Feud of the Crown Custodians – Molashin Rises Above Conflict

Molashin Steps Up Above Chieftaincy Disputes:

In the afternoon of Monday, 20th January 2014, the 9th Omolasin Iwarefa Afobaje of Owu Kingdombholder in Abeokuta, since 1855, departed for the abodes of his ancestors.
Chief Olufemi Sunday Ogunlolu was 82 years old last October. He had held the title of Molasin for about 22 years, although the last 9 years of those were shrouded in official controversy!
It is noteworthy that Chief Ogunlolu as Molasin was one of the kingmakers caught in the web of legal friction that strained the ranks of the foremost 7 ancient citizens of the Kingdom at the selection and inception of the present royal regime of Oba Adegboyega Dosunmu, the 13th Olowu in the series at Abeokuta.

For the records, the great grandfather of the present Governor of Ogun State, Senator Ibikunle Amosun, was the 4th in the line of the kingdom’s Molasin Iwarefa kingmakers and title bearers in Abeokuta.

Seven Primus Citizens:

Omolaasin (Molashin) was the 7th of the original first 7 citizens of the ancient Owu Kingdom set up by Ajibosin (Asunkungbade) who was crowned as an infant as the first Olowu by Oduduwa, his maternal grandfather at Ile-Ife. Ajibosin is regarded as the 1st citizen of the Kingdom, a status still symbolized by his crowned descendants as Olowus!
In his wake come the Iwarefa Afobajes starting with Akogun as the 2nd citizen, followed by Obamaja, Orunto, Osupori, Oyega and finally Omolashin as the 7th in that order. Together they formed the Grand Senate and highest decision making council of the ancient Owu Kingdom!
This represents the classical heirarchy of the ancient institution headed by Ajibosin, then known as Omo-Olowu, son of Obatala and Iyunade, and grandson of Oduduwa, patriach of the whole of Yorubaland.
When Ajibosin was compelled to set out on his pilgrimage of exile from Ile-Ife after haven become a child-king, he was accompanied by 6 of the most faithful nobles and lords of Ile-Ife, personally handpicked for the exodus by Oduduwa himself to guide, nurse, and counsel the Royal infant until when he would be matured enough to handle the stately matters of Kingship wherever he would choose to set up his domain. These 6 accompanied by a retinue of citizens and servants set out with their royal ward to the land of Obatala, Ajibosin’s father who must have granted them land lease from his sprawling holdings of cotton plantations situated near the River Niger in present Kwara State to set up the first Owu Kingdom!
These 6 primus citizens were the original custodians of the crown of the Omo-Olowu granted by Oduduwa to his first grandson, Ajibosin, born of his first daughter, Iyunade, who married the roaming Ifa High priest, Obatala.
Ajibosin was the ward of these noble trusted Iwarefas who were to hold council for him as a Junta of Regents until he was ripe enough to exercise his inherent powers of Kingship as the first citizen of the emerging Owu Kingdom!

Conflicts around the Crown:

Recently, perhaps some 900 years after these beginnings which were later trailled by a kaleidoscope of experiences and happenings which had ultimately led some of the descendants of these noble 7 primus citizens and their entourage into the sprawling composite city of Abeokuta, a mighty challenge occurred…a vendetta!
A crack tore through the fabrics of these Owu crown custodians, sending ripples through their tightly knit ranks and slicing them in splinters along a sharply drawn divide!
So far there had been a general silence over the actual cause of the imbroglio that caused such a widespread misunderstanding amongst the citizenry of the kingdom in Abeokuta and beyond. Time may now be rife for an attempt at educating the public about the general cause of the friction, especially now that the last of the primary actors of the scene on the side of the Iwarefa kingmakers has gracefully taken a bow out of the stage!
In a nutshell, it all started after the death of Oba Adisa Odeleye of Owu Kingdom, the 12th in the succession of Olowus in Abeokuta…

Controversy in Kingmaking:

Perhaps if Ifa divination which was the ancient order for making new Kings had been employedbonce again in the selection process for a succeeding Olowu, the ensuing conflict may have been averted, as the oracle would have likely been more definitive about the directives to be adopted for the selection…but then, we are in modern times and Kingmakers’ guidelines now tend to emanate from laid down traditional Chieftain Laws of the State rather than suggestions stemming from an unseen animistic entity who speaks through patterns and symbols depicted on a Divination Board, and interpreted by its anointed native priests!
At the time of the interregnum, the Balogun of Owu Kingdom, Chief Olusegun Obasanjo was the president of the Federal Republic, and was generally regarded (rightly or otherwise) as regent and custodian of the Owu Palace. He issued directives to the kingmakers about the prescribed parameters to be adopted in the selection of a new monarch in line with the State’s chieftaincy laws and regulations, as the story is told.
This time, the onus was to fall on the Royal family acknowledged to produce the next Oba, the Amororo House, who initially fielded some 5 or 6 candidates.
Apparently the Kingmakers opted to exercise their own prerogatives, choosing largely to disregard the directives albeit with somewhat valid arguments about their rights to choose freely according to their conscience and preferences. After all, they reasoned, if the process was to be so automatic, what use then is the institution of Kingmakers? A programmed computer would easily do the job better!
The outcome of this dissention was a choice of candidate not favoured by the legally prescribed regulations. A conflict ensued when the kingmakers opted to hold their grounds and not retract their original preference, and the umpire, the Balogun Owu (himself a kingmaker since the political inclusion of Baloguns from the time of Akin-Olugbade), insisted that they must do a retraction, employing all the authority at his disposition to ensure compliance for the sake of sanity and preservation of the legal prescription on such matters.

Selection Clauses:

So what are these prescribed selection clauses that created the sharp divide?
It is reported (I never saw the edict) that a candidate must be preferred if he is male, and issues from a male lineage.
It is even better preferred if this candidate issues from a lineage which had previously worn the crown of the Kingdom.
In this guise, it is said that Adegboyega Dosunmu who eventually ascended the throne after much controversy was the only candidate who qualified on both counts, being of a masculine descent, and also direct grandson of a previous Olowu of the same surname, Olowu Adesunbo Dosunmu, the 6th Olowu in Abeokuta from 1918-1924, thus he shouldn’t have been opposable by any of the other candidates!
Therefore when despite all these odds and entrities, the kingmakers’ votes still went to the ‘unqualified’ opposition, the umpire lost his cools as was reported, and adopted highhanded military tactics!
Allegations and counter-allegations of improprieties and/or favoritism on both sided of this divide rapidly followed and the State Government had to step in through dissolving the body of kingmakers and instituting an emergency panel of some Owu chiefs to take over the selection functions.
So, what right did the government have to interfere?

Prescribed Authority:

The government of Olabisi Onabanjo had withdrawn its prescribed authority from the stool of the Olowu in the 1970s at about the reign of Oba Adebowale Oyegbade, when there were some fracas involving the then Balogun. Following a 13 year interregnum which eventually resulted in the enthronement of Olowu Adisa Odeleye, the Owu palace had neglected to institute a restoration of this withdrawn authority which forbade the stool of the Olowu from appointing anybody to the order of chiefs in the kingdom. Consequently, all chieftaincy appointments made by Oba Odeleye who was crowned after the withdrawal of this prescribed authority were null and avoid according to law, regardless of the fact that he wasn’t privy to the disputes that brought about the injunction.

Annulled Chieftains:

After the 13 year interregnum, the only surviving Kingmaker in the Kingdom was the Orunto, the other remaining kingmaker, Chief Adeyemi, the Obamaja haven died not too long before the selection exercise commenced.
So, the new Olowu Odeleye had the singular distinction of haven been officially selected by only one kingmaker out of a total of eight the kingdom now paraded! Even the Orunto was soon to join the realm of his ancestors after his solitary achievement.
Olowu Adisa Odeleye was thus saddled with the unique task of appointing virtually singlehandedly the entire Owu Traditional Council, including the entirety of the 8 Kingmakers comprising all the 6 Iwarefas who form the core of the Afobajes, plus the Olosi (Olowu’s Ifa diviner), and Balogun who were recent additions during Oba Gbadela Ajibola’s reign that make up the team of eight!
Alas, these appointments by Oba Odeleye were to later become a mammoth exercise in futility as he had not procured the Prescribed Authority from the Ogun State Government to do so. Throughout his 10 year regime, he had neglected to seek a restoration of his royal right that was withdrawn from him even long before he dreamt of ascending the throne!

Throwing the Missiles:

It is popularly said that, ‘When the going gets tough, the tough gets going’. Believe me, the people of Owu are never to be found wanting in that arena! It was even said to me once (by a late Olowu in Kwara State) that the Owu must always be engaged in battle. “When there’s no foe at war to be fought, he’ll direct his missiles at home to his own kind”, said the Olowu, “It is part of the bloodline heritage passed down from our forefather himself, the great Owu partriach, Ajibosin, alias Asunkungbade!”
On this occasion, the missiles were directed homewards to demobilise the opposition, the Iwarefa Afobaje, because the issue of the long forgotten ‘Prescribed Authority’ suddenly emerged from the cobwebs, purportedly dug out by the pro-Dosunmu faction of the conflict for the attention of the Government in order to drive home their determination to follow laid down regulations. All chieftaincy appointments of Oba Odeleye were thus instantly nullified by law. The interesting drama here was that the resultant annulment affected nearly everybody on both sides of the struggle as they were virtually all, save a handful, stripped of their titles…and official functions, all the major actors haven been appointed by Olowu Odeleye without the prescribed authority!

However, even in this, the desired effect was attained, as all the Kingmakers were thus stripped of their powers to select since they were all affected and thus no longer bonafide chiefs in the eyes of the State Government!

The stage was thus set for the very State Government to appoint its own selectors who were ordered to strictly follow the prescribed guidelines to select a new Olowu. Oba Adegboyega Olusanya Dosunmu thereby energed as the 13th Olowu of the Kingdom in Abeokuta.

Titular Restorations:

Immediately on ascention of the throne, Oba Dosunmu haven been conferred with a full restoration of the hitherto withdrawn Prescribed Authority by Governor Gbenga Daniel was quick to reappoint and thus restore the title of Balogun of Owu Kingdom to Chief Olusegun Obasanjo, his staunch benefactor and childhood mate, right there and then on the podium in Coronation square at Ita-Iyalode.
Contrary to popular understanding, the new Oba subsequently issued a fiat to all annulled Owu chiefs to come forward for the restoration of their titles under the newly acquired prescribed authority. Many heeded the call, but a few including all the Kingmakers abstained swearing never to go for a second conferment of the same title as that would be tantamount to abomination and insult on their persons and office, they reasoned.
In time, Olowu Dosunmu toughened up in typical Owu fashion and revised his initial benevolent stance demanding for at least two candidates to be presented from the kingmaker families, a move that may be eyed with suspicion as a ploy to weed out the old brigade who failed to support his selection to the stool of Owu and continued to defy his moves for a truce!
On his part, the monarch may tend to argue that since Royal candidates for the crown are usually chosen by Kingmakers from not one, but a host of candidates presented by the ruling house-to-be, the crown too should be justified to choose from an array of candidates to be presented from the Iwarefa families instead of their choice alone being imposed on the whole community! Reasonable, logical and philosophical…but is it traditional?
Thus, yet again a new battle line was drawn by the feuding compatriots. Every entreaty had failed to budge both sides in the new faceoff!
In the case of the Molasin, as in a couple of others, their families stood solidly behind them over principles that it was their clans’ prerogatives to select and present their kingmaker candidates to the palace, for royal blessing and official installation alone, and not for the former to help them in selecting. This they said had always been the practise since the official institution of Ajibosin on the throne as Olowu when he became of age, in line with directives passed to them directly by Oduduwa. Thus an en-passe or stalemate ensued, which in the case of a few of the others, as is likely in the case of the Molasin, could only have been broken by death!

An Overview Philosophy:

My personal philosophy in all of these, for whatever it may be worth is that progress is only achievable through motion, and motion is facilitated only through changes. If these changes are forward looking, progress shall be achieved. If however the changes are lopsided, they will only result in negative motion with consequent retardation.
Changes, when they must take place, should do so delicately and slowly enough to be understood by those for whom they are intended so as not to generate disruptive ripples, which will end up decelerating the whole process and progress anyway!

Disclaimer:
The above is the story in brief of the feud amongst the Crown custodians of Owu Kingdom in Abeokuta as understood by me, the writer, from reports, personal discussions and interactions with affected parties and sundry. While admitting individual interest in the matter on both sides of the divide, one as an installed chief of the kingdom under the renewed prescribed authority, and also as a Molasin Iwarefa family member and mover, the accounts rendered represent my unbiased personal understanding and summations alone. They do not represent or portend to represent any official views and may not be admissible for any legal proceedings whatsoever.

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All About Amosun

 
“Two roads diverged, i took the one less taken…and that has made the difference in my life” – SIA

Personal Details

Titles :

Senator, Governor (elect) – as at 16/5/2011.

Surname :

AMOSUN

Other Names :

IBIKUNLE, OYELAJA

Gender :

Male

Date of Birth :

January 25, 1958

State of Origin :

Ogun

Local Government Area :

Abeokuta North

Home Town :

Owu

Marital Status :

Married

Brief History –

Senator Ibikunle Amosun’s rich family background can be traced to his grand parents. His paternal grand father’s name was Sanusi Agbabiaka – Amosun of omolasin compound in owu Abeokuta while his paternal grand mother was Asia Mobolaji (nee Ogunsholu) of Ita- Iyalode also in owu quarters Abeokuta.

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Apomu – The Early Settlers

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Apomu

-The Early Settlers, (culled from ‘ANCESTORAL QUEST – The Osanyinjobi Story‘, by Olufemi F. Osanyinjobi, which was launched by The Olowu of Owu, Oba Adisa Odeleye on 24th November 2001 @ Apomu Village).

…the pioneer settler of that region, a man named Sangojimi who was a rather ruthless hunter, warrior and slave dealer. Sangojimi’s reputation was fearsome among the Aworis of Otta who used to shiver and seek for protective shelter at the mere mention of his name.

Sangojimi is also reputed to have influenced the settlement of Arigbajo village by granting his friend and fellow hunter, Gbajo lease of his land so that the latter who came after him could also settle near him.

It is told that when Sangojimi embarked on one of his lengthy slave raiding expedition of the Aworis, Gbajo who was now settled with him started granting land lease to new pilgrims without due authorization. On arrival from his expedition, Sangojimi was disturbed by the undue advantage taken of him by his bossom friend. He was now faced with the unfavorable choices of either continuing to live with Gbajo in a strained relationship or staging a confrontation against him, but in the true tradition of a honorable warrior, he resisted both challenges and moved on, sent himself on a permanent exile, turning his back on the incidence while swearing never to return again!

On his outward journey back in the direction of Abeokuta, he encountered Madam Lanto, a popular and influential food seller to travelers who was located at the site of the present Papa-Lanto (named after her). The food-seller who had always been fascinated by the exploits of Sangojimi, a favourite client of hers, persuaded the warrior not to journey far and led him to a piece of virgin fertile land nourished by a pure flowing stream called Gudugba where Sangojimi agreed to pitch camp and once again settle as the pioneer.

In this context, it is not improper to accredit pioneering status to Sangojimi for the villages of Apomu, Arigbajo and Gudugba, all within the same geographical environ.

After the arrival of Sangojimi in Apomu came his junior brother, who later departed for Ekundayo village to resettle after selling all his land to the newly wealthy and influential Osanyin High Priest, Osanyinjobi.

The third settler to arrive Apomu was Ajayi Oreigbe of the Ejemu family. Sangojimi gave his junior sister to this new settler for his second bride. She then gave birth to Akinleye, Adebodun and Akintobi. Lesi was the first child of Oreigbe born of his first wife. (It is noteworthy that the Ejemu family make claim to Ajayi Oreigbe, their ancestor as the first settler of Apomu village)

In the claims and counter claims of pioneering status between Sangojimi and Oreigbe, certain pointers are worthy of mention, namely;

  1. All early settlers have their allotted farms adjoining the Elueri stream.
  2. Sangojimi,s farm has the singular exception of having the Elueri Shrine built within its perimeters.
  3. His pioneering activities are well acknowledged in the adjourning Arigbajo and Gudugba.
  4. Sangojimi’s farm also marks the boundary of the landed properties of Apomu and Arigbajo villagers: – His farm shares a common boundary with that of Aina of Arigbajo.

After Ajayi Oreigbe, came Abu (4th settler), and Odewuyi (5th settler). Next came Osanyinjobi as the 6th settler to Apomu village.

It is also worthy of mention here that all the previous settlers to Apomu village had their roots and origin from the Apomu Township of present Oyo State, situated about 20 kilometers from the ancient Kingdom of Orile-Owu, thus forming the basis for the name of the new village settlement. Osanyinjobi was the first exception owing his own origin and ancestory to the royalty of the old mighty kingdom itself!

Probably as a result of his influence in the new Apomu settlement, the next settler and the 7th to this village was Osanyinjobi’s kith and kin, Biobaku, also of Molashin ancestory (Molashin Isale). He represents the last of the early settlers that had the distinction of having their farms situated adjoining the Elueri stream.

PS. – Sangojimi Gudugba is reported to be the first Balogun of Apomu-Owu in Abeokuta (1834), and hails from the Jilafin Compound of Ago-Apomu.

Apomu-Owu Township adjourns Oke Ago Owu in Abeokuta. This historical account is about the rural settlement of Apomuland (Apomu village) where many of the early settlers from the ancient city-market of Apomu, near Orile-Owu proceeded to due to space constraints at Ago-Apomu in Abeokuta.

Traditional Administration of Apomu -:

Council of Chiefs (Apomu-Owu):

Chief Simeon O. Oshunbiyi                       > Balogun-Apomu of Owu Kingdom

Chief Ezekiel O.A. Keyede                         > Otun-Apomu of Owu Kingdom

Chief Folorunso O. Babs Fakeye             > Osi-Apomu of Owu Kingdom

Chief Victor Olusegun Adebodun         > Olori Parakoyi-Apomu of Owu Kingdom

Chief Olufemi F. Osanyinjobi                   > Asiwaju-Apomu of Owu Kingdom

Chief Hussein Taiwo Lawal                       > Seriki-Apomu of Owu Kingdom

Chief Abidemi J. Oshunbiyi                     > AareAgo-Apomu of Owu Kingdom

Chief (Mrs) Grace Titilade Wilkey         > Otun Iyalode-Apomu of Owu  Kingdom

Chief (Mrs) Remi Opere                             > Osi Iyalode-Apomu of Owu Kingdom

Council of Chiefs – Apomuland (Rural Apomu):

Chief Julius Durojaiye Osanyinjobi          > Baale of Apomuland

Chief Faniyi Fatusi                                          > Balogun-Baale Apomuland

Chief Oladimeji Gbadamosi                         > Otun-Baale Apomuland

Chief S.O. Oyebade                                         > Osi-Baale Apomuland

Chief Olusanjo Akinremi                               > Ekerin-Baale Apomuland

Chief Tajudeen Adejoju                                > Asiwaju-Baale Apomuland

Chief Femi Adeosun                                       > Seriki-Baale Apomuland

Chief Lamina Towobola                                > Aare-Baale Apomuland

THE MOLASHIN CLAN OF ABEOKUTA

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THE MOLASHINS OF ABEOKUTA

(Culled from ‘ÁNCESTORAL QUEST’, the Osanyinjobi story by Olufemi F. Osanyinjobi – launched by Olowu, Oba Adisa Odeleye in Nov. 2001)

Origin of the Molashins

Omolashin’ in ancient Owu lingua means ‘Precious Child’.

The name was coined for an Owu prince, son of the first daughter of the then Olowu when as legend says, the Obalufon deity appeared unannounced to the Olowu in the presence of the little prince and his mother the princess. The Owu princess escaped out of fright abandoning her child to his grandfather the Olowu. The child clung embracingly, both terrified and bewildered to the Olowu. afro artObalufon was moved by the affection radiating between child and grandfather and nicknamed the child ‘Omolashin’, thus initiating the foremost ancestor of an important Owu royal clan.

It is claimed that the Omolashin’s paternal ancestry is of Ijeshaland, his Ijesha father haven married into the royal family of Owuland.

Up till the present day, the Molashin clan is a ruling family at Orile-Owu, the present Olowu of Orile-Owu, Oba Afelele ll, being acclaimed to possess a Molashin ancestry.

The Migration to Abeokuta

W

ith the destruction of Orile-Owu in 1834, the first refugees from the ancient city started to arrive in Abeokuta.

It is told that the first band of refugees were initially camped on Oke-Ata in preparation for their onward trip to Badagry where they intended to resettle. Sodeke, the leader of the newly resettled Egba people in Abeokuta approached them to stay and form a union with him for the strong defense of the new settlement against threatening invading forces from Ibadan, Dahomey Oyo and the Ijebus.

The Owus ceded to this demand and were relocated across the Ogun river to Oke-Ago-Owu, which commanded a strategic defense outpost to the west and south of the emerging city of Abeokuta.

It is unlikely that there was any Molashin clansman among these original settlers of Oke Ago-Owu, since it is reported that the first Molashins to arrive in Abeokuta were only 5 in number and were offered living quarters at Idi-Ose on Oke Ago-Owu among those that were already residing there. These first Molashins were said to have arrived with the ‘Ege’ or symbol of office of their ancestral authority from Orile-Owu.

Later as more Molashin clansmen trickled into Abeokuta from their various transit camps when news of the emerging new city filtered to them, the Idi-Ose quarters got too congested, prompting their relocation to Totoro and the allotment of their own homestead or family compound. Here, they were later able to separate into their present distinctions of Molashin-Oke and Molashin-Isale based on their ancestral lineage – A separation that may indicate things were not all that well within the clan.

The early settlers of Oke Ago-Owu used to go as far as Idi-Ori, Akinale, and Arigbajo at Wasinmi to farm.

The Molashins in Abeokuta.

W

hen political order was fully restored among the Owus in 1855 with the coronation of Oba Pawu as the first Olowu in Abeokuta, the best that the Molashin clan could secure for themselves in form of administrative honour was the position of the last of the 6 Iwarefas or kingmakers, a tremendous demotion from the crown-bearing royalty status and origin they brought from Orile-Owu. That in itself raises a big question mark on the royalty status that the Molashins were allegedly accorded in Orile-Owu in relation to the true status and disposition of their original representatives in Abeokuta.

Other Iwarefas of Owuland are 1) Akogun, 2) Oshupori, 3) Obamaja, 4) Oyega, and 5) Orunto, the Molashin being the 6th. Recently, the Balogun and Oloshi were incorporated as kingmakers by Olowu Odeleye in 1992 to make the number eight.

Since the official installation of the 1st Molashin Kingmaker about 1855, the clan has produced 9 kingmakers in Abeokuta, although there was a period of vacuum between the installation of the 8th and the 9th (the present title bearer), due to royal feuds and the absence of an Olowu for 13 years.

Also during this period, an extra clan title had been created (which however does not appear to have palace recognition). The title of ‘Omorigi’ was created around 1920 as a result of the dispute over the selection of the 6th Molashin. The aggrieved contender was bestowed with the Omorigi title, a honour nobody else has held since then.

Molashin Ancestors

O

ntowo, born around 1700AD in Orile-Owu, is the earliest known ancestor of the clan (according to the current available family data). Among his children were Okunrin his first son, and Adejokun. Both were half brothers (born circa 1730).

Okunrin, the father of Jalaga and Ajasa is believed to be the ancestor of the Molashin-Oke* clan, while Adejokun’s lineage led to the Molashin-Isale* clan (according to deductions from available data).

Adeworan, a descendant of Adejokun was to become the first ‘Molashin’ chieftain at Abeokuta. He was also reputed to have brought the clan scepter (ege) to the new settlement. (Contrary narrations that accorded these attributes to Yetu are not supported by fundamental facts and logic). Adeworan was the father of Ayorinde and Adesioye.

Ayorinde gave birth to Olanloye and Atinugbon (alias Iya Otta) thru his wife who was an Obatala priestess in the Olowu palace. Adesioye whose children were all girls was the father of Tinuola, the first settler at Akinsinde village.

Jalaga (born circa 1770) was the father of Yetu, (2nd Molashin title holder in Abeokuta) the stepbrother of Olufakun and Efunsetan. Mojeku was Yetu’s mother, while Mobile was the mother of Olufakun and Efunsetan.

Yetu (circa 1795) was the father of Ojuolape who gave birth to 1) Olagunju, 2) Ibikunle, 3) Olajumoke, 4) Olaleye, 5) Jaiyeola, 6) Adeigbe, 7) Tinuade and 8) Adesumbo.

Olufakun gave birth to Olonde,

Efunsetan (circa 1800) was the mother of Osanyinjobi who gave birth to 1) Babalola, 2) Akinrinlewo, 3) Ishafunlola, 4) Olamide, 5) Orishadiya and 6) Adekunle.

Jalaga’s junior brother from the same mother, Ajasa, was the father of Aina who became the 3rd ‘Molashin’. Aina gave birth to Ajala.

Molashin Kingmakers

T

he following are the Molashin clansmen, in order of succession, that had been appointed to represent the clan as kingmakers since the re-establishment of the royal institution at Abeokuta.

1. Adeworan, a descendant of the Adejokun lineage otherwise called Molashin-Isale was reputed to have brought the ege into Abeokuta from Orile-Owu. He was quartered at Idi-Ose on arrival with the rest of his five-man retinue before transferring to the clan homestead in Totoro. The homestead was originally called Adeworan Compound before being renamed more appropriately as the Molashin Compound. (This fact plus the location of Adeworan’s house as the first to be encountered in the compound attest to his being the person who led the movement to the Totoro site and most probably to Abeokuta). Adeworan was officially appointed the first Molashin by Olowu Pawu in 1855.

2. Yetu, the first born of Jalaga was at the head of a retinue of refugees from Orile-Owu who however from all indications may have arrived much later in Abeokuta haven set up a transit camp in some yet unidentified village location. His arrival in Abeokuta may have been after the 1855 appointment of the first Molashin kingmaker. However his superior claim to the title is noteworthy as evidenced by the choice of his cousin as his successor, and his kith and kin from the Molashin-Oke as the next to follow after that. Yetu was appointed the 2nd Molashin kingmaker around 1868 after Adeworan. He held the title until his death 6 years later.

3. The next Molashin, Aina, a first cousin of Yetu was appointed as the 3rd in the series around 1874.

4. Amosun, Sanusi’s father from the Molashin-Oke clan became the 4th Molashin around 1887.

5. Awape Adediran, the 5th Molashin was probably the most forceful and vibrant Molashin of all. His tenure in office coincided with the period of many notable and critical events in the history of Abeokuta. Emerging from the Molashin-Isale section, he was appointed around 1903 breaking the continuity of the Molashin-Oke section who had provided the previous three successive Molashin kingmakers.

It was Awape who was jailed for 6 months in 1918 by the British Colonial Administrator for haven been an active instigator of the Adubi Wars. In fact, the Molashin as he was fondly referred to was probably the underground second in command to Baale Ige Adubi of Elere, gathering critical information for the struggle under his privilege position as an Owu Primary Chief and government functionary.  It was during the period that the Egba United Government was established, making Abeokuta a sovereign state, that Awape became Molashin. This was later dissolved and replaced with the Egba Native Administration in 1914. He was among the kingmakers who installed Olowu Owookade in 1903, and selected the Olowu-elect, Asipa Dosunmu in 1918.

It was also during Molashin Awape’s tenure that the Native Councils were established. This led to the deprivation of the income of certain traditional chiefs who sourced their livelihood from adjudicating local disputes. They were then compensated with farmlands since many of them did not previously engage in farming. (The current Oko-Alapa land dispute could be approached from this front to arrive at a resolution).

Awape (circa1830) was the father of Ayoade who gave birth to Atanda and Taiwo (alias Iya Eleha). Taiwo is the mother of Aderinade and Ogunmuyiwa.

6. Olajumoke, a grandson of Yetu of the Molashin-Oke faction succeeded Awape as the 6th Molashin haven relocated from Molashin village the previous year. He was appointed by Olowu Dosunmu in 1920, the same year Alake Ademola ascended the Egba throne. Ironically they were both to die also in the same year, 1962. Olajumoke’s ascention to the Molashin title was marked with controversy as he was strongly challenged by Oyewusi. After the resolution of the conflict, Oyewusi who lived in Apomu village and whose mother was from Oke-Isaje was compensated with the Omorigi title. This episode also marked the initiation of the alternate rotation of the Molashin title between the Oke and Isale factions.

7. Akintoye Oyewusi, grandson of the Omorigi succeeded Olajumoke as the 7th Molashin in 1962. This act probably completed the compensation of the Omorigi for haven been denied the title 42 years earlier.

8. Moses Adeigbe, another grandson of Yetu succeeded Oyewusi as the 8th Molashin kingmaker. His death in the 1980s coincided with the period when the Olowu throne was vacant for 13 years, so a successor could not be appointed until 1992 after the coronation of Olowu Adisa Odeleye.

9. Sunday Olufemi Ogunlolu, the current Molashin from the Isale faction was appointed in 1992 as the 9th Molashin kingmaker in Abeokuta.

His ancestor, Oyelakin gave birth to Ogunlolu who died in 1920. An only child, Ogunlolu had two wives one of who was the mother of Ekowede, Salako, Ekodare, and Ekokanyin. Salako was the father of the current Molashin.

The next and 10th Molashin is to be selected by rotation from the Oke* faction.

Among the villages inhabited by Molashin clansmen are:-

  • Amose,
  • Alatare,
  • Lanloye,
  • Apomu,
  • Ibogun,
  • Olaogun,
  • Akinsinde,
  • Omolaku,
  • Omolashin,
  • Akoore,
  • Asha.

NOTE:

* The Molashin-Isale and Molashin-Oke designations seem to have no bearing to the direct lineages of Adejokun and Jalaga respectively as recent studies seem to indicate.

According to recent findings, the main factor responsible for this distinction or division was a  footpath that seperated the Molashin homestead into two, settlers at the uphill section of the footpath becoming the Molashi-Oke while those on the downhill were designated as Molashin-Isale.

The acclaimed footpath was the track used by the man who introduced them to the grounds as the daily route to his farm.

A resolution of the Molashin clansmen recently sometimes in 2009 was adopted to oust the  separation of the clan along the divide of Molashin-Oke and Molashin-Isale. Thus the position now is that there is officially only one Molashin clan…and no more rotation (zoning) of titles or anything else between the two expunged artificial distinctions.