A big congratulations to the new Ojima Arujale of Okeluse in Ose Local government area of Ondo state. The 16-year-old king; His Royal Majesty, Oba Adeyeoba Oloyede Adekoya, Akinghare II, a Senior Secondary School II student was recently enthroned. The young king is the only son of the late monarch, he is directing succeeding his father.
THE GENESIS OF OKELUSE KINGDOM
Oliyen, Ogho (now called owo) and Ido bini were princes to expand Yoruba territory. The three of them settled close to each other and shared common boundaries including Ikaro. At this juncture, we would like to remind you that Ifon, Imoru, Ijagba, Ute, and all other neighboring towns are tenants in the land and for the record, they are all supposed to give tribute (A.K.A ishakole to the indigenous obas).
Oliyen being a great warrior and a great leader had so many followers and settled in Ugbo Okeluhe (A large landmass in Okeluse now being used for farming) with about 200 districts and each district having its own Olu (Like oba Eji of ogbado land in Okeluse who oversees the entire ogbado now known as Ukpado). Oliyen came with a crown, a magical knife and a magical cloth that serves as protection for the king and the entire community.
The knife was so powerful that anyone who sees it would die (Its was majorly used during war (History has it that the people of Ijagba once borrowed the knife for a battle) also whenever there was crisis during the meeting of Oba’s the Oba of Okeluse was said to bring out the knife with a popular slang (Uhe poju da) to warn people of okeluse not to look at the knife. The magical cloth served as protection against any form of physical and spiritual gun shots.
It was forbidden for a woman who is in her period to touch the magical cloth, if she does she would never stop bleeding likewise if a woman has not been seeing her period, the magical cloth was also used as a healing device. The crown he brought is what is still being used in Okeluse till date and it is forbidden for the Arujale of Okeluse kingdom to look into the crown.
One thing is peculiar to the king of Okeluse which is the “Ogbon” that is usually attached to the head of the Arujale of Okeluse. The Olowo of Owo kingdom is forbidden to see it (the Ogbon) that is why in ancient times the Arujale of Okeluse and the Olowo of owo do not see face to face. In our modern-day, the Arujale of Okeluse does not use it because of friendship, modernization and related reasons.
Few centuries ago there was a succession dispute during the death of Oba Ade Oba Iroko between two of his prince who aimed to be king at all cost. According to the chief olisa of Ise-ekiti He said: “ Okitiko happened to be the elder brother of Akintoore and according to tradition, the eldest should assume the throne of his ancestor “ also according to chief oba Ejin of okeluse said “ Akintoore happened to be the eldest” these are two conflicting statements from okeluse and ise-ekiti. Further investigation into history of okeluse through the Okeluse praise song “Edodo ehunhun te ori egban e ma le, ila gbori egban e ho” meaning a younger one who cheated his elder brother proved okitiko was eldest and as a result of this he would not allow his younger brother rule over him hence he and his loyalist emigrated and settled in the now Ise-ekiti and the remaining people decided to relocate to the present day okeluse (Although there was another occurrence according to history with the Oba of benin which lead to the relocation of okeluse people to its present inhabitant as shown to them by the Ajeran family (The hunters) ).
A visit to Ise-Ekiti and Okeluse would show you that they share virtually everything in common and have a representative of virtually every household in Okeluse. They also share same street names and chief tansy titles like they have their own Arujale of Ise-ekiti, olisa of ise-ekiti, oba Ejin of Ise-ekiti and many others.
Till date both Ise Ekiti and Okeluse still visit Ugbo Okeluhe for one thing or the other.
Narrated by Imolehin Baba Kayode, as written by Ogunleye Gbenga Joshua
INSTALLATION OF (HRM) OBA ADEYEOBA OLOYEDE ADEKOYA AS THE ARUJALE OF OKELUSE
(HRM) Oba Adeyeoba Oloyede Adekoya, Akinghare II, is a Senior Secondary School II student. Kabiyesi is the only son of the late monarch, and that if the installation should be delayed till he is of age, manipulation could set in. The tradition of Okeluse Kingdom entails that if a King is dead, his younger brother would act as a Regent while the heir to the throne will be sent on exile for 90days seclusion to undergo traditional rites.
When an Okeluse Oba joins his ancestors, his immediate younger brother becomes the Eleki or a regent, who acts as a regent till the Oba “elect” returns from seclusion. However, the leaders of the community took precautions to avoid crisis and made the first daughter of the late king a Regent; a phenomenon happening for the first time in the history of Okeluse, while the heir would go into seclusion.
Since the late king had a son. The kingmakers thought it would be dangerous to have a man among the brothers of the late Oba as a regent because he may not want to relinquish power in the future. The said regent or Eleki is Princess Aderonke Adeyeoba, the late king’s first daughter. This made the transition very peaceful and smooth. In Okeluse, the Obaship title is from father to son, not different ruling houses. It is the Oba’s family who exclusively handles the installation of a new Oba in Okeluse.
Education is paramount and a necessity in the 21st century. The king is said to be a brilliant student who has passion for education. The king (HRM) Oba Adeyeoba Oloyede Adekoya, Akinghare II has the intention of being educated to the highest possible level. It was deduced that Kabiyesi is going back to school after the whole installation process. Kingship is not tying him down.
The new King who came out of 90 days seclusion, traditionally known as Mama Mebo’s house (away from the palace) to perform all the necessary traditional rites. The new king was believed to have been crowned amidst drama and emotions. The regent, who had been ruling the kingdom previously after the demise of their monarch, is now the ‘ISHAYO’ meaning the king to the females.
The new king is expected to be given his Staff of Office by Governor Oluwarotimi Akeredolu immediately the traditional rites are completed.
Uhe ulu yoo bioma ye boma eru
Uhe ulu ye san fun wara ati fun oyin
Opibaoma opiyoma oheeghe homa ohe
Idoma jo orekeseke idoma jo orekeseke
Uhe oma hen eon oi eru
Uhe oma fedo poopoo dosu.
Uhe ulu olokiki
Uhe a tamata ateia megbe gin
Omode eko oregbo imagwe a gogo minon
Oma ku ku fojo oni sujeran
Omo oisa dimi se bolili yi
Ke ma ye se bolili yii
Uhe oma oba omomogbe
Uhe omi mogbe dudu
Omi luwen meji, omen kon
E ma hunun ose buhe ooo
Uhe ofoi eru sodindin gwe
Okeluse, okeluse ulu mi
THE EULOGY/PANEGYRIC OF OKELUSE
A fearful community
Flowing with milk and honey
Taking people captive
Yet forces the captors to dance
Using slave heads as mortals
Strong even in the face of information
A famous community
Full of good hunters
Always taking the lead
Even feeding women with fresh meat
People trying to copy with them
Proving difficult to be copied
Under the leadership of a king
Full of African beauties
Always giving useful advice
No community can be compared to her
Can use the slave head as sponge
OKELUSE, okeluse my home
- Narratives of Imolehin Baba Kayode,
- Oriki Okeluse by Ifeoluwa Olorunda Emmmanuel