This paper attempts to determine the age of the Ijebu Kingdom through a consideration of extant king lists. In the absence of contemporary documentary evidence for the earlier period, internal mechanisms, basically anthropological, have been employed as analytical tools. The paper concludes with the establishment of a dynastic chronology from the second half of the fifteenth century, and dating the foundation of the kingdom by implication from this period. This conclusion is consistent with inferences from external sources derived from Benin.
See Full PDF See Full PDFThe article deals with the most shadowy (though very significant) episode of the Benin Kingdom’s history. Scanty and unreliable sources still seem to give some reasons to suppose that the interregnum between two originally Ife dynasties saw a finally unsuccessful attempt of the pre-Bini first-settlers of the land, the Efa, to get rid of the Bini's dominance by abolishing the institution of monarchy. This attempt was the outcome of an explosion of the populace's political traditionalism combined with the titled chiefs’ political reaction.
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History in Africa
A detailed analysis of Bini and Yoruba versions of the oral tradition, as well as of other sources has let to infer that the legendary founder of Benin Second (Oba) Dynasty, the Yoruba Prince Oranmiyan could be a historical figure and his advent to Benin could happen about 1250. The hidden motives of his arrival and the course of events are reconstructed. It is shown that as a compatriot of the First (Ogiso) Dynasty rulers, Oranmiyan was to symbolize restoration of the pre-interregnum order. It is also revealed that traditional versions of his arrival (as a conqueror and by Benin titled chiefs’ invitation) do not contradict each other as far as Oranmiyan was invited by chiefs of the Bini origin but had to struggle against the chiefs representing autochthonous, pre-Bini population (Efa).
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EJMSS JOURNAL VOLUME 3 NO 2
The hegemonic roles of the Benin Kingdom over other Edoid groups and the neighouring polities cannot be contested. Lasting legacies of Benin's influence on the socio-cult 1 ural and political institutions of other Edoid communities are a reminder of the historical links between Benin and other mini states in the Edo area. Yet, not much attention has been paid to the history of the Edoid peoples outside of the Benin nucleus. The current study attempts a historiographical interpretation of the relationship between the Iuleha clan, a northern periphery of the Edoid nation, and the Benin kingdom, which was the core of the Edoid nation. Using historical narratives, the study examines traditions of origins and migrations, as well as enduring sociopolitical practices to connect Benin's influence on the Iuleha clan and vice versa. Based on empirical evidence, the study maintains that Iuleha clan was largely outside the real imperialist enclave of the powers of the Benin state because of geographical and strategic considerations. Accordingly, the clan was tangentially affected by Benin's conquest and actual subjugation. As a result, the relationship between the two groups was more of kinship cooperation rather than imperialist subordination and exploitation by the imperial Benin state.
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This paper presents the result of an investigation into the provenance of the ethnonym Ijẹbu, which was carried out with intent to gain insight into the history of the Ijẹbu people. The Ijẹbu are a major branch of the Yoruba tribe of South-western Nigeria. However, knowledge of the pre-colonial past of this group is still heavily clouded, and this research purposes to contribute to the illumination of that past.
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From time immemorial, the status and rank of traditional rulers are not the same or equal in every civilization since fingers are not equal, though they are all functioning part of the hand (humanity and civilization). Hence, the political structures or hierarchies of most traditional states were different from each though similar to what obtains in Yorubaland within the scope of what the tradition and customs of each community conceded going by the way and manner they operate as members of the sub-ethnic group. The common organization and political structure in most traditional states is that various communities had quarter chiefs and district heads while the towns have traditional heads and a collection of towns often had a recognized principal ruler (king), who may be subordinate to an emperor or chief ruler of the ethnic group. The ranking of traditional rulers are therefore based on several factors such as: a. Their ancestry, history and age-long traditions for preservation and communication b. The scope of territories covered in terms of land mass c. The distinctive nature of its people and their degrees of loyalty to the State d. The population of the people e. The economic prospect of the communities and traditional state f. The strength of its standing army and ambition of its Generals g. The weather and geographical locations of the state h. The resources available in terms of military hardware, food and other raw materials for expansion, building of palaces and sustaining the state In same vein, the title and names of many rulers in ancient times are regarded as divinely pronounced or issued by higher or supreme sovereigns which places them above others by human sentiments and traditional/cultural choices, myths and feebles. The title of traditional rulers differs from villages, towns, city states, kingdoms and empires depending on their tradition and customs either as a traditional state or an ethnic groupings. The title is sometimes tied to the degree/level of the chieftain in relations to others. The number of the nobility, warriors and aristocrats that surrounds a ruler in ancient times often suggest the prestige of the office holder and legitimacy of its political authority and or economic prosperity whether ordained or acquired or bestowed. This is similar to what occurs in the Ekitiland and in various Yoruba kingdoms and traditional states for centuries. Kingdoms and Empire may rise and fall and new rulers may emerge, however, the sanctity of the royalty and the nature of their nobility continues to retain similar structure or identity. It is obviously clear that many dynasties and ruling houses that survived generations of wars and revolutionary change across the world were transformed to constitutional monarchy or in Saudi Arabia and other Arabian countries like Brunei and UAE where monarchy still wield a great influence. Reforms were carried out in many colonized African countries to reduce or eliminate the powers of traditional rulers as native authorities in British West Africa, the traditional institutions that survived enjoy a sign of respect as the symbol of the traditional authority among the people and essence of its cultural identity and unity among the local population. The paraphernalia of office of an Oba is a matter of historical significance and any person who claim to be an Oba but without a beaded crown traced to Ile-Ife by Yoruba tradition cannot truly be a full fledged traditional ruler. Most Oba who lay claims to possession of beaded crowns therefore relied on Ile-Ife as their source with the belief that descent of Olofin Oduduwa wears crown and could grant it to others, though some Obas had acquired rights of beaded crowns for centuries while villages that transformed into cities and big towns also acquired similar status overtime. Findings showed that at various times, there were four different types of crowns in Yorubaland namely: a. Ade Are exclusively worn by the Ooni of Ife; b. Ade Omo Olofin Oduduwa with 16 decorative birds; c. Ade Omo Olofin Oduduwa without 16 decorative birds and d. Ade Oriogbofo. Indeed, Yoruba Obas were classified in their seniority and importance in historical hierarchies of institution and privileges.
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