The Ekiti people are aboriginal, culturally homogeneous and highly intellectual agriculturalist Yoruboid-speaking people that forms a sub-group of the larger Yoruba ethnic group of West Africa, particularly in Nigeria and some part of Benin. Ekiti people who are well-known for their diverse and quality of traditional arts, music, poetry and witty sayings are reside predominantly in the Ekiti State in Western Nigeria. The Ekiti constitutes one of the largest Yoruba sub-group in Nigeria with the 2006 population census by the National Population Commission putting the population of Ekiti State at 2,384,212 people.
Ekiti state Dancers
Ekiti State lies south of Kwara and Kogi State, East of Osun State and bounded by Ondo State in the East and in the south. It was declared a state on October 1, 1996 alongside five others by the military under the dictatorship of General Sani Abacha. The state, carved out of the territory of old Ondo State, covers the former twelve local government areas that made up the Ekiti Zone of old Ondo State. On creation, it took off with sixteen (16) Local Government Areas (LGAs), having had an additional four carved out of the old ones. Ekiti State is one of the thirty-six states (Federal Capital Territory (Nigeria)) that constitute Nigeria. The capital of Ekiti State is Ado-Ekiti. The people of Ekiti State live mainly in towns, like most Yoruba. There are not less than 120 towns in Ekiti state. One important aspect of the Ekiti towns is the common suffix "Ekiti" attached to their names. Some of the towns include Ado, the state capital becomes Ado-Ekiti, Aramoko, Ayedun, Efon Alaaye, it Emure, Ido, lgede, lgogo, ljero, ljesalsu, Ikere, Ikole, Ikoro, llawe, llupeju, Ire, lse, lye, Ode, Omuo, Otun and Oye.
Historically, the Ekitis are among the aboriginal elements of the Nigeria absorbed by the invaders from the East (Yoruba people from Ile Ife). "The term Ekiti denotes a "Mound", and is derived from the rugged mountainous feature of the country. It is an extensive province and well watered, including several tribes and families right on to the border of the Niger, eastward. They hold themselves quite distinct from the Ijesas, especially in political affairs." (Samuel Johnson, The History of the Yoruba, 1921). It is believed that the ancestors of Ekiti people who came to combine with the aboriginal people on the land migrated from Ile Ife, the spiritual home of the Yoruba people. According to oral and contemporary written sources of Yoruba history, Oduduwa, the ancestor of the Yoruba traveled to Ife [Ife Ooyelagbo] where he met people who were already settled there. Among the elders he met in the town were Agbonniregun [Stetillu], Obatala, Orelure, Obameri, Elesije, Obamirin, Obalejugbe just to mention a few. It is known that descendants of Agbonniregun [Baba Ifa] settled in Ekiti, examples being the Alara and Ajero who are sons of Ifa. Orunmila [Agbonniregun] himself spent a greater part of his life at Ado. Due to this, we have the saying ‘Ado ni ile Ifa’ [Ado is the home of Ifa]. The Ekiti have ever since settled in their present location.
The early Ekiti country is divided into 16 districts (and it has been maintained to this day), each with its own Owa or King (Owa being a generic term amongst them) of which four are supreme, viz. : —
(1) The Owore of Otun, (2) The Ajero of Ijero, (3) The Elewi of Ado and (4) The Elekole of Ikole.
The following are the minor Ekiti kings : —
(5) Alara of Aramoko, (6) Alaye of Efon Ahaye, (7) Ajanpanda of Akure, (8) Alagotun of Ogotun, (9) Olojudo of Ido, (10) Ata of Aiyede, (11) Oloja Oke of Igbo Odo, (12) Oloye of Oye, (13) Olomuwo of Omuwo, (14) Onire of Ire, (15) Arinjale of Ise and (16) Onitaji of Itaji.
The Orangun of Ila is sometimes classed among them, but he is only Ekiti in sympathy, being of a different family.
Udiroko festival at Ekiti
The Ekiti are very intelligent and have a deep love of home- there has been no large scale migration of Ekiti peoples to neighbouring countries, but Ekitis are in other parts of Yorubaland mostly in Ondo, Oshun and Kwara states. Respect for age and superiors, ingrained politeness is part and parcel of their nature. Ekiti land is reputed to have produced the highest number of professors in Nigeria.
Ekiti man ADEYEMI Ekundayo Adeyinka, Prof. Distinguished Professor, 1st Professor of Architecture in West Africa
It is rather by heritage than by accident that the motto of the present Ekiti state is “Fountain of Knowledge,” since Agbonniregun whose descendants are all over Ekitiland is praised as Akere-finu sogbon [the small man with a mind full of wisdom]. Several pioneers academics are from the state. Pioneers like Profs Adegoke Olubummo (One of the 1st Nigerian Professors in the field of Mathematics), Adeyinka Adeyemi (1st Professor of Architecture in West Africa). Others include renowned academics like Profs J.F. Ade-Ajayi, Niyi Osundare, Sam Aluko and others too many to mention.
Adegoke Olubummo, Ekit man and one of the 1st Nigerian Professors in the field of Mathematics. He was the son of the honored first literate Olorin of Orin, H.R.H. Oba William Adekolawolu Olubummo II and Olori Abigael Osarayi Olubommo. As a child of parents of high honor, he received an excellent education at Methodist schools in which he worked (Ifaki Methodist School) as a pupil teacher in 1937. All three of Adegoke Olubummo's children are mathematicians. His daugher Yewande Olubummo is currently in the U..S. as an assistant professor of mathematics at Spelman College.
In terms of arts and culture, Ekiti state is among the richest in the Federation in the There are as many as fifty traditional festivals in the state. Egungun, ljesu and Ogun festivals are celebrated in all parts of the state but the latter is associated, in particular, with Ire Ekiti. The Ekitis are good wood carvers, blacksmiths, and ornamental potters, mat weavers and basket makers. There are guilds established to control the operations of these crafts. Ekiti music consists mainly of folklore and moonlight songs. The folk music is usually interjected with folk tales which normally are both instructive and interesting.
The main staple food of the people of Ekiti is pounded yam with Isapa soup or vegetable soup. NATURAL RESOURCES Ekiti land is naturally endowed with numerous natural resources. The state is potentially rich in mineral deposits. These include granite, kaolin, columbite, channockete, iron ore, baryte, aquamine, gemstone, phosphate, limestone,GOLD among others. They are largely deposited in different towns and villages of Ijero, Ekiti West, Ado - Ekiti, Ikole, Ikere, Ise-Ekiti and other Local Government Areas.
The Land is also blessed with water resources, some of its major rivers are Ero, Osun, Ose, and Ogbese. More so a variety of tourist attractions abound in the state namely, Ikogosi Warm Spring, Ipole - Iloro Water Falls, Olosunta hills, Ikere, Fajuyi Memorial Park Ado - Ekiti and so on. The Ikogosi tourist centre is the most popular and the most developed. The warm spring is a unique natural feature, and supporting facilities are developed in the centre. The spring is at present being processed and packaged into bottled water for commercial purpose by a private company - UAC Nigeria.
Beautiful Ekiti woman
Moreover, the land is buoyant in agricultural resources with cocoa as its leading cash crop. It was largely known that Ekiti land constituted well over 40% of the cocoa products of the famous old Western Region. The land is also known for its forest resources, notably timber. Because of the favorable climatic conditions, the land enjoys luxuriant vegetation, thus, it has abundant resources of different species of timber. Food crops like yam, cassava, and also grains like rice and maize are grown in large qualities. Other notable crops like kola nut and varieties of fruits are also cultivated in commercial quantities.
Ekiti people
Ekiti people have their own National Anthem:
Ekiti Anthem
" Oun abajoro kiipe kun
Oun asepo nileye
Ehin ola wa tidara o
Awa Ekiti ati parapo
Kaparapo katun panupo
Awa Ekiti ati gbominira
Okan lawansee
Chorus: Ekiti, Ekiti ati gbominira (2ce)
Awa Ekiti iwaju laomalo lagbara Olorun
Awa Ekiti okan soso ma ni’wa o lailai."
L-R: Ekiti State Governor, Dr Kayode Fayemi; Ewi of Ado-Ekiti, Oba Rufus Adejugbe; his wife, Eyeosrun Abosede; newly installed chief/wife of Ekiti State Governor, Bisi Fayemi; and Deputy Governor, Prof. Modupe Adelabu, during the conferment of chieftaincy title of Eye Ajiseye of Ado-Ekiti on Erelu Bisi Fayemi, in Ado-Ekiti…
Dressing
The dress for man in Ekiti is Bùbá (round neck shirt) and Sòkòtò (trousers) While women dress in Bùbá (blouse) and Ìró (wrapper).
Ekiti women in their traditional dress
Geography and Climate
Ekiti State is situated entirely within the tropics. It is located between longitudes 40°51′ and 50°451′ East of the Greenwich meridian and latitudes 70°151′ and 80°51′ north of the Equator. It lies south of Kwara and Kogi State, East of Osun State and bounded by Ondo State in the East and in the south, with a total land Area of 5887.890sq km. Ekiti State has 16 Local Government Councils.
By 1991 Census, the population of Ekiti State was 1,647,822 while the estimated population upon its creation on October 1st 1996 was put at 1,750,000 with the capital located at Ado-Ekiti. The 2006 population census by the National Population Commission put the population of Ekiti State at 2,384,212 people.
Ekiti, the land of rock
In general, Ekiti State is underlain by metamorphic rocks of the PreCambrian basement complex, the great majority of which are very ancient in age. These basement complex rocks show great variations in grain size and in mineral composition. The rocks are quartz gneisses and schists consisting essentially of quartz with small amounts of white micaceous minerals. In grain size and structure, the rocks vary from very coarse grained pegmatite to mediumgrained gneisses. The rocks are strongly foliated and they occur as outcrops especially in EfonAlaaye and Ikere Ekiti areas (Smyth and Montgomery, 1962).
Ekiti State has no coastal boundary, hence it has no coastal relief. Indeed, the term, Ekiti, denotes an interior or hinterland area as opposed to a maritime area (Oguntuyi, 1979). It also means mound. This name invariably implies that Ekiti State is mainly an upland area. In the main, the relief is rugged with undulating areas and granitic outcrops in several places. The notable ones among the hills are IkereEkiti Hills in the southern part of the state; EfonAlaaye Hills to the western boundary of the state and the AdoEkiti Hills in the central part of the state.
Most of these hills are well over 250m above sea level. The drainage system over the areas of base ment complex rocks is usually marked with the proliferation of many small river channels. The chan nels of these smaller streams are dry for many months, especially from November to May.
In Ekiti State, there is no major river. However, the state serves as the watershed and source region for three major rivers that flow into the Atlantic ocean. These are the Rivers Osun, Owena and Ogbese. Other rivers are Ero, Ose and Oni. Another impor tant aspect of the relief of Ekiti state is the preva lence of erosion gullies along hill slopes and valleys.
The gullies are very common in Efon Alaaye and in the northern part of the state. Indeed, in EfonAlaaye, the gullies could be devastating
Climate: The climate is of the Lowland Tropical Rain Forest type with distinct wet and dry seasons. The dry season comes up between November and April while the wet season prevails between May and October.
In the south, the mean monthly tem perature is about 28°C with a mean monthly range of 3°C while the mean relative humidity is over sev entyfive per cent. However, in the northern part of the state, the mean monthly temperature may be over 30°C while the mean monthly range may be as high as 8°C.
The mean monthly relative humidity here is about 65 per cent. The mean annual total rainfall in the south is about 1800mm while that of the northern part is hardly over 1600mm.
Vegetation: As indicated under climate, the expected climax vegetation is the evergreen high forest composed of many varieties of hardwood tim ber, such as a procera Terminalia superba, Lophir, Khivorensis, Melicia excelsa and Antiaris africana. This natural vegetation is hardly present now but relics are observable, especially in the southern half of the state where some forest reserves are estab lished by the government.
It can therefore be stat ed that the state is covered by secondary forest. To the northern part, there is the forestsavanna mosa This is a woody savanna featuring such tree species as Blighia sapida, Parkia biglobosa, Adansonia digitata and Butyrospermum paradoxover most of the state, the natural vegetation has been very much degraded as a result of human activities, the chief of which is bush fallow farming system.
Others are fuel wood production and road construction. An important aspect of the vegetation of the state is the prevalence of tree crops. The major tree crops include: cocoa, kola, coffee, oil palms and citrus. In the southern part, cocoa is the most prevalent while in the northern part, fruit trees such as mango and cashew are very common. Cocoa and oil palms are cultivated in large planta tions, especially by the government.
As a result of the degradation of the natural for e est, exotic trees have been introduced as forest plantations. The exotics introduced include Tectona grandis (teak) and Gmelina arborea. Teminalia superba, a native species is also cultivated. All these cultivated trees now replace the natural veg y etation of the forest reserves, as in Ikere and ljero ti forest reserves.
Soils: The soils derived from the basement complex rocks are mostly welldrained, having a mediumtofine texture. The soils of Ekiti state fall into two main association classifications according to Syrnth and Montgomery. These are Egbeda I Association and lwo Association.
Under the e FAO/UNESCO classification, they are Orthic and n Plinthic Luvisols, respectively. The former is of high agricultural value for tree crops especially cocoa. The latter is found to the north of the state classified al as Ekiti series. The soils here are skeletal in nature and of comparatively recent origin. Both soil types d are of high value for arable crops.
Ecological Problems: The main ecological problem of Ekiti State is the accelerated soil erosion, which is very devastating in EfonAlaaye. As a result of the nature of the land surface of the state e and the continuous opening of the land for agricultural and constructional purposes, accelerated soil erosion becomes pertinent especially when no concerted effort, is being made to control it. For instance, it took the former Ondo state government's intervention in 1988 to avert a total division of EfonAlaaye town into two separate entities by gully erosion.
It is, however, gratifying to note that ih this ecological problem is receiving the attention of the government and the people as observed in a visit to EfonAlaaye in October 1999.
Language
The people of Ekiti are culturally homogenous and speak a unique Central Yoruba (CY) dialect of Yoruba language known as Ekiti. This Central Yoruba (CY) dialect of yoruba language belongs to the larger Niger-Congo language family. Apart from Ekiti, the other Yoruba sub-groups that speak Central Yoruba (CY) dialects are Igbomina, Yagba, Ilésà, Ifẹ, Akurẹ, Ẹfọn, and Ijẹbu areas.
The Ekiti dialect, however, varies across locations, e.g. Otun people (in Moba land) speak a dialect close to that of the Igbominas in Kwara and Osun States; the Oke-Ako, Irele and Omu-Oke people speak a dialect similar to that spoken by the Ijumus in Kogi State. The people of Efon Alaaye also speak a similar dialect to that of the Ijesas of Osun State. Although slight (and in very few locations, somewhat wide) variations exist in the local dialects, the Ekiti people understand each other and communicate pretty well.
History
Historically, the Ekitis are among the aboriginal elements of the Nigeria absorbed by the invaders from the East (Yoruba people from Ile Ife). "The term Ekiti denotes a "Mound", and is derived from the rugged mountainous feature of the country. It is an extensive province and well watered, including several tribes and families right on to the border of the Niger, eastward. They hold themselves quite distinct from the Ijesas, especially in political affairs." (Samuel Johnson, The History of the Yoruba, 1921). It is believed that the ancestors of Ekiti people who came to combine with the aboriginal people on the land migrated from Ile Ife, the spiritual home of the Yoruba people. According to oral and contemporary written sources of Yoruba history, the Ekitis are among the earliest settlers of Yorubaland. The Yoruba [Oyo Yoruba] are said to have sprung from Lamurudu, one of the kings of Mecca whose offspring were Oduduwa (Crown Prince), the kings of Gogobiri (Gogir in Hausaland) and Kukawa (Bornu).
Oduduwa, the ancestor of the Yoruba traveled to Ife [Ife Ooyelagbo] where he met people who were already settled there. Among the elders he met in the town were Agbonniregun [Stetillu], Obatala, Orelure, Obameri, Elesije, Obamirin, Obalejugbe just to mention a few. It is known that descendants of Agbonniregun [Baba Ifa] settled in Ekiti, examples being the Alara and Ajero who are sons of Ifa. Orunmila [Agbonniregun] himself spent a greater part of his life at Ado. Due to this, we have the saying ‘Ado ni ile Ifa’ [Ado is the home of Ifa]. The Ekiti have ever since settled in their present location.
Another oral tradition assert that The Olofin, one of the sons of the Oduduwa had sixteen (16) children and in the means of searching for the new land to develop, they all journeyed out of Ile-Ife as they walked through the Iwo - Eleru(crave) near Akure and had stop over at a place called Igbo-Aka(forest of termites) closer to Ile-Oluji. The Olofin, the sixteen children and some other beloved people continued with their journey, but when they got to a particular lovely and flat land, the Owa-Obokun(the monachy of Ijesha land) and Orangun of Ila decided to stay in the present Ijesha and Igomina land of in Osun state. While the remaining fourteen (14) children continued with the journey and later settled in the present day Ekiti land. They discovered that there were many hills in the place and they said in their mother's language that this is 'Ile olokiti' the land of hills. Therefore the Okiti later blended to EkitiI. So Ekiti derived her name through hills. These are direct children and founder of Ekitiland, Igbominaland and Ijeshaland:
Alara of Aramoko
Alaaye of Efon Alaaye Kingdom
Ajero of Ijero Kingdom
Arinjale of Ise
Ewi of Ado
Elekole of Ikole
Ogoga of Ikere
Atta of Ayede-ekiti
Elemure of Emure
Oloye of Oye
Olojudo of Ido
Onire of Ire
Onitaji of Itaji
Onisan of Isan
Oore of Otun Moba
Owatapa of Itapa
Orangun of Ila-Orangun
Owa -obokun of Ijeshaland
Ologotun of Ogotun
Obanla of Ijesa-Isu
Oluloro of Iloro-Ekiti
Alare of Are Ekiti
Oluyin of Iyin Ekiti
Nobody can give accurate dates to these events due to the lack of written sources, but people have lived in Ekiti for centuries. It is on record that Ekiti Obas had prosperous reign in the 13th century. An example was the reign of Ewi Ata od Ado in the 1400s. The Ekiti are intelligent and have a deep love of home. Respect for age and superiors, ingrained politeness is part and parcel of their nature.
Before Nigeria was amalgamated, the Ekiti tribe was under the British Protectorate with the other Yoruba tribes. Ekiti became part of the defunct Western Region of Nigeria which was divided to give the Ekitis their own state.
Ekiti man
There has been no large scale migration of Ekiti peoples to neighbouring countries, but Ekitis are in other parts of Yorubaland mostly in Ondo, Oshun and Kwara states. The present Ekiti state is smaller than the old Ekiti one due to inter-tribal wars and subsequent redivisions. By virtue of Ekiti’s intelligence, there are more Ekiti graduates today than in most states of Nigeria. It is rather by heritage than by accident that the motto of the present Ekiti state is “Fountain of Knowledge,” since Agbonniregun whose descendants are all over Ekitiland is praised as Akere-finu sogbon [the small man with a mind full of wisdom].
The remarkable simplicity, though tough but unwarlike attribute of the Ekitis led the Oyos to wage war on them in the mid-1800. The Ekitis formed an alliance which they termed Ekiti Parapo (i.e. Ekiti Confederation). They raised a formidable army and were determined not only to liberate themselves but also to overrun the Oyos right to Ibadan farms at the River Oba. Prince Fabunmi of Oke Imesi headed the confederates with able warlords such as Fabaro of Ido, Famakinwa of Erin, Odole- Oloyombere, Oluborode of Ikogosi just to mention a few. They were later joined by Ogedemgbe- Agbogun Gboror who later became the Commander-in-Chief of the Confederates.
Instead of tendering their submission as Are Latosisa thought, the Oyo army found the Ekiti-Parapos became the first to introduce long flintlock guns with large muzzles to war in Yorubaland. These guns when fully loaded and fired, gave a report which reverberated from hill to hill all around. It sounded like KI-RI-JI, KI-RI-JI, from which this war was named the Kiriji campaign. The war lasted until 1886 around when the Oyos pleaded for British intervention in the war. The British intervention led to a peace treaty between the Oyos and Ekitis. never to wage war against each other and so with Oyo and other Yoruba nations, thus making the Kiriji war the last major war of the Yoruba
Towns and administrative divisions
The people of Ekiti State live mainly in towns. These towns include: Ado, Awo Ekiti, Ayegbaju Ekiti, Efon-Alaaye, Aramoko Ekiti, Temidire-Ikole Local Govt, Igede Ekiti, Ikole, Ayede, Isan, Iye Ayede, Ikere, Ire, Ijero, Ayetoro, Ipoti, Igogo, Ise, Itapa, Otun, Usi Ekiti, Ido, Emure, Iyin, Igede, Ilawe, Ode, Oye, Omuo, Ilupeju, Ikoro,Iloro, Ikun, Iye, Ijesa-Isu, Ayedun, Aisegba, Osin, Okemesi, Iworoko, Ifaki, Osan, Erinmope, Asin-Ekiti, Orin, Ilogbo, Osi, Igbole, Ora, Aye, Ikogosi Erio, [Igbara-Odo](Ogotun), Erijiyan Ekiti Iludun, Ilemeso, Otun, Itapaji, Imojo, Ire Ekiti, Eda Oniyo, Gogo Ekiti, Odooro Ekiti, Ijan Ekiti, Epe Ekiti, Usi Ekiti.
Local Government Areas
L-R: Chairman, Bureau of Chieftaincy Affairs, Ekiti State, Chief Aderemi Ajayi; Alara of Aramoko Kingdom, Oba Adegoke Adeyemi; his wife, Adenike; ..
Ekiti State includes 16 of Nigeria's 774 Local Government Areas. They are:
Ado-Ekiti
Oye
Aiyekire (Gbonyin)
Efon
Ekiti East
Ekiti South-West
Ekiti West
Emure
Ido-Osi
Ijero
Ikere
Ikole
Ilejemeje
Irepodun/Ifelodun
Ise/Orun
Moba
Proposed 18 Local Council Development Areas (LCDAs)in Ekiti State The Ekiti State Government is to create additional 18 Council Development Areas based on the recommendations of the White Paper Committee set up by the government.
In a press statement, the Commissioner for Information and Civic Orientation, Mr. Tayo Ekundayo, said the new council areas will be created from the existing 16 local government areas following a referendum by the State Independent Electoral Commission (SIEC) and consideration of the outcome of the referendum by the State House of Assembly.
They will operate as Local Council Development Areas (LCDAs) pending the concurrence of the National Assembly, which would accord them the status of full-fledged local government councils.
According to the commissioner, the new councils and their proposed headquarters as contained in the White Paper and approved by the State Executive Council are as follows:
i) Ado West Local Council Development Area- Okesha
ii) Ado-North LCDA--------------------------------- Oke –Ila
iii) Ado-Central LCDA-------------------------------- Ijigbo
iv) Ekiti North-East LCDA--------------------------- Kota- Ekiti
v) Ogotun/Igbaraodo LCDA------------------------- Oke- Agbe
vi) Osi/Isokan LCDA --------------------------------- Ifaki
vii) Eka Meta LCDA----------------------------------- Erijiyan- Ekiti
viii) Okemesi/Ido Ile LCDA--------------------------- Okemesi - Ekiti
ix) Gbonyin LCDA------------------------------------ Aisegba
x) Irewolede LCDA--------------------------------- Iloro- Ekiti
xi) Irede LCDA--------------------------------------- Ipoti-Ekiti
xii) Ikere West LCDA------------------------------- Anaye
xiii) Ajoni LCDA-------------------------------------- Aiyedun
xiv) Ifelodun LCDA----------------------------------- Igbemo –Ekiti
xv) Araromi LCDA----------------------------------- Iyin –Ekiti
xvi) Ero LCDA----------------------------------------- Igogo
xvii) Ifesowapo LCDA-------------------------------- Bamisile Land
xviii) Ifeloju LCDA------------------------------------- Ilupeju- Ekiti
Ekiti man Adeyinka Adeyemi is the Managing Partner of Intermarc Consulting Limited, an ebanking, epayment and eGovernment intermediation firm with a focus on Africa.
Economy
Agriculture is the main occupation of the people of Ekiti, and it is the major source of income for many in the state. Agriculture provides income and employment for more than 75% of the population of Ekiti State.
Some of Ekiti’s agricultural produce are: Cash crops such as Cocoa, Oil Palm, Kolanut, Plantain, Bananas, Cashew, Citrus and Timber; Arable /Food Crops such as Rice, Yam, Cassava, Maize and cowpea. A detailed list of agricultural produce is contained in the tables below.
Ojojolu Theatre group entertaining the audience with a Sango dance at the 2013 Udiroko Festival in Ado-Ekiti.
Origin of Ekiti Towns
Ado-Ekiti
Ado Ekiti is a city in southwest Nigeria, the state capital and headquarters of the Ekiti. It is also known as Ado. The population in 2004 was 446,749. The people of Ado Ekiti are mainly of the Ekiti sub-ethnic group of the Yoruba. Ado Ekiti City has a State owned University - the University of Ado Ekiti now Ekiti State University, Ado-Ekiti, a privately owned University - the Afe Babalola University, Ado-Ekiti, a Polytechnic - the Federal Polytechnic, Ado Ekiti, two local television and radio stations, - NTA Ado Ekiti, Ekiti State Television (BSES), Radio Ekiti, Progress FM Ado Ekiti. Various commercial enterprises operate in Ado Ekiti. The city is the trade centre for a farming region where yams, cassava, grain, and tobacco are grown. Cotton is also grown for weaving.
Where Ado-Ekiti is situated is a land that has been continuously inhabited/occupied by human communities from time immemorial. Available research shows that human societies of unknown antiquity occupied this neighbourhood about (11,000) years ago. These ancient inhabitants were probably the same or progenitors/ancestors of Igbon near Ogotun, Erijiyan, Ijero, Ulesun and Asin (near Ikole) who were probably autochthones because available traditions shows that they had lived in and near their abodes from time immemorial. As a matter of fact, no one knows where, if any, they came from and for how long they had lived in those ancient sites. Ulesun appears the best-known apparently on account of its size, the number of its subordinate communities especially Aso, Ulero, Isinla, Ilamoji, Ukere and Agbaun (near Igbemo), its well-organized traditional religion including its festivals etc. and its location at the heartland of Ekitiland. These ancient people were the ancestors of Ekiti, they played hosts in the 7th and 8th centuries, about 1,200 years ago, to waves of immigrants from the basins of the rivers Niger and Benue; these settled among the ancient Ekiti, and were fewer in number and so, the hosts culturally absorbed them.
Ewi immigration
After many generations, a new wave of immigrant groups penetrated this homeland; their leader as Ewi, second successor of Prince Biritiokun, Son of Oduduwa, on account of his wanderings all the way from the Benin forests, the leader was nicknamed Awamaro. Ulesun people welcomed them warmly and neighbouring committees came together to assist their settlement (built homesteads for them) at Oke-Ibon in Odo Ijigbo. Eventually, Ewi and his people overthrew the existing political arrangements, conquered Ulesun community, displaced its ruler Elesun and established a new town, Awamaro named Ado, meaning 'here we encamp'. Ewi Awamaro and his successors conquered villages and cottage in the neighbourhood, replaced their rulers with their own loyalists, stalwarts and scions of the royal family. The important citizens of these conquered communities were relocated in Ado. Ewi supplanted Elesun as sovereign ruler of the aboriginal and settler population, many of Elesun's Chiefs were confirmed in their offices but they swore oaths of allegiance to the Ewi. Many of the succeeding Ewi expanded the kingdom by force of arms, annexed territories and gave these territories to scions of the royal families, these assumed titles which became hereditary. The expansion and growth of Ado-Ekiti and the kingdom of Ado lasted over 400 years. In the course of this expansion, Ado became associated with certain traits. Citizens of the kingdom in general and those of the mother town, Ado-Ekiti in particular were reputed for great attention to cleanliness. A popular lyrical description of Ado citizenry depicts:
Ira Ule Ado m'etipise fifin seree (Ado citizens with their usually clean heels). Ado people were, by local standard, tough and brave warriors. Traditions preserve numerous brave citizens of each Ado community, the best known were Ogbigbonihanran of Idolofin quarters, Ogunmonakan of Okelaja, Fasawo, a.k.a. Aduloju of Udemo quarters, and Eleyinmi Orogirigbona of Okeyinmi quarters - all of Ado-Ekiti and Ogunbulu, a.k.a. Ala l'oju Osoru of Aisegba. The exploits of Ado tough in many parts of Ekiti formed the basis of the popular orature: Ikara s'eji s'inu agbagba t'emi ukoko (Of two balls of cake in the frying-pan, he insists his share is one)
Folk, traditions are replete with fond references to Ewi's relationship with some other Ekiti traditional rulers. Ewi's antecedents are depicted as: Elempe Ekiti (mightiest man in Ekiti) On k'emu 'kan o mu meji Oloju k'enu 'kan gba kete re (He is entitled to one, he took two he has a disposition to take everything) Ewi i pe mi udiroko Onitaji i pe mi esunsu...... (Ewi invites me for his udiroko festival Onitaji invites me for his esunsu festival)
Folk traditions of this nature vividly portray the towering position of Ado-Ekiti. In the first place, Ado-Ekiti is situated at the heartland of Ekiti and is thus less exposed to cross-border attacks or non-Ekiti influences. Consequently, over many centuries, waves of immigrant groups seeking haven settled in Ado-Ekiti and several other Ado communities. Many of these immigrants were refugees, they left their old homelands in parts of Ekiti, Akoko, Owo etc. where their leaders lost out in chieftaincy contests. Some were war captives, these were brought in droves by Aduloju and his lieutenants from their slave wars of the 1870s and 1880s in parts of Owo, Ose and Akoko. They were settled in Ado communities where they increased the local population, and enriched the culture with their lineage names and festivals in similar circumstances, citizens of Ado communities left their fatherland and settled in a few places in the neighbourhood up to Ijesaland. Ibadan sacked many Ado communities in 1873 and made a huge haul of prisoners of war and other captives who eventually settled in Iwo, Ibadan and some Remo towns such as Iperu and Makun Sagamu. However, Ado communities especially the mother town offset part of their losses with a large number of slaves and prisoners of war from Owo, Ose and Akoko.
Ado-Ekiti is one of the towns of the northeastern territory of Yoruba land and passed through a succession of military, political and cultural changes from the time of Ewi Awamaro (circa 1310 A.D) who migrated there to form what became Ado-Ekiti.
Jadesola Babatola (2008) noted that the large part of the 13th century, legend had it that many princes left Ile Ife to what later became several Yoruba kingdoms along the west coast of Nigeria. Among the princes were two born to Oduduwa by the same mother, the Oba of Benin and the Ewi of Ado-Ekiti. Both first settled in Benin forests before disputes among their people led them to separate and the Ewi sought a new home westward at Utamodi (Oke Papa). Ewi Biritiokun and his son reigned there. It was Ewi Awamaro who migrated to Ilesun (Present day Ado-Ekiti) after staying briefly at Udoani (Ido Ani) and Agbado during the long trek. When Ewi Awamaro left Agbado, the elders remained behind to rest and gave the settlement the name Agba Ado (Elders’ Camp) – Agbado-Ekiti as the town is known today. Awamaro’s spies encouraged him to attack Elesun with the support of Odolofin after he had settled down at Oke Ibon (now Odo Ijigbo) and with the conquest of Ulesun by Awamaro, the town of Ulesun changed its name to Ado or Ado-Ewi.
The Elesun (the King) who ruled over the town of Ulesun with its satellite towns i.e. Ukere (now Ikere), Isinla, Ulamoji, Agidimo, Ikewo existed in what is now known as Ado-Ekiti before the emergence of Ewi of Ado-Ekiti. The Elesun occupied the peak of a hierarchy where he had his subordinates as the Odolofin (Elesun second in command), Asao, Elegemo, Alamoji, Olisinla, Olulero, Olookori etc. Elesun was the head of the laity in the worship of Olota (god), the deity in charge of the security of Ulesun State. The Ulesun language was different from Yoruba (Ado-Ewi) language. Examples are Ideregbe (Ewure or Goat), Okeregba (Aja or Dog), Amomo (Alangba or Lizard), Usa (Ikoko or Pot), Ukere (Ago or Calabash Cup), Ogolomosi (Ibepe or Pawpaw), Oyeye (Epa or Groundnut). Some of the Elesun’s chiefs such as Odolofin and Asao were accepted into the Ewi’s system of chieftaincy after Awamaro’s conquest. The Elegemo retained his post as Chief Priest and custodian of Iwemo Ogun. Ewi’s Warrior chiefs who provided military security for palace inhabitants were the Akogun at Irona, Oloja Ese at Oke Ese, Eleyinmi at Okeyinmi and Egbedi at Orereowu. Ewi Awamaro subjugated Elesun’s neighbours and expanded his territory except Ukere (Ikere Ekiti) and his successors up to Yeyenirewu followed same steps that by 1550 A.D. Ado-Ewi had become a big power in the entire Ekiti country.
The Ewis that reigned at Ado from 1444 to 1552 were: Ewi Ata (1444–1471), Ewi Owakunrugbon (1471–1490), Ewi Owamuaran (1490–1511), Yeyenirewu - The regent (1511– 1552). Ewi’s military exploits during the period was to subjugate and annex his immediate territories extended to Ikere, Igbara Odo, Ogotun, Aramoko, Erio and Erijiyan among others. It was a long time systematic military campaign during the reigns of Ewi Obakunrin (1552–1574), Ewi Eleyo-Okun (1574–1599) and Ewi Afigbogbo Ara Soyi (1599-1630). During the reign of Ewi Gberubioya (1630-1696), Ado-Ewi was peaceful as war was abandoned in place of diplomacy and mutual relations strategy. Ewi Gberubioya divided the Ewi dynasty into three ruling houses of Owaroloye (Aroloye), Atewogboye and Arutawekun. Ewi’s sons that ruled in neighbouring areas during the reign of Gberubioya included Okunbusi who became Onigede, Adubienimu who became Alawo, the Onijan, Opoakin (of Iwere), Olu Akitipa (of Odo), Aramude, Olokun, Olurasa, Onikewo and Olotin. One of his sons, Amujoye founded Igbemo and took the title of Oba of Igbemo from its inception. Gberubioya linked the Ewi’s dynasty to both Ikole and Ijero because one of his wives who were betrothed to Elekole was surrendered to Ewi as a peace deal and her children for the Elekole, Ewi and Ajero who took her into custody after Ewi’s demise later ascended as Ewi, Elekole and Ajero respectively. Ido Faboro (Ido-Ekiti) took her current name from Ado as a result of settlement with Ewi to remain independent of Ado during Gberubioya’s reign. Other Ewis that reigned after Gberubioya were Ewi Idagunmodo (1696-1710), Ewi Okinbaloye Aritawekun (1710-1722), Ewi Amono Ola (1722-1762), Ewi Afunbiowo (1762-1781), Ewi Akulojuorun (1781-1808), Ewi Aroloye (1808-1836), Ewi Ali Atewogboye (1836-1885), Ewi Ajimudaoro Aladesanmi I (1886-1910), Ewi Adewumi Agunsoye (1910 - 1936), Ewi Daniel Anirare Aladesanmi II (1937 - 1983), HRM Ewi Samuel Adeyemi George-Adelabu I (1984 - 1988) and HRM Alayeluwa Ewi Rufus Adeyemo Adejugbe Aladesanmi III (the current Ewi of Ado-Ekiti).
British occupation
From the 1880s, agents of the British, especially Christian missionaries penetrated the Yoruba interior in an endeavour to end the wars, in particular, the wars of liberation Ekitiparapo communities waged against Ibadan since October, 1879. In June, 1886, political-cum-military officers got the belligerent parties to sign a truce and in March, 1893, Governor Carter of Lagos visited Ibadan and Ekitiparapo camps of Igbajo and Imesi-Ile and terminated the war, got the leaders to sign treaties which prohibited slavery and slave trade, human sacrifices and the use of weapons to settle conflicts. The British administration in Lagos (which had authority over Yoruba hinterland from 1893) proclaimed a general emancipation for slaves and ordered slaves who so wished to return to their former homelands. As a result, numerous citizens of Ekiti in general and Ado in particular returned from captivity forth with. The British established its colonial rule on vast territories and in 1900, a number of districts became Nigeria. Eventually, further reorganizations led to the creation in January, 1913 of Ekiti District, with headquarters in Ado-Ekiti. That was a landmark from where to begin the discussion of today, modern times, a period characterized by the emergence of new things, phenomenal growth and development of old kingdom and its Chief city, Ado-Ekiti.
Ado-Ekiti Layout as a Yoruba Settlement in 1800s
Jadesola Babatola (2013) noted that the characteristics of average human settlements across the Yoruba nation up to 19th century have been identified as a formation of two basic settlement patterns – the main town and the subordinate towns. In quoting P.C. Llyod (1962:54-57) he presented that the metropolitan (main) town is sometimes larger than the subordinate towns while its rulership and kinship are based on patrilinear succession within the agnatic lineage. The traditional layout arrangement was usually based on geographic location, population size, need for expansion, trade opportunities, settlers’ vocation and military vulnerability of major towns over subordinate towns in addressing their strategic trade and military advantage. Across Yorubaland, it was observed that variations and modification in the location and access to King’s palace in particular alongside the settings for the King’s market and meeting places in designated areas were determined by the town’s topography, culture and politics and the extent of control over the people and the local economy.
The general Yoruba traditional compound described by T.J. Bowen in his Adventures and Missionary labours in the Interior of Africa from 1849-1856, and the Revd. R.H. Stone’s in Afric’s Forest and Jungle, was further described in by PC Llyod’s Comparative Study of the Political Institutions in Some Yoruba Towns, an unpublished B.Sc thesis (1952). For avoidance of doubt, the Intelligence Report produced by N.A.C. Weir (1933) reported a general framework of township organization in Ado-Ekiti in the early British colonial rule, which is similar to what existed during the pre-colonial era. Weir (1933) noted that the family (Ebi) as the smallest unit which is grouped into Village (Ileto) or Sub-Quarter (Ogbon) or Quarter (Adugbo) in a town (Ilu). However Weir made an error of assertion when he claimed that ‘the wars or slave raids of the 19th century were the greatest factors in the creation of the larger towns.’
Weir’s error was based on his lack of understanding of the traditional layout pattern in Yoruba land and his misconception of the facts behind the growth of major towns which he attributed purely to illegitimate and legitimate trade. The existing traditional arrangement always recognized some socio-economic and political factors necessary for the formation and setting of townships in Yoruba land. Recounting the assertions of E. Kraff Askaris, I. Olomola (2013) observed that the Palace of a paramount ruler is the centre of political and economic activities such that both the palace and central (Oba’s) market lay at the centre of the town and all route to and from the outer. Communities converged on it like spokes of wheel. Both Palace and Market were sacred places as well as centres of ritual sacrifices and worship of tutelary deities.
The panoramic view of Ado-Ekiti in the 19th century was a feature of average Yoruba settlement. Llyod (1962) noted that the traditional layout existing across settlements in Yoruba land in the pre-colonial era formed part of the physical features of Ado-Ekiti. He described how Ado-Ekiti was traditionally arranged among settlers. See diagram of source in P.C. Llyod (1962:56) Yoruba Land Law. Using the foregoing parameters, one can describe the nature and pattern of settlements of Ado-Ekiti in the pre-colonial era by pinpointing existing arrangement in Ado-Ekiti as it reflects on the growth of the metropolis or main town (Ilu-Nla) and the subordinate towns (Ilu-Kekere) in the peripheries (Agbegbe) or subordinate areas. Furthermore, the sketch devised by Llyod (1962:56) showed the structure of Ado-Ekiti settlement as a metropolitan town surrounded by subordinate towns and communities with Ado-Ekiti layout coordinated and co-existing with the layout of the subordinate towns surrounding the municipality in similar ways.
Ewi’s Suzerainty in Ado-Ekiti Traditional Layout and 1800s Settlements: Ado-Ekiti and all other Ado communities consisted of a ‘large number of traditional rectangular compounds grouped into the quarters of the town’. Within the Ado-Ekiti township layout, the Ewi’s Palace lay in the middle, though it was first built at Oke-Ibon and then moved to Chief Arowa’s Palace strands beside the Erekesin (King’s Market) before it was moved into the vintage point of Oke Ewi where it has finally settled over 200 years ago. The sitting of Ewi’s Palace within Ado’s topography is discussed in the work of G.J.A. Ojo (1966:76) who noted that Yoruba palaces (aafin) are the residence of King (Oba) and sacred places that houses shrines and temples to all deities worshipped in the kingdom, together with a number of places reserved for ritual activities, oath taking etc. Llyod (1962:192) in similar manner justified the status of the Ewi as a scared ruler in the typical Yoruba fashion. Oral tradition further hinged the sacredness of Ewi and the location of Ewi’s Palace at the centre of the chief city (Ado-Ekiti) on the degree of his relationship and the latitude which his High Chiefs, Military Chiefs, Palace Chiefs and Royal Princes who acted as patron chiefs over hamlets and surrounding villages enjoy.
The traditional layout of Ado-Ewi appeared to have taken definite shape from the time of Ewi Awamaro as a matter of strategic repositioning for Kingdom building and political dominance of the rural and conquered communities. The traditional layout design of Ado-Ekiti relocated most of the early settlers outside the vicinity of Ewi’s Palace. It was an arrangement that also left the Ado community and the subordinate towns to revolve around Ewi in a preferred order. The enlargement of the Ewi’s Kingdom during the reign of Ewi Gberubioya (1630-1696) in the 17th century and other successive Ewis upward into late 19th century which covers the period under review with the expansion of the main town’s layout indicates that they did not alter the traditions for town settings which is similar to what is obtained in many other of Yoruba major towns.
Wife of Ewi of Ado-Ekiti, Eyesorun Bosede Adejugbe; Ewi of Ado-Ekiti, Oba Adeyemo Adejugbe; and Wife of the Governor of Ekiti State, Erelu Bisi Fayemi, when the governor's wife visited the palace,
In the most part of 1800 (19th Century) and early 20th century, Ado people were adherents in African traditional religion with fervent worship of the supernatural, ancestral and embodied spirits of varying categories, which revolve round Ewi’s Palace institution. The mode of worship and observance of traditional rites revolved around alaponmi, Oitado and alafonyos, Ogun festival and Iwe Mo Ogun, Egungun festivals - Ade, Aeregbe, Orude, Epa, Odede festivals and the most important, being Udiroko which is the traditional Ado Day, the first day in the traditional calendar. Traditional shrines were created for Orisa Ojido, Uba Lota, Ayoba, Oke Egbe (now Ayunbo), Odudu, Osun, Ose, Ogbese, Ajilosun, Isewese, Atan – All of them fertility deities.
The role of Ado-Ekiti in the growth of Yoruba religion and politics intertwined and influenced the survival of Ewi’s realm while co-habiting and co-existing with her subordinate and satellite towns and other neighbouring communities. The tenancy embedded in the spiritual arrangement of the Ado-Ekiti layout in that era suffices. Narratives and archival materials embedded in the works of Chief J.E. Babatola (1976) written in concert with 31 Ado Chiefs as a rejoinder to a reconstruction of Ado history by Chief J.A. Fashubaa, the Oisa tallied with the historical approaches. It also highlighted the traditional panoramic view of Ado-Ekiti in 1800s and the nature of her municipality and the group intersections of her three notable traditional sectors in a unique arrangement that further conceptualized the traditional components of the Ewi’s cabinet. The layout pattern was shown in a sketch that depicted the traditional layout of Ado landscape in the pre-colonial era (1800s) as reproduced by Chief J.E. Babatola on the re-arrangement of Ado landscape and Chieftaincies beginning from the reign of Ewi Awamaro Source: 31 Ado Chiefs Rejoinder to Chief Oisa Fasuba’s Memo 1975/76
Ewi’s Realm –Territoriality and Politics of Division in Ewi’s Kingdom: At the height of Ado-Ekiti influence in Ekiti country in the 18th and 19th centuries, legend has it that Ado kingdom consisted of 150 (ewadojo) communities and that the metropolis of the kingdom was Ado-Ekiti Township where the Ewi as Sovereign superintended over the realm as the sovereign head. The Oluyin, the Alare, the Alaworoko, the Elesure, the Eleyio and the Onigbemo are very important rulers of subordinate towns within the immediate precinct of the Ewi’s municipality. Within the Ewi’s Kingdom, heads of subordinate towns often performed specific political and spiritual roles and res