Apomu – The Early Settlers


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Apomu

-The Early Settlers, (culled from ‘ANCESTORAL QUEST – The Osanyinjobi Story‘, by Olufemi F. Osanyinjobi, which was launched by The Olowu of Owu, Oba Adisa Odeleye on 24th November 2001 @ Apomu Village).

…the pioneer settler of that region, a man named Sangojimi who was a rather ruthless hunter, warrior and slave dealer. Sangojimi’s reputation was fearsome among the Aworis of Otta who used to shiver and seek for protective shelter at the mere mention of his name.

Sangojimi is also reputed to have influenced the settlement of Arigbajo village by granting his friend and fellow hunter, Gbajo lease of his land so that the latter who came after him could also settle near him.

It is told that when Sangojimi embarked on one of his lengthy slave raiding expedition of the Aworis, Gbajo who was now settled with him started granting land lease to new pilgrims without due authorization. On arrival from his expedition, Sangojimi was disturbed by the undue advantage taken of him by his bossom friend. He was now faced with the unfavorable choices of either continuing to live with Gbajo in a strained relationship or staging a confrontation against him, but in the true tradition of a honorable warrior, he resisted both challenges and moved on, sent himself on a permanent exile, turning his back on the incidence while swearing never to return again!

On his outward journey back in the direction of Abeokuta, he encountered Madam Lanto, a popular and influential food seller to travelers who was located at the site of the present Papa-Lanto (named after her). The food-seller who had always been fascinated by the exploits of Sangojimi, a favourite client of hers, persuaded the warrior not to journey far and led him to a piece of virgin fertile land nourished by a pure flowing stream called Gudugba where Sangojimi agreed to pitch camp and once again settle as the pioneer.

In this context, it is not improper to accredit pioneering status to Sangojimi for the villages of Apomu, Arigbajo and Gudugba, all within the same geographical environ.

After the arrival of Sangojimi in Apomu came his junior brother, who later departed for Ekundayo village to resettle after selling all his land to the newly wealthy and influential Osanyin High Priest, Osanyinjobi.

The third settler to arrive Apomu was Ajayi Oreigbe of the Ejemu family. Sangojimi gave his junior sister to this new settler for his second bride. She then gave birth to Akinleye, Adebodun and Akintobi. Lesi was the first child of Oreigbe born of his first wife. (It is noteworthy that the Ejemu family make claim to Ajayi Oreigbe, their ancestor as the first settler of Apomu village)

In the claims and counter claims of pioneering status between Sangojimi and Oreigbe, certain pointers are worthy of mention, namely;

  1. All early settlers have their allotted farms adjoining the Elueri stream.
  2. Sangojimi,s farm has the singular exception of having the Elueri Shrine built within its perimeters.
  3. His pioneering activities are well acknowledged in the adjourning Arigbajo and Gudugba.
  4. Sangojimi’s farm also marks the boundary of the landed properties of Apomu and Arigbajo villagers: – His farm shares a common boundary with that of Aina of Arigbajo.

After Ajayi Oreigbe, came Abu (4th settler), and Odewuyi (5th settler). Next came Osanyinjobi as the 6th settler to Apomu village.

It is also worthy of mention here that all the previous settlers to Apomu village had their roots and origin from the Apomu Township of present Oyo State, situated about 20 kilometers from the ancient Kingdom of Orile-Owu, thus forming the basis for the name of the new village settlement. Osanyinjobi was the first exception owing his own origin and ancestory to the royalty of the old mighty kingdom itself!

Probably as a result of his influence in the new Apomu settlement, the next settler and the 7th to this village was Osanyinjobi’s kith and kin, Biobaku, also of Molashin ancestory (Molashin Isale). He represents the last of the early settlers that had the distinction of having their farms situated adjoining the Elueri stream.

PS. – Sangojimi Gudugba is reported to be the first Balogun of Apomu-Owu in Abeokuta (1834), and hails from the Jilafin Compound of Ago-Apomu.

Apomu-Owu Township adjourns Oke Ago Owu in Abeokuta. This historical account is about the rural settlement of Apomuland (Apomu village) where many of the early settlers from the ancient city-market of Apomu, near Orile-Owu proceeded to due to space constraints at Ago-Apomu in Abeokuta.

Traditional Administration of Apomu -:

Council of Chiefs (Apomu-Owu):

Chief Simeon O. Oshunbiyi                       > Balogun-Apomu of Owu Kingdom

Chief Ezekiel O.A. Keyede                         > Otun-Apomu of Owu Kingdom

Chief Folorunso O. Babs Fakeye             > Osi-Apomu of Owu Kingdom

Chief Victor Olusegun Adebodun         > Olori Parakoyi-Apomu of Owu Kingdom

Chief Olufemi F. Osanyinjobi                   > Asiwaju-Apomu of Owu Kingdom

Chief Hussein Taiwo Lawal                       > Seriki-Apomu of Owu Kingdom

Chief Abidemi J. Oshunbiyi                     > AareAgo-Apomu of Owu Kingdom

Chief (Mrs) Grace Titilade Wilkey         > Otun Iyalode-Apomu of Owu  Kingdom

Chief (Mrs) Remi Opere                             > Osi Iyalode-Apomu of Owu Kingdom

Council of Chiefs – Apomuland (Rural Apomu):

Chief Julius Durojaiye Osanyinjobi          > Baale of Apomuland

Chief Faniyi Fatusi                                          > Balogun-Baale Apomuland

Chief Oladimeji Gbadamosi                         > Otun-Baale Apomuland

Chief S.O. Oyebade                                         > Osi-Baale Apomuland

Chief Olusanjo Akinremi                               > Ekerin-Baale Apomuland

Chief Tajudeen Adejoju                                > Asiwaju-Baale Apomuland

Chief Femi Adeosun                                       > Seriki-Baale Apomuland

Chief Lamina Towobola                                > Aare-Baale Apomuland

25 comments on “Apomu – The Early Settlers

    • Sorry Ibrahim, never heard of him! Can you elaborate and educate us further with the information you have on this Ayope Ogunyemi? Also please shed light on the term ‘Apomuland’. Are you referring to Orile-Apomu near Ikire, Apomu Township in Abeokuta, or Apomu Village near Arigbajo…or elsewhere?   Expecting to hear more on this subject matter so that all angles of historical speculations can be considered and graded appropriately. Thanks.

      • Ibrahim is referring to Apomu township not Apomu land near Ikire. Please try to make a thorough recharge before you write history on any city or town because there is nothing like baale in Apomu town but, Oba (Alapomu of Apomu}. I don’t know of Apomu at Arigbajo near Ifo or somewhere else.

        • I think you may have got quite a few things wrong here Semiu Ademola. I made mention of Apomuland near Arigbajo, not near Ikire, of which you humbly admitted complete ignorance. That Apomu happens to still flaunt a Baale up till today. In fact i share his surname! As to the Apomu township which you mentioned and which you claim overriding knowledge of, and which i presume you are reffering to the one near Ikire and not the one in the Owu quarters of Abeokuta, it started with a Baale and i believe it was still in the process of agitating for upgrading its Baale to Oba status (Alapomu of Apomu) when i visited there in the 1990s.  I stand to be corrected if wrong and you still believe i was wanting in research (recharge???) when i wrote about the history of these towns…but of course you can always help out constructively, and that i shall very much appreciate. Thanks for the interest.

    • Perhaps you are right about that, Mumeen.
      I only used the term as a form of expression to indicate an anchorage, or ‘the primary settlement’ which the word ‘Ago’ seem to mean in the Yoruba sense of it (Kindly correct me if wrong).

  1. All owu people trace their origin to orile owu and apomu in osun state is 100percent owu and their there is no argument about that,am an owu man myself from Ibadan with my ancestry from apomu in osun state……we are all owu people…owulakoda.

    • There’s no doubt about your statement. But kindly note that an Owu place of origin preceded Orile Owu (Owu-Ipole)… We shall appreciate more of your views. Thanks.

  2. Apomu was founded by Lanrode who happen to be a ife prince,he settled down at Apomu after he succeeded in killing an elephant singlehandedly at okeolaberinjo the place is being called oke ola up till today.He returned to Ife to informed his people,who then followed him to place and settled there,Lanrode’s wife used to prepared OMU(gbegiri soup) for hunters and traders,that is where Apomu derived her name from,among the first settler Lanrode met were Ayope people and molete people .

  3. Iam a native of Apomu town in old oyo state now osun, but in you give us reason, why they left Apomu nd resettled at Abeokuta.According to my own finding,i was being told that there was an argument between a pregnant ijebu woman and owu man at apomu market around 1821,and owu man tempartment rised and he used his sword on the pregnant woman,the woman die as a result of this,ijebu people with the support other territory controlled by oyo empire wage a serious war against owu and apomu,those warrior that manage d to escaped joined Egba people seaching for new place because oyo empire had aready declared total war on orile egba after the death of Lisabi………….

    • Yes Saliu.
      Your submission is quite correct. On the surface, that was what happened on that fateful day at the Apomu market, but the underlying motives were far more complex and only provided excuses to unleash pent-up feelings, hidden desires and also make sure that the market at Apomu ceased to function as the economic nerve center of Owu, if they (the Ifes, Ijebus and Oyos) could not successfully annexe it as indeed they had tried to do a few times prior!

      Just think about it. How on earth could a solitary market place infraction between 2 ordinary citizens be allowed to escalate into a Pan-Yoruba ‘world’ war which was to consume the whole of the Yoruba people and yield the largest cache of slaves ever taken from anywhere in Africa to the Western world, much to the blatant advantage of those who were originally disposed in favor of the trade and saw the opposition of the Olowu and the distractions of Apomu as serious obstacles. There definitely was a lot of politicking and much at stake than met the eyes!
      Your observation about the extension of the aggression also on the Egbas follows the same pattern of hidden agendas and vengeance, since Lisabi had once humiliated Alafin with all his mighty military force, and since the Egbas chose the path of neutrality rather than joining the immoral, dishonorable and ungodly assault against Owu Ipole (Orile-Owu).
      Of course they were also made to suffer for being morally valiant, such that I am a believer that the later coming together of the Egbas and the largest chunk of Owus in the city of Abeokuta was a divine agenda designed to forge together 2 peoples who were forced to thread similar paths in moral convictions and steadfastness!

    • Oluyoro Catholic Hospital is located in Oke-Ola area of Apomu in Isokan local government area of Osun State,its one of the old hospital in that area that was established by the Catholic mission in the 60s alongside with government run General Hospital also known as CENTRE among the locals of Apomu,Ikire and Ikoyi and its located in Ikire in Irewole local government area also of Osun state.

      • Thank you my brother for helping out with the details. We are beginning to interact and be
        our-brother’s-keeper after all.
        I hope Adeoye Adebobola is satisfied with the answer given by olusholamacowu?

  4. Asiwaju,there is one question i want to ask you,when i was growing up @ Apomu there was an old man beside our house he used to narrate history concerning owu,that there was a chain left behind by a warrior that whenever there is war they should draw the chain he will come out to assist them nd fight the enemies but after many years nobody wage war against owu,one of owu prince went to the place and draw the chain,the warrior came out and kill many children of owu before he realise that it was the children of owu not enemies where being slughter by he was able to detected through tribal marks.Asiwaju who was this warrior who draw the chain,can you sheild more light on this sir.

    • Abiola, that old man near your house was narrating the tales of Anlugbua (also spelt: Alugbua), who was reputed a native of Owu-Kuta and actually went underground around Kuta, or Owu-Ogbere (also known as Owu-Yingbin), now in the Ibadan metropolis around Orita Bashorun.
      Anlugbua’s real name was also said to be Akindele-Onilu-Ogbe, who may have been one of the two Princes who migrated from Owu-Ile (fomerly Owu-Orile) near present Oyo after a succession dispute (according to the local folklore of that community) Akindele was also said to be a renounced drummer and warrior. The other Prince, Akinfala went the direction of Owu-Ipole (now Orile Owu) to found that community.

      Read the last paragraph of this post by Pa Oladipo Yemitan at the Discussion Forum for corroboratory details.

      I will remind you to use the Owu Discussion forum for your comments to generate a lively follow up contribution to your comments much to the education of all of us!

  5. Abiola,Ashiwaju was right because my grand father once told me that story too and since my ancestral home is in Apomu,Osun state…but the moral of the story is that of truthfulness and respect for the tradition of the people that we should not take for granted the power that protect us by crying wolf when there is none because the consequences might be dire.

    • prompt corroborative response, olusholamacowu.
      Yes the morals of the story, fantastic or otherwise , is exactly as you put it.
      How i wish this ongoing debate was at the Discussion Forum which i am trying to promote for such interactiveness, but we seem to be slow in catching on to it!

  6. I need project topic, I’m a final year student of History at LASU. I’m thinking on writing on Adubi War of 1918. And I need assistance from you all fellow Owu descendants. Thanks.

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