ln the year 1899, the British, who were then the colonial masters of Nigeria, began moves to establish rail transportation in Nigeria.

So many treaties were signed with the land owners; THE ALAKE OF EGBA LAND, THE OLOWU OF OWU, THE AGURA OF GBAGURA and THE OSILE OF OKE-ONA, EGBA, and some Chiefs were signatories to the treaties, wherever land belonging to the Egba Kingdom was concerned.

A railway station was sited in Sango at the spot which now houses the present Sango Police Station. The Area Commander’s Office was then the ticket room.

The treaty of the railway station situated in Sango then, was signed for, by the Egba monarchs as the bonafide owners of the land, by virtue of the conquest of the Aworis in Ota between 1839 – 1842.

In 1856 Oba Akintoye of Lagos was dethroned. Being an Owu man he ran to Owu Abeokuta for protection. Owu’s are known to be warriors, they decided to fight and reinstate him. They made their camp at a forest called IGBO-OLOWU which later became SANGO after the establishment of a railway station.
In Sango till today Electricity Bills to consumers are being addressed with IGBO-OLOWU Sango.

By 1912, the Government decided to construct a trunk ‘A’ road to link Lagos with Abeokuta. They shifted the rail line from Sango to ljoko to give way for the Trunk ‘A’ road.

Very many years later, the local Police metamorphosed into the Nigeria Police Force, and the railway station was converted for its use.

Following this development, people began to settle in Sango. One of such pioneer settlers was a man named Albert Ajenifuja from Otun Aiyegbajo Ekiti.
He was a road worker. There was later an influx of Egba settlers and further later on, the Hausas, the Ekitis and the lgbiras made Sango their home.

As a result of a steady increase in the number of settlers, the need arose to appoint a Baale who will be the focal point of the Sango Community in conformity with Yoruba tradition. The whole Sango community agreed to install Mr. Albert Ajenifuja as the first Baale of Sango in 1916 and he held the office till death in 1947.

Where after, Chief Yesufu Owolabi, an Egba (GBAGURA) man was appointed his successor and he held the office for twenty years. He passed on in 1967.

On the 12th November 1967, Mr. Joseph Ladipo Alogi was elected as the next Baale of Sango after defeating Mr. Samuel Ajayi Akutu, an Ota candidate. At that point a dispute arose, the Ota people wanted to impose Mr. Samuel Ajayi on Sango, but he was rejected. A powerful petition was written by Sango community to the then Military Governor of Western Region.

A panel of enquiry was set up by the military Government to look into the Baaleship dispute in Sango. The panel was headed by one Z.O. Okunoren. The panel later confirmed Mr Joseph Ladipo Alogi as the Baale of Sango.

On the 11th October, 1987, the reins of leadership as Baale fell on Chief Henry Oluwole Adebayo. He was elected as 4th Baale of Sango. He died on the 22nd April, 1993.


On the 26th December, 2005, the original settlers and the representatives of the communities in Sango gathered at Ketere in a meeting, as is the custom with the settlers and the entire community. They decided to press for an Oba.
It was unanimously agreed that the Olowu of Owu, under whose prescribed authority traditionally they fall by virtue of conquest of the Aworis by the Egbas, should be approached for approval of the Obaship stool. It was also agreed at the meeting, that if approved, the house of the last Baale, Chief Henry oluwole Adebayo should present a candidate for the Obaship since the late Baale had died in the Baaleship dispute.

The Olowu of Owu was approached and he gave his royal blessings for the appointment of an Oba in Sango.

Mr Oluwagbohun Olatunji Adebayo was unanimously selected by Adebayo as candidate of the family. He was thus presented to the Olowu for his blessings and was installed the first Onisango of Sango on the 11th March, 2006.
After the installation of the Onisango, a meeting of elders and community leaders was called by the Royal highness where a decision was taken to install Baales in some communities within Sango.

The following towns were carved out and the Baales installed are :

Araromi – It was initially named Sorinolu Esubiyi area of Igbo-Olowu Sango by
the then administrator appointed by the Alake after the fall of Ota in 1842. lt is predominately occupied by Egba Ake, Egbe Owu, lgbiras and Aworis.

Abule Olodo – The area that Hausa’s settled after the establishment of the railway in 1899 and it was named Egbapeju by Obatolu who was one of the administrators appointed by Alake after the war of
1839 – 1842. It is predominated by Egba owu, Egba Ake, Egba Okeona, Awori’s and other tribes.

Gbagura – As the name indicates, It is where the Gbagura’s from Egba-Gbagura in Abeokuta settled, and were later joined by other tribes e.g the Owus, Ake, lgbo, Hausas, etc.

Temidire – Its first settlers were Owus and Ijayes, who were later joined by Okeona Egba, Egba Ake, Gbaguras and other tribes.

These are the four cardinal points of Sango and as the town expanded more communities were established and headed by Baales. They include :

Jibowu – Chief Waidi Dairo (Baale)
Gbagura – Chief lfasanya Olurebi (Baale)
Irepodun – Chief Abraham Akinwunmi (Baale)
Araromi – Chef Ganiu A. Egbeji (Baale)
Egan – Chief Idowu O. Jacob (Baale)
Abule Olodo – Chief Azeez Kareem (Baale)
Ireakari – Chief Muftau Kasali (Baale)
Orile Owu – Chief Ayoade Kehinde (Baale)
Egbatedo – Chief Solomon Oyefade (Baale)
Ifelodun – Chief Moshood Adetola (Baale)
Iroko – Chief Olusoji A. Iroko (Baale)
Arije Campbell – Chief Rasheed Kehinde (Baale)
Ilupeju Ayedaade – Chief Jelili T. Amusan (Baale)
Saka – Chief Jubril Owolabi (Baale)
Aranshe – Chief Ganiu Ayinde (Baale)
Otisese community.
Temidire community.
Orile Egba community.

  • HRM,Oba Oluwagboun Olatunji Adebayo
    Onisango of SangoLand.



    The history of Ijoko otherwise known as Igbo Olowu is linked with that of Sango as they were both the war captives of the allied forces of Owu and Egba on behalf of Abeokuta that conquered Dahomey, Ado-Odo, Atan, Ilobi, Itori, Ota, Ifo, between 1836 and 1853. The territory is customarily administered to date by the Egbas through officials or coronets of either the Alake or the Olowu. The Olota who himself is a coronet of Alake of Abeokuta together with his Chiefs vehemently condemned in 1935 the agitation of the Awori youths on the ownership of Ota District and declared that the Owu – Egbas under the leadership of Alake on behalf of Abeokuta are the owners of Ota by conquest with the Colonial District Officer directed by his boss the Resident Officer for Abeokuta as British Crown Witness. Between 1853 and 1900, Ota was ruled by Egbas through their resident representatives. 1900ff Ota was ruled directly by Alake through his Local Council. The Egba and Owu warriors installed the first Olota – Oyede 1. The Egba resident representatives installed Olota – Isiyemi in 1882. Alake installed Olota – Aina Ako in 1902. Alake installed Olota – Oyede 2nd in 1927 etc. They all paid conditional and compulsory tributes and allegiance to the Alake as his subjects by virtue of Abeokuta’s conquest over Ota opt cite. They were allowed to farm for livelihoods as his subjects and as his tenants under Abeokuta’s Lordship and conquest over the entire Ota District Land. It is therefore an aberration for any family in Ota or Ijoko to be describing themselves as the owner or an Ajagungbale trying to reclaim a land that have been lost by their progenitors in battle and ruled by the Alake through his officials and coronets up to date. The claim of founding a land that belongs to the Egbas jointly with the Owus since the conquest of the whole of Ota Land in 1839 to 1842 is an affront to the Egbas and an insult to the Alake and the Olowu of Abeokuta. Nobody can lay claim to the ownership of Ota District Land and Chieftaincy titles particularly as an Oba without the consent of the whole of Abeokuta through the Alake after consultations with the other Abeokuta Obas. It is on this note that Ijoko and environ is an Abeokuta Land. No individual family owns Ijoko. A family can only lay claim to a few acres assigned to it for peasant farming in the virging land, nothing more. It is an Egba Land by conquest under Alake’s trust for Abeokuta. Ajagungbale is a precolonial foreclosure in favour of Abeokuta on the entire Ota District Land which include Ijoko and environ. Past litigations on the ownership of Ijoko Egbaland have misled the courts and the State Land Office without the input of the Egba-Owu Traditional Councils on behalf of all Owu and Egba nation. These were simply cases between two Ota families that were completely silent or wilfully ignored the above cited facts of history of Abeokuta’s ownership of the Ota District Land. Neither the Alake nor the Olowu were joined in such suits. Whoever sold and is still selling Ijoko Egbaland without the consent of Alake or the Olowu based on Ijoko ownership is making and profiting from acts of illegality. Hence, the genesis of the terrible land and chieftaincy title conflicts going on between a single family versus many Egba and Owu families most of whom are the descendants of the Great Egba and Owu Warriors that conquered the entire Ota District of Abeokuta. That one of the settlers was made the hamlet leader or imposed himself as one does not make him the founder and owner of Ijoko. In fact, nobody regarded himself as such as the Lordship of the Alake and ownership of the virgin forest was never in contention. It is the modern covetiousness for money and power that made some greedy youths to falsify history. Judicial pronouncements that do not recognise the authentic record of history cannot bring peace in the land. It will only be a theoretical legal academic exercise. The Alake and the Olowu must unite because it is unity that gave Abeokuta the victory and dominion over vast lands and territories which include Ota and Ijoko the main subject of this dicuss and facts of history.


  2. Very interesting, I am just beginning to learn about the history of the Owus, I believe some also settled in South Eastern Nigeria. It would be a pleasure to read more history on the Owu people!!!!!!


  3. The history of Sango otherwise known as Igbo Olowu is linked with that of Ijoko as they were both the war booty of the Gbalefas the allied forces of Owu and Egba on behalf of Abeokuta that conquered Dahomey, Ado-Odo, Atan, Ilobi, Itori, Ota, Ifo, between 1839 and 1842. The territories which is administered to date by the Egbas through officials or coronets of either the Alake or the Olowu.
    The goodwill of the Alake to allow the Aworis to cohabit with the Owu/Egba and farm as his tenants and pay tributes have been insulted by half baked, greedy, over ambitious Awori youths since the Akede Eko incident in Ota District which the Olota and his Chiefs vehemently condemned in 1935 and declared that the Owu- Egbas under the leadership of Alake on behalf of Abeokuta are the owners of Ota by conquest and treaty with the Colonial District Officer directed by his boss the Resident Officer for Abeokuta as British Crown Witness.
    The Owu and Egbas together with original settlers accommodated by them are delighted in the coronets of the Olowu at Sango and Ijoko in consonance with their wish and acceptability and the total rejection of the Awori misguided youth parading themselves as Obas for Sango and Ijoko, self styling themselves as Ajagungbale in late 20th and 21st century when such act is foreclosed and an
    Thank God that we have an Owu man as the current Governor of Ogun State with President Obasanjo still alive to correct the abnormalities and the errors of the immediate past governor Gbenga Daniel an Ijebu Remo indigene. The Owu-Egbas are born warriors with number and historical records on their side. No perversion of justice can stand. It has never and will never be allowed to stand by the descendants of the Great Owu and Egba Warriors.


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