Owu l’a ko da o

Bi e d’owu

E beere wo

Owu l’ako da o

Bi e de’fe

E bere wo o

Owu l’a ko da o

Bi e de’le

E kaa ‘tan wo

Owu l’a ko da o

Bi e de’le

E ka ‘tan wo o





1.         Limestone Extraction/ Cement Production

2.         Granite Extraction & Quarrying

3.         Laterite Extraction

4.         Agricultural Industries (Cassava, Corn, Maize, Rice)

5.         Hospitality & Tourism Development

6.         Textile Industry

7.         Cotton Production & Ginnery

8.         Small Scale Manufacturing & Cottage Industries

9.         Independent Power Generation

10.        Wood Processing

11.        Ceramics

12.        Phosphate

13.        Feldspar

14.        Kaolin

15.        Fish Farming

65 comments on “OWU PEOPLE

    • Well Babatunde, i believe this question is 4d benefit of the rest of our global community who do not understand the Yoruba language, otherwise you will cut across as a returnee/reincarnated father (Babatunde) who does not comprehend the tongue of his ‘descendants’. (LoL)!
      …But here we go :
      Owu the first to be created (Owulakoda o)
      When you reach Ife the cradle of creation, check it out. (B’ eba de Ife e bere wo)….
      etc etc.

  1. Thanks for setting up this site. I think it is very shortsighted of some of our .people abroad who have appear to have forgotten their roots and have failed to pass on the family history, especially the oriki. And we wonder why our kids are behaving as if they don’t know who they are. Thanks again and may your efforts be rewarded with success by the Almighty Creator.

  2. Good day sir and weldone for the good work please sir who are the erumu ? or what is the meaning of erumu

    • Mr Segun Oshomoji.

      Haba! Even your name suggests Erunmu! So i may expect you to extrude a stronger authority on the subject than me – However since you’ve set me going…:

      Erunmu in the Owu-Abeokuta context is one of the original 3 townships set up in Abeokuta populated by Owu people, so as that, it boasts its own first class Balogun, the Oluroko who is in the Cabinet of the Olowu, the Olowu-in-council.

      Prior to the settlement in Abeokuta, Erunmu had featured strongly in Owu migration history when the then Olowu Akinjobi (?) had taken refuge there after being sacked from Owu-Ogbere by the Ibadan army for his involvement in the ‘Nkan’ (story scheduled) tragedy.

      Erunmu again came to the limelight when it became the launching pad for an Olowu’s coalition army under the general-ship of Maye (an old Oyo war hero who had jointly led the invasion of Orile-Owu during its destruction). The Olowu who was then a refugee guest of the Oluroko (reported to be his sibling) lost in the offensive against Ibadan when the assailed were able to secure the support of the mainstream of Oyo warriors under Kurunmi (a one-time partner of Maye in the sacking of Orile-Owu). Erunmu was sacked, Oluroko was put to death and the Olowu secretly assassinated.

      This account is one of the stories which refute the assumption that the Owus in Abeokuta migrated directly from Orile-Owu. There are many authority accounts suggesting another defeat of the Owus after Orile-Owu, this time at Owu-Ogere (present location of the Oyo State Government house) where they were finally dispersed before embarking on the migration to Abeokuta.

      I hope Mr Oshomoji and quite a few other readers are now a shade better informed about Erunmu.

      • This is a very great summary, sir. A vast enlightened expose on Erunmu-Owu. Please, permit me to make a few adjustments/additions sir (which can be verified independently from Balogun Owu, Bashorun Owu and Agoro of Egbaland, and even Balogun Erunmu):

        1. The Oluroko (as you rightly noted) is kin of the Olowu, from the Amororo Ruling House (please see the Oriki below). It was a dispute over Owu title that led to the founding of Orile Erunmu long before the sacking of Owu kingdom. The Oluroko was a vassal royalty, not to be equated with Baale title as installed in other Owu towns, like Apomu. Princes of Erunmu were also admitted into Igbimo Owu as princes of Owu.
        2. In Abeokuta, the clan of Apomu has Balogun as their head, but not the clan of Erunmu. The Oluroko’s full title in Owu-Abeokuta is “Oluroko, Oba Erunmu-Owu”. The Oluroko as a clan chief also installs his chiefs, who line up behind him in general Igbimo-Owu. Amongst them is the Balogun of Erunmu-Owu, who is the war-chief of the clan. In alignment with Owu royal tradition, the Oluroko Erunmu-Owu installs 3 types of chiefs – War chiefs (Balogun, Otun, Osi, Ekerin, Seriki, Are-Ago, Jagunna, Abese, Ogboye, Agba-akin, Lukotun, Lukosi, Bada, Asiwaju, Asipa, Sarumi, Oganla): Mercantilist/civil chiefs (Iyalode, Iyaloja, Babalaje, etc); and Family/clan chiefs according to the 17 family-compounds that constitute Erunmu-Owu Community in Abeokuta (Oloye Onsa from either Onsa Oke or Onsa Isale Family compounds; Oloye Aro from Agbo’le Aro; Oloye Odofin from Gbelede Family compound; Oloye Base from Base Family compound; Oloye Ontoye from Agbo’le Alaluku; Oloye Alara from Alaa Family compound; Oloye Bagbo from Bagbo Family compound; Oloye Ejemu from Agbo’le Ejemu; Oloye Ele from Agbo’le Ele; the chiefs Oluwo, Apena-Ola, Apesin-Ola, Ba’ajito, Ba’ajila and Ba’amokun, who must come from any of these 7 other family compounds – Mopola, Ajubua, Oju Abere, Ogbere/Opere, Fajumo, Adelabi and Oje). There is no separate title/council for Erunmu princes (descendants of Koleoso, the Oluroko that was beheaded in the finale of the sacking of Owu and Orile-Erunmu) as they are recognised as Owu princes and, as of old, are meant to line up behind the Olori Omo-oba of Owu in Igbimo-Owu.
        3. There are 18 family compounds in present Erunmu-Owu community in Abeokuta. 17 of them have been mentioned above. the 18th (1st really) is the Oluroko Family compound, the seat of all Oluroko. In this compound the direct descendants of King Koleoso Olufojoye (tracing their lineage to the Amororo Ruling House) are Oni, Ajayi and Ijaola. To date, there 8 Oluroko have been installed in Abeokuta (Oni – the one who brought Olowu’s crown bestowed by Oduduwa to Abeokuta; Ijaola – Oni’s younger brother that settled Erunmu community into Family homesteads in Abeokuta and reorganised the Oluroko title and command. He was also made Oloye Parakoyi in Owu land, having rejected the Olowu title twice in deference to others he considered more entitled than him; Akinremi Adeotan, who was a descendant of an Oluroko loyalist and imposed as Oluroko by Ijaola on his death-bed, claiming Awa kan ni gbogbo wa (“we are all one”). He thus took the titular moniker “Awakan”; Oloyede Akinboye; Adekunle (Akinwande) Akinboye; Ogundairo; Jesse Oni, who was deposed by Olowu in consultation with the elders of Oluroko family; and the incumbent, Olugbolahan Aremu Ijaola, a retired administrator and politician who represented Lagos State at the National Assembly (house of representatives) in 1979-1983.

        Kindly verify my assertions.

        Omo Sogbanmu
        Al’oba l’oro
        Omo irepe l’okunrin
        Omo Amororo
        Omo agunloye
        Omo Agunloye bi Oyinbo
        Omo Ijaola
        Omo Koleoso Olufojoye
        Omo alade meta
        Omo tu eyi ka m’omiran
        gbogbo re ni o b’arajo
        Omo elerin Olosun dun ni
        ti a fi n’re omo
        Omo ar’ola yan
        Omo ar’omu mu
        Omo Atibeji
        ‘Gun-nugun gba guruguru lasan ni
        Aisi ekun aja n’gbo
        Omo-omo pe’nu
        Esure d’omo
        Omo Arogede
        Iseri Omo Oloko
        T’o s’owo m’oko
        Eyin oko so gidigba ileke
        T’owo t’ileke ni siso
        Osu Akesan
        Ai gb’owo oko l’owo osu
        Eni ba gb’owo oko l’owo osu
        Oniyen a pa kaja
        A gbode orun gbangba lo
        Orun are ma bo
        Omo ka mu ijara lo be oko ole wo
        B’o ba l’oko ko mu wa’le
        Bi o si ba, a f’ijara d’isu wa’le
        Omo ri mu je
        Omo ri mu ta
        B’o kanran ka je owe
        Ka fi sako sako eran di omo l’enu
        Ara Akesan
        Omo Olofin l’aiye
        Omo Olofin ti kii ku

    • E KU ISE ATI IFE SIR. May God continue to bless you richly. I visit this site every other time and always seem to find interesting things to contribute to or learn from.

    • I just wanted to ask a question about the orikis of the owus. And the second question is: In the Yoruba history, who did Oduduwa gave birth to? How many? and who and who did the child(ren) of Oduduwa gave birth to? And how many?

  3. I will have to investigate that and shall report my findings in the Discussion Forum when I am done, so be on the lookout, or subscribe for email notification to receive postings alerts, if you have not yet done so.

    • Ok Ridwan, on 2nd thought i know who may be able to help you but he is a very busy man and i cannot guarantee anything.
      Go to the Discussion Forum where i have just registered you as a member. After you login with your email address or name and password (already sent to your email box), click on “inbox”, start a “new conversation” with Oladipo Yemitan as the recipient, then state what you want interpreted there. you may just be lucky to get a solution. Worth a try!

  4. 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

    • Olusholamacowu.  Sorry something must have gone wrong with my first reply. l hope this one finds its way to the site. Here we go…

      After a 2nd reading of your comment i am inspired to make a response. 

      Of course the Yoruba nation will never be one, for if they could be they would never have been in the trans Atlantic slave trade. At least it would not have been to such magnitude as to make our people about the world’s most traded merchandise in this evil, dehumanising enterprise. 

      The shame of it all though is that we started it all amongst ourselves, and really believed that we were benefiting from it. Great Yoruba cities were cemented on the spoils of slavery.

      And when it was time to abolish the trade after the Whiteman found it the least honourable of his endeavours, our people resisted violently in favour of perpetuating this sorry venture. 

      Therefore my brother if you now witness some intra-tribal vendetta within the fabric of the Yoruba nation, i am afraid it appears to be already coded into our genetical helix.

      As for mapping the movement of the Owu people, the real historical facts of this must be established first beyond reasonable doubt. But am afraid we are not quite there yet. As they say, it is still work in progress. 

      About identifying current Owu towns. We must first establish the parameters which define an Owu town, since virtually all Yoruba towns have some reasonable density of Owu people in them due to the wide dispersals the Owus have experienced at various times in their history. If rulership were to be adopted as such a parameter, then the task would be considerably easier as we may just target settlements which have Owu as Baales or higher and designate such as Owu settlements.

      However shola i agree with you that time is rife for us to start gearing our efforts in that direction. l also happen to be aware of a number of currently ongoing projects from a few authorities tending towards what you have proposed.

      Ba atiri

  5. Kudos to your efforts on this great site. I read in one of your post that Maye was involved in the sacking of Owu and the fact that the old settlement was just below the Niger River. Can you please reconcile these with some position established by Ajisafe that the 1st Baale of Ibadan was an Owu man named Maye and that the 1st Owu settlement was at the current Orile Owu close to Ife and Apomu both in the current Osun State

    • Hello Fola.

      Yes Maye was one of the Ife generals of the allied forces that sacked Owu Ipole a.k.a. Orile Owu as you must have read earlier on these pages.

      With mission accomplished he finally settled in Ibadan from where circumstances found him staking for one of his Owu lieutenants during a land dispute, a situation which led him to fight against his former marauding colleagues who sacked Owu Ipole.  

      This time in the war at Erunmu, Maye was the war general at the command of the same Owu people he had earlier vanquished. He lost the war due to the intervention of his fellow Ife general and former colleague, Labosinde,  who captured him and put him to death. 

      Maye was never an Owu man, but an Ife warrior and sworn enemy of Owu people who however later decamped and died fighting for his former enemies, albeit while also trying  to settle personal scores against his former colleagues.

      To the best of my understanding also, Maye was never an Ibadan Baale, but one of its two leading warriors.

      As for the location of the first Owu settlement, it was definitely not Orile Owu (Owu Ipole) to which there is suggestive evidence that it could at best be only one of the third generations of Owu settlements, the first Owu township founded by Ajibosin a.k.a. Asunkungbade being nowhere else but at the fringe of Tapaland (Nupes) in the savannah regions just below the River Niger. This assertion is supported by passages from Odu Ifa and texts attributed to Othman dan Fodio amongst many other sources. I personally believe that the Orile Owu origin was carefully orchestrated knowingly or ignorantly by its returnees primarily from Modakeke in the 20th century. It is utterly baseless! .

      Sent from Samsung Mobile

  6. Dear Sir,
    I must salute you for the above. I (and my department of Archaeology and Anthropology, University of Ibadan) have been working on Owu people for two years now. We tried liaising with some Owu topshots for funding but were not successful. However, all the traditional rulers of Owu towns we have visited were and are very enthusiastic and cooperative! So far we have visited Orile Owu, Owu Ile, Owu Kuta, Ilemowu, and Telemu. Plans are on the way to visit Owu Isin and a couple of others.
    You have a very good information center and we would like to partner with you.
    Kindly let me know if this is suitable and how we can achieve some success.
    If you are ok with this proposal, i will then call my seniors (HODs and Professors) who can then follow up from here.
    Thank you so much,
    looking forward to your reply,
    Thank you once again

    Orijemie, E.A. PhD

    • Dr. Orijemie. Thanks a lot for your proposition. I am with you all the way. My approach to history and cultural emancipation is investigative and rather akin to the efforts of your department.  I am convinced that we must have a wealth of information and ideas to jointly exchange and disseminate for posterity. We may relate further through the private mail box of the main owulakoda.com website forum or from ashiwaju@gmail.com 

      Thank you.

  7. I salute your effort in bringing out useful information about Owu. Dr. Orijemie’s request is quite interesting. There are lots of facts to be established in relation to Owu in order to have a worthy historical document about Owu people. I will personally appreciate if information about the origin and migration of Owu people could be sent to my box. Thank you very much.

    • I honestly do not think such a personal approach will much favour the broad-based information dissemination approach of this blog site, quite apart from the extra time demands it purports to impose on me. However, most of what you request are already featured on this site. You only need to navigate to the appropriate articles to sieve your desired information.
      Furthermore, selecting the ‘Notify me’ boxes in this comment area after clicking on ‘Reply’ will ensure you are instantly informed when new posts are pasted on the site and when responses are made to your own comments.
      I hope you understand me Olawole.

  8. I seriously want to know. Cos my parents told me that Owu Ipole is the Owu near Ikire and its the first Owu ….so I don’t understand all this on wikipedia… And I also read that it was formerly Owu Empire and nothing like Oyo empire before the war thta scattered Owu before got separated… Pls I really wanna know more… And I’ll like to have your email …prolly I can communicate with you through that ..thanks

  9. My name is Akeem Sanusi.I am from Aloje compound of Owu Abeokuta.Please sir,i want to know the history of Aloje family of Owu Abeokuta.

    • In brief Akeem, Aloje was the paternal uncle of Ajibosin, the first Olowu and was charged with the task to assist the Iwarefa who accompanied the child-king from Ife to the territory of Obatala, his father, where he established his first settlement adjourning the Nupes of the River Niger. As a symbol of respect to him as the King’s uncle, and perhaps Obatala’s representative in the King’s court, he is exempted from the protocol of prostrating before the king. Of course nowadays this privilege is only extended to the Aloje title holder who symbolizes the original Aloje, brother of Obatala and uncle of Ajibosin, and not to the whole compound and family members.

  10. i honestly like the site that talks about the history of the owu kingdom even if am not a yoruba person, but i ask myself what really went wrong how and why, what are the circumstances of the rout of the owu kingdom. Is it because the MAYE was in love, and wanted revenge on the people of owu who captured his wife??

    • Are you synonymous with Ruth Allison on the Internet?

      Yes or no, an understanding of Yoruba culture will probably reveal that especially in the days of old, their men were never romantic enough to emulate the Greeks as in the case of Paris and Helen of Troy!

      I have a feeling that your question emanated from impressions promoted in Professor Femi Osofisan’s ‘Women of Owu’, a classical theatrical rendition of the details of the fall of Owu Ipole.

      No doubt the Prof achieved his objective of highlighting a remarkable incident in the cultural evolutionary history of the Yorubas, especially Owu. I do not believe his primary objective included an accurate portrayal of the history, only a romantic rendition that would suit his overall objective as a playwright.

      The answer to your question is also included in the summation of Osofisan’s project which I shall soon analyse on this site –
      No, Maye had more compelling reasons to attack Owu beyond a personal vendetta over a woman. That parallel is ridiculously too romantic for an African setting, especially one which triggered off many trailing battles and warfares which raged for several decades and resulted in perhaps the biggest haul of human cargo called slavery in favour of the Western world, who also fortified their economies through massive firearms sales to the warring natives!

  11. i really appreciate this forum of owu people and have been hoping for this many years ago,I am olajide ismail bamgbose,a native of mosafejo{AGO-OWU}compound in badagry lagos state.My question goes to chief Asiwaju Apomu of owu kingdom,do you know if you have any {owu } family members at mosafejo badagry?

    • I do not know of any of my family members at Mosafejo in Badagry, although I admit the possibility of some of them being there. Owu people from various compounds are widely dispersed all over.
      Do you have any specific information for me?

  12. My name is oni oladehinde am 4rm aloje compound owu totoro amukankakan street i am always praud of great owu. 1 day i wil be com d aloje of owu kingdom

  13. Did u knw dat i dislike sum yoruba tribe 4 wat they did us @ apomu exspecially d masterminde ijebu. Thank God as of 2day we control ogun state

  14. Thanks for setting up ds site.

    I have a great burden and I hope u can help lighten it.
    We lost our father at a very tender age we only knew he was from owu we do not have details of the compound or area. pls can you help out. our surname is Akinkunmi a close relation of Pa Taiwo Akinkunmi.

    one school of thought says it’s Majekodunmi compound another says it is Abiodun compound. pls any help will be appreciated.


  15. Thanks a lot for this site. I blv lots still has to be done and I pray God gives you the life and strength to do it. I am proudly an Owu man and always tell the story of Owu to my children.
    Please from the history from our fathers there were four ruling houses in Owu until after the war that destroyed Orile Owu, it was at Abeokuta that it became five. How true is this and how true is it that the Ajibuas are also princes of Owu?

  16. I love something like this
    am babatunde shoyoye,
    am new here and am praud to be abeokuta.
    I love you all

  17. As we prepare for 2016 Owu Day; may the good Lord bless all sons and daughters of Owu worldwide.

    The aloojee is the is the spiritual head of traditional religions/rulers in owu kingdom.
    The alojee whose real name was adekolujo, was obatala younger brother .obatala was oduduwa spiritual adviser and chief priest .oduduwa himself was the progenitor of the yoruba race.
    Oduduwa bore okan I, a male who in turn had iyunade or OLAWUNMI, a female iyunade therefore was oduduwa granddaughter, because of oduduwa’s relationship with obatala by virtue of the fact that oduduwa depend on obatala for the regulation of traditional religion and control of spirit,oduduwa married off his granddaughter, iyunade to obatala to further strengthen their ties.
    The union between obatala and iyunade resulted in the birth of Ajibosin who much later became the first owu king.it is common history that when he was still a baby ,Ajibosin suddenly found attraction in his great grand father ,oduduwa’s crown .That attraction was reported to have been so great that on an occasion ,Ajibosin burst into very disturbing tears and was only pacified when his great grand father ,oduduwa handed him his crown .it is a a result of this Ajibosin became known as “ASUNKUNGBADE”.
    All this while obatala continued to play his spiritual and fatherly role over his son,Ajibosin ,guiding him in accordance with the prevalent virtues and values of the time.when obatala was no more,Alojee (Adekolujo),his younger brother and as demanded by custom naturally assumed obatala’s role including guiding and protecting Ajibosin.
    Alojee’s responsibilities as such included crowing and blessing the king .Hence,where as the alojee has no role to play in the determination and eventual selection of the oluwa, it is his exclusive preserve to crown the olorun elect.He assumes a father figure to the olowu, praying for him,blessing him and always meeting minds with him over the welfare of the kingdom.
    As a chief ,his status is not ordinary he is the principal traditional confidant of the olowu in addition to being the custodian of the ancestral crown and sacred staffs by which every new olowu must be identified at coronation.
    The it itapa olowu(IMOOSA),a sacred apartment built right outside the olowu’s palace is the Alojee’s court where he observes his traditional rites.Although the aloojee is not a member of the Owu Traditional Council,he is a welcome guest at traditional council meetings as an observer or a mediator and except his opinion is sought ,he does not take part in the council’s debates.
    The Alojee’s status is unique to owu kingdom .while some people have likened it to the position the Pope holds in Rome and over catholics,otherwise the Archbishop of Canterbury in England and over the Anglican communion ,the Alojee’s sphere spreads far beyond the absolutely spiritual.
    He is an adviser,a counselor,a guide, a mediator and Indeed he may assume some other role under warranting circumstances geared towards assisting the olowu in achieving a very peaceful and successful reign.

  19. Am so glad my late dad took me home before he passes away may ur soul rest in peace. Very very proud to be owu. Yes yes yes am proud of it…….

  20. Hey? I am new here. Please over the years i have been longing to read about the true story of OFA’s !! Please if anybody can help me out… God will bless you. Amen

    • I am from abeokuta north local government, My grand parents usually praise me with the oriki of offa’s QUESION: Please i would love to know if the owu’s can be eulogized with the oriki’s of the offa’s

  21. I am from Abeokuta north. I must confess, am not use to my homeland, this makes me feel shameful. My father died some years ago, but he failed to intimate us accordingly ( my siblings and I) about the history of our home. He told us we are from Owu, in Ilao. Please, can you furnish me with some information about Ilao. I want to be proud of my homeland. I need to pass the information on to my own children. Thank you.

  22. Good day sir
    I need your help, I want the Oriki Owu Oduru it could be in audio or video because I want my children to know their heritage .

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