As with many traditions of origin of the Yoruba people, the traditions of origin of Ikare come in variants. This has in the past and even now generated some form of stoic and psychological but silent tensions. Through the analytical method, this paper clarifies the perceived doubt about the theme and concludes that the traditions, albeit different in narration, features some key Characters which in itself dispels the multi-content narratives.
The origin of the Yoruba nation is involved in obscurity. Like the early history of most nations, the commonly received accounts are for the most part purely legendary. The people being unlettered, and the language unwritten, all that is known is from traditions carefully handed down. It is also instructive to note that all the various tribes of the Yoruba nation trace their origin from Oduduwa and the city of Ile-ife. As evident from the above, Ikare-Akoko in the present Ondo State of Nigeria is not an exemption to this “universal claim” of the Yoruba. While admitting Ikare Ile-Ife origin (leaning on available evidences as would be presented shortly), series of recent development in the town has placed a traceable tradition of origin on a zigzag mode. In whichever case, an attempt shall be made to straighten the theme in this engagement.
As Akintoye indicated, our knowledge of the North Eastern part of Yoruba nation where Akoko North East belongs and of which Ikare is the Headquarter remains very poor. It is therefore against this backdrop that the accounts of Ikare origin shall be based to a larger extent on oral traditions as a resultant effect of the lack of reliable documentary evidence. Ikare is about 105 kilometres from Akure, the state capital. It is located in the North Eastern part of the state between latitudes 40-50 North of the equator and longitudes 30-40 East of the Greenwich meridian.
A proper understanding of this migration views can best be situated within the context of the present “Royal Tussle” between the “Two Heads” of this Akoko town, a link which in my own estimation cannot be detached from this discourse, as it is synonymous to the two principal traditions of origin. This, as I shall demonstrate shortly, played a pivotal role in peoples’ understanding of Ikare origin in the past and even now. With Ikare emigration from Ile-Ife established, the questions that should follow are; who led the emigrating crew and consequently founded Ikare, with whom did he emigrated, is there anything he was given or brought from Ile- s first settlement, how did the name (Ikare) came about, who was the first ruler. These questions are what this study seeks to address.
Table of Contents
1. Introduction
2. Traditions of Origin of Ikare
3. Conclusion
Research Objectives and Themes
This paper aims to clarify the obscure origins of Ikare, Nigeria, by analyzing two competing oral traditions of migration from Ile-Ife. It addresses the historical, cultural, and political context of these narratives to reconcile conflicting claims of leadership and settlement.
- Historical analysis of Yoruba origin myths.
- Examination of the "Olukare" and "Owa Ale" migration stories.
- The impact of indigenous traditions on modern royal succession.
- Geographical and environmental factors influencing early settlements.
- Evaluation of oral history versus documentary evidence in the Akoko region.
Excerpt from the Book
Traditions of Origin of Ikare
According to a version of Ikare origin, Ikare was said to have been founded by an Ife prince named Batimehin, a direct descendant of Oduduwa who left “Ilare” quarter at Ile-Ife in the second half of the 14th century, with an entourage made up of some of his immediate family members, hunters, farmers, and tent builders on an expedition for a new found land for permanent settlement. A versed Ifa diviner named Okunrinde was said to have accompanied prince Batimehin to search for a permanent place of abode. Every morning, Okunrinde would consult his Ifa Oracle to brief prince Batimehin on the number of days they would keep at a spot.
The tradition furthers; Batimehin and his team finally reached a spot near the present site of Ikare later known as Oroyo farm or Ilumoba (Igbo Olukare) as Oyelade supposed. The leader of the expedition was advised to advance a little further, whereupon Batimehin called on Okunrinde, the Ifa consultant for further directives. Ifa thus proffered that the area of destination had been reached, but, for peace, comfort and development, a cowry, some blood of cock and an Albino were needed to appease the gods of the land. Batimehin therefore, called the attention of his people to the requests of Ifa oracle and the migrants began to wonder where and how to get those materials. Fortunately, Adunlu, a member of the entourage who was an Idol worshiper and hunter volunteered to give one of the cowries tied on his hair to Okunrinde.
Summary of Chapters
Introduction: This chapter contextualizes the history of Ikare within the broader Yoruba nation, identifying the reliance on oral tradition due to a lack of documentary evidence and establishing the paper's focus on the dual migration narratives.
Traditions of Origin of Ikare: This section details the two conflicting but dominant accounts of Ikare's foundation—one led by Batimehin and the other by Prince Agbaode—including the cultural symbols, migratory paths, and divine interventions involved in both stories.
Conclusion: This final chapter synthesizes the findings, confirming Ikare's 14th-century origins from Ile-Ife, and acknowledges the historical competition for leadership that remains a point of contention in the modern political landscape.
Keywords
Ikare, Yoruba, Ile-Ife, Oduduwa, Batimehin, Agbaode, Migration, Oral Tradition, Akoko, Chieftaincy, Royal Tussle, Ifa Oracle, Settlement, History, Nigeria
Frequently Asked Questions
What is the primary subject of this research paper?
The paper examines the historical origins and migration traditions of Ikare, a town in the Akoko region of Ondo State, Nigeria.
What are the central themes discussed in this work?
The core themes include the migration from Ile-Ife, the role of oral traditions, the influence of Ifa divination on early settlements, and the political rivalry between the Olukare and Owa Ale dynasties.
What is the main research question or objective?
The study seeks to address critical gaps in the knowledge of North Eastern Yoruba history by reconciling the two conflicting stories regarding who founded Ikare and the specific circumstances of their arrival.
Which methodology is employed in this research?
The author employs an analytical method primarily based on oral tradition, corroborated by historical documents and interviews, to navigate the lack of written primary sources from the 14th century.
What topics are covered in the main body of the text?
The body covers the geographical location of Ikare, the detailed narratives of the Batimehin and Agbaode-led migrations, the cultural significance of local landmarks like the Akeere tree, and the evolution of the royal title.
Which keywords best characterize this academic work?
Key terms include Ikare, Yoruba, Ile-Ife, migration, oral tradition, and royal succession.
How does the author explain the existence of two different stories of origin?
The author suggests that the traditions, while distinct, share commonalities that may indicate historical borrowing, duplication of characters, or intentional information diffusion to support specific dynastic claims.
What role does the "Royal Tussle" play in the author's analysis?
The author views the current conflict over royal leadership as inextricably linked to these historical myths, noting that the two principal traditions directly fuel the legitimacy claims of the competing families.
- Citar trabajo
- Mr. Afeez Tope Raji (Autor), 2019, Rethinking Ikare Tradidions of Origin, Múnich, GRIN Verlag, https://www.grin.com/document/506241
