POLITICAL ORGANIZATION IN AYEDE TOWN AND ITS SIGNIFICANCE
The
town has been politically divided into five wards for easy administration,
namely, OwaIye, Ejibo, Ilaroo and OdoAlu (Stranger quarters) like in other Yoruba
towns judicial as well as political administration start from the primary
household setting or family compound wherein the headman in the family (the
oldest man) see to the smooth running of the affairs of his household. He has
to settle disputes within the family and enliven the family members helping
also to enforce the policies of the king that household.
Matters
that the headman in the family (baale) could not control had to be directed to
the headman of the particular wards (baale) for clearance especially disputes
between members of the two different wards. Falling to settle such disputes,
the matter would then be referred to the highest authority in the land the king
whose title is Atah who would then pass the final judgment.
There
is also a rite whereby one who commits backsliding, witchcraft or an offence
against the town would be made to swear his innocence at “Para-Olua”.
If
guilty, latest by the 7th day after the false swearing, he would die or turn
lunatic. This is a special swearing rite done in the name of the ancestral
founders of the town.
Politically,
the Atah had beside him set of chiefs generally referred to as the Iwara-Mefa.
They are the king makers and advisers to the kings. The constitute the great
authority next to the Atah i.e. the king, these set of chiefs along with the
Ogbonis head by the Oluawo perform the investiture ceremonies of kings and
chiefs.
This
set of chiefs were strong war-lords who led the town in times of war against
other towns since it could be found in the town’s oral chronicle that they
pursed an expansionist program like old Oyo empire.
We
also have the Ipaye Chief or civil chiefs who represent the commoners. These
chiefs are those who intimate the lang with the people problems and desires.
They also help in interpreting and enforcing the king’s decisions and policies
to the people.
Nest
to these, we have the set of female chief headed by the Iyalode. These set of
chiefs’ help to intimate the king with the problems and desires of women folks,
thus aiding and abetting the execution of the political affairs of the town.
It
also have to be noted that these set of female chiefs have a say in the
dispensation of justice on matters affecting woman folks in the town. However,
this titles has gone to oblivion since there are no more female chiefs but
leaders whose titles are Iyaloja or in some cases they are called Iyalode.
Another
set of chief who play significant role in the political/administration of the
town are the religious chiefs headed by the Oluode. In critical times the
importance of these set of chiefs come to the force. For instance, at such time
like the coming of external aggressors, times of pestilence, festivals, choice
of kings, chieftaincy candidates as well as during coronation and chieftaincy
ceremonies.
These
set of chiefs are followed by the representatives of each of the five political
wards who are not chiefs but headman of each of the political wards (Baale).
These people represent their people’s interest in the king’s court thus helping
to intimate the king with the ward’s problem and desire, to argue out some of
the kings policies different from but perform the same duty as the Odofin.
It
is not easy to forget mentioning the king’s going man who carried about a
metallic substance with hallow cavity which he beats to make important
announcement and decisions by the king especially these bearing some urgency to
the town’s people without him, this shift communication link needed at such
times could have led to confusion or even terrible disasters.
Socio-economically,
there is the age-group setting wherein, the elder have been exempted from
certain jobs and solely given positions of authority dispensation of justice
and central of social affairs.
The
middle-aged were those who really contributed in terms of physical exertion
toward the socio-economic development of the town.
They
supply from feeds, organize themselves to do public duties towards the
socio-economic development of the town such as construction of roads or place.
The modern hall building of Ayede is a case in point.
The
young ones who have not reached puberty helped the mothers to harvest and carry
harvester products of the man’s farm land to the market after taking the
required amount for domestic need. The proceeds from such sales are then given
back to the husband, with which he manages the affairs of the family and his
other social and external obligations.
The
important role of the woman in the domestic set up is the home and kitchen management.
She also exhibits hospitality, cheer and charity to relatives and visitors.
In
the defense of the town, it is the middle age men who also went to war to
defend the town against external aggressors.
An
attempt at pinning some of the functions of the organs involved in the administration
of the town to certain occasions and personalities has not been so successful.
But that events have really happened where in the various functions had been
executed is rather indisputable. One would have observed that the
administrative organs of Ayede not unlike that of other Yoruba are closely
related.
The
system have also made provision for chiefs to “disobey” or “defy” the king
“enmasse”thus signify their disagreement with an Atah’s the king decision,
policy or show of high handedness, thus establishing a system of check and
balance to check the excesses of a very powerful “Atah” (the king).
The
fact that women were involved in the administration would disprove the thought
that they were probably regarded as second class citizens there says were
usually grated special consideration. This would also seen to vindicate the
belief that behind every successful man, there is a nice women since women tend
to be more rational and less rash in their ideas thus capable of reducing
disastrous their gentle approach.
The
dependence on the deities in crucial moments such as in festivals external
attach pestilence, choice of royal and chieftaincy candidates as well as
swearing into office ceremonies and rituals tend to lend further weight to the
assertion that Yoruba not heavenly elements and their dead ancestors on some
important events of their lives. Deities like “Yemoja”, Esi-Onogogo-Babatigbo”
and Iyalori” are of relevance here.
If
one tries to draw parallel line between the situation describe and what it is
now, it is now, it is after the advent of western civilization, one would note
that a lot of the functions of the enumerated administrative organs had been
eroded by new values.
We
not more have internecine war as it was before, hence the role of the war
chiefs had been depleted by obsolescence. Likewise, the world no more believe
strongly in the office of the religion chiefs now bears less significance when
compared to its former status. A lot more had happened to deplete the roles of
the administrative organs continually as we do more and more adopt the alien
system of government.
Worse
of all is the fact that the power of kings has now been greatly eroded by
states and local government officials. According to the Atah of Ayede recently,
he said the traditional rulers now merely reigns as opposed to former times
when they ruled with great powers of life and death.
They
now merely interpret and enforce state government policies among their people.
They are no longer the most supreme policy making organ for their peoples but
are rather simply representatives of their people to the state and local
government.