility and pragmatism the monarch had brought to the Yoruba race within one year of his reign was worthy of emulation.
Oba Adu-Alagbado, who said his predecessors, notably from the 18th Century, had always been good friends of the Oonis, expressed his readiness to walk the same path with the Ooni.
He said, “My predecessors, notably from Oba Obosoro Alowolodu, from the 18th Century to the 26th Ogoga of Ikere Kingdom, the late Oba Samuel Adegboye, had always been good friends of the Oonis. I want to sustain this and also do better.”
History of Ikere Ekiti: AN ACCOUNT OF OGOGA DYNASTY
Ikere Ekiti or simply Ikere is an ancient Yoruba town in the present day Ekiti State, Southwest Nigeria. The town has a boundary in the north with Ado Ekiti, in the South with Akure [Ondo State]having Iju/Ita Ogbolu as the closest towns in the south. Ikere has a boundary with Ise Ekiti in her eastern flank while Igbaro Odo/Ilawe are the next neighbors to her west. Thus Ikere can be said to be the gateway to Ekiti State from the south. The paramount ruler goes by the title OGOGA OF IKERE KINGDOM.
According to oral history, Ikere was founded by a man named Aladeselu who is reported to have come from Uselu near Benin. As it was the practice in those days, itinerant immigrants moved from one place to another in search of suitable place to settle. In doing this they usually consulted the oracles to know the suitability of a place in terms of security, fertility of land for subsistence living and prosperity before picking a place for settlement. Aladeselu and his people consulted the oracle and were directed to a place now known as Ereja in present day Ikere. The oracle further revealed that a true royal blood and prince who will be the head and king of this new settlement will come later and that they will see the signs of royalty whenever the prince arrived. Aladeselu was to hold fort in the mean time. It was in the process of clearing the bush that a squirrel locally called Okpere or Okere was killed. Aladeselu called the site the place of OKERE WHICH GAVE BIRTH TO THE NAME IKERE AS IT IS KNOWN TODAY.
Others joined them and the place grew. There were three quarters namely Oke ‘Kere, Uro and Odo Oja where Aladeselu lived. Amongst those living in Ikere at this early stage were two powerful herbalists, one named Olosu or Sinsingurunsin and the other Ujagbofi and they were rivals. The more famous and powerful was Olosu [he always had his hair tied in three heaps-Osu] Sinsingurunsin or Olosu used his mystical powers to help all from hunters to farmers and this increased the jealousy of him by Ujagbofi who started planning how to get rid of the former.
Another itinerant immigrant that later came from Ise was a man named Oloje who was said to come from Ilodi quarters, Ife. He was a challenged individual. Oloje first settled at Olowu compound in Oke ‘Kere one of the first three quarters in Ikere. He had to relocate to Odopetu compound shortly due to inconvenience and hostility of Olowu people. Oloje stayed near Odopetu compound and because his children were being attacked by animals from the nearby bush, he was taken to Aladeselu at Ereja. He was then relocated to Ugbo Arosi where he could farm. At Ugbo Arosi again he lost some of his children to cold due to the swampy terrain of the new place. Aladeselu finally relocated Oloje to Ugbo Agbe now called Odo Ule which has been his place of abode ever since. Olosu was the one who helped Oloje to overcome his challenges and he also taught him Ifa divinations. Oloje became a diviner protégé of Olosu in addition to farming.
Periodically, propitiation would be made for the future of the settlement usually by the chosen elders in collaboration with the babalawos [herbalists]. Ujagbofi made his plan to use such an occasion to get rid of Olosu. Olosu after consulting his oracles advised that the propitiation this time would require a human being and he asked the people to prepare a hole deep enough to contain the human being to be used while he gets other materials. On the day of the ritual, the people tried to push Olosu into the hole for the sacrifice. He escaped and ran into the near rock. This rock is now known as Olosunta –Olosu to sun sinu okuta [Olosu that sleeps inside the Rock].
The people pursued and even made fire torch with dry palm front to smoke Olosu out but rather than him dying it was just water that came out of the rock and when they called him, he answered from inside the rock. The were afraid. Thereafter there started epidemics of various deceases such as small pox, death, famine and absence of rain in the land. To stop all the evils, the oracle was consulted which revealed that the people had betrayed and repaid their benefactor with evil and they would need to appease him in order to stop the epidemics. The oracle stated all that they would be required to appease Olosunta to include snail, kolanut cold water and rodent. They needed a priest to offer this special propitiation and Oloje, who had become Olosu’s protégé was chosen to do the appeasement. This was how Oloje became the chief priest of Olosunta. After this appeasement, Olosunta required this sacrifice be made yearly and that they must use the fire torch dry palm front so the people can experience what he went through when they tried to smoke him out of the rock. That was the beginning of Olosunta yearly festival. Immediately the epidemics stopped and rain fell. The first person to make heaps for yam planting was Oloje and that is why part of the cognomen is olukere lo ni ojo ikeran. Oloje was cultivating a local plant called Urere or Ukerekere and this resulted to people calling him baba olukerekere from where olukere was derived. This was how Oloje got the name olukere.
OGOGA COMES TO IKERE
After this Ogoga came into Ikere. The first ogoga was a prince from Benin who was the heir apparent to the throne in Benin Kingdom as he was the first child on the throne, but this angered the step mother who also had a son eyeing the revered throne. The step mother was looking for a way to eliminate him and this prompted Ogoga,s mother to escape with her two sons namely: Ogoga Agamo and Deji of Akure who is the elder brother but born before their father ascended to the throne. On their way from Benin, they got to the present day Akure and the beaded bracelet(AKUN in yoruba) worn by the Deji got torn and this place was named Akure, i.e AKUN RE(Bead cut) Deji together with their mother decided to settle there but Ogoga whose real name was Osege Akemugami, was a brave hunter, he decided to press forward and got to a place near Akure and decided to stay there and this place is named after him AGAMO. There was a day, he was hunting and shot an elephant but the elephant managed to run but he(Ogoga) started trailing the elephant with the blood gushing out from the shot elephant. He later got to a place around the site of the present State Hospital in Ikere and thought that the elephant had turned to a rock, because this rock is shaped like an elephant but that feature might not be vivid nowadays because of the effects of weathering. That place is known as Utamorajerin(Rock that looks like elephant). He was so disappointed and just decided to rest beside the rock. As he waited there, he looked southwestward and saw a smoke and started tracing the smoke and later met an old man. The old man took him to Aladeselu. On seeing him with his regal appearance and bearing he knew the expected prince who will become the Oba has arrived. Ogoga told him he was looking for the elephant he shot. Aladeselu sent for Oloje the priest to divine and find out where the prince could find his game. Ogoga gave Oloje kolanuts and on divination, Oloje told him where he could find the elephant. True to this oracle, the elephant was found at a place now called Uja Ugbolumode near where the present palace is located. Ogoga put one of his aids to to keep watch over the game. That aid was the first Chief Elemoso.
Ogoga returned to Agamo but Aladeselu later prevailed on him to relocate to town and live with him this was because, he had seen the sign of royalty in him in line with what was foretold by the oracle when Aladeselu first settled in Ikere. Ogoga was given many crowns and beads when leaving with the help of some chiefs.
Ogoga lived with Aladeselu for seven years. This is the reason that every Oba elect will have to commence the installation rites at Erepupu, Aladeselu’s abode and perform the first rites at Erepupu where the first Oba Ogoga stayed as the commencement of rites of passage to the palace.
The first seat or throne is in Erepupu. The Oba elect have to do this ritual seven times to mark the seven years the first Ogoga spent at Aladeselu compound. The current Ogoga, HRM Oba Adejimi Adu Alagbado, Agirilala II is the 27 th Ogoga to reign in Ikere.
Ikere started with three quarters namely Uro, Oke ‘Kere and Odo Oja. However, during the reign of the 17 th Ogoga , Oba Agirilala 1 st who reigned about 1796 -1841, others settlers came for refuge from the inter-tribal wars that was ravaging the Ekiti land at that period. Ikere was the only town that was never defeated in any of the war. This was attributed to the gallantry of her warriors who were also helped by the Binis, the homeland and origin of Ogoga himself. Oba Agirilala 1 st was very accommodation and wise. He accepted and resettled the following in Ikere: Are, Afao, Iluomoba, Agbado and Oyo. Today there is no difference between the first three quarters and the later settlers as Ikere is now known as a town of Nine quarters fully integrated.
HISTORY OF IKERE AND HOW OLUKERE CAME TO BE
CLICK ON THIS LINK TO WATCH OLUKERE’S INTERVIEW
ACCOUNT OF EKITI STATE GOVERNMENT
The first Olukere came from Ile-Ife and founded Ikere, much later, the first Ogoga, a hunter, left his base in Benin and came to Ikere on a hunting spree. Reaching Ikere, he went and stayed with the Olukere at his palace. As time passed by, the number of people bringing cases to the Olukere for settlement started increasing by the day until it reached a point when he could not do everything alone. He then asked Ogoga to go and stay at Iro to attend to the people on his behalf while he, the Olukere would continue with other traditional assignments. The Ogoga started carrying out the job assigned to him until he eventually attained the position of authority.”
As ordained by tradition, Ogoga and Olukere usually meet once a year during the Olosunta festival. That day, Olukere wears his crown while the Ogoga merely wears a cap. Today, both Ogoga and Olukere are, in the best interest of the people, generally seen as the head. And both are on the government payroll.
Ogoga and Olukere live in two different worlds. The attainment of University Degree put Ogoga at the forefront while Olukere a very intelligent and one who fully understands the science of power sharing continues as the traditional head. However, one thing they both have in common is the skill to understand the desire of their subjects and of winning their confidence. If anything, they try not to subscribe to the idea of absolute monarch.
Ikere, in its uniqueness, remains a complex society, a little conglomerate in its own right. History reveals that the resident of Ikere had their origin from different towns and cities in Yoruba land.