The Ibadan-Ijaye war broke out in 1861 among Ibadan and Ijaye over who to succeed the old Oyo domain as the political head of Yorubaland. The two revolting towns jumped up from the remnants of the Old Oyo domain which was obliterated in 1836 by the Fulanis.
Ibadan, Ijaye and the new Oyo (additionally called Oyo Atiba) succeeded the Old Oyo domain after its obliteration. As indicated by Aare Latoosa, a Balogun of Ibadanland, “the conflict was a fight among three siblings over how to share normal properties.” The three siblings, Ibadan, Ijaye and Oyo-Atiba neglected to arrive at resolution on who ought to succeed the Old Oyo as the political head of Yorubaland.
In 1855, Ibadan being the biggest and the most populated of the three towns met a gathering with different towns to cut out the most ideal way of reestablishing the blurring solidarity and respect of the land. At the gathering, the Alaafin of the new Oyo (Oyo-Atiba) was supposed to be the most senior among the three towns, and subsequently, different towns in Yoruba land ought to honor the new Oyo. At last, Yorubaland has another head, subsequently, proposing harmony among some Yoruba towns like Ijebu and Egba.
In a similar climate, Ijaye, Egba and Ijebu raised a few questions about the strategies of Ibadan. Kurumi of Ijaye thought that Ibadan’s goal was to make her very own domain and not to set up the initiative of the New Oyo (Oyo-Atiba). This doubt rose as Ibadan keep on tolerating yearly accolade from her own subjects while she urged those of Ijaye to send theirs to the Alaafin.
The straw that broke the camel’s back that crushed the camel’s spirit was the progression issue to the high position of Oyo-Atiba after the demise of Alaafin Atiba Atobatele in 1859. Ibadan upheld the possibility that Atiba’s child ought to succeed him in order to guarantee the continuation of the Ibadan accolade strategy. Kurumi of Ijaye went against this asserting it was against the custom of lofty position progression in Oyo.
Kurumi’s resistance was upheld by the Egbas and the Ijebus. Ibadan considered this to be one more endeavor to bring an end again to the solidarity of Yoruba land and promised to forestall this definitely. Ibadan didn’t need Kurumi, the then Are-Ona-Kakanfo, to turn into another insubordinate Afonja. It was on this ground that the Ibadan-Ijaye war broke out in 1861.
The Ibadan-Ijaye war was battled in the timberland among Ibadan and Ijaye towns. The Egbas upheld Ijaye to keep Ibadan from turning into a goliath in Yorubaland. The Ijebus likewise upheld to thwart Ibadan’s endeavor of making hostility among them and Remo to tie down a course to the coast. Consequently, the Fulanis too joined the Ijaye to rebuff Ibadan which had kept them from spreading Islam in Yoruba land.
The Ibadan armed force set up camp at Ilora, 13 miles north of Ijaye while the Ijaye powers, drove by Ogunbonna of Abeokuta, set up camp at Olokemeji on the Stream Ogun. The Ijaye, Egba, Fulani and Ijebu powers set a barricade to remove Ibadan from the provisions from the English in Lagos.
Ibadan fought back by barricading Ijaye from food supplies. The English shippers in Lagos campaigned the Remos of Sagamu and the Ikorodus to pirate ammo from Lagos to Ibadan. The help Ibadan got from the English made her got the Ijayes kneeling down 1862 following Kurunmi’s passing in 1851. The reason for his demise is as yet unclear, yet notwithstanding, it is accepted he ended it all.
Different towns supporting Ijaye withdrew right away. The Egbas were disappointed with the activities of the Remos and Ikorodus, and accordingly tried to rebuff them yet the English armed force forestalled this by battling and overcoming the Egba armed force.
The Egbas retaliated for this in 1867 by removing all English evangelists in Egbaland and consumed the printing place of Iwe Irohin, the main paper in Nigeria. The Ijebus likewise rebuffed the English by not permitting any English nationals to enter Ijebuland. This brought about the Skirmish of Imagbon (1892) otherwise called the 1892 Ijebu endeavor.
