The ancient town of Ado-Odo, north of Badagry and west end of Ogun State was agog with celebrations and worship recently, as the Awori people of the town held the Oduduwa-Alaje festival for the first time in 19 years. Gboyega Alaka reports.
It’s a sunny Saturday afternoon and the excitement in the air was fever-pitch. Even without being told, any visitor or first-timer to this town, Ado-Odo, west end of Ogun State, Nigeria, would know that an occasion was unfolding. The milling crowd, pockets of men and women here and there; some in one-piece white wrapper – typical of the traditional orisha worshippers, some in blue Ankara, apparently chosen for the festival, and others in different casual and occasion clothes. A little bit to the right of the centre of activities, about four elderly men, steadied by their drums, the gbedu, which they beat intermittently. Pockets of crowd – those who could not ignore the scorching sun, took shelter beneath the various trees that litter the centre of the town.
From time to town, the people exchanged greetings of ‘eku odun o’ roughly translating to ‘compliments of the festival.’
Suddenly, there was a rush of excitement. The children and youth, who still had the energy, were in front, jumping and shouting with joy, while the middle-aged and older, trudged on as fast as they could. Soon the reason became clear. Two bulls, one black, the other, white, were being pulled into the centre of the town. At this point prince Wasiu Akinde, who is secretary to the four indigenous quarters of the town and chief host to The Nation reporter, attempted an explanation.
“This occasion is the Oduduwa-Alaje festival and what you are witnessing is the ceremonial presentation of the bulls to the youths of the town. One of the bulls is supposed to be bought by the king, while the other is purchased from dues collected from the different quarters of the town. The dues are collected by the Itepa’lu, men who are title heads of igas (compounds) – pretty-much like the white cap chiefs of Lagos. They present it to the king. They are also like messengers to the priest and announce the coming of the festival.”
“Later,” said Akinde, also generally hailed by all and sundry in the town as Baba ‘sale, “the bulls will be beaten to coma and offered as sacrifice at the Ilaje shrine. The male bull is sacrificed at the shrine of Ogun (the god of iron) while the female is sacrificed at the Ojubo Oduduwa, both located in the Ilaje Shrine. The head of Ilaje is a woman called Alaje while the deputy, also a woman, is Aragba. There are also men involved in the worship but their role is minimal.”
As the name Aje (wealth) implies, Akinde said the festival is held to boost the economy of the town and Ogun State in general. This is the first time Oduduwa Alaje festival is being held in 19 years and the first since the town got its own LCDA; and it is to appease the gods and ancestors of the land, to shower peace and prosperity on the town. It will be recalled that Ogun State recently emulated Lagos State by breaking down its local government areas into 57 LCDAs, to ease administration and ensure effective grassroots governance.
According to Akinyele Balogun, the festival occupies a pride of place in Yoruba history and usually has people visiting the Oduduwa and Obatala temples from far and wide.
Their explanations were suddenly interrupted by another frenetic rush. The traditional gbedu drums were being beaten Ilaje-Ado and the olorisha women, decked in white, were filing out for a historic dance. That is another peak moment in the day’s celebration, as all attention shifts to them.
The Igbi-ora drums
But it was another opportunity for Akinde to throw light on another vital dimension to the celebration. “Only the gbedu drums and the Igbi-ora drums are allowed to be beaten during the festival. The Igbi-Ora is a 16-set drum beaten to forestall war and the gbedu drums assist it during celebrations like this.
“The festival as a whole is a 13-day affair that commenced nine days ago. Today (Saturday October 28, 2017) is just the grand finale. It is a well-renowned and cherished festival that brings youths and elders of the land together from different parts of the country and beyond. During this celebration, there are days set aside for hunting stray cocks, hens and dogs.
“Aside the Alaje being worshipped on this day, there is also the Idoliwo Shrine with its faithful. Its chief priest is called the Oluwo. They started their own celebration the Saturday before (October 20th). They were followed by the Isanyin group.”
The chief priest at Alaje shrine also known as Oluwo, Sunday Idowu explained that anytime the goddess is worshipped, peace and prosperity usually reign in the town, and the women give birth safely and peacefully and everyone is happy. To the right side of the shrine, Idowu pointed at the shrine of Ogun, the god of iron, while at the centre was the Oduduwa Alaje Shrine; and to the left is the Ogbe shrine, symbolised by a massive tree, which stands well over 30 meters.
“Legend has it that the Alaje goddess, Ogun and the Ogbe came to Ado-odo together from Ile-Ife. This is why they all have their abodes in the same shrine. The Ogbe tree has been at the same spot, not falling, not wilting from time immemorial. No one alive remembers the genesis of the tree.” Oluwo Idowu said.
He explained that the first settlers of Ado-odo were from Ile-Ife; that is why the gods worshipped in Ile-Ife were brought to the town. Historically, the head or oba of the town is the Olofin. Next to him is the Osolo, followed by the Ojomu.
When asked if there is a connection between the Osolo title in Ado-Odo and Isolo town in Lagos, Prince Akinde explained that the Awori people of Isolo, Lagos, migrated from Ado-Odo. He also said the Itire people of Lagos also have their roots in Itire in Ado-Odo.
The festival took roots from time immemorial when their great ancestors, Onitako and Onirunmi Ekun aka Jagunde first settled in the virgin land. As a tribute to the memory of Onitako, a statue stands till date at a central position in the town, near the town hall.
Not too far from the Ilaje shrine is the Ojomu Shrine, where Ojona, the god of war is worshipped. Ojona is said to protect the community during times of war. He also helps to ward-off evil spirits. Abiodun Ogundare aka Iko Ojomu aka Erin is the Gbafoosa or chief priest here.
A brief disagreement unfolded here, as Ogundare attempted to outline the hierarchy of the high chiefs to the Olofin. Contrary to the arrangement narrated by Oluwo Idowu of Ilaje, Ogundare stated and insisted that the Ojomu and not the Osolo, is next to the throne, followed by the Aro and the Raa. They are the traditional high chiefs of the town
But Akinde, in an attempt to clear the haze, said “The Ojomu (and his descendants) believes he settled in the town along with the Onitako. He also came with a crown. However, this has never degenerated into a fight. At the palace, the sitting arrangement is such that the Osolo sits to the right of the Olofin, while the Ojomu sits to the left. Next to the Ojomu is the Raa. The Aro, however, sits in front of the Olofin. Aro’s position is special in the sense that he is like a confidant of the Olofin. He is the only high chief who does not have a palace of his own.”
Oniyanka
The Oniyanka shrine is where the Egemo Igbala, which is next to the Alaje goddess, is worshiped. Youthful Kabiru Agbogunleri is the chief priest or Gbafoosa here. Oniyanka is celebrated along with Alaje every three years, and on special occasions to resolve family conflicts, confrontation over land or to appease the gods over economic problems.
Not too far away is the Isanyin shrine. The Isanyin faithful started their celebration Monday through to Wednesday. At this point, the heavens opened up and heavy rain interrupted the process. But to the people, this was a sign of acceptance of the sacrifices.
According to Akinde, the youths busy parading the bulls round the town must be happy now. The rain would also have cooled the atmosphere and created a perfect atmosphere for the tug of war that would be taking place among the youths at sundown.
The deity at Isanyin shrine is also called Alamuwa. It is also a god of war. The Igbi-ora drums are resident in Alamuwa quarters, even though it originally belonged to the Ashaje or Alaje group. It got into the hands of the Alamuwa, when during the heat of war; the Ashaje people cowardly abandoned them and ran away. The Alamuwa people however demonstrated bravery, stood to save the day and carted the drums to their quarters. Now, the Alaje, even when they want to beat the drum during Alaje festival such as this day, have to send emissaries and make certain payments before the drums are moved to their shrine. Even then, it is the Alamuwa who beat the drums.
But the Isanyi or Alamuwa superiority does not end there. According to one of the Alamuwa priestess, they also crown the Alaje (Ilaje Priestess) and her deputy, Aragba at Alamuwa quarters. This is because we are descendants of a male child, while they are descendants of a female child. Olofin Adimula
Olofin Adimula is the title of the crown king of Ado-Odo town. At the moment, the town literally has no Oba. According to gathering from some of the townspeople, the incumbent, Oba Lateef Adeniran Akanni, was an unpopular choice installed by former Governor Gbenga Daniel administration against the wish of the people. Part of the fallout of that crowning was a crisis in 2013, when the monarch was engulfed in a street brawl with one of his subjects. As a result, the government ordered him to stay out of the town for the time being, while it set up a judicial commission of enquiry. The commission submitted its findings but the government is yet to respond officially. At the moment, no-one knows the where-about of the Oba although some say he is somewhere in Abeokuta.
