Ifon Osun is a large town in Osun State , Nigeria . It is the headquarters of the Orolu Local Government Area. It consists of many great chiefs and compounds. They include Eesa, Laaropo, Eleesi, Sobaloju, Aaje, Alasape, Ooye, Eleesi, Asade, Ile Basorun, Ile Oba, etc. too numerous to mention. It is a great Kingdom of the descendants of Obatala, has about 74 villages surrounding the town. The town has an official Post Office and a Local Government Library. Predominantly fertile and grassly forest suitable for farming and Agro-Forestry . It has a noble stream named
Owala on its boundary with Ilie township. It has many attribute for tourist attraction. Home to a notable Prince; Adesola Adegboyega Akande and others such as, Durotomi Amuda, Bashiru Akanfe Tijani, Professor Ademola Oladejo, Dr. Oyewo, and Alhaji Rasheed Oyedele.

HISTORY OF IFON - OSUN
Oba Almoroof Adekunle Magbagbeola, the Olufon of Ifon, Osun State, is the paramount ruler of Irepodun/Orolu Traditional Council. He is also king of three communities of Ifon, Ilobu and Erin-Osun, and deputy chairman of the state Council of Obas. He spoke with Daily Sun:

How was your growing up?


I started my life in Ghana, where I was born in the late 50s. I first stepped to the Nigerian soil in 1964, following my grandmother’s insistence that I must come back to Nigeria. I was very fond of her, I had to leave Ghana for Osogbo to live with her. But after my primary school in Osogbo, I ran back to Ghana because of language barrier as I didn’t understand nor could speak Yoruba fluently. I was only able to speak Ashanti, a Ghanaian language, and English, which is more or less their official language. My parents have houses in Ghana. But we relocated to Nigeria in 1967 when Ghanaian authorities asked all Nigerian nationals to return to their country (Nigeria). But we didn’t sell the houses. We gave them to our fellow Yoruba people who are still living in Ghana free of charge. I can say that by birth, I am a Ghanaian citizen and still travel to Ghana for different concerns.

How do monarch get to the throne in your kingdom?

We have five ruling houses in Ifon-Orolu Kingdom. They include Olumoyero where I come from, Oluyeye Kingdom, Morofolu Kingdom, Orisatoyebo Kingdom and Odoolu Kingdom. Each of these ruling houses has its peculiar history. As a result, kings are produced by each of the ruling houses in turns. When it becomes the turn of any ruling house, it exercises the right to present its candidate(s) within 14 days to the king makers. The community people, too, are involved in the selection process.


The choice of the king is determined by his credibility and pedigree because the people would want somebody that they can trust as having the necessary qualities to be their king. He must not be a puppet nor somebody that could be walked over at any time. Though academic qualification is not a prerequisite, in the contemporary Nigeria, every community or town prefers to have an enlightened, well educated and exposed king.

When did you assume the throne as king and how did you feel when you received the news of your choice?

I was installed on May 28, 2007. That was about nine years ago. On that day, I felt very bad because I realized that I was going to miss the beautiful office environment where I was working in NNPC in Warri, Delta State.

I also felt that I was going to miss my colleagues in the office. I thought bitterly about how I was no longer going to be interacting with them any longer. I got worried about how I was going to become a village man and how I was going to return to my roots for a new phase of life.

In fact, I had been installed as king before I resigned from NNPC as admin supervisor. When I was contesting for the throne, it was like a child play and when I was announced as the new king, I realised that I was going to carry a huge burden as the overall father and paramount ruler of three communities which include Ifon, Ilobu and Erin. I am also the deputy chairman of Osun State Council of Obas. Based on my position as the deputy chairman, I participate in the traditional affairs at both the state and the national levels.

What do you find interesting about obaship throne?

I find my interaction with my colleagues from other kingdoms across the federation –the North, the South, the East and the West during national meetings very interesting. At our meetings, you would see an Arewa king from the North, a Middle Belt oba from Kogi, Benue and Niger, an Ibo King, an Itsekiri or Orhobo king from the South-South among others. At the local and state levels, one also gets to meet traditional rulers from different towns and communities within the state as well as government officials during trado-political meetings. What I find so interesting in all these is that even as a monarch, one is making inputs into the socio-political and economic development of the country, both at the local, state and national levels.
Coming from an oil sector background as an administrative supervisor, do you have anything to regret for abandoning such a juicy job for the palace?
Apart from traditional responsibilities in your domain, what roles do you play at the government level to develop your state?
It is interesting that government recognizes the roles of traditional rulers in the affairs of the state. It involves obas in crucial decision making processes. It also invites them to crucial meetings to get their views on important issues that can help the growth of the state.
For instance, I have often times given pieces of advice to government when the need arises. An oba’s name is at stake if he fails to live up to expectation in issues relating to the peace and progress of his town.
But in a conventional public service job, leaders can do whatever they like because they feel that their position is not sacred like that of an oba. As an oba, you can not misbehave because apart from the fact that God is watching, your people believe that you are the custodian of their culture and tradition and must live above board to represent their interest. You must also encourage your subjects to live within the limits of the dictates of their cultural heritage.
History has it that Olufon Dynasty has a very mysterious background. Can you take us back into the history?
Yes, indeed. Olufon who is the father and progenitor of the kingdom is the first child of Obatala. According to Yoruba mythology, Obatala is a deity in the world. History has it that he assisted God in moulding human heads. That is why there is this saying in Yoruba: “Mori mori ti mori omo, Obatala morimi si ire o.” Meaning Obatala should mould my head very well. Obatala was believed to be a part of creation works by God. He and Oduduwa were brothers. When Obatala tried to become a direct ruler in Ile-Ife, he could not because of laxity.
According to Yoruba mythology, Olodumare, the s\Supreme God, ordered Obatala to create the earth. He was supposed to bring a feed back to God, but as a jolly jolly person, when he met some people on the way drinking palm wine and enjoying themselves, he joined them and drank himself to stupor. Consequently, he could not carry out the mandate.
In the circumstance, his younger brother, Oduduwa, collected the three items of creation from him, climbed down from the heavens on a chain and threw a handful of earth on the primordial ocean, then put a cockerel on it in order to scatter the earth and created the land on which Ile-Ife was built.
Oduduwa then planted a palm nut in a hole in the newly formed land. From there, a great tree sprang with 16 branches, which is a symbolic representation of the clans of the early Ife city state.
Following his creation of the world, Oduduwa became the first divine king of the Yoruba race, while Obatala is believed to have created the first Yoruba people out of clay.
God wanted him to be the head, but as a result of his negligence, he failed. Part of what he also enjoyed and loved so much was palm wine, which eventually became his undoing. That is why palm wine is forbidden among Ifon and Obatala’s descendants till date.
Even, Olufon as an oba, can’t drink palm wine. Neither can any prince nor princess drink it. At Obatala’s shrine in Ife, palm wine is also forbidden. Nobody dares drink it. No Obatala’s descendant drinks palm wine because it is forbidden, no matter his or her level of civilisation. Anybody that drinks it, risks terrible consequences.
How was Ifon town discovered?
History has it that Ifon is an ancient town that has been in existence since 1008 AD. When Olufon left Ife, he was asked to go to a vast land where he could find plenty vegetables known as “Olu”which means mushroom and where certain birds called “eye ega” in Yoruba language were seen spread on the vast land and he should settle there.
Our first place of settlement is between Oyo and Osun states. It is called Ifon-Ega. When they got there, the climate of the area changed. Till date, the vegetation of the area is so peculiar that if anybody gets there, he will have a swollen head. Later, they moved to Ifon-Erin, a very massive land and also acquired it. It was a virgin land where the Fulani Empire and the old Oyo Empire were also trying to occupy. Later, they moved to a place called Ifobale which remains our permanent cemetery. That is where every Olufon’s descendant is buried.
If any Olufon dies, he can never be buried in the town but must be taken to the cemetery.
What is the genealogy of Ifon Dynasty?
In the present Ifon, 33 obas had reigned. I am the 34th monarch. We have dynasties which include Guamodu in Oyo State. Olufon’s sons and daughters are spread across the South-West. For instance, we have many of them in Ondo State. Also, 99 percent of people from Saki are from Ifon. We have not less than 78 percent of Ifon people in Inisa in Osun State.
There is no gainsaying the fact that Olufon’s sons and daughters are spread all over the world. Record has shown that all Brazilians are Olufon’s descendants. They have invited me to Brazil a couple of times as one of their forefathers. We have a town called Olufon’s town in Brazil. That is why nobody can tarnish the image of Orisanla Olufon in the whole world.
What peculiar tradition and culture do you cherish most?
We have what we call Oduade. It is a special crown peculiar to Olufon. Olufon has different crowns. We celebrate Oduade Festival annually. On that day, I have to wear different crowns to pray for the whole town. There is a crown that can only be worn by the Olufon. It is called Desesefun. It is a purely white crown. Nobody else wears it, except the Olufon. There is also Ade Obatala, which is also peculiar to Olufon. We also have Adeari which is another special crown that not every oba can wear.
We have another festival called Oro which no woman can witness when it is being performed in the night. We also have Egungun Festival, Ogun Festival and Osun Festival. They are performed annually to pacify the gods and pray against any danger. We also pray for prosperity and increase in our farm produce.
Is there any kind of food that is forbidden among your people?
Yes. We have what we call “Olu” in Yoruba which means mushroom. Though so many tribes eat it because they feel it is medicinal, it is forbidden among my people. Even it is eaten for any reason, it must not be eaten anyhow. We have to respect it because our forefathers used to bear the name, Olu.
What religion do you practice?
I am a Muslim, but I also practice all other religions. For instance, I do fast for 90 days as Christians do, even though it is not a Ramaddan period.
I do so to purify myself and the community and to pray for my people. I also use the period to make consultations in the realm of the spirit so as not to be taken unawares by any evil circumstance.
Whenever I fast, I dare not curse anybody nor wish anybody any bad thing.

duro4chang:
HISTORY OF IFON - OSUN
Oba Almoroof Adekunle Magbagbeola, the Olufon of Ifon, Osun State, is the paramount ruler of Irepodun/Orolu Traditional Council.

Former Olufon you mean. He entered the attic sometime last year and the stool has been vacant since.

I looked at your other posts. buda bows.

How is it that Obatala was the father of Olúfọ̀n ? Let the writer visit iléifẹ for fact than posting information that is not correct.

Olu317:
How is it that Obatala was the father of Olúfọ̀n ? Let the writer visit iléifẹ for fact than posting information that is not correct.

Actually, the writer does not need to visit Ife to find out who the father of Olufọ̀n is. Though they'd tell you the same thing if you do go to Ilé Ìfẹ.

The progenitors of the Ifon people originally lived in Ile-Ife. They were descendants of Obatala whose homestead was known as Ideta, one of the several aboriginal settlements which made up Ile-Ife before the rise of Oduduwa to prominence. Obatala, who many people call Orisanla, is referred to by one verse of his Oriki praise-poems, as Ekun Ifon (the leopard of Ifon). He was one of the sixteen elders that accompanied Oduduwa to the world to perform the act of creation which began with the foundation of Ile-Ife out of primordial water. Other elders included Agboniregun (the founder of Ifa oracle) and Ogun (the founder of iron-smithing) among others.

Of the sixteen elders, Obatala was the most powerful. This was because he was the one that had the scared symbol of authority (ase). In fact, he was the one originally delegated by Olodumare with the duty of performing the task of creation of the world. He was also the intermediary between Olodumare, the High God and the creator of heaven and the inhabitants of the earth. In particular, Obatala had a powerful gift such that he could commune with Olodumare and anything that he said or forecasted usually came to reality. On account of these, Obatala came to be regarded as the leader or at least primus inter pares of the sixteen aboriginal inhabitants of Yorubaland.

Excerpt from THE HISTORY AND TRADITIONS OF ANCIENT IFON OROLU KINGDOM by Oba Olatoye Ilufoye Orisatoyinbo
https://books.google.com/books/about/The_History_and_Traditions_of_Ancient_If.html?id=ywzsmgEACAAJ

budaatum:

Actually, the writer does not need to visit Ife to find out who the father of Olufọ̀n is. Though they'd tell you the same thing if you do go to Ilé Ìfẹ.

Okay. Obalufon is a descendant of Ora ifẹ. True or false ?

Olu317:
Okay. Obalufon is a descendant of Ora ifẹ. True or false ?

The Orolu Kingdom does not have an Obalufon. Our Oba is the Olufon. And if we are not descended from Obatala, the assumption is that we descend from Oduduwa who arrived much later, and whom we are not descended from.

Most are not aware of the conflict in Yoruba land between descendants of Oduduwa and those of Obatala.

budaatum:


The Orolu Kingdom does not have an Obalufon. Our Oba is the Olufon. And if we are not descended from Obatala, the assumption is that we descend from Oduduwa who arrived much later, and whom we are not descended from.

Most are not aware of the conflict in Yoruba land between descendants of Oduduwa and those of Obatala.

Well, you need ask furthermore to know about your history.

Olufon is a generic name and is of obalufon ancestry from paternal side.The sword your king carries is not oduduwa's? Your king's ancestral sword is not of Oduduwa at all.


Plainly, odùduwa is not the patrilineal ancestor of some kingdoms in Yoruba land. Though maternal side can be accepted. This is the reality on ground even if we all claim link to him because of his unified system of overall monarchial system from rotational to hereditary.

Before ÌWÀ (Odua) era, each settlement were thirteen and had each head/king and a centrally picked Rotational leader over the kings in each loosely settlement before the changed to Oni(owner).

And this does not make Oduduwa the patrilineal ancestor of Orolu. Therefore it is ideal to recognise the fact behind the name Oduduwa is that, it stands as a tower for all Yoruba Race.

Orolu Adiku was the one whom Odéde/odẹ́de(hunter) Òrànmìyàn collected one of his crown and handed over to Ajaka Dada during the annual festival at iléifẹ at the period of their existance.

Interestingly Odùà was a young man when he was made king. And the change of government to solely to his lineage's which make him and his ancestor's crown Adé Aaré became the concecrated number one Crown in the Iléiifẹ being discussed as it relates to all other Yoruba affiliated kingdoms under iléifẹ.

Orànmìyàn was the father of Lajamisan whose mother was Ora descendant to wore the crown after ObalufonII, who ruled before Orànmìyàn and after him,to make sure the crown stays absolutely within his own loin descendants till forever for both Oduduwa and Obaluru of Ifẹ .

Olu317:
Well, you need ask furthermore to know about your history.

Olufon is a generic name and is of obalufon ancestry from paternal side.The sword your king carries is not oduduwa's? Your king's ancestral sword is not of Oduduwa at all.

Olufon, as used here, is not a generic name, but the King of the Orolu Kingdom of Ifon Osun.

If you'd like me to send you our history, email me. Details are on profile. Beware though. We Yorubas write our own history, which is why there's lots of disagreements and arguments.

budaatum:


Olufon, as used here, is not a generic name, but the King of the Orolu Kingdom of Ifon Osun.

If you'd like me to send you our history, email me. Details are on profile. Beware though. We Yorubas write our own history, which is why there's lots of disagreements and arguments.

Olufon is a contraction of Obaolufon. So,I posited here that the name is generic because the name is of Ora ancestry.

The Olufon Orolu was the founder of the ifon that you make reference to in Osun. He was the one that came to Ileife for an annual festival that I referred. Besides, there is also Olufon in Ondo state etc to mention afew. So, the name is broadly used even if is linked to Obatala and invariably linked back to Ora.

I am sure you know that, Ṣẹẹ́ṣẹẹfun is a Crown identified with the household of Obalufon/Obamakin/Obatala(Ora linked household)

You can send me your version of Ifon history and let it be discussed in the broader group where the errors and accurate era are noted. Kindly put the writer's name.

Finally, which among these sword does your king uses as emblem of authority :
ogbo,
ida,
ada,
agada,
osilo,
Akee,
oberin

Olu317:


I am sure you know that, Ṣẹẹ́ṣẹẹfun is a Crown identified with the household of Obalufon/Obamakin/Obatala(Ora linked household).

Can't say I know which sword the Olufon of the Orolu Kingdom uses as emblem of his authority.

My point here was to make the same one you've made above, that Olufon is identified with Obatala, and not with Oduduwa.

As for the author. See his name below.

budaatum:


Can't say I know which sword the Olufon of the Orolu Kingdom uses as emblem of his authority.

My point here was to make the same one you've made above, that Olufon is identified with Obatala, and not with Oduduwa.

As for the author. See his name below.

Never for once identified him with Oduduwa. Rather Ora ife

I am learning from all your posts

Olu317:
Never for once identified him with Oduduwa. Rather Ora ife

We must have gotten wires crossed somewhere. Do educate me about that sword, please.

budaatum:


We must have gotten wires crossed somewhere. Do educate me about that sword, please.

Lol. No need for the "please" syndrome because information is power.

I am only fortunate to be in the right quarters of people to be informed too about the families which owns a particular sword.

Accordingly
Ogbo : is given by the ifa priests(Orunmila) to their children but given to other princes too
Ogbo was given to Orangun
Agada : is given solely by the house of oduduwa to princes. And was also given to some princes of House of Eredumi through the house of Oduduwa.
osilo was given to Elesun
Ewi has Agada
Oba Ilẹ̀ Binu has Agada
Ida was to Ọlọyọ́ by the House of Odua
And Obalesun gave his children Orere and Oberin
Onido Ompetu has Ida Oje
Ofa has Oje and for his children
Gbagura Ido of Agura line Is with Asoro Oje Opa Oje and the Osilo Oje

Olu317:
Lol. No need for the "please" syndrome because information is power.

It is not a syndrome to respectfully ask to be empowered, especially not here on a forum where most assume to be more powerful than others.

Olu317:
I am only fortunate to be in the right quarters of people to be informed too about the families which owns a particular sword.

I was not fortunate to be in the quarters of people who'd inform me of such things. In fact, funny enough, I was in the quarter of those who informed me me of Greek and Egyptian history, lol.

Olu317:
Accordingly
Ogbo : is given by the ifa priests(Orunmila) to their children but given to other princes too
Ogbo was given to Orangun
Agada : is given solely by the house of oduduwa to princes. And was also given to some princes of House of Eredumi through the house of Oduduwa.
osilo was given to Elesun
Ewi has Agada
Oba Ilẹ̀ Binu has Agada
Ida was to Ọlọyọ́ by the House of Odua
And Obalesun gave his children Orere and Oberin
Onido Ompetu has Ida Oje
Ofa has Oje and for his children
Gbagura Ido of Agura line Is with Asoro Oje Opa Oje and the Osilo Oje

I can't deduce from this which sword the Olufon carries. My lack of being informed, no doubt.

budaatum:


It is not a syndrome to respectfully ask to be empowered, especially not here on a forum where most assume to be more powerful than others.


I was not fortunate to be in the quarters of people who'd inform me of such things. In fact, funny enough, I was in the quarter of those who informed me me of Greek and Egyptian history, lol.



I can't deduce from this which sword the Olufon carries. My lack of being informed, no doubt.

I have not seen Olufon sword. But ordinarily, oberin, Oje or Ada etc may be the one being carried by him.

The only sword that differs is Agada. Others swords can be carried by any prince, if we consider the fact a female child of Oduduwa orObaluru can be married to Ifa families (Orunmila), thus such son from the marriage may carry Ogbo, Ida or any other sword which depends on his future aspirations.

Olufon is Ora cum Obatala so, I do not know the olufon Orolu sword that he carried but I will ask elders and give you the name soon

Finally, I understand you and know how people acts with anger because I was once attacked on this platform by a distant family member of mine who once called me a son of probable Eredumi descent (my patrilineal ancestor Oranmiyan's sword bearer) until he stopped much later.


Remain lessed.

Olu317:
I have not seen Olufon sword. But ordinarily, oberin, Oje or Ada etc may be the one being carried by him.

The only sword that differs is Agada. Others swords can be carried by any prince, if we consider the fact a female child of Oduduwa orObaluru can be married to Ifa families (Orunmila), thus such son from the marriage may carry Ogbo, Ida or any other sword which depends on his future aspirations.

Olufon is Ora cum Obatala so, I do not know the olufon Orolu sword that he carried but I will ask elders and give you the name soon

Finally, I understand you and know how people acts with anger because I was once attacked on this platform by a distant family member of mine who once called me a son of probable Eredumi descent (my patrilineal ancestor Oranmiyan's sword bearer) until he stopped much later.


Remain lessed.

are you from ife ?

We have a king, but my people will go to court.


https://www.youtube.com/watch?v=XImcFmrncXg?si=Ti-2BO2cJlJcHXRu

Simbrixton:
are you from ife ?

A big yes

Olu317:
A big yes

we are kinfolk

I am from ilara quarters

Olu317:
A big yes

Ido Osun have a more pronounced Obalufon ancestry

Simbrixton:
we are kinfolk

I am from ilara quarters

Today you are from Okere, next day you are from Ilara qtrs, Ile-Ife

Simbrixton
Dsimmer
Doptical
Olu
Lawani
Lexy2014
Etc. one can only pick one or two actual humans from these six monikers, the same low iq resonates across

Ologbo147:
Today you are from Okere, next day you are from Ilara qtrs, Ile-Ife

Simbrixton
Dsimmer
Doptical
Olu
Lawani
Lexy2014
Etc. one can only pick one or two actual humans from these six monikers, the same low iq resonates across

haha i am itsekiri as well

Mr Ugbe the Odionwere of bini

Simbrixton:
haha i am itsekiri as well

Mr Ugbe the Odionwere of bini

who are you really? Those of you whose lifestyle is like that would always think of others as doing the same thing. Who you be bros?😂 Abi your pa na transgender

Ologbo147:
who are you really? Those of you whose lifestyle is like that would always think of others as doing the same thing. Who you be bros?😂 Abi your pa na transgender

this ozuo dey reaaly cry

am not the reason your GOD ( YOUR OBA IS GAY) NA WHEN UNA SEE ITSEKIRI UNA DEY FORM ACTION GET OFF MY MENTION OZUO