• Communities insist on state creation
From Lateef Dada, Osogbo
The Igbomina people, a vital sub-group of the Yoruba nation, are voicing a renewed quest for autonomy, aiming to rectify over a century of political subjugation tied to the Fulani emirate in Ilorin, Kwara State. This call for self-determination is rooted in a complex history marked by resilience, cultural preservation and resistance to foreign domination.
They have long endured marginalisation and cultural alienation. For over a century, history showed that they have lived under the shadow of the Fulani emirate in Ilorin, a governance system starkly at odds with their rich Yoruba heritage. Now, they are rising to reclaim their identity and demand autonomy, seeking a reunification with Ila-Orangun, Osun State, their historical and spiritual heartland.
Tracing their lineage to Ile-Ife under the leadership of Ajagunla, the first Orangun of Ila, the Igbomina have built a rich cultural heritage. However, their political identity has been fractured since the 19th Century, following the Fulani jihad, which engulfed Ilorin and expanded its reach into Igbomina territories.
Historically, the Igbomina and neighbouring groups lived under a participatory governance system led by Yoruba Obas, a stark contrast to the autocratic rule imposed by the Fulani emirate. The turning point came with Afonja’s rebellion against the Alaafin of Oyo, an act that invited the Fulani warrior, Mallam Alimi, into Ilorin.
What followed was a gradual but forceful expansion of Fulani control into Igbomina territories, transforming the town of Ilorin into an emirate under Sokoto’s nominal rule. This shift was marked by religious deception and intimidation, leading to a profound cultural clash.
The consequences of this upheaval were catastrophic. The Igbomina found themselves governed by an alien political system that disregarded their cultural values. The Yoruba tradition of limited monarchy, which allowed councils and elders to check the Oba’s power, was replaced by the Fulani emirate’s absolute authority. This incompatibility led to conflict and oppression, sowing seeds of resentment that have persisted for generations.
Historical records reveal the extent of this oppression. In 1905, an Igbomina Oba who refused to recognise the Emir of Ilorin was arrested and imprisoned in Zaria, Kaduna State. It was a brutal message to any leader who dared to resist Fulani rule. As colonial powers established indirect rule, they reinforced this domination rather than granting the Igbomina the autonomy they deserved.
Even after Nigeria gained independence, the suppression continued. A poignant example occurred in 2005 when the commissioning of the Igbomina House in Ganmo was marred by the Ilorin authorities barring all Igbomina Obas from attending. Only the Orangun of Ila was allowed to participate, highlighting the on going political and cultural subjugation of the Igbomina.
Despite these trials and travails, the spirit of the Igbomina remains unbroken. Throughout the colonial era and into modern Nigeria, petitions and organised movements have emerged, advocating for the reunification of the Igbomina people with their kin in Ila-Orangun. These efforts have garnered support from Yoruba nationalists, who argue that Ilorin’s claims to Igbomina towns stem from conquest, not kinship.
Even colonial administrators acknowledged the injustices faced by the Igbomina. Officials like Ward Price and Mackenzie warned: “Ilorin is not entitled to any Igbomina village except by virtue of old wars.” Yet, political expediency often overshadowed these truths, allowing the oppressive system to endure.
Throughout the 1960s and beyond, organisations like the Igbomina Parapo and Oduduwa Descendants Union kept the flame of unity alive. Civil resistance and grassroots solidarity characterised their efforts as they refused to succumb entirely to emirate rule.
When Col. David Bamigboye, an Igbomina son, became the first Military Governor of West Central State in 1967, which the Fulani oligarchy forced to be re-christened Kwara State, he took steps to restore traditional Yoruba chieftaincy titles, granting the Igbomina a measure of cultural dignity.
The First Republic saw the rise of “Egbe Omo Igbomina.” It was a vibrant socio-political group championing the cause of unity and self-determination. Although military coups stifled such associations, the resolve of the Igbomina never waned. In the 1990s, prominent figures like Prince Samuel Adedoyin and Governor Bamigboye revived the movement, submitting memoranda for new local governments to bolster their claims for autonomy.
By May 2000, the Igbomina and other northern Yorubas revived their push for “Oya State,” aiming to replace the Nupe name, “Kwara,” with one that reflected their Yoruba identity. “Oya” is the Yoruba name for River Niger. Their vision was clear: To reclaim their cultural heritage, political identity and economic control.
In April 2002, a significant milestone was reached when the Northern and Western Igbomina united under the banner of “Asepo Omo Igbomina.” This new organisation, led by Prince G.A.O. Oyinlola of Ila-Orangun, aimed to breathe new life into the cause, with the Orangun of Ila serving as Grand Patron. Their early initiatives included creating updated maps of Igbomina territory and drafting a constitution focused on unity and cultural pride.
The opportunity to present their case arose during former President Olusegun Obasanjo’s National Political Reforms Conference in 2005. Asepo Omo Igbomina submitted a memorandum titled “Actualising the Desire for Self-Determination.” It detailed decades of marginalisation and argued for the establishment of an Igbomina State.
Today, the Igbomina are advocating for the creation of a unified Igbomina State, with Ila-Orangun as its capital, to regroup all Igbomina under one governance system that aligns with Yoruba customs. This movement, according to Dr. Fatai Afolabi, Secretary, Committee on Igbomina State Creation, “is framed not as a call for secession but as a legitimate demand for reunification and self-determination, echoing rights enshrined in Nigeria’s constitution.”
They envision a confederacy model similar to that successfully employed by the Ekiti, where Obas collaborate through a rotating council that honours each community’s voice. Afolabi noted: “The vision is not about conflict with Ilorin but about freedom from a system that has stifled our identity for far too long.
“The demand for an Igbomina State is rooted in the principles of self-determination and cultural preservation, values enshrined in Nigeria’s constitution yet often denied in practice. Administrative boundaries should reflect cultural realities. The Nigerian state should right this historical wrong.”
Igbomina maintained that ignoring their plight would only perpetuate the colonial injustices that have long divided the northern Yoruba, saying that a reunified Igbomina state, with its capital at Ila-Orangun, would not only restore cultural cohesion but also unlock long-denied development: “Freed from Ilorin’s control, Igbomina communities could invest in education, infrastructure and economic growth, guided by leaders who understand their history and aspirations.”
Afolabi added: “Call for Igbomina unification transcends local politics. It symbolises the unfinished business of Nigerian nationhood and serves as a reminder that forced marriages of incompatible systems breed bitterness and wasted potential.
“This movement invites every Yoruba son and daughter, indeed all Nigerians who believe in fairness, to stand in solidarity with the Igbomina in demanding an end to over a century of suppression.”
As the Igbomina strive for recognition and autonomy, they envision a future where they can live together, speak their language freely, worship their ancestors without fear and shape their shared destiny with Ila-Orangun as their capital. This vision represents a homecoming for the Igbomina, a community once scattered and oppressed, now ready to reclaim their identity and future.
Recently, the Orangun of Ila-Orangun, Oba Abdulwahab Oyedotun, led delegates from 18 local governments in Osun and Kwara states to defend the agitation for the creation of Igbomina state alongside scholars from the two states, before the Senate Committee on the review of the 1999 constitution, saying “the creation of Igbomina state is long overdue.”
The proposal, sponsored by the 18 local governments and three senatorial districts from the two states, argued that the agitation was genuine and in good faith.
Afolabi: “The agitation for an Igbomina State under one united administrative structure stands as one of the most enduring quests for self-determination in Nigeria’s post-colonial history, rooted in deep historical grievances and a profound desire to right colonial-era wrongs.
“The struggle has spanned more than a century because the Igbomina is a distinct Yoruba sub-group, once thrived in cultural and political unity alongside other northern Yoruba groups.
“By 1949, landmark agreement between Igbomina leaders from the North and South proposed the creation of the Igbomina Parapo Native Administration, with Ila-Orangun, the seat of Orangun Fagbamila Ajagunla, a direct descendant of Oduduwa, as its headquarters.
“In August 1956, the Ila-Igbomina Union submitted a petition to the Governor of the Western Region. Prominent nationalists like R.A. Fani-Kayode, Chief O.N. Rewane and A.O. Lawson, helped Igbomina’s advocacy, which helped in 1960, 1967, 2000, 2002 and 2005.
“The document laid bare decades of marginalisation. It made a compelling case for an Igbomina State, arguing that like the Ekiti, the Igbomina deserved to be united to fast-track development and restore a sense of wholeness. They showcased the region’s economic viability: Rich agricultural resources, mineral wealth, thriving human capital and unique tourism treasures like the Esie Stone Images and Ayikunnugba Falls.”
*Photo caption:
Committee for the creation of Igbomina State at the National Assembly, Abuja.
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