APUNREN MICROCOSM: THE IMPORTANCE OF LOCAL HISTORY, ITS EFFECT AND DEMANDS OF COMMUNITIES IN APUNREN.
By
Adenaike Oluwaseun Adebanjo
(seunadenaike@yahoo.com)
ABSTRACT
Knowing ones history is part of what makes us different from animals, and this has the capacity to improve our knowledge and understanding of how we have evolved over the years. This is seen in people’s desire to link to their history through many paths such as proclamations, government documents, hearing the stories of our ancestors and much more. The history of different communities and areas in Ijebu and Ogun state is mostly unwritten. Many history that we read today barely exist many years ago until certain people rely on the stories told to them by their fathers and handed down to the children. We should not forget that as humans, memory may fail us in recounting some of these histories, we should also know that most histories we read today is not entirely reliable hence we occasionally see different argument over same story. The purpose of this paper is to tell the history of some of the communities that made up Apunren a suburb of Ijebu ode, it also looks at challenges being faced due to the acquisition of part of their land which is greatly affecting their development, prospects and progress being made in recent times to bring development into the communities. The paper concludes by stating the demands of Apunren communities from the Federal Government to open up their land for developments.
KEYWORDS: Apunren, acquisition, local history, identity, Ijebu ode, communities
INTRODUCTION
When it comes to history, there is much to explore, mysteries to be solved, and stories to be written. If we are to have any hope of understanding our ancestors, we have to understand how they settle where they lived because otherwise we will be getting an incomplete picture and the history would be lost forever. Like every other pre-literate people, the history of the Ijebu people is both obscure and uncertain. It is obscure in that until barely two hundred years ago, there was no written history. Even now, people still have to rely on traditions handed down from one generation to another. This way of recording history, as we all realize, is not entirely reliable. Memory may fail; political exigencies may force on the historian the necessity for hiding the truth or remolding the whole story. All these factors must be carefully weighted together when reading through the early history of our people [1].
Ijebu ode is a historic Yoruba town in Ogun state, which was established in the 16th century. The city is located between Benin City and Shagamu. It is considered to be the largest town where the Ijebu lives. The Ijebu kingdom ruler or Awujale was born on May 10, 1934 and became the Awujale on April 2, 1960 during a formal ceremony [2]. Adjacent to Ijebu Ode are several smaller towns and villages. They are mostly referred to as Egure "this way to"; some of them include Odo-Agamegi, Ogbo, Italupe (a neighbourhood within Ijebu Ode), Ososa, Imomo, Imawen, Odo Ogbun, Apa(Mesan), Okelamuren, Abapawa, Erunwon, Apunren, Isonyin, Imoru, Oke-Eri, Imagbon, Ijebu-Isiwo, Odo-lewu, Odo-Arawa, Idowa, Iworo, Ala and Atiba amongst others. Ijebu Ode is made up of three parts - Iwade, Ijasi and Porogun. Italupe is a ward in Iwade, not an Egure of Ijebu Ode [3].
Many great historians we know of are no more, so many histories of different settlements are lost in history. This paper shall however attempt to tell the various history of the Apunren communities based on both written and oral history available today. Primitive communities for a long period have had to rely on oral tradition to preserve a record of the past in the absence of written histories. Oral histories are very valuable and when using them as primary sources, it is important to note that memory is fallible. [4] Oral history strives to obtain information from different perspectives and most of these cannot be found in written sources. Oral history also refers to information gathered in this manner and to a written work (published or unpublished) based on such data.
Gottschalk says that a historian may sometimes use hearsay evidence when no primary texts are available. He writes, Insofar as this 'original' source is an accurate report of primary testimony, he tests its credibility as he would that of the primary testimony itself." Gottschalk adds, "Thus hearsay evidence would not be discarded by the historian, as it would be by a law court merely because it is hearsay" [5]. It is generally believed that the many communities called Apunren was at a time desolate with few people inhabiting the forest. The Apunren people so far as it can be ascertained cannot claim to have any Hercules or any powerful deity with mystical power as their ancestor however, the Apunren people can trace their origin back to one of their community called Agbowa, where other communities took their roots by migration. Basically, Apunren early settlers were hunters, traders and farmers. History had it that the unity and love shared between these communities made it unable for intruders to breakthrough, it was said that all communities join hands together to protect themselves during invasions. So Apunren history like that of other communities and towns within Ijebu ode and Ogun state as a whole of which they are a microcosm originates from Agbowa.
Apunren is composed of the following villages or settlements. Some unfortunately due to migration, attacks, under-development have gone extinct within the land, and development is resurging in some. They include Agbowa, Eriwu, Odole, Odolewunren, Odogbolu, Sogoyi, Ifodo, Okejagun, Idile, Okelapenni, Okemeji, Odoaseri (Okefudubi), Okemori (Isapodo), Odolemere, Ododewon, Okemilowo, Ragan, Oke leduwe, , Igbo Oro, , Isonkole, Odokujegi, Ilare, Okejamu, Aboyin, Ita Awo. The first 16 of these communities are still very much in existence while others are extinct. Agbowa is given primacy as the oldest and political headquarter of the 16 communities in Apunren.
The existence of Apunren communities as an organised community had been recognised as early as the early fifties. The first primary school (Apunren /Isade primary school, Ododewon now defunct) was established in 1954 by the late chief Obafemi Awolowo. The school has since been renamed United Primary School, Odole- Apunren. In an attempt to bring people and communities closer to government, Ilugun Alaro district council in 1955 which was later cancelled in 1966 was established. Furthermore, in 1959 in the laws of the Western Region of Nigeria [6], the Baale of Apunren is recognised as a chieftaincy, some of the Baales and chiefs in the same document are now equivalent to the position of Obas in Ijebuland today. Apunren communities were initially under Ijebu ode local government as shown in the Local Government Edict, 1976 (No. 9 of 1976) [7]. In 1983, Yemoji Local Government was created during the regime of Late Chief Bisi Onabanjo and Apunren was made the headquarter and Gazetted [8], in 1984, another Local Government (Amendment) Edict was Gazetted and merged former Yemoji Local Government back to Ijebu Ode Local Government as a result of the military takeover of December 1983 [9]. On 13th December 1996, Ijebu North East Local Government was created out of Ijebu Ode Local Government. On its creation, it was named Ilugun Alaro, but was later changed to Ijebu North East with its headquarter at Atan and Apunren is presently grouped in ward 7 consisting of Odole, Okemeji, Odogbolu, Okejagun, Agbowa, Eriwu, Okelapenni, Ilupa and Isonyin.
[10] Few of us know the origins or histories behind our community, but learning the stories of a region’s past can change the way you think about the present. Learning about local history can help you realize the grand scheme of historical change is made up of countless individuals like you and those around you who in their own ways contributed to the ongoing story of your community. And this story likely contains fascinating information that is worth finding and preserving.
A BRIEF HISTORY OF APUNREN COMMUNITIES
The following account of Apunren communities is taken from the evidence given by the present Awujale before the commission of inquiry into the claim for independence by the Akarigbo of Ijebu Remo, and from the version supplied to the writer by the loyal adherents of the Awujale, known as the ‘ilu’(town) committee [11]. Some are also added from histories given by elderly inhabitants in some of the villages. Agbowa- Apunren founded by Otuyegbe, who had the title of Oloja: they do not known from where they migrated but it was not from Ijebu ode. It is the central community from which some other communities in Apunren trace their migration except few of the communities that came to join them from outside. It used to be the spiritual headquarters of Apunren Ijebu. Being the spiritual centre, it was also the administrative centre for community mobilization. Every cultural activities or gatherings emanate from Agbowa. The people of Ododewon- Apunren moved from Idewon in Ijebu-ode to be part of Apunren because of their hospitality and openness, Ododewon was founded by Otunba Adejimi, the son of Awujale. Apunren united primary school was first situated at Ododewon before it was moved to Odole. The people of Odole-Apunren are great hunters and farmers. Lasaoku a Prince of Ijebu-Ode arrived the area to find a new settlement. He heard of Agbowa diviners, he waited at Idile and sent a word to Agbowa of his sojourn, the diviners at Agbowa urged him to come on learning by divination that he was a great man of valour, and also man of peace. A message was sent to all Apunren settlements by the Okiri to gather to welcome him. It was a great celebration because they rejoiced that a king was in their midst.
Okejagun-Apunren was founded by a man named Jagun, an Otunba in the early 90’s. His first building in Okejagun-Apunren was called Akala, where people from various communities came to settle with him. They made an agreement to share the community into 3 different quarters namely Akoka, Itunololu and Lapenni. After many years, people from Oke Awo (Oko Ikawo) community began to experience problems and this made them go to different communities to dwell. Those who came inward into Okejagun-Apunren were given a quarters called Aleke (Okemilowo end). Farming is a major profession in the Okejagun community. The founder of Sogoyi – Apunren, Sogoyi Osisami happens to be a follower of Obanta and also a farmer who hailed from Odolewunren before stopping at a forest which he named SOGOYI, he was the only one inhabiting the village for a long time before others joined him. He came to Sogoyi with his son who later die of sickness. He was later blessed with three female children after getting to Sogoyi. The three children got married to Daderu of Idotun, Otujiya of Itun Olugbala and Ajuba of Idotun respectively. The community had been in existence for a very long time but the issue of military acquisition has also hindered the progress of the community for almost forty years now.
Etikiri was the founder of Okefudubi (Odoaseri) - Apunren, he was a hunter. The people of Okefudubi practice traditional religions. They worship a god called BADA, who happens to be a farmer and a hunter. They worship this traditional god to the extent that they will know the actual animal they will kill before going to farm and they will as well know where the animal will be when he got to the bush and kill them. The traditional gods are still very much in existence in the community till today. Okelapenni-Apunren was founded by Jabila, Oyefayo and Jabila junior Sbrother who migrated from, Oyo Ile. Jabila was a traditional god worshipper who worship Awopa while his junior brother worships EGUNGUN. If the senior brother is talking, his brother must not talk because the Awopa tradition forbids it. AWOPA don't forgive. The title of lapeni, which was held by the village head, was that assumed by the ‘chief priest’ of the Opa cult, which still functions although the ceremonies are confined to annual sacrifices. Many of the traditional festival are now extinct because of Christian religion today.
Eriwu- Apunren was founded by Aramuwagu, son of Oloko Olofin (or Oshifaderin) of the Imusin area. This village was formerly in Imusin area but owing to a quarrel with health inspectors who imposed very high and dubious levies on them since the British occupation, they decided to break away and have no wish to rejoin it. It is interesting to note that this is one of the few Ijebu ode village outside the Imusin area which admits the existence of the title of Oloko: they say however that Oloko was always under the Awujale as Obanta was a very important chief in ile Ife and Oshifaderin (the first Oloko) was of secondary importance, although the latter first settle in Ijebuland. Odogbolu- Apunren was founded by Ogbolu, an Otunba who was related to Lasaoku of Odole-Apunren. Odolewunren-Apunren was founded by lewunren, an Otunba at the same time as Odole.
APUNREN UNDER DEVELOPMENT
In 1977, through a Federal Government notice [12] acquired a piece of land of an area 725.16 hectares near Erunwon along Ibadan-Benin road by the Federal Military Government. Subsequently an army barrack was built on the land and fenced. For almost thirty years now, there had been no further development on the remaining large portion of land acquired which is about 90% of the whole acquired land. Part of the villages not affected include Okejagun-Apunren, Okemeji-Apunren, Okemilowo-Apunren, Odole-Apunren (partially affected), and Eriwu-Apunren (partially affected). All other communities are deeply embedded in the acquisition. Due to the acquired land, several housing developments were stopped due to incessant disturbance from soldiers who continuously harass construction workers. Settlers and indigenes were not spared especially those who had farmland within the said acquisition, the State land department has also refused to approve building plans on the excuse that the land had been acquired. Several efforts had been made to enable the government release the areas that were not being used by the military since the barrack had been fenced and modern developments of the surrounding communities cannot be overemphasised.
LATEST DEVELOPMENT
Over the years, Apunren communities individually or as groups has written to the Ogun state Government to intervene and appeal to the Federal Government to please release the unused acquired land to the community. Worthy of note is the efforts made by the illustrious sons of Apunren such as late Rtd. Major-General Tunde Ogundeko and Chris Ogunbanjo, Barrister, Solicitor & Notary who had at various times written to the then President of Nigeria, Ogun State governors and personally contacted the various chief of army staff who raised our hopes on its de acquisition but it appeared that no written instructions were handed over by subsequent military officers. Within the past few years, military delegations had come from Abuja to inspect the land on at least four different occasions due to several written appeal by the community, the outcome of such detailed inspections to the villages are not known to the community. At a time, the military authority said that the remaining land would be used as shooting range. The community disagreed with this as many of the villages were being inhabited before the acquisition, Sasa Olumogu area was suggested, which was a training camp for man-o-war which would be more suitable. Waterman ship training could be done in this area along river Osun during the rainy season. Up till now, it appears that the military authorities had not made use of the offer.
CONCLUSION
Apunren communities had being consistent in their demand from the Federal Government of Nigeria which includes but not limited to: For over three decades that the military Barracks had been completed and fenced, there was no further development by the military in any other part of the land. An alternative land for shooting range had also been offered the military which is still not in use. Also, there are many scattered settlement in many part of the remaining land hence it is no longer suitable for a shooting range. The whole area has been denied the enjoyment of the dividend of democracy as the settlers still live in poverty because they are not allowed to develop the land. In view of the above reasons, the community plead with the military authorities to please release the remaining land to them and issue the necessary de-acquirement notice. Places that we live and originates from play a significant role in who we are and how we perceive the world, hence the only relieve that Apunren people will have is to see their land freed once again for developmental projects to take place on their land.
Reference
[1] T.O. Ogunkoya “The Early History of Ijebu” Journal of the Historical Society of Nigeria Vol. 1, No 1 (December 1956), pp 48-58. www.jstor.org/stable/41856613.
[2] www.legit.ng/history of Ijebu ode land.
[3] https://www.academia.edu/10085189/history_of_ijebu_people
[4] Oral history. The Columbia Electronic Encyclopedia®. (2013). Retrieved March 12, 2018 from https://encyclopedia2.thefreedictionary.com/oral+history
[5] Gilbert J. Garraghan and Jean Delanglez, “A Guide to Historical Method” p. 168) (https://en.m.wikipedia.org/wiki/Historical_method.
[6] Sir John Verity, Fatayi A. Williams and F.A Mayi, “The Laws of the Western Region of Nigeria” the revised edition of the laws law, 1959 cap 19 pg. 306.
[7] The Local Government Edict, 1976(No. 9 of 1976) “supplement to Ogun state of Nigeria Gazette No 4, Vol. 4, 25th January, 1979- part B
[8] The Local Government Edict, 1983(No. 6 of 1983)
[9] The Local Government (Amendment) Edict, 1984(No. 1 of 1984) “supplement to Ogun state of Nigeria Gazette No 16, Vol. 9, 19th April, 1984- part A
[10] https://sites.utm.utoronto.ca/historyinternships/blog/12102015-1243/why-local-history-matters.
[11] T.B Bovell- Jones (district officer), “Intelligence report on Ijebu ode town and villages” 7th may, 1943.
[12] Public Land Acquisition (miscellaneous provisions) Act 1976. Government Notice No. 478 Official Gazette No. 52 vol. 76 of 7th September 1989.
