The History of Ondo Kingdom –

Ode Ondo
History of Ondo Kingdom
Ondo town is also known as Ondo kingdom and it has 2 local government areas: Ondo west and
Ondo east. It is a nice place to visit with good roads, water supply and electricity. There is also
the serene environment courtesy of the forests which are found around although this is
declining. Ondo is one of the best cocoa producing states. It also has the highest mountain in
Nigeria

There has been a lot of inaccuracy in lots of recorded accounts of Ondo kingdom history due to
this reason I have been able to carry out thorough research and ascertain the true history of
Ondo Land and this is what led to two corresponding accounts I give here one with dates and
the other without date.

Ondo Kingdom History without Date

Ode Ondo or Ondo City or Ondo Kingdom sat among the thickly forested planes that characterize
southwestern Nigeria are the towns and communities that make up the Ondo Kingdom. Located some
300kilometres to the north-east of Lagos, Nigeria's economic nerve centre and 45kilometres west of
Akure, the Ondo State capital, the Kingdom is easily reached by road from all parts of the country.
The Ondo people are one of the largest Yoruba subgroups, situated in the eastern part of the
Yoruba¬speaking area of Nigeria. The weather elements that characterize the region are those
typifying the rainforest region of Sub-Sahara Africa.

The descent of Ondo people, as well as the geography of the Kingdom does not reflect any significant
deviation from those of other towns and communities peopled by the Yoruba of south-western
Nigeria, who are virtually agreed on the common paternity of Oduduwa. However there exists still, as
in most historical collections, about three separate accounts that explain the origin of the Ondo
people. While the people of the Kingdom, almost in unison rejected a version that links its origin to
the old Benin Kingdom in present day Edo State, as being the invention of its proponents, there seems
to be some level of convergence on the other two accounts which trace the origin of the people to Ife
and Oyo respectively. While an outright invention of any historical account, as attributed to the Benin
Kingdom version, may be unlikely, the symmetry of the more widely held versions of the origin of
the people are herein reflected with the major dissonance being in the origin from either Oyo or Ife.
But on a broad outlook, the two accounts seem to point towards the same direction, as those in Oyo
originally migrated from Ife, the ultimate source of all Yoruba.

Oduduwa, the progenitor of the Yoruba was one of the sons of Lamurudu, who was believed to have

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migrated from Mecca, Saudi Arabia, after some sectarian disagreement. He held the title of Olofin
Adimula before he left Mecca. This perhaps explains why most Yoruba Obas are still referred to by
that title to date. Oranmiyan, one of the sixteen sons of Oduduwa who left Ile-Ife, probably out of
sheer ambition or mere adventure, was the first Alaafin of Oyo and the father of Oluaso, who gave
birth to Pupupu, the first paramount ruler of Ondo Kingdom.

Pupupu, a female, was one of the twin children of Oba Oluaso, who was said to have reigned in Oyo
in the 15th Century. The other twin, a male, was named Orere. Twin birth in those days was
considered an abomination and a strange phenomenon, esemawe, as a historical source interpreted it.
Conventionally, the twins and their mother were instantly put to death, to prevent the imminent bad
omen which was believed to be synonymous with their arrival. But because Olu, the mother of the
children was one of the favountes of the King, her life and those of the twins were spared. They were
however with an entourage of slaves under the guidance of a hunter called Ija, sent out of the palace
with a beaded crown and an Akoko tree, signifying their royalty. Those were to accord them the
dignity and the reverence due to royalty. Again, their father against the tradition of multi tribal marks
of Oyo, incised two long tribal marks, one on each side of the cheek. Oluaso was apparently
conscious of the fact that he may not set his eyes on the children for a long time, hence those facial
marks were incised on them, so that they would be recognisable any time they were seen or if they
came back home. This explains the origin of the tribal marks of Ondo to date.

The group wandered through the forest till they got to a place called Epin, near Gbere, whose
inhabitants were referred to as Ibariba. They were well received and catered for until the death of Oba
Oluaso in 1497. They headed back to Oyo when the succeeding king did not treat them fairly, but
Onigbogi, the reigning king had to send them back to a virgin land compassed about by Ife, Ijesa,
Ekiti, Ado(Benin) and Ijebu communities. They later got to Igbo Ijamo (the forest discovered by Ija).
The group apparently stayed in this place for some time. Eventually they found lgbo Ijamo unsafe and
therefore continued their journey eastward, until they finally got to a place called Epe, not far from the
present Ondo town.

They were in Epe for many years and as they~ journeyed on, they passed through a hill which is today
known as Oke Agunla and one of the communities that make up the present day Ondo Kingdom.
From this hill, they spotted some smoke and headed in its direction. There they met a man called Ekiri
one of the original inhabitants of the area. The Ifa oracle, as was the usual practice then, was
consulted on the prospects of the newly found location. The oracle instructed them to take along with
them a yam stake (edo), as their walking stick. They were to poke the stick into the ground as they
went along their way, and wherever the stick didn't bond with the land, they were to settle.

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The group left Epe and proceeded as instructed by the oracle until they got to a place where the yam
stake did not penetrate the ground. The group chorused in surprise Edo du do, (The yam stake would
not stick in). According to oral history, the word Ondo is a contraction of the sentence "Edo du do".
When the group arrived in Ondo, they met the Ifore, the Idoko and the Oka people. These indigenous
inhabitants recognized the royalty of the new arrivals and readily ceded to them the authority to rule
over the territory. And in due course, the original inhabitants of Ondo were assimilated into the
culture of the new comers. It remains a reference point however that the Idoko and Ifore settlers still
maintain a kind of separate political structure which is akin, in many respects, to that of the larger
Ondo community. As time went on, the people spread to form other settlements like lgbindo, lgbado,
llu-nla, Odigbo, Ajue. Igunsin, etc.

By and large, the Ondo people still regard Epe, a relatively small town, seven miles from Ondo, on
the Oke-lgbo road, as their original town (Orisun), from where they migrated to their present location.
Up until now, many Ondo festival and rituals have Epe as their source. Pilgrimages are sometimes
made to Epe for some of the festivals. Historical account also has it that at the demise of the
Osemawe, his head was usually buried in Epe while the remaining part of his body was in Ondo.

It is also worthy of note that a historical account holds that Olu, the twin brother of Pupupu, actually
settled down in Ile-Oluji and became its first traditional ruler. This may also explain the close link
between Ondo and Ile-Oluji, who are actually descendants from siblings of sameparentage.

To date, forty three Obas have reigned in Ondo after Pupupu, the first Osemawe.

The History with Date

The history of Ondo-Ekimogun, Ondo Kingdom sprang from the Palace of Alaafin of Oyo in the
ancient city of Oyo when the wife of Alaafin Oba Oluaso bore him twins a male called Orere and a
female also called Olu which is forbidden in the palace of every Oba in Yoruba land. The then Alafin
of Oyo love the twins mother called Olori OLu so much and on hearing the news of the twins he
lamented that this is a mysterious child "ese-omo-re" which later transform to Osemawe as Oba's title
in Ondo kingdom.

The Alafin Oba Oluaso ordered that the twins and their mother be taken out of Oyo, he also gave
instruction that one stroke of facial mark should be cut on each cheek of the twins as kese or ibaramu
mark will cause agony for them on their journey. The single facial stroke mark became an established

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custom in Ondo town till today. Olori Olu and the twins were accompanied by the Alafin of Oyo
warrior's leader called "ija" or " Uja" to a place called Epin in the then Fulani kingdom. They later
return to Oyo after the death of Alafin Oba Oluaso in 1497 AD. The new Alafin Oba Onigbogi also
ordered them out of Oyo in 1498 AD with Alaafin warrior leader to the direction of Ile-Ife. They
continue the journey until they reached a place called "Ita Ijama" from where they also arrived at Epe
where Iyanghede of Epe received them with joy. This is how Ondo are referred today as "Ekimogun
ara ita ijama, a fi ide agogo m'omi".

After a brief stay at Epe they desire to look for a permanent settlement. As they left Epe they arrived
at a place which is today called Ile Oluji. Where Olori Olu Alafin wife slept for days and did not wake
up " Ile ti Olu sun ti ko ji". After another short stay Olori Olu and Princess Olu the female twins left
the town with one Ogunja from Epe leaving Prince Orere behind in Ile oluji and continue a journey
until it ended at the foot of a hill known in Ondo up to the present day as "Oke Agunla." This is also
how Ondo are referred today as "Opon inu odi Ogunja." At the hill they spotted a smoke rising from
below, they followed in that direction down the hill and met a man whose named was Ekiri neither
farmer or a hunter. Ekiri later lead them to a place called Oriden where they tried to stick their yam
stick unto the ground prove futile as instructed by an Ifa Oracle before they left Epe. They were happy
and exclaimed "Edo du do to Edo do to Idi edo" and finally transform to Ondo in 1510 AD. Princess
Olu the female twins finally became first Oba Pupupu of Ondo in 1516 AD while Prince Orere the
male twins became the first Jegun of Ile Oluji.

The other historical facial marks are cut unto the right breast of the descendant of past Osemawes
from the male lineage and the rights to Otunba title are from both lineages. All Otunbas title bearers
in Ondo are headed by the Olotu Omo-Oba in Oke-Otunba quarters in Ondo kingdom. The Ondos are
known to be Traders, farmers or produce merchants, their staple food is Iyan made from yam and they
have their own peculiar dialect and very hard working. It must be noted however that Ondo emigrants
settlers also founded towns like Igbado, Igbindo, Ajue, Igburowo, Odigbo, Oro, Imorun, Ilu Nla,
Erinla, Igunshin, Araromi, Araromi Obu, Ajebandele, Agbabu, Oboto, Bolorunduro, Fagbo, Tekuile,
Owena, Oke-Opa, Aiyesan, Laje, Oka, Oke-igbo and etc. The Ondo warriors of that time are Ago,
Taagba and Jomu-Nla known as High Chief Jomu till today and that chieftaincy title are family
hereditary.

The first Osemawe palace was built by Oba Airo first son of Oba Pupupu who became Oba in 1530
AD. Oba Adeuga Fidipote 11 built the first modern palace in Ondo when he became Oba in 1935 AD
while Oba Festus Ibidapo Adesanoye - Osungbedelola 11 built the best recent Oba's palace in Ondo
when he became the 43rd Osemawe of Ondo Kingdom in 1992. The Ondo chieftaincy title are The

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Iwarefa, Ekule, Elegbe, Otu headed by the His Highness Osemawe while Upoji female chiefs headed
by the Her Highness Olobun Oba Obirin in Ondo Kingdom. Popular festivals in Ondo are as follows,
Odun Oba, Odun Ogun, Odun Oramfe, Odun Moko, Obiton and etc.

The Ondos embrace Roman Catholic Christianity in 1875 under the CMS Missionary worker Rev.
Bishop Phillips and accepted by Oba Ayibikitiwodi while Oba Jimekun accepted the CMS Anglican
Communion in 1884 and Islam in 1888. The first Ondo Rev. Father John Akinwale was ordained in
1947 while the first Ondo Anglican Bishop was Rev. D.O. Awosika and Rev. T.O. Olufosoye was the
first Archbishop of the Anglican communion of Nigeria while Alhaji Muhammed Alimi was installed
the first Imam of Ondo in 1888. In conclusion The Ondos are known for a pride, proud of what they
represent and very stubborn.

Ondo KingdomTerrain
The Ondo Kingdom, in it's pre-colonial setting, comprised the area which lies on latitude 7°6' north,
and 4°50' (7 degree, 6minutes and four degree, fifty minutes) east, in the tropical rain forest belt of
Nigeria. It was bounded in the north by the modern Akure and Obokun Local Government Areas; in
the south by Ilaje/Eseodo Local Government Areas, and part of Ijebu in Ogun State; while in the east
it is bounded by Owena River, beyond which is the Ifedore Local Government Area, and in the west
by "Ooni River". In the south the land is low-lying
and borders on the creek area of the Ilaje/eseodo, but rises gradually towards the north, Ode-Ondo
itself being 290 meters above sea level. The kingdom covers an area of 4,060 km² and the population
is (1991 Census) of which a large majority live in Ode-Ondo the capital of the
kingdom.

Ondo lies in the humid tropic with tropical rain forest and the south-easterly wind throughout most of
the year. During the months of December, January, February, the cooler dry continental air from the
north prevails. The rainy season proper lasts from March or April until December.

The kingdom is covered with forest and contains valuable timber, mostly Mahogany, Opepe, Afara,
Obeche, Olofun, etc. with a big forest reserve of over 1000 square kilometres. An annual average of
timber extraction is almost 23 x 105 cubic metres. The whole area is cut up by a number of clear
streams running into four rivers - Owena, Ufara, Oluwa and Ooni, which flow southwards into the
creeks. In the north, there are considerable granite outcrops said to be of volcanic origin. The Ondo
are keen farmers, raising food crops, such as yams, cassava, maize, cocoyam, rice and beans, among
others. Cash crops include cocoa (the

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most important of all, covering a large portion of arable land), rubber, coffee, kolanuts and palm
produce. There has been a decline in food production following the expansion of cocoa plantation in
the kingdom. The effect of this is that the Ondo have had to depend to a large extent on their
neighbours for foodstuffs. An extensive timber extraction from the forest was a source of wealth to
the people. Local industries and crafts include blacksmithery, gold- and silver-smithery, bricklaying,
carpentry and shoe making. The people also trade in merchandise.

At the inception of colonial rule, Ondo Kingdom comprised thirty-three towns, villages and hamlets
with capital at Ode-Ondo. Most of them were large towns before they were scattered by internecine
wars.

The Ishan Town

After many years of settlement at Ode-Ondo, the people had spread out, probably as a result of
population pressure on the land available or as a means of satisfying the adventurous spirit of some of
them. In this way, new towns were founded, and the same type of administrative system which
operated at Ode-Ondo was introduced in each of the towns. The towns founded in the first wave of
emigration from Ode-Ondo are referred to as Ishan (emigrants). They are Odigbo, Igbindo, Oro,
Igbado, Igburowo, Ilunla, Ajue and Araromi. All these towns and villages bear similarities to Ode-
Ondo in their customs, chieftaincy titles and
tribal marks. It is significant to note that, in the colonial period, when they were struggling for
autonomy, some of the towns denied historical link with Ode-Ondo, claiming to have come directly
from Ile-Ife. Of more recent foundation were Oke-Igbo and Aiyesan.

Oke-Igbo was a product of internal strife between Osemawe Arilekolasi and the Ondo people in the
middle of the nineteenth century. Following his tyrannical rule, Osemawe Arilekolasi was told to "go
and sleep" (that is, to commit suicide), but before he died, the Oba sent for his chief slave, a man
called Ago who stationed near Oni River, an outpost of the Oba on the road to Ile-Ife, and told him to
attack the people and avenge his death. Ago recruited warriors from Ile-Ife, and with support of other
slaves at Ode-Ondo laid waste the kingdom. He drove the new Osemawe, his chiefs and the people
into exile. In the meantime, the Ifes
who fought with Ago had settled at the outpost near Oni River where they founded Oke-Igbo. But by
the 1870s, during the reign of Oba Jimekun a message was received from Governor Glover who was
then the Governor of Lagos, to the effect that people who had fled the town during the war with Ago
should return. Oba Jimekun must have subsequently re-established his authority over the whole
kingdom including Oke-Igbo.

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Ondo Kingdom Landmarks

1510 Ondo town founded.

1516 Pupupu, the first Osemawe of Ondo (a lady), was installed.
1528 Oba AIRO the first male Osemawe and the first Son of Oba Pupupu was installed.
1590 Township development scheme began with the creation of two quarters, namely: Olurowo and
Aruwa, by Oba Okuta.
1731 Oba Aganmide established Losare and Sokoti quarters.
1768 Jogunde was banished to Akure. He returned to Ondo in 1770.
1770 Oba Terere introduced the 'Eku' festival.
1866 Oke-Igbo founded by Ago (a slave of Oba Aritekolasi).
1870 A civil disturbance broke out. Oba Aritekolasi (A.D. 1861) was very oppressive and not liked
by the Ondo. He died without repenting or resolving the unpleasant situation he created. The
atmosphere of Ondo was still saturated with trouble and chaos when Oba Osungbedelola
ascended the throne (A.D. 1870). Unfortunately, the trouble which had loomed for so long
broke into the open, and as a result the grave disorder and strife that followed, the Ondo fled
the town and sought shelter and peace in places like Igbado, Erinla, Ajue, Oke-Opa, etc.
1875 The beginning of Christian missionary work in Ondo by Rev. (later Bishop) Phillips; and
Ondo entered history in its finest hour. (March 25)
1880 The civil disorder which broke out in 1870 ended completely. Ago, with his rebel followers,
had constituted himself an implacable enemy of Ondo. No sooner Oba Afaidunjoye ascended
the throne (A.D. 1876), than a vigorous campaign was mounted by Ondo army and they
succeeded in capturing Ago at Oke-Igbo. A string of 200 cowries was tied round his neck by
his captors who finally got rid of him by casting him into the Oni river where he died in 1881.
1881 The people of Ondo, who had deserted the town following the outbreak of the hostility of
1880, returned home on the intervention of Capt. Glover and Mr. Abayomi from Lagos.
1906 Bishop Phillips died (December 26)
1908 Eleyinsakele (a highly notorious gangster) was killed.
1909 High Chief Sasere Ayotilerewa Awosika died (April 9)
1915 Rev. Fathers Matthew Wouters and Freburger (Catholic Missionaries) arrived in Ondo to start
missionary work. (February 25)
1919 The Ondo Boys' High School was founded by the Rev. Canon Moses Craig Akinpelu
Adeyemi. (January 13)

The Ondo Boys High School was, easily the first Community Grammar School "from Sierra
Leone down to Nigeria here". It started as C. M. S. Grammar School in Stephens' Vicarage,
Ondo, on January 13, 1919. Twenty-six students were enrolled that day. The Late Mr.(later
Bishop) D. O. Awosika and the Late Mr. S. R. Fadase - both of them sons of the soil, were the

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 first tutors. Mrs. V. O. Akinrele (nee Akinkugbe) and Mrs. T. Osho (nee Ojojo) joined the
staff in 1921 and taught in the kindergarten classes attached to the school.

Work progressed satisfactorily and later, the school was renamed Ondo Boys Public High
School, and the Osemawe of Ondo appointed as its Proprietor. The Late Chief Sara Oladapo, a
famous moslem leader, gave up his house at Alo Street to be used as classrooms. The late
High Chief Sasere Ayodeji handled over his house to accommodate the Founder and (first)
Principal, Rev. M. C. Adeyemi.

The School first moved out of the Vicarage to an old Bookshop building at Oke Otunba, where
it spent only a term; and later settled at Alo Street until 1923, when it arrived at its present site,
a 90-acre piece of land given by Oba Jisomosun II, the Osemawe, and Proprietor. The
Osemawe also awarded the first scholarship of £20 (then N40) a year for three years, 1919-
1922.

Rev. Adeyemi gave his strength to the work of the School. The curriculum included Greek,
Latin, Shorthand, Logic, etc. He introduced Scouting in 1920; established the OBHS Press in
1928 and suggested the formation of the Aionian Brotherhood of Secondary Schools in 1929.

The school has passed through a long and unbroken period of successes. In September 1968, it
became coeducational and comprehensive.

Top civil servants, professionals and business men, University Dons, Diplomats, first class
educationists, among them, Canon J. A. Iluyomade - Head of the International School,
University of Ibadan - and Church Leaders are a few eminent Nigerians the School has
produced.

March 4: The first conference of the District Church Council of the C. M. S. held.
1921 Motor vehicle reached Ondo town for the first time (in the reign of Oba Jisomosun II).
Henceforth, the simple commodities of life - the wares of Birmingham and Manchester -
hitherto unknown to us were brought to our door-steps and became our new treasures in space
of time. Special tribute is to the memory of Mr. Jacob Adeniyi Fawehinmi, popularly known
as 'OWIWA' in his days \, for it was he who drove in the first automobile from Lagos.
1923 Chief Sasere Bombata installed (December 12)
1925 March 29: Fifty years (Golden Jubilee) of C. M. S. works in Ondo celebrated. June 6:

Oba Jisomosun II exiled to Ile-Ife.

1926 November 28: Women, for the first time, demonstrated openly against an old-age tradition
which confined them indoors on the 'imuko' festival day. Muko festival was brought to Ondo

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 from Ife by Adegbonmilo a Son of Oni of Ife who later became Oloja of Udoko.

December 13: Rev. E. M. Lijadu died.

For a long time, Rev. Lijadu will be remembered for his historic service. Immediately after the
first Session of the Anglican Synod, held in Abeokuta in May, 1908, Rev. Lijadu went on to
England specially to pass the Revised Version of the Yoruba Bible for the Press.
1927 August 11: Telegraphic service introduced for the first time.

November 7: White merchants (the Portuguese) opened trading stores/shops in Ondo.

1928 The first printing press was established.

Originally, the press was established to train the students of Ondo Boys High School in the
printing trade. Time wore on, however, and there was reason to change the name to 'IGBEHIN
ADUN PRINTING WORKS" and full control and management had to be transfer to Mr. Ola
Awosika, himself, an old boy of the OBHS, who had extensive training in printing in Lagos.

U. A. C. was established at Ondo on November 7.

1931 A Middle School at Odosida was formally opened by Capt. Montomorrency (April 21).

Oloja Udoko was baptised.

1936 Chief Sara Kadiri Oladapo died (December 30)
1942 The Rev. Canon M. C. Adeyemi died (December 3). A permanent halt was called a most
brilliant and useful life of a first-class citizen.
1943 The Rev. Thomas Hughes was consecrated Catholic Bishop of Ondo Diocese (May 9).
1948 Telephone service opened(May 26).
1952 February 25, The Rt. Rev. S. O. Odutola became first Bishop of Anglican Diocese of Ondo-
Benin.
1953 The Ondo Town Hall was opened on 24th February.
1954 The Ondo General Hospital was opened.

St. Louis Girls Secondary School was established.

1955 St. Joseph's College was established.

St. Monica's Anglican Girls Grammar School was established.

1959 The Ondo Anglican Boys Grammar School was established.
1961 Public Electricity and Water supplies were both commissioned.
1964 Adeyemi College of Education was established.
1974 January 7, The Osemawe, Oba Rufus Adesokeji Aderele, Tewogboye II, died. (January 1974 -
December 1975: Second period of interregnum in the history of Ondo. First interregnum: 1896
- when no suitable prince could be selected immediately to succeed Oba Jilo Ajiboro who died
in that year).

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1975 May 12: High Chief Lisa Fawehinmi (Emmanuel Adesuyi) died.
1976 February 3, creation of Ondo state with Akure as Administrative Headquarters, was
announced by the Federal Government.

April 3, The staff and instrument of office was presented to the new Osemawe, Oba
Adekolurejo, at a colourful ceremony at the sports stadium by the then State Governor, Wing
Commander I. D . Ikpeme.

1980 The Most Rev. T. O. Olufosoye (an Ondo indigene) became the first African to be consecrated
Arch-Bishop of Nigeria and Metropolitan.

List of the 44
past and
present
Obas of
Ondo
Kingdom

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Descent, Inheritance and Succession
Ondo kinship ideology today is highly bilateral with an emphasis on patrilineality. Unlike other
Yoruba kingdoms, however, the Ondo possess a strong tendency toward matrifocality. This is
expressed in the kinship term, Omiye mi, which simply means “my maternal kin,” but which is a
household word and constitutes a fundamental tenet of the ideology of the ancient Ondo society. A
female progenitor was quite common for many lineages among the Ondo.

What then is the importance of this for Ondo myths and rituals? The palace coup d’etat in which the
woman Oba was replaced by a male line in the Ondo myth of origin must have had an impact on the
way Ondo populace view their descent system and perhaps also on other aspects of the social
structure. Airo, the name of the male king that succeeded Pupupu, the female king, means, “a
substitute.” The Lobun, who is considered a king in her own right, emphasized this fact by saying: “afi
paro ni” (We make him replace someone). Thus the Ondo myth of origin may indicate that at some
point in the distant past Ondo women played a powerful political role, the remnants of which are still
preserved in the Lobun institution, one of the most revered titles in Ondo today. It is a daughter of the
Lobun or a woman within the lineage that succeeds her. That an institution of such crucial ritual
importance to the state has survived (for without the Lobun, no king can be enthroned) suggests the
importance of women in the past and may represent a sort of compensation for women’s lost power.

Even today the Ondo live with the paradox of suppressed female political power. Lobun is still
referred to as “Oba Obinrin” (the woman’s king). This paradox is further demonstrated in the all-night
“Opepee festival’, “a ritual of reversal” when the society’s suppressed urges are brought into the open.
Such rituals always end up by reinforcing the stability of the status quo. The young men and women
take to the street and sing “Oba wa N (referring to the personal name of the incumbent king) Se duo ku
di Lobunje” (Our king N, die and let us elect a Lobun).

Edili (Lineage) Uli (Family) Pattern

The most significant social unit among the Ondo is the lineage group, or edili. This is a corporate
descent group consisting of members who trace their origin to a common male founder (Baba Nla)
through a line of male descendants. Reference to the primacy of lineage abounds in the vocabulary of
Ondo people, especially in the naming system. For example, Ediliola, literally, “a wealthy lineage,”
she is an example of the ideal to which many Ondo families aspire. The lineage can be broken down
into family units or uli. An uli is a compound family unit consisting of a father, his wives, children,
and immediate relations. Membership in the family is by birth and a child born into an uli
automatically becomes a member of the larger lineage, thereby obtaining access to its rights and
privileges. The oldest living member of the lineage (Baba Agba) in principle becomes the lineage head
(Olori Edili). He is the sole guardian of the lineage, the one who holds intact the tie of kinship (Okun

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ebi). The genealogical bond (ajobi) existing between members of the lineage represents the central link
of trust within the lineage and quite often people will swear or pray in the name of their ajobi in order
to give validity to a statement or a point. The decline in the traditional lineage structure today and the
emergence of new social ties outside the lineage structure is vividly portrayed by the Yoruba proverb,
Ko si alajobi mo, alajogbe lo ku (“there is no longer a kinship bond, what is left is co-residence
bond”). This is in reference to the new pattern of relationships and neolocal residency that is common
in most Yoruba urban areas today.

Residence
Residence is patrilocal in traditional Ondo society. A male child born into an uli remains there until
death. A female sibling, however, upon marriage, leaves the residence and joins the uli of her husband.
Children born of the marriage are born to her husband’s lineage or edili. However, residence in Ondo
society today is patterned differently. Each male child upon marriage aims at establishing his own
household and will move out of the family residence once his house is completed. However, it is
noteworthy that the first born male children remain permanently in the family house even when they
have built their own personal houses somewhere else in the town.

There are three reasons for this type of residence pattern:

• (1) The notions of residence and home have a mythical character so that the idea is to keep the
spirit of the lineage alive by maintaining continuity with the departed ancestor.
• (2) All ceremonies and activities pertaining to any member of the lineage, such as the rites of
passage (marriages, naming ceremonies, etc.) are by convention performed in the ancestral
home. Such houses have a niche (Ojubo) usually marked with three cowries and stuck into the
floor, as observed in Sora’s (the priest of Oramfe) house in Ondo.

• (3) The Yoruba generally cannot conceive of a home without a male head member. A house
without a male head is thought of as virtually empty, as suggested in the saying Baale Ile ku
lie di ahoro (“the death of the head of a home turns it into an empty one”). Therefore, the first
born male child is referred to as Opo mule ro (the pillar of the house), and it is more
appropriate for him to stay in the home permanently.

Marriage Arrangement
The Ondo marriage pattern is exogamous. A man may not marry within his edili (lineage) but can
marry within the town. There is(was) a general distaste for marriages contracted outside the town,
though there was never a rule against it. Polygyny was the custom in former days and there was no
limit to the number of wives a man could take. Generally, a marriage is contracted once the traditional
puberty rites (Obitun for girls, Apon for boys) are completed. (However, Obitun is the equivalent of
Christian baptism and that there was no need for it today, since Christianity has taken root.) Apart

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from this standard type of marriage, another form of marriage quite common among traditional Ondo
is the levirate, vestiges of which are still to be found. The two kinds of levirate practices are
anticipatory levirate and posthumous junior levirate. The practices are described as follows:

When a man dies the children of the deceased, if of tender years, remain with their respective mothers
under the guardianship of the deceased’s next younger brother. If, however, the deceased is a man of
position with many wives (such as a traditional chief), his brothers and sons, if grown up, will have
already in all probability paired with one or other of the wives of the deceased while he was still alive.
(The Ondo-Yoruba terms used to express this relationship translate literally as ‘playing with’.) In this
case each relative will take one wife together with her children. The remaining wives and children will
come under the guardianship of the younger brother of the deceased, who will marry them or not, as
the case may be. On the other hand, if any of the wives wish to marry again outside the family they are
at liberty to do so. Their new husband will pay a dowry to the younger brother of the deceased. The
children of wives that do so will remain with the family of the deceased.

The junior brother of a deceased man by rule becomes the surrogate father and provider for the
children and widow of his deceased brother. The marriage system is not primarily for the purpose of
having a relationship, but rather a means of ensuring the support of the deceased’s offspring. That is
part of the reason why older women with grown up children are excluded from it. It has been asked
how the levirate institution could be sustained in a society where age seniority plays an important part
in social relations. To put it in a different way, when a levirate wife is older than the surrogate
husband, is that not a conflict in itself, especially when it is assumed that the wife had to obey her
husband? This problem is easily resolved in the pattern of the Ondo kinship terminology. When a
woman gets married she refers to her brothers-in-law (i.e., husband’s male siblings) as ‘my husbands’,
Oko mi, or my senior brother, egin mi. Whenever levirate occurs, she assumes such positions in the
real sense without much friction. Concubinage (ale) is not an unusual practice among the Ondo, but
concubines are not included among legitimately acquired wives, since the husband neither pays a
dowry nor performs the formal wedding ceremony, both of which are considered essential in Ondo.

The organization of the day-to-day activities in the Ondo home is quite simple. The wives prepare the
husband’s food in rotation, usually on a weekly basis. The sleeping pattern is on the same weekly
basis. The husband sleeps in rotation with the wives. The senior wife takes a prime place in the home.
She is highly respected by her co-wives, who refer to her as lyale (mother at home). As the husband
marries more wives she practically withdraws from household duties, including the periodic sleeping
with and food preparation for the husband, until she becomes a kind of ‘wife emerita’.

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Inheritance
The property of a deceased man is inherited by both his siblings and his children. Upon the death of an
individual, the next of kin (usually the maternal cousin) becomes the overseer of his properties. Three
people are appointed by the edili. The executor gathers together all the movable goods of the deceased
and takes an inventory of all his immovable property. A sizeable portion of the goods is distributed
among the deceased’s junior siblings. Elder brothers and the widow(s) of the deceased are forbidden to
inherit his property. The rest is divided into the number of wives he had, each wife and her children
representing a stock (idi). The senior wife’s children have the rights to a higher proportion of the
property. Certain private immovable properties such as farmlands and the deceased’s domicile are
never distributed but corporately owned by all the children. These are kept under the care of the first
born male child. If the deceased happens to be the head of his lineage, properties held in trust for the
edili are automatically taken over by his successor, usually the next oldest man in the lineage. While
the above is generally applied to all of the Ondo-Yoruba,. there may be minor variations from one
town to another. When a woman dies, her properties are divided among her children and relations.

Kinship Terminology
The Ondo make a distinction between two sets of consanguinal relations:

• (1) Omiba, the paternal relations and

• (2) Omiye, the maternal relations, though the former word is rarely used. In spite of the fact
that Ondo is ideologically patrilineal today, maternal kin occupy an equally important position
in the life of the Ondo individual as do paternal kin.

A child calls his or her father and any adult male around his father’s age and above, bai (my father).
This is purely a sign of respect and an indication of the place age plays in the social system. An Ondo
boy refers to his grandfather as Bamagba (my older father). A similar greeting pattern of kee o is
expressed towards both. His senior siblings are designated egin. This title is, however, often joined to
the name of the referent; for example egin Omololu, would mean, my senior brother Omololu. Egin
could equally apply to cousins and other unrelated senior males. It appears that egin is in use mainly in
Ondo township. It is interesting that in far distant places like Ibadan and Lagos, Ondo people are
generally jokingly referred to as egin, distinguishing them from other Yoruba groups.

An individual refers to his or her mother as yei (my mother), and as is the case of a boy’s father, yei
could equally be used to designate any female adult of the ego‘s mother’s age group or older. As a
result of the polygynous nature of Ondo marriage system, a separate terminology is reserved for the
senior wife as a sign of respect. The senior wife is referred to as yei or mama, and one of the wives is
referred to even by her own children as anti, the English kin term for aunt. However, it is in daily

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greetings that the degree of affinity between two individuals is better shown. When an Ondo child
meets and greets an elderly relation (either a paternal or maternal relation), the individual greeted
responds with the child’s or his family’s praise names, or he may simply say wo lani o (may today be
good for you), assuming the individual who has greeted the elderly person is only slightly known by
the latter. He may improvise very detailed response. Ondo chiefs are greeted in the praise names
associated with their position. The individual stands in front of the chief, stretches forth his fists three
times while simultaneously calling the chief’s title praise names.

Socialisation and Culturisation

Socialisation and Culturisation in Ekimogun land takes place within four age groups with families
serving as the principal agents of socialisation and culturisation. These age groups are: 0-4, 5--9, 1O--
16, 17+.

The first age group marks the age of total dependence of any child in Ekimogun land. This period
encompasses the time the child is given a name, usually when the child is 8 days old. In actual sense,
the names given, just like other areas in Yoruba land, usually reflects the circumstances surrounding
the birth of the child or events, and incidences preceding the child’s birth. Here deep within the child
subconscious culturation takes place, but to the old ones witnessing it, culturation takes pIace
consciously and they are the one to make the transmission i.e. socilisation.

Furthermore, during this age group, the mother pacifies, breast-feeds and clothes the child. It is also
within this group that circumcision and the traditional tribal marks take place.

At about seven months, the child is allowed to crawl, seat, erect and allowed to touch everything
except harmful objects. Between 12—18 months, the Ekimogun child is trained to use toilet most
especially to draw the attention of the mother if he or she wants to answer the call of nature. Before the
end of the third year, the child is trained to walk by holding his or her hands and it is also this period
that weaning takes place. At the end of the fourth year, many culturisation consciously or
unconsciously take place but expression still lags.

The second age-group i.e. 5—8 typifies the semi-independent stage. Some inquisitive ones ask
questions concerning the rationale behind some traditional things performed such as the tribal marks.
It is the duty of the parents to tell him or her. Here an element of socialisation and culturisation has
taken place.

And this stage, constant supervision is minimised. The child is allowed to fetch water on his or own.
He or she is taught many domestic activities such as how to cook, feed, wash clothes, sweep and so on.

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The value of mutual dependence norms, of reciprocity are also taught.

Furthermore, emphasis is also placed on obedience to elders, etiquette. The child is taught on how to
retaliate and defend him or herself. However, contrary to the general belief, aggressiveness,
unnecessary stubbornness on and strong headedness is discouraged but not when an Ekimogun child is
being cheated. He or she is made to believe that cheating in all ramifications should be vehemently
opposed. This, the child learns, and transmits to the coming children and the process continues like
that.

Further socialisation and aculturisation that take place among Ekimogun children within this second
age group include among other things, the teaching of some forbidden things in the town. For
example, it is this stage that it becomes known that eating Big rat is forbidden. It is also at this stage,
the children are taught the importance of exogamy. The rationale behind tribal marks and other
important socio-traditional dispensation in the town are learned for onward transmission to their
unborn children.

9—16 stage marks a period of higher independence. The child is taught the essence of comradeship.
Daily instruction on how to cook, sweep etc. are given most especially to the girls.

The stage of 17+ is considered in Ondo to be the major step to adulthood where a child is intellectually
and emotionally mature and could get married anytime. Proper orientation is given to the ladies on
how to behave at their husband’s house. The males are taught the proper things to do to their in-laws.
He also acquires the skill of fatherhood, how to work on the farm most especially during the primitive
stage. However, in recent times, dynamism has crawled into the culture of Ondo. For example, instead
of having the total means of their existence based on farming, education has greatly assumed a wider
dimension in their lives. Therefore, many culturisation at this stage take place at school. In actual
sense, it is also at this stage an Ekirnogun child learns new traits, norms and beliefs outside his or her
home e.g. school, church, streets and so on.

Though, culture in its universal sense is dynamic this dynamism of culture has not affected the
Ekimoguns in the sense of losing any of their cultural traits. No matter the level of an Ekimogun’s
education, status, influence in the society, he does not forget his root most especially his dialect,.
various traditional festivals and the current “ASUN” culture.

Perhaps, the point mentioned above is responsible for cultural relativity which the Ekimoguns have
attached to their tribal marks despite the condemnation which tribal marks in Yorubaland are being
attracted.

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To the Ekimoguns, all their cultural traits are meaningful and they have stuck to them but this does not
mean conservatism. May be this is all the more reason why absolute unity prevails in Ondo town. To
the newly born Ekimogun, I say welcome to the culture of your father land. Please, prepare your
lesson note for culturisation and get ready for its ultimate socialisation.

Religion: majority of Ondo Descents are Christians with a sizeable number of Muslims and Idol
worshipers.

Festival: Ondo has some festivals that attract people from far and near. Some of these are the Ogun
festival, Odun Oba,

Culture & Tradition: Ondo as an ancient enclave with cultural affinity with the Yoruba race is an
embodiment of culture and tradition. The us of several traditional dresses such as Aso-Oke, Smiyan,
Etu, Alaari among others is still in vogue. Similarly the celebration of traditional festivals numbering
fifty three of which are Odun-Oba and Ogun Festivals play prominence has taken the town to lime
light, Oramfe and the hugely popular Ekimogun Day celebration organized annually by the Ondo
Development Committee (ODC).

Politics: Although in the past, it appears the people of Ondo devotes little time to politics, the advent
of democracy and the need for active participation has made the people change their perceptions. In
demonstration of this change of attitude, almost all the political parties registered by INEC have been
embraced by the people. Similarly several indigenes of the town now hold political post at local state
and federal level. Consequently, political participations in Ondo Town have served several functions
which include balance of leverage, management peaceful co-existence of all.

Food and Local Delicacies: Ondo people are unique when it comes to food. Despite the prominence
which some food items like rice, macaroni, meat pie among other is gaining in the contemporary
society, Ondo people still give recognition to Local food delicacies like pounded yam, eba, puupuu ( a
starchy food item obtained from cassava) and these could be obtained in some Food Joints in the town
which also prepared local soup like okro, ‘gbanunu’, vegetable to mention a few.

Ondo Kingdom history is voluminous and cannot be contain in this few pages it’s a whole book of
history of mystery so adventurous, interesting, and a discovery for those who cares to know or explore
the history of the Ode Ondo.

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