Yoruba in Kwara State Yoruba Kwara before 1991 had Ilọrin, Ọyun, Igbomina, Ekiti, Kabbah/Yagba divisions. But the creation Kogi State in 1991 changed Kwara as the Kabbah Division of (Yara/ Ijumu) and Yagba Division (Isanlu, Gbẹdẹ) with two divisions from old Benue State formed Kogi State. Kwara as of today, consist of 14 local governments, 12 of which are Yoruba speaking. The Yoruba speaking Kwara include: Ekiti, Ifẹlodun, Ilọrin East, Ilọrin West, Irẹpọdun, Isin, Ọffa, Moro, Eko-Ẹro, Ọyun. Igbomina. Igbomina people can be found in two states- Kwara and Ọsun; in Kwara, Igbomina are found in three local governments: Irẹpọdun, Ifẹlodun and Isin. Igbomina people are surrounded by Ijesa on the west, on the east, are Yagba people; to the north are non-Igbomina, but Yoruba of Ọffa, Okuku, and River Niger. Isin-Igbomina Isin-Igbomina include: Isanlu (not Yagba-Isanlu), Ijara, Owu, Iwo-OkeAba, Oke-Onigbin, Alla, Edidi, Odo-Ẹku, Ọba, Iji, Pamọ, Ọpanda, Igbesi,, Ẹlẹyin, Kudu-Owode. On the north of Isin, is Igbaland, Ọraland, Ireland; to the west, Ajasẹ-Ipo and Oro; on the east are, Oro-Ago, Ọlla and Osi; to the south are, Apa land, Arandun and Omu- Aran. These Igbomina Yoruba came either from Ile-Ifẹ or Ọyọ-Alaafin. Omupo: Omupo (Omu-Ipo) migrated from Ile-Ifẹ under Iku- Jenrọla Adebari Alọmọle, the only surviving son of Awogbọla Olomu Akperan, an Ifa priest of unusual power. Legends say, Olomu Akperan’s family spread across two big compounds-Akeran and Ogbonji of Ilarẹ’s quarters (and they claimed Oduduwa met Akperan’ s progenitor Ọbadio in Ile-Ifẹ). In this royal home, males are called “Osomu”,and female “Molomu”, with passage of time the name became Olumu, while “Aperan” was the coinage from the compound-Akeran. History says Olumu Aperan left home, because he was denied of Ọbadio throne, on his journey, he met Fagbamila Ajagun-N la the first Ọrangun of Ìlá at Igbo- Ajagun-Nla; with other warriors such as Onikoyi, Olugbọn, and Arẹsa they joined forces with Ọranmiyan to fight the Ibariba. From Igbo Nla to Omupo After the Ibariba war, Olumu Aperan settled briefly in Ọyọ, shortly thereafter, he began the journey that would take him to Omupo. Olumu Aperan (Okujẹnrọla) left his daughter, Awobinpe or Adesẹwa in Ọyọ- who later became a Muslim and adopted a new name-Nana Ayisat. History says Nana later left Ọyọ and came to Omupo, and later became a regent for 50 years after her father’s death. But because of her faith and belief, she was located at place now known as Nana compound-a major tourist site after Olomu-Aperan’s walking stick until today. Kogi State: The Iyara-Ijumu-Kabbah and Yagba Yoruba There many towns and villages ofYoruba origin in Kogi the “Confluence” State known as Okun. Okun- a term coined in 1965 by Eva Kraft Askari in the field work on “Ọwẹ Traditions” covers six sub-Yoruba groups formerly called the Kabba; there are: Iyagba, Ijumu, Igbẹdẹ, Ọwẹ, Abunu, Ikiri and Oworo. Kabba Province, where these people domicile is described by British colonial officer as “dust bin province” because of its remoteness to Kaduna- the capital of the defunct Northern Region. Ordinarily, the towns and villages in this area should have been part of Ekiti, or Ondo States; or at the very best, an independent administrative unit (state) on its own, if the British colonial masters had allowed our history, culture, social and religious affliations to be the arbiter in this matter. On the other hand, our history would have been very different, if British had listened to the words of wisdom from Yoruba Ọbas, political leaders, and academia when their views were sought on where Okun people should belong; but for selfish political and economic reasons, British lumped “Okun Yoruba” in Ijumu, Iyara, Kabba, Yagba, Ọwẹ, Abunu, Oworo and Gbẹdẹ with Northern Region feudualistic system-those with who, the (Okun-Yoruba) had no cultural, social, political bearing or relation. According to Apata, Ọwẹ people were from Ile-Ifẹ three ancestors Odidẹ, Ereju and Aseju feature prominently in Ọwẹ story; however history is saying, probably the same person might have these names. The ancestor might have passed through Akurẹ and Ayere, as records established a link between Kabba and Ayere which history situates within twodifferent, but related contexts. One through filial-relationship establish by a son or a daughter. Second, relationship established by sibling. However, these historical perspectives are still in dispute by the two actors Kabba and Ayere. Abunu people, according to history came from Ọyọ-Ile through Ido and perhaps, Ekiti. Apata, Brilano, Adulu and Iyearu favor and subscribe to Ọyọ-Ile historical origin; on the other hand. Ade Ọbayan suggests the Igala origin because of “Attahship title” in Abunuland. This view does not, resonate with Abunu people, says Simoyan, because the age long association between Igala and Abunu could have come from cultural assimilation between the two neighbors.
Posted on: Tue, 27 Jan 2015 02:45:31 +0000
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