Ilara-Mokin

According to oral history, the first Alara, or King, of Ilara Mokin was Obalufon Modulua Olutipin, who is said to be the same person as Obalufon Alayemore, a ruler of Ife between the 14th and 15th centuries, who established many different settlements before returning to Ile-Ife to rule. They were direct descendants of the semi-legendary Yoruba founder Oduduwa. Among those settlements was what is now known as the town of Ilara-Mokin. After being deposed from the throne by Oranmiyan, he led his family and supporters from Ile-Ife, to a site in modern-day Ondo region, and placed his son Ayajo on the throne before returning to Ile-Ife. Joining him were several other leaders and priests whose descendants serve as religious leaders. In addition, deities (orishas) were also brought from Ife, like Olofin (deified form of Oduduwa), while others were adopted from the indigenous people they encountered such as Ajalemogun. The first king of Ilara-Mokin, Obanifon, was also deified. [1] The first location of the Ilara people was known as Ùpóólé (literally meaning "original homeland.") The Ilara people migrated to different locations several times before finally settling in their present location in the 1850s as civil wars plagued Yorubaland.[2]

The name Ilara-Mokin comes from the contraction of the phrase, "ì ní ará mọ ọ̀kín" (in the native Èkìtì dialect, "ù ní ará mọ ọ̀kín), meaning "The people who have many relatives are as honorable as the ọ̀kín bird. The phrase was later contracted to " Ìlárá-Mọ̀kín," or "Ùlárá-Mọ̀kín." The word ọ̀kín, now attributed to the peacock in modern days, originally referred to the cattle egret, which was regarded as a royal and prestigious bird because of its pure white feathers. It is often called "Ọba Ẹyẹ," "King of the Birds." It is believed that the ancient Ilara people often fed and lived alongside these egrets. In the current town of Ilara-Mokin, several ancient trees house dozens of nests of these birds.

The people of Ilara migrated to their present location in the early 19th century after a series of wars with towns such as Ile-Oluji. During the Kiriji War, Ilara-Mokin served as the headquarters for the spy unit of the Ekiti-Parapo army.

The town consists of 4 historical sections that arose from the migration of different groups to the present location. Each of the groups is led by one or a series of chiefs.

• The first one, Òkè-Òde, is also known as Ìàrẹ or Ùjàgbà. The Oke-Ode people are regarded as the main custodians of the religious and cultural heritage of Ilara-Mokin. The Iare refer to a class of chiefs that many families in Oke-Ode contain. They serve as the members of council of kingmakers who elect the new king as well as the priests who uphold the rituals of the Yoruba religion and the worship of the umole (deities). The chief known as Lísà, the highest ranking chief in the town and second-in-command to the king is the leader of this section. Other chiefs from this section include the Ọ̀lotin (the chief priest of the Odio deity), Àró (the chief priest of the deity Ajalemogun), and Sẹ́lẹ́mọ (the chief priest of the deity Olofin) and Edinmo.
• The second one, Odò-Ùgbèyìn is the only section of the town that can become the next king. As such, the Alárá, or king of the town comes from this unit. The leading chief of the section is the Ọ̀ṣọgbọ́n (the assistant and right-hand man of the king).
• The third section is known as Òkè-Àọ̀ (or Òkè-Àwọ̀). Many of them consist of the indigenous people of the region that the first two sections, Òkè-Òde and Odò-Ùgbèyìn people that migrated and later settled with the people of Òkè-Àọ̀. Òkè-Àọ̀ people are closely associated with the people of Òkè-Òde and intermarried with many of them. The chief known as the Aláọ̀ is the head of this section. The chief known as the Ọjọmu, the chief Ifa priest or babalawo of the town, also comes from this section, as well as the chief known as the Àrágberí.
• The fourth unit and smallest is known as Ùdọ̀fin, and is led by the Ọ̀dọ̀fin.

The people of Ilara Mokin celebrate many festivals. The first one is Mokin Day,[3] which takes place in the month of November.

Next is "Ọdun Ùjuṣu" or "Ujesu"[4] which translates as Holiday of Eating Yam, which celebrates a successful harvest. This is the most significant and important. festival in Ilara-Mokin. It is celebrated in the first week of September. It is referred as "Ìjẹṣu" because the major crop grown as sold are Yams (uṣu), and it is also a staple food. The annual festival season of Ilara-Mokin starts in July. Priestesses of the river deities Osun and Olokun hold their annual festival, known as ọdún Èyé Káàrè or ọdún Olómi, consisting of offerings and singing alongside the rivers known as Etí-àgbo and Etí-ụmọlẹ̀ Ọlọ́tín.

Next, the high chiefs and practitioners of the Yoruba religion will perform Ìjobì, in which kola nuts are offered to various deities and ancestors.

As August approaches, the festival known as Aérégbé is celebrated. The Aérégbé festival is a festival celebrated by almost every town surrounding Ilara-Mokin, such as Akure, Igbara-oke, and Ondo City. During Aérégbé, sacrifices and prayers are offered to the deity known as Ọlúa, and akara is widely consumed. During Aérégbé, the woman chief known as the Eléréègè performs a dance known as the ègè with virgin girls, as a display of female beauty, femininity, purity, and virginity. It is usually strictly closed off to non-indigenes.

As Aérégbé ends, with about four days till the main festival, the drumming of the wooden drum known as the apoporo happens every night. The elders of the town begin to hold secret meetings preparing for the festival, and thus signals the start of the Yam festival of Ilara-Mokin.

The people of Ilara are known as "ọmọ a kórò mẹ́fà lọ́rìjọ́" the one's who do six rituals in one day. Each of these six rituals of the Yam festival are regarded as extremely important as they are said to appease the many deities of Ìlárá-Mọ̀kín as well as to show thanks for a successful year. The festival lasts for nine days.

The àgbá drum will begin to drummed at around 4am on the morning of Ùjẹṣu, signifying the festival is starting. The first ritual one is known as Ìkọ̀sẹ̀-ọ̀ụ́rọ̀ (literally "the act of paying homage in the morning") consists of "ụ̀bà," paying homage to the deities and ancestors, known as ụmọlẹ̀, of Ìlárá-Mọ̀kín early in the morning. The two main sections of Ìlárá, Òkè-Òde and Odò-Ùgbèyìn perform their own required rites, in addition to the six town-wide rituals. The elders of Oke-Ode will go to the shrine of the ancestral deity of Ilara-Mokin, Ọlọ́fin, and offer prayers and sacrifices, while the chiefs of Odo-Ugbeyin will offer sacrifices to the resting places of three ancient kings of Ilara, Eyinmirin, Itakiki, and Olugbo, who represent the ancestors of all subsequent kings of Ilara.

The king, representing the Ugbeyin quarter, will go to the farm, known as Oko-Idáṣu, and offer prayers to the ancestors of Ilara-Mokin as well as uprooting and harvesting the first yam. Then, the second ritual starts, Òbèrèmóyè, consisting of intense dancing and whipping contests among both young and old men, another way of showing thanks and joy to the gods for a new harvest. The King then appears to the public and offers prayers and blessings to the people. Traditionally, the king was rarely seen in public so this was an extremely important event.

As Òbèrèmóyè ends in the evening, the Òkè-Òde quarter takes over and begins the third ritual around dusk, known as Àgògo, which honors a fertility deity known as Àgògo. Dancing and drum usually takes place during this time, and traditionally, the king goes out to greet the people and offer prayers. Àgògo is quickly followed by the fourth ritual, Olóyeré, a ritual for the deity known as Olóyeré. During this time, the festival is known as àrìsùn (literally "not sleeping,") and is regarded as an all-night vigil. In the night, young people will beat the drum apoporo, while others will perform a rite known as Ajuná, where bonfires are made and young men dancing with bundles of flaming sticks on their heads.

After Olóyeré, people return to their homes where the mothers of the town begin the ritual of Àṣàṣagboro, in which freshly harvested yams are pounded and eaten all night long. During this time the traditional poetry known as alámọ̀ (similar to oriki) is performed throughout the night, consisting of singing praising the ancestors of Ilara-Mokin.

During midnight, the chief known as the Ọlọ́tín, the Sẹ́lẹ́mọ (the chief priest of Ọlọ́fin), and elders of the town go to the forest in the middle of the town, known as the Ugbó umọlẹ̀ (forest of the deity), a place strictly off guards to non-initiated members of the town. During this time, the chant "Ògbèrè kóò," meaning "stranger leave," is repeatedly chanted, serving as a warning and also a rallying cry. A large statue of the deity, Ọlọ́fin is brought from the forest and carried by the Ọlọ́tin, and is brought forth to the public, with dancing and drumming in the early morning to a hill, thus the fifth ritual, known as Òkè, is completed.

Finally, in the morning, the final key ritual is performed, Ìyèrè-kéèkè, consisting of a final finale of dancing and singing. Thus, the Ùjẹṣu festival is completed.

Three days later, the festival Àrìwowo, performed only by the Oke-Ode people, pays homage to strictly the ancestors of the Oke-Ode people. This is then followed by the Porowínyìn festival six days later. On the fifteen day, the festival known as Oríkádún (literally meaning "another year is survived"), consists of more whipping contests, prayers, and thanks.

Another festival is known as Àjàlémògún in honor of the deity Àjàlémògún, the ancient deity of Ilara-Mokin that has played a central role in the legendary history of the town. Unlike other deities like Olofin, or Obanifon, it is believed that Ajalemogun is indigenous to the land the people of the town currently reside in and thus is associated with the very existence of Ilara. Ajalemogun is represented by an extremely tall figurine, carried by the chief known as the Aro. The festival was traditionally done every five or ten years. The festival was done to appease the deity and bring peace, joy, and prosperity to the land. The last Ajalemogun festival was on February 20, 1991, and has not been done since. Many reasons include a lack of funds to sponsor the festival, as well as a lack of support by the current king because of his Evangelical Christianity.[5]

Many people from Ilara still practice the traditional Yoruba religion, and thus have the Ògún festival in September, as well as familial festivals.

The people of Ilara-Mokin speak the Ekiti dialect of Yoruba, most similar to the language of Akure, and Igbara-oke, and some closeness to the Ado-Ekiti dialect.

Ilara-Mokin is ruled by the Alara (king). The current king is Oba Abiodun Aderemi Adefehinti, Agbekorun II, who has been ruling since 17 July 1998,[6] after succeeding Alara Solomon Ojopagogo, Adeyeye II. Surrounding him is a cabinet a chiefs (Olóyè), known as Ìàrẹ. The highest six of these Ìàrẹ are known as the Ìàrẹ̀fà (Iwarefa). While the monarchy and royal family come from the Odo-Ugbeyin quarter of Ilara-Mokin, most of the chiefs and custodians of tradition are from the Oke-Ode section. The kingmakers of Ilara-Mokin consist of nine chiefs.

There are also chiefs that represent the hunters, farmers, and blacksmiths.[7]

Ilara Mokin is a fertile rich grassland and forest. It is surrounded to the north by the towns of Igbara Oke and Ero. To the south includes the towns of Isarun, Ikota, Ibule Soro, and a few miles, the Ondo State capital Akure.

• Michael Ade-Ojo, (b. 1938) businessman, founder of Elizade University[10]
• Wahab Adegbenro, (1955 - 2020) Nigerian Physician and Ondo State Commissioner of Health[11]
• Dele Ojo, (1938 – 2018) Nigerian musician and performer, who was a prominent musician in the Juju genre of music.[12]

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  St Andrews Anglican Primary School, Ilara Mokin

• Ilara – welcome to ilara mokin
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