History
Geography and Historical Background of Ikun-Ekiti
Ikun-Ekiti, the home of multimillion naira Ero Dam which provides portable water for nearly all Ekiti towns and villages lies on longitude 5° 12′ to the east and latitude 7° 59′ to the north. It borders Ikosu (1.4 nm) to the west; Etan, Kwara State (2.5 nm) to the North; Obo Aiyegunle, Kwara State (4.5nm) to the East and Ijesha-Modu (2.3 nm) to the south.
Ikun lies within the savannah zone to the north with an annual rainfall of about fifty inches. Two seasons are noticeable: the wet season (April – October) and the dry season (November – March). The town situates on relatively hilly and well-drained land. It is bounded on the west by River Ero, on the north by Oke Ayinrin while the eastern and southern parts are guarded by low, undulating lands.
Scattered in the immediate environment are springs such as Ajo, Afun, and Agbara which are reliable sources of water supply throughout the year. Besides, there are streams like Otu, Omolewu and Omi Eranko. Its estimated population based on 1963 census is fourteen thousand.
History of Ikun-Ekiti
 Ikun-Ekiti like other Yoruba communities is united by common language, culture, traditional belief and a common ancestor – Oduduwa. The founder of Ikun-Ekiti left Ile-Ife with sixteen quarters when the sons of Oduduwa were leaving Ile-Ife in quest of their individual towns. The sixteen quarters are called “Ikun Merindinlogun” with the Onikun as their paramount ruler. The founder was a very powerful warrior prince from Iremo ruling House of Ile-Ife in Babasigidi quarter. His name was Gbogunro. He left Ile-Ife with entourage that includes:
The Elemo, head of Ilemo quarter
The Odofin, head of Owarikun quarter
The Obalemikun, head of Ilemikun quarter
The Obadisun, head of Edisun quarter
The Chief Obaloro, head of Iloro quarter
The Ejisemo, head of Ilatin quarter
The Agbana, a war Chief
The Olukosi, a war Chief
The Olukotun, a war Chief
Ikun-Ekiti has five major compounds: Okerikun, Owarikun, Ilemikun, Edisun and Ilemon. Although Owarikun compound was the first to settle in the present Ikun-Ekiti but for proper co-ordination they gave Ilemon and Okerikun a change for the latter to remain with them as a settlement.
On their departure, it was claimed that the Onikun was given a portion of the strips of the crown to identify him with the royal family. This, of course, could not qualify him to wear a crown or to pose as a king since chieftaincy title in Yoruba land is patrilineal. The Onikun went back to Ile-Ife to report to Oduduwa his father and to receive his father’s traditional blessings and authority as an Oba. He was given a crown. Ọre Oloju Mosin, Erekesan (Esan) gods and a big yam for sacrifice at their settlement.
Their first place of settlement was called Amure, between Isan and Iludun off the road near Ipere. They settled down under and around a big Iroko tree. While the men settled down to farm, the female slaves of the Onikun made cotton threads with spinning balls called (Akeke) under Iroko tree. This Iroko tree was called Iroko Alakȩkȩ till today.
On arrival at Amure, all necessary rituals were performed but an unfortunate incident happened, an outbreak of smallpox which claimed lives in terrible numbers, including the mother of Onikun. This forced them to leave Amure for a new settlement. Before they finally decided to leave the site, several groups and individual had fled. They decided either to settle together in this place or fled to other towns. For example, part of Edisun went to Iresi near Otan; some went to Ikun in Akoko while the rest settled in two sizeable concentrations at Eleta and Igbo Iresi. The majority, still remaining at Amure contemplate either to remain and die together or move together. Finally, they decided to move with the dictate of Ifa oracle and settled on the present site under the leadership of Obogunniku. Our founding father saw this place (Ikun-Ekiti), confluence of rivers Ero and Otu to be very fertile and suitable for permanent settlement.
After the initial problems of settlement, homelessness, overcrowding and famine had been overcome, they had to face the hostility of Aaye and Osi, two powerful neighbours who had settled long before the arrival of Ikun on the present site. According to tradition, when a settlement was founded, they must offer a beautiful girl to the most powerful neighbour who had settled there before. This was to initiate and cement a kind of friendship with and recognize the seniority of the older. This assured the younger of the assistance of the older in case of any external aggression or at least of his favourable neutrality as the case was during the Otun “aggression” against Ikun in the 19th century. Meanwhile, Ikun had met this requirement with Aaye and Osi, after some threat of expulsion. Thus, Ikun had two strong neighbours between whom they could peacefully live and develop without fear of attack. But cockroaches and rats soon unleashed plague on the people. The plague was so severe that they were nearly forced on another migration but for the timely appearance of one Albino from Obo (Kwara State). He quickly checked these pests within a few days with the help of an herbal preparation which he buried at the centre of the town. After this, they settled down to their peaceful agriculture life unhampered until the outbreak of the 19th century Yoruba wars.
The Yoruba wars had other effects of a lasting nature – the coming of a new people. Some came as refugees, seeking protection: the Inurin people associated their migration with the Owu war of the first half of the 19th century; two other groups came from Offa and Iree. The Offa group still proudly remembers their praise name back home: Ọmọ ọlọfa mọjọ nile ọlalomi, ọmọ abiṣu jorukọ. Although, they are known distinctly as Abeamoyan, they have been absorbed into the Ilemikun compound.
The Iree group was led by one Adetona with his wife, Fajȩbȩ and few other relatives, mostly men. They were absorbed into Owarikun compound. Unlike the Offa group, they were not given a distinct name but integrated themselves into the new society and regarded themselves as part and parcel of Owarikun. They adopted the religious and marriage customs, got initiated into the appropriate age-grades and observed all the taboos attached to the institutions. Within some years, they had increased tremendously in number and had grown in popularity through their kind deeds, ability to accommodate others and their trade acumen. They too retain their tribal marks and their intonation. Interestingly enough, the son of Adetona eventually became the Ọdọfin, Aborisade. This shows that they are given equal rights and liberties of the indigenous people.
The Ilogbo people, however, were victims of disputes in their different places. The Oke Ilogbo people were said to have come from Egosi as a result of a dispute over the sacrificial meat at Igbo-Olua. The aggrieved decided to leave with their families, relatives and as many others they could influence. Later, the Odo Ilogbo people emerged for no clear reason. All they could remember is that they came from Ilogbo-Ido. Since they came in larger numbers than the Offa and Iree groups, they were given separate land to build and to till. They were also accorded the second in rank to the Onikun. Eventually, Inurin, Oke Ilogbo and Odo Ilogbo merged into Okerikun quarter within which each constitutes a sub-quarter with its own leader as sub-chief under Obalegosi, the Okerikun compound chief. The Eyerangun is the head of the female chiefs. With her are the three Ewis and Obaisa as quarter chiefs.
The humane treatment they received encouraged more of their members to join them later. Consequently, the Okerikun people were able to retain most of their original culture and deities – Epa and Olua for example; the festivals which other compounds do not participate in. Besides, they have their own peculiarities such as cunningness and sarcasm.
The effects of these later arrivals are obvious. Apart from contributing to an increase in population, they introduced new deities. They were a distinct sub-ethnic group which mixed with the original settlers through intermarriage. They also brought with them the trade of carpentry first practiced by one Baba Oyo. They also introduced new crops like tobacco and cassava.
Having settled down, there came another episode of a disastrous effect. When the Oore of Otun arrived, Onikun had recognized him as his brother from Ile-Ife and acknowledged his leadership. Ikun settled before other Moba towns, but when the Colonial Master came, native administration was set up. Ikun-Ekiti was merged with Otun District which later becomes Moba Local Government of today. So there could not have been any other cause for the Otun “aggression” other than, that, Ikun was growing wings and needed to be checked. History says that the Oore feared the formidable strength of Obogunniku and any eventual subversion from that side. This fear was increased after the outbreak of Otun/Aaye hostility. The first attack was a “medicinal animal” with strong medicinal power to kill people and destroy property. The fact that, Obogunnikun was able to kill this animal caused serious consternation in Otun. Osi would not aid Otun against a junior friendly neighbour; but Aaye soon fell. The fall of Aaye spread awe and panics among the people of Ikun because Aaye was a powerful kingdom. So, the rumour of Otun renewed attack sent them flushing out of the town. Another dispersion had begun. When the Otun forces managed to cross the Ero River, they could not find a man. Owarikun, the largest quarter, scattered into seven groups: Koto, Ikese, Owaigu, Itagan, Ilowa and Ilaro. The Ilemo people went to Ajȩrȩ, Ikosu and Agbeeru; the Ilemikun settled at Igbowale while Ilatin went to Igbo-Iwo.
The Onikun Obogunniku died shortly and was buried at Ajȩrȩ, where he was consecrated and worshipped till today as Baba Ajȩrȩ. After some years, they began to feel the need for coming together again. The marauding Ibadan warriors were threatening the small scattered groups; overcrowding and famine were claiming many lives daily. For example, only two of the seven groups of Owarikun survived; Ilatin had nearly finished in their hole; the senior branch of the Ilemo ruling house refused to leave Ikosu where they became known as Ojule ‘mọ Onikun. So, under Aṣamọjọ, they decided to return home, having got clearance from Ifa oracle. But the Ilaro group under the Aro was the first to return. When Aṣamọjọ came back, he put up with the Aro, pending the completion of his own house. Hence, the subsequent Onikun must keep the first three months of his reign with Aro.
Although tradition says that Aṣamọjọ was not a powerful medicinal man like Obogunniku, he excelled in administration. Unfortunately, he died only five years later. His short reign saw the foundation upon which Ikun continued to build. For example, his trenches strengthened the fortifications of the town. On these trenches, he put four draw-bridges, each heavily guarded at night. Besides, the trenches yielded economic value – tolls were collected from foreign users before entry which helped to boost the economy of the Oba. Ultimately, this system helped to scrutinize the strangers coming in.
Further, it fell on him to replace the sectional markets with a central one for the whole town, at the centre of the town which the various quarters settled in peripheral pattern, separated from one another by narrow paths. Near this market, he built his own palace where he could watch from a short distance the assemblage of his people. With the palace near the market, the Oba could easily send his police at a short distance to keep peace. These are the legacies of Aṣamọjọ, by virtue of which he has been regarded as “The Founder of Ikun”
The Onikuns
Ọba Obogunniku
Ọba Asamojo
Ọba Dada Arojojoye I
Ọba Ọlatunde 1927 – 1930
Ọba Fasanu Arojojoye II, 1930 – 1956
Ọba Adeleye Awojobi, Ilufemiloye I, 1957-2013
Ọba Adeleye Awojobi, Ilufemiloye I
The Origin of Christianity at Ikun-Ekiti
Christianity, under the banner of the Seventh-Day-Adventist Mission was introduced to Ikun-Ekiti in 1924 during the reign of Oba Arojojoye Dada. In 1923, a group of men: Alagba. Jacob Ọsọ, Elder Gabriel Dada, Elder Joseph Omotunde, Alagba Gabriel Ajayi, Alagba Joseph Asowe and Alagba James Olajide assembled themselves together and decided to learn how to read and write. Their teacher at that time was Abraham from Aiyede-Ekiti. In 1924, these men sent a message to Pastor W.G.Till that they would like to convert to Christianity.
The first groups of people to observed Sabbath at Ikun are: Alagba Jacob Ọsọ, Odo-Ile, ḻlemikun; Alagba Joseph Adewumi Asowe, Edisun; Alagba Gabriel Ajayi, Edisun and James Olajide in March 1924. When Alagba Gabriel Dada and Alagba Joseph Omotunde came back from Ijebu-Igbo in 1924, they decided to join those who were already observing Sabbath.
In short time, others joined them: Alagba Ajayi Atejioye; Oba Faṣanu, Onikun of Ikun; Alagba Abraham Abosede; Alagba Isaiah Alabi; Alagba Samuel Ọmọtọṣọ; Alagba Emmanuel Ajayi; Chief Jacob Ajayi, Ọdọfin; Alagba Akanro; Alagba Daniel Adeniran; Alagba Ayọrinde, Irinka; Alagba Daniel Adeoye Ajanaku; Alagba James Ọmọtara; Chief David Awojọbi Aro; Alagba Samuel Gbadeyan; Alagba Ọṣọ, Idemọ. Informal prayer meetings started in the house of Alagba Jacob Ọṣọ in March 1924 and they had their first pastor in February 1925, Alufa John Ọṣagunna.
Christianity continued to spread with other denominational Churches such as C.M.S., R.C.M., and C.A.C. These churches came to Ikun in 1936 and thereafter. Islam also started taking deeper root at Ikun in 1930.
Western Education at Ikun-Ekiti
- Seventh Day Adventist Primary School
- All Saint’s Anglican Primary School
- Saint’s Thomas Catholic Primary School
- CAC/Islamic Primary School
- Amure High School
Construction of Roads to Ikun-Ekiti took Place as Follow:
Ikun-Igogo-Otun road 1938 – 1939
Ikun-Ijesa Modu – Iye road 1940 – 1945
Ikun-Etan-Osi road 1945
Festivals
- Odun Ijesu (New Yam Festival) an annual event
- Odun Egungun (Masquerade Festival) biannual event
- Egbe Dida (Age Group Festival) Every Seven years
- Odun Ogun (With Alayeu appearance)
- Odun Ayinrin, Olua
- Odun Ero, Agere, Epa
- Odun Ifa
The first to accomplish various landmarks
The first Degree holder (Chief Gabriel Afolabi Aina)
The first male Medical Doctor (Dr. Olukayode Omotunde, M.D.)
The first Ph.D. holder (Dr. Gabriel S. Bomide)
The first High School Graduate (HRH, Oba Adeleye Awojobi)
The first Lawyer (Justice Olatunji Jegede)
The first High School Principal (Late Chief Gabriel Afolabi Aina)
The first Registered Nurse (Late Pa. Jonal Owolabi)
The first Politician elected to House of Representative Hon. Robinson Ajiboye
The first Politician elected to State House of Assembly Hon. Oluyemi Olatunji
The first Alhaji (Late Ahaji Jimoh Akanbi)
Industry
Ikun Fountain Dairy (Closed)
Tourist Attraction
Ero Dam (Man-made Lake)
Sources:
Oral Account Given By His Royal Majesty in July 2004
Oba Adeleye A. Awojobi, JP
The Onikun of Ikun-Ekiti
The Origin and Demographic Composition of Ikun-Ekiti
By Late John Ọlabọde Ọṣọ
Iwe Iranti fun Sisi Ile Olorun ati Ajodun Aadota Odun ti Ijo Onireti Bibo Jesu Lerinkeji (SDA) Ikun-Ekiti
Moba Local Government Annual & Who’s Who
The Google Map
http://www.fallingrain.com/world/NI/54/Ikun.html
Oral Account Given By Prince Olaoye Fasanu in August 2011
Oral Account Given By Late Jacob Owolabi Adewumi in August 2011
The Men of Honour: A Creation of Egbe Omo Ikun-Ekiti
Compiled By
Mr. Kayode Babatunde
Prince Aremu Fasanu
Mr. James Agbetayo
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