Ipetu-Ijesha

Ipetu-Ijesa also called Ipetu-Aro Odo among its inhabitants is a town in Oriade local government area, in Osun State, Nigeria. It is located in the western part of Nigeria, about 40 km from Ile-Ife and 37 km from Akure (capital of Ondo State). The people are of the Yoruba ethnic group. The title of the traditional king of Ipetu-Ijesa is Ajalaye of Ipetu-Ijesa. The present Oba(King) is His Royal Highness Oba Samson Adeleke Agunbiade Oke, Agunbiade III.
The area borders various cities and towns, including parts of Ijebu-Jesa, Erinmo, Erin-Ijesa, Erin-Oke, Ipo Arakeji Ijesa, Ikeji-Ile, Ira-Ikeji, Omo-Ijesa and Ile Oluji.

The women of Ipetu-Ijesa are renowned for their mat weaving skills. The mats are made from a local long fibrous grass, called "Eni Uran" in the local dialect. The men are mostly farmers.

List of Kings

These are the Kings that reigned in the land according to Royal record:
# Owa Olabidanre reigned in Ipetu-Apoti from 1178 to 1253.
# Settlement and occupation of Ipetu-Orodi from 1253 to 1442.
# Apetu Adebolajo reigned in Ipetu-Oropa from 1442 to 1507.
# Apetu Omilana Arugbabuwo reigned in Ipetu-Oropa from 1507 to 1560.
# Apetu Okudipoogun Otutubiosun reigned in Ipetu-Oropa from 1560 to 1593.
# Apetu Ofara reigned in Ipetu-Aro Odo from 1593 to 1628.
# Apetu Adejimintano reigned in Ipetu-Aro Odo from 1628 to 1669.
# Apetu Ogburugbonni-leroriodi reigned in Ipetu-Aro Odo from 1669 to 1705.
# Apetu Otutunite Ajisola reigned in Ipetu-Aro Odo from 1705 to 1753.
# Apetu Alagbadu Otulogbo reigned in Ipetu-Aro Odo from 1753 to 1789.
# Apetu Agunbiade "The first of his name" reigned in Ipetu-Aro-odo from 1789 to 1813
# Apetu Ogbagbalawo reigned in Ipetu-Aro Odo from 1813 to 1841.
# Apetu Afinbiokin "The first of his name" reigned in Ipetu-Aro Odo from 1841 to 1879.
# Ajalaye Okirikisi reigned in Ipetu-Elefosan from 1879 to 1885.
# Ajalaye Ariyeloye "The first of his name" reigned in Ipetu-Elefosan from 1885 to 1916.
# Ajalaye Osuntuyi Oginni reigned in Ipetu-Elefosan from 1916 to 1927.
# Ajalaye Afinbiokin "The second of his name" reigned in Ipetu-Elefosan from 1927 to 1932
# Ajalaye Alelamole Ariyeloye "The second of his name" reigned in Ipetu-Elefosan from 1932 to 1950.
# Ajalaye Oke Agunbiade "The second of his name" reigned in Ipetu-Elefosan from 1950 to 1972.
# Ajalaye Adekunle Baderin Afinbiokin "The third of his name" reigned in Ipetu-Ijesa from 1976 to 2016.
# Ajalaye Samson Adeleke Agunbiade "The third of his name" reigns in Ipetu-Aro Odo from 2018 till date.

History

The origin of Ipetu-Ijesa like the earliest history of most other world societies is shrouded in obscurity but can be constructed through oral tradition, meaning of traditional ceremonies in the town and artefacts found in various parts of the town.
The first history of Ipetu-Ijesa was compiled by Ipetu Improvement Union (IMU) in response to the order of the then Divisional Officer who wanted to find out the roots of the incessant fighting among the Ìjeṣàs then. This attempt was very short and was printed as pamphlets. However, a major work was done by one of the sons of the land in person of Mr. J.O. Ogunjulugbe in his outstanding book “The History of Ipetu-Ijesa” which was first published in 1975. The short history written on this page is adapted from this book.
Ipetu (“Ijesa”) was founded some centuries ago. It was settled many years ago when Ọlọ́fin the son of Odùduwà left Ilé-Ifẹ̀ (the cradle of the Yorùbás) with his children and grandchildren and travelled in the direction of ‘Ìjámọ̀’ forest – a big forest between Ìjẹ̀bú, Ilé-Ifẹ̀ and Oǹdó. Among the children who travelled with him were Èsemọ̀wẹ́, Àwùjalè, Ọba Àdó, Gbógun, Egúnrin, Àsùrìndó, Ọlábídànrè and Ọ̀dúnwo-Ògbólú. Èsemọ̀wẹ́ was a daughter of Ọlọ́fin while Egúnrin was a son. Àsùrìndó was the father of Ọlábídànrè who is the founder of Ìpètu. The name Ìpètu or Àpètu has nothing to do with Etu (antelope) . But the detractors of Ipetu Aro Odo ”Ijesa” perverted that to become Ipetu’s history for the purpose of exploitation especially at the time of Igbó Àjìkà’s conflicts. Ìpetu got her name from an unusual incident which happened when the children of Olofin were still proceeding on the march of migration and founding towns.
There were two hunters who accompanied Ọlọ́fin and his retinue from Ilé-Ifẹ̀ to Ìjámọ̀ forest. The names of these hunters were ‘Ìja’ and ‘Ògún’. Ìja was a path tracker who was very versed in the knowledge of the paths in the forest. It was these two men who escorted Ọlọ́fin and his people to where they sojourned. Hence the reference to ‘Igbó Ìjámọ̀’ (the forest that Ìja knew). Here, the children of Ọlọ́fin started to disperse. The Àwùjalẹ̀ left for Ìjẹ̀bú land. Ọlọ́fin and the rest of his children went further until they came to a place called ‘Ẹpẹ’. It was there that Èsemọ̀wẹ́ and her husband left the party for Airo and later went further to found Oǹdó. Ọlọ́fin went further and settled at Ọta-Ìpẹ̀tẹ́ near Ilẹ̀-Olújìí. According to traditional historians, the Ilẹ̀-Olújìí people were Ọlọ́fin’s gate-keeper or “Ẹ̀kù” meaning “Door”. They are known by this name till today.
Between the present Ile Oluji and the present Ipetu, the Ẹ̀kùs were aggrieved against Àsùrìndó the father of Ọlábídànrè. Ọlábídànrè had allegedly sacrificed three Ẹ̀kùs to a god. As a result of this, the Ẹ̀kùs decided to kill Ọlábídànrè as revenge. One day, they found Ọlábídànrè in a house alone without his father Àsùrìndó. They surrounded the house and set it on fire. They were certain that the end of Ọlábídànrè had come, he would either be burnt with the house or he would try to escape and fall into their hands. His father Àsùrìndó was alerted of his son’s danger. He quickly sent Egúnrin and Ọdunwò-Ògbólú to go and rescue his son. This was a very difficult task that was physically impossible so the two men resulted to use supernatural means and utilized a device(traditional incantation) called ÀPÈTU meaning the incantations that forcefully ejects a person out of danger. As they chanted the incantations, Ọlábídànrè was ejected from the house without the Ẹ̀kùs seeing him and landed at the place where his father was. From that day, he was referred to as Àpètu, meaning the one that was called and ejected out of danger with incantations. In no time this became his family alias so much that all his children were called by the name.
As a consequence of this incident, the life of Ọlábídànrè was no longer safe among the Ẹ̀kùs. For this reason, Ọlọ́fin had to give him a number of people and instructed him to go and settle somewhere else between Ọta-Ìpẹ̀tẹ and a place where there were three Akòko trees near River Ọ̀ni. Ọlọ́fin was somehow conscious of the settlement of Ẹ́rìn people on the other side of River Ọ̀ni.
After Ọlábídànrè now sìmply known as Àpètu left Ọta-Ìpẹ̀tẹ, Gbógun, one of the members of the team founded Ọ̀rọ́ta which is today known as Ìdànrè. Ọ̀dúnwo-Ògbólú went to found Ẹ̀fọ̀n-Aláayè while Ọba-Àdó went further to found Benin. Other children of Ọlọ́fin stayed with Gbógun without founding new settlements.
Apetu and his people first settled at Ìpotì after leaving Ọta-Ìpẹ̀tẹ. He gave various titles to his followers for the purposes of effective administration. These title were carbon copies of those given at Ọta-Ìpẹ̀tẹ: Rísà, Ọ̀dọ̀fin, Ẹjẹmu, Àró, Ẹlẹ́mọ, Asába, Ọ̀dọlọ́fin, Ọ̀dọlé, Asàmọ, Lóóyìn, Lógurò and so on. Most of the Ọlọ́fin's descendants bear these chieftaincy titles in their respective places of settlement.
After leaving Ọta-Ìpẹ̀tẹ and Ìpotì, Àpètu and his people settled at Oródì, where they planted many kolanut trees. These forest where they planted kolanut trees is known as “Igbó-Àjìkà” (i.e. Àjìkà forest). Up till the present time, somewhere inside the forest is the rock that served as boundary between Gbógun, the Ọwá of Ìdànrè and Àpètu. The name of this rock is “Ọta Ìpinun” (Rock of decision). Here Ọlábídànrè died and was succeeded by his son, Ọba Adébọ́lájọ Òsípàtẹàkún. Another name for Ọlábídànrè was Olúgbíyìle. The names of the subsequent kings are listed below in their order of reign.
It is worthy of mention to note that only the Ìgandò people had the sole right to the throne of Àpètu. Later after the people were well settled, some people came to settle with Ìpetu people at their present location, these people were sent to a place called Òkè-Ọwá. The reigning kings the time asked his son to be the overlord of the place and report only the cases beyond his control to him. As from that time forward, all the male children of a king born on the throne would be sent to Òkè-Ọwá. In the final analysis, selection of a new king is done from either Ìgandò or Òkè-Ọwá.
The town has been known in history by various names such as Ìpetu-Àpótí , Ìpetu-Ọrọ́pa, Ìpetu-Eléfòsán, Ìpetu-Àrò Odò and recently some notable indigenes are advocating a change of name to one of the town's original name: Ìpetu-Àjàláyé. This is based on their observation which has empirical evidence that Ipetu has less affinity with Ijesa people but more with Ìdànrè/Oǹdó/Èkìtì people. Ipetu (Ijesa) was a creation of late Reverend Olabode in the early 20th century. When he wanted to give a name to St Paul's Anglican Church, he referred to it as St. Paul's Anglican Church Ipetu-Ijesa to fit into a political grouping or geography.
This action changed the fortune and the history of Ipetu . It led to the town's numerous conflicts with Ilesa people on Igbó Àjìkà which is the inheritance of all Ipetu citizens.
A reconstruction of the origin and history of the town depends on preserved oral traditions and extrapolation of evidence from surviving rituals and customs.
For the oral traditions, the most valuable sources are based in the palace, chiefly and priestly houses. But as may be expected, accounts from such sources often differ in several important particulars.
As the Yoruba people were professional farmers, the need for productive lands might have arisen. It might have been the cause of their migration to Ijamo forest which was suitable for agriculture. This reason could not easily be disapproved because it was contained in part of the tradition existing so far.
It was from the Ìjámọ̀ forest that the Ipetu people migrated to other settlements before they finally settled down at the present site, ''Ipetu-Ijesa''.

Entertainment and Media

Tourist sites in the area include Oluminrin Waterfalls, also known as Erin Ijesha Waterfalls, and a mat weaving market.

Education

Ipetu-Ijesa has one of the campuses of Osun State University. The location of the University in the town boosts the economy of the town. Then, in honour of one of the sons of the town Air Chief Marshal Oluseyi Petinrin who was a retired senior Nigerian Air Force officer and former Chief of the Defence Staff, the federal government created an air force school. Furthermore, the Ipetu-Ijesa College of Technology is another notable higher institution in the town of Ipetu-Ijesa.

Religion

Islam and Christianity are the dominant religions practised in Ipetu-Ijesa with the majority of the inhabitants being Christians. St Paul's Cathedral which houses the Bishop's throne of Ijesa North East Diocese (Church of Nigeria, Anglican Communion) Ipetu-Ijesa is the town's oldest place of worship having been established in 1897 when Christianity first came into the town.
In recent years , the town has also seen a rise in other dominations of Christianity especially the evangelicals like the Redeemed Christian Church of God , Foursquare Gospel Church and several others.

Cultural games

Ipetu-Ijesa is popular for its annual flogging competition (Opa festival).
Other notable festivals in the town are Eleworo festival and Olotoporo masquerade festival both of which are now dormant due to civilization.

References

{{Authority control

Populated places in Osun State
Towns in Yorubaland