The Kiriji War, also known as the Ekiti–Parapo War, was a 16-year-long civil war between the subethnic kingdoms of the Yoruba people, specifically divided between the Western Yoruba, which was mainly the Ibadan and Oyo-speaking Yorubas, and the Eastern Yoruba, who were the Ekiti people, Ijesha, Ijebu, YagbaEkiti people and others.
Reasons for the war
During the war, all of the subethnic groups of the Yoruba either supported the Ibadan or the Ekiti . The main reason for the civil war was an attempt to halt the expansive efforts of the Ibadan city-state, which attempted to replace the Oyo Empire as the dominant region in Yorubaland. In addition, Ibadan wanted a unified Yoruba nation similar to that of the Oyo Empire, while the Ekiti wanted a loose confederation of kingdoms that had existed in the Ekiti region. The fall of the Oyo Empire, which had dominated the region for 500 years left a gap in the government of Yorubaland. Many city states, which were previous provinces of the empire, rose up to replace the dominant Oyo Empire, including Ibadan. Ibadan had won the 1840 Osogbo War and the Battle of Ijaiye in 1862 and had grown in immense power, almost rising to that of its predecessor. Ekiti, Akoko, Igbomina, YagbaEkiti, and Ijesha kingdoms had, for several years, gone through unimaginable subjugations by Aare Latosisa of Ibadan through his appointed agents, called Ajele. The Ajeles, were despotic, uncaring, autocratic, and indulged in excesses. The European industrial revolution increased demand for African resources; the needed access to the coasts by kingdoms to trade; larger kingdoms who assumed power attempted to centralize power even though Yoruba ethnic groups were made up of several kingdoms. Throughout the seventeenth and eighteenth centuries when Oyo had the absolute power throughout Yoruba, Nupe and part of Dahomey, she was able to ensure equilibrium among all kingdoms and relative peace. In the early nineteenth century when all the powers had gone, Ibadan, Ijaye, new Oyo and Abeokuta wanted to replace old Oyo. Older kingdoms made up of Ife and Ijebu, wanted to expand their territories. Ibadan destroyed Ijaye; checkmated Ilorin and administered Ibarapa, Osun, Ife, Ijesa, Ekiti, Igbomina, YagbaEkiti, and Akoko. It failed to control Egba and Ijebu and the vital trade routes to the coast. It failed to efficiently administer these kingdoms. The refugee settlements in Ibadan, Ijaye and old Oyo wanted to avenge the destruction of old Oyo Empire in the hands of the Ilorin Fulani. For self-interest, each wanted to achieve this individually and bring the re-united kingdoms under its own rulership and control. While Ikirun shared the idea of re-unified kingdoms, Ekiti, Ijesa, Akoko, YagbaEkiti and Igbomina wanted a confederacy.
Effects of the war Several of the nineteenth century wars in Yorubaland resulted in desertions, family separations. It also brought about concentration of Yoruba people in many cities and towns in Yorubaland, which today are still in existence. It brought about loyalties among kingdoms and the emergence of powerful leaders such as Oluyole, Sodeke, Ogunmola, Kurumi, Latosisa, Ogedengbe, along with its peculiar leaderships characteristics. Yoruba kingdoms became creative with different political systems. Ibadan's republicanism; Ijaye's military dictatorship; Abeokuta's federalism and Ekitiparapo confederacy. The resulting several wars created an excuse for the British to take over the whole of Yorubaland as they were constantly called to interfere in Yoruba affairs. Many of the kingdoms became weary of these several wars and called for British protections. It was the relentless attacks by Ibadan armies in the whole of the northeastern parts of Yorubaland which birthed the Ekitiparapo. But it was that confederacy which also saved and preserved many of these kingdoms to this day.
Ibadan political system Ibadan set up a political system for all conquered kingdoms. Each of them was placed under the administration of an Ibadan Chief, called Baba-kekere.
Ibadan chief (Baba-kekere) The Ibadan chief, the administrator, was domiciled in Ibadan. He functioned to ensure all the towns’ loyalty to Ibadan; collected all tributes and other obligations from the subject towns through his Ajeles and accounted to Aare Ona-Kakanfo of Ibadan. It was the poor administration of this political systems which largely caused the revolt against Ibadan and the loss of her hegemony. All dominions under Ibadan rule felt the excruciating pain. Many small villages and towns were deserted because of this. It was a master-slave political system.
To carry out his functions, the chiefs, appointed agents (called Ajeles) who were stationed in each town and reported activities in each town to the chief in Ibadan. Appointment of an Ajele, was based solely on loyalty and ability; not place of origin, such that they came from all over Yorubaland including trusted relatives, war boys and slaves. The chief's household needs were met by the towns. He made emergency requirements which the towns must attend to.
The chief had to pass messages to towns under his administration. He would send any of his slaves. Immediately outside Ibadan, this messengers would be treated with royalty, and all expenses borne by the locals in those towns.
Ajele (agent) The Ajele collected tributes on schedule; farm produce and sent to Ibadan government through chief. They ensured chief's portion is kept apart. He filed regular reports with the chief and updated him about happenings in the kingdom. The Ajele received visitors and ensured all Ibadan chiefs and messengers passing by were properly treated and accommodated. The town was also bound to supply war men whenever Ibadan needed. Each house was levied a weekly or biweekly tax. This was paid to the local king who would then forward all collections to the town Ajele. More often, emergency taxes were levied on the towns for cash and food whenever Ibadan prepared for many of her wars.
While few of the Ajeles were disciplined many treated towns under their domain with disgust; made unnecessary demands; and used their positions as avenue to make wealth. They and Ibadan officials would forcefully covet farmland and crops; wantonly destroyed locals farm produce; forcefully take wives and daughters and rape them in the presence of their husbands and fathers. Ajele boys would go to the market and forcefully commandeered the food stuffs beyond what they needed; would force women to take the food to Ajele house. They would covet rich locals’ possessions. All eastern kingdoms of Ijesa and Ekiti towns were completely impoverished and ruined because of these constant demands while the Ajeles were living in lavish opulence. All these were repeated for about three decades to 1876. Ajeles required attendants and messengers to send messages from village to village and onwards to Ibadan. This made Ajele household very large and resulted in constant regular levies of foodstuffs on the locals.
Ekiti-Parapo 1877 Aare Latosisa of Ibadan was having problem trading because of the excruciating trade embargo placed on it by the Egbas and the Ijebus. He decided he would have to destroy the Egba kingdom and suppress the Ijebu kingdom. The opportunity came, when he offered to help the Alaafin of Oyo transport imports from the coast through Egbaland. Some of Ibadan messengers were seized. On July 31, 1877, Aare Latosisa of Ibadan declared war on Egba. The Awujale of the Ijebu kingdom knew the risk to his kingdom if the Egbas lost the war so he decided to align against Ibadan.
As events were unfolding in western Yorubaland, another problem was brewing in the east. Prince Fabunmi, a private militia leader was celebrating with his friends in Erinle shrine, at Okemesi (formerly Imesi-Igbodo). The palm-wine drink meant for the occasion was waylaid by Ajele boys and they came to the shrine with swords and cutlasses; took all the food items and began to caress Prince Fabunmi companion. Prince Fabunmi became enraged; went home and took his sword then proceeded to Ajele compound and killed most members of the household who could not run including the Ajele. The news quickly spread all over the eastern Yoruba land. Many Ibadan officials and relations in most parts of Ekiti and Ijesa countries, were murdered. When the news got to Latosisa, he sent messenger to Oloja-oke of Okemesi, the local king who was also Fabunmi's uncle to kill him. Prince Fabunmi beheaded one of the messengers and sent the head back to Latosisa through the other messenger.
Knowing the gravity of what he just did, Prince Fabunmi called the meeting of all military leaders in eastern Yorubaland to come together so they could deliver themselves from Ibadan dominion. Many contributed troops and held several meetings at Okemesi along with members of Ekitiparapo Society from Lagos who committed to provide vital arms and ammunitions that would be needed for successful prosecution of the war. It was at those meetings Ekitiparapo name was adopted for the multi-kingdom military. Oaths were taken to fight until Ibadan was brought down. Egba, Ijebu and Ilorin countries also joined the alliance. Ilorin joined the alliance with hopes to replace lordship over the kingdoms once she helps to destroy Ibadan.
1878 It was about these periods the idea of single forces alliance started to grow around many eastern kingdoms. the eastern Yoruba people began to raise a new set of leading warriors. They were slaves, war boys and free born who had gone to Ibadan to receive the best military training in the art of war. They were Ogedemgbe of Ilesa, Aduloju and Falowo of Ado; Prince Fabunmi of Okemesi, Erinfolami Fakuade and Olugbosun of Oye, Adeyale of Ila, Odu of Ogbagi and Bakare of Afa. They came back to set up their private armies who were fiercely loyal and stood to gain in the successes of their leader. They were adored and respected. They all had personal score to settle with Ibadan because of the horror they and their people had gone through and still yet. Another act that encouraged the alliance was the opening of the Ondo road from Ilaje and Ikale countries in the 1870s. The road made it easier to trade and procure arms and ammunition.
About 1858, some Ekiti and Ijesa who were returnees from Sierra-Leone and Americas or those not shipped away who were domiciled in Lagos formed Ijesa Association then later as at 1876, transformed into Ekiti-Parapo Society. They were supposed to be a Christian union but were worried about the horror their people were being subjected by Ibadan and wanted to change the situation. They requested military trainings from the Lagos Administrator. Unlike access through Abeokuta and Ijebu which allowed Ibadan to monitor movements to the interior, the opening up of alternate Ondo road allowed the Society to be more involved in the affairs of their people because it allowed them to visit. Some who moved in permanently were used to pass information to Lagos.
1878