CHAPTER ONE

GENERAL INTRODUCTION

1.0. BACKGROUND OF THE STUDY

History is the past as created in the present 1. This implies the revival of past

occurrence or happenings of a particular kind of event. In this sense, history brings the

occurrence of the past to the present day History gives an account of what has happened and

the circumstances surrounding the incident. It is an aspect of the humanities that narrates past

incidents for different purposes. History does well to give a detailed explanation of natural

happenings for different purposes. History does not create the past in light of the past but it

creates the past in the light of the present2. This concludes that history creates its story in

relevance to the day’s need. This made history an important aspect of the society and worthy

of being leant.

Apart from history keeping records, it has the basic purpose of detailing the

astonishing achievements and flaws of men in order to serve as a yardstick guiding the

human behavioral pattern. This is because history gives a critical analysis of events. It is

pertinent to take note that history keeps record of time. This is reflected in the definition of

history from the perspective of it being a process of interaction between the historian and his

facts, an unending dialogue between the past and the present 3. This gives a vivid instance of

time differentiation in the happenings. However, the time session and interval between

histories is what beautifies it. History has it importance hidden in the timing structure because

each time of occurrence influences the other.

1
R. G. Collngwood, The idea of History, Oxford University Press, 1973, p.1
2
Ibid, p. 1
3
E. H. Carr. What is History?, New York, Vintage Press, 1980, p.11
 The influence of the time of incidents on another time is what earns history the

definition that it illuminates the past, illuminates the present and in the illuminating present,

illuminates the future4. This simply means that history helps as a tool for informing and

arming its learner with the knowledge of what the past was in order to implement actions of

the present and also to prepare for the future. The dynamic nature of history earned it a high

level of relevance in all fields of human endeavors. History can be learnt from all perspective

of human lifestyle. The influences of history reached different segment of human life cycle.

This is due to the human quest of wanting to know more about himself and his immediate

surroundings.

The major focus of this research is the relevance of history to the Ilorin political

structure and practices within the Emirate. The relevance of history can be noted in the words

of Ghai that “history provides us the raw materials of political 5”. Without doubt, history does

the duty of fetching bits of relevant information in the procedure of politics. The assertion

also gives an impression that political science cannot be studied in isolation from history. To

understand what political science discusses, there has to be a well-grounded understanding of

history. In support to Ghai’s assertion, James confirmed the fact that “politics without history

has no roots; history without politics bears no fruits 6”. This confirmed the interdependency of

history and politics. History helps to inform politicians on the past incidents of politics and its

aftermath. With the undisputable relevance of history to politics, there is a need to understand

the concept of political history.

Political history is “the formation, the rise, the development, and the fall of states” 7.

In other words, political history gives an analysis of how a particular state is formed, its rise,
4
Benjamin Cardozo, What History really is. Microsoft Encarta 2021
5
Ghai, K. K. Contribution of Political Science to history Journal of Political History, Faculty of Social Sciences
Central Connectient State University. Vol .XI, Issue 2. 2006
6
James, H. History Matters: Effects of culture-specific symbols on political Attitudes and Intergroup Relations.
International Society of Political Psychology. Vol. 35, no. 1 2014 P. 55-59
7
Tashin, U. Politics And History Of The Turks(1700 – 1958),. University of Michigan 1958
its account on development level and how it falls. In this instance, history gives every bits of

reasonable information that is required to be understood about any state. By relevant

information, it means the economic, social and most especially the political characteristics of

the state. Political history studies the formation of the countries, the changes they had, their

development, the conflicts between people, classes, and groups, the history of the world of

the countries, and their place and significance in the mosaic of the world states.

To study political history, the researcher is saddled with the responsibility of

recognizing important political figures and individuals in the political dispensation of when

the history is telling. This can be realized from the understanding that History which is not

based on figures cannot be a science8. This means that a history without the recognition of an

important figure has not attained the definition of history as a field of art and sciences that is

based on critical examination of sources, the selection of events that has historical

significance and the synthesis of events into a coherent narrative that will stand the test of

critical analysis9. This research recognizes the figure of Baba Isale of Ilorin as an important

figure in the Ilorin politics and their relevance to the socio-political development in Ilorin.

1.1. AIM AND OBJECTIVES

This general aim of the study is to investigate the changing roles and the position of

Baba Isale of Ilorin from 1913-200. The specific objectives are to

i. Account for the political significance of Baba Isale

ii. Explore the roles and duties of Baba Isale of Ilorin to the development

of Ilorin and

iii. Identify the changes in the role of Baba Isale in the Ilorin politics

8
Laduire E. R. The Quantitative Revolution and French Historian; Record of Generation ’ in The Territory of
the Historian, Sussex. 1979
9
Ifemeje, C., An Introduction to History for Universities, Enugu: Pacific Publishers, 1988
 1.2. SCOPE AND LIMITATION OF THE STUDY

This research has its scope within the time frame of 1913-2005. This study

concentrated its focus on the already said dates as the dates are the marked dates of

significance of change in the roles of Baba Isale in the emirate politics of Ilorin. The starting

date of the research is highly significant in roles of the Baba Isale selection in Ilorin as it is a

highly important and influential date since the beginning of the position. The Baba Isale has a

highly significant change in his role in the year 1913 as he became recognized as a member

of the emirate council10. This makes the position and member of the decision making council

of the emirate society. This implies that there has been the existence of the role of Baba Isale

earlier than the date stated. The research has its limitations on the political history and

influences of the Baba Isale in the emirate politics of Ilorin. The study analyses the

significance of Baba Isale of Ilorin to the political development. By so doing, the research

investigates the need for the conferment of the title of Baba Isale of Ilorin by the emir. The

study also analyse the duties and roles of Baba Isale in the social development of his

designated position. However, the research is limited to 2005 as it is a year that marked the

death of the Saka Aleshinloye, the eighteenth Baba Isale of Ilorin.

1.3. SIGNIFICANCE OF THE STUDY

The significance of the study can be understood from the thorough understanding of

political history and its importance to the society at large. This study has the educative feature

of shedding more light to the importance of some important figures of the society both in the

past and present dispensation. The research accounts for the roles and the duties of the Baba

Isale of Ilorin. The research explores the circumstances surrounding the appointment of the

seat of the Baba Isale of Ilorin. This research explores the social and political importance of

10
Jimoh, L. A. K, Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994 p.444.
the role and functions of the Baba Isale of Ilorin exploring their individual aspect of

functionality and activeness in Ilorin emirate.

As a review of the past and documentation of the political condition of the

contemporary day Ilorin society, this study has an informative attribute of identifying the

basic qualities and identity of being the Baba Isale of Ilorin. This research educates

concerned individuals on the socio-political condition that is guiding the seat of Baba Isale

and Mogaji Aare detailing their roles as a member of the emirate council of chiefs.

1.4. RESEARCH METHODOLOGY

This research is a kind of research that makes use of historical pattern of analysis.

Qualitative pattern of analysis is used in this research because the research is both historical

and descriptive. To source for useful information for the study, this research adopts the use

oral materials and history. Oral materials are data sources that make use of words gotten from

individuals through an interview session. By this, this research adopts the use of interviews as

its primary source of material. The changes in the role of Baba Isale of Ilorin is an aspect of

political history that has been in practices as far dated as the early days of Ilorin from the time

of Afonja. The interview to be conducted is based on some particular members of the society.

The interview is in form of oral interview and it is conducted with aged members of the

society who are well inclined with the politics of Ilorin. The secondary method of fetching

data in this research is the use of internet materials such as journals and online journals that

can be of relevance to the research. Other source of data includes published books and

articles that can be relevant to the knowledge of about the emirate political institutions and its

aspect of functionality archrival materials that are of relevance to this topic. The research will

also adopt the use of essays and past researches both published and unpublished materials to

gather its data and piece of information.

 1.5. LITERATURE REVIEW

The changing of roles of the Baba Isale of Ilorin is a topic that is highly dependent to

the establishment of Ilorin. This is because the position came to be as a result of some

political and historical circumstances. This keeps the researcher informed that the position of

Baba Isale or Mogaji Aare is a political seat that has a hierarchal feature. Thus, the reviews of

the post of Baba Isale of Ilorin cannot be discussed without discussion the literature review

on the establishment of Ilorin as an emirate. The relevant literature review to be addressed in

this section by the researcher will be basically encircled on the establishment of Ilorin and a

brief review on the post of Baba Isale of Ilorin.

There have been various kinds of textual documentation that gives the review of Ilorin

from different kind of perspective ranging from the colonial, social and political point of

views. Ilorin: The Journey So Far by L.A.K Jimoh is also a text that is of high relevance to

the understanding of the sociopolitical condition of Ilorin. The book gives an examination to

the prevalent social, economic, cultural and political condition of Ilorin from the early days of

Ilorin foundation till around the year 1992. The book analyses the progress and challenges

that is faced by Ilorin due to the passage of time. As book that entails the happenings in

Ilorin, the text makes notable references to important indigenous figures that are in one way

or the other influential to the progress of Ilorin. The book details the emirate structure and

makes contributory notes on the appointment of political officials and also gives recognition

to their duties11. The book gives an identification of the conditions that are influencing the

roles of the Baba Isale of Ilorin such as the tax riot. There is also the consideration of the list

of the Baba Isale till the tenure of Aleshinloye until 2005.

11
Jimoh, L. A. K, Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994 p.441-446.
 To attain a critical understanding on the changing of roles of Baba Isale of Ilorin,

Ojo’s A Short History of Ilorin is a book of high relevance to the study. Ojo in his book

asserts the conditions that prompted the availability of Baba Isale of Ilorin. The book

discusses the roles of Baba Isale and Mogaji Aare as positions created for the yorubas, most

especially the Afonja family, because Shehu Alimi confirms that Afonja was his intimate

friend and to extinguish his family would be unpardonable sin before God. In this context,

the roles (Baba Isale and Mogaji Aare) are positions provided for the Yoruba households in

respect to their historical contributions Ilorin as an emirate state. Ojo further his research by

accepting Samuel Johnson’s perspective that Ilorin is a multicultural state. This is due to the

recommendations of some title for the Yorubas. Titles such as Balogun and Baba Isale

according to Ojo were open for the Yoruba counterpart of the Fulani12.

S.J. Hogben, An Introduction to the History of the Islamic States makes a brief

reference to the identification of Baba Isale and Mogaji Aare in its narration. This is in line

with the Native government decision that the house of Afonja, represented by the Magaji Are

and Baba Isale, should always form part of the Emir’s councils and receive adequate salaries

from the public treasury. This was due to the tax riot of 1913 13. The study gives an analysis of

the Baba Isale’s involvement in the Ilorin emirate politics from 1913.

Olumoh’s Managing ethno-political relations in Nigeria: the Ilorin example (1823-

2003) is one of the most relevant source of literature review in this study. The book gives an

account of the emirate political structure from1823-2003. The text also gives a consideration

to the study of the Baba Isale’s roles in before 1913 and the position gained entry into the

emirate council after the Native authority intervention to the practice of the emirate in 1913.

12
S. Ojo, Short History of Ilorin
13
S.J. Hogben, Introduction to the History of the Islamic States of Northern Nigeria. 1968
14
The text in its reviews believes that the appointment of the Mogaji Aare and Baba Isale in

the Ilorin political system is a bid to appease the families of Afonja and his brother, Agborin.

The text also reviewed that there is an exception of the Mogaji Aare and the Baba Isale from

the emirate council until after the anti-tax riot of the 1913.

CHAPTER TWO

14
Olumoh, A. 'L (2015) ; Managing ethno-political relations in Nigeria: the Ilorin example (1823-2003)
 2.1. Geographical background of Ilorin

Ilorin is the capital of Kwara State. It is situated on latitude 8º30’ and 8º50’N and

longitude4º20’ and 4º35’E of the equator. The land mass of Ilorin is around 468sqkm 15. This

landmark can also be found within the forest and the guinea savannah areas of Nigeria. Ilorin

is a capital city and it has its position around the Lagos Kaduna highway of about 306km

from Lagos, 600km from Kaduna and about 500km from Abuja, the Federal Capital city of

Nigeria16.

Ilorin climate conditions is tropical a d directly. The city experiences two different climate

conditions such and the rainy and hamarttan seasons respectively. The rainy period of Ilorin

commences between the months of March to November. The total amount of rainfall is

around 1000mm to 1500mm. The peak of this downpour is between September and October

mostly. All other months from December to February marks the hamarttan period of Ilorin.

Ilorin is well populated and it population is around 766,000 as of the 2006 population census

held in Nigeria with the annual growth rate of 2.84%17. The climate of Ilorin is tropical under

the influence of the two trade winds prevailing over the country. Ilorin metropolis

experiences two climatic seasons i.e. rainy and dry season. The rainy season is between

March and November and the annual rainfall varies from 1000 mm to 1500 mm, with the

peak between September and early October. Ilorin population was projected with an annual

growth rate of 2.84% (NPC.1991) and at the 2006 head counts; the city has reached 766,000

by population (NPC, 2006)18.

The total annual rainfall in the area ranges from 990.3mm to 1318mm. Precambrian basement

complex rock. The soils of Ilorin are made up of loamy soil with medium and low fertility.

15
Anon, “Ilorin | Location, History, Facts & Population” Accessed online @ www.britannica.com on 1/12/2020
16
Anon, “Ilorin” Accessed online @ www.wikipedia.com /Ilorin on 01/20/2023
17
Anon, “Ilorin | Location, History, Facts & Population” Accessed online @ www.britannica.com on 1/12/2020.
18
Anon, “Ilorin” Accessed online @ www.wikipedia.com /Ilorin on 01/02/
The elevation of the area varies from 273 to 333m in the western side with isolated hill

(SobiHill) of about 394m above the sea level while on the eastern side it varies from 273m to

364m. The lowest level is along the river valley of Asa and Oyun while the highest point is

Sobi Hill. Ilorin is mainly drained by Asa River which flows in a South-North

direction. Major Areas in Ilorin Include: Offa-Garage, Saw-Mill, Oja-Tuntun, Baboko,

Challenge, Post office, Oloje Estate, Tanke, GRA, Asadam, Okelele, Isale oja, Oja-oba,

Gari Alimi, Alanamu, Okolowo, Ogidi amongst others19

Map of Nigeria indicating the geographical location of Kwara state with other state 20

19
Olaniyan, J.O. “Mapping unit in the southern Guinea Savanna”. Bioscience Research Communications. Vol.
3, no. 1, 2011, 13:549-554.
20
Map of Ilorin” Accessed Online@http:/map+of+Nigeria/www.goggle.com on 01/03/2023
Map of Kwara state showing Ilorin21

21
Map of Ilorin” accessed online @ http:/map+of+Ilorin/www.goggle.com on 01/03/2023
Fig 1: Map of Ilorin state showing the traditional administrative22

Source: Wikipedia

Date 11th of July 2023

2.2. Background History of Ilorin

The background history of Ilorin can be woven from different historical postulations as many

historians give their account on the foundation of Ilorin but all of these historians give

recognition to Yoruba in the region. The existing record of Ilorin account for the participation

of the Yoruba in the origin giving recognition to Ojo Iskuse, Emila, Laderin and Afonja of

the 18th century23.

Safi Jimba narrates the history of Ilorin perspective of a settlement that has its root of

foundation around 1600-1700AD by Ojo Isekuse. Ojo was a hunter who hailed from Oyo-Ile

as of the Old Oyo Empire. The narration of Safi Jimba confirmed that a rock situated at

Bamidele's compound in Ilorin which Ojo used in sharpen his hunting tool brought about the

name Ilorin (Sharpening of Iron)24 . Safi Jimba’s account on the history of Ilorin can be

narrowed down to the fact that the spot of iron sharpening by Ojo is the foundation of Ilorin.

However, on LAK Jimoh’s version of the history of Ilorin, it used to a Yoruba settlement

have been built in the 17th century by an itinerary hunter called Ojo Isekuse. On the arrival of

Ojo Isekuse, the land was a virgin land established by a Baruba Family in a place called

Baruba near this day’s Idi Ape. Ojo found a hut where the Baruba Hermit was live in a well-

positioned rock that was remarkably suitable for the sharpening of hunting tools and he

22
Map of Ilorin” accessed online @ http:/map+of+Ilorin/www.goggle.com on 01/03/2023
23
H. O. Danmole and Toyin Falola. The Documentation of Ilorin by Samuel Ojo Bada . History in Africa, 20,
1993 pp 1-13 doi:10.2307/3171960
24
Jimba: A short History of Ilorin, op,cit 1981, p.1.
decided to set his camp near there. Invariably, the place gained its name from the activities

performed on the rock (Ilo-Irin a Yoruba word that means Iron Sharpener)25

Shortly after the arrival of Ojo in Ilorin, Emila also settled in Ilorin but chased Ojo away from

the land because of the atrocities he has committed. After the ear of Emila was Laderin, the

great-grandfather of Afonja as well as some other Oyo indigents cane to settle in Ilorin. After

the demise of Laderin, Afonja became the Aare Ona Kakanfo of the old Oyo Empire. Afonja

Thus use the opportunity of the Iwere crisis of 1796 to establish an autonomy state of Ilorin.

The declaration lead to all sort of battle confrontation between Oyo and Ilorin and this made

Afonja contact Sheikh Alimi, an itinerary Islamic scholar through his ally, Solagberu in order

to seek for spiritual help over the territory of Ilorin.26

The first civil war in Ilorin led to the death of Afonja. Shehu Alimi, a notable figure in the

establishment of Ilorin afterwards consolidated his religious leadership on Ilorin and assisted

his son to become the emir which made Ilorin an emirate till date. Ilorin since then has been

practicing the emirate system where the emir is usually a Yoruba-Speaking Fulani ruler 27.

2.3. Political Institutions Within The Emirate Council And The Members

The political institutions within the emirate are politically recognized individuals that are

assigned with political areas and social responsibilities within Ilorin. The political institutions

include the heads of various wards and districts in Ilorin that are called the Baloguns. 28In

order to reduce the workload and political constraints of the emir, there are provisions for all

25
L. A. K, Jimoh, Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994.

26
Ibid
27
Omoiya Y.S, “Challenges for Scholars in Locating Historical Origin of Frontier Settlement: The Ilorin
Example”, Ilorin Journal of History and International Studies, Vol. 2’ No. 1, pp. 20-35.
28
Olumoh, A. 'L ; Managing ethno-political relations in Nigeria: the Ilorin example (1823-2003) ; Akoka,
Yaba-Lagos: University of Lagos 2015
other political institutions in order to address the different political issues that cannot be

conveyed to the emir immediately.

The political institutions in the emirate include the role of the four Baloguns who head the

four different traditional wards within Ilorin. The four traditional wards are the political

division of Ilorin into four geographical divisions namely Gambari, Alnamu, Ajikobi and

Fulani.29 Thus, each of the Baloguns holds the title of Balogun Gambari, Balogun Alanamu,

Balogun Ajikobi and Balogun Fulani respectively. These are the major Baloguns and they,

together with the Mogaji Aare and the Baba Isale are principal subordinate chiefs and they

also hold different political positions in the emirate30. The divisions of these wards are based

on political conditions. This is as a result of balancing the power dynamics between the

Fulani and other ethnic groups within Ilorin.

The Fulani and Gambari wards are for the Hausawas and the Ajikobi and Alanamu wards are

for the Yoruba descendants31. There is also the provision for the sub-wards under the created

wards in the Ilorin Township. The sub-wards are headed by the Mogajis in their various. The

principal Mogajis of Ilorin were the Mogajin Garin, Mogaji Aare, Baba Isale and Mogaji

Oju-Ekun32. The position of the Magaji in Ilorin varies as there are other kinds of Mogaji that

can be found in Ilorin. The prominent ones are heads of sub-wards while the other may head

the larger family segments of the society. 33 The sub-wards are also divided into smaller bits

of location and sizes. Each of these locations were usually headed by the Mogaji in their

respective jurisdictions. The duties of these sub-wards chief were to help their prospective

29
Jimoh, L.A.K. Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994, p.397.
30
Ibid. p.397
31
Olumoh, A. 'L Managing ethno-political relations in Nigeria: the Ilorin example (1823-2003) ; Akoka, Yaba-
Lagos: University of Lagos, 2015 p.121
32
Ibid
33
Olumoh, A. 'L Managing ethno-political relations in Nigeria: the Ilorin example (1823-2003) ; Akoka, Yaba-
Lagos: University of Lagos, 2015 p.123
Mogajis to maintain the law and order and other duties that will enhance growth and peaceful

relations within the Emirate.

The Daudu is another prominent political institution within the Emirate council. The name is

a name from the Hausa royalty which refers to a prince, particularly the younger brother of a

reining Emir.34 However, in Ilorin, there is a political importance to the name as it is a

common name used for an important member of the royal family as a sign of respect. In the

19th century of Ilorin political administration, the role of a Daudu is incharge of being the

village and districts outside Ilorin metropolis 35. They are vested wiith the primary roles of

presiding over the affairs of their districts in the Emirate. The position of a Daudu is

invariably a nursery base training for the training of potential Ilorin offices such as Emir,

Balogun and Mogaji.36

With the work schedule on the recognized positions in the Ilorin Emirate, authorities

appointed the class of provincial chiefs with titles like Ajia, Alangua or Babakekere in order

to assist in the management of the Emirate. These positions helped in the duties of

settlements and collection of tributes and taxes and most especially when the need for slave
37
labour as well as material resources of the inhabitants of the districts arises. The already

listed officials are key members of the Emirate political institutions and their members.

2.4. The Emirate council

The Emirate council is made up of selected individuals from different political and traditional

institutions within the Ilorin Emirate. The council consists of few members of the society that

holds prominent positions in the traditional administration within the Emirate. The council

consists of chiefs that help with the decision making of the Emir. Within the council, there

34
ibid
35
ibid
36
ibid
37
ibid
are various political functions that is assigned to the members in order to help the Emir

control and manage the affairs of the Ilorin Emirate. Thus, members hold crucial roles in

managing the affairs of the Emirate.

In order to lessen the political burden of the Emir, there was a creation of four wards within

Ilorin Township. H.R. Palmer accounts that the in the Emirate council, the Emir is the

chairman and he (Emir) heads the council 38. The four political districts which includes

Gambari, Alanamu, Ajikobi and the Fulani wards are headed by a Balogun. They are

Balogun Fulani, Balogun Alanami, Balogun Ajikobi and Balogun Gambari wards

respectively These Baloguns are core members of the decision making process of the

Emirate. It is pertinent to note that the four Balogus became district heads of their respective

wards about the year 1828. Before then, they were simply military commanders with no

political power within their respective communities 39. They are members of the highest

chieftain that make the decisions of the palace affairs with the emir. The four Baloguns

together with the Mogajin Geri and Mogaji Aare as well as the Baba Isale of Ilorin are the

principal subordinate chiefs in Ilorin Emirate40.

Apart from the Balogun and Mogaji chieftaincy, the position of the Imam is a prominent

member of the Emirate council. The Imam serves as the spiritual head as well as the spiritual

councilor to the Emir and also guides the members of the Muslim community in their

relationships with God41. The appointment of the Imam is also based on the consideration of

ethnicity and Imams were selected from each of the wards. The Imam also play important

roles in the appointment of the new Emir which makes him a part of the kingmakers in the

Emirate Council.42
38
Adisa-Onikoko: A History of Ilorin Emirate, Op, cit P24.
39
Jimoh, L.A.K. Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994, p.398
40
Ibid p.398
41
Olumoh, A. 'L Managing ethno-political relations in Nigeria: the Ilorin example (1823-2003) ; Akoka, Yaba-
Lagos: University of Lagos, 2015 p.123
42
ibid
 CHAPTER THREE

3.1. Background history of the Baba Isale title

Baba Isale is a name that has its origin in Yoruba. It literarily means “the father beneath” but

functionally, it means patron, mentor, chief councilor, secrete adviser, the power behind-the-

throne of godfather43. It is a position that is highly traditional and political in nature. It is also

peculiar to the Yoruba in Ilorin. This is because of the ethnic plurality nature of Ilorin44.

The historical origin of the name “Baba Isale” can be traced to the early days of the present

Ibadan. This is because Baba Isle was first used by the original Ibadan indigenes. Labosinde

happens to be the only Ife chief who was persuaded to remain in Ibadan after Oyo fugitives

seized the palace and expelled their host, the Ifes and Egbas, was given the title: Baba Isale as

a mark of love for him and respect for his fatherly disposition to the Oyos when they were

fugitives before they usurped the power. Samuel Johnson described him as very gentle, good-

mannered and fatherly to all45.

It can be deduced that the first Baba Isale position was held in Ibadan by Labosinde and it has

since then became a honorary position that it given to an highly respected individual in the

society, most especially the males. However, the first person to hold the position of Baba

Isale was Agbonrin, a brother of Afonja but a less distinguished warrior. His descendants

have held the title continuously since then. Agbonrin was not originally made the Baba Isale

because there was no recognition for such position in the Oyo military system. However, his

closeness to the Aare Ona Kakanfo earned him this nickname46.

The closeness of Afonja and Agbonrin was so tight that no that people gain Afonja’s favor

through Agborin. It eventually became a norm to address Agbonrin not by his real name but

as Baba Islae as a sign of respect. Agbonrin was highly useful to Afonja that he also played

the military strategic roles for Afonja which also made him one of the dependable backbones
43
Interview with Mr Lanre Atuma 68 years old trader and a member of the Baba Isale family 10 th July 2023
44
Ibid
45
Jimoh, L.A.K. Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994,p.441
46
Interview with Mr Lanre Atuma 68 years old trader and a member of the mogaji Baba Isale family 10 th July
2023
and a faithful counselor to Afonja 47. As put by Samuel Johnson, that by the death of

Agbonrin’s and his head salve Lasipa, Afonja had lost his mainstay of the powerful men.

This can be concluded that there was a very crucial role that is held by Agbonrin in his

lifetime while with Afonja48. The legacy of Baba Isale was however withheld in respect to

the position as held by Agborin in this day’s Ilorin.

3.2. The survey of Baba Isale title holders up to 1913

The survey of the Baba Isale title holder started from Agborin. He was the first holder of the

position in the days of Afonja in Ilorin. The position has been held by Agborin since the time

of Afonja. Immediately after the death of Agborin, the position was held by other members of

his household most especially his children. After the civil war which claimed the life of

Afonja and Baba Isale, Agborin, Abdullahi (Abudu) Baba Fu, the son of Agborin became the

first head of the Baba Isale Family and he was addressed as Baba Isale. After the death of

Baba Fu, the eldest junior of his brother Baba Musuru became the next after him making him

the third Baba Isale of Ilorin. However, the position of Baba Isale form the linage of Baba

Musuru ended with him as he had no male child49.

The forth Baba Isale was Saliu Baba Ago, another son of Agborin. He was in turn succeeded

by his brother Umaru Sanda who was also succeded by Oyedokun. Oyedokun was the last

surviving son of Agborin and his tenure ended the position of Baba Isale from the children of

Agborin. The next Baba Isale after Oyedokun was Muhammed Jimoh Obe, he was the sixth

Baba Isae and the son of the first Baba Isale, Babab Fu. Muhammed Lanrewaju, the son of

Saliu Baba Ago became the seventh and he was succeeded by Aliyu Obe the son of Umaru

47
Jimoh, L.A.K. Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994,p.441
48
Johnson Samuel, The History of The Yoruba-From Earliest Time To the Beginning of The British
Protectorate. C.S.S Bookshops Limited, Lagos, Nigeria, First Published 1921, Updated 2009, p. 226-228.

49
Jimoh, L.A.K. Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994, p.443.
Sanda and this made him the eight. It was during the time of Aliyu Sanda that the Ilorin

troops were conquered by the royal Niger company in 1897 50. Tukur became the tenth Baba

Isale and died in 1912. He was succeeded by his brother Usman who reigned from 1912 to

1924. Usaman was the first Baba Isale to be a member of the emirate council 51. Usaman was

however succeeded by his brother Mahmud.Mahmud reined only for four years before he

died and was succeeded by Issa, the son of Tukur.

It is very essential to understand that there were more selections of the Baba Isale within the

Agborin family compound. It is however pertinent to be aware of the fact that the year 1913

marks a very essential and important part of the election of Baba Isale. This was because the

Baba Isale and the Magaji Aare were assigned to official roles and duties in the palace. This

kind of socio-political development gives a more recognized position to the roles and duties

of the Baba Isale within and outside the emir’s palace.

3.3 Role of Baba Isale in pre-colonial Ilorin 1800 – 1900

The Baba Isale in the pre-colonial Ilorin society has no designed or designated function in the

Ilorin society. The role came into existence in Ilorin as a mere distinguished warrior and a

title for Agborin, a brother to Afonja and also his confidant. 52 There has been no primary or
50
Ibid p.444
51
Ibid , p.444
52
Ibid p.441-444
political function as he (Agborin) was a soldier like Afonja and he happens to be the closest

of his allies. This earned him the title of Baba Isale. Baba Islae was a mere nickname given to

Agbrin as recognized and confident of Afonja. Thus, it can be concluded that the Baba Isale

came to be as a result of the relationship between the Aare Ona Kakanfo Afonja and Agborin.

However, the nickname became a title as Agborin is the councilor to Afonja in the pre-

colonial Ilorin society. This was because Agborin has gained grounds with the Kakanfo and

people solicit him whenever Afonja’s favour is needed especially when they sense difficulty

in obtaining the favour from Afonja 53. Thus, this regarded him as a chief councilor and he

(Baba Isale) became a solicitor between the people and Afonja. The name, wih the passage of

time became a tradition and a better way of referring to Agborin in the place of his real name.

This title be that as it may found its way in the tradition of Ilorin despite the evolvement of

time. Baba Isale played crucial roles in supporting Afonja as the “Chief Councilor” and was
54
respected by the Aare Onakakanfo. Agborin played the role of military strategist and helps

the Kakanfor in different military expeditions. He was faithful to the Aare Ona Kakanfo as

his councilor and his dependable lieutenant in the army. 55 In respect to the roles of Baba Isale

in the pre-colonial Ilorin society, there has been no assigned role for the Baba Isale until

1913.

CHAPTER FOUR

4.1. Anti-tax Riot and the Recognition of Mogaji Aare and Baba Isale of Ilorin

One of the noticeable change and development that happened in the Emirate was the

involvement of the Baba Isale and Mogaji Aare in the Emirate council. Before 1913, there
53
Ibid p.441-444
54
Ibid p.441-444
55
Ibid p.441-444
have been no political duties for the Baba Isale and the Mogaji Aare in Ilorin. The two seats

of power (positions of Mogaji Aare and Baba Isale ) were merely recognized as Ilorin official

who hold the positions belonging to the Yoruba section of the Ilorin society. This condition

has been so until 1913. Thus, 1913 marks the year of involvement of the Baba Isale and

Mogaji Aare in the politics of the Emirate making them a core member of the Emirate's inner

circle.

The major incident that influenced the involvement of Baba Isale and Mogaji Aare in the

politics of the Emirate is the Anti-tax riot of 1913. The tax riot is a civil strife that broke out

in Ilorin in the year 192356. This is as a result of the imposed tax fee that was established on

the Ilorin citizens. The riot was led by Mallams who opposed the exploitative, Vexatious and

un-Islamic colonial system of taxation of the colonial system of taxation. The roles of Imam

Imale cannot be over emphasised in anti-tax riot as the collection of tax was made impossible

by him. He headed the non-payment movement. As a result of this, the anti-tax riot can be

said to cause by religious conditions because it was said that the method of taxation imposed

on the Ilorin indigents is against the Sharia, the Islamic laws. The method of taxation in the

Sharia according to Imam Imale is a religious economy that encourages fairness and equity

on its collection. Thus, reactions stir up amongst the Mallams57.

However, there was more to the riot than religious influences. On this stance, the riot is more

of ethnical and political rather than religious. This was as a result of false suppository

impression that the Fulanis were trying to annihilate the presence of the Yoruba chieftain by

the deposition of the Balogun Alanamu, Inakoju in 1900 and the disposition of Balogun Biala

56
Jimoh, L. A. K, Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994 p.262.
57
Jimoh, L. A. K, Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994 p.262. .
of the Ajikobi ward. The act of deposition of the two Chieftains both from the Yoruba wards

led to the supposed impression of the Yoruba annihilation in Ilorin58.

As reported by the Colonial Officers, Colonial taxation was not initially accepted and this led

to 1913 tax riot. The Ilorites pummeled two District Officers with muds and stones. The

uprising was due to their disapproval of how the Native Treasury was utilized. The populace

chide against the deprivation of the Old Yoruba Families from the Public Treasury also

Fulani's neglect ion of their previous support to the founding of Ilorin Emirate. The violent

act by the indigenes caused so much damage in the social and political atmosphere of Ilorin.

This led to the different aggressive movement and ethnic confrontation in Ilorin.

Subsequently, there was a politicised and polarization in the city with made the city into two

fractions of the Aafin area and the Oke Imale area of Ilorin which came into existence after

the destruction of the ancient Okesuna quarters. The situation was aggravated due to the

involvement of the Alanamu and Ajikobi chieftain families who are core representation of the

Yoruba section of Ilorin59.

In the desire to achieve their objective, the Commissioner for Native Revenue, Mr H.R

Palmer was sent down to Ilorin by Sir Frederick Lugard with the intention of easing the

situation. Mr Burnett, C.S proffered the abduction of Liman from his bed. This suggestion

was welcomed and carried out by Burnette and his police in one night. On this occasion, the

government received the taxes successfully with the declaration that such event won't

reoccur60.

The representatives of House of Afonja, Magaji Aare and Baba Isale were recognized briefly

after the findings of Commissioner for Native Revenue, about the populace distress that

resulted in the outbreak. The duo were recommend and approved by the government to be
58
Ibid p.263
59
Ibid p.263
60
Ibid 263
member of Emir's Council and also receive sufficient funds from the Public Treasury. The

right to have a say in governance was regained. They however got to administer bits of

territories from Oju-Ekun sub-ward and Ajikobi Central. The newly created Mogaji Aare

wards compared to the other wards were small in size. In order to correct the administration

deficiency, Sabon Gari was used as substitute to portions of Balogun Gambari Ward. "Sabon

Gari" now "Sabo-Oke" was placed as a sub-ward of Magaji Aare Ward under the

superintendence of the Baba Isale. To sum up, during the crisis of taxation, the relationship

between the Emir and the Ulama had become strained by the reason of the abduction of Imam

Imale61.

4.2. Role of the Baba Isale 1913 - 1936

After the death of Tukur, the tenth Baba Isale of Ilorin in 1912, Usman, the brother to Aliyu

Obe was appointed to the role of Baba Isale. Usaman was the Baba Isale of Ilorin for a period

of twelve years as the Baba Isale of Ilorin in his time. He was the Baba Isale of Ilorin from

1912 till his demise in 1924. As of this time, Emir Sulaiman , the sixth Emir of Ilorin was the

Emir. Usman was the first Baba Isale of Ilorin to sit in the Emirate Council together with the

Mogaji Aare, Baba Ga’a who was the eighth Mogaji Ile Aare. The two (Baba Isale and Baba

Isale ) joined the Emirate Council after the tax riot of 1913 subject to the approval of the

Colonial Administration directives to the Emir of Ilorin62.

There has been no specifically identified political role of the Baba Isale of Ilorin in the

Emirate council as of the approval of the two core Yoruba Chieftain in the Emirate Council.

However, it was recorded that the Baba Isale Usman at one time performed the function of

the judiciary in the Emirate council during his time. The judicial function performed by the

Baba Isale was due to the fact that there was a cordial relationship between the Emir and

61
Ibid 264
62
Ibid p.264
Baba Isale. This helped the two gain confidence in each other. Thus, the Baba Isale was in

charge of being the custodian of the convicted criminals before they were taken to the prison

from Baba Isale’s resident63. This kind of duty can thereby neither be related to the police nor

the prison. However, it was a sign that Baba Isale played a role in the administration of the

Emirate. The assignment was carried out by the succeeding Baba Isale until 1947 after the

death of Bello, the son of Baba Isale Aliyu Obe and also the fourteenth Baba Isale of Ilorin.

Apart from this appointment, there has been no specified role appointed to the Baba Isale 64.

Coupled with the judicial roles of the Baba Isale, they are also the administrative heads of

their wards and they oversee the happenings in their jurisdiction as assigned by the Emirate

Council.

4.3 The baba Isale Coup and Aftermath

The reign of Oba Abdulkadri, the Eighth Emir of Ilorin is laced with two important political

issues. These issues are sociopolitical issues that shook the peace of Ilorin. There are

two.major crisis that threatened the peace of Oba Abdulkadri. They are the Baba Isale crisis

of 1936 and the NPC and Talaka Parapo Crisis of the 1955-1959 65. The Baba Isale Coup of

the 1936 is one of the most significant and impactful sociopolitical unrest on the Ilorin

society. The incident was not a coup per say but it was a mere political demonstration of

Ilorin chiefs within the emirate council which threatened the seat of the Emir, Abdulkadri.

The crisis which the Emir faced began in late 1935 when the four Baloguns, the Magaji Aare

and the Baba Isale boycotted the palace in protest against the excessive sway which the Emir

allowed top functionaries of the llorin Native Authority and some of his courtiers to have on

him.66 The excesses as exhibited by the officials of the palace functionaries had become
63
Aleshinloye S. A, Serving the Nation. Ilorin: Berende Printing Works. 2003 p. 11
64
Ibid p.11
65
Jimoh, L. A. K, Ilorin the journey so far, Ilorin: Atoto Press Ltd, 1994 p.291.

66
Ibid 292
detrimental to the authority of the Emir’s traditional council thus, a tussle sprung up. In the

riot, it was reported that the traditional chiefs who constituted the Emir's Council started the

riot and:

Baba Isale was leader in 1936 of a revolt in which all the

councilors declared against the Emir complaining that he had

ceased to rule through them and was conducting the affairs of

the Emirate with the help of his favourite servants67.

It can be evidently said that that the primary chiefs of the Emir’s council felt sidelined and

decided to exhibit their reaction towards the diverted power over the control of the Emirate

and thus, it gave rise to an internal strife. In order to demonstrate the displeasure of the

Emirate council over the decision of the Emir, there was a protest against the palace. The

boycott of the Emir's palace by the Baloguns and the chiefs and the eventual threat by them to

depose the Emir heightened tension in the Emirate arid disturbed the colonial administration.

By so doing, the position of Emir Abdulkadri is threatened and that is synonymous to a coup

attempt by the Emirate chiefs68.

However, to keep the riot under control, the Ilorin Provinvcial Office appointed Yahaya

Madawaki as an intermediary between the Council chiefs and the Provincial Council. The

mediation however due to the Council’s rejection of Yahaya Madawaki as we was addressed

by the Chiefs to be a commoner despite knowing that he was Provincial Education Officer in

charge of the entire llorin Province. The riot becomes worse as it grew in time of happening

and it was almost getting to the peak of the social unrest and may eventually get out of

control69.

67
Ibid 292
68
Ibid 292
69
Ibid 292
This situation led to the invitation of the then Balogun Gambari, Danmurogo by the

Provincial office in order to put the crisis at bay. Danmurogo was the then Balogun Agba and

also a prominent chief in the Emirate Council. This was what prompted his invitation by the

provincial office as he holds important roles in the administration of the Emirate as of then.

The invitation turns out to be a note of warning to the involved Emirate Council chiefs by the

Provincial Office that the chiefs70.

As the situation deteriorated and tended to get out of hand, the Provincial Resident invited the

Balogun Agba, that is, Danmurogo, the Balogun Gambari, to the Provincial Office. In a "no

nonsense" mood and terse language the resident gave the Balogun an ultimatum to get his

fellow Baloguns and the other traditional chiefs to reconcile with the Emir within 48 hours or

face both deposition and banishment, The colonial administration resorted to this bullying

after the chiefs repeatedly rebuffed Alhaji Yahaya Madawaki whom the Resident had sent to

plead with them to end their hostility against the Emir.71

In response to this threat, Balogun Danmurogo made an effort to suppress the riot by

instantaneously opting for the end to the palace boycott and resolve the matter amicably

within the walls of the Emir’s palace. This took effect on the next morning of the Balogun’s

visit to the Provincial Office. Danmurogo who was as well the Balogun Agba of Ilorin as of

1936, led the other chiefs to the palace in order to pay homage to the Emir. This served as a

note of reconciliation and submission of the chiefs to the Emir. Emir welcomed his chiefs

with open hands and put some measures in place in order to endear him to his subjects. One

of the measures put in place and was the retirement of Alhaji Abdulrahman of Ita Ajia and

several of his lieutenants were redeployed in order to appease the Balogun and the Mogaji

Aare72.

70
Ibid 292
71
Ibid 292
72
Ibid 293
It is important to note that the role of Bello Aliyu Obe, the fourteenth Baba Isale of Ilorin in

the 1935-1936 revolt against the Emir was very crucial. He played the key role of

championing the revolt. He led the riot and it eventually led to the retirement and expiration

of some top members of the native authority council in order to appease the angry chiefs. The

lead role played by the Baba Isale can therefore be said to be instrumental in the Emirate

council decision making body73. The Baba Isale retained the role of the administrator of their

specified jurisdiction as vested upon them by the emir since their recognition IN THE

Emirate Council and involvement in the Emirate Politics.

4.4 The Baba of Ilorin, 1936 - 1947

Issa, the son of Tukur reined as the Baba Isale of Ilorin from 1924 to 1930 as the tenth Baba

Isale of Ilorin. He was succeeded by Bello as the eleventh Baba Isale of Ilorin. Bello lived as

the Baba Isale of Ilorin until he died in 1947. The personality of Bello was unlike his father’s

as Bello was known to be a very controversial person during his time. Although, Bello was a

Muslim but he had flare for pagan worship. He was recognized for his knowledge in

paganism and his ability to prepare and apply fetish concoctions74.

The personality traits of Bello, the Baba Isale having dual religious practices is not acceptable

to the Emir as the Emirate was founded based on Islam. This leads to series of disagreements

on their notions. There were also occasions of public disrespect to the Emir as displayed by

the Bello in his reign as the Baba Isale. Bello was also recognized for rejecting the notion that

the Emir of Ilorin was the supreme traditional authority in the emirate and he insisted that the

Emirate jointly belonged to the families of the Aare and the Baba Isale.
73
Ibid 293
74
Ibid 444
Apart from the series of controversies between Bello, the Baba Isale and the Emir, he was

recognized to be a core frontline member in the boycott of the Emir’s palace in the year

1935-1936. Bello championed the revolt and led the other chiefs within the Emirate Council

in the protest of 1936 which led to the subsequent removal of some individuals from office

when the revolt got to its peak. By so doing, the revolt led by Bello was highly instrumental

to the retirement and expulsion from office of top officials like Alhaji Abdulrahman (Alhaji

Office) of Ita Ajia, Alhaji Abdulkadri Ajia (Omo Buhari) and Alhaji Sanni Sanda in order to

conciliate the angry chiefs of the Emirate. The revolt was likened to a coup as it threatened

the seat of the Emir and also heightened political unrest and turmoil in Ilorin due to its

leader’s (Bello) relationship with the Emir before the start of the revolt 75.

Immediately after the death of Bello in the year 1947, the Emir refused to approve the

appointment of a new Baba Isale of Ilorin. This can be assumed to be cause by the nature of

the preceding Baba Isale Bello and his attitude towards the emirate. The position of the Baba

Isale seat remained vacant till 1955 around eight years after the demise of Bello 76.

4.5 The role of Baba Isale 1955 - 1983

After eight years of vacant seat of the Baba Isale of Ilorin since the death of Baba Isale Bello,

the fourteenth Baba Isale of Ilorin in 1947, Emir Abdulkadir gave his approval the position of

Baba Isale to Ahmed Atolagbe as he was nominated by the family. This approval was due to

the pressure that was mounted on the Emir by the Government 77. Ahmed Atolagbe was

supposed to become the fifteenth Baba Isale in the year 1955. It is important to note that the

nomination of Ahmed Atolagbe was as a result of a very bitter tussle for the position in the

family. However Ahmed Atolagbe, the Baba Isale elect died a day before being turbaned.

75
Ibid 445
76
Ibid 445
77
Ibid 445
With this situation, there was neither his appearance in the Emirate Council nor was he

assigned to any special function as the Baba Isale of Ilorin78.

Aliyu, the son of Issa was approved by the Emir as the next Baba Isale after Ahmed Atolagbe

and this made him the fifteenth Baba Isale in the place of Atolagbe. He reigned for eleven

years and died in the year 1966. There was no record of official assignment or Emirates

duties done by him. After the death of Issa, Muhammed Baba-nkanni was approved by the

Emir. He was a renowned teacher and Educationist before his appointment as the sixteenth

Baba Isale. He died in 1983 with no peculiar role in the Emirate Council79.

It can therefore be considered that the Baba Isale of Ilorin from 1955 to 1983 were chiefs

present in the Emirate Council but with no specified role to their functions but they are

important party to the traditional administration of the Emirate and they are instrumental to

the decision making of the administration

4.6. Baba Isale Aleshinloye

Baba Isale Saka Alabi Yahaya Aleshinloye was the seventeenth Baba Isale of Ilorin. Saka

Aleshinloye was a renowned Journalist who served at various media outlets in Nigeria.

Aleshinloye was the grandson of Usman, the eleventh Baba Isale of Ilorin. The appointment

of Saka Aleshinloye was made by the Emir Sulu Gambari, the ninth Emir of Ilorin 80. Oba

Sulu Gambari approved the appointment of Alehinloye as he has served at various points in

his journalist profession both at the federal level and the local level. Aleshinloye served the

North regional and national levels from 1956-197781.

78
Ibid 445
79
Ibid 446
80
Ibid 445
81
Ibid 445
Saka Aleshinloye was appointed as the Baba Isale on the 25 th of May, 1983. The appointment

was as a result of his legitimacy as a member of the Baba Isale family compound. Before

serving as the Bab Isale of Ilorin, Aleshinloye worked as a reporter for the Daily Times

media house in the year 1956 but left in the year 1958 and eventually joined the Nigerian

Broadcasting Cooporation (Later Federal Radio Corporation of Nigeria) till he rose to the

position of News Editor. Aleshinloye was a pioneer member as well as a founding member of

the popular Radio Kaduna in 1962. By 1968, he was appointed as the Assistant Director of

News and Current Affairs of the Nigerian Broadcasting Corporation, Lagos and he was

promoted to the position of the director in 1975. Saka Aleshinloye also served as as the Press

Secretary to the Nigerian Military Head of State in 1975 till 1977 which was eventually his

last straw in the public service until he set up his own Public Service Consultancy82.

As the Baba Isale, Saka Aleshinloye was a chief with Alhaji Adisa Zubair who was the then

Mogaji Aare, Alhaji Tukur Ajao as the Balogun Ajikobi, Alhaji Abubakar Olatunji as the

Balogun Gambari, Alhaji Muhammed Atiku as Balogun Fulani, Alhaji Saadu Alanamu as

Balogun Alanamu as well as the Waziri of Ilorin, the Mogajin Geri, Alhaji Jimoh Olarongbe,

Alhaji and Alhaji Muhammed Bashir as the Imam Fulani and the Chief Imam of Ilorin.

Aleshinloye as well as the other chiefs mentioned made up the Emirate council as they

managed the affairs of the Emirate together with the Emir83.

The impact of Saka Aleshinloye was felt in the Emirate council as he has a good rapport with

the other Chiefs of the Emirate council and he was addressed as “Baba Isale Mai Alheiri

(Baba Isale the Bearer of Good Tidings)84. This was because Aleshinloye played the role as

Baba Isale of Ilorin as well as being friends with the other chiefs in the Emirate Council

82
Ibid 446
83
Aleshinloye S. A, Serving the Nation. Ilorin: Berende Printing Works. 2003 p. 11
84
Ibid p. 852
despite the age difference in with one another for Aleshinloye was one of the youngest chiefs

of his time.

Apart from being a friendly chief within the Emirate Council, Saka Aleshinloye also played

the role of father to his fellow Yoruba community in Ilorin. He was recorded that Saka

Aleshinloye did well to unite the family members outside Ilorin. This was a result of the

disjointed nature of the family to various locations like Ijebu, Akure as well as Oro in Kwara

state as the families of still remained the families of Baba Isale 85. Baba Isale Saka

Aleshinloye remained the Baba Isale until his demise in 2005.

85
Interview with Mr Lanre Atuma 68 years old trader and a member of the Baba Isale family 10 th July
2023