VOL.1 NO.2 2006
Ilorin Journal of History, Vol.1, No.2, 2006
1
Ilorin Journal of History
Volume 1, Number 2, 2006
Contents
1.
The Historical Features of Orthographic Change and
Semantic Broadening in Yoruba Language
J.O. Friday – Otun …………………………………………. 1-13
2.
The Evolution of Modern Administrative Structures in
Ijumu (1913-1937) E.J. Ige………………………………… 14-24
3.
Economic foundations of Pre-Colonial Isoko Land
S.O. Aghalino………………………………………………… 25-39
4.
Democratic Direction and the Aesthetics of Military
Theatre in Nigeria, R.A. Musa……………………………… 40-60
5.
Crisis in Ilorin Emirate Mosque 1960-2000
I.A. Jawondo ………………………………………………… 61-72
6.
Diplomacy as a Veritable Instrument of War: A Study of
Ilorin Wars of Survival as an Emirate S.Y. Omoiya………… 73-85
7.
The Integration of the Yoruba Migrant Community in Kano
Emirate in the 20th Century A.F. Usman & A. Bako………
86-94
8.
The Catholic Mission and Human Trafficking in Nigeria
M.A.Y. Lewu…………………………………………………. 95-109
9.
An Historical Analysis of the Economic Activities of Ilorin
People in Kano c. 1819-1960 Z.S. Sambo… ………………
110-123
Ilorin Traditional Markets in the 19th Century
B.O. Ibrahim………………………………………………
124-136
10.
Ilorin Journal of History, Vol.1, No.2, 2006
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The Evolution of Modern Administrative Structures in
Ijumu (1913-1937)
E.J. Ige
Department of History
University of Ilorin, Ilorin, Nigeria
Abstract
This study examines the emergence and the forces that shaped the
administrative arrangements and organization that came in the wake of colonial
rule in Ijumu between 1913 and 1937. This is done within the context of the
disregard for history and tradition, the trampling on and undermining of the
powers of some traditional rulers which became sources of perennial tension and
friction throughout the colonial period in Nigeria. In the case of Ijumu they were
joined with Owe and they protested seriously against this merger. Eventually, the
protests made the British to re-organize the entire Kabba Division. Consequently,
Kabba was split into Kabba, Igbede (Ijumu) and Bunu (Abinu) Districts. All the
districts were independent of one another. With this new arrangement, Ijumu
having its own District Head, enjoyed equal status with Kabba and other Districts
in the Northern Provinces of Nigeria. The Central Council created eventually
became the Native Authority (N.A) for Ijumu.
Two factors made the new
administrative arrangements in Ijumu to be successful. First the British believed
that the new arrangement would assist the control and exploitation of resources of
the people. To the Ijumu people, the new arrangement was liberation from Kabba
political control which encouraged a new spirit of togetherness, courage and
vigour, which, in turn, contributed immensely to the shaping of the new
administrative structures.
Ilorin Journal of History, Vol.1, No.2, 2006
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Introduction
The area referred to as Ijumu1 before the imposition of pax Britannica
included a substantial portion of what is now Bunu and Kabba geographical
landmass. Dr Baikie’s 1862 map has the Dzumu (Ijumu) written across a territory
which forms part of Bunu (Abinu) District2. Indeed, Ijumu means a federation of
many communities but the name fell into official disuse after British occupation of
the area. Geographically, Ijumu is bounded by Bunu and Kabba in the east, by
Igbirra (Ebira) in the Southeast, by Yagba (Iyagba) in the Northwest and by Ekiti
in the Southwest.
As a segmented society, Ijumu had no tradition of monarchism. This was
area which it differed from other Yoruba groups like Oyo and the Egba. In fact
Ijumu has been referred to as one of the mini States3” which has been independent
of other states from the earliest time. In other words, all the communities in Ijumu
were independent of one another albeit there were relations to meet their social
and biological needs. For instance, they attended common markets at Ogbogi, and
Daja. More importantly, they engaged in long distance trade.
Apart from
organizing joint marketing operations, they also organized joint hunting
expeditions. In this case, an arrangement would be made between the hunters of
two or more communities to organize a hunting expedition. Animals killed in the
exercise would be shared among the participating hunters. Along with hunting
exercise, issues that would promote group interest would be discussed. Such
issues might centre around how they would successfully appease the Ogun (god of
iron) in order to have better results in subsequent hunting expeditions in new
games areas.
Another common bond of relationship among the various communities was
inter-community marriage. It was not uncommon for men and women say from
Egbeda-Egga to marry from lyamoye. Even this trend has survived till the present
time.
In Egbeda-Egga today, the number of Iyara or Aiyetoro women has
Ilorin Journal of History, Vol.1, No.2, 2006
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continued to increase. This has prompted some people to say that perhaps it is
necessary to have ‘Iyara’ or Aiyetoro community in Egbeda-Egga4. This is a joke
but it goes to indicate that marriage has continued to promote inter-group relations
within the Ijumu communities. It is important to mention also that at betrothals or
during festivals like Ogun, or burial ceremony, people from other communities
would attend and participate actively on such occasions. It was also a common
place to find people from various communities farming together in a particular
place.
Politically, authority in the family or lineage was dispensed by the oldest
man in the family except he was ill as a result of which he became incapacitated.
The family head was the chief custodian of the family or lineage ancestral cults,
temples and shrines. He led the family at festivals and ceremonies including
betrothals and funerals. In addition, the family head settled disputes between
individuals in his family or lineage. He settled divorce suits, maintained order and
stability in the family as it was done in the larger society. Indeed, a typical Ijumu
village or community is essentially a federation of the component wards, each of
which again is a federation of lineages and compounds. In other words, a
community consists of triadic groups called Onon (middle or center), Otun (right)
and Ohi (left). All the groups or Quarters (Adugbo) have equal constitutional
rights. It is important to know that the Obaship is rotational among the triadic
groups that make up the community.5 That is, when an Oba dies, he would not be
succeeded by his son or relative but by the candidate of the next Quarter (i.e.
Onon-Otun-Ohi, in that order). This is unlike Oyo or any other Yoruba society
where there is a royal family and the successor would come from that royal
family.
The Bida Incursion
Before 1897, the Royal Niger Company (RNC) had been carrying on
successful trading activities with Gbedde (Ijumu) and other areas from their
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headquarters at Lokoja. In the interest of this trade, Sir George Goldie, the
Governor of the Company had established commercial relations between the
company and the Etsu of Bida in 18856. It would be recalled that this time Gbedde
(Ijumu) Kabba-Bunu region was being rapaciously ravaged by Bida aristocracy.
The revenue which accrued to Bida from the region was substantial. To acquire
more wealth from the region Bida became much more determined to further
plunder the area.
By 1892 it had become clear that the presence of Bida in Ijumu-KabbaBunu area had constituted a palpable danger to the company’s monopoly of
market in and around the area. In 1893, Bida renewed its hostility in the area by
sending more punitive expeditions. To ensure regular flow of capital from the
region to Bida, tax or revenue collectors (Tuci or Ogba) were placed in some
towns in the area as both revenue collectors and as spies for Bida overlords7. Let it
be stated that the Tuci or Ogba system was similar both in nature and operations
with the Ajele system in Ibadan8. These Ogbas were given troops to deal with any
recalcitrant individual or community. The RNC whose intention was to acquire the
area in order to monopolize trading activities there considered the new Bida
hostility as perilous to its commercial ambition in the area.
In the opening years of 1890s Bida seemed to have reached the apogee of
its aggression in the region. To ward off this aggression in and around Gbedde
(Ijumu), the RNC established two military posts at Ikaram and Kabba
respectively9. To the people of this area it was a welcome relief especially in view
of the fact that the incessant, sudden and indiscriminate raids of Bida military had
reduced many communities to pathetic small sizes.10 In other words, Bida raids
had made life to become unsafe. Many lives were lost. In fact, raids for slaves and
kidnapping continued as each village tried to ensure prompt payment of tribute to
Bida. This really caused economic dislocation in the sense that the energetic men
and women who would have contributed to the development of the area were
Ilorin Journal of History, Vol.1, No.2, 2006
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exported to Bida and those remaining were under perpetual fear of insecurity and
deprivation particularly from Ogbas.
In addition, Bida invasion paralyzed the economic activities of the people
as trade between the area and Bida and between the people themselves and other
places were reduced to trickles. Furthermore, many people abandoned their
farmlands owing to insecurity and forceful acquisition of their products by Bida
‘war boys’. Equally, many people abandoned their traditional industries such as
blacksmithing, weaving and dyeing in order to save their lives. In actual fact,
these incessant raids had made life intolerable. This led to migrations to Igbirra,
Akoko, Omuo, Igunka, (Igbagun) and other more inaccessible places including
hilltops. The migration to different places led to the desertion of original homes,
means of livelihood, the breaking up of families and the scattering of their
members into different directions. The mass exodus of the people led to the
abandonment of the region for the more fertile areas where crops were cultivated
on a large scale for export and local consumption.
In view of all these, agriculture, the main occupation of the people declined
considerably. This decline in agricultural activities of the people was considered
inimical to the interest of the RNC whose intention was to tap the agricultural
resources of the area. To ensure the sustenance of agricultural activities in Ijumu,
the company intensified efforts to eject Bida from the area. The efforts became
manifested in the Ogidi war of 1897 in which the Bida forces were defeated by the
constabulary of the RNC11. Indeed, the exit of Bida/Nupe and the coming in of the
RNC was a ”pathfinder” for the eventual British occupation of the Northeast
Yorubaland including Ijumu. This eventually implied a replacement of Bida
imperialism for that of the British in the area. The British imperialism led to the
creation of the Protectorate of Northern Nigeria and Ijumu was made part of the
Protectorate.
However, it should be noted that the Nupe rule introduced to
Ijumuland centralized administration which was built upon by both Royal Niger
Company and the British.
Ilorin Journal of History, Vol.1, No.2, 2006
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The Establishment of British Rule and the Creation of Ijumu District
In 1900, the RNC’s charter was revoked by the British government. Sir
Fredrick Lugard, the Commandant of the West African Frontier Force was sent to
take over the administration of the new Protectorate from the RNC. Lord Lugard,
therefore, hoisted the Union Jack at Lokoja in place of the company’s flag. In
other words, the year 1900 marked the effective beginning of British
administration in Ijumu. For administrative convenience and easy exploitation,
Nigeria was divided into macro and micro units. For instance, Kabba Division was
created in 1905. This division comprised Ijumu, Kabba Yagba, Akoko and Oworo.
It is important to stress here that this division into smaller units was one of the
characteristic features of British administration in Nigeria. The division was to
facilitate export to Europe.
Eventually, the Obaro of Kabba was made the paramount Chief of the
region. Indeed Obaro’s paramountcy had no historical or traditional backing. His
jurisdiction or paramountcy did not and should not go beyond the confines of
Oweland. The extension of his paramountcy to non-Oweland became a source of
agitation for administration reorganization in the Division. As said above, the
splitting of Nigeria into smaller units was a continuous process. Evidently, Kabba
Division was further broken into Districts. The new Kabba District comprised
Kabba, Gbedde (Ijumu) and Bunu with Obaro of Kabba as paramount chief. The
Obaro’s paramountcy did not go down well with Bunu and Ijumu people. They
agitated for their own respective Districts where their own Head chiefs would be
as paramount as the Obaro or any of the Northern Emirs. Consequently, Kabba
district was broken down into Kabba, Ijumu and Bunu Districts. In the case of
Ijumu which is the focus of the discussion, it was created in 1913 although it was
then a sub-district. In 1912 a proposal was made by the Resident in Kabba, J.A.
Ley Greaves to weld the towns and villages in Kabba Division into actual
Ilorin Journal of History, Vol.1, No.2, 2006
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administrative Districts under selected heads. This proposal was approved and
District Heads were appointed for Gbedde, (Ijumu) Bunu and Yagba District12.
Oludoyi Otun-Gbedde became the first District Head of Ijumu. The need
for District Head system cannot be over emphasized as this facilitated revenue
collection. It would be recalled that the revenue of the Native Administration came
chiefly from direct taxation, court-fines and fees, tolls, trade licenses and timber
royalties. The District Head ensured prompt collection of all these fees and sent
them to the Native Treasury at Kabba. It is important to note that not all Ijumu
towns and villages were made independent of Kabba at the same time. Evidently,
in 1914, a group of Ijumu communities namely Ogidi, Aiyere, (Aiere), Ogale and
Ilupa-Iyara which had previously recognized no District head were put in Kabba
District under the Obaro of Kabba. The idea behind expanding Kabba District to
non-Owe areas was to make the District large enough so that its natural ruler could
be compared with Northern Emir whose authority would be widely acknowledged
by the people. Such a ruler would form a link between the British and the ruled
who were often scattered.
Indeed, the annual report for 1917 contained the colonial government’s
plan to create Kabba Emirate in conformity with the Northern Emirate System13.
It would be remembered that during this time, Kabba Division had been made part
of Northern Nigeria administratively and the paramountcy of the Emirs had
contributed largely to the success of the indirect Rule System.
It would be
recalled that in other parts of Nigeria where there were no Emirs, Warrant Chiefs
were appointed by the colonial administration14.
As part of the administrative reorganization, in 1922 Gbedde (Ijumu)
District was made independent of Kabba but continued to use the Kabba Treasury.
During this year, Iyara, an important Ijumu town, was allowed by the British to
join Gbedde or Ijumu District while Ogale, Ogidi, Egbeda-Egga, Iffe (Ufe) and
Ikoye were to remain under the Obaro of Kabba. It was in the same year that a
grade C court was built in Ijumu. This implies that all court cases hitherto
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adjudged in Kabba where the Obaro was the Court President were now treated at
the Ijumu grade C court where the District Head for Ijumu presided. The
establishment of a court in Ijumu was a testimony to the fact that the area had
become autonomous or at least independent of Kabba judiciary. It would be
recalled that Oludoyi Otungbedde who was appointed Ijumu District Head in 1913
was succeeded by Eleta Ayeni Edidiboroke in 192016. Eleta Ayeni Edidiboroke, an
ex-sergeant major of the West African Frontier Force, on becoming the District
Head was able to liberate Ijumu communities from the oppression of Kabba
especially in the area of taxation.
In 1928, another dimension was added. Adde and Iyara combined to form
Adde group and a group head was appointed for them. Thus Ijumu consisted of
two groups (Gbedde and Adde) to be administered by Elewa and Council and Olu
Adde and Council respectively. The Native Authority became the Central Council
under the joint presidency of Olu Gbedde and Olu Adde. The Central Council met
alternatively in Igbedde and Adde under the presidency of group head in turn.
Besides, the Native Court sat alternatively at Igbedde and Adde, the Elewa and the
Olu acted as president in the same way as the central council. This type of
administration was similar to the Emirate system in Northern Nigeria where Emir
became District Head and by virtue of this appointment he became the Court
President. He was thus responsible for the collection of taxes, tolls and other levies
which were imposed by the British colonial administration.
Another major reorganization took place in 1934. The reorganization was a
product of Donald Cameron’s modification of Lugard’s Indirect Rule System.
Donald Cameron was the Chief Secretary of Nigeria between 1921-1924. Between
1924-1931 he was the Governor of Tanganyika where he established an
administration that enabled traditional rulers to play an important role in his
administration. He effected similar practice in Nigeria when he came again as
Governor between 1931-193517. Donald’s intention was to correct the
inadequacies or imbalances in Lugard’s indirect rule especially in non-Emirate
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areas. He insisted that no form of native administration should be imposed on the
people without ensuring sustenance of such a system. Based on various reports he
received, administrative reforms were carried out in 1934 in many areas in
Northern Nigeria18.
The reorganization of Yagba was part of this general reorganization, albeit
that of Yagba was based on A.R. Bailey’s report who conducted an inquiry into
the native administration in Yagbaland. A small number but related communities
were grouped together and administered through a council. The central Council
established was to foster unity among the people who were historically related.
Owing to continued agitation for separation from Kabba other Ijumu and Bunu
communities under Kabba were allowed to join their respective kinsmen.
Evidently, Bunu communities of Odo-Ape, Okoin, Agbadu, Agbede, Okpa and
Odima were allowed to join their Bunu kinsmen. Indeed Bunu was formally
constituted into an autonomous district in 1936. So also were Oworo communities
of Ochokchoko, Obajana and Apata which up to 1935 were grouped with Bunu,
detached and merged into the newly constituted District19.
As part of the general reorganization of 1934, the colonial administration
allowed Ife and Ikoyi to join their Iyara kinsmen in Ijumu District. These
communities were given representation on the native Court and Council.
Following the continued protest of Ogidi and other people against inclusion in
Kabba District, the colonial administration eventually conceded to the merger of
Ogidi, Egbeda-Egaga, Ogale and Aduge with their kinsmen in Ijumu District.
Consequently, they constituted the third group that made up the District. They
were to be administered by the Alayere (Alaiere) of Ogidi and Council. It follows,
therefore that the Alayere was accorded the same recognition with those of Igbede
and Adde groups. The group of communities was also given representation on the
Ijumu Native Court and Central Council. In other words Ogidi like Otugbedde and
Adde became the group headquarters.
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In the case of Aiyere, it remained much longer in Kabba District than any
Ijumu Community probably because of its mixed population arising from its
historical origin20. Nevertheless, her geographical location made it more expedient
to be in Ijumu District. Apart from this, the Aiyere people protested heavily
against their inclusion in Kabba District. Consequently, the British administration
allowed Aiyere to join Ijumu District, Aiyere became a member of Ogidi group
and was given representation on the Native court and the Central Council. Put
differently, Ijumu Communities had become federated but divided into three
groups namely Igbedde, Adde and Ogidi groups. Their groups as well as heads
and councils were of equal status.
Indeed the Council became the Native Authority “NA”21. Having federated
the groups, the salary of the group heads were brought near equal. Before the
harmonization of their salary Elewa of Igbedde received much higher salary than
either Adde or Ogidi group head. This is understandable because the Elewa was a
fourth class chief unlike other two group heads who were not graded. All members
of the central council were put on the same salary. To maintain law and order, two
Native Administration Police (“N.A Police”) and messengers were posted to
Ogidi. This was in line with what was available in Ekinrin and Otungbedde in
terms of government structures and apparatus, that is, Ogidi enjoyed the same
status with Ekinrin and Otungbedde.
The creation of Ijumu and Bunu Districts was completed in 1937. This
brought a considerable reduction to the jurisdiction of Obaro of Kabba. His
paramountcy was limited to Oweland where he really belonged. Besides, the
creation of Bunu and Ijumu Districts meant loss of considerable revenue to Kabba.
For instance, Kabba lost ₤689:16:9 and ₤237:3:9 to Ijumu and Bunu Districts
respectively.22 However, Kabba town remained both the District headquarters for
Kabba (Owe) and Divisional headquarters for the Division. This was unlike Ijumu
which had a mobile administrative headquarters. This is perhaps due to the fact
that all the communities and indeed the three groups were independent of one
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another. Meanwhile Kabba Native Treasury remained jointly owned by Bunu and
Kabba Districts. The treasury was popularly referred to as “BIK” treasury. In
1954, Ijumu Progressive Union (IPU), an Association of all sons and daughters of
Ijumu agreed to appoint a chief (District Head) for life and to be called Olujumu
(OluIjumu). The order of succession was to be Gbedde, Ijumu-Arin (Adde group)
and Ogidi (Ijumu-Oke) groups. By and large the Olujumu became a symbol of
authority between his people and the British administration.
Conclusion
From the discussion above, we have shown how Ijumu forced union with
Kabba was resented by Ijumu villages. Eventually, when Ijumu District was
created it was made independent of Kabba. The appointment of Obaro of Kabba as
paramount chief of Kabba Division23 in which Ijumu was made a District did not
go down well with the people of Ijumu because the appointment had no traditional
or historical backing. In essence, the appointment brought to Ijumu politics a new
spirit of togetherness, courage, vigour and determination to fight for their rightful
place in the Division. Their claim was supported by E.V. Rochfort Race (D.O) in
his 1925 report24. He noted that Ijumu people were fiercely opposed to the
imposition of a paramount ruler.
The eventual creation of Ijumu District in 1913 marked the beginning of
modern administrative arrangements in the area. By 1937, it had become evident
that the process of evolving modern administrative arrangements in Ijumu had
been completed, that is, Ijumu communities had been made to come under the new
Ijumu District25. With this new arrangement, Ijumu had three group heads. They
were all of equal kingly status but before this new arrangement in 1937, the Elewa
(Gbedde group head) had been recognized as a fourth class chief by the
government of Northern Region26.
Ilorin Journal of History, Vol.1, No.2, 2006
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Notes and References
1.
Igbedde or Gbedde was the name given to the area until 1934 when the
communities were “Federated”. With the Federation of these communities,
the name Igbedde or Gbedde was changed to Ijumu meaning the Federation
of Independent Communities.
2.
Obayemi, A. “History, Culture and Group Identity the case of the NorthEast or O-kun Yoruba”, p.15.
3.
Obayemi, A. “The Yoruba and Edo-speaking peoples and their neighbours
before 1600” in Ade Ajayi J.F. & Michael Crowder (eds) History of West
Africa Volume 1, (2nd ed.) Longman 1976 p.22.
4.
Interview: Pa Josiah Ige, 70+ at Egbeda-Egga, 30/1/95.
5.
Jide Ife, “The Administrative and Socio-economic development of modern
Ijumu in the former Kabba Province, 1897-1960”. B.A. Long Essay,
University of Ife, Ile-Ife, 1980, pp. 3 & 4.
6.
Ikime, O. The Fall of Nigeria, Heinemann, 1977, p.68.
7.
Akomolafe, C.A. “Akoko under British rule 1900-1935”, unpublished
M.Phil Thesis, University of Ife, Ile-Ife, 1976, p. 35ff and for the operation
of the Tuci or Ogba system, see Apata, Z.O. “The Ajele (Tuci) System: A
Study of Fulani-Nupe Overrule in North-Eastern Yorubaland, 1860-1897”.
Seminar Paper presented at the University of Ilorin on 1-7-82.
8.
Awe, B. “The Ajele System: A Study of Ibadan Imperialism in the 19th
Century”. JHSN. vol. 3, No.1, December, 1964, pp. 47-61.
9.
Davies, P.T., Notes on Kabba Division 1929, p. 5 (NAK).
10.
Mason, M. “The Jihad in the South: An Outline of the 1`9th Century Nupe
Hegemony in North-Eastern Yoruba and Afenmai”, JHSN, No.11, June
1970, pp. 193-209.
11.
Obayemi, A. “The Sokoto Jihad and the O-kun Yoruba: a Review”, JHSN,
p. 83.
12.
Davies, P.T. “Notes on Kabba” (NAK), p. 8.
Ilorin Journal of History, Vol.1, No.2, 2006
14
13.
Kabba District Reorganization 3/6p.2 (NAK).
14.
Asiwaju, A.I. “The Western provinces under Colonial Rule” in Ikime, O.
(ed). Groundwork of Nigerian History. Heinemann, 1999m p.440.
15.
Davies, P.T., p,9.
16.
Fitz-Patrick, J.F. Quarterly Report of Gbedde District on the British
Resident at Lokoja, File No. 1920/36 (NAK).
17.
Apata, Z.O. “Administrative Change and Reorganization in the Old Kabba
Province of Northern Nigeria 1897-1939” unpublished Ph.D thesis,
University of Ife, Ile-Ife, 1985, p. 179.
18.
Ibid, p.186.
19.
Ibid, p. 217.
20.
The Historical Origin of Ayere does not form a focal point here.
21.
Abbreviation for Native Authority.
22.
Kabba District Reorganization File No. 316, 1936-1937 (NAK).
23.
Elphinstone, K.V. Gazetteers of the Northern Provinces of Nigeria vol. 3,
Frank Cass, 1921. “The Central Kingdoms (Kontagora, Nassarawa, Nupe
and Ilorin), Ilorin Province (1921) Kabba History”, p.50.
24.
E.V. Rochfort Race (D.O.) Notes on the customs, Social organization and
history of the Gbedde Clan. Loko Prof. 166/1928 (NAK).
25.
The name Ijumu was remembered and used by the Ijumu people, but it
disappeared in official documents after the British occupation. The area was
called Igbedde (Gbedde) District until the 1934 amalgamation when the
name Ijumu officially resurfaced: Kabba District reorganization. The A.R.
Bailey report file No. 316, 93 1936 (NAK).
26.
Chief M.B. Asaju: “Ijumu yesterday, Ijumu today and Ijumu tomorrow”, a
lecture delivered at the 1975 Annual Conference of the Ijumu Students
Union held at lyah, 29-12-1975, p.3.