IMPACT OF IJAKADI FESTIVAL ON SOCIO-CULTURAL DEVELOPMENT OF OFFA COMMUNITY
Jatto, Adavize Emmanuel
History and International Studies Department
Federal University Lokoja, Kogi State
Email: Emmanuel.jatto@fulokoja.edu.ng
Abstract
Cultural festivals are important historical activity that involves various activities showcasing several aspects of people’s living, they are not only a part of life, but also have fundamental impacts on the behaviour, traditions and histories of the people. Using existing oral tradition, and secondary data analysis, the paper discusses the importance of traditional festival and the need to historically study existing traditional festivals such as the Ijakadi festival of the Offa people, by looking at brief origin of the people, the geographical location and the emergence of the festival, using written and oral information. This study identified that the festival holds a deep connection to the history of the area, and also served as a means of rallying together the citizens, both at home and those in diaspora for collective socio-economic action.
Keywords: Ijakadi, Moremi, Festival, Culture, Offa
Introduction
Culture is basically defined as the total way of life of a people, ranging from their languages, dressing, dance steps, food they consume and even their traditional worships and festivals. It is culture that largely determines behavioural patterns and perception, of a society; it also distinguishes different societies and traditions.[1] Cultural festivals are intrinsic part of all human society, either in the Americas where we have ancient and modern festivals attributed to seasons and period of the years, for example, the great Brazilian festivals, or Asia; where we have different religious festivals by different groups, or Europe, Middles East, and even Africa. Traditional Cultural festivals are ubiquitous in many societies; this is not strange because culture itself is ubiquitous in characteristics. As explained by Umar and Ahmad, ‘culture is a way people make a living. Human beings are member of social groups with shared and unique sets of culture which involve behaviour, attitudes, language, food, dress, festivals, religion’.[2] According to Arreola (2008), culture is the totality of knowledge, attitudes and behaviours shared, and passed on by the members of a specific group.[3]Although, festivals are diverse and celebrated in many ways, and many scholars have attempted to study many of these festivals, more work still needs to be done to explore the traditional significance of festivals and also examine the historical emergence of such festivals. Offa community has one of the richest cultural heritage and festivals in Yoruba land such as Moremi, Molepe, festivals and so on.[4] These rich festivals are part of its heritages as a Yoruba town and Ijakadi festival is the major focus of this present study.
Like many traditional societies, Offa community especially in modern times have come to resuscitate a festival largely attributed to their eulogy and which they celebrate every year especially since the reign of the king of the community, His Royal Majesty, Oba Mufutau Okikiola Gbadamosi Esuwoye II. The word Ijakadi is a Yoruba word for ‘Wrestling’ it was a notable style of combat in traditional African society and not indigenous to any group but common among many. Ijakadi can be done in actual combat with the aim of neutralising the enemy and if possible, exterminating the threat posed by him/her as seen in traditional warfare or it can be done in practice by warriors in training and even in festivals such as is also the case in Offa. Ijakadi is a wrestling style with its own major rules and regulation, and largely, the aim of each of the contestants is to ensure the back of the opponent touches the ground, and he or she is incapacitated at least temporarily. It becomes more interesting when you have a combatant or contestant who can lift up totally the opponent and drop him on his back. Ijakadi in the context of the Offa people is a contest or combat largely preserved for the male folks, while being cheered on by the female, and praise chanters who are there largely to sing the praise of the warrior. In many ancient cultures, wrestling matches especially done during celebrations ends with the emergence of a champion who is celebrated and largely recognised by the king or ruler, who gives him gifts and other benefits afore promised to any winner. In Ijakadi, the winner holds the position for a stipulated time, usually till the next context where another champion may emerge or if possible, the former champion still emerges. Also, wrestling is usually done by young, capable, able-bodied men who can easily be drafted for war.
The Ijakadi festival of the Offa people in particular has not been given enough scholarly attention especially from historians and this present study seeks to address this. Furthermore, the socio-economic and cultural impacts of festivals seem not to have been fully realised especially in African countries, largely because less significant attention have been paid to festivals and their values. One of the basic reasons for this is the lack of proper orientation and education of the people and government about the importance and the socio-economic impacts of festivals on the people of the community observing the festival and even on their neighbours and the country as a whole.
History is written largely for the purpose of education, as a popular saying goes, a society that does not know her history is bound to repeat the mistakes of the past. Also, the preserves of historical writings is to look deep at issues of national significance and help build knowledge around it, peradventure, the society will deem it fit to explore the importance of such information and will make proper use of it for the development of its people and even human kind as a whole. This work therefore presents a brief history of the Offa community, the Ijakadi festival and its emergence and the impacts of the festival on the people of Offa community. First to create knowledge about the Ijakadi Cultural festival of the people of Offa, Kwara State, Nigeria, by exploring the various activities being carried out during the festivals and the idea that gave rise to the festival. Secondly, this work assesses the basic impacts of the festival on the people of Offa, Kwara State, judging from pieces of evidence seen and information from people primarily involved in the festival. Thirdly, through the above objective, this work seeks to project the need for more research into traditional cultural festivals, and their impacts, as well as the importance of such festivals to national development.
A Brief History of Offa
Offa was founded by Olalomi Olofagangan, a hunter and prince of Oranmiyan descent who first settled in Oyo before moving to Offa.[5] Offa was mentioned in the famous Samuel Johnson’s history of the Yoruba as one of the ancient Yoruba communities.[6] Offa is a town belonging to the Ibolo province of the ancient Yoruba Empire and she was a major town in the province.[7] Offa is presently, located South East of Ilorin, the capital of Kwara State of Nigeria, the town is situated on Longitude 4°43’E, and latitude 8° 9’N. It is about 56 kilometres from the state capital. It is also situated on 215 miles (344km) on the South/North (S.N) rail lines from Lagos. Offa is regarded as the gate way to the old northern region of Nigeria.[8] The climate in Offa is divided into two seasons, the rainy season, characterised by heavy rainfall which usually starts from April and ends in October; the dry season is characterised by excessive sunshine, leading to the hotness and dryness of the land.[9] Offa is the headquarters of Offa Local Government which is one of the 16 Local Government Areas in Kwara State, the community covers about 4992 square kilometres, the vegetation in Offa is Savannah, the earlier settlers in Offa were predominantly farmers with the production of ‘Anomo’ (sweet potatoes) as one of the highest revenues generating farm produce of Offa people.[10] The city is a prominent Yoruba town in the present day Kwara State.
Adetunji in his work explained their origin thus; Offa people are Yoruba speaking people, they speak Ibolo dialect of Yoruba, and they migrated from Ile Ife via Oyo to their present site. They are descendants of Oduduwa, the father of all Yoruba people just as the history of dispersal of the princes from Ile-Ife Olalomi Olofagangan was the founder of Offa town.[11]
According to Bimbo (2012), ‘Olalomi reigned between 1397 and 1448.’[12] Olalomi Olofagangan was a legendary hunter from where he got his name,[13] he was said to be a hunter of great repute who specialises in the use of bow (Orun) and arrow (Ofa), that is to say that Olalomi was a reputable archer (Olofa, Tafatafa). This is where he got his name, Olofagangan and his title, Olofa as the Oba (king).[14] One notable thing about the tradition of origin of the town is the issue of settling and resettling. Accounts, both oral and from books such as the popular Iwe Itan Offa by Pa Olafinmihan[15] proves that the people of Offa had due to one reason or the other have the need to settle and resettle in places before finally settling at their present settlement. According to Adetunji’s account in his work, immediately after the death of Olalomi Olofagangan in 1448, Olutide, his son was installed as the next Olofa of Offa. He continued the reign and conquests from where his father had stopped. He fought a number of wars to consolidate the community. During his war of expansion, he fought relentlessly to regain control of Offa Eesun (where his father first settled) which was captured by Nupe warriors around 1440. He regained control of Offa Eesun and built a strong and formidable defence that curtailed the Nupe for over four decades and he died in 1491shortly after regaining control of the town, leaving the throne for his brother Olugeshinde.[16]
The discussion above is to show case the fact that Offa people had contentions against them during their earlier attempts at settlements, this fact reinforces the warrior nature of her kings especially of the earlier period in an attempt to secure a viable territory for their people. The transitions from one king to another was not without its own challenges, for instance, Olugesinde’s reign was characterised by warfare, and later had to escape from Nupe’s military might with his people to Offa Igbolotu.[17] Olugesinde died at Offa Igbolotu and was succeeded by Oluwole who was able to return the people back to Offa Eesun after years of bloody warfare.[18] The various military engagements of the Offa people at the early period of their settlement was what Olorede and Adeniji described thus; ‘Warfare within the context of Pre-colonial Offa Land was an act of prepared confrontations intended to compel openness or fulfil predetermine will of self-independence out of external domination’.[19] Thus, Offa people have an account of settlements in about four places before finally settling in their present site. Lateef explained this settlement thus, from Offa Eesun to Offa Igbolotu, back to Offa Eesun, back to Offa Igbolotu, to Igbo Oro, and then finally to Offa Arinlolu where the town is presently located. Each of these movements was orchestrated largely by warfare and according to oral accounts, by attacks from mysterious animals.[20]
Offa before Ijakadi Day Festival Celebration
The cultural history of Offa will not be complete without examining specific traditional festivals observed by the Offa people for ages. while the Ijakadi festival was modernised the major features of the festival derives from the ancient cultural festival and practice in Offa called ‘Odun Moremi’ (Moremi festival) or ‘Odun Onimoka’ (The Onimoka festival)[21] the two are names of the same festival, however, the former is attributed to the celebration of Moremi a heroine and a notable traditional figure in Yoruba history who tradition holds that she became deified in Offa while the latter isderived from the features of the festival, which includes activities such as the king and his chiefs wearing pure white like it is being done in Mecca pilgrimage, going in and out of the Moremi shrine, making prayers and proclamations on the people. While the name Moremi seems more ancient, it can be assumed that the adumbration Onimoka came into being when the people observed the similarity between the Moremi festival and some features of the Mecca pilgrimage.[22]
Oral accounts traced the origin of the Onimoka or Moremi festival to the 13th century.[23] The festival was traced and done in the honour of a popular Yoruba Heroine believed to be an ancestral figure linked to the Offa people by the name Moremi this explains why the tradition was named initially after her. The festival was often done in recognition of two prominent events of history; one was the sacrifice of Moremi which tradition explained gave up herself to be captured by enemy forces in order to learn the secret of the enemy who were popular terror to her people, the people of Ile-Ife. Her efforts yielded results and the people were saved, and in honour of a promise she made to the gods for safety, she was required to sacrifice her only son Oluorogbo, which she did in great grief, and then had to relocate from Ile-Ife, to settle at Offa, where she became deified and the festival was therefore celebrated in her honour.
Another prominent event attached to the Moremi/Onimoka festival is the ‘Ijakadi. Ijakadi is a prominent concept in Offa culture; this is because it is believed to be linked to a significant incident that surrounded the founder of Offa. An account claimed that Olalomi Olofagangan the founder of Offa had two sons, who worked alongside him on his farm. One day during a yam harvesting season, Olalomi harvested 8 yams and gave it to the boys as their share, however, they had to take it to the river to wash off the sand, while doing this, the river carried away one of the tubers, this led to arguments and counter arguments among the brothers, over who will take four tubers while the other takes three. This argument led to serious wrestling between the two, until their father Olalomi arrived at the scene, and then decided to share one of the tubers into equal halves for both brothers.
The second event above introduced two popular concepts into the cultural celebration of Offa people one is wrestling; the wrestling between the brothers became a common traditional symbol of the Offa people till date, this is reflected in the Eulogy ‘Ijakadi loro Offa’[24] meaning ‘wrestling is a prominent event in Offa’. Also, the sharing of the yam into two equal halves by Olalomi is seen to signify equality, and fairness as a hall mark of Offa people till date.[25]
The basic features of the Onimoka Festival includes
Wrestling (Ijakadi), cutting of yam into two equal halves, masquerade display, dances, beauty contests, among others.
Wrestling (Ijakadi)
Ijakadi had been a major part of Offa history, since the founding father of the town himself is known as a warrior and instituted wrestling as both a war tactics and a festive occasion.[26] This practice is linked to the tradition of Olalomi as discussed above. The Moremi/Onimoka festival among other activities involves a wrestling match between the Olofa (king of Offa) and Eesa (head of the King makers in Offa) this is because traditions accounts that they are brothers like the first two sons of Olalomi and the wrestling therefore signifies the event that took place between the two sons of Olalomi based on traditions. Usually, in the contest, the Olofa is often the winner, largely because he is traditionally superior to the Eesa.[27] Other prominent feature of the festival is that all traditional compounds in Offa community sends able bodied representatives to the festival, to contest in a full blown wrestling march and the winner is awarded gifts.
Beauty Contest
Popularly called ‘Omidan Offa’[28] the contest is between young virgins from various compounds in Offa community. This contest involves the virgins appearing in grand style dressing, with their chests bare and engaging in vigorous dancing.[29] It is done in order to select the most beautiful among them and the person selected is then awarded gifts. Also in the festival is done the cutting of Yam into two equal halves by Moremi priest. This is done in full public glare, and is usually applauded by the audience. Traditionally, the event is used to mark the new yam festival, because it is only after this event that people are permitted to eat the new yam in Offa.[30]Other prominent features of the Onimoka/Moremi festival includes the appearance of Masquerades, and the sacrificial ceremony usually performed by the king and the Moremi priests in the shrine of Moremi located just opposite the Olofa’s palace.
Transition from the Onimoka/Moremi festival to the Ijakadi festival
The last edition of Onimoka/ Moremi festival was held in 1979.[31] While there exists many views about the end of the Onimoka/Moremi festival for instance, some believed the festival died a natural death, as civilization demanded that some of the traditional practices associated with the Onimoka is fetish and should be stopped.[32] Some others believed that the influence of religion and religious adherents like Christians and Muslims led to the end of the festival. A particular incident used by the later group to explain this was a riot in 1980 that led to the destruction of the Moremi shrine, and the termination of the festival, led by some Islamic adherents in protest against idol worship.[33] With the riots and the destruction of the shrine and the replacement of same with a mosque, the Onimoka/Moremi festival was largely brought to an end especially as a public event and only celebrated once in a year with less glamour until the emergence of the present Olofa of Offa.[34] Who now decided to pick some of the elements of the Onimoka/Moremi festival, modified it and called it the Ijakadi Day festival.
Organisation of the Ijakadi Festival
The festival is now celebrated every last week of December. The events usually starts on the 26th of December with Christian and Muslim prayers, while other events spans from the 27th, 28th, 29th and 30th December when the grand finale is done. The event was initially handled by the Union of Offa Descendants popularly called ‘Offa Descendants Union (ODU) until in 2021when it was agreed that honourary chiefs should assume the responsibility of the planning of the Ijakadi day festival thenceforth.[35]
Ijakadi Festival in Offa
Ijakadi festival usually known as Ijakadi day is the name for a popular festival in Offa town. Ijakadi had been one of the notable heritages for which the town had been known since their origin[36] In fact, the Eulogy of the town showcase her age long practice of Ijakadi both as a war strategy and as a cultural activity. One popular line of the praise chant of the town goes thus: ‘Ijakadi looroofa,’ and by interpretation means ‘Ijakadi (wrestling) is the festival of Offa people’ and this has held true for ages as evident in her history. The Ijakadi festival is just one out of the many activities for which Offa people are known out of several other rich cultural heritages of the Offa people like their dressing, praise chants among others, which links them with the larger Yoruba cultural heritage.
Ijakadi festival became more popular and more widely celebrated in modern times with the efforts of the Oba Mufutau Oloyede Gbadamosi Esuwoye II (the Offa king) who instituted the festival officially to be celebrated in December every year, and also in grand style with many cultural activities such as beauty competition, horse riding and awards of recognition for outstanding activities to prominent Offa indigenes. The first major one of this nature was held in 2011, from 26th December to 29th December and had since been celebrated till date. Activities carried out in the festivals includes, gatherings at the Offa stadium complex to generally view and showcase the cultural presentations of various groups from various households and compounds in Offa, ranging from dance groups, and dramas. One of the notable features of the festival is the public cutting of a tuber of yam into two equal halves by an expert in just one attempt; this signifies the act of equity and the aptness of the Offa people for equity in all things.[37] Then, at the heart of the festival is the display of might by young, vibrant and energetic youths who have been ready to participate in the wrestling bout, from which the winner will be selected and awarded by the King. The grand opening of the 2011 day was warm with so many fun fares, and even a car gift to the winner of the contest.[38] The king, Olofa of Offa, and his principal chief, the Eesa in a bid to exemplify what the tradition was about, decided to engage in a wrestling display.[39] Other highlights of the 2011 day were the beauty competition that saw the emergence of a beauty queen ‘Arewa Offa’. Several song presentations and a grand dinner for guests and attendees were also displayed. Another noticeable feature of the Ijakadi festival as observed by the researcher is the influx of the Offa indigenes from diaspora to celebrate and participate in the festival. People from the United States of America, Europe and Asia were represented and each presented their token of appreciation to their community in the form of donations of gifts during the festival. As observed in the festival 2012 edition and many subsequent ones, a notable rallying point for all these Offa indigenes both at home and in the Diaspora is the Offa Descendant Union.
Offa Descendants Union and Ijakadi Festival
Offa descendants Union is an association for sons and daughters of Offa all over the world. It was founded in 1935 and it stands for the progress of Offa and the indigenes.[40] Offa Descendant Union (Egbe Omo Ibile Offa) was formed initially in 1935 as Offa Union, mainly by Offa indigenes who were railway workers in Ebute Metta, Lagos.[41] According to Chief Deke Abodunrin, the first, meeting of the Union was held at the house of late Pa. Amos Bilewu in Ebute Metta, and later the union’s name transformed from Offa Union to Offa Descendant Union[42] One of the prominent achievements of the Union was the establishment of the Offa Grammar School in 1945 and her role of being a rallying point for all Offa indigenes, both at home and abroad. The union had and still continues to play serious roles dedicated to the upliftment of the Offa people.[43] The primary objective of the Union is to unite and bring about the development of Offa’.[44] The Offa Descendant Union (ODU) as popularly called boasts of gigantic structure called ODU Hall, located in Offa community, which serves as a secretariat for the union in Offa. ODU has 68 branches all over the world including North America, United Kingdom and Canada.[45]
Positive Impacts of Ijakadi Festival
Cultural reawakening
The festival no doubt had brought again the consciousness of Ijakadi ideology to Offa people. The consciousness not of fighting or truancy, but of a historical cultural heritage of wrestling and warfare, according to Chief Hamzat in an interview with scroll magazine, the festival is ‘a vehicle to showcase Offa culture and revive her developmental agenda’[46]
Furthermore, the festival has improved on the cultural life of Offa, the community is further popular because of the festival, as people travel from far and near every year to witness the festival yearly. While the Onimoka festival from where the Ijakadi festival was adapted is no more in practice, the Ijakadi festival is serving as a form of revival of the ancient Onimoka practice in a form and its features such as the wrestling, the Omidan Offa, and the horse races and these all serves as evidences and reinforcement of the deeply rooted ancient culture and traditions of Offa people.
Socio-Cultural Unification:
A popular impact of cultural festivals is the promotion of unity among the people observing it. For as Katie rightly observed, ‘community festivals can strengthen the social fabric of the communities in which they take place. Community festivals represent an opportunity for individual members of a community to come together to celebrate, socialise and be entertained’[47] Ijakadi day is also a major festival that plays unifying role among Offa descendants. ‘The festival is often celebrated with many Offa descendants coming from far and near including those outside Nigeria’[48]
One of the major purposes for the festival and impacts of the festival is the unification of Offa descendants. A prominent practice during the festival is the recognition of several Offa Descendant Union branches across the globe that sends their representatives to the events yearly. Thus the event serves as a rallying point for Offa indigenes from far and near, a point of social contact and a unifying festival.
Economic Impact
Abba and Abubakar define culture as a way people make a living.[49] Apart from the socio-cultural significance of the Ijakadi day festival, it also has its economic impacts both on the general population and on the business owners like hotels, food vendors, artists, and even people selling snacks. The researcher’s visit to the 2016 festival reveals several economic activities that took place during the festival period. Many women and children came out to sell their wares and even artists and printers prints and sells booklets that explains the deep cultural significance of the festival. Also, the festival attendees especially from diaspora presented gifts to the community as a token of their own contribution to the growth of the community. These massive economic activities no doubt contribute to the development of the Offa community.
Furthermore, the yearly festival has led to the development of some structures of cultural significance to Offa people. An example is the newly constructed Offa library situated at the front of the Olofa’s palace. The structure is meant to serve as a library where books and other ancient documents about Offa people can be easily accessed. It also serves the purpose of hall of meeting for various organisations in Offa. The hall was built from the revenues that were generated from Ijakadi festivals.[50]
Publicity
The Ijakadi day festival no doubt has increased the publicity and fame of Offa people, causing awareness about the Ijakadi cultural tradition of Offa, at the same time showcasing the importance of the development of such cultural activities in order to encourage the inflow of tourists into the society. Today, every 26th of December is ear marked as the date for the festival and a lot of people, media personalities, tourists and visitor flocks in every year to see the festival.[51] A very important impact of the festival on the public image of Offa people is the recognition of the festival by the United Nations Education, Social and Cultural Organisation (UNESCO) an international body as a prominent cultural festival in Nigeria.[52]
Another cultural impact of the festival is that it is an avenue to showcase the ancient glory and culture of the traditional society. Cultures that are ancients such as horse riding, dancing and singing of praise chants are being revived as they are being practised every year during the festivals. Also, social activities such as beauty competitions, wrestling and other activities that carries its own promising rewards for the winner, encourages healthy competition among the young populace, making it easier for them to explore their strength in the right direction and reduces the tendency for youth restiveness.
Challenges of Ijakadi Festival in Offa
While the festival has become widely celebrated and has increased the cultural prominence of the people of Offa, respondents’ especially older citizens argued that the modern style of the celebration has deprived it of its ancient significance. According to a palace official, and elder, Alhaji Mudashiru The modern way the festival is being celebrated is a radical departure from the traditional way, hence many activities that were cultural to the festival has been removed. Activities like the pouring of libation, wearing of traditional regalia by the Oloofa, the consultation with the oracle among others.[53]
Just like in many other traditional societies where festivals are being observed, the influence of modernity have brought about rapid changes to many of the inherent traditional practices often associated with the festival in Offa. A typical example is the change of the name of the festival itself from ‘Onimoka’ to ‘Ijakadi’, and the removal of some major highlights of the festivals on the excuse of being fetish.[54]
Another challenge identified is the issue of organisation and funding. Due to the annual nature of the festival, and the many programs and activities involved in the festival, it often requires large amount of money to sponsor the program. However, while donations from well-meaning people aids the organisation of the festival, there is need for more stable source to sponsor it annually. Also, there is not enough government support for the festival. While the festival is largely a major event hosted by the Offa people, the support and efforts of government is needed to further boost the various activities and allow for more publicity of the event in such a way that will encourage more global awareness.
Another basic challenge of Ijakadi and indeed most cultural festivals in Nigeria is the issue of security. While cultural festivals can be a source of tourism and allow people come from many nations of the world to witness them, the various security challenges faced by Nigeria serves to discourage tourists from travelling from different parts of the globe to witness cultural festivals and this is a challenge to the growth of cultural festivals.
Conclusion
This work examined the Ijakadi festival of the Offa people by first tracing their origin and looking at the various ways in which the festival impacts the lives of the Offa people. This work showcases the need for more viable researches into the nature, characteristics and impacts of cultural activities in Nigeria, as this can lead to development of strong socio-cultural bonds in societies, noting that it is important for traditional societies such as Offa to fully resuscitate and lay more emphasis on events of cultural significance in Nigeria. This would not only showcase the beauty of traditional cultures and societies but also improve the image of the country, allow for more influx of tourists and also boost the economic capability of the country. Also, efforts should be made by government at the state and national level to support initiatives such as the Ijakadi festivals, this can in many ways encourage grass root development and discourage youth restiveness. Other similar cultural activities that encourage development and unity must be encouraged, and orientation should be given to the people about the richness of these cultural activities and the need for active participation. This will make the impacts of the festival more significant while Media outfits should also do more by showcasing these cultural heritages to the world as this will increase the flow of tourist and further improve the image of the country.
[1] Scroll, “First Ijakadi Day 2011”. Scroll Special Editin, 3, No. 1,Lagos: Scroll Publishing Ltd. January (2012): 1-63.
[2] Umar Abba Jauro and Ahmad Said Abubarkar, “Cultural Festival in Nigeria as a Tool for Sustainable Development,” Multifarious Issues in Nigeria Today: Multidisciplinary Approaches, (2019): 20-29.
[3] Arreola, D. D, Deal, M. S, Peterson, J. F. and Sunders, P. R, World Geography (USA: Mcdougal Litell, a division of Houghton Mifflin Company. 2007), 10.
[4] Phillips, B. “Offa Town”. Scroll Nigeria, Special Edition, 3, no. 1, Lagos: Scroll Publishing Ltd January (2012): 15.
[5] Scroll. “First Ijakadi Day 2011”, Scroll Special Edition, 3, no. 1, Lagos: Scroll Publishing Ltd. January (2012): 1-63.
[6] Samuel Johnson, The History of the Yoruba from the Earliest Times to the beginning of the British Protectorate (London: Rutledge and Kegan Panel LTD, 1921). 560.
[7] Philip, “Offa Town,” 15.
[8] Offa Arts and Culture Tourism Celebration Magazine, “A Brief History of Offa” Kwara State: Offa Arts and Tourism Expo, (December 2011): 5.
[9] Emmanuel Jatto, “Offa and Erin-Ile Inter-Communal Conflicts from 1970-2006” (B.A. Thesis, Federal University Lokoja, 2016), 12.
[10] Lateef Abdurahman, A Socio-Cultural and Political History of the people of Offa (Ilorin: NNI Publishers LTD, 2009),10.
[11] Abdurahman, A Socio-Cultural and Political History of the people of Offa, 5.
[12] Philip, “Offa Town,” 15.
[13] Yusuf Adekunle, auto mechanic, 1960, No. 5, Oja Oba area, Offa, Kwara State, December 18, 2016
[14] Abdurahman, A Socio-Cultural and Political History of the people of Offa, 5.
[15] Olafinmihan J. B., Iwe Itan Ofa ati die Ninu Awon ilu Agbegbe re, Bii Igosun, Ijagbo, ipee, Igbonna Ati Ira (Ibadan: Offa Descendant Union 1950).
[16] Abdurahman, A Socio-Cultural and Political History of the people of Offa, 7.
[17] Abdurahman, A Socio-Cultural and Political History of the people of Offa, 9.
[18] Muhammed Bilyaminu, Commercial Driver, 1956, No. 1 Popoola Avenue, Afelele Area Offa Kwara state, May 17, 2017.
[19] Olorede Sikiru Olusola and Adeniji Olawale Abayomi, “Dynamic of Warfare in Pre-Colonial Offa Land 1878 – 1886” International Journal of African Society, Cultures and Traditions 8, no.4, December 2020):17-25.
[20] Phillip, Olarewaju, Trader, 1963, No. 20 Alubata street, Offa Kwara state, May 17, 2017.
[21] Mudashiru F., Private driver, 1948, Oloofa’s Palace Offa, September 12, 2022.
[22] Mudashiru F., September 12, 2022.
[23] Mudashiru F., September 12, 2022.
[24] Suleiman Adebola, Trader, 1970, opposite Olofa’s palace Offa, September 10, 2022.
[25] Mudashiru F., September 12, 2022.
[26] Mustapha Abegunde, Palace attendant, 1952, Oja-Ale Area of Offa, September 10, 2022
[27] Suleiman Adebola, September 10, 2022.
[28] Monilola Grace (Mrs), Trader, 1962, Orita merin Area Offa September 10, 2022.
[29] Mudashiru F., September 12, 2022
[30] Mudashiru F., September 12, 2022
[31] Suleiman Adebola, September 10, 2022
[32] Suleiman Adebola, September 10, 2022
[33] Adegeshin R., Teacher, 1969, Itafa area, Offa Kwara state, September 12, 2022.
[34] Mudashiru F., September 12, 2022
[35] Mudashiru F., September 12, 2022
[36] Phillip, Olarewaju, August 8, 2022
[37] Muhammed Bilyaminu, May 17, 2017
[38] Phillip, Olarewaju, May 17, 2017
[39] Folarin, John, Engineer, 1960, Idi Ogun area, Offa Kwara state May 17, 2017.
[40] Interview with Chief Adedeji, H. A., In Scroll. “First Ijakadi Day 2011”, Scroll Special Edition, 3, no. 1, Lagos: Scroll Publishing Ltd. January (2012): 1-63.
[41] Scroll. “First Ijakadi Day 2011”, 1-63.
[42] Interview with Chief Abodunrin, D., in Scroll “First Ijakadi Day 2011”, Scroll Special Edition, 3, no. 1, Lagos: Scroll Publishing Ltd. January (2012): 1-63.
[43] Muhammed Bilyaminu, May 17, 2017
[44] Interview with Chief Abodunrin, D. in Scroll, “First Ijakadi Day 2011”, 1-63.
[45] Interview with Chief Abodunrin, D. in Scroll, “First Ijakadi Day 2011”, 1-63.
[46] Scroll. “First Ijakadi Day 2011”, 1-63.
[47] Katie Elizabeth Small, “Understanding the social impacts of festivals on communities” (PhD Thesis, University of Western Sydney 2007), 2.
[48] Suleiman Adebola, September 10, 2022.
[49] Umar Abba Jauro and Ahmad Said Abubarkar, “Cultural Festival in Nigeria as a Tool for Sustainable Development,” Multifarious Issues in Nigeria Today: Multidisciplinary Approaches, (2019): 20-29.
[50] Suleiman Adebola, September 10, 2022
[51] Muhammed Bilyaminu, May 17, 2017
[52] Suleiman Adebola, September 10, 2017
[53] Mudashiru F., September 12, 2022
[54] Adeshina Florence, Trader, 1957, Orita Merin Offa, Kwara State, 16th October, 2022.