Olurinde was the real name of Oba Pere. He father was Olu-Ominniminni. He was the blood brother of Obandi. After Obandi’s disappearance into the mother earth, Oba Pere became Onpetu. He was powerful and brave hunters like Obandi. Oba Pere fought and won several wars during his reign. Oba Pere, his cousins and Baba Iya Oje had their Eeru farm in the place known as Oke Ijeru today. He established the Ijeru market. He was friendly as Obandi. He brought to his seat of power in Oje war captives, while commanding fame and respect. He was a warrior until his old age. We have noted that he was the one who commanded Oganindele to destroy Eeru plantation in Ijeru for Olu-Oje’s descendants to be erecting residential buildings.
Oganindele was the first child of Obandi. He became the third Onpetu and reign after Oba Pere. It was during his reign that Ohunsile arrived. He settled him at Igbo-Iya. Oganindele, Oba Pere and Baba Iya-Oje co-founded Ijeru market. Also, it was Oganindele that settled Orisatolu at Paku. Orisatolu was made the Balogun by Oganindele, Oganindele gave birth to Olusopo Obadede who also reign after him as Onpetu.
Obadede became Onpetu after Oganindele at Ile-Oje. Like his predecessors, he was a warrior and a very powerful man. He expanded Onpetu’s territory. Olusopo Obadede gave birth to Fatolu.
Fatolu was the first child of Olusopo otherwise known as Obadede. Ile Oje was peaceful during his reign. He was also a warrior. He brought a lot of development to Ile Oje. He was a brave king withnvast knowledge of Ifa divination and traditional medicine. He gave birth to Igbiolu Asamu.
ONPETU ASAMU (1755-1790)
Igbiolu Asamu was the one that founded Oje grove. He was a powerful king who was feared by (Baales) lesser chiefs under him. He was merciful and loved people but his anger knew no bounds. During his reign, several descendants of Olu-Oje came to Ijeru because he was firm in his decisions to bring them together. As earlier said, Asamu was hospitable and also magnanimous, which may have attracted several people including strangers to Ijeru. Oral interview explains that some people from Ile Oje came to settle at Ijeru during the time. It was through him that Loola Abubi ekun ma pa ni je who became Baale Ile Abu, and his descendants migrated to Ijeru where they settled till date. It was also through him that Ota, the progenitor of Alaasoko got to Ile Oje. Their descendants are in Ijeru till date. He settled them and they were paying customary tributes. He settled Alayede, Ologbo, Olodanban, Onibapon, Alayegun, Lagbedu, Oniroo, Olopete among severl other groups. However, due to his temperament, he was said to have beheaded one Alajaawa for breaking his rules. Asamu was a warrior and fought wars across Yoruba land. Whenever he went to war, he would return to Ile- Oje victorious. He married among the daughters of the strangers that were accommodated on his father’s land. Among his wives was Mamuoyolo that gave birth to Atoyebi. His children include Sikako, Sunmola’s mother that gave Ibapon the nickname Alabapon (the one that help mothers to back her child) at Idi Iyeye. Asamu later died at Ile-Oje.
Asamu was the father of Olude, Oluwusi, Olufimo, Ogidi, Olubiyi, Omobeadewo, Olusemi, Olusesan, Olasinminran, Lajubutan, Delesolu, Babalola, and Lagbami from different mothers. All his children have become warriors before the death of Asamu and were successful in their various exploits.
ONPETU ATOYEBI (1790-1833)
As noted above, Asamu was the father of Onpetu Atoyebi. His mother was Momuoyolo, the daughter of Loola “Abu bi ekun ma pa ni je”-the one that roar like lion without killing a man. Onpetu Atoyebi like his father was powerful and strong. Though, he faced some opposition but his reign brought prosperity to Ijeru. Oje people migrated to Ijeru because of succession disputes which actually resulted to his enthronement. Also, during his reign, the threat of Ilorin invasion forced many towns to converge in Ogbomoso to join other Onpetu children. When Oje was deserted Atoyebi and his supporters moved to Ikoyi as a guest of his friend, Onikoyi Adegun. He was welcome because of his military prowess which was a booster for Ikoyi. Onikoyi and Atoyebi lived together in peace and harmony for sometime but the relationship of Atoyebi and Oluwusi became a great challenge to their relationship.
Atoyebi joined his ancestors around 1834, thus the stool of Onpetu became vacant. As a tradition, those qualified for the throne began to contest for the throne of Onpetu. However, the stakeholders’ realisisng the impact of succession disputes in their dispersal at Ile-oje decided to avert such situation and incident. It must be stated at this juncture that the dispersal of the Olu-Oje descendants across Yoruba land resulted from a succession dispute such that their homestead at Oje was deserted. Therefore, as part of the plan to avert such decision, they enthrone Olude, the eldest son of Asamu. This was premised on the fact that it was his right that was given to Atoyebi by Alaafin when they went to Oyo about fifty years earlier. Unfortunately, Olude was aged and did not have a warrior son as the tradition dictated. The requirement for becoming Onpetu includes been truculence or been a warrior. Olude in that situation invited the warrior son of his sister who was notable in war exploits to assume the throne on his behalf.
ONPETU LASEMI (ATOBATELE I) 1847-1848
At the time of Oluya’s death around 1846/1847, his children were too young and they don’t have the necessary requirements and qualification to succed him. They were so young to be installed as Onpetu apart from the fact that there were no warriors among them. Out of all Onpetu’s children by then, no one was as famous as Lasemi in terms of war but in terms of age, Lagbami who was Lasinmiran’s relative on the father’s side was older than Lasemi but he was also not a warrior.
ONPETU LAGBAMI (OSEKUN I) 1848-1855
Lagbami Osekun was supposed to be installed as Onpetu before Lasemi Atobatele. But because Lasemi was a warrior that probably had solution to the security challenges bedeviling the town at the time, he was preferred to Lagbami. He had to wait until after the death of Lasemi.
Lagbami loved peace and convenience of his town. In fact, war was not his priority. He was a herbalist and was also well versed in Ifa divination. His siblings include, Oluwusi, Oluesan – Oluyokolo or Olusemi, Olubiyi and Adelubi. Olusemi Osekun gave birth to Olufimo, Olagbami and Olasinmiran but they were never installed as Onpetu in their lifetime except Olagbami that was installed as Onpetu.
ONPETU KUFEYIJIN (1855-1856)
Adesilu, Kufeyijin and Oyeniya were the children of Oluya. Adesilu was the eldest of the three but they were all prominent individuals. After the demise of Onpetu Lagbami, Adetutu and Kufeyijin contested for the throne of Onpetu. Adetutu lost the contest and in annoyance relocated to Ijaye. Lasinmiran that was his supporter among Onpetu’s children too left for Ilorin. But sadly, Kufeyijin was bitten by snake and died having spent about a year on the throne.
ONPETU OYENIYA (1860-1871)
Oyeniya the son of Oluyale succeded Kufeyijin as the Onpetu of Ijeru, he was very brave like his father and also skilled in the art of fighting war. He was very powerful and famous even before he became the Onpetu. His reign as the Onpetu of Ijeru coincided with the time Baale Apaebu or Odunaro of Ogbomoso. He had the same mind and motive like his father, Oluyale and other Onpetu that had reigned to defend Ijeru against enemies.
ONPETU OGUNWALE (1871-1875)
Before the death of Oyeniya, Laoye Orumogege had been friend to Falade, the son of Atoyebi. Laoye assured Falade that he would support him to become Onpetu whenever there was vacancy. Truly, after the demise of Oyeniya, Laoye Orumogege supported Falade to become the Onpetu. When Falade discovered that he does not have the much support of the “Omo Osu Olu-Oje” that is the female children of Olu-Oje, he thought within himself that it was better for him not to vie for the position though, he later contested. Oral interview suggested two reasons why female line of Onpetu refused to support Falade. The first was that Laoye wanted to use his position as Baale of Ogbomoso to forcefully influence the installation of Falade as the Onpetu of Ijeru which was against the tradition of Ijeru and had not happened. It was not in the history that Baale of Ogbomoso ever installed Onpetu or has power over decision of Olu-Oje lineage to install anybody as their king. Secondly, the daughters of Onpetu then discovered that Falade was wicked.
ONPETU OYENIYI (1875-1883)
Onnuola, Falade and Falana, the children of Atoyebi struggled to become Onpetu after the death of Ogunwale. But since they could not compromise and presented a candidate for the stool, they lost the contest to another ruling house. However, the whole female children discovered that if the chieftaincy fell on any of them, the matter could turn to rancour, they sent for Oyeniyi, the son of Lagbami in his farm along Ibapon, near River Antorun to become Onpetu. Oyeniyi had slaves and was also into the pawnship tradition which he engaged in his farm. He was powerful and rich, he did not abuse his position as a prince rather, he used the opportunity he had to make himself rich.
Kuye the son of Onpetu Kufeyinjin became Onpetu after Onpetu Oyeniyi. But the change introduced by the missionaries have significantly impacted the tradition and culture of the the people. Unlike the period of Onpetu Oyeniyi and before him, the European missionaries have intervened in the affaiars of the people. There was no more war, and therefore, warriors were no more important or relevenat. Though, the glories of past valiant escapades were still being enjoyed by the warriors left behind. Also, it was during the reign of Onpetu Oyeniyi that Captain W. A. Ross became the District Office of Ibadan Province. It was Captain Ross that changed the provincial authority to Oyo Province and moved the seat of government to Oyo Atiba to reflect the new nomenclature. The change in name and the seat of government elevated the status of the Alaafin and oyo Atiba the new new of power, while Captain W.A. Ross and his orderly assumed the control of Oyo Province affairs.
ONPETU AMODU 1926-1928
Adesilu, Kufeyijin and Oyeniya were children of Oluyale. Adesilu was the eldest. But while Kufeyijin and Oyeniya became Onpetu, Adesile, their brother never became the Onpetu. Adesilu, was a business man, an itinerant trader and a weaver. He was the father of Amodu and Adedoyin. Kuye, the son of Kufeyijin became Onpetu after the death of Onpetu Oyeniyi. Amodu and Adedoyin were from the same mother, they had joint business. Infact, Adedoyin was very loyal to Amodu his brother and took him like a father. He was submissive, magnanimous and as a gentleman, he was famously known up to Oyo town.
ONPETU ADEDOYIN (1928-1956)
It has been explained that succession dispute was a factor in the dispersal of the Olu- Oje across Yoruba land. The Olu-Oje descendants have vowed not to allow a repeat of the urgly incident. Therefore, all chieftaincy issues were amicably resolved. For instance, when Onpetu Amodu died having spent just a year on the throne, his brother Adedoyin was enthroned unanimously by the Olu-Oje descendants.
Oba Adedoyin came on the throne of Onpetu in 1928. He was a contemporary of Oba Orisafayo, the Olugbon, Oba Oloyede of Iresa, Iba Adigun of Iba Abogunde, and Baale Oyewumi of Ogbomoso and Oderinlo, the Alapa among others. However, he was not happy with the position he met Ijeru. Also, he was displeased with the status of development in the town. Therefore he began to look for how to bring back the lost glory of Oje land. Firtly, he approached the court and got judgement through which he reclaimed his land starting from Odo-Amuro near Ajaawa up to Odo-Laka in Ogbomoso in 1948. With the judgement, he notified all the settlers on Onpetu land on the traditional status of the land they were occupying. He also informed them that they were guest of Onpetu. However, the land use act of 1976 became a challenge; because, the land use act empowered the settlers to approach government for certification of lands through the issuance of certificate of occupancy that subsequently made them land owners. But before then he had informed the towns and other settlers on Onpetu’s land to know their status as Onpetu’s guests.
Onpetu Adedoyin was a lover of tradition. He used his father’s traditional crown, and he blew the traditional trumpet which indicated that Onpetu of Ijeru was an important king in the araea. The issue of crown wearing and blowing of trumpet later degenerated to rancour between Baale Oyewumi of Ogbomoso town and Onpetu Adedoyin of Ijeruland. In the ensued development Onpetu Adedoyin emerged victorious.
ONPETU SOLOMON LADEJI (ATOYEBI II 1958-1977)
Like his forefathers, Onpetu Ladeji worked tirelessly to sustain the glory of Ijeru. It was during his reign that Traditional Council of Obas and Chiefs of Ogbomoso was inaugurated with the Soun of Ogbomoso as the chairman. It was then that, Itabiyi’s mission during his reign became manifested in the classification of ‘Oba Alade’-beaded crown kings and ‘the Baale’ lesser chiefs within Ogbomoso. While at the committee Oba Solomon Ladeji Atoyebi discovered that he was classified as a lesser chief by the authority. He was not happy aand as such decided not to accept what he sees as relegation of his status. He therefore rejected the new classification..
Consequently, Oba Ladeji took steps to redress the anomally against his lineage. He wrote several letters to District Officer at Osogbo and explained the position of his government in Ogbomoso, against the tradition of the people, particularly, the Onpetu and Olu-Oje people. He noted how succeeding Baale of Ogbomoso tresspassed the people’s tradition and installed Baale that were previously under his administrative jurisdiction and control, even, including those who had farms and are tenants on Olu-Oje land, paying customary tributes. Oba Ladeji in his letter unequivocally stated that he rejected the development. He did not stop the protest, until the introduction of self-rule in the Western Region in mid 1950s; Onpetu protest among others must have probably made the government to constitute a Panel of Inquiry to investigate the status of the traditional rulers of Western Nigeria at the time.
ONPETU YESUFU ABIDOYE ATOBATELE III (1978-1998)
Oba Yesufu Abidoye was a prosperous king and his reign brought progress to Olu-Oje lineage and Ijeru in general. Although, the king was unlettered as required by the exigency of the time, he was bold and brave like Lasemi, his fore father. Oba Yesufu Abidoye was not that rich but was blessed by God with influential people.
The reign of Oba Yesufu coincided with the period of Oba Jimoh Oladunni Oyewumi Ajagungbade III, the Soun of Ogbomoso. Oba Oyewumi was an ambitious monarch who wanted to impose the Soun authority over and above his jurisdiction. Oba Ajagungbade, the
Soun of Ogbomoso used all available means to actualize his dream of becoming the only Oba in Ogbomoso area. Firtly, he strived to so hard to make sure that government empowers him to assent to whoever intends to assume the position of Onpetu, Aresa and Olugbon among others. Secondly, he cleverly and subtly maneuvered hi way to install chiefs in territories of the beaded crown Oba. Thirdly, he influenced the government to change his title from Soun of Ogbomoso to Soun of Ogbomosoland, so that he could lay claim to all the land in Ogbomoso area.
ONPETU SUNDAY OLADAPO OYEDIRAN OSEKUN III (1999 TILL DATE)
Oba Sunday Oladapo Oyediran succeeded Onpetu Yesufu Atobatele, Oba Sunday Oladapo Oyediran Lagbami III is the third from the Olagbami Osekun Ruling House. His predecessors were Onpetu Lagbami and Onpetu Oyeniyi. Onpetu Sunday Oyediran is the first educated Oba in Ijeru and he has continued to use his education, civilization and exposure to propel the stool of Onpetu. Oba Oyediran period would be remembered for several achievements like the total stoppage of the Soun of Ogbomos from intruding into the chieftaincy affairs of the Onpetu.
Onpetu Sunday also followed the precedence laid by his forefathers, by looking for the progress of Ijeru. In his view, there cannot be progress, where there is no peace. He is after the progress of this town and the entire Ogbomoso area and would not allow anybody to tarnish the image of his forefathers. He loves peace and despite the fact that his predecessors did not partake in the “Ogbomoso Parapo” because of Soun’s hold on the association, he onced attended the meeting probably to engender cooperation between him and other monarchs in the town. However, his effort was in futility as Soun Jimoh Oyewumi refused to be seated with him. The committee therefore pleaded with Oba Sunday Oyediran not to grace the meeting to forestall rancour. Oba Sunday Oyediran in a bid to promote education in his domain inaugurated competition among Secondary Schools and also found the association known as Ogbomoso South Economic Empowerment Council to champion the economic progress of the people of Ogbomoso South Local Government. The committee meets annually. Oba Sunday Oyediran also, retrieved all the land belonging to the Olu-Oje descendants illegally occupied by the Government. He also, tried to bring a juice manufacturing company, the makers of Chivita to Ijeru. He gave the company ten (10) Acres of land to build the company on Ijeru land. But some people antagonized and opposed the Onpetu that he was not the rightful owner of the land which he gave for the construction of the company and as such Ijeru lost the company to Sanusi village near