History/Migrations

MIGRATION HISTORY OF OWU PEOPLE

(culled from an address by the Olowu, Oba Adegboyega Dosunmu at the 8th Owu Day Celebrations  in 2007)

logo2Much had been written about Owu people but concerning our origin, many things remain unclear. From the present Kwara State, through Oyo, Osun, Ogun to Lagos State, you will find remnants, even large settlements of Owu people, prospering and playing great leadership roles but all records as to our origin remain speculative and unclear. Albeit, we know certain facts viz:

(1)        That most Yoruba people settled around the region of old Oyo which is very close to the present Niger State.

(2) That within the said region of old Oyo, Owu was very prominent and even ruled the waves. Owu collected tribute from the Bariba, the Borgu and had ruled over old Oyo until the reign of San go. All this happened because they (Owu) also settled within that very region. (See Johnson’s “History of the Yorubas” p.149). Their presence in that region was indisputably powerful.

(3) There is a place called “Owu Orile”, some ten miles north of the town of Awe which oral evidences claim to be the original homestead of Owu. Spreading for miles on the north eastern side of the settlement is mostly Igbo Owu.

(4) The name Olowu was a derivative of the savannah crop called Owu (cotton). Here again is another pointer to the fact that the original homestead of the Owu people was in the savannah and not in the southern forest region.

(5)          All the Owu settlements in the northern part of Yorubaland (below River

Niger) are older settlements than the settlements in the southern forest region.

Considering the southward movements of Owu people, the earliest record showed their encounter with the pre-1820 first settlement of Ibadan. (See “Iwe Itan Ibadan by Oba L.B. Akinyele, Olubadan of Ibadan, 1955-1964). Although, every movement was as a result of war, Owu did not fight Ibadan but instead entered peacefully. This is because Ibadan leaders had earlier sent them an Olive branch. They knew that Owus attack on them was imminent. Ibadan even offered them a place to settle, spreading from Ita Lisa in Ibadan to the place now known as Owu Ipole near Ikire. This pleased the Owu leaders to the end that they agreed to live peacefully with Ibadan but soon, Ibadan suffered two attacks in quick succession from Ife and other people to the end that Ibadan was routed twice. In 1821-26, the Ijebu Ife attack also devastated Owu Ipole.

The Owus ran out of their heavily fortified city about 1826. They escaped through their southeastern gate in groups and entered their assailant territories through Ijebu Igbo and spread southward, settling in places like Ikija, Omu, Ayepe and other places. However, the main body of Owu escapees went towards the new settlement of

Ibadan. It is important to state that the present Orile Owu is the same place as Owu Ipole, earlier referred to, where Owus from Iwo and other places resettled in the early 20th century.

The main body of escapees from Ibadan marched across Ogun river and finally arrived at Oke Ata near Abeokuta where Sodeke and other Egba leaders persuaded them to settle about 1834. Again, Owu fought side by side with Egba in the Makun and other wars against Ado Odo and Dahomey in 1842-45. Owu contingents fought and routed Awori at Itori, Yobo, Ifo, Atan, Ota and also occupied those places till today.

Yes, Owu people had fought wars, won battles and settled in very many places between the Niger river and the sea (Owus in Lagos State; Epe, etc.), yet their main stream had settled among the Egbas in Abeokuta BUT, THEY ARE NOT EGBAS, neither are they lJEBUS. (See Johnson’s “History of the Yorubas, p.18). Owu settlements in Ijebu and Abeokuta were not as a result of direct battles or victory over them, but mostly on friendly terms.

ABEOKUTA

Owu’s settlement in Abeokuta was not based on any form of hostility. The Egbas owned most part of the land and they settled Owu on the part of Abeokuta that we still occupy.

OTA & ADO-ODO

Owu was a major factor in the 1842-45 war against Ota and Ado Odo. It is interesting to note that halfway through the war, Sodeke devised a way for the Egba contingent led by Ayikondu to desert the warfront (see Ajisafe, Iwe Itan Abeokuta, p.73), employing the services of his friend (the enemy), Gezo, the Dahonean war leader. As an Awori Ota King, declared in 1935, the conclusion of the war of Otal Ado Odo was led by Gbalefa, the Owu General and his Owu contingents and that is how Owu people not only conquered but occupy the now Gbalefa Peninsular.

THE ADMINISTRATION OF ABEOKUTA

It is to be understood first and foremost that the Administration of Abeokuta is based on strict historical factors which clearly spells out areas of authority of each of the first 4 kings in Abeokuta, viz, Olowu,Agura, Osile and Alake. The largest part of the land of Ibadan through Bakatari, Odeda, Osiele to the eastern part of the old Igbo Egba is occupied mostly by Gbagura. Some of the Gbagura land which voluntarily declared their allegiance to the Alafin included Awe, Kojoku, Agerige, Aran, Fiditi, Abena, Akinmorin, Doba and Oroko. If today all these were to be added, Gbagura would be the largest Egba land. Agura is the key king over these traditionally Gbagura land.

Egba Oke Ona owns the land that spreads north of Ona River and ran along the east fringes of Remoland and through Siun/Owode to Abeokuta.

The Egba forest which spreads from the southern part of Oyo through part of Oke Ogun down to the present Abeokuta ends at Oko Adagba and includes such independent towns as Ake, Ijeun, Oba, Igbein, Ijemo, Itoku, Imo, Emere, Kemta, Iro, Igbo, Erunwon, Itesi, Ikopa, Iporo and many other towns. Most all of them and their villages have zeroed-in in Abeokuta. The first Alake was installed in Abeokuta in August 1854. Today, there are ten of them: -

(1)        Okukenu                   1854- 1862

(2)       Ademola I                  1869 -1877

(3)       Oyekan                      1879 -1881

(4)       Luwaji                        1885 -1888

(5)       Sokalu                       1891 -1898

(6)       Gbadebo I                  1898 -1920

(7)       Ademola II                 1920 -1962

(8)       Gbadebo II                1963 -1971

(9)       Lipede                        1971- 2005

(10)     Okukenu (IV)            2005

OWU ADMINISTRATION IN ABEOKUTA

(1)   Pawu                                     April    1855 -1867

(2)   Adefowote                            1867 -1872

(3)   Aderinoye                             1873 -1890

(4)   Adepegba                             1893 -1905

(5)   Owokokade                          1906 -1918

(6)   DosunmuI                             1918 -1924

(7)   Adesina                                 1924 -1936

(8)   Gbogboade                           1938 -1946

(9)   Ajibola                                    1949 -1972

(10) Oyegbade                             1975 -1980

(11) Oyelekan                               1987 -1987

(12) Odeleye                                1993 -2003

(13) DosunmuII                            2005

Owu is ruled by Princes selected from six ruling houses: Amororo, Otileta, Ayoloye, Akinjobi, Akinoso and Lagbedu. These kings are assisted by a core of chiefs known as Ogboni and Ologun. This core of chiefs is headed by the Balogun who has under him Otun, Osi, Seriki, Aare Ago and Jagunna. Ogboni has as their head, the Akogun, Obamaja, Orunto, Oyega, Osupori and Omolasin. Olosi is the Ifa priest of the Olowu. Originally, we have 3 townships namely Owu, Erunmu and Apomu.

In the reign of Oba Odeleye (1993 2003) the number of our townships expanded to 22 and this eased the administration for Owu tremendously. By tradition, Olowus were selected by six kingmakers, but two more chieftaincies were added in 1964 including Balogun and Olosi.

Alakosos who now assist the Oba in governing the 22 townships were introduced in 200I and the experiment is working out well.

Ogboni culture was not originally part of Owu’s administrative structure; it was adopted only after the Owus settled in Abeokuta as an imitation of the Egba culture. Even then, it was not fully accepted and that was why we never had an “Iledi” (ile Ogboni), the traditional house of the Ogbonis. The Owus are called “Agboro­gbimo”, hence a return back to our cultural value is imminent by establishing the “Igbimo” in place of the Ogboni.

We have recently reorganized our administrative process. What we have now is an Olowu-in-Council with a Cabinet of 7 chiefs including: Balogun, who is also the Prime Minister of the Kingdom, Olori Igbimo (the old Ogboni system actually never existed in practice with Owu, and had now yielded place for “lgbimo”), Olori Omooa. (Princes here always had a say in Owu administration but now are officially recognized and brought into the system), Olori Parakoyi (who is now charged with the duties of development throughout the kingdom), Balogun Apomu (Apomu and Erunmu are also brought fully into the system), Onroko or Balogun Erunmu: and lyalode. These seven chiefs minister to the vital needs of the kingdom under the leadership of the Olowu.

All the ruling house chiefs and others are now working under the Olori Igbimo. Each township is set up a miniature of this “federal” system.

Further changes will take place that may cause us to seek legal coverage in terms of amendments to various relevant declarations.

The Cabinet will meet monthly. Owu Traditional Council will meet 6 times a year. Owu Council of Chiefs will meet 3 times a year. An Olowu Constituent Assembly

of Chiefs, Obas, Baales and people will congregate once a year, a week before Owu Day Celebration.

All these changes are geared towards a more efficient Administration of the kingdom.

It is no more chieftaincies for the asking and certainly no more “business as usual”.

OWU NATIONAL CONVENTION

It is our plan to foster greater unity among the various Owu settlements across Nigeria. The movement was started in early 80s by our immediate past Balogun Akin-Olugbade. Our present Balogun OLUSEGUN OBASANJO is bent on making all Owu settlements get closer for economic, social and political growth. It is part of his duty as Balogun

PHYSICAL GROWTH

We are planning big for our towns, villages and land. God helping us, we shall succeed. We are in an era of recovery.


174 comments on “History/Migrations

    • I encourage sharing questions so that we may share the answers and all learn from one another.
      However Michael, if you want private questioning, the best way may be to go to the forum at http://owulakoda.com/forum. Register there to get free membership access, then click on your Inbox where you may private message me (or any other registered members for that matter). Send your message to Ashiwaju as the recipient and i shall receive it immediately. I will reply you thru the same medium.

    • All Owu people and settlements are original. I am yet to meet with a counterfeit…or perhaps i am not getting your meaning, Tajudeen?
      The Owu Ijebus are well represented in RUOP (Royal Union of Owu People) which is having its 21st annual Convention in Abeokuta this December 7th and 8th (2012). Be there to witness and socialize with them…and all other Owu originals!

  1. pls sir is owu ile in ejigbo local government area of osun state among the owu kingdom and also is it different from that of orile-owu in ayedaade local government area of osun state.pls sir i want this issue to be clear to me.

  2. Happy new year to all Owu people both at home and abroad…i want to use this medium to task any owu ,man that is good at drawing to help create the migration routes and current location of Owu towns in the country…its pertinent to note that i have observed increase rate of anti-owu sentiments especially among the other Yoruba tribes that constitute the great town of Abeokuta….the Yoruba people are one and its sickening to read some abusive and obnoxious comments from fellow Yorubas..no matter the sub-tribes of the Yoruba race we belong to we are all mixed blood,among the Owus we have different Oriki from IRESA,OLOJE,OLOMU,OLOFA etc and so with people that claim other Yoruba tribes ancestry(Oyo,Egba,Ife.Ijebu,Ijesha,Awori,Remo,Igbomina,Ondo or Ekiti)..the only idea of sites like our own Owulakoda.com is to teach all the Owu people no matter the part of Yorubaland we are currently domiciled that we are the scion of the powerful and great Owu kingdom and we are part of the grea,brilliant,tolerant and compassionate Yoruba nation….there is no basis for envy among ourselves…..Omo Odua ni gbogbo wa o

  3. Am always proud to be a Son of Owu. I sing my praises as Omo Olowu oduru, ajifepe sere, aji bowo soro. Omo iwaju oloko ton sanwo, eyin oloko tonsan ejigba ileke…………….

      • Ok! I gather you may be referring to your ancestral praise. Your best bet on this is to approach elders in your family especially at the family compound or the villages since they seem to narrate and preserve these better.

        Ancestral praises are rather personal and are customised by each generation and family, even individually, from an ancient standard and generic version as deemed necessary.

        The original Owu Generic Ancestral Praise or Oriki seems to have been lost irretrievably! After many years of prompting, a somewhat weak attempt (my opinion) at its reconstruction collated by the Akogun Owu, Abeokuta, was made in the 2013 Odun Omo Olowu Festival Magazine which i edited and shall soon post online (in this site of course) in a downloadable PDF format. As they say…’Half bread may be better than no bread at all’.

  4. Happy birthday to the Generalismo himself General Chief Olusegun Okikiola Aremu Obasanjo,Balogun of Owu,Former President and C-in-C of the armed forces of the Federal Republic of Nigeria…Omo olowu Oduru,awa lomo asukungbade,omo aforogboye,atewo ni won fi gboye lowu tiwa,awa lomo a molese bi alari,alari molese tin wole omo oba nile aro,bi ase mon lan seso mon,bi baba wa se lowo to lan soge mon,awa lomo otomporo tinbe lowu oduru,awa omo ajeje,omo tilaberin jo..Pele omo olowu oduru agboro igbimo.

    • Haba Olushola! Eyi o wa poju bi? O fe pa baba ni… with an over-swollen head.

      Well done for the lovely oriki citation. Am sure Baba’s birthday head will be somewhat swollen when he reads it.

      I also join in wishing our own personal inhouse Ebora and Anlugbua reincarnate a happy birthday and a Metisula-like longevity! Hip hip hip hooray!

      When the owulakoda main site is restored we shall attempt to do another profile feature and perhaps an interview on the legendary Ebora Owu.

  5. PLEASE, CAN SOMEONE ENLIGHTEN ME WHY IS IT THAT A VILLAGE LIKE ELERE ADUBI LED THE WAR AGAINST THE BRITISH? AND WHY NOT OLOWU HIMSELF? THEN AGAIN WHY NOT ALL THE CONFEDERATIONS CALLED THE EGBAS? WHATS THE OUTCOME OF THE WAR? WHAT HAPPENED TO ADUBI @ LAST DURING THE WAR OR AFTER THE WAR?

    • Baale Adubi of Elere led the uprising because he was closer to the grassroots and his subjects were among the most affected by the obnoxious tax policy and payless labour introduced by the colonial government. 

      At the beginning of the movement there was no Olowu on seat, only an Asipa (Dosunmu who later became Olowu) but then he could not lead an uprising because he was engaged as a collection agent of the same tax policy which fermented the revolt, just like all the other sectional Obas. In fact the then Osile was among the first casualties of the unrest.

      The war lasted just about one week and was quickly routed by the superior fire power of the colonial forces armed with Schneider repeater rifles against the dane guns of the locals.

      The Adubi war was strictly a grassroots civil war. The most senior revolutionary in it was perhaps the then Molashin of Owu, Chief Awape, an Afobaje, and even then, he only acted as an undercover agent. He was later sentenced to prison with Baale Adubi in the aftermath of the revolt.

  6. OWU LAKODA.
    I greet you sir for well done job. May Almighty GOD Continue to strength you sir.
    Kindly allow me to use this opportunity tell the YOUTHS in All OWU-LAND that there is a FORUM for the Youth called “OWU NATIONAL YOUTH FORUM” (Affliated to ROYAL UNION OF OWU PEOPLE ) to be form in all OWU COMMUNITIES.
    We have been trying to reach all other OWU Communities. Youths from other OWU area can come together to form a group & name it e.g
    OWU NATIONAL YOUTH FORUM, Abeokuta.
    Thanks. 08035057763

  7. YOUTH MEETING ! !! !!!…..

    OWU NATIONAL YOUTH FORUM.
    Host : Owu Ijebu-Aiyepe
    Date: 21st of April 2013
    Venue: Shittu House along Ikenne-Aiyepe Rd
    Time: 8am.

    For more details, Call

    Olatunji Egbeyemi 0803 505 7763
    Owu – Abeokuta.

    Ibrahim Adebambo 0706 537 1062
    Owu – Ijebu.

    Abdul Wasiu 0807 257 5802
    Owu – Ijebu Aiyepe.
    You are all welcome.

    • Good job Mr Egbeyemi.  When the Owu forum at owulakoda.com/forum site goes back on line, i suggest you login and post your bulletins there too.

  8. Sir,
    I got some questions to ask,
    1)Why is the Alake of Egba called the paramount ruler and why his he the most recognised King in Abeokuta.
    2)Is Ijokoland part of OWU land,if yes,why is it that the baale of ijoko choose to be addressed as an Egba man?
    3)In what way can we foster a reuioun of the OWU people.
    4)How can our OWU leaders empower the OWU youths.
    5)Can the OWU historians come together to write a single book on OWU kingdom that will be passed from Generation to Generations.
    Thank you so much.

    • Haba Tolulope you do ask many questions . 

      Alake is indeed paramount…to the Egbas. And Owu is not Egba, they only share the same metropolis! Most recognized because his crown has been most politicized and publicized over time .

      Owu actually conquered Ijoko and environs during the Gbalefa and associated wars , but its occupancy is cosmopolitan so other quarters of the Abeokuta confederation are adequately represented there. If by there chosen peculiar method of rotating the Battleship, an Egba man happens now to be the helmsman, he would be a self professed bastard to call himself an Owu man, wouldn’t he?

      An absolute Owu reunification implying a common homestead is a fleeing reality. You can never catch it .Its shadows and footsteps that are discernible is already being pursued by RUOP. They only need further fine tuning .

      Empowerment ? In my experience only money , ideas and encouragement hold the ace and get the job done .

      Advocating for the coming together of historians to get the job done and present a harmonized view of a peoples remote history which only stem from the rudiments of an oral tradition is akin to forging one big and massive lie doctored by renowned experts , while in the same scheme sending a death penalty over the possibility of future developments and discovery of authenticity in that same very history. Bottom line is that it is the diversity of opinions ,understandings , and discoveries on the same historical endeavour that keeps hope alive that an ultimate truth is yet to emerge (or at least something tending towards it)!

  9. I wish to know little about gbagura in Owu ,because I was born in lagos but live in france presently.Thanks

    • Gbagura is not in Owu. It is an independent community on its own that shares a common border with Owu. It is an Egba community with its own oba titled the Agura.
      For a better understanding of the people, Ibadan was a Gbagura town about 200 years ago before the Owu wars and Afonja rebellion introduced a large influx of Oyo people into it among many others.

  10. I have oriki that I know little about and it goes thus, omo olowu omo ajibosin omo asunkugbade… Can you please help me to complete it and which type of owu use that type of oriki. Thank you sir

  11. sir, my name is OLOBA MOHAMMED, i want you to know the history of OWU-ISIN, in the present kwara state of isin local government. please i need a comprehensive
    historical background of owu-isin in kwara state as well the fact about each chieftancy family .

  12. AM AKINLEY AKINSOLA GABRIEL, I WANT KNOW IF THERE IS OWU PROGRESSIVE UNION IN IKIRUN IFELODUN IN OSUN STATE. PLEASE CALL ME ON THIS NUMBER OR SMS 08137137987, OWU LAKODA, BEE DE OWU EBERE ONA.

  13. Nobody really knows but it is believed to have been situated near the River Niger in the present Kwara state nearby the Tapa or Nupe communities.
    The last known major homesteads of Owu before the wars of early 1800AD were Owu Ipole now called Orile Owu after its resettlement, and Owu Ogbere which was beside Ibadan and is now defunct.

  14. Dear Sir,
    I have gone through series of response you have given to lots of questions and sir, I must confess that you have been very helpful to a lot of people. I will need your help as my father, Idris Abolaji Olaiya, whom I just lost 2 years ago hailed from Ago Oka (all I know sir) in Abeokuta and as I speak to you now I don’t even know how to possibly trace my background in Abeokuta because we were never familiar with same. Sir, kindly help like you have always done for others, to shed more light on how best I could approach this issue sir.

    E sehun sir.

    Osuolale-OLAIYA Abiodun

    • Thanks for your request Abiodun. I think the best way we can approach your predicament is for you to find time to come to Abeokuta and head straight for the Palace of the Agura of Gbagura who is the oba under whose territory Ago-Oka is.

      The palace of Agura is next door to Ago-Oka and close to the Lafenwa bus garage. You will easily be directed there upon arrival at Abeokuta. I am certain the Agura will be very delighted to oblige to your request and help you establish your family compound and extended families.

      All the best. Let’s know how it goes!

        • Apologies about your not being able to login to the owulakoda.com main site. The problem arose out of some people not doing what they promised to do. The good news however is that the owulakoda cause never dies as it continues virtually seamlessly on http://owulakoda.me until the .com can be re-acquired to continue its mission!

          Meanwhile, I will try to check out your request in good time.

  15. dear sir my name is Alhaji Oladejo akeem I’m from orile owu in osun state sir y is it that when ever I talk about my home With some one that came from a near by town like I have a frend is from apomu the guy allways give me bard inmpretion about my home that orile owu is not muving nor crolin pls what can we the indijin of this town du to help this situation cos am bon an brougth up in the north I mean is it Okey an safe for us to go back home

    • To the best of my understanding Akeem, Orile Owu has taken giant strides in the recent past especially during the reign of the late Oba Adejobi, Afelele II whom I personally related with on many occasions. The man has managed to put the place on the map again, attracting various development including piped water and motorable road access to the town, and campaigning to restore its lost cultural glory as the last Owu homestead.

      One must remember that the settlement as Owu Ipole as it used to be known had been totally destroyed and abandoned for about a century before being resettled as a glorified village by Owu returnees most especially from the Modakeke area. To arrive at its present status especially in its disadvantaged location on a road to nowhere in particular, a lot of work must have been done to bring it back to its present status! I give kudos to those committed to the restoration of the town, and as an indigene of the place, you should join them by making yourself available and ignore the detractors you call friends!

  16. Is it actually true that all other owus migrated from the one in osun state? if no, what is d relationship aderinoye royal house in ogun state and that of osun state. tnx

  17. Pls how can I be of help. My dad is the olori igbimo of owu chief olufemi sodeinde and I would like to be a public servant for my pple of owu aswell. I currently live is usa and I would love to join the project. My number is 469-464-6715 and email is bosman08@yahoo.com. thanks a lot

    • This is providentially a great request because I happen to be a deputy of Chief Sodeinde who i hold in very high esteem in my capacity also as the Olori-Igbimo Apomu of Owu Kingdom! I will welcome your suggestions on how we may close ranks and energize the great Owu project. Please reach me privately on Ashiwaju@gmail.com or Owulakoda2@gmail.com I will be delighted to hear more from you Bosun. Have a great day.

  18. Kudos, Owulakoda!!! I’ve been silently following articles and discussions here since 2010, and I must commend your efforts. Permit me to address 3 salient issues here:
    1. A few people with comments “fake story” haven’t told their versions, and I think this is disruptive at the least! The one who referred to Wikipedia did well. I’m one of those that provided more facts to beef up that article on Owu Kingdom, and I have my forebears to thank for it. I submit that there is nothing written here that contradicts the facts of history, especially as documented by earlier historians who researched and wrote the books we use as references today, or those documented or narrated to me by my grand-parents and my father. If anyone has facts contrary to what Owulakoda writes, then put them forward, and we will compare notes with proof.
    2. We all need to learn a lesson from requests posted here and the efforts of Owulakoda in providing a written record where future Owu can find reference. I set up a family website, facebook group and have undertaken to translate our family history and Oriki to English from the Yoruba version (written by my uncle, DEACON OLUFOLAJIN IJAOLA). I have also used a family tree software to construct our family tree from the 1st Oluroko, Oba Erunmu, from the Amororo Ruling House (who was the older brother whose younger sibling was prefered as OLOWU by the AF’OBAJE of their time, long before the sacking of Orile Owu and the migration). I’ve used the facebook group to keep in touch with my distant cousins and update birth and death records. I owe it to my children, so nobody’ll feed them lies about their rich heritage. We can all do same, and I’ll be glad to offer any assistance where required.
    3. Owulakoda is a bit laid back about facts of the involvement of Erunmu Owu in the scope of Owu history and the Owu-in-council (but I understand, as I’m aware about present issues between our OLOWU and the incumbent OLUROKO, HON. CHIEF AREMU OLUGBOLAHAN IJAOLA – my father). I look forward to this being amended in future articles.

  19. A few points on various issues:
    1. About Oriki: Apart from ensuring my children speak Yoruba well, I understand that language (as part of a culture) changes also, and old meanings may be lost with time. So I decided to translate my family Oriki to English. I also dug deep to find the respective origins of each line.
    2. About other Yorubas’ animosity: this is historical, and I’ve noticed this animosity is revived when we sing our anthem “Owu laa ko’da” in the congregation of Yorubas. Unfortunately, there’s nothing others can do about this historical fact. Before any other of Oduduwa’s sons founded a kingdom or got a crown, the Olowu (just in his mid-teens) had established a kingdom. As a child, his mother (AKANBI, first daughter of Oduduwa) would visit the Aafin (palace) with him. On one of those visits, the future 1st OLOWU played with one of Oduduwa’s crowns and refused to leave it when it was time to go home; hence the part of our oriki “Asunkun gb’ade…” As a lad he would wear Oduduwa’s crown on the streets of Ile Ife and people would pay him obeisance as befitting Oduduwa. This infuriated his uncle’s and aroused their jealousy (no bi today di thing start).

    May we continue to prosper…

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