Ibadan in the Time of Warriors: Who is Baale Irefin? — Ayo Adams.
Baale Irefin, Ogundeyi was born at Owu several years ago (No accurate account of his birth date). His father, Ogunlade who was a courageous warrior had migrated with his family to Ibadan and would later settle at the hill top known as Irefin today in the 18th century, just as other war lords who founded Ibadan. Ogundeyi’s father had in his control several slaves and servants which pronounces his noble status. While serving under the authority of Balogun Oderinlo as a warrior, He was compensated with a large stretch of land by Oderinlo in acknowledgment of his contribution to the Ibadan army while in service. This allocation of land may have been through a stone-throw, as common in the olden days when allotting land ownership and its rights to people.
Thus, Ogunlade and his family settled finally in this area. The Irefin people were predominantly blacksmiths and may have derived the name from Irefin (Iru efin) translated as the “emission of smoke” which emanates from their compound when they are engaged in their occupational activities.
Unlike some popular traditional system where chieftain and other leadership titles were acquired through a hereditary system, Ibadan’s leadership administration was established on the basis of merit and still obvious till today. By merit, the system gave room to equality, fair play and accountability of rulers and the ruled. Indigenes and non-indigenes were largely rewarded through their display of power and diplomatic activities which include trading, industrialization, agriculture and more which could sustain the society. Interrogating the background of Ibadan leadership, the period of 1820 to 1929 recognized traditional rulers who were 23 in numbers as Baale. From 1930 till date, the traditional rulers were addressed as Olubadan. In simpler term, this implies that anyone who was a Baale between the aforementioned periods has the same power and honor as the Olubadan.
Consequently, when Ogunlade’s merit of leadership emerged in the early 19th century, it was his compound’s turn to provide a leader that would manage and uphold the Ibadan spirit of bravery and tactful governance. Among his three sons, many agreed that Ogundeyi was worthy of the position as they believed he would have time for the people. Towards the year 1912, Baale Ogundeyi Ogunlade of Irefin compound ascended the throne by becoming the 21st Baale of Ibadan after Baale Awenibaku Elenpe who reigned within 1910-1912.
Today, a survey of the chieftaincy system that produces the Olubadan of Ibadan is made up of two lines which include: The Balogun and Otun lines. Each lines consist of 23-step which an individual must adhere before attaining the seat of Olubadan. The Balogun line is identified as the line of warriors while the latter is referred to as the civil line.
Baale Irefin’s pursuit of human equality and independent system of government spurred his decision to summon his chiefs and other subjects to boycott the payment of dues (Isakole) to the Alaafin (King) of Oyo. Unexpectedly, the Ibadan chiefs declined his instructions labelling him as a stubborn and adamant individual while adding that they are not in support of his advocacy for certain social reforms and plans towards the Alaafin.
When the British intervened and brought the Kiriji and other wars to an end with a treaty in 1893, its influence drove some towns under the shadow of Ibadan administration and pronounced Alaafin of Oyo as overall head of Yorubaland. This period also witnessed the imposition of a resident representative of the British government on Ibadan. This development which saddens the heart of Ibadan chiefs turned the town into a colony which must now conform to the interference of the Alaafin.
Alaafin was a powerful and influential ruler that it was quite impossible for an individual to rebel against his indulgence. During this period, conspiracies were protuberant and in no time, Irefin fell out with his chiefs and immediately went into exile after his deposition by the resident British representative, Captain W.A. Ross- an act facilitated by the Alaafin.
In exile, he stayed with his brother, Ogundeji and some family members who were living in their village (Aba) at Egbeda, Ibadan. Notably, one of the outstanding characteristics of Ibadan is its link to trade and agriculture which made several compounds own farmlands near the town. Such Farmlands are described as Oko Eti’le (Farmland close to town) and Oko Egan (Farmland in a distance area from the town). While Ogundeyi was in exile, he lived in fear that Alaafin’s army may descend upon him or his people for his own transgressions. He therefore decided to return to Irefin palace where he finally committed suicide.
Baale Irefin ruled within two years under the administration of Alaafin Siyanbola Onikepe Oladigbolu I (1911-1944). In the course of Baale Irefin’s reign, his resentment for thieves led to the introduction of Vigilante system in Ibadan to protect his subjects and properties. He once cut off a renowned man’s hand in the midnight when the victim was attempting to burgle Irefin’s abode. Baale Irefin’s consistent act of cutting the head of robbers earned him the appellation “A ri pepe k’ori oloosa si”. Also, he introduced the payment of taxes for developmental purpose and stopped the exportation of palm oil to Dahomey so it could serve more people back home.
Baale Irefin’s suicide is one politically motivated and tied to social honor, an attempt to save his image and his family’s legacy.
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All images featured are from @touribadan’s tour to Irefin Palace. | Photographer: Tobi James (@iamtobijames)
