CHAPTER ONE

INTRODUCTION

Background to the Study

Ekiti state, located in the north-eastern part of South Western Nigeria with abundant natural

resources and other economic viabilities that still await prospecting was carved out of old Ondo

State on October 1, 1996. This was sequel to years of intellectual and political struggle by the

Ekiti political business, social and academic elite. Before its creation, Ekiti constituted 52% of

the old Ondo State population of over 3 million. The land area covers about 10898.68 kilometres,

with hilly features and well spread prominent rocks, all of which earned the state the name

“Okiti” or “Ekiti”, meaning a hilly land.1 With its capital in Ado-Ekiti, Ekiti State is surrounded

by Osun State in the west, Ondo State in the south east, Kwara State in the north and Kogi State

in the north east.2 This geographical location has been a boost to the economic potential of the

state. Historically, Ekiti once occupied a very large area, covering parts of the present Kogi State

as well as the present Ilesha and Akure. But by 1940, both Ilesha and Akure had ceased to be

part of Ekiti Division.3 Culturally, however, particularly as regards language or dialect and

elements of tradition, the Ilesha, Akure and the Ekiti still continue, naturally, to drink from the

same stream of ethnic unity.4 In fact, according to Oguntuyi, the name Ekiti was used to cover

the whole northern areas of Eastern Yoruba before the arrival of the Europeans. Many traditions

have been ascribed to the origin of the Ekiti people.5

Oguntuyi believe that Ekiti ancestors migrated from “the Middle East to Ile-Ife, the cradle

of the Yoruba race from where they spread all over the place to form one of the largest ethnic
1
S. O. Biobaku, Sources of Yoruba History, New York: Clarendon Press, 1973, pp. 86-88
2
Ibid
3
Ibid
4
A. Oguntuyi, History of Ekiti: From the Beginning to 1939, Ibadan: Bisi Books, 1979, p.21.
5
Ibid

1
groups in Yorubaland".6 He also believes that some of the present sub-groups of Ekiti were the

aborigines of Ekiti. Various traditions of origin also claim that many subgroups or towns

migrated to the present location from other Yoruba areas and at different times. This seems to

receive popular acceptance among some scholars like Oguntuyi and Biobaku; more so if it is

known that the "Ekiti dialect differs, in varying degrees, from one kingdom (sub-unit) to

another".7 And the fact that Ekiti initially, that is before colonisation, had 16 kingdoms, with

diverse cultural traditions, further makes one believe that, in addition to the Ekiti aborigines,

various other groups migrated into the present Ekiti. The 16 kingdoms, which later increased to

17, in the pre-colonial period, were Otun, Aramoko, Ado, Oye, Ijero, Ikere, Ido, Akure (which

later became independent of Ekiti), Ise, Emure and Efon. Others were Okemesi, Ara, Isan Itaji,

Obo and Ogotun.8

In fact, what appears to give more weight to the aboriginal and migrant origins of the Ekiti

people was the nature of Ekiti dialects which "differed, usually very strongly, in intonation from

one town to the other".9 The interesting thing about this was that the intonations of the towns on

the main trade routes were reasonably very similar, while those of many towns outside the main

trade routes were not only very different but also complex or very twisted in tonal variations. For

example, the dialects of Igede, Iyin, Ado, Ikere and Akure, Ise, Emure on the trade routes were

close in intonation. Aramoko, on the main trade route, was, however, a rare exception. But the

intonations of the towns in Ekiti interior were not only markedly too different from one another

but were also very twisted and complex to understand by those on the main trade routes. Some of

6
A. Oguntuyi, History of Ekiti: From the Beginning to 1939, Ibadan: Bisi Books, 1979, p.21.
7
Ibid
8
Ibid
9
Ibid

2
these towns were Ilawe, Igogo, Igbara-Odo, Awo, Ijero, Omuo, Ifaki, Igbemo, Osi and Otun.10

But the beauty of Ekiti’s variety of dialects was that each spoken one was very easily identified,

both by the Ekitis and other Yoruba sub-groups, as Ekiti dialects.

But the researcher's knowledge of Ekiti as a people cannot be complete without explaining

why the word “Ekiti” is always attached to the name of every town in Ekiti, as will be seen

throughout this study. To an Ekiti person, the name of a town is not complete without attaching

the word “Ekiti” like, for example, Ado-Ekiti, Ilawe-Ekiti, Igede-Ekiti, Ikere-Ekiti, Usi-Ekiti and

others. This practice, which is unique only to the Ekiti people in Nigeria, shows not only the

pride the people had in being Ekiti but also the continuous manifestation of the unalloyed

solidarity and unity which the people had during the Ekiti- Parapo War. It is however against this

backdrop that the study will examine the biography of Alawe of Ilawe-Ekiti.

Objectives of the Study

The aim of the study is to examine the biography of Oba Adebanji Ajibade Alabi Afuntade I

the Alawe of Ilawe-Ekiti while the objectives are to;

i. examine the personal background and family history of Oba Adebanji Ajibade Alabi

Afuntade I;

ii. analyse the cultural and historical background of Ilawe-Ekiti;

iii. discuss the ascension of Oba Adebanji Ajibade Alabi Afuntade I to the throne of

Alawe of Ilawe-Ekiti;

iv. document the reign of Oba Adebanji Ajibade Alabi Afuntade I; and

10
Oguntuyi., History of Ekiti: From the Beginning to 1939, Ibadan: Bisi Books, 1979, p.21.

3
 v. analyse the role of Oba Adebanji Ajibade Alabi Afuntade I in fostering peace,

harmony, and socio-economic progress in Ilawe-Ekiti,

Scope of the Study

The scope of the study is expansive, covering various facets of his life, reign, and

contributions to his community. Beginning with the origin of Ilawe-Ekiti, the study delves into

the historical background of the town, tracing its roots, cultural heritage, and socio-political

development over the years. This historical context provides a foundation for understanding the

significance of Oba Adebanji Ajibade Alabi Afuntade I's reign within the broader framework of

Ilawe-Ekiti's heritage.

The study extends to Oba Adebanji Ajibade Alabi Afuntade I's ascension to the throne of

Alawe of Ilawe-Ekits in April 21, 2021, and his subsequent coronation ceremony. The study

explores the traditional rites associated with kingship in the Yoruba culture and examines how

Oba Adebanji Ajibade Alabi Afuntade I embraced his role as the custodian of tradition and

cultural values in the community. This period of his reign marks the beginning of his leadership

journey and sets the stage for his subsequent contributions to the development of Ilawe-Ekiti.

Furthermore, the study encompasses Oba Adebanji Ajibade Alabi Afuntade I's tenure as the

chairman of the Ekiti State Council of Traditional Rulers, spanning from 2019 to 2021.

Significance of the Study

The significance of the study on the biography of Oba Adebanji Ajibade Alabi Afuntade I,

the Alawe of Ilawe-Ekiti, lies in its documentation and analysis of his life, reign, and

contributions to his community. By delving into his leadership journey, accomplishments, and

impact, the study provides valuable insights into the role of traditional rulers in Nigerian society,

4
particularly in the context of local governance, cultural preservation, and community

development. Understanding Oba Adebanji Ajibade Alabi Afuntade I's tenure as the Alawe of

Ilawe-Ekiti offers a deeper appreciation of the socio-political dynamics, traditions, and

challenges facing traditional institutions in contemporary Nigeria. His initiatives and

interventions in areas such as infrastructure, education, healthcare, and socio-economic

empowerment serve as case studies for effective grassroots leadership and community

engagement.

Furthermore, the study sheds light on the historical and cultural heritage of Ilawe-Ekiti,

contributing to the preservation and dissemination of local knowledge and traditions. It also

underscores the significance of traditional rulers as custodians of culture and agents of social

cohesion within their respective communities.

Research Method

The research involves a combination of primary and secondary sources to provide a

comprehensive understanding of his life, reign, and contributions to his community. Primary

sources primarily consist of oral interviews conducted with individuals who have direct

knowledge or personal experiences related to Oba Adebanji Ajibade Alabi Afuntade I and his

activities as the traditional ruler of Ilawe-Ekiti. These interviews include discussions with the

king himself, members of the royal family, community elders, local leaders, and individuals who

have interacted closely with the Alawe during his reign. The oral interviews serve as valuable

firsthand accounts that offer insights, anecdotes, and perspectives not captured in written records.

Secondary sources encompass a wide range of materials, including books, articles,

newspapers, and other publications that provide background information, historical context, and

5
analysis relevant to the study. These secondary sources cover topics such as the history of Ilawe-

Ekiti, the traditions and customs of the Yoruba people, the role of traditional rulers in Nigerian

society, and the socio-political dynamics of Ekiti State. Yearly book publications about the town

and the king offer a specialised source of information that provides a chronological overview of

events, developments, and achievements during Oba Adebanji Ajibade Alabi Afuntade I's reign.

By combining primary sources through oral interviews with secondary sources such as

books and yearly publications, the research aims to present a comprehensive and nuanced

portrayal of Oba Adebanji Ajibade Alabi Afuntade I's life and legacy as the Alawe of Ilawe-

Ekiti. This multi-faceted approach ensures that the study draws from diverse perspectives and

sources of information to provide a well-rounded understanding of the subject matter.

Limitations to the Study

While conducting research on the biography of Oba Adebanji Ajibade Alabi Afuntade I, the

Alawe of Ilawe-Ekiti, several limitations may arise that could impact the scope and depth of the

study. One limitation relates to the availability and accessibility of primary sources, particularly

oral interviews. It may be challenging to schedule interviews with key individuals, such as the

king himself, members of the royal family, or community elders, due to logistical constraints,

time constraints, or personal circumstances. This could result in a limited pool of firsthand

accounts and perspectives, potentially affecting the comprehensiveness of the study.

Additionally, the reliability and accuracy of oral interviews are variable, as memories may

fade or become distorted over time, leading to discrepancies or inconsistencies in the information

provided. It is also difficult to verify certain details or events without corroborating evidence

from other sources. Another limitation involves the scope of secondary sources available for

6
reference. While books, articles, and publications can offer valuable insights into the historical,

cultural, and socio-political context of Ilawe-Ekiti and traditional rulership in Nigeria, there are

gaps or biases in the existing literature that limit the researcher's ability to fully explore certain

topics or aspects of the Alawe's life and reign. Furthermore, the researcher's own biases,

perspectives, and interpretations influence the analysis and conclusions drawn from the data

collected. It is essential to acknowledge and address these potential biases to maintain objectivity

and ensure the credibility of the study. Despite these limitations, the researcher transparently

acknowledge and address any constraints or challenges encountered during the research process

to maintain the integrity and validity of the study.

Literature Review

This study represents the inaugural comprehensive endeavour to chronicle the biography of

Oba Adebanji Ajibade Alabi Afuntade I, the esteemed Alawe of Ilawe-Ekiti. Given the

pioneering nature of this study, there exists a notable scarcity of existing literature dedicated to

the life and reign of Oba Adebanji Ajibade Alabi Afuntade I. While the absence of prior

scholarly works dedicated to Oba Adebanji Ajibade Alabi Afuntade I's biography presents a

unique challenge, it also presents an opportunity to fill a significant gap in the historical record.

In an article by Dayo, titled; Ilawe link with Ile-Ife, discuss the founding of Ilawe in the late

12th Century by Oniwe Oriade, a descendant of the Ooni of Ife, Obalufon Ogbogbodinrin,

speaks to the rich tapestry of Yoruba history and the intricate connections between different

kingdoms within the region.11 This historical event signifies not only the establishment of a new

kingdom but also the continuation of royal lineage and the spread of Yoruba culture and

11
O. Dayo, "Ilawe link with Ile-Ife," available online @https://oloolutof.wordpress.com/2020/01/18/ilawe-link-with-
ile-ife/(Accessed on Feb. 8, 2024)

7
traditions. It also discuss how the Oniwe Oriade's decision to migrate from Ilode in Ile-Ife to

establish his own kingdom in Ilawe-Ekiti likely reflects the dynamics of population movement,

expansion, and settlement patterns characteristic of the time. It also underscores the significance

of Ife as a centre of Yoruba civilisation and the influence wielded by the Ooni of Ife over other

Yoruba communities.

The fact that the 48th Ooni of Ife, Ooni Ademiluyi Ajagun, lived in Ilawe for three years

and even married a local woman further deepens the historical ties between Ilawe and Ife. This

period of cohabitation and intermarriage likely facilitated cultural exchange and integration

between the two communities, contributing to the shared heritage and identity of the Yoruba

people. Ooni Ademiluyi Ajagun's eventual return to Ife to assume the throne highlights the

hierarchical nature of Yoruba monarchy and the importance of lineage succession in traditional

leadership. It also reflects the fluidity of royal residences and the mobility of monarchs within

the Yoruba political landscape.

Alabi is new Alawe of Ilawe-Ekiti from the Daily Post online. The article provides a detailed

account of Prince Adebanji Alabi's journey from his early education to his appointment as the

new Alawe of Ilawe-Ekiti. It begins by contextualising his ascension to the throne following the

passing of the late Oba Joseph Ademileka, highlighting the significance of his succession in the

town's history.12 The narrative then delves into Prince Adebanji Alabi's educational background,

tracing his academic path from St. Mary’s Primary School to Ode-Ekiti High School and finally

to the University of Ife. His pursuit of a degree in History is emphasised, underscoring his

commitment to learning and personal development. The article proceeds to outline Prince

12
Daily Post Nigeria, "Alabi is the New Alawe of Ilawe-Ekiti," available online
@https://dailypost.ng/2011/11/27/alabi-is-new-alawe-of-ilawe-ekiti/(Accessed on Feb. 8, 2024)

8
Adebanji Alabi's distinguished career in public service, focusing on his tenure at the Ministry of

Foreign Affairs in Abuja and his diplomatic postings in Cameroon and Jamaica. His roles as

Vice-Consul and Minister reflect his diplomatic prowess and dedication to serving Nigeria's

interests abroad. Furthermore, the article discusses the significance of Prince Adebanji Alabi's

appointment as the new Alawe of Ilawe-Ekiti, portraying it as a pivotal moment in the

community's history.

Supremacy Battle On Traditional Rites In Ilawe Ekiti - Culture by Akinbode. The article

highlights several key themes revolving around the internal strife within the traditional hierarchy

of Ilawe Ekiti, brought to the forefront by the actions of three high chiefs. 13 Firstly, it addresses

the issue of internal power struggles and supremacy battles among the high chiefs, which has led

to public disputes and disagreements. This theme underscores the tensions and conflicts that can

arise within traditional leadership structures, especially when individual chiefs seek to assert

their authority or vie for recognition and prestige. Secondly, the article touches upon the

importance of preserving the cultural heritage and history of Ilawe Ekiti. The criticism leveled

against the high chiefs for distorting the town's history highlights the significance of maintaining

accuracy and integrity in recounting cultural narratives and traditions. This theme emphasises the

role of traditional leaders in upholding and safeguarding the cultural identity of their community.

Additionally, the article sheds light on the role of the Alawe of Ilawe Ekiti as the custodian

of tradition and the arbiter of disputes within the traditional council. Oba Adebanji Ajibade

Alabi's response to the controversy underscores his authority and responsibility in maintaining

order and harmony within the community. This theme emphasises the importance of strong and

13
A. Akinbode, Supremacy Battle On Traditional Rites In Ilawe Ekiti - Culture, Nairaland, May. 19, 2019 Available
online @https://thenationonlineng.net/three-ilawe-ekiti-chiefs-in-trouble-over-supremacy-battle-on-traditional-
rites/amp (Accessed on Feb. 8, 2024)

9
decisive leadership in resolving internal conflicts and upholding traditional values. Lastly, the

article underscores the consequences of airing internal grievances in the public domain,

particularly through the media. The admonition and condemnation of the high chiefs for

engaging in a "press war" highlights the potential damage to the community's reputation and

unity when internal disputes are aired publicly. This theme underscores the need for discretion

and confidentiality in handling internal matters within traditional leadership structures.

10