Human Security And Modernisation of Aso-Ofi in Okelele Area Ilorin, 1990-2005

Cite this article: Yittametu, S. L. and Iyabo, O. E. (2022). “Human Security And Modernisation of Aso-Ofi in Okelele Area Ilorin, 1990-2005”. Sokoto Journal of History Vol. 11. Pp. 134- 143. 

Abstract

Human security is a term used in the contemporary world to explain issues bordering on individual induced development which is in contrast to state induced development. This is because the world today is facing a wide range of crises and instabilities, causing immense suffering to millions of people and threatening the security of family cohesion. It is not a hidden fact that, government has failed in her task at ensuring that issues like ethnicty, religious conflicts and corruption do not lead to insecurity especially in the Third World Countries. Also, corruption and elitist economic policies of the government has disempowered masses which its effect brings about; hunger, starvation and poverty. These and other related issues have been threatening human security in Nigeria. This paper however attempts an explanation of the impacts of Aso-Ofi, a weaving industry in Ilorin, Kwara state which as a result of its modernization has been generating employments to teeming population of youths in Okelele Area, thereby reducing poverty and guaranteeing human security. The period between 1990-2005 was when the industry witness decline and rise due to creativity of the practitioners. The study adopted both qualitative and quantitative research method while simple random sampling technique is used in data collection

Keywords: Human Security, Crises, Modernisation, Aso-Ofi, Ilorin

DOI: 10.36349/sokotojh.2022.v11i01.002

HUMAN SECURITY AND MODERNISATION OF ASO-OFI IN OKELELE AREA ILORIN, 1990-2005

SAKARIYAU Lawal Yittametu

Department of History,

Kwara State College of Education Ilorin, Nigeria Lawalbiodun76@gmail.com 08032384613

&

Osdediji Elizabeth Iyabo

Department of Social Studies

Kwara State College of Education, Ilorin, 08162251587

Abstract

Human security is a term used in the contemporary world to explain issues bordering on individual induced development which is in contrast to state induced development. This is because the world today is facing a wide range of crises and instabilities, causing immense suffering to millions of people and threatening the security of family cohesion. It is not a hidden fact that, government has failed in her task at ensuring that issues like ethnicty, religious conflicts and corruption do not lead to insecurity especially in the Third World Countries. Also, corruption and elitist economic policies of the government has disempowered masses which its effect brings about; hunger, starvation and poverty. These and other related issues have been threatening human security in Nigeria. This paper however attempts an explanation of the impacts of Aso-Ofi, a weaving industry in Ilorin, Kwara state which as a result of its modernization has been generating employments to teeming population of youths in Okelele Area, thereby reducing poverty and guaranteeing human security. The period between 1990-2005 was when the industry witness decline and rise due to creativity of the practitioners. The study adopted both qualitative and quantitative research method while simple random sampling technique is used in data collection

 

Introduction

The quest to satisfy human basic needs has been the main pre-occupation of man since its creation. These needs according to economists include; food, clothing and shelter. To meet these needs an individual must engage in an occupation that will be a sources of income to maintain life. Occupation placed man in productive sector of the economy which apart from earning a living will make him fully engaged, prevent restiveness and strengthen peaceful coexistence in the society. Economic power usually provides individual with a sense of security. Therefore, Human security can be achieved if people are fully engaged in the productive sector of the economy. Unlike the industrialized societies or developed countries where every aspects of production have been mechanized and automated, the production system of third world countries are still manual and labour intensive, hence; the need for the indigenous industries especially in Nigeria to be modernized to meet up with the global standards. The call for revitalization and modernization of indigenous industries in Nigeria and Ilorin emirate in particular is important because, apart from being their cultural heritage, it has been providing jobs to teeming population of the youths in Ilorin. The survival of production sector of the economy whether traditional or modern lies with skilled labour which is being supplied mainly by the youths who are energetic, skillful, innovative and resourceful. In view of the foregoing, indigenous industries in Ilorin Emirate like other pre-colonial African societies has been providing means of livelihood to the people, thereby making their standard of living better and prosperous. They also project the popularity of Ilorin Emirate as a center of trade and commerce. ¹This was corroborated by Jimoh (2012) that Ilorin in the remote past was indeed, the major trading and manufacturing center south of the Niger. The Emirate had a buoyant economy and there was hardly any family compound in the city that was not identified with a craft or profession or with one form of economic/commercial activity or the other. Examples of family compounds where industrial and economic activities are carried out includes; Ile Alagbede known for Blacksmithing, Ile Onikeere known for Raffia Mat Weaving, Ile Asileke known for Lantana Bead making, Ile Oloko-nla known for Farming, Ile Ofinde known for Brass casting, Ile Alagbon known for Basket Weaving, Ile Onikoko known for Pottery and so on.²

However, weaving of Aso-ofi was an occupation that accommodates any interested individual in Ilorin metropolis due to its flexibility in terms of learning and practice, that is, it is easier to learn within a short period of time for young and old people. This gave the industry more popularity over other indigenous industries like black smith, mat weaving, carving, and others that are declining due to modern technology in Ilorin Emirate ³. This position was supported by Olaoye (2003), that cultural diffusion has made it possible for Ilorin to imbibe weaving tradition from old Oyo Empire when immigrants from places like Iseyin, Shaki, Oyo, Igboho and so on settled in the city⁴. The survival of Aso-ofi as an occupation was made possible due to its versatility, flexibility, lucrativity and adaptability. These characteristics allow for the modernization of the industry and attract the youths who earn their living through weaving and selling of Aso-Ofi.

Conceptual Clarification

The following need to be clarified and explained. They are; human security, Okelele (the study area), indigenous industry and modernisation.

Human security

Human security is the protection of the vital core of all human lives from critical and pervasive threats and situations, building on their strengths and aspirations. It also means creating system that give people the building blocks of survival, dignity and livelihood (Singh 2014).⁵ Human security is broadly popularized in the international community by the United Nation Development Programme (UNDP) in its 1994 Human Development Report intended as an agenda package for the year.⁶

Approaches to Human Security

Two approaches are identified by Singh J. (2014), they are; a people centered approach and a multi- dimensional approach.⁷

A people centered approach views Human Security as a concept which seeks to make referent object not the state, society or community but the individual a center of focus. This is due to the fact that traditional concept of security is state centered and its core value is to protect the security of the state from all types of threats that endanger its sovereignty, territory and its existence. However, human security differs from the foregoing because it is a people centered concept and its main idea is how free and secure are we as individuals. Human Security connects different types of freedom such as; freedom from want, fear, and freedom to take action on one‘s own behalf. To achieve this, two general strategies are involved that is; Protection and Empowerment. Protection shield people from dangers, while Empowerment enables people to develop their potentials and become full participants in decision making ⁸.

A multi-dimensional Approach according to the 1994 UNDP Report, Human Security required the attenuation of a wide range of threat to people. These were grouped under several constituent parts among which are:

i.                    Economic security. This refers to an individual‘s enjoyment of a basic income, either through gainful employment or from a social safety net.

ii.                  Food security: This means end of hunger, malnutrition, ensuring healthy diet and life- styles especially for vulnerable groups, ensuring availability of food entitlement with work and end of famine. Other constituent parts include; Health Security, Environmental Security, Political Security, Community Security and personal Security.⁹

However, economic security as one of the attenuations required to provide human security is the focus of this study using Aso-Ofi, an indigenous industry which provides stable income to the youths in Okelele area of Ilorin.

Brief Description of the Study Area

The district called Okelele covers entire Ibagun ward, parts of Ojuekun/Zarumi ward (Ann O‘ Hear 1983).¹⁰ It is a predominantly Yoruba settlement believed to comprise people from old – Oyo Empire. According to Onikoko (1992), the first group of settlers (in Ilorin) consisted of the original Yoruba inhabitants made up of Emila and Laderin children as well as Oyos who occupied the axis stretching from Idi-Ape through Akodudu to Dada (Okelele) and a few pockets of the other Yoruba settlements along Afase, Oloje, Abemi and Odi Gbagba just to mention few‖¹¹ The area (Okelele)is situated North-West of the Ilorin city from Amule iya Balogun river towards Amule Arolahun, Amule Eletu to the South and Foma Babalaje River towards Foma Alagbado downto Sobi hill to the North.Some of the communities that formed Okelele include, Kankatu, Dada, Alawo, Jagun, Ile Alaro, Amule-lele, Karebu, Adeyi, Asude, Lasinmi, Kongbari, Jagun, Akerebiata eand others.¹²

Furthermore, Okelele Street start from Balogun Gambari Junction through kankatu market, Sefura, Adangba, Kongbari, Idi-Ose Abayawo  back to the road that passed through Ile-Alawo, Jagun junction to Ondoko Garage/market, to Foma river popularly called Alagbado Bridge and terminates infront of Kwara State Specialist hospital Alagbado^13.

Indigenous Industries

This is a production system which involves dexterity in arts and crafts. Its raw materials are sourced locally and people indulged in the production of the goods are usually from the locality. Due to the fact that these industries are closely related to the cultural heritage, their process of transmission and apprenticeship are usually from the older generation to the younger generations. Some are strict lineage occupation while some are open. Indigenous industries are often called traditional industries, Indigenous enterprises or Cottage industries (Wale 2003).¹⁴Indigenous industries are classified by Falola (1984) as follows;

i.                    Agro-allied industries which processes raw farming materials into food stuffs, Palm-oil, palm kernel oil, maize paste, beer, Shea butter etc.

ii.                  Basic to agro-allied industries which include; Blacksmithing, Pottery, Cloth weaving, dying, herbalist¹⁵others are: glass works^16, Basket Weaving, Bronze casting, Canoe building, and so on.

Modernization

Modernization according to Ronald and Christian is an encompassing process of social changes that, once set in motion, tends to penetrate all domains of life, from economic activities to social life to political institutions, in self-reinforcing process. It brings an intense awareness of change and innovation, linked with the idea that human societies are progressing.¹⁶ Modernization also involves transformation of an existing system, methods, activities, occupation to be more attractive people and suitable to fit into the present time. Modernization of Aso-Ofi in this context deals with input which are the materials used in the production of Aso-ofi and out-put in terms of cloth types and designs that make the industry more unique and different from the antiquated Aso-Ofi.

Aso-Ofi Industry in Okelele of Ilorin Emirate

Several works have been done on weaving industry in different parts of Nigeria. Weaving industry is ubiquitous in virtually all the pre-colonial societies in Nigeria due to the importance of clothing, as second to food, in human basic needs. Olaoye (2003) has done works on promotion of creativity in indigenous industries inclusive of Aso-Ofi.¹⁷Similarly, other scholars such Ann O‘ Hear (1983), Banwo (1998), Ibrahim (1993 &2014), Danmole (2012), Jimoh (1994& 2012), have carried out series of studies on Economic History of Ilorin Emirate especially in the Nineteenth and Twentieth century.¹⁷Howevermuch has not been done on the recent development in Aso-Ofi especially since the beginning of this millennium. Therefore, this paper intends to cover this gap.

According to Olaoye (2003), woven clothes have come to represent a key traditional activity of the people of Nigeria and their culture. He also acknowledged variation in the types and design of the local fabrics which depicts the people into cultural units¹⁸. Local fabrics such as Ewu Etu (Guinea fowl colour), Sanyan (Silk gown) ¹⁹, Alari represents the cultural history of the Yoruba. Also, Falola (1984) opined that weaving assumed its importance in Ibadan right from the 1830s. Weavers were reported at Ojaba of the 1830s, and the area remained a home of weavers throughout the century. Perhaps the most renowned of the earliest weavers was Oluokun, a migrant fromIseyin.²⁰ Iseyin was regarded as one earliest weaver of Aso-Ofi in Yoruba land. It spread to different parts of Yoruba land especially the old Oyo Empire. With the collapse of Oyo Empire in 1830s²¹people started migrating to Ilorin, a place considered to be conducive for their occupation as many of these migrant weavers were Muslim from the old Oyo Empire.²² Many of the families in Oke-Imale and Okelele quarters of Ilorin claimed to have migrated from Oyo-Ile. This is probably the reason why the natives of these two areas are predominantly Aso-Ofi weavers²³.

Transformation of Aso-ofi from the traditional to modern fashion

The old fashion clothes described by Olaoye like, Etu, Alari, Sanya and others started declining towards the last decade of the twentieth century due to the introduction of factory produced cotton, silk and metallic yarn from China and Japan. Weavers used their dexterity to produced lighter, shinning and durable clothes. Although the industry witnesses a serious decline to near collapse in the 1990s and early 2000s but it bounces back few years later. The decline was partly caused by the preference of Damask against of Aso-ofi by the end users. Another reason was attributed to dislike by the customers for narrow loam (4 inches wide) made from thick local cotton which makes the cloth heavy on them. Although there were efforts by 1993 for the introduction of wide loam (6 and 8 inches) produced with the industrial lighter cotton, silk and metallic yarn but the efforts yielded little results until 2005 when the industry recover due to the creativity of the weavers in the area of style and design. The modernization processes are explained under weaving materials and fashion/design

(a)            Weaving materials

In olden days, raw cotton was ginned, carded and spin into thread. The cotton was beaten before being spuned using instruments such as a small cylindrical iron roller, an oblong or rectangular flat smooth wooden block, and spindle. Not all threads were made of cotton. Silk thread was made from the nests spun by Caterpillar and processed to produce the silk threadFalola (1983).²⁴ The thread will then pass through dyers for colouring. Dyeing was another occupation on its own which was the exclusive monopoly of women in some lineages known as Ile-Alaro (dyer‘s Compound). Items required for dyeing includes Indigo (elu) obtained from the plants of Indigofera trees, mortar for pounding, ash, water, large pot and a site/factory (ebu). Two major colours obtain from indigo were black and blue colours. The dyers could also make other colours like red, yellow, green, purple and so on.²⁵These processes are cumbersome, tasking and take days before the cotton and clothes can be dyed successfully.²⁶

However, the old method of cotton production and cloth weaving has changed with the introduction modern cotton from the factory. In fact, weaving materials is the same as Tailoring materials nowadays. Threads are produced by industries within and outside Nigeria. These materials include, cone thread, Crowntex, Metallic Yarn (shine-shine) and cotton. Industries such as Gloverfly produces cone thread, MH produces Super Crowntex, K&C produces Crowntex ²⁷. These threads are used in warp (Ita) and waft (Iro) ²⁸. The silk materials are inform of cable, space and twine. Cable thread is a think one used for waft, space is a tinny thread used for warp while twine is used for lace design/perforation²⁹. The process of buying weaving materials are so easy and convenient as going to the market to buy the varieties of the items needed and processes warping. The archaic methods of cotton ginning, carding, spinning and dying have been eliminated. This makes the weaving of Aso-Ofi easier and attractive to the weavers especially the youth.

(b)            Modern Aso-Ofi in Fashion and Design.

Local fabrics produced through Aso-Ofi in those days according to Olaoye (2003), were Ewu etu (Guinea fowl colour) Sanyan(brown silk), Petuje(kill Guinea Fowl) Alari, and clothes with excellent design like; Oloruko (name design), Aso-Eleya (Lace/perforated cloth), Onidi- Awodi (design of Ostrich bird), Elerin (Elephant) ³⁰,Oniwala (wooden plate design) Apa-Asa (Eagle‘s feather), Kure (Plain). However, the transformation has brought about production of modern fabrics in the weaving industry. These fabrics are named after the weaving materials used and how the design appears on the clothes.

Examples of the fabrics are; Basket, 8x8 shuttle lace material, one (I) inch shuttle lace material, plain in one colour, plain in multiple colours, cone mixed with Crowntex, Cone to Cone, Crowntex to Crowntex, Cone mixed with Metallic yarn, Crowntex mixed with Metallic Yarn, Silk to Silk, Silk with Cone, Silk with Metallic Yarn, silk with Crowtex, Jawu (lace with zig- zag thread design) ³¹and so on. Fashion and designs in vogue are according to the taste and choice of the Customers couple with skills and creativity of the weavers.

Also, there are chains in the weaving industry because it connects people of related businesses. For instance, the suppliers of weaving materials especially the imported threads are the Igbo. Secondly, the Aso-Ofi dealer (Oga-Alaso) is an individual who pull his resources together, that is, someone with capital base to produce varieties of the clothes (Aso-ofi). Third on the chainis the weaver who is creative and skillful in the arts and science of organizing and processing weaving materials to come out with the customer‘s taste. The finished clothes will go back to the dealer who serves as marketer, then to the tailor for choice of design or style and finally to the Market for the final consumer. ³²

In view of the foregoing, one can posit that the dealer is at the center of production because; he determines ‗who produces what‘ in the weaving industry, although the dealer‘s power is at the prerogative of market forces of demand and supply. The markets here can be local or international.

Contributions of Aso-Ofi to the Socio- Economic activities of Okelele

1.            Generate employment opportunities to teaming population of Youths: These youths were prevented from restiveness, banditry, hooliganism, thuggery and terrorism. A Sample of about 30 compounds/weaving sites with at least 10 weaving loom sheds revealed that a total of 743 youths as shown in table one were fully engaged on full time basis, this in practical term means that over 743 families are catered for because a cloth weaver can feed a sizeable family of four (4) conveniently.

Table 1: Population of Youths engaged in Aso–Ofi on a full time occupation in different parts of Okelele Area, Ilorin.

 

S/NO	Names of the Location	Zone	No of persons in a site of over 10 units
1	Ile-Tuntun /Atere Compound	Atere	30
2	Ile Bosero/Asileke Compound	Asileke	11
3	Ile Budoepo /Baba Pupa	Asileke	18
4	Oloru Compound Open Space	Atere	16
5	Olomo Wewe Compound	Atere	15
6	Onibembe compound	Atere	17
7	Ogunedun Compound	Atere	14
8	Ogunedun Compound /Abuja	Atere	28
9	Ogunekan Compound	Asileke	12
10	Ajohan Compound	Asileke	10
11	Onitobe Compound	Asileke	14
12	Ajia- Ode Compound	Asileke	20
13	Onibon Compound I	Sefura	16
14	Onibon Compound II	Sefura	25
15	Yita/Agbanyare Compound	Asileke	13
16	Onitiku Area	Serikinkanhan	16
17	Olaoparun Phase 1	Amule	42
18	Olaoparun Phase 11	Amule	30
19	Afase Compound	Asileke	15
20	Tunde Ajohan/ Idi- Aro	Serikunkahun	17
21	Agesin Compound / Dada	Dada	22
22	Baba Alata Backyard	Asude	17
23	Adanla Compound	Asude	52
24	Onifitila Compound	Asude	36
25	Yero Compound	Amule	34
26	Nargeri Compound	Ojuekun / Zarumi	28
27	Karebu Compound	Ojuekun / Zarumi	18
28	Sakata Compound	Ojuekun / Zarumi	42
29	Alaro Compound	Ojuekun / Zarumi	63
30	Ogala Compound	Dada	52
		Total	743

Source: Field Survey 2018

2.            It generates a stable income for the people: The participants in the production and marketing of Aso-Ofi are having robust source of income which in turn improve their standard of living. For instance, the least weaver makes an average of Two Thousand Naira (N2000) daily and the stronger ones make as high as Seven Thousand (N7000) daily³³ Dealer makes their profits in hundreds of thousand Naira, so as marketers of weaving materials. Tailors are also making money in sewing /designing of Aso-Ofi ³⁴. This has guaranteed economic security of the people which is an approach to human security.

3.            It fosters peace and harmony among the inhabitants of the community: human security can be achieved peace and harmony among the inhabitants. This is the case of the youths in Okelele area of Ilorin due to their occupational engagement, youth restiveness as well as violence was reduced drastically. However, Once the youths are not economically empowered, they are vulnerable to crimes such as; thuggery, cultism, terrorism, armed banditry, cattle rustling, advance fee fraud, human trafficking, drug abuse and so on.

4.            It encourages inter-group relation: inter-group relations create avenue for cultural diffusion and facilitates love that can engender personal security. The Okelele Community in recent times witnesses the influx of Igbos who opened shops in strategic areas. Theydeal in selling local and imported weaving materials such as Metallic Yarn, Crowntex, Space, Cone, Cotton etc. On the other hand, Ilorin Aso-ofi dealers use to travel as far as Benin, Warri, Onitsha to deliver clothes to the customers as well as marketing their products.³⁵

5.            Preservation of the cultural heritage: Sustainability of cultural values especially the indigenous industry is a means of achieving human security. For instance, weaving industry began since time immemorial and has been transmitted from one generation to another ³⁶. Due to the people‘s creativity and dynamism of the industry, it has been surviving and thriving unlike other indigenous industries that have gone into extinction as is the case of Latana Bead. The modernization of Aso-Oke industry in term of fashion and design has sustained its place in the international markets till date.

Conclusion

The study has examined the dynamism of Aso-Ofi from the traditional method of production to the modern one. Although not mechanized, Aso-ofi through innovation and ingenuity of the weavers has been transformed into modernized fashionable fabrics. It has also been established in this study that human security can be attained when there is economic system that can empowered the youths who are the active population and a critical factor of production. The ingenuity demonstrated by the Ilorin weavers has helped the community to curb youth restiveness and maintain peace and harmony which the town is known for. Government is hereby advised that vocational education of this type can be integrated into formal education to create a legitimate means of earning income for the youths thereby reducing cybernetic and other related crimes in the society.

 

Endnotes

1.                  Gavin R.J.; The impact of Colonial Rule on the Ilorin Economy 1897-1930. A quarterly Journal of Religious, scientific, and cultural Society. Vol, 1 No. 1, October, 1977, University of Ilorin: see also, Balogun S.A, Historical Significance of Ilorin: A preliminary Survey in S.A. Jimoh (Editor in Chief), Confluence, An academic Journal of the Kwara State Council of Arts and culture. Vol. 1, No. 1, June, 1998, pp 77-23

2.                  Jimoh L.A.K., (2012), Ilorin Emirate Economy in Historical Perspective: Revamping the Economy of Ilorin Emirate. Hassan A.S. (Ed). A publication of Ilorin Emirate Descendants progressive Union (I.E.D.P.U) Ilorin. Olayeri Printers and Publishers pp, 8-39

3.                  Ann O‘ Hear (1983), The Economic History of Ilorin in the Nineteenth and Twentieth century: The Rise and Decline of a middleman society. An unpublished Ph.D. Thesis submitted to the center of West African Studies, University of Birmingham. Pp. 125-127

4.                  Olaoye R.A. (2003), Promotion of creativity in Nigeria: A study in History of Indigenous Technology. In Ilorin Journalof History, vol. 1, No. 1, 2003, Published by department of History, University of Ilorin, Ilorin, Nigeria. P. 2

5.                  Singh J. (2014), Human Security: A theoretical Analysis. Academic Research Journals vol.2 (8). http//:www.academicresearchjournals.org. p.176

6.                  UNDP (1994), New Dimension of Human Security Development Report, Oxford University Press. New York, pp. 22-25

7.                  Singh J. (2014), Human Security: A theoretical Analysis. Inter J. Political Sci. develop 2 (8) 175- 179

8.                  Ibid

9.                  UNDP (1994). Human Development Report. Oxford University Press, New York, p. 23.

10.               Ann O‘ Hear (1983) The Economic History of Ilorin in the Nineteenth and Twentieth century: The Rise and Decline of a middleman society. An unpublished Ph.D. Thesis submitted to the center of West African Studies, University of Birmingham P. 108

11.               Adisa-Onikoko S.A.T (1992), A History of Ilorin Emirate. Ilorin, Atoto Press P.2

12.               Oral Interview with Alh. Musa Bamigbola, Yitta Compound, Okelele, Ilorin 07/103/2013. Aged 70

13.               Field Survey of the Author 30/03/2018

14.               Oyemakinde W. (2003), Essays in Economic History Ibadan, Sunlight syndicate ventures. P.41

15.               Falola T. (1984), The political Economy of a pre-colonial African State: Ibadan. 1830- 1900, Ile Ife, University Press. P.95

16.               Ronald I. and Christain W, (2007), Modernisation. Encyclopedia of sociology. http//: www.researchgate.net. P. 3071

17.               Olaoye R.A. (2003), Promotion of creativity in Nigeria: A study in History of Indigenous Technology. In Ilorin Journal of History, vol. 1, No. 1, 2003. Published by department of History, University of Ilorin, Ilorin Nigeria. Pp. 1-7

18.               Sambo Z.S. (2006), An Historical Analysis of the Economic Activities of Ilorin people in Kano C. 1819-1960. In Ilorin Journal of History, Vol. 1, No. 2. Pp 113-114

19.               Olaoye R.A. (2003), Promotion of creativity in Nigeria: A study in History of Indigenous Technology. In Ilorin Journal of History, Vol. 1, No. 1, 200, Published by department of History, University of Ilorin, Ilorin Nigeria. P.3

20.               See the works of Olaoye R.A., Ann O‘ Hear, as cited above

21.               Falola T. (1984), The political Economy of a pre-colonial African State: Ibadan. 1830- 1900, Ile Ife, University Press

22.               Abdullahi S., (1983), a little new light on the collapse of the Alafinate of Yoruba. In studies in Yoruba History and culture, G.O. Olusanya Ed. Ibadan. University press Limited. Chapter 4: 42 -71

23.               Adu Brahen (1978), Topics in West African History. Longman Press. P.65

24.               Ann O‘ Hear

25.               Falola T. (1984), The political Economy of a pre-colonial African State: Ibadan. 1830- 1900, Ile Ife, University Press. P. 100

26.               Falola T. (1984), The political Economy of a pre-colonial African State: Ibadan. 1830- 1900, Ile Ife, University Press. P. 99.

27.               Ibid 100

28.               Oral Interview with Alhaji Abdullahi Oba, dealer in Aso-Oke, Sefura junction, Okelele Ilorin, Aged 40 years, 02-04-2018

29.               Oral interview with Mr. Fatai Olori-ebi, Dealer in Asdo-Ofi, okelele area, Ilorin aged 42. 04/06/2018

30.               Oral Interview with Alhaji Abdullahi Oba, dealer in Aso-Oke, Sefura junction, Okelele Ilorin, Aged 40 years, 02-04-2018

31.               Oral interview with Mr. Fatai Olori-ebi, Dealer in Asdo-Ofi, okelele area, Ilorin aged 42. 04/06/2018

32.               Oral Interview Mr. Amode Monsuru, Cloth Weaver at Ile Amode, Okelele, Ilorin. Aged: 25years, 01-04-2018

33.               Oral Interview Mr. Fatai Olodo of Olodo Olaniya, Okelele, Ilorin dealer in Aso- Oke, Aged: 42 years, 03-04-2018

34.               Oral Interview Ibrahim Ajape of Alawo kekere comp. Okelele, Ilorin. Cloth weaver, aged: 25 years, 03-04-2018

35.               Oral Interview Mr. Amode Monsuru, Cloth Weaver at Ile Amode, Okelele, Ilorin. Aged: 25 years, 01-04-2018

36.               Olaoye R.A. (2003), Promotion of creativity in Nigeria: A study in History of Indigenous Technology. In Ilorin Journal of History, Vol. 1, No. 1, 2003, Published by department of History, University of Ilorin, Ilorin Nigeria. P.3

Click to download PDF.