.A case of cultural aggression and tradition harassment
By:Engr Kayode Sote, FAEng
“Eke e, obiren mai wo o,
Wo wo fere,
Woku fere,
Iku aiye, ojiji firifiri,
Ese e magba,
Eepe abi ure,
Abi ajeiyo, abi k'owa n'ogorupo, ko ma wo agolo taaba.
Eke e, wo b'Alagemo de fila po,
Si fila e noi noi.."
Translation:
"The right of way, spirit of the dead, female person never sees it, a glimmering shadow or a surreptitious glance leads to an instant death"
The fearful traditional chants that normally announce the arrival of the Agemo into Ijebu-Ode during their annual festival.
The recent attempt by an Ibo man to demystify the Agemo deity has never happened before nor heard of in the annal history of Ijebuland. The traditional deities of Ijebu people have never been tampered with or vanderlised by the indigenes not to talk off strangers like "omo yibo" as Ijebu people screamed in annoyance and with bewildernes.
Nevertheless, it came as a rude shock that baffled Ijebu-Ode that some Ibo people led by one Jeremiah Kosesochi Nwoke, a native of Abakaliki in Ebonyin State as his ID card revealed the identity of the person that trespassed into the Agemo Shrine at about 3:00am on Sunday, April 13, 2025 to steal and cart away the Agemo Statute situate at Awujale Street roundabout directly opposite the Obanta Tomb near Leguru Shrine both within the Local Government Secretariat, Itoro, Ijebu-Ode.
Moreover, the miscreant armed with spanners, screw driver, hand saw and other tools dismantled the Shrine and removed the Agemo crown, the symbol of power of the deity.
However, as he stepped out to run for safety, a mysterious spiritual power arrested and pushed him to the ground and placed the Agemo crown firmly on his chest. He was found unconscious in the morning by a large crowd of residents. The attention of Awujale Palace, representstives of the Agemo priests and the Police Station were notified.
The traditional priests performed some rites that released the culprit from the spell and he was subsequently arrested by the Police.
In order to avert any calamity, a curfew was declared and "Oro" traditional rites were deployed by the priests who also performed other rites so as to appease the Agemo deity.
Moreover, it is a known fact that a shrine is a focal point of spiritual connection and worship in Yorubaland. The Agemo Shrine as abused is indeed a sacred abode dedicated to the deity therein is venerated and serves as the abode for facilitating communication between the Ijebu, their ancestors and the spiritual realm.
There is no gainsaying the fact that Agemo deity is a rallying factor among the communities that makes up Ijebu Kingdom as a harbinger of peace, unity, prosperity and clearance to avail the comimg of bad omens, diseases and evil spirit attacks in the entire Ijebuland since the yores. It has thus become one of the trademarks that identifies the Ijebu people as "Omo Alagemo Merindinlogun" (16 priests) in the conglomen (Oriki) Moreover, it is one of the few surviving traditional religions that included but not limited to Leguru, Sango, Yemule, Egungun, Ogun, Osun and Odeda festivals. Nevertheless, the belief and practice of these festivals as cultural inheritance of the Ijebu people have diminished gradually due to the introduction of western education with the emergence and rapid spread of Christianity and Islam after the defeat of the Ijebu Army in the Ijebu-Anglo British War of 1892 that opened-up the teritory to direct inter-trade between the British, Ijebu and Yoruba of the hinterland. It also made the open practice of these foreign religions possible without any interference and consequences.
As a today, Ijebu people are proudly Muslims estimated at 60%, Christians 37% and Traditionalists (Isese) 3% of the population with all the adherents of the three faiths living together and/or as neighbours in peace.
No doubt, the unfortunate episode is a case study of Ijebu people's liberal accommodating spirit and hospitality for other tribes without borders that have suprisingly become a public embarrassement. It is the peak of a sacrilegeous insult, an abomination that bothered on cultural aggression and, indeed, a case of tradition harassment by the Ibo people. What an abuse of privedge and desecration of Ijebu heritage in all ramifications. Succinctly put it, it is an affront to test the efficacy and perhaps, demystify the reality or myths of Ijebu cultural values, traditional and spiritual power inherited from our ancestors.
However, from historical perspective, the origin of
Agemo dates back to Olu Iwa, the progenitor of Ijebu people who migrated from Wadai in the present day Upper Sudan to the present location known as Ijebu-Ode. The entourage included his grown up daughter, Gborowo, Ajebu, Olode and other lieutenants with his shrines and traditional priests.
However, on passing through Ile-Ife, he was a guest of Oduduwa both of them are of the same Nubia stock, the progenitor of Yoruba people who gave him a royal hospitality.
After his brief stay, he decided to continue his journey to the promised land. As a mark of gratitude and appreciation, he gave his daughter's hand in marriage to Oduduwa with a prediction that his male grandson shall succeed him as the ruler in his final destination. The daughter gave birth to a son named Ogborogodan which later became known as Obanta (Oba wa ni'ta, meaning the king has arrived and waiting outside).
In his journey, Olu Iwa passed through Isa now known as Imesi Ekiti, a town in the present Osun State, the Oba of the town called Olu'Isa now known as Olisa of Ijebu-Ode offered to accompany Olu Iwa in his journey to the new found land.
Other deites acquired along his migration included but not limited to Obirin Ojowu (Ebi) and Oro, amongst others.
Each of the deities symbolises peace, food prosperity, protection and security of the entire Ijebu Kingdom.
MATTERS ARISING
The episode has gone viral and become a topical issue on the Traditional religion known as "Isese" both locally and globally. However, due to the gravity and sensitivity of the matter, it is my considered opinion that.
1.
Without any prejudice to the Police investigation, an independent enquiry be set-up to determine the immediate and remote cause of the violation of Ijebu Tradition by the Ibo scavengers
2.
To find out if the culprit acted alone or as a decor for some persons with hidden agenda
3.
To determine if the action is a commercial venture for local or international markets as art works are lucrative business.
4.
The socio-political imperative of the spiritual myths associated with Agemo in particular and Ijebu people in general.
5.
The possibilities of associated gains that may be derived if the Shrine is relocated to Iboland..amongst others .
LAST WORDS
Ijebu-Ode and the entire Yorubaland are peaceful towns of peaceful people with beautiful hearts and spirit of accommodating people of diverse tribes and religions without any discrimination and bias. The strangers in our midst should reciprocate the gesture and respect our values. No Yoruba person will ever to go Abakaliki, Nnewi, Onitsha, Aba, Umuahia, Enugu or any Ibo city to violate the people's faith and traditional deities like Alusi, Arunsi and Odinala Shrines.
Our Ibo brothers must learn to respect our values and be humble enough to understand that everything is no business to make money by any means.
Let love reigns
@
Engr Kayode Sote, FAEng