ANSWER
Question 1:
Making EYE Oye as a point of contact, critically examine the roles of women in the socio-cultural and political configurations of the Ekiti society.
Answer:
Women in Ekiti society have historically played significant roles in socio-cultural and political spheres. EYE Oye, a revered female institution, symbolizes the influence of women in governance, economy, and decision-making processes.
- Political Role: Women participated in governance, particularly through the EYE Oye council, which advised the king (Oba) on vital matters. They were also involved in conflict resolution and community leadership.
- Economic Contributions: Women dominated trade and agriculture, engaging in farming, weaving, and market trading, which sustained economic growth. The influence of Erelu (female political figures) was prominent in organizing economic activities.
- Religious and Cultural Influence: Women held key positions in traditional religious institutions, serving as priestesses, diviners, and custodians of cultural heritage. They played crucial roles in rituals, fertility rites, and spiritual consultations.
- Social Roles: Through associations like EYE Oye, women contributed to social welfare, ensuring the well-being of families and fostering communal unity. They also served as mediators in family and community disputes.
Thus, women were indispensable in the socio-cultural and political landscape of Ekiti, leveraging traditional institutions like EYE Oye to assert their authority and maintain societal balance.
Question 2:
With the aid of two established scholars, copiously historicize the cultural interface between Benin and Ekiti during our period of study.
Answer:
The cultural interface between Benin and Ekiti has deep historical roots, influenced by migration, trade, political alliances, and warfare.
- Migration and Ancestry: According to Akinjogbin (2002), many Ekiti towns trace their origins to Benin. The expansion of the Benin Empire during the 15th and 16th centuries led to the migration of Benin princes and warriors to Ekiti land, influencing governance structures.
- Political Influence: Obaro Ikime (1980) highlights that Ekiti adopted aspects of Benin’s monarchical system, including hierarchical titles and coronation rites. The influence of Benin’s Oba system is evident in the political organization of some Ekiti towns.
- Trade and Commerce: The exchange of goods, such as textiles, beads, and kola nuts, fostered cultural interactions. Benin artisans introduced bronze casting and decorative arts, which influenced Ekiti artistic traditions.
- Religious Syncretism: The spiritual beliefs of both societies intertwined, with deities such as Ogun and Ifa being prominent in both regions. Ritual practices, divination systems, and ancestral veneration were shared cultural elements.
- Linguistic and Social Exchange: Some linguistic similarities exist between the Benin and Ekiti dialects due to historical interactions. Traditional chieftaincy titles, greetings, and moral values reflect Benin influence.
In conclusion, Benin’s impact on Ekiti’s political, economic, and cultural life is evident in governance structures, religious practices, and artistic expressions, showing a deeply interwoven historical relationship.
Question 3:
With relevant examples, critically examine the various democratization processes in the socio-cultural and political organogram of the Ekiti people.
Answer:
The democratization process in Ekiti society evolved through traditional structures that ensured participatory governance, checks and balances, and representation.
- The Monarchical System and Checks on Power: Unlike absolute monarchies, the Oba (king) in Ekiti was not an autocrat. His authority was subject to the Ogboni council, chiefs, and elders who had the power to check and balance his rule.
- Age-Grade System: This structure allowed different age groups to contribute to governance. The Egbe Akomolede (youth group) played advisory roles, while Egbe Agba (elderly group) provided wisdom in decision-making.
- Women’s Political Involvement: The role of Erelu and Iyalode ensured female representation in governance. Women held advisory and economic roles that balanced male dominance in political affairs.
- Consensus Decision-Making: Important decisions were made through consultation with community representatives. Town hall meetings, village councils, and family heads played a role in governance.
- Judicial Processes: Disputes were resolved through a traditional court system, where elders, chiefs, and religious leaders mediated cases to ensure fairness and justice.
These elements reflect a deeply embedded democratic structure that allowed representation, participation, and accountability in Ekiti society before colonial influences.
Question 4:
“When a husband takes back his wife after a long time of abandonment, such a man must prepare for the diseases contacted from the whore” – historicize the above statement in the context of the Ilorin alliance with the Ekiti Parapo camp.
Answer:
The statement metaphorically describes the consequences of the Ekiti Parapo alliance with Ilorin during the 19th-century Kiriji War.
- Background of the Ilorin Alliance: The Ekiti Parapo, a coalition of Yoruba states, fought against Ibadan’s expansionist ambitions. In seeking external support, they allied with Ilorin, a Fulani-controlled emirate.
- Betrayal by Ilorin: The alliance initially seemed beneficial, as Ilorin warriors aided Ekiti Parapo forces. However, Ilorin had its own agenda—to spread Fulani dominance and Islamic influence in Yorubaland.
- Consequences of the Alliance: Just as a husband who takes back an unfaithful wife faces risks, the Ekiti Parapo suffered betrayal. Ilorin eventually turned against its allies, leading to conflicts that weakened the Yoruba resistance.
- Long-term Effects: The alliance led to increased Fulani influence in Yoruba affairs and contributed to internal divisions. Ekiti towns experienced instability, similar to the metaphor of a returning wife bringing unwanted consequences.
Thus, the statement highlights the dangers of forming alliances without understanding long-term implications, as seen in the Ekiti Parapo’s relationship with Ilorin.
Question 5:
Demystify the popular saying that “Ibadan L’oko Ekiti / Ekiti L’oko Ibadan” in the context of the 19th-century Kiriji or Ekiti Parapo war.
Answer:
The phrase “Ibadan L’oko Ekiti / Ekiti L’oko Ibadan” translates to “Ibadan is Ekiti’s husband, and Ekiti is Ibadan’s husband.” It symbolizes the complex relationship between Ibadan and Ekiti during the 19th-century wars.
- Ibadan’s Military Dominance: In the mid-19th century, Ibadan, a powerful Yoruba city-state, sought to dominate other regions, including Ekiti. Ekiti states resisted, leading to the Ekiti Parapo War (1877–1893).
- Ekiti’s Resilience: Although Ibadan had superior military power, Ekiti, with its coalition (Ekiti Parapo), proved to be a formidable opponent. The prolonged Kiriji War forced both sides into a stalemate.
- Mutual Dependency: Despite their conflicts, Ibadan and Ekiti needed each other economically and politically. Trade and cultural exchanges continued despite hostilities, signifying a relationship akin to that of a husband and wife—sometimes cooperative, sometimes adversarial.
- Resolution of the Conflict: The war ended through British mediation, and both sides coexisted within the emerging colonial system, reinforcing the interdependent nature of their relationship.
Thus, the saying reflects the intertwined fate of Ibadan and Ekiti, where neither could completely subdue the other, leading to a balance of power despite their rivalry.
Question 6:
Copiously examine the impact of the creation of the “Pelupelu” institution on the existing social harmony among the Ekiti Obas during the Pre-colonial era.
Answer:
The Pelupelu institution was a council of paramount Ekiti Obas who played a crucial role in governance, diplomacy, and maintaining social harmony.
- Political Organization: The Pelupelu ensured a collective decision-making process among Ekiti monarchs, preventing the dominance of any single ruler. This fostered unity and mutual respect among the Obas.
- Conflict Resolution: The institution served as a mediation body, resolving disputes between towns and ensuring peaceful coexistence. It acted as a traditional judiciary, strengthening inter-town relationships.
- Preservation of Tradition: The Pelupelu safeguarded cultural practices and traditional laws, ensuring continuity in governance and societal stability.
- Challenges to Social Harmony: Despite its benefits, competition for supremacy occasionally led to conflicts among the Obas. Disputes over seniority and territorial claims sometimes created tensions, affecting harmony.
- Colonial Influence: The British later manipulated the Pelupelu institution, using it to impose indirect rule. This altered its original function and disrupted traditional political structures.
Overall, the Pelupelu institution played a fundamental role in sustaining order and unity among Ekiti Obas, despite occasional conflicts and later colonial interference.