HISTORY OF

The Abeokutas Verse 1 Verse 2

Lori Oke ati petele Abeokuta Ilu Egba Nibe l’agbe bi mi si O Ngo ni gbagbe re Nibe l’agbe to mi dagba O Ngo gbe o leke okan mi Ile Ominira B’ilu Odo Emi o f’Abeokuta s’ogo Emi o maa yo l’ Olumo Ngo duro, l’ori Olumo Emi o s’ogo yi l’okan mi Maa yo l’oruko Egba O Wipe Ilu olokiki O Emi Omo Lisabi L’awa omo Egba ngbe Chorus Chorus

Ma yo, ma yo, ma yo o, Ma yo, ma yo, ma yo o, L’ori Olumo L’ori Olumo Ma yo, ma yo, ma yo o, Ma yo, ma yo, ma yo o, L’ori Olumo L’ori Olumo

ABEOKUTA WAS FOUNDED in 1830 after the intertribal wars ravaged refugees in Egba forest from their original homes between 1817 and 1830. The name of the town "ABEOKUTA" was derived from the protection which the fleeing settlers sought under the Olumo Rock, now a tourist center in the town. Abeokuta means 'the refugees under a rock', signifying the protection which the Olumo Rock offered the refugees from possible attacks. The first and major of these series of internecine wars was the one which broke out as a result of an incident at Apomu Market, now in the Irewolede Local Government area of . In 1821, an Owu man who sold alligator peppers was at Apomu Market selling his wares. He laid them out in piles containing 200 peppers each. An Ijebu woman came to the market and purchased a pile. She did not verify on the spot the correctness of the number of peppers in the pile she selected, but found it convenient to do counting on reaching home. She claimed to find only 199, which meant that one was missing.

The Ijebu woman went back to the market to accost the Owu man over the one pepper by which the portion she selected was less, and demanded restitution of the missing one. But the Owu man objected, maintaining that he was sure of his own count. The argument over this single pepper developed into an open quarrel between the two of them. Later, it blew out into a fracas in which people of Owu and Ijebu clans in the market took sides with their kith and kin. Sectional sentiments soon became whipped up into open confrontation in which a life was lost and several people were injured.

Each side went home to narrate to their , chiefs and townsmen the events of the day. As would be expected, each group took umbrage over what it considered to be a raw deal from the opposing camp. Within a matter of days, the fight over a single alligator pepper had resulted into a total war in which the Owu and Ijebu peoples threw caution to the winds and restored to open arms. Before this incident, the people of had suffered defeats in the hands of the Owu people, and the Ijebu had similarly been routed by the Owu in a war fought over the slave trading.

Now, both the Ife and Ijebu saw the opportunity to settle scores with the Owu by joining forces to face the Owu. Even the remnants of the Oyo forces, just returned from their mission to repel a Fulani invasion, and who were by then mere lay-about, teamed up with Ife and Ijebu forces. The combined attack of the Ife-Ijebu-Oyo coalition forced the Owu homeland to fall after a long siege, and the events following this catastrophe gave birth to the founding of Abeokuta a few years after.

The fall of the Owu homeland was quickly followed by the fall of some other Egba towns, each being sacked in succession by the alliance of the Ife-Ijebu-Oyo forces.

The Egba towns which had folded their arms while the Owu people fought alone, now became victims of the ravening wolves represented by these rallies. The only pity of it was that among the first to fall was Ikija. Ikija was attacked because its people stood by the Owu people in the war of 'Alligator Pepper'. Before long, many Egba towns also fell and all the survivors eventually sought refuge in Abeokuta after a few years, and thus made Abeokuta their permanent place of sojourn.

Their decision to leave for Abeokuta was nowever informed by the hostility of the Oyo, Ife and Ijebu, with whom they shared sojourn in Ibadan. Lamodi, a warrior of note, was credited with the initiative for the migration to Abeokuta, although he himself never saw the Promised Land because he died on the way. He was at the time the Balogun of the . Sodeke, who was then the Seriki of the Egba, took over and led the first wave of immigration to Abeokuta in 1830. Bringing up the rear of the migrants to Abeokuta were the Owu people in about the year 1834. Some others also came later.

The site they choose for Abeokuta was originally the farmland of an Itoko farmer whose name was Adagba. Adagba had no choice but to receive the Egba refugees with both hands and the credit he got was that Abeokuta became known by another name - 'OKO ADAGBA', meaning Adagba's Farmstead. On setting in Abeokuta, each community continued its main occupation of farming, cultivating mainly food crops and cash crops, notably cotton, palm- trees, and kola-nuts. A few did pretty trading and some practiced itinerant merchandising. There were also craftsmen, hunters, drummers, weavers and dryers; some practiced traditional healing, mingling it with some form of divination. They were very religious and each adhered to a belief in one God or another. They specialized in a genre of oral traditional poetry known as Ege which is both musical and philosophical in content and forms.

The first few years immediately following the settling in Abeokuta were fraught with difficulties - social, political and economic. But for the fact that they lived simple lives, they would have found the problems overwhelming. The problems of each group findings and selecting appropriate land to farm was enough to daunt them. And the quick succession of the waves of settlers posed problems with extra dimensions. The new pottage represented by the many group of settlers needed time to simmer and mellow down to attain acceptable taste. Then there were the need for food supply. Being new settlers, they needed a year or two to be able to plant enough food to feed themselves. So it was largely a question of scrounging for food on in the first two years by a people who had escaped from unsettling ravages of war.

Between 1830 and the turn of the century, the settlers in Abeokuta were forced into fighting several wars. In these wars, they creditably proved their mettle. In 1832, the Ijebu Remo people provoked the new settlers into taking arms against several Ijebu Remo towns in a war called - Owiwi war. In 1834, the Ibadan people also challenged them to a war which resulted in the defeat of the Ibadan army in what was known as the Battle of Arakanga.

In 1842, the settlers took the initiative of a war with the Ota people in order to ensure free movement through Ota territory each time they needed to get to to buy firearms. This led to another war in 1844 when they attacked Ado for assisting the Ota people two years before. The same year, the Dahomeans, under King Gezo, waged war against Abeokuta but were repulsed. The Dahomey army repeated the invasion in 1851 and suffered a similar defeat.

In 1849, Abeokuta attacked Ibarapa for waylaying the Egba in their territory. Among other wars fought by Abeokuta were the Ijebu-Ere War in 1851, and the Ijaye War of 1860-1862, and the Makun War of 1862-1864, as well as a few others. In most of these encounters, they emerged victorious - although they suffered their own reverses in some as well. Among Egba war leaders were Sodeke, Ogunbona, Apati, Seriki Akoodu, Ogundipe Alatise, Sokenu, Basorun Somoye, Olufakun, Agbo, Lumloye, Iyalode Tinubu, Majekodunmi, and a host of others.

Historical sketch by Chief Dr. LATEEF BIOBAKU (may his soul rest in perfect peace) and PA OLA YEMITAN Respectively.

1. WHO ARE THE EGBAS?

The Egbas are a major sub-tribe of the Yoruba who inhabit south western part of . They are the biggest of the four ethnics groups within state, one of the 36 states making up the federal republic of Nigeria.

The Egbas share boundaries with the lagosians of , the Ibadans and Ibarapas of and the benoise of the republic of Benin.

For occupation they are largely farmers and traders, while in religion, they follow Islam and Christianity, with a small number still adhering to African traditional religion. The Egbas are culturally rich as depicted in their mode of dressing, food, festivals, and other ceremonies.

The Egbas are warlike people once occupying a vast territory, known as egbas, forest, extending eastwards to awe now in Oyo state and westward to the edge of Lagos lagoon. They once came under but soon librated themselves through a cooperative strategy schemed by Lisabi. however in the early nineteen century they suffered a crushing defeat in the hand of up and coming Ibadan forces who drove them out of their lands, and assassinated their commander in chief , Balogun Lamodi. The Egba command then refuge in 1830 ‘’beneath the rock’’ named OLUMO. This known as Abeokuta was located on the farmland of Aaagba, an itoko farmer. The new settlement grew rapidly into a well-secured town which gave the Egbas sufficient confidence to extend an invitation to the fleeing own squad, heading for Egbado country or Badagry in search of safety, to stay with the Egbas in Abeokuta.

The enlarged Egbas community soon entrenched itself in the, subduing the neighbouring Egbado communities who had attempted to join the Dahomeans to dislodge the Egbas . The pseudo allies were routed, and the egbas became secured in Abeokuta. Nor could the Ijebus, Oyos and Ibadans henceforth disturb the Egba settlement.

A significant development which occurred about this time in the history of the Egbas was return of some Egbas element bringing back with them superiors know-how in every sphere of life.

Coincidentally too, Christianity made its advent into Nigeria through Abeokuta in 1842, and with it came western education which was to transform the life of the people. The egbas thus began to benefits from the enlightenments which came with the early interaction with the British, and placed the community above all others in the sub-region.

1. THE INDEPENDENT EGBA STATE

The wisest decision taken by the Egbas in their early days at Abeokuta was the abolition of the numerous city kingdom, fusing them into one solid egbas state. The war chiefs who had led the Egbas into Abeokuta under the authority of Seriki Sodeke, established a strong central administration over the town of its environs. So impressed were the British colonialist with the level of egba civilization that they exclude the egbas from the British subjugation, when the rest of Nigerian came under the protection and rule of her majesty government.

The British thus recognised the independent status of the egbas which earned the territory the nomenclature of egbaland, in contradiction of the rest of Nigeria which become known as the protectorate of northern and southern Nigeria.

Indeed in 1893, the British concluded a treaty with the Egbas underlined the autonomy of the federated Egba kingdom. In 1898 were to consolidate their enviable status with an All -Egba cabinet made up of the ALAKE of egba land as president at the head of the cabinet ministers, comprising the sectional Obas; the Osile of Oke Ona, the Agura of Gbagura and the Olowu of Owu and the top traditional muslims and Christians general title chiefs as ministers with assigned portfolios. The Egbas house at itoku served as senate exercising legislative powers and judicial powers as well over serious crimes like treasons. Less serious offences and civil disputes were handled by the royal court at Idi ere in ake palace all decisions confirmed by the Alake were final hence the saying:Ejo ku s’Ake.

Each of the townships numbering 143 or so administered its own affairs, thus enjoying relative autonomy Vis a Vis the central administration at Alake. Between the central administration and the township administration stood the sectional administration presided over by each Obas i.e. the Osile of Oke Ona, the Agura of Gbagura, and the Olowu of Owu. In the exercise of their respective powers, both the townships and the section were subject to the overall authority of Alake- in council. Here is one attribute of the Alake’s paramountcy over all other the obas of Egbaland.

Egba indigenous federalism worked perfectly and helped to promote peace unity and stability. An important feature of this federalism which as endured till today is the sharing formula adopted by the Egbas to the allocation of political offices distribution of assets, and other benefits as well as bearing of burdens . thus Egba Alake being bigger than the other 3 sections put together will take 50% while the remaining 50 % would be divided into three parts to be taken equally by Egba Oke ona, Gbagura , Owu, .

Such was the aura of the unity and stability carried by the egbas in the twilight of the nineteen century and extended to the early twentieth, that their prestige and reputation resounded across the seas. . A famous English author wrote a book about the time which he approximately titled “sunrise within the tropics” describing life and the level of sophistication of the Egbas in that period compared other communities across Africa and elsewhere.

The Egbas administration concluded treaties of friendship, commence and judicial relationship with the British. to further assert their independence status, the Egbas moved to established diplomatic relationship with the British colonial masters by appointing a special envoy in the person of prince Ladapo Ademola who later became oba Ademola II, Alake of Egbaland in 1920. Ademola thus became the diplomatic representatives of the Egbaland in lagos, the seat of the British colonial administrative in nigeria. A further illustration of unique status of Egbaland was the invitation extended to Oba Gbadebo I, to pay a state visit to Britain in 1904 as a guest of Queen Victoria he was very well received. Regrettably however, the British colonial government soon grew impatient with the Egbas who refuse to take dictation from the colonial governor in lagos. They then seized upon a local disturbance in Abeokuta the ijemo-war to deal a deadly blows on the egbas . On pretext on quelling the ensuing unrest and to check the insecurity in the area, which the British felt posed a serious threat to their national interest, they proceeded to ask the independence government of Egbaland.

Thus Egbaland was forcibly brought into the British protectorate of Nigerian in 1918, deftly ending the posture of a proud independent Egba nation, a free enclave within a dependent Nigeria.

III. THE NIGERIAN NATION

Following the annulment of Egba sovereignty by the British, the Egba quickly reconciled themselves to their new dependent status. The British policy of indirect rule adopted in administering colonial Nigeria enabled the Egba to continue to enjoy some autonomy through the aegis of Egba native authority [ENA]. Thus Egba federation survived with its practice of true federalism which guaranteed unity and stability as well as –prosperity of the area.

The early embracement of western union education as noted above also enabled the Egba to produce high level manpower in virtually every sphere of human endeavour. In the context of the new Nigerian nation, therefore the Egba soon dominated every segment of the society the professions, the public, service including the judiciary, even commerce and industry.

In the former western region under premier Obafemi Awolowo himself, half Egba, the Egba fared reasonably well especially in he civil service . The legendary Simeon Adebo was the Head of the Service while professor Saburi Biobaku was the secretary to the premier and the executive council, with chief S.O Eriwunmi as permanent secretary in charge of a key ministry, Sir headed the judiciary.

When Nigeria attained independent on oct.1960, Egba star dimmed politically somewhat. The highest Egba political holders were federal ministers in Balewa government , Dr Koye Majekodunmi and chief Ayo Rosiji.

In the western region , however Alh. D.S Adegbenro was second in command to chief S.L Akintola who had succeeded Chief Obafemi Awolowo as premier. When the crisis within the ruling party, Action group [AG] erupted a majority of the members in western house assembly endorsed D.S Adegbenro as the premier . The NPC-NCNC federal government coalition however blocked Adegbenro premiership thus precipitating a serious political crisis which resulted in the declaration of the state of emergency in the western region in 1962. interestingly the lot fell on Dr. Koye Majekodunmi , a federal minister and an egba son to wear the mantle of sole Administrators with near absolute powers.

The western region crisis deepened culminating in the in the first military coup of January 1966 which sacked elected civilian government and paved away to a prolonged military administrator in Nigeria. The civil war which was fought to check Biafran secession was won by the federal government with General , an illustrious Egba son playing a leading role in the combat and had the honour of accepting the surrender of the Biafran Army.

It is worthy of mentioned that the 9-years of general Gowon ,two Egba sons namely Brigadier Oluwole Rotimi and Brigadier Mobolaji Johnson were among the 12 states military governors . It is a matter of pride that only the two of them emerged untarnished following the probe of all the military governors in the country.

With overthrow of General Yakubu Gowon as the head of state, General Muritala Mohammed moved in with General Obasanjo as second –in command when the popular Muritala Mohammed administration fell in to the abortive coup of Dimka in 1976, Obasanjo stepped in as head of state and made history by voluntary handing over power to the elected government of president Shehu Shagari in 1979.

1. CREATION OF

In February. 1976, the two provinces of Abeokuta and Ijebu were merged to form Ogun State when Nigeria was restructured in to 19 states. Abeokuta became a state capital. This development threw up a high expectation that, the old Egba glory would return, Unfortunately, acute rivalry among the ethnic groups making up ogun state, namely Egba, Ijebu, Remo, and [formerly Egbado] has not enhanced Egba progress.

When in 1979, the military took a bow to usher in an elected civilian Administration, it was assumed that the Egbas would have the first slot as governor. What looked like an ideal candidate emerged in the person of Chief Soji Odunjo being the both egba and the egbado stocks ironically, the Egbado dumped Odunjo and aligned with the Ijebus and Remos to paved the way for Chief Bisi Onabanjo from Ijebu to emerged as the first civilian executive governor of Ogun State .

On the second coming of the civilian rule after yet another military regime [1983-1999]Chief Olusegun Osoba an Egba became governor and served his full termed of four years . He was succeeded in 2003 by Otunba from Remo who is now serving his second term as Governor.

How have the Egbas feared since the creation of Ogun State? The General verdict is that their situation could have been better, given the size of their population and the fact that the capital of the state was suited in Abeokuta the heartland of territory, The grouse is that given the historical structure of Abeokuta and the fact that it is now a state capital , the town should have had more to show for its new status compared to the other state in the country.

The present Administration in Ogun State is quite aware of Egba discontent which recently re-echoed during the high level dialogued between the Governor Daniel and a high powered Egba delegation led by his majesty Oba Adedotun Gbadabo Okukenu IV, the Alake and paramount Ruler in Egbaland.

The Egbas acknowledge some notable improvement which the Governor has introduced to Abeokuta the modernisation of the royal pavilion at the Ake palace square, transforming the Olumo rock into the Ultra- modern tourist attraction of international standard the dualisation of a number of city roads, notably lalubu street, Oke ilewo the construction of modern residential estates at various location in the city for all level of the society high, middle and low.

The Governor took the trouble to explain that he was willing to do more, but emphasized his constraints mainly funding, expenses incurred on behalf of the federal; government in carrying out works which are responsibility of the federal government where the latter has been slow to act, where often not defrayed timely, thus, participating a short fall in the available funds for states project. The Egbas applaud the state governor for the new surge in development of Abeokuta and the other areas making up Egbaland, but still felt that much more was deserved, they recognized that the governor is responsible for all the segment making up Ogun State that must be even handed .

At the same time, we must stress that all fingers are not equal. In any distribution, given the size and stature of Egabland, the Division must take a lion's share in the State. In other words on grounds of its population and for hosting the State Capital, Egbaland must receive primary and bigger attention.

In this regard, we would like to know percentage of the State Budget is allocated to Abeokuta as State Capital, and what share is allocated to Egba Division as the biggest of the four divisions. We may have here respectfully suggest that after deducting the expenses for the State Capital (Abeokuta) whatever remains should be allocated to the four Divisions on the basis of two-fifths (2/5) going to Egbaland, while three-fifths )3/5) are shared equally between Ijebus, Remo and Yewa. This is true equity.

1. EGBALAND VIS A VIS NIGERIAN NATION

If the Egbas appear not to have fared satisfactorily within Ogun State, what is the position nationally, that is, within the large Nigeria Nation?

The Egbas had produced many outstanding human materials for Nigeria; within the Profession: Law (Chief F.R.A. Williams, Prince Bola Ajibola), Medicine (Professor Thomas Lambo and Koye Ransome – Kuti), Accountancy (Akintola Williams, Egunjobi, Folorunso Oke, Bola Kuforiji-Olubi, Idris Sulaiman), Judiciary (Justice Adetokunbo Ademola – first indigenous Chief Justice of Nigeria, Olumuyiwa Jibowu, George Sodehinde Sowemimo, S. O. Lambo), Public service (Simeon Adebo), Literature (Wole Soyinka – of Egba mother), Music (Sowande, Fela Ransome-Kuti, Ebenezer Obey, Sina Peters, Adeola Akinsanya – Baba Eto, Prince Adekunle, Yusuff Olatunji – adopted Egba son, Ayinla Omowura) Sports (Sprinters: Arogundade, Ajao, Erinle; High Jumpers: Majekodunmi and Sobande), Women Emancipation and Enterprise (Iyalode Tinubu, Mrs. Funmilayo Ransome-Kuti and Iyalode Bisi Tejuoso). In the political life of Nigeria, we have given the country a military Head of State in the person of General Olusegun Obasanjo. We even produced one Civilian president in the person of Chief M.K.O. Abiola who was elected on June 12, 1993 in the fairest and freest elections in Nigeria but who, alas, was not allowed to take his post following the unpardonable and controversial annulment of the landmark elections. Abiola was to die a martyr and hero in strange circumstances while in Abacha’s detention. There was also Ernest Adegunle Sonekan, the Interim Head of state (1993). We also gave to Nigeria chief Olusegun Obasanjo in is coming as elected president of Nigeria between 1999 and 2007, sadly marred toward the end by his alleged Third Term Bill which he has vigorously denied.

Under the current Administration of President Umar Musa Yar’Adua, the fortunes of Egbaland appear to be on the rise once more. Providence delivered an unexpected top political position to the Egbas in 2007 through the fortuitous emergence of Hon. Dimeji Saburi Bankole as Speaker of the House of Representatives thus becoming the No. 4 Citizen of Nigeria.

Without sounding immodest, no other group in Nigeria had given so much to the Nation as Egbaland, yet we seem to have got little in return. There is no major Federal presence in Egbaland. Even though Egbaland was the cradle of Western Education in Nigeria and the birthplace of Christianity in the Country, it rook decades after the establishment of the University College of Ibadan in 1948, before a full-pledged University was sited in Abeokuta in the form of the University of Agriculture, Abeokuta. Some may argue back that the Obasanjo have held the Head of Government position twice in rear times. He should know what was best for his own people.

The Osile Oke-Ona, was formerly the OLOKO OF OKO who was also formerly the ALAFIN OF OKO in the early days. The throne was founded by ORANMIYAN (Oranyan) who was the son of Okanbi and the grandson of . He was the first Oba to occupy this throne of the Osile at the old Oko Orile near Ile-Ife. He was first the Alafin of Ile-Ife in those days. He left Ile-Ife and founded and became the 1st Alafin of Oyo in the old Oyo township and later left and founded and reigned in the old Oko township. The Oko, was the seat of Government of for quite a while before it was moved to Oyo during the reign of Sango. The throne of the osile (Oloko) was first occupied by Oba Oranyan (last born of the seven ruling houses of oduduwa of Yorubaland, the first grandchild of oduduwa being a female by name “IYUNADE”, the mother of the first Olowu of Owu). The second occupant of the throne of the Osile (Oloko) was also another son of Oba Oranyan by the name Sango who today has became deified throughout Yorubaland and Egbaland. You can therefore see that the crown of the Osile (now in Abeokuta) is as ancient as any other crown in Yorubaland. For the avoidance of doubt, Oduduwa had a son called Okanbi. Okanbi gave birth to all seven children who now occupy all the important thrones in Yorubaland. The current Osile of Oke- Ona Egba was named Oba Alayeluwa, (Dr.) Adedapo Tejuoso CON, Karunwi III.

They are, in order of seniority:

 Iyunade a female child who gave birth to the first Olowu of Owu  Another female child who gave birth to the first ALAKETU OF KETU (not Alake of Ake) now in the Republic of Benin  The Oba of Benin  The Oba of Benin  The Orangun of Ila  Onisabe of Sabe (now in the Republic of Benin)  Onipopo of Popo (now in the Republic of Benin)  Oranmiyan (Oranyan)

He was the only one his father had while on the throne at Ile-Ife. He therefore rightfully also came on the throne at Ile-Ife as Alafin of Ile-Ife. He later left and founded and reigned in the ancient township of Oko as Alafin Oko.

In fact, he reigned and died in Oko and left the seat of Yoruba Government in Oko for quite some time.

The Oba Osiles that have reigned in Abeokuta since 1897 to date are:-

 Oba Kariunwi I, the 1st Osile in Abeokuta reigned from 1897-1899. He met Governor McCallum when the Governor summoned all the four Egba Obas (Alake, Osile, Agura and Olowu) to a face to face meeting on the 31st of January, 1898, this had hitherto been a taboo.  Oba Sanyaolu Adebare I, as the 2nd Osile reigned from 1900-1920; he was a Christian and was given a befitting burial by Rev. Welbom of Wesleyan Church.  Oba David Sokunbi Karunwi II, was crowned on 04/04/1904 i.e Easter Monday, 4th April, 1904 by Bishop Oluwole. He was described as the first educated Christian Oba in Egbaland. Oba karunwi II joined his ancestors in June 1918.  Oba Suberu Adedamola I, 1918-1932  Oba Adedotun Yesufu, 1933-1934  Oba Alimi Adeniran Adedamola II installed in 1951 and reigned until 1988 when he joined his ancestors  Oba Dr. Adedapo Adewale Tejuoso karunwi III, Oranmiyan installed 20th May, 1989 as the Osile and still reigns to date

Oke-Ona Egba is one of the four strong pillars (sections) that founded and settled in Abeokuta in 1830. The four pillars are Egba Alake section (under the Oba Alake), Oke-Ona Egba Section (under Oba Osile), Gbagura Section (under the Oba Agura), and Owu Section (under Oba Olowu).

The important towns that followed Sodeke to settle in Abeokuta on the 5th of August, 1830 as listed by A.K. Ajisafe were Ake, Oke (Oke-Ona), Iporo, Kemta, Kesi, Ikereku, Idomapa, Ido Orun, Igbein, Igbore, Itoku and others.

Oke-Ona Egba as existing in Egbaland and Abeokuta today consists of the following townships in order of seniority:

 Ago Oko  Ikija  Ilugun  Ikereku  Ilawo  Ago-Oko  Idomapa  Ibere Kodo  Imala

Those that deflected to Egba Alake but are about returning to Oke-Ona Egba are:  Idofin  Idere  Efon

Townships as formally belonging to Oke-Ona Egba:

 Ejigbo  Ijeja  Erunbe  Ifote  Erinja  Ikanna  Ikire  Ilogbo  Imo, e.t.c.

The Ijaiye people, for instance, on arrival in Abeokuta in the middle of the 19th century were settled in Ago-Oko, Oke-Ona Egbaland. They should normally be under Oke-Ona Egba, but not surprisingly, the Egba Alake people have wrongly claimed them as part of Egba alake due to the power of incumbency of the Alake.

GBAGURA EGBA

Yoruba as a race are all children of Oduduwa with Ile-Ife as their cradle. Apart from population explosion which compelled them to spread out from Ile-Ife and scatter all over places in pockets of settlements in villages and hamlets (which invariably became known and referred to as homesteads) with their respective cultural heritage, one other principal factor that precipitated their vagrancy and wandering from one forest location to another was the incessant inter-tribal hostilities and warfare.

As they moved from one place to the other, they regrouped and formed larger and formidable settlements to ward-off enemy attacks. In most cases, such settlements later developed and metamorphosed into towns and cities.

In essence, the genesis of the founding of Egba settlement known as Abeokuta began with different Yoruba tribes and groups, which met one another in Egba Forest, and later aligned themselves into a federal set-up. One of such groups were the Gbaguras. They all finally settled down and took shelter and domicile under and around Olumo Rock.

The period in focus, 1830, was selected for its relevance. First was the year that Gbagura people, as other section of Egbaland, arrived Abeokuta from their different homesteads. Next, it was the year Gbagura heroes together with other Egba warriors fought for their survival in Egbaland. After the war, Gbagura people deferred the coronation of the first Oba in Egbaland until 1870 when, Kabiyesi Oba Jamolu was crowned. This was so to ensure that all insurrections had ended, and all invasions contained, before installation of a traditional head could be considered.

However, this book, The Nation Gbagura, concentrates more specifically on who the Gbaguras are, their homestead and villages within Egbaland, the roles Gbagura leaders played in Egba History, coupled with twenty years of peaceful reign of HRM Alaiyeluwa, Oba Halid Adedayo Ajani Laloko, Shobekun II, JP, the Agura of Gbagura, and the process of forming rudimentary federal as reflected in the number and manner that words, names, towns or areas are repeated many times in this book. Separate chapters in the book are devoted to Who's Who in Gbagura, Gbagura Council of Chiefs and Associations in Gbagura; although attempts were made to make them all-embracing, the scope, however, was limited to the prime movers and shakers of the community.

Happily, everything that transpired in Gbagura since the coronation of Kabiyesi Alaiyeluwa Oba Halid Adedayo Olaloko Shobekun II, JP as the 8th Agura of Gbagura is graphically splashed all over the pages of The Nation Gbagura.

Within the area of Yoruba Country, there were no less than three successive waves of emigrations from Ile-Ife in the 13th and 14th Centuries (AD), and from these, eventually, came the three major sections of Egba Federation, namely, , Egba Oke Ona and Egba Agura. The Gbagura people migrated from their respective homesteads situated on an imaginary line drawn from the present day Iddo-Osun-Offa-Awe-Ejigbo-Akinmorin-Fiditi- Ilora-Oyo-Ojoo-Ibadan-Omi Adio and coming west-wards past Ibadan and ending on the outskirts of the present Abeokuta. As a result of the internecine wars in the Yoruba country, the aftermath of Owu War resulted in Owu settling in Abeokuta in 1834. It is well known, however, that these three sections, later joined by Owu, built a stronghold at Abeokuta. The founding of Abeokuta itself is well documented in oral history. In the Gbagura section of Abeokuta, there were at one time 144 townships (or wards) from homestead, that made Gbagura, 72 of which were under Onigu of Ilugun who did not agree that Agura was his senior. The remaining 72 townships (wards) swore allegiance to the Agura of Gbagura.

As the process of the Federation was inevitably demanded, the 144 towns were eventually merged under Agura. The Onigu, indeed the Ilugun towns, which lost the capital status to Iddo town, finally left the Gbagura section and joined Oke-ona section. Much later, Idomapa and Ilawo towns also left Gbagura section to join Oke-Ona. In the process of primary Federation, Gbagura emerged as the largest entity in the old Egba Forest with the Agura as its Oba and Iddo as its capital town. The Gbagura section played commendable roles in the struggle of the Egbas to free themselves from the tyranny of the Ilari or the emissary of the Oloyo (Alafin Oyo), who in the turbulent days of war of conquest were stationed in each of the Egba towns. A glaring example was the garrison stationed on the outskirts of Egba forest now known as Osiele to face any external aggression. The garrison was headed by Akaashi – a great warlord from Ibadan section of Gbagura. Since then, the Akaashi military Cantonment in Osiele has metamorphosed into a large Gbagura settlement with a Baale. Till today, Akaashi has remained a Gbagura titled Chieftaincy for Osiele town on the outskirts of Abeokuta.

It was Akila of Iddo who could rightly be described as the first Osi Egba – the commander of the left wing of Egba army. During the war, Gbagura fought alongside the Egba army. It is no gainsaying that they played prominent roles, and distinguished themselves during the war. Among those that distinguished themselves were:- Oluwole Agbo Balogun Ojoo; who offered his pregnant wife for a sacrifice during the war. Anoba, the Balogun Ika; Dada Ojigan, the first Honourary Aare; Oluseye Balogun of Ika the great man-Olalekan; late Balogun Iddo and Madam Efunroye Tinubu of Ojokodo fame. They were so outstanding that but for the formidable arrangement, Akila of Iddo Gbagura could have rightly been acclaimed as the first Osi-Egba-the commandment of the left wing of Egba Army. Anoba would have assumed the title of Balogun Egba reserved for Igbein. Anoba was somehow permitted to import the extra-constitutional title of Aare Onakakanfo from Oluyole Ibadan.

During the war, Gbagura occupied the area next to Ogun River. Indeed, Gbagura became a force to be reckoned with in the Egbado, Ijebu-Remo as well as the Awori wars until they made Abeokuta an impregnable fortress which even the invincible Dahomey warriors could not conquer. In all walks of life, Gbagura people played noble art and distinguished themselves in all endeavours. It is worthy of note that bravery and the indomitable spirit of their Ancestors were manifested in their contribution to the solution of Egba problems. One such pedigree of distinguished old Gbagura warriors is the late Bashorun M.K.O. Abiola. He was the modern symbol of Gbagura in Egba, Ogun State and Nigeria as a whole. Bashorun M. K. O. Abiola is the sacrificial lamb of politics in Nigeria.

The status of the Agura as a major Oba in Abeokuta has been well established. Despite the antics of modern day politics and government formation, the Agura has retained his status as a Paramount Ruler of Gbagura within Egba Federation in Abeokuta since the days when Obas had legislative roles in the Western Regional House of Chiefs. In the present Ogun state council of Obas and Egba Chieftaincy Committee, kabiyesi, the Agura of Gbagura's place remains paramount with prescribed authority to honour sons and daughters of Gbagura including others from Egba and other tribes in Nigeria and abroad with chieftaincy titles in recognition of their attainments in life and their services to the fatherland.

The Agura of Gbagura Abeokuta Oba, Dr. Halid Adedayo Laloko Sobekun II, MFR, JP, has just been conferred with the National Honour of the members of the Order of Federal Republic (MFR) by His Excellency, Dr. Goodluck Jonathan GCFR, President of the Federal Republic of Nigeria.

EGBA OWU

THE OLOWU OF OWU

ORIGIN The history of the Owus was first documented following their first settlement in Ibadan before 1820. It is believed from oral history tradition that the Owus occupied an area directly along and below Niger River in the present country of Nigeria. The southward migration of the Owus was a direct result of both tribal and ethnic conflicts. Unlike previous settlements, the Owus did not attempt to fight against the army of Ibadan but instead settled in peacefully because the rulers of Ibadan had sent peaceful emissaries to the Owus after getting intelligence of the Owus' supposedly imminent attack on their town. The rulers of Ibadan offered land to the Owus to settle on, spreading from Ita Lisa to Owu Ipole near Ikire. IJEBU AND IFE WAR AGAINST OWU

In 1821–26, the armies of both Ijebu and the Ife attacked and devastated Owu Ipole. The Owus abandoned their heavily fortified city and escaped southwestward in groups toward Ibadan in about 1826. From these outskirts, they marched on and across Ogun River and finally arrived at Oke Ata near Abeokuta where Sodeke, an Egba authoritative leader, persuaded the gallant Owus to settle in Abeokuta about 1834. It is important to state that the present Orile Owu is the same place as Owu Ipole where the Owus from Iwo and other places resettled in the early 20th century. The people of Erunmu (founded by the older brother of an earlier Olowu from the Amororo Ruling House) were always loyal to the course of . During the Owu war, the Olowu was carried on his back (to disguise his escape) from Orile Owu (Owu Ipole) to Orile Erunmu, guarded by a combined team of his royal guards and Oba Erunmu's royal guards. After Orile Owu was devastated, the remaining Owu army retreated to defend Orile Erunmu against the allied army of Ijebu and Ife.

SAFEGUARDING THE CROWN

Before Orile Erunmu was also devastated and razed to the ground, The Olowu and The Oluroko of Erunmu devised strategies to ensure that the royal lineages and the Crown inherited from Oduduwa was preserved. The Olowu entrusted the Owu Crown to a warrior, simply referred to as Akogun (Owu's first documented Akogun warrior. Akogun is a title similar to an army Defense Chief), Ijaola and a few of the king's closest aides. When the siege on Erunmu began, Akogun was assigned to the warfront with the hope that he could turn the tides of war while Ijaola was sent on a mandatory royal assignment to Ibadan with a message for Maye, an Ibadan warlord. Before these two Crown trustees left to carry out their respective orders, they had to entrust Oni (a skilled and specialized trader and farmer, and also the older stepbrother of Ijaola) with safeguarding of the Crown. Oni and other men entrusted with the Crown mingled with the refugees that eventually settled in Abeokuta. These men had strict instructions not to disclose the whereabout of the Crown in the absence of the Akogun and Ijaola, unless they received news of their death.

INTERREGNUM

In 1855, the Owus crowned OBA Pawu as the first king Olowu of Owu of the Owus at Oke Ago-Owu, Abeokuta. Notably, there was a 21 year interregnum between the settlement of the Owu sojourners in Abeokuta and the crowning of Pawu as the first Olowu in Abeokuta. See past and present Olowu of Owu in Abeokuta. He reigned for 12 years.

OWU ADMINISTRATION IN ABEOKUTA

 Pawu April 1855 -1867  Adefowote 1867 -1872  Aderinoye 1873 -1890  Adepegba 1893 -1905  Owokokade 1906 -1918  DosunmuI 1918 -1924  Adesina 1924 -1936  Gbogboade 1938 -1946  Ajibola 1949 -1972  Oyegbade 1975 -1980  Oyelekan 1987 -1987  Odeleye 1993 -2003  Dosunmu 2005

The reason for the interregnum may be attributed to the deterioration of the socio-cultural bond that became evident during the journey between Orile Owu and Abeokuta. Hardship had made these Owu families insensitive to each other's welfare. The worst affected were the people of Erunmu because they were fewer. As a result of their minority status they were marginalized by other Owu indigenes. Oni the keeper of the Crown was convinced that if he revealed the Crown to a people who had grown insensitive to the needs of their brothers, he would allow despotic rule to hold sway over the townships of Owu, Erunmu and Apomu (the Owu kingdom in Abeokuta). Over the years, Akogun (the highly ranked soldier) arrived in Abeokuta, but he could neither locate Ijaola nor Ijaola's stepbrother, Oni. Also, unknown to the Olowu and Oluroko, Ijaola returned to Erunmu but had to hide on a farm settlement to escape capture. He later settled in Iwo town where there was a community of Owu refugees and began to trade in commodities and prisoners of wars. It was in the course of this trade that he re-connected with his stepbrother through another itinerant Owu merchant who was based in Abeokuta. Eventually, all arrangements were made for Ijaola to migrate to Abeokuta where he re-settled the people of Erunmu in Ita Erunmu (now called Totoro, after a tree). After Ijaola, Akogun and Oni consulted with each other, revealed the crown of Oduduwa 21 years after the Owu people first settled in Abeokuta.

OGBONI COUNCIL VS. IGBIMO COUNCIL

The Olowu of Owu, Oba (King) Dr. Olusanya Adegboyega Dosunmu II (Amuroro Ruling House) ended the conferment of Ogboni traditional titles in Owu Abeokuta because the Ogboni culture is alien to Owu culture. Though, the Owus had associated themselves with the secretive Ogboni culture for over a century, they nonetheless do not have any Ogboni house and do not operate according to Ogboni tenets. The Owus do not have an Oluwo (Ogboni Head Chief) and do not hold Ogboni assemblies. On the contrary, the Owu palace has its own culture of open deliberation where any Owu person can participate. That is why people refer to the Owus as “Owu a gbooro gbimo” meaning "Owu the deliberative group".

OLOWU IN COUNCIL

7 groups constitute the Cabinet of the Olowu who is the paramount Ruler of Owu Kingdom. Listed below with the Olowu as Chairman constitute The Supreme Cabinet of the Olowu of Owu, which is now known as “OLOWU-IN-COUNCIL”: The line of authority 1. Balogun 2. Olori Igbimo 3. Olori Omo-Oba 4. Olori Parakoyi 5. Oluroko of Erunmu 6. Balogun Apomu 7. Iyalode

OWU DAY FESTIVAL

The original purpose of celebrating Omo Olowu festival is to give thanks to (Almighty God) for supplying all needs. The annual Owu Day festival tradition started in 1999 and has attracted participation by several Owu indigenes and people from all over the world. On October 9, 2010, the Olowu of Owu Oba Dosunmu publicly declared the second weekend of the month of October as Owu's public celebration of the goodness of the Almighty God. This declaration was made to usher in the new Omo Olowu festival which is to henceforth replace the previous Owu Day Festival which incidentally had its 10th and final outing last year on the 10th day of the 10th month! The debuting Omo Olowu festival (reported in owulakoda.wordpress.com/2010/10/29/omo-olowu-festival-kicks-off) also incorporated the ancient traditional New Yam Festival which was dramatically staged by the Olowu himself, much to the delight, admiration and applause of the attendant crowd and dignitaries! The 2010 festival was attended by Ooni of Ife, Oba Okunade Sijuade Olubuse II, former President of Nigeria, Balogun of Owu Olusegun Obasanjo, Chief of Staff to President Goodluck Jonathan, Chief Mike Oghiedome, former Governor and Field Commander of ECOMOG, Rtd General Tunji Olurin.