OKEBADAN: A HILL OF HISTORICAL SIGNIFICANCES

 

There are various accounts of the origin of ‘’Okebadan’’ but there is a common agreement among them with the resolution that Lagelu: Oro Apat    a-Maja who was the founder of   Ibadan was also the one that established Okebadan.

The first account according to Femi Osofisan in the prologue he wrote for a book [Ibadan Mesiogo] says that dissident soldiers from Oyo, Ife and Ijebu all came to the place called Ebaodan to settle   after the sacking of owu which w          as as a result of the disintegration of the old Oyo Empire. This new settlement was a savannah land backing the forest of the Egba. Among these dissident was a great warrior called Lagelu from Ife who became their leader as a result of his war expertise. He consulted an oracle on-behalf of the new settlers to enable them know the future of their new settlement and he was told that they should adopt [Eleyele Hill] as their guardian deity. This eleyele hill then became Okebadan hill.

Another account By Late Oba Akinyele in his book’’ Iwe Itan Ibadan Ati die Ninu Awon Ilu Agbegbe re bi; Iwo, Osogbo Ati Ikirun ‘’ says that Lagelu left Ile-Ife to set up his own community as was the order of the day then. According to Professor Bolanle Awe, before Lagelu left, he consulted Ifa  Oracle for  guidance as was the custom of the Yoruba people and was told to settle where there were many hills which he did, hence the founding of Ibadan. After he had settled along with those that left with him, their neighboring communities waged war against them.

According to late E.A. Adeyemo in an opening address read during a lecture organized by the Okebadan Union on March 17th, 1988 at Mapo Hall, he said that, as an integral part of war tactics of the Ibadan people, they receded and went on to the top of the mountain to plan a counter attack against their enemies. During this period, the people believe that the hill provided them with security, food, shelter and spiritual backing in order to subdue their enemies. As a result, they decided to commemorate the event annually. This was said to have happened at about 1820 and the Odu-Ifa [Ifa divination verse] that was given them was ‘’Ose meji’’ which later became ‘’Ose Olubadan’’as given by Justice Fakeye in a paper he presented at a symposium organized by ‘’Okebadan Union’’ in commemoration of 1988 Okebadan Festival.

Another account given said, Lagelu left Ile-Ife to settle in the present Ibadan, that on arrival, he met some other people but being a great warrior, he settle with them but farther away from them to the savannah part which prompted the name ‘’Eba Odan’’ [beside the Savannah] which later metamorphosed to Ibadan. Within a very short period, the new settlement started witnessing progress and prosperity as an answer to four things that Lagelu requested from Olodumare before settling in Ibadan, viz; prosperity, blessing upon the traders, responsible partners for his children and for himself, good health and long-life. The answer to these request instigated great influxes of people from different parts of Yorubaland to Ibadan. As a result of the size of the new community [Ibadan], the Alafin of Oyo; Sango, decided to make Lagelu the generalissimo of the Yoruba army [Aare Ona Kakanfo].

With the new status of Lagelu, and that of his town, they decided to practice some aspects of Yoruba traditional belief which including egungun festival. It was during the course of egungun festival in a certain year that the costume of a masquerade fell off thereby revealing the identity of the masquerade to the glaring of the children and women that were present. The news got to Sango –the Alafin of Oyo and was furious at the deriding and desecration of the tradition of which he was a custodian. He therefore sent for other Oba like Orangun of Ila, Owa of Ijesaland, Alake of Egba and other important Oba, they deliberated on the issue and decided to wage war against Ibadan, to kill their people including women and children as a punishment for their abomination act. Lagelu got wind of the planned invasion and summoned his warriors and civilians alike to be prepared for the impending ‘’World war’’ as it was tagged. When the battle began, Lagelu people fought gallantly and made it difficult for the allied forces to dislodge them. The war lasted about three years contrary to the expectation of the allied forces, many people were killed and the new settlement was scattered and destroyed.

 The remnants which included Lagelu, his children and few supporters were driven to the top of Eleyele hill where they dwelt for years. They lived on top of this hill for years without food, cloth or shelter. They fed on the fruits of ‘’Oro’’ trees [Iryingia gabonensis] which they found on top of the hill and also snails that were in abundance there. This is why part of Ibadan’s praise song says: Ibadan, Omo ajoro sun, Omo ajegbin je ikarahun, Omo afi Ikarahun fo’ ri mu,’’ translated to mean: Ibadan indigenes/offspring of those who ate oro for supper, offspring of those who ate oro for support, offspring of those who ate snails to satisfaction, offspring of those who took hot pap in the snails shell. All these point to the fact that the hill provided them with Oro fruits and snails for food. When they had little peace, they started cultivating the land to plant maize which they used for making pap and because there was no bowl with which to drink the pap, they drank from the snail’s shells. They were on top of the hill for a long time and from there, the children of Lagelu were invading their neighboring villages at night setting their huts ablaze and carted away their properties. Because of these acts of Lagelu’s children, they could not get married because people were afraid of them. This prompted Lagelu to give his consent to his children marrying one another so as to continue the generation.

It was on top of this mountain that their number started to increase and when they discovered that the place could not accommodate them again and the condition of the place not conducive for their children, they decided to come down to settle on the flat surface. The place where they settle was called ‘’Ori Yangi’’. There, they built new houses and establish new market which people patronized. Within short period, the new settlement began to witness influx of people from far and near and there was progress and peace. Upon the observation of the progress recorded within a short period, Lagelu’s children decided to worship Eleyele hill where they dwelt for years. This later became ‘’Okebadan’’ [Ibadan hill] and a festival organized for its commemoration. Their belief was that Okebadan was the factor behind the success and progress recorded in the new community, coupled with the belief that the mountain protected and fed them when they were dwelling on its top.

Not quite long after they had settled at ‘’Ori Yangi’’. Lagelu died at an advanced old age. His children buried his corpse on top of the hill[Okebadan]. With this, their zeal to worship Okebadan became high because the tomb of their ancestor is there. It was also alleged that the hunchback herbalist that consulted the oracle for them when they came to Ibadan and who later ‘’yielded’’ himself as the sacrificial material had his remain buried on top of the hill. As a result of this, it is claimed that the Aboke, [Okebadan priest] during Okebadan festival will have to go to the tomb of the hunchback to offer sacrifice, this was before the shrinewas moved to ‘’oja Iba’’.

OKEBADAN FESTIVAL

The Aboke [the priest of Okebadan] is the one that chooses and suggests the day for the celebration of the festival to Olubadan and his chiefs. The day chosen is usually Thursday and it is always in the month of March because it falls within the rainy season, so as to appease the spirit of the hill to give them abundant rain for their crops. Also Thursday is chosen as it is regarded as the day that Yoruba people worship their deities as denoted by the name of the day ‘’Ojobo’’ [Thursday, the day orisa is worshipped].

After the Olubadan and the council of chiefs had approved the day, announcement is made to the people for necessary preparations. Olubadan provides all the sacrifice materials such as cows, snails, fish, tortoise, dogs, etc. as required by the Aboke.

On the day of celebration, that used to be a work-free day, the people commence the day by thanking their ancestors for keeping them alive to witness the day. Also they used to take cold meal on the day as a reminder of the period their ancestors were on top of the mountain without food. Later in the day, the Aboke performs the necessary rituals at the shrine which has been removed from Okebadan hill to ‘’Oja ‘’ba’’ [Oba market ]. The Aboke, though a man dresses like a woman depicting the presumed feminine nature of the spirit of Okebadan while performing the rites and the people move about rejoicing.

                 After the rituals, the Aboke for the house of Yade, one of Lagelu’s daughters who led a group of woman warrior and subdued the enemies of Ibadan upon which a crown was taken from one of the communities and torn by her which gave her the ‘’Yade’’[tear the crown]. From her house, the Aboke visits all other chiefs and any chief whose house is not visited, the chief is

                 During the festival, ‘’embarrassing’’ songs are sang, but they portray the history of Ibadan people. Most of these songs point at the time Lagelu and his people moved about half-naked while others point at war expertise of Ibadan people. Few of the songs are given below;

                Baba to nlo                                      Hey old man going

                Jawajawa epon                                you are with dangling scrotum

                Okoo tisa                                            Teachers pennies

                Kiki sooki                                           Full of chalk

                O sobo dandawi                               She opened her virginal wide

                Omode yii sobo  dandawi             This girl opened her virginal wide

SIGNIFICANCES OF OKEBADAN

               One of the significances of Okebadan festival is to pave way for peace and smooth organization of Ibadanland as given by Professor Bolanle Awe in a paper she presented at a seminar organized by the Okebadan Union in 1988 at Mapo Hall Ibadan. She stated that after the performance of the rituals by the Aboke, he moves round the paramount chiefs palaces to pay homage and pray for prosperity and survival.        

Similarly, she mentioned that the festival brings peace and harmony among the Ibadan people from far and near. Professor Bolanle Awe further stated that the occasion is used to foster peace, improve sanitation and mutual cooperation among the people to get ready for a healthy reunion and to pray for further blessings upon the community.

              Also mentioned was that the festival is believed to increase fertility and paves the way for bumper harvest as deduced from Okebadan songs. This fact was corroborated by the submission of Mrs Kemi Morgan in a paper she presented at the same seminar when she tried to explain reasons for vulgar songs and language used during the festival. She said some of the songs are reminders of the period that Lagelu and his people were going about half naked. She further stated that other songs came about as a result of experience they had when due to panic the children born that period in Ibadan died prematurely, while some pregnant women died even during labor. This situation was said to have caused frigidity among the men making them temporarily impotent. When they could no longer impregnate their women, the oracle was consulted, and were told to be signing songs that will satiate their sexual appetite during the festival and this justifies the significance of Okebadan as an avenue to increase the number of children.

               On her part, Mrs Kemi Morgan advanced the significance of using the avenue to thank Olodumare for His protection and for saving the whole town from extinction. She further stated that it is a way of commemorating the past heroes and the founding fathers for what they did to establish Ibadan. She therefore submitted that the celebration is a kind of marking the founder’s day. She said it was the assistance that was given to Lagelu and his offspring in terms of security, protection and provision of food that prompted the people of Ibadan to commemorate the event yearly and not as a form of idol worshiping as enunciated by some critics.

CONCLUSION

The celebration of Okebadan Festival has elicited a lot criticism as it is being regarded as idol worshipping. This insinuation has been debunked by the Ibadan people, saying that they are only observing the tradition of the forebears. They further argued that it is a means of commemorating the critical period in the history when they were living on top of the hill without food and shelter and the provision and protection they got from the hill during the period.

Irrespective of the opinion of the critics, the event of the festival has not been defeated as the festival is still being celebrated every year by the people with pomp and pageantry.

REFERENCES

Adekola Olagoke Alamu, ‘’Okebadan’’ Discussion on the Significance of Okebadan

               Festival in contemporary period at a symposium organized by the Okebadan

               Union on 17^th March, 1988 at Mapo Hall, Ibadan (1991)

Akinyele, I.B. (1981), Iwe Itan Ibadan Ati die Ninu Awon Agbegbe Re bi Iwo, Oshogbo

               Ati Ikirun.

Awe Bolanle ‘’ Ibadan, Ife Early Beginning’’ in Lloyd, P.C. et.al.(ed.) (1967). The City of                Ibadan, London, Cambridge University Press

Morgan Kemi (nd), Akinyele’s Outline History of Ibadan, Caxton Press (West Africa)

               Limited, Part l – lV

                                                                                                          

                                                                                                            

Kareem Kolawole Adesina

A.C.T.O (Antiquity)

National Museum, Ibadan.

MUSEUM COLLECTIONS

Museums all over the world are saddled with the responsibilities of collecting objects (both tangible and intangible heritage) which are of national importance for the primary purpose of conserving, researching, and exhibiting these materials remains of our forebears. These collections convey a significant message or messages which may be historical, religious, economic and technological aspect of man’s heritage and development.

“Museums collect and preserve both tangible and intangible evidence of man’s history, creativity and the physical aspects of the world he inhabits.” (K.N Monin and A.I Okpoko 1990).

According to Burcaw (1975) what determine any kind of museum are the kinds, volume and the quality of objects in its collection and the use to which these collections are put. Collections are the starting point of a museum. The principal function of the museum is to collect objects and specimens for the benefit of the public presently and for posterity.

Material collections in Nigeria is an age long activity of man dated back to the early Stone Age period long before 100,000 years ago.  These collections were made for different purposes i.e. economic, social and religious purposes. By 11,000 years ago, late Stone Age hunter/ gatherer find their ways to Nigeria up to at least, the forest fringe (Iwo-Eleru microlithic tools, pottery and skeletal remains). Pottery making was already predominant in the Jos Plateau northern part of Nigeria at about 5^th millennium B.C (Shaw 1978). From the 5^th century B.C. technological and cultural entities like the Nok (terracotta figurines and sculptures), Taruga where there are evidence of iron working and Ife where Terracotta figures were also discovered.

Museum collections varied widely from one museum to another. They range from collections of science, art, specimen, historic objects, and natural history specimen such as zoological garden. Museum collections are mainly for public interest; they serve as reference materials of aesthetic and educational importance and values. In whatever ways we tends to look at these collections, they comprises of both historic and contemporary works of art i.e. artifacts and antiquities. These collections are very precious to the museum professionals, for the primary reason of museum existence depends on the availability of these collections. Therefore, these collections must be well taken care of.

Types of museum collections

1.      Archaeological collections

2.      Ethnographical collections

3.      Scientific collections

4.      Natural History collections

5.      Zoological Collections

SourceS of collectionS

It most first be understood that what a museum will collect depends on the type and the scope of such museum. Although museum collects virtually all objects that comes it way, each new addition must be well taken care of as well others.

However the following are the various way in which museum acquired its collections.

1.      Exchange

2.      Purchase

3.      Donation / Gift

4.      Bequeaths

5.      Seizure

6.      Loan

7.      Excavation

Museum collections grow through various sources but we must be very careful to avoid accepting objects with conditions attached. 

WHAT TO CONSIDER BEFORE COLLECTING

Before a museum can embark on collecting objects into it object bank, it must first take into consideration the following.

Orientation of the documentation staff. How informed are those handling the documentation of such collections. Orientation will enable documentation staff to be well equipped with the knowledge and procedure for proper documentation.

Availability of documentation materials. This must be considered before embarking on objects collection. Materials such as stationeries and equipment must be made available.

Availability of storage facility. The capacity of the museum storage determines what the museum can collect. The museum must consider whether or not it has enough space to accommodation any new addition.

Availability OF racks in the store. The racking system in the storage area must be considered. This will determine what the museum should collect. Does the store have wardrobes / cupboards, drawers and boxes of different sizes and shapes? This is because, these collections come in different sizes and shapes, therefore their method of storage must be in conformity to their sizes and shapes.

Availability of conservation laboratory. Conservation laboratory should be provided before collecting objects into the museum. This is because any new addition into the museum is a potential threat to the entire museum collections. Some of these objects maybe infested with any kind of pest / disease and bringing them into the museum without treatment expose the entire museum collections to pest / disease infestation. Furthermore, the general health situation of objects in the storage must be taken into consideration such as the relative humidity, average temperature of the area, the level of sunlight etc these can only be determine by the conservator if laboratory is fully equipped

CLASSIFICATION OF MUSEUM COLLECTIONS

Classification of museum collections can be made according the material the object is made of e.g. wooden, metal, etc. We could also classify them according to their usage e.g. religious, ceremonial, agriculture, housing / shelter, warfare, transport and aesthetic collections.

1.      Religious collections: These are generally objects which are used for worship irrespective of the religion. It should however be noted that most of these objects depict traditional religion. The existence of these objects in some part of Nigeria has necessitated the creation of some museums like Essie Museum which comprises of soapstone. Some of these objects of worship include amulets, Ibeji figures, facemask, Islamic manuscripts etc.

2.      Housing / Shelter collections: These include collections such as MOTNA, Gida Makama House etc. and other housing related implement like domestic utensils such cooking pot, ancient plates, mats and housing materials like doors, door panels, house post and windows. Koko museum in koko village, delta

3.      TRADE: These are collections which are used in trade and trade related activities irrespective of the era of trade. These objects or collections include items like slave trade materials e.g. chains, padlocks, handcuffs, palm oil cans, manila, cowries, beads etc.

4.      Ceremonial collections: These refer to objects which are use for traditional ceremonies. They range from traditional drums, Regalia, staff of Office, Musical Instruments, facemask etc.

5.      Warfare collections: These are implements which are used during war for protection against the enemies, and they include Dane gun, sword, spear, cutlasses, local shield etc.

6.      Agricultural collections: These are agricultural implements such as those of farming, fishing etc.

7.      Transport collections: These are collections that depict mobility, they include all forms of transportation e.g. cars, saddles, canoe and rail.

ANTIQUITIES AND ARTIFACTS

Museum collections consist basically of two major types. These are artifacts and antiquities.

Artifacts: 

These are objects or collections that are less than a century old but just like antiquities they also have aesthetic, cultural as well as historical values.  They are basically objects made by man.

ANTIQUITIES:

1.      Antiquities are any objects of archaeological interest in which it is believed to have existed for a century and above.

2.      Any relics of early human settlement or colonization.

3.      Any work of art or craft including any statue, clay figure, cast in metal, carving, house post, door, ancestral figure, religious mask, staff, drum, ornaments, utensils, weapons, armours, regalias, manuscript or document and if such work of art or craft is of indigenous origin.

4.      Any object or work of art fashion before the year 1918.

5.      Any object or work of art that is of historical, aesthetic or scientific interest and is or has been used at any time in the performance of any traditional ceremony.

Factors to consider before accepting object into the museum

1.      The significance of the object.

2.      The Variety

3.      The aesthetic beauty of the object. This depends majorly on the type of museum

4.      The author or maker of the object

5.      The method of production

6.   The age of the object

7.      The research purpose in which the object will be subjected

ACCESSIONING

As objects are brought into the museum, these objects must been formally and legally accepted into the museum collections. This process of accepting these objects is what is referred to accessioning. When accessioning, object are acquired or received in an ascending order, which is, according to the way in which they were received. These objects will then be assigned accession numbers serially e.g. IB.P.2013.1.1, IB.D.2013.1.2, IB.S.2013.1.3 etc.

This is one aspect of accessioning; the necessary preventive / curative conservation treatment is also part of accessioning. Accessioning of the object continuous right through the process of keeping the object in its respective equipment or rack in a clean storage.

Before any object should be accepted into the museum collections, the following questions should be answered.

1. Is the object relevant to the museum mission and scope of collecting
2. Was the object lawfully acquired by the vendor and if of foreign origin, was it imported in accordance with the international law.
3. Do the owner/ vendor of the object have legal title to the object and therefore have the right to transfer / sell same.
4. Are there any other parties with interest in the object?
5. Does the object have any legal obligation or constraint?
6. Will the object pose any danger or threat to other objects or staff?

DEACCESSIONING            

This is the total removal of object or objects in the museum. De-accession is mostly done as a result of a need in another museum or as a result of an object being in a terrible state or condition and such object does not serve the museum purpose any more. You must note that de-accession is different from loan, because it is permanent removal of object or objects from the museum collections. Any museum that is de-accessioning any of its object must ensure that it has more than one of such object or that such object fall out of the scope of the museum.

METHODS OF DEACCESSIONING                                                                                            

1.   Exchange with other Museum

2. Transfer to other Museum
3. Sale to other Museum
4. Long-time Loan to other Museum
5. Gift / Donation to Institution for research Purposes
6. Destruction

ETHICS OF COLLECTIONS

Collecting ethics deals with the morals which must be observed during any collecting activity. It is the code of conduct that guides professional collecting activity and care of museum collections. This enables the museum professionals to discharge their responsibilities to the collections and public for whom the collections are kept.

The following are the ethics of collections

1. Management of collection: This constitutes maintenance of the collections. It covers the conservation aspect (both the preventive / curative conservation). Each of these collections has a body of information which makes it important. This information must be properly maintained and kept in an orderly and easy retrievable manner before successful collections can be achieved or else the value of these collections will be diminished.
2. Accessibility: The Museum must be ready to make easy access to its collections. The public is entitled to have a reasonable access to these collections. Although the museum has a primary obligation of safe-guarding its collections.
3. Truth in Presentation: When displaying objects in the museum, the exert truth about these collections must told irrespective of religion or cultural affiliation. The exert information must be outline in a summary form.
4. AUTHENTICITY AND PROVENACE OF OBJECTS

The provenance and authenticity of objects brought to the museum must be investigated before acquisition of such object. This is to ensure that such objects are not stolen. Hence collecting museum, must only acquired objects whose provenance can be established.

Conclusion         

It is pertinent to know that museum collections of whatever types have a vital role to play in research. Indeed one of the justifications for any collection is that it forms permanent body of research materials for future generations; therefore without accurate records or information the value of these collections is insignificant. These collections if properly documented constitute research facilities or aid to the museum staff and the general public.

It must however be noted that the value of these collections in the museum is not in the size but its utility.

REFERENCE

Alex, I. Okpoko. 2006. Fundamentals of Museum practice, Afro-Orbis Publication Limited Nsukka.

Bassey W. Andah. 1990. Cultural Resource Management: an African Dimension, Wisdom Publishers Limited, Ibadan.

International Council of Museums (ICOM), 1990. Statues and Code of Professional Ethics. Paris. ICOM.

Kerri H.O. (n.d) Guide to Documentation. National Commission for Museums and Monuments, Lagos.

Lord B., Lord G. 1989. The Cost of Collecting - Collecting management in U.K. Museums. London.

Messenger, P (ed) 1989. Ethics of collecting Cultural Property. New Mexico.

Olaniyi, R. 1982. African History and Culture, London.