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Ancestry of Alaran and History of Aran-Orin

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If Mother were alive, she may find it comic that I am writing on this Yorùbá ancestry. Reason being I had a terrible incident in this ancient town exactly ten years ago (2009).

Well, Aràn-Ọrin, the ancestral home of Alárań is today a town in Irẹpọdùn local government area of Kwara State. It’s some minutes drive from Omú Aràn, the headquarters of the LG. Don’t ask me how many minutes, I trekked there a decade ago. However, Wikipedia says: “Aràn-Ọrin is about 8 kilometres (5 mi) from Omú-Aràn….Other towns in close proximity are Aràndun, Rórẹ, Ipetu, Ẹrinmọ̀pé and Ilalẹ all in Kwara State. Ọ̀rà-Ìgbómìnà is the closest town in Osun State.”

It can thus be deducted that it’s is a border town located very close to Ọṣùn State and Èkìtì State to the West and South respectively.

Today in Yorùbá nation, we have three places bearing Aràn:- Aràn-Ọrin, Aràn-Omu, and Aràndùn.The town is known to be an igbomina speaking community, one of the Yorùbá version languages.

After surfing through the net days, I am left with no option than to agree with an higher authority in history, not because he is higher but because he gave a reasonable, scientific and thoroughly-, searched truth about the town.

“Writing the history of Aran-Orin is an arduous task. This is because there is no written records, no archeological excavations or carbon dating with which one determine date of settlement or migration. All I have are information from oral sources.

“History written from oral sources are subjected to so many questions or defects. There is absence of dates as I said earlier on. There will be lacuna. Nevertheless we must start from somewhere.

“We have various version of origin of Aran. One version say Aran originated from Ife, and that the compound from where Aran originated from Ile-Ife is called Ile Jaaran. I went personally to Ife in 1971. I went in the company of Chief Esinkin Abolarin, IIota compound, Aran-Orin and late Pa. Baranjoko, the Chief Inurin of Aran- Orin, Ile-Abagba, Aran-Orin. We went to Jaaran compound at Ife. There was a High Chief of Ife from that compound called Chief Jaaran.

“Another version says, that the Aran people came from Oyo. Their justification is based on the tribal marks and use of traditional drums; dundun, bata, sekere, etc. In addition, the egungun festival is part of what some traditional historian claimed to have been brought from Oyo.

“Whether from Ife or from Oyo, the fact remains that Aran has migrated from somewhere to where she is today. There is a point that needs to be exemplified here. You will observe that I have been mentioning “Aran” and not Aran-Orin. At present, we have three groups of Aran:- Aran-Orin, Aran-Omu, and Arandun. The three Arans have a common ancestor and a common origin. I will elucidate more on this in the course of this paper.

“Historically, the Aran arrived Igbominaland before 1700AD. In fact some version of tradition confirmed earlier date. If he had arrived igbominaland before 1700AD it means, he would have left ife much earlier and reasonably must have settled somewhere before he got to his present site.

“This leader was among the earliest arrivers. Others were Olupo of Ajasse-ipo, Elese of Igbaja, Olusin of Isanlu Isin, Elekan of Ekan and of course, the Olomu of Omu-Aran.

“With the oral tradition version of Oyo origin the Aran on their sojourn to Igbomialand perhaps traveled through Oyo, settled briefly before continuing their journey. While at Oyo there might have been possibility of cultural interactions and contaminations, just as it happened to the Israelites in their sojourn from Egypt to the promised land.

“Olupo, Elese, Olusin and Alaran were descendants of the same appellation or cognomen Olupo Maje, Olusin Maje, Alaran Maje and Elese Maje. This appellation ,“Maje”, which is common to the three rulers justifies the fact that at a time in the distant past, there was a close etymological affinity among Olupo, Elese, Olusin and Alaran.

“According to Adeboye Babalola in his book ‘Awon Oriki Orile’ (Yoruba classics), Iwe Kini, he said, the son of Ologbojo was the Alaran. One is tempted to believed that he was the person who led them from Ife to Odun Alaro where he first settled in Igbominaland.

“Oral traditions informed us that as a result of internecine wars, Aran moved from Odun to a closer place to Omu. In fact the moved was further strengthened by marriage. The chief and another kinsman called Esaba married from Omu. The two of them were said to have moved to Omu later to help their in-laws in their fight against their neighbours. At the restorations of the status, these helper settled down at Omu and were comfortably installed at “Ile Aran” along Aran-Orin road at a place called “Ogun Ajiki” where broken pots and plates, rusty metals in form of knives and cutlasses are found in large quantity.

“At a time there was power tussle between two princes. The younger prince was rich, influential and popular. A group took side with the older brother while the younger brother had his own followers. The cause of their tussle could not be stated here. The younger prince, Prince Ose decided to move with his followers to Odun Alaro. He did not however move too far but settled at the present site at Aran-Orin. Here prince Ose was crowned as Alaran of Aran-Orin here.

“When he died he was buried there at Aran-Orin. And with the oral tradition available at the time of this paper, he was the only Alaran of Aran-Orin who was never buried at the ancestral home of the Alarans at Odun Alaro, otherwise called “Igbo Orile” at Arandun. In fact the most recent late Alaran of Aran-Orin, Oba J. A.O. Fakayode, Ewuolaku II equally slept at the same ancestral burial ground at Odun Alaro.

“Ajo confederacy came when the Yoruba civil war threatenend the existence of many Yoruba town, hence the settlement at Ajo was on before the arrival of the british colonialists. This Ajo confederation was a conglomeration of many Igbomina towns. The site was a place between IIofa and Oko. There are still relics of walls at the site now if anybody cares to visit this place.

“I wish the Igbomina Ekiti local government could make this site into a monument by the gazette to Ilorin province 1921 by K.V. Elphinstone. He referred to Ayo Iyangba as Ajo Niagba.

“Ajo was disbanded in early 1906. This was after the Yoruba civil wars and the jihad of Usman Danfodio of 1804.

“After leaving Ajo Aran-Orin decided to return to their settlement at Odun Alaro or near by. Some said the war had not ended as at the time Aran–Orin went back to their former settlement which is their present site. It was one senior chief, Chief Olowa who led the first set of Aran remained at Omu with Oba Buoye as head of Aran and Oba Momo as head of Omu.

“Really, it was Ile Baba-Agba that has been adulterated to sound Abaagba.

“Above was the situations until 1928 to 1932 when unhealthy jealousy sprang up between Olomu Momo and Alaran Buoye. The persecution and insults became so unbearable that Oba Momo told Oba Buoye “Osun meji kii gbe ilu” which literally means two Obas, or Kings cannot govern in a town at a time, Oba Buoye was asked to lead his remaining people to go and join his people at Aran-orin. This was what led another Aran group to leave Omu-Aran between 1930 to 1932. They stopped briefly at Aran-Orin for six months. All pleadings and beggings of Aran-Orin did not receive blessing of the king Oba Jeseph Ilufemi loye…..”

SOURCE New African Media Network Channel (18 Aug 2014)

HISTORICAL RECONSTRUCTION OF IJAGBO
Ijagbo is a town located in Ọyun Local Government of Kwara State in Central Nigeria. It shares boundaries with towns and hamlets in Kwara South Senatorial, such as Ọffà (headquarters of Ọffà LG), Amberi, Ipẹẹ; all the latter are part of Ọyun LG).

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IJAGBO, DESCENDANTS OF ALÁRAŃ

Aràn Ọrin, ancestral home of Aràn ancestry is not far from Omú-Aràn, headquarters of Irẹpọdún LG of Kwara state. It is from there they dispersed to different places in Yorùbá lands,notable amongst these are Aràn-Omú, Aràndùn and Ijagbo.

This ancestry shares synonyms with Ọba ancestry (Ọba is in present day Ọṣùn State), as both seem not to make their influence/presence felt through Yorùbá nation. This, predictably leads to misconception and mis interpretation in histories.

Back to the rain: Alárans were tradionally clothes sellers. They travelled wide and large throughout the Yorùbá nation too sell there wares. Because clothes are a basic need of life, they are thus praised: ọmọ ọjà wítí (people whose commodity witness great patronage).

Being that their ancestor is named Alárań, it’s more than understandable why his descendants bear Aláran – owner of Aràn (Aràn is roughly translated as velvet in English), Yorùbá place values on some cloth materials; Aláàri, Ṣányan and Aràn. The two fore- mentioned are Òfi materials; only Aràn is material.

Hence in their praises, importance of Aràn is emphasised:
Aláran ọmọ Adedunisan
(Aláran, progenitors of Adedunisan)
Èrò Aràn, ọmọ ọjà wítí
(People of Aran, who witness high patronage)
Aràn ṣe ogún ọdún ni párá
(Velvet is kept for twenty years in the ceiling)
Aṣọ Aràn ó ya
(It didn’t tear)
Aràn ṣe ọgbọ́n oṣù ni koko
(Aràn is kept for forty months in the pot)
Aṣọ Aràn ó ya
(It didn’t tear)
Aṣọ kii laa fi Aràn wé?
(Which cloth material could equal Aràn?)……

Nothing is known about the duo of Ladejọbi and Adedunisan. They might have probably been their ancestors, or of the latter-day ancestors who must had become successful in clothes business.

STORY OF ỌLỌ́RA: WHY TWO KINGS IN IJAGBO?

ỌBA ADEGBOYE ATÓLÓYETẸ́LẸ̀ was the Ọlọfa of Ọffà when the Ilorin warriors turned sword against the town. The king went to exile. He got to Timi of Ẹdẹ then who gave him a piece of land that’s today called Ọffàtẹ̀dó, in Ọṣùn State.

Since Ọffà is thus vacated, the people of the community dispersed to different locations, some predictably went to Ijagbo. However, these people were males from Olùgbénsẹ Royal family, who had already had curse on them that they would never be kings in Ọffà (this is a popular story in Ọffà).

Being Royal bloods and people of a bigger community on which land (Ibọlọ land) Ijagbo dwells, they refused to be subjects to the Onijagbo of Ijagbo, instead they themselves started enthroned themselves.

They are called ỌLỌRA of Ijagbo.

Ijagbo has many compounds known as àgbò Ilé in Yorùbá. Few of them are: Ilé Onikọtun (from Ikọtún; they populated Ilé Apọnbi in Ọffà too), Ile Ọba, Ile Ọlọra, Ile Ọdọgùn. These mentioned compounds are the kingmakers in the town.

NOTE: I am the Writer of the above piece, “HISTORICAL RECONSTRUCTION OF IJAGBO”

Ijagbo majorly worship gods such as Kojo river, Ọbatalá (god of creation) and Ogún (god of Iron).

Aláran Adedunisa
Ọmọ al’eégún lẹgbẹlẹ
(Those who had masquerades at the other side)
Èrò Aràn ọmọ ọjà wítí
people of Aran, who witnessed high patronage
Aràn ṣe ogún ọdún ni párá
(Velvet is kept for twenty years in the ceiling)
Aṣọ Aràn ó ya
(It didn’t tear)
Aràn ṣe ọgbọ́n oṣù ni koko
(Aràn is kept for forty months in the pot)
Aṣọ Aràn ó ya
(It didn’t tear)
Aṣọ kii laa fi Aràn wé?
(Which cloth material could equal Aràn?)
Ọmọ abẹ tíì tún aṣọ se
(Progenitors of below that preserves clothes)
Nlẹ, ọmọ olóde òkúta
(Progenitors of stony roads)
Ọmọ àgbàrá bá ojú ọna jẹ
(Floods that render road impassable)
Ẹ jẹ káà rọju káà tún ọ̀nà bàbà àwa se
(Let’s all come together and repair our roads)
Ọ̀fẹ́ lẹlẹ̀
(Free, as in free)
Ọ̀fẹ́ ni Ẹlẹ́dẹ̀ ń rìn nílé Ladejọbi
(Pigs roamed about freely in Ladejọbi’s lands)
Mo nìyọ mo jẹ atẹ
(I have salt yet I ate food that has no salt)
Taalo sọ pé Aláran ó lèègún?
(Who says Aláran did not have Masquerade?)
Ọọ mọn pé, arò sójú, ọbẹ̀bẹ̀ ni bàbá yín ńi?
(Don’t you know your father do have dye that change clothes frontier?)
Nii ṣé èègún bàbà yin
(That is what your fathers used as masquerade)
Ọmọ ó fòdò fòdo, aro sójú ó fodo
(Progenitors of mortal jumpers)
Eégún kékeré tí o ṣi saworo a bọ lumi
(Without small masquerades, the small, jingle bells around the drum may fell into water)
Afẹlẹlẹ̀ rè’gbó àwo
(He who moves swiftly to the scared forest)
Atọrin dùn námu-námu ń’Ìṣàn nílé Ladejọbi
(Canes provide provocative sounds in Ìṣàn, in the land of Ladejọbi)
Oko àwo ni bàbá yín ń mú lọ . (It’s the initiates’ journey that your fathers did take canes)
Ìsìn ó gbà mí, Óniṣan ló lọọdún
(Ìsìn is inhabitable, it is Óniṣan conducted festivals)
Bàbá yin ló ní igbó wéréjèjè
(It’s your fathers that owns the second greeting)
Ọmọ Olóde òkúta
(Those have gravels in front of their houses)
Ọmọ atààyè sọrọ
(They who sold the living for wealth [slavery])
Aràn, ọmọ ọjà witi
(Aràn of high patronized wares)
Ìgbà tí wọn sọpe Aláran ó lèègún níjọsi, ó ní òun to sọ fún wọn
(When they said Aláran had no masquerade in ancient days, they were given a kind of reply:)
Ò ní, bí óniṣan ó san
(If no lands are cleared [with cutlass] farmlands)
Onìsun o sún
(They will be not grasses to burn)
Bí onìsun o sún, òníkọ ó kọ
(If not done, nobody would be able to make ridges)
Bí òníkọ ó kọ, onígbi kan ó gbin
(If not done, no planter would plant)
Bí onígbi kan ó gbin, óńihù kan ó hù
(if not done, nothing will grow) if nothing grows)
Bí óńihù kan ó hù, ónìró kan ó ro
(If not done, nobody would be able to do weeding)
Bí ónìró kan ó rò, ónìtàn kan ó tan
(If not done, the wool plantations may not blossom)
Bí ónìtàn kan ó tan, oníṣò kan ó so
(If not done, nothing would come out)
Bí oníṣò kan ó so, òníyọ kan ó yọ
(If doesn’t come out, they would be nothing to reap)
Bí òníyọ kan ó yọ, ónigbọn kan ó gbọn
(If the woods are not reap, there would be no seperation/sieve of wools and seeds)
Bí ónigbọn kan ó gbọn, ónìhun kan ó hun
(If not done, no weaver can weave it)
Bí ónìhun kan ó hun, ónìran ó níí rán
(If not woven, no tailor would sew)
Bí ónìran ó rán, kìnnì eégún fẹ gbé bọri?
(If not sown, what would the mosquerades be clothed in, as regalia?)
Ladejọbi, Ọmọ al’eégún lẹgbẹlẹ
(Those who had masquerades at the other side)
Èrò Aràn ọmọ ọjà witi

Fully Compiled by:
Jimoh Taofik Adekunle
Jimson Jaat Taofik
The MAD Writer: Pen Priest
Facebook: Jimoh Taofik Adekunle
Gmail: [email protected]
Phone: 08144510532

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