The town of Otu in Nigeria has a rich history and has experienced significant growth and change over the years. At the heart of Itesiwaju Local Government, Otu is a cosmopolitan town with a population that has grown from 128,652 in 2006 to 183,427 in 2018. The town has a strong agricultural heritage, with a predominantly farming community and a history of textile and brewing industries.

Otu is strategically located as a stop-over town between northern producers and southern consumers, making it a hub for economic activities. As the headquarters of Itesiwaju Local Government, the town is expected to experience further development and attention from the state government. Its proximity to the border with Benin Republic also positions it for potential growth.

The community of Otu is made up of ancient compounds with their own unique histories, and the town is a conglomeration of major and minor groups living harmoniously. The establishment of Otu and its continued growth are attributed to the shared providence of God and the determination of its leaders throughout history.

The people of Otu belong to the Yoruba ethnic group, which is one of the largest homogeneous groups in Africa with a population of around 40 million in Nigeria alone. They share the same language and cultural heritage, and are also present in Togo, the Republic of Benin, Brazil, Cuba, and other nations around the world. The Yoruba have a well-developed system of government and an unwritten constitution, which existed before the arrival of the Europeans. The Yoruba are known for their political and technological sophistication, possibly due to their culture.

There are two versions of the origin of the Yoruba people, but a generally agreeable version among academics states that the Yoruba migrated from the Middle East, possibly from Palestine, and settled in Ile Ife after a lengthy journey. Despite this migration, Ile-Ife already had a developed monarchical form of government with a high degree of cultural attainment. It is believed that Oduduwa, who led the Yoruba to Ile Ife, was able to subdue the existing system of government and take over the rulership of the people due to his sophistication and wisdom.

It is noted that all the towns and villages in the present-day Oke Ogun were either established by Alaafin’s sibling or a prince from Oyo, indicating that the people in the present site of Otu belong to the Oyo speaking dialect of Yoruba land. In summary, every Yoruba town and village were established through migration, wandering, and complete annexation at the end of wars.

IN THE BEGINNING
Prince Olayiwola, a member of the Oyo Empire, left Old Oyo after a dispute with the ruling Alaafin. He journeyed southward with his wives, servants, and friends to establish a town called Oro Iludun in the 16th century. In Oro, he promoted the worship of the Olofin deity as the state religion and strictly enforced its practices, including forbidding the rearing of pigs and the use of conical-shaped calabashes. His son, Abimbola, faced challenges when his two wives were unable to conceive. Seeking guidance, Olayiwola consulted the Ifa oracle, which advised Abimbola to leave Oro and travel westward until he heard the call of the elegant Aluko bird, promising that his desire for children would be fulfilled at that place. Abimbola prepared to depart with his wives, friends, and horses, vowing to return and inform his people once they found a suitable place to settle.

After receiving guidance from the Ifa oracle, Abimbola decided to leave Oro and embark on a journey westward with his two wives, friends, and horses. Before departing, he made preparations for the continuation of the worship of the Olofin deity at their new location, selecting and training a man from Oro to be the priest to carry on the rituals. Some people from Oro were apprenticed to the priest and later joined Abimbola’s entourage on their journey.

During their journey through the wilderness, Abimbola was unsure whether he would hear the call of the “Aluko bird,” as predicted by the Ifa oracle. However, to his delight, the elegant bird’s call was heard in the dead of the night, confirming their chosen place. Overjoyed, Abimbola praised the Ifa oracle and made offerings to his father’s ancestral gods, naming three stones and making pronouncements acknowledging his lineage and the founding of Oro.

Upon settling in the new location, Abimbola placed Olofin inside a mighty hill and named it Olofin Hill. The yearly visit to the rock to make sacrifices to the ancestral spirits became a tradition for the Oniro title bearers at Komu. Abimbola’s prophecy was fulfilled when his settlement, named “Igbo Aluko,” became prosperous. His wife gave birth to a son, Olushina, which means “God has opened the way,” fulfilling the promise of the Ifa oracle. Abimbola then returned to Oro to share the joyous news with his people.
The people of Oro joined them, and the settlement grew in number and status. The river by Igbo Aluko turned poisonous, leading to the renaming of the settlement to Komu. Komu’s governance transitioned to a monarchy, with Abimbola’s son becoming the first Oniro, derived from his title of Baba Oro.

MIGRATION OF GBODO INHABITANTS TO KOMU

Gbodo, an ancient Yoruba settlement, played a significant role in the history of the Yoruba Empire. During the Gbogun war, the town fell, and the Yoruba general Edun sought refuge in Gbodo but was betrayed and defeated by the Fulani. The people of Gbodo, torn between loyalty to Edun and fear of the Fulani, ultimately succumbed to the threats of the invaders. As a result of the war and subsequent conflicts, Gbodo was besieged and deserted, leading some of its citizens to flee to other Yoruba settlements, including Komu. The immigration from Gbodo to Komu was a result of the dispersal of the Gbodo people due to the continuous warfare. The ancient location of Gbodo likely existed between present-day Itasa and Iwere. Despite the hardships faced by Gbodo, remnants of the people can still be found in Saki, with a Baale as their leader.

THE MAN CALLED AMOSA AND THE COINAGE OF IBISE.
The story of the birth of Amosa unfolds through the lineage and movements of his family in ancient times. Born to a woman from lwere-Ile near Itasa after a failed marriage, Amosa was considered an Itasa man by birth. Following his mother’s subsequent marriage to Oniro Kehinde Oyekunle of Komu, Amosa’s half-brother Ikumolu Adediran became the Oniro of Komu, providing Amosa with the opportunity to settle in the fortified city of Komu. The narrative highlights the migration of Gbodo people led by Oniro Adediran from a hill to the walled city of Komu for security reasons. Amosa’s decision to move his people to Komu for safety after an attack on the Gbodo immigrants on the hill demonstrates his initiative and concern for his community’s well-being. The welcoming reception and settlement of Amosa and his people near Olofin hill in Komu by Ikumolu and the Komu residents signify a harmonious integration. Amosa’s reflection on the benefits of brotherliness in Komu leads to the adoption of the acronym “Ibise” from Ibisanmi, symbolizing the benefits derivable from common birth.
Amosa and his people thrived in Komu, experiencing economic growth, security, and comfort.
The bond between Amosa and Ikumolu Adediran in Komu was so strong that Ikumolu requested Amosa to only stoop, not prostrate, in his presence as a mark of Honour. However, by 1887, the vulnerability of Komu was evident as key defenders like Odofo Baba llu were no longer present due to death, and the civil war in Yoruba land intensified. The Dahomeans targeted western Yoruba towns, leading to the devastating destruction of places like Komu. In the battle against the Dahomeans, both Oniro Ikumolu and Amosa lost their lives, marking the end of their era but highlighting the power of their brotherly bond and sacrifice.

FLOURISHING KOMU AND SUCCESSIVE MONARCHICAL ADMINISTRATIONS
After the death of the leader of the settlement in Komu, the introduction of a monarchical chieftaincy system saw Olushi Adeola take the mantle as the first traditional head. Olushi Adeola’s reign was marked by the influx of settlers from Oro, the establishment of traditional institutions, and the popularization of the worship of Olofin. Sacrifices were made annually for protection and prosperity. Following Olushi Adeola’s long reign, his brother Kehinde Oyekunle succeeded him as Oniro. Kehinde Oyekunle’s reign was relatively peaceful until his death. Subsequently, Olugun Adedigba took the throne amidst incessant Fulani raids, ultimately sacrificing his life in defense of his people. Olugun Oyerinde succeeded him briefly before Aare Alasa’s reign, during which the settlement faced calamities like locust invasion and the ongoing Fulani war. Aare Alasa’s efforts to alleviate the suffering of the people ended tragically with his death.
Mooja Olawore emerged as a pivotal leader in the history of the Komu settlement, determined to end the repeated Fulani raids. By reorganizing his army and equipping them with advanced weaponry, Mooja and his fearless fighters successfully resisted the Fulani occupation, forcing them to retreat. Tragically, Mooja Olawore met his end in battle at Igbo Ologan, known as the Forest of Termites. Following Mooja’s death, Oderinde Oyelade took over as the Baale at Igbo Ologan. Recognizing the need for lasting peace and security, Oderinde relocated the settlement to the top of a nearby mountain, now known as Ilesan Hill. The era of Oderinde Oyelade’s leadership was characterized by peace and prosperity, attributed in part to the mystical powers of Odofo Baba Ilu and his enchanted Bembe drum that ensured protection from wars. Upon Oderinde’s passing, Abidogun assumed leadership briefly before being succeeded by Sabi.
Ikumolu Adediran’s reign, known as the Golden Era, marked a significant period in Komu’s history as he led his people back from the hill settlement to Komu due to overcrowding and the successful defence against Fulani invasions. During his rule, which followed an era of peace initiated by Oderinde Oyelade, Ikumolu focused on fortifying Komu by constructing walls around the settlement, ushering in a time of dynamic development and tranquility. Additionally, new settlers, including the Gbodo people led by his half-brother Amosa, were welcomed into the fortified city. Amidst the changes, the powerful warrior Eewumi emerged as a key figure after the passing of Odofo Baba Ilu. Ikumolu’s leadership exemplified the Yoruba values of strength, good governance, and the separation of powers, with warriors like him playing crucial roles in defending the town in times of conflict and uncertainty, including during inter-tribal wars of the 19th century.

DISPERSAL FROM KOMU
The dispersal from Komu was a result of the devastation wrought by the Dahomean army, prompting the people, including the Ibise (Gbodo) immigrants, to seek refuge from the raids. Led by Jagun Eewumi and Ayilola after the interregnum following Ikumolu Adediran’s death, the decision was made to move the people to ljaiye or Iroko for safety. However, a nationalistic sentiment arose among the Ibise immigrants, leading them to opt to return to their ancestral home in Gbodo rather than follow the Ilesan people to their new destination. Fueled by the desire to maintain their identity, the Ibise people embraced this decision, entrusting leadership to Folarin lyanda Olokojobi as they journeyed towards Gbodo. Their plans were thwarted upon reaching Jenna near present-day Okeho, where they learned that Gbodo had been sacked and deserted, prompting them to settle in the new location.
Folarin lyanda Olokojobi was installed as the first Onibise at Jenna, marking a significant moment in the history of the Ibise people. The mysterious relationship between Amosa and the Gbodo people added intrigue to their history, as Amosa established the community later known as Ibise. Folarin, though not related to Amosa, became the Onibise through his close friendship with the community’s founder. The saying “Ajoji Godogbo ni je Onibise ni Yemi, omo bibi Inu won ni je Osin mo, Osin mo lapayi Aboke ibise” highlights the spiritual leadership lineage from Amosa, with the power to appoint an Onibise held by his descendants but often fulfilled by outsiders like Folarin.

IWOYE
The founding of Iwoye Ketu and the migration of Pa. Laaruwa and his people are chronicled, tracing the origins of the Onisia Royal Dynasty back to an Oyo prince known as Pa. Laaruwa, Omo Asaba. Pa. Laaruwa settled at Ahoro Ile, near present-day Iwoye Ketu in Imeko Afon Local Government Area of Ogun State, after leaving Isia in Oyo Oro (Oyo Ighoho). Under the leadership of Ooye and the impact of wars like the Dahomian conflict of 1789, Iwoye grew to encompass numerous towns and villages paying tribute. The settlement of Iwoye welcomed descendants of Ooye and OLUNU from Ile Ife, contributing to its rich history. The renaming of Iwoye from Ahoro Ile signifies the resilience and survival of its people following turbulent times. The narrative further depicts the movement of Laaruwa and his people out of Iwoye, leading to their settlement at Igbo Iwoye near present-day Onijokun/Ariyehun village in Itesiwaju Local Government Area of Oyo State. Despite Pa. Laaruwa’s death without achieving his kingship ambition, his legacy continued through his children, with Ogungbola becoming the first Onisia of Iwoye. The significance of Laaruwa’s lineage is highlighted through the chieftaincy title “ONISIA,” coined from his connection to Isia in Oyo Oro.
The narrative continues at Igbo Iwoye, where Ogungbola, Laaruwa’s first son, was crowned as the first Onisia of Iwoye by the reigning Alafin of Oyo, Alaafin Aole, during his reign from 1789 to 1796. Tragically, another outbreak of the Dahomian war resulted in the untimely death of Onisia Ogungbola. In response to the conflict, the Iwoye community sought refuge on Poobe Hill, subsequently renamed Isia Hill. Concurrently, neighboring settlements like Ilesan, Okaka, Owotoro, Ago Are, Ofiki, Iluku Hill, and Gbaagbaa Hill developed. This period saw the convergence of Iwoye and Ilesan on the hilltop. Subsequent leadership transitions occurred with Ikunikaola and Fasunle assuming roles at Oke Isia, where Fasunle tragically fell victim to another Dahomian conflict. These events spurred a large-scale migration to Odo Oyun near Iseyin, with Owolotan guiding the Iwoye people, supported by Jagun Eewumi and Ayilola of the Ilesan immigrants. The joint migration of Iwoye and Ilesan communities to Otu in 1900 marked a significant transition, with Owolotan leading the Iwoye settlement in establishing themselves as Iwoye quarters, Otu. Additionally, the Ibise people relocated to Otu from Jenna, adding to the narrative of resilience and communal adaptation throughout the region’s history.

The movement of the Komu people to Odo Oyun in 1887, was prompted by the Dahomean invasion, leading Ayilola and Eewumi to decide on a new settlement. Eewumi, respected for his courage and leadership in warfare, declined the offer to become Oniro, preferring to focus on military duties. He advocated for the relocation to a safer location near Ibadan, with Ayilola eventually becoming the Oniro. As they journeyed to Ijaiye, they were welcomed by the Aseyin of Iseyin, who invited them to stay near the city at Odo Oyun. The Komu immigrants settled there, maintaining close ties with their Ibise brothers in Komu. Eventually, Ayilola was installed as the Oniro of the new settlement at Odo Oyun. In Jenna, where some members settled, they faced challenges with the uninhabitable conditions but came together to establish leadership and governance structures.

SETTLEMENT AT ODO OYUN
The Odo Oyun settlement became a refuge for the Komu immigrants (llesan), with Ayilola installed as the Oniro. The symbolic “Opaga” artifact, representing the authority and spirit of the town’s founders, accompanied them on their journey. In Yoruba culture, the Opaga holds significance in resolving leadership disputes. The Aseyin ensured the newcomers’ comfort for three years, even allowing them access to food from their farms. Within a short time, the settlers transformed Odo Oyun into a flourishing community, cultivating crops like cotton, maize, and yams. Their success caught the attention of the Isseyn people, who began pilfering their resources. Eewumi sought help from the Aseyin, leading to a fatal confrontation with the robbers, including the Aseyin’s son. The Aseyin’s ultimatum to vacate the settlement within two years followed this incident, marking a turning point for the llesan people at Odo Oyun.