Isinkan, Nigeria
Isinkan (otherwise known as Isikan) is a Nigerian traditional state that serves as a section of the wider Akure Kingdom. Its ruler bears the title of the "Iralepo of Isinkan". History. Based on oral tradition, the name of the community, "Isinkan", is a compound word for Usi and kan. Usi is the Yoruba for 'altar', while 'kan' literally means one. Usikan later morphed into Isinkan with modern Yoruba's preference for replacing the sound of 'u' with 'i', especially when the 'u' appears at the beginning of the word as in "Usikan". This can be compared with Ilesha  (from Ulesha), Ipoti (from Upoti) etc. Obara - a senior deity from the heavens - is said to have sought the permission of Obarisha (literally King of all Gods) - also known as Aseda or Olodumare - to create land upon a celestial space, to bestow upon the space a corporeal experience and to make it habitable for beings that were to be known as ira (iraye) or humans. He was granted permission. Ela Usi (also known as Ela Iwori and Akoda in Ifa Isinkan), a very senior deity, was assigned to support Obara by Olodumare. Ela in the discharge of his role pleaded  with Olodumare to allow Obara to be paired with a beautiful female deity named Osorun as his mission companion because the latter was the only being who could wield the Edan akọkọ (power of creation or the first orb of power). Obarisha gave permission. As the day of Obara's departure came nigh, the couple was handed a pair of magical ensembles, Edan akọkọ (held by Osorun) and the Ude akoko (a magical golden orb of time held by Obara) – both items still featuring prominently in Iralepo's cognomen till this day – and allowed to journey on a fiery chain  saddle (ewon agbana). When the party got to an expanse in space known as oriaye, Osorun (the female deity) was said to have stretched her hand, pointing the primordial Edan in a preferred direction whilst Obara then uttered some sacred words known in Isikan as ‘ebibo’ for the gradual mystical emergence of land. In their attempt to descend from their aerial chain upon the emergent land, their chain saddle was tripped by Oko, an impish deity who sought to derail them. The resulting accident momentarily separated the two companions, with Obara landing on the small newly created portion of land  while Osorun sank into the watery deep. The portion of land that Obara landed on is a place known as Oba near Akure till today, while the site of Osorun's watery deep is known as Omi Yeye in Isinkan mythology and surrounded by the sacred grove known as Igbo Yeye, an ethereal forest, which was later consecrated in honour of the female deity, Yeye Osorun. In order for Obara to save his female companion, he quickly employed the second orb to manipulate time (akoko) to quicken the emergence and spread of land on oriaye which is today recognized as  Earth. This Isinkan oral account of the creation of the earth as an experience is preserved in the ‘Oko s’oko s’igbaga’ or ‘Igbagba’ sang at the annual Yeye festival in Isinkan till today. Due to Akure being made the provincial headquarters of the old Ondo Division in circa 1915 - Ekiti, Owo and Ondo divisions having been combined to form the Ondo Province, Akure began to expand and became bigger than its two closest contemporaries, namely Isinkan and Isolo. The duo became the first victims of the kingdom's ascension by becoming subsumed into the expanding provincial headquarters. The proximity of  Isinkan, Isolo, and Akure to one another was brought about by the need to forge closer cooperation during the Edo invasion of the Yoruba peripheral towns. The three separate communities thereafter moved closer following an appeal by Orudu, the then Deji, who was on the throne between 1735 and 1738. Orudu approached Onaowuro I, the Iralepo of Isikan, and the then reigning Osolo with his plea for assistance to help halt the incessant invasion of Edo, and they obliged him. The war against the Benin empire at some point required the digging of defensive trenches around the three proximate communities . The plea of Orudu facilitated the collaboration that resulted in the present interconnected relationship, even though the three communities continue to maintain distinct though blurry boundaries today. Return Journey Back To Oke Isinkan. One of the ancestors of the Isinkans, Oroko, accompanied Obatala, Orunmila, Oranfe, and Obalufon to establish Ile-Ife according to the oral tradition of the Isinkan people. This was in the pre-Oduduwa period. The oracle however instructed descendants of Oroko to return home to Isinkan because those left forgot their duty to the sacred land. This informed the return journey to Isinkan by Oluroko and eventually  Ora. On their journey to Oke Isinkan, the original settlement, the arriving party had to walk until they got to Owena and stayed there for a few days because of the river. Oke Isinkan is the present location of both federal TV and radio stations. Yeye (Yeye Osorun), Igboye, Yeye Ogboo (Yeyelaro) et al. Yeye Osorun is an immortal and the preeminent goddess of the Isinkan people. She is reputed to be the most powerful goddess on Earth. In Isinkan's oral tradition, she became betrothed to Obara following the aforementioned plea to Olodumare for Obara not to be allowed  to go on his mission by himself. After her departure, as an assurance that she would remain ever with Isinkan, she promised to send her companion female deities to help Isinkan during crises. The deities she sent which later became part of her grove included Yeye Motasimilara, Eseluk'oba, and Yeyelaro, a very beautiful and dark woman also known as Yeye Ogboo. There is a forest in Yeye Osorun's grove called Igboye. In this forest were three rivers that were named after the three companion deities of Yeye, namely "Motasimilara", the second "Eyelaro" and the third "Eselu". Some rites are  performed at Igboye. Whenever an Iralepo joins his ancestors, those in charge will go to Igboye to get water from the three rivers. They wouldn't go there bare-handed but would go with white soap and black, as well as with a pure black goat, all of which will be offered as a sacrifice. They will then use the water to bathe the deceased monarch. It is also forbidden for any Iralepo, or his family, to visit Igboye during his lifetime because a royal must not step into one of the rivers and then use the same feet to  step into the palace. It was Yeye Ogboo who showed the Iralepo where to build the shrine of Oluroko. It is located in a strategic location where a small house was built for him. Oriki of Isinkan. <poem> Omo Iralepo mo'kunola irinwo gende Olusi Obarisha Usi kan sooso oke Isikan Usi kan sooso agbaye Omo Eselu ko'ba kee jagba Isinkan mimu Jiwan jiwan oriade Obara b'ale l'Oba Akologbon ol'ifa akoko Edan akoko ko pusi akoko Elegbudu omi Adimula oko oshorun Uyi uyi uyi uyi! Isikan ni l'Edan akọkọ Oporuuru l'ori omi Ude akọkọ ko p'usi akoko Omo edun  kan ko m'eyin eyin rin I ko se o ku o m'eyin eyin rin I tori kan mo ba ta un l'oju otun ni Omo a k'ole ebo m'eyin re s'efun Omo a k'ole ebo m'eyin s'arigboran Ko da k'ule ebo mo suhan Efun a re 'ni l'ule re Ugbogbo kuukuu no mu p'aja ogun, Isikan m'obibo pa tere Ajoji ba a j'aja ka m'olu pa l'ona Isikan Omo ogbomo l'igi k'eje re sokoto udi re Omo ogbomo l'igi k'eje re a san sooroso Ajeji ko de sia l'ijo opa Irin ereko li rin We dede bo 'ra s'ile ku  o m'ara a gbigi Ije eyin sokoto no ti m'oni opa dun ju 'ra lo l'ona Isikan Agboku itorin no mu ki 'ra l'aseyisamodun l'isikan Omo olimariku tere kege kan jija obitun Oke marikun no ti m'oni esho ye l'ule re o omo ekun Omo oloshe gba ribiti kan le Ogun kan li gba rere ko m'oho t'ile aba re Omo ila godo, urokoo godo, olukaluku godogodo l'ule ara re Omo olona meji k'obinrin wo t'otun Omo amomo r'ubo k'eye re ya karufin ano I arufin ebo a gbe o, 'banifon a gbe o o 'ye un 'ba un Omo  aledi mo pon 'yin Aledi mo pon 'yin ona Isikan odo K'ope ke l'adedi ti pon 'yin li ma s'oni l'ona Isikan Omo eleyin pe i ri ko yu Omo eleyin pe ajagun Eiye ri hun je l'ibomirin t'okikun li s'egbe Omo amejiju rekereke s'odere r'erun odi Osese oni suhan no p'aja un l'ule re. </poem> List of Iralepos and Adeles of Isinkan. According to tradition, Isinkan has had three regnal dynasties - the House of Obara, the House of Oluroko, and the House of Oralopo (or Iralepo). The Iralepo dynasty has produced thirty-eight kings (incumbent added). The  Oluroko dynasty produced twelve kings (namely Oroko, Adin, Olofin, Owaran, Ojijigogun, Ina, Adimula Orisaale, Oro, Eselu, Uyi, Ifatinrin, and Ora). The Obara dynasty produced one hundred and sixteen kings. The Oluroko and the Iralepo dynasties of Isinkan have thus jointly produced forty-nine male kings (not fifty, as Ora, the last king on the Oluroko line, was the first king of the Iralepo dynasty). This however does not include four female kings who also ruled the land, namely; "Eye Motamisimi, Eseluk’oba, Arabi Omekunlaaye (the tamer of Leopards, a female warrior king that first cleared Ofosu of foreign invaders), and Yeye  Ogboo or Eyelaro". The current dynasty is the House of Iralepo. Joseph Olu Ojo was the 37th Iralepo, but the 48th Oba of Isinkan if the Oluroko dynasty is added to the number. Oba Olu Ojo was installed on July 3, 1978. The incumbent, Arulewolasi III, is the 38th of the Iralepo dynasty and the 49th when the Oluroko line is included. The following are some of the names of Obas of the current Iralepo dynasty that have ruled in Isinkan: Chieftaincy titles in Isinkan. Like other sections in Akure, Isinkan has chieftaincy titles that are similar to those of  the Akure Kingdom. Examples include Olisa, Odopetu, Elemo, Ojomu, Adaja, Aro, Sao, and Elemikan. Akure initially did not have an Olisa like Isinkan, as Akure's principal chiefs were five in number. Akure however has a chief priest known as Osinnio, and Isinkan has its own called Omoran. In addition to this, the Oshodi chieftaincy title of Akure belongs to Isinkan. An Oshodi descendant was denied the title in Isinkan due to a misunderstanding between him and the Iralepo, who instead anointed another member of his family. He then led his people out of Isinkan to Akure where he was  given a fief, being a powerful person, and he went on to become the first Oshodi in Akure. Coronation rituals. A number of rites are performed during an Iralepo's installation. Some are unique to Isinkan, while others are also performed by other Yoruba clans. An Iralepo-elect is expected to undergo a nine-day Arapon (seclusion) ceremony. He will then climb the Okitiomoloore (hill) before entering his palace. The actual coronation of the Iralepo is performed at the Igboye shrine in Isinkan. After the Iralepo leaves Igboye for the house of the chief called Arogun, he then moves from  there to the Ashamo's house, where he spends a further seven days. Controversy over Obaship Status. In Yorubaland, prior to colonization and independence, kingdoms and chiefdoms had existed without a suzerain's recognition. However, following the establishment of the British administration in the late 19th century, a system was imposed on the traditional monarchical government which resulted in the use of so-called warrant chiefs. After independence, the Western Region government recommended that each traditional political institution in Yorubaland should seek government approval and upgrade their institutions in accordance with the Morgan Commission's findings of 1977. In other  words, any Yoruba state that could trace its link to Oduduwa in Ile-Ife would be given the staff of office (Opa Ase). This is the genesis of the royal feud in Isinkan, as kingdoms that failed to send representations were accorded little or no recognition and perceived as non-independent chiefdoms before the law. Due to the death of Oba Aladetoyibo at the time, Isinkan was unable to send any representative to the commission. As a result, the community's Oba was not officially recognized. Communities that were not as significant as Isinkan were upgraded. In one of his  interviews as Iralepo, Joseph Olu Ojo confirmed this. He said, The absence of government recognition however did not affect the honour and prestige of the Isinkan throne especially among the people of Isinkan. It however prevented the Isinkan king from being able to participate in royal activities in the state. Recent events. In recent times, the Isinkan rulers have agitated for recognition as kings (Yoruba: "Oba") in their own right. They have been opposed in this by the rulers of Akure, who have rather tended to regard them as either viceroys (Yoruba: "Baale") or as otherwise subordinate noblemen, nomenclatures that  have been vehemently rejected by the people of Isinkan. During the administration of Governor Olusegun Agagu, the Iralepo and the Osolo of Isolo were each finally granted the kingship recognitions. This was later believed to have been overturned in court, putatively reverting them to positions of 'quarter chiefs'. This however changed in 2021 following the death of Oba Olu Ojo. A formal assessment of the Supreme Court ruling revealed that it merely upheld the Court of Appeal judgment. Unfortunately for the intention of the Akure rulers, the Court of Appeal judgment generously conceded the power to recognize the Iralepo as  an Oba to the Governor of Ondo State and the power to review any resultant dispute to the Executive Council of Ondo State. Following this realization, all official records confirmed that the Ondo State Executive Council had indeed received formal submissions of dispute notices from the Iralepo of Isinkan and the Executive Council had indeeed formally reviewed the dispute and had formally recognized the Isinkan chieftaincy - an action that was never challenged until any possibility of a challenge became statute barred. The Government of Ondo State thereafter in October 2021 formally directed the Akure South Local Government that the chieftaincy  of Iralepo of Isinkan must henceforth be managed and filled solely in line with Isinkan custom and traditions in accordance with the previous Ondo State Executive Council Decision in compliance with the Court judgments. On Thursday 21 October 2021, in an Akure South Local Government supervised selection process, the Uharefa of Isinkan (kingmakers) selected Prince Oluwagbemiga Ojo as Oba Adimula Arulewolasi III, the Iralepo-Elect. This was countered the next day by the Deji of Akure who appointed Henry Olugbenga Adeyeye as High Chief Iralepo of Isinkan, a move that was roundly rejected by the people of Isinkan. On 4  November 2021, the people of Isinkan peacefully completed the Obaship traditional rites without any rancor or violence and formally crowned Oluwagbemiga Ojo as the 49th Oba of Isinkan and the 38th of the Iralepo dynasty. The new Oba subsequently entered and took over the affairs of the ancient palace of the Iralepo of Isinkan amidst fanfare. The new traditional ruler immediately extended "hands of fellowship to the Deji of Akure". On 7 November 2021, it was widely reported that the Deji of Akure had sued the Governor of Ondo State and the Attorney General over the Iralepo stool. Isinkan, Nigeria