Orolu

<Holy people of the world: a cross-cultural encyclopedia - Google Books Result Phyllis G. Jestice - 2004 - Religion - 999 pages The History and Traditions of the Ancient Ifon-Orolu Kingdom.Ketu,Nigeria:Adeleye. Pemberton,John,III,and Funso S.Afolayan.1996.Yoruba Sacred Kingship:A ... books.google.com.ng/books?isbn=1576073556...

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ASM 29-2-1.indd File Format: PDF/Adobe Acrobat - Quick View by AO ADESOJI - 2008 - Related articles The History and Traditions of Ancient Ifon-Orolu Kingdom. Adeleye Print- ing Services, Ile-Ife, Nigeria. Olowu, D. & J. Erero 1996. ... www.africa.kyoto-u.ac.jp/kiroku/asm_normal/.../ASM29-2-1.pdf - Similar

Two Osun communities end 220-year old feud - www.ngrguardiannews.com 6 Aug 2002 ... The Ifon-Ondo community, led by its traditional ruler, Oba Isreal Adegoke ... "It is a very big event in the history of Orolu kingdom. ... news.biafranigeriaworld.com/archive/ngguardian/.../article06.html - Cached

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Orolu
LGA
Country	Nigeria
State	Osun State
Area
• Total	80 km2 (30 sq mi)
Population  (2006 census)
• Total	103,077
Time zone	UTC+1 (WAT)
3-digit postal code prefix	230
ISO 3166 code	NG.OS.OR

Orolu is a Local Government Area in Osun State, Nigeria. Its headquarters are in the town of Ifon (or Ifon Osun) at7°52′00″N 4°29′00″E.

It has an area of 80 km² and a population of 103,077 at the 2006 census.

The postal code of the area is 230.

References

A BRIEF HISTORY OF IFON OROLU
                         BY PRINCE ADEMOLA OYEDOKUN

Orolu is another name for the ancient City of Ifon in Osun State of Nigeria. The name Orolu is interchangeably used for Ifon. Sometime, it is called Ifon Osun because it is located in Osun Division of South West of Nigeria, now Osun State. The history of the ancient City is that of greatness as its evolution grew simultaneously with the history of Ile-Ife, the cradle of Yourubas.

Oduduwa, the famous father of the Yoruba Nation overthrew Obatala in Ile-Ife and Obatala went into exile in Ilofi, a place still in existence for tourists in Ile-Ife now. Oduduwa reigned as the Olufe (the Head of Ife[Yourubas]) Oduduwa had only Okanbi who also had seven children among which are Olowu of Owu, Orangun of Ila, Owa Obokun of Ijesa, etc and the famous Oranmiyan the Ruler of Benin Kingdom and founder of Oyo Empire. Upon the demise of Oduduwa, Obatala came back to Ile-Ife and reigned as the second Olufe because all Oduduwa's grandchildren had gone to establish their own kingdoms. Upon his(Obatala)death, some of his children contested the throne after him, they are OLAOSA ALADIKUN a.k.a Akogun Erujeje, Obalufon Alayemore among others. Of all these contestants,Obalufon Alayemore succeeded their father and others had to go establish their own kingdoms.

Olaosa Aladikun consulted Ifa for prophesy of his exodus, he was directed to establish a kingdom wherever he saw plenty weaver birds on a tree with mushroom underneath. Couched in Yoruba Language, 'ibi ti olu ati eye eega fon si' 'where mushroom and weaver birds spread' thus we have the short name 'Olu fon', 'mushroom spread' which is now the Title of the King of Ifon i.e. the Olufon of Ifon. Ifon can be simply interpreted as 'The Spread'.

The term OLU (mushroom) though a weak and fragile plant signifies prominence, achievement, primus inter pare in Yoruba language. When used as a prefix to a noun, it signifies first among equals, thus, Olu of Ibadan (Olubadan)means the King of Ibadan, Olu Omo means the best of Children etc. Thus Olufon (the Ruler of Ifon) has traditional prominence over and above all other Obas in Yorubaland.

Olufon is a crowned ruler. Once being in possession of both Ade Ire(Ire Crown) and Ade Sese-Efun (White Coral Bead Crown), Olufon was reputed to have crowned the Alaafin of Oyo with Ire Crown to elevate Alaafin's status to that of Oba as against a Baale (a mere district head). That is why Olufon has always been a permanent member of Council of Chiefs since the period of Colonial Government.

THE MEANING OF OROLU

Orolu is another alias for Olaosa Aladikun a.k.a Akogun Erujeje (the founder of Orolu/Ifon Orolu Kingdom). He got this alias 'Orolu' later after establishing the Kingdom. Oral tradition has it that the Father of Orolu once had a favorite among his numerous wives and other senior wives were so jealous of the youngest wife. The wife was pregnant while the husband went to a war. When the young wife was in labour, other senior wife decided to punish her out of jealousy and they maltreated her. They lied to her that when they had a baby, 'we would always sleep on spear grass instead of mats', 'we would cook our soup without salt or palm oil', 'we would walk naked to the bath enclosure'. The senior wives enforced this wicked none-existent tradition against the wife for six days after giving birth. If she asked them why they were doing that to her, they would say: 'Oro ilu wa ni' meaning: 'Tradition of our town it is' 'Oro ilu' 'town's tradition' and when written with abbreviation,it reads; Oro'lu, thus, it is commonly pronounced Orolu.

When the Akogun returned on the seventh day and met his favourite wife with frowning countenance, he asked what the problem was. The woman narrated her ordeal,and Olaosa decreed that shall be the tradition for all his wives that may put to bed to undergo the same treatment. Since then, it has been the tradition of every woman that put to bed in the Olufon of Ifon Royal family walk to bath enclosure naked, sleep on spear grass instead of mats, eat okro soup cooked without palm oil or salt as their Oro'lu.

THE TRADITIONAL RELIGION OF IFON PEOPLE

Being a direct descendant of Obatala, Olufon worships Olodumare (Almighty God through the medium of Obatala, or Orisanla, otherwise known as Orisa Olufon. Olufon has the original Obatala symbol and the Diety is worshiped with Snail, pounded yam, melon soup cooked without red oil. Olufon remains the spiritual head of Obatala worshipers word wide. This religion is popular in Nigeria, Brazil, Cuba, and South America.

OROLU'S RELATIONSHIP WITH OTHER COMMUNITIES

In the evolution of Orolu Kingdom, so many other towns have grown out of Orolu Kingdom, such as Ifon Omima, the headquarters of Ose Local government in Ondo state of Nigeria, Ilobu, Osun state which is also a neighbour being a descendant of Olufon Orisafi's daughter ASAKE, Ifon Sepeteri in Oke-Ogun part of Oyo State of Nigeria.

TWO OSUN COMMUNITIES END 220-YEARS OLD FEUD

 FROM SEGUN ADEOYE (Reporting for Guardian Newspaper on Tuesday 6th August 2002)

IT was an epoch-making event yesterday in Osun State, when two communities re-united after about 220 years of separation over a chieftaincy tussle.

The celebration, which brought scores of people from Ifon-Ondo in Ondo State to Ifon-Osun, the headquarters of Orolu Local Government, was a symbolic re-union.

The Ifon-Ondo community, led by its traditional ruler, Oba Isreal Adegoke Adeusi, arrived at Ifon-Osun, a town believed to be their ancestral home at about 12:30 p.m.

It was a rousing welcome for the age-long brothers and sisters as the Olufon of Ifon Osun, Oba Olatoye Orisatoyinbo, his chiefs and hundreds of indigenes gathered at the Olufon's palace waving white flags as a sign of peace.

Dancers, drummers even school children were not left out of the historic event.

Indigenes of both towns, though meeting for the first time, were seen hugging each other and exchanging pleasanties.

Oba Orisatoyinbo explained that the quarrel over the said chieftancy issue resulted in the migration of the Ifon-Ondo away of their ancestral home more than two centuries ago.

According to him, the occasion was significant "because those who left us 200 years have decided to come back home".

"It is a very big event in the history of Orolu kingdom. We must thank God for a day like this because it is history to my own reign and my people", he stated.

Oba Adeusi in his own remarks, described the re-union as the "greatest thing that has happened to the two sides".

According to him: "We want this to be an example to other warring groups in Yorubaland that peace is of paramount importance".

"There can't be development without peace and to be peaceful, we need to be friendly. By warring against one another, we can't achieve our goals, we can't assist our people and we can't emancipate them from the slavery they are in now", he said.

Copyright 2002 @ The Guardian Newspapers Limited (All Right Reserved). Powered By dnetsystems.net dnetｮ

Prince Ademola (talk) 13:10, 31 July 2010 (UTC) By Prince Ademola Oyedokun

[[yo:Agbegbe Ijoba Ibile Orolu

                        A BRIEF HISTORY OF IFON OROLU
                         BY PRINCE ADEMOLA OYEDOKUN

Orolu is another name for the ancient City of Ifon in Osun State of Nigeria. The name Orolu is interchangeably used for Ifon. Sometime, it is called Ifon Osun because it is located in Osun Division of South West of Nigeria, now Osun State. The history of the ancient City is that of greatness as its evolution grew simultaneously with the history of Ile-Ife, the cradle of Yourubas.

Oduduwa, the famous father of the Yoruba Nation overthrew Obatala in Ile-Ife and Obatala went into exile in Ilofi, a place still in existence for tourists in Ile-Ife now. Oduduwa reigned as the Olufe (the Head of Ife[Yourubas]) Oduduwa had only Okanbi who also had seven children among which are Olowu of Owu, Orangun of Ila, Owa Obokun of Ijesa, etc and the famous Oranmiyan the Ruler of Benin Kingdom and founder of Oyo Empire. Upon the demise of Oduduwa, Obatala came back to Ile-Ife and reigned as the second Olufe because all Oduduwa's grandchildren had gone to establish their own kingdoms. Upon his(Obatala)death, some of his children contested the throne after him, they are OLAOSA ALADIKUN a.k.a Akogun Erujeje, Obalufon Alayemore among others. Of all these contestants,Obalufon Alayemore succeeded their father and others had to go establish their own kingdoms.

Olaosa Aladikun consulted Ifa for prophesy of his exodus, he was directed to establish a kingdom wherever he saw plenty weaver birds on a tree with mushroom underneath. Couched in Yoruba Language, 'ibi ti olu ati eye eega fon si' 'where mushroom and weaver birds spread' thus we have the short name 'Olu fon', 'mushroom spread' which is now the Title of the King of Ifon i.e. the Olufon of Ifon. Ifon can be simply interpreted as 'The Spread'.

The term OLU (mushroom) though a weak and fragile plant signifies prominence, achievement, primus inter pare in Yoruba language. When used as a prefix to a noun, it signifies first among equals, thus, Olu of Ibadan (Olubadan)means the King of Ibadan, Olu Omo means the best of Children etc. Thus Olufon (the Ruler of Ifon) has traditional prominence over and above all other Obas in Yorubaland.

Olufon is a crowned ruler. Once being in possession of both Ade Ire(Ire Crown) and Ade Sese-Efun (White Coral Bead Crown), Olufon was reputed to have crowned the Alaafin of Oyo with Ire Crown to elevate Alaafin's status to that of Oba as against a Baale (a mere district head). That is why Olufon has always been a permanent member of Council of Chiefs since the period of Colonial Government.

THE MEANING OF OROLU

Orolu is another alias for Olaosa Aladikun a.k.a Akogun Erujeje (the founder of Orolu/Ifon Orolu Kingdom). He got this alias 'Orolu' later after establishing the Kingdom. Oral tradition has it that the Father of Orolu once had a favorite among his numerous wives and other senior wives were so jealous of the youngest wife. The wife was pregnant while the husband went to a war. When the young wife was in labour, other senior wife decided to punish her out of jealousy and they maltreated her. They lied to her that when they had a baby, 'we would always sleep on spear grass instead of mats', 'we would cook our soup without salt or palm oil', 'we would walk naked to the bath enclosure'. The senior wives enforced this wicked none-existent tradition against the wife for six days after giving birth. If she asked them why they were doing that to her, they would say: 'Oro ilu wa ni' meaning: 'Tradition of our town it is' 'Oro ilu' 'town's tradition' and when written with abbreviation,it reads; Oro'lu, thus, it is commonly pronounced Orolu.

When the Akogun returned on the seventh day and met his favourite wife with frowning countenance, he asked what the problem was. The woman narrated her ordeal,and Olaosa decreed that shall be the tradition for all his wives that may put to bed to undergo the same treatment. Since then, it has been the tradition of every woman that put to bed in the Olufon of Ifon Royal family walk to bath enclosure naked, sleep on spear grass instead of mats, eat okro soup cooked without palm oil or salt as their Oro'lu.

THE TRADITIONAL RELIGION OF IFON PEOPLE

Being a direct descendant of Obatala, Olufon worships Olodumare (Almighty God through the medium of Obatala, or Orisanla, otherwise known as Orisa Olufon. Olufon has the original Obatala symbol and the Diety is worshiped with Snail, pounded yam, melon soup cooked without red oil. Olufon remains the spiritual head of Obatala worshipers word wide. This religion is popular in Nigeria, Brazil, Cuba, and South America.

OROLU'S RELATIONSHIP WITH OTHER COMMUNITIES

In the evolution of Orolu Kingdom, so many other towns have grown out of Orolu Kingdom, such as Ifon Omima, the headquarters of Ose Local government in Ondo state of Nigeria, Ilobu, Osun state which is also a neighbour being a descendant of Olufon Orisafi's daughter ASAKE, Ifon Sepeteri in Oke-Ogun part of Oyo State of Nigeria.

TWO OSUN COMMUNITIES END 220-YEARS OLD FEUD

 FROM SEGUN ADEOYE (Reporting for Guardian Newspaper on Tuesday 6th August 2002)

IT was an epoch-making event yesterday in Osun State, when two communities re-united after about 220 years of separation over a chieftaincy tussle.

The celebration, which brought scores of people from Ifon-Ondo in Ondo State to Ifon-Osun, the headquarters of Orolu Local Government, was a symbolic re-union.

The Ifon-Ondo community, led by its traditional ruler, Oba Isreal Adegoke Adeusi, arrived at Ifon-Osun, a town believed to be their ancestral home at about 12:30 p.m.

It was a rousing welcome for the age-long brothers and sisters as the Olufon of Ifon Osun, Oba Olatoye Orisatoyinbo, his chiefs and hundreds of indigenes gathered at the Olufon's palace waving white flags as a sign of peace.

Dancers, drummers even school children were not left out of the historic event.

Indigenes of both towns, though meeting for the first time, were seen hugging each other and exchanging pleasanties.

Oba Orisatoyinbo explained that the quarrel over the said chieftancy issue resulted in the migration of the Ifon-Ondo away of their ancestral home more than two centuries ago.

According to him, the occasion was significant "because those who left us 200 years have decided to come back home".

"It is a very big event in the history of Orolu kingdom. We must thank God for a day like this because it is history to my own reign and my people", he stated.

Oba Adeusi in his own remarks, described the re-union as the "greatest thing that has happened to the two sides".

According to him: "We want this to be an example to other warring groups in Yorubaland that peace is of paramount importance".

"There can't be development without peace and to be peaceful, we need to be friendly. By warring against one another, we can't achieve our goals, we can't assist our people and we can't emancipate them from the slavery they are in now", he said.

Copyright 2002 @ The Guardian Newspapers Limited (All Right Reserved). Powered By dnetsystems.net dnetｮ

Prince Ademola (talk) 13:10, 31 July 2010 (UTC) By Prince Ademola Oyedokun