stories and histories HEAD OF IGBOMINA-YORUBA (BETWEEN AJASE-IPO, ILA-ORANGUN, AND OMU-ARAN)

On OMU-ARAN PEOPLE’S MOVEMENT (facebook page), we had shared to the world on the 24th of September and on the 7th of October, year 2012 in our series on history, culture, heritage, of the people of OMU-ARAN about three communities claiming the headship of Igbomina. Earlier, on the 16th of September, 2012 to be precise, we had discussed) about “OGBO, IGBOMINA, AND OMU-ARAN”. We brought to the limelight, what is called Ogbo, how it relates to Igbomina and it's land; the part OMU-ARAN claimed on it (the Ogbo), and so on. If you have not read the topic, we advice you search on OPM to read about it. It is an interesting story (well researched). It was posted on the 16th of September, 2012.

Here, we bring back for your reading, what we shared on this page (OPM) as far back as year 2012 the write-up we titled: “The Head of Igbominaland”. We asked that where is the true capital city of Igbomina people? Does Igbomina-Yoruba speaking people really have a viable capital city, like IJESHA (Ilesha), IBADAN (Ibadan), IFE (Ile-Ife), IJEBU (Ijebu-Ode), ILORIN (Ilorin), EKITI (Ado-Ekiti), and like some other Yoruba speaking sub-groups in the country?

As at today, IGBOMINALAND is shared by more than 350 settlements (comprising of cities, towns, and villages). It is presently devided into seven (7) Local Government Areas in the country, and fell within two states (Kwara and Osun States) of Nigeria. The name and capital of each of these Local Government Areas are Irepodun LGA-OMU-ARAN, Ifelodun LGA-Sha(a)re, Ekiti LGA-Araromi Opin, Oke Ero LGA-Iloffa, Isin LGA-Owu Isin, Ifedayo LGA-Oke Ila, Ila LGA-Ila. Which one, which city among of these local headquarters deserves to be called the true capital city of Igbomina-Yoruba people?

There are three communities claiming to be the capital city of Igbomina people. The communities are: AJASE-IPO, ILA(Orangun), and OMU-ARAN. Which of these three, really qualifies to be celebrated as the true CAPITAL CITY OF IGBOMINA? Do not be in a hurry to chose anyone except and after you might have read through these write-up. We ask the God of understanding to be our guide. Let us go.

We are starting by presenting the strong and weak points of each of the communities as the leader/head of Igbominaland. Starting with AJASE-IPO.

AJASE-IPO STRONG POINTS:
OLUPO of Ajase-Ipo is the ruler of AJASE-IPO, a town in Irepodun Local Government Area of Kwara State, and also the state government appointed chairman of Igbomina/Ekiti Traditional Council of Kwara State. The community is a link to at least, two state capital cities (Ilorin-capital of Kwara State, and Osogbo-capital of Osun State). History of the community, as presented and documented by the former ruler of the community (HRH. OBA ATANDA IBRAHIM OMOWARERE, 2000-2009), claimed the founder of Ipo community to be the founder of Igbominaland. IGANNA-OLOGBO, the father (or grand-father) of Olupo, a warrior who was said to have married to Alaafin Aganju's daughter (but never said to be a ruler) left OYO-ILE at the time of the fifth Alaafin (AGANJU), around 1350 to found Igbomina land (accordimg to the words of the historian). At the time of Iganna's departure from Oyo, he presented his child (or his two children, who happened to be the grsnd-son/s of Alaafin Aganju) to be ordained as king(s). It was the ordained son(s) that later became Olupo (one after the other) at later future The same Olupo was said in the story to have been appointed by the same Alaafin to rule (for centuries) in the past over Ijeshaland, Ekitiland, and Igbominaland combined at the same time.

In the said Ajase-Ipo history (which you too can read through if you are so interested, on the website called: “Wikipedia”, and titled: “en.wikipedia.org/wiki/Ajasse_Ipo”), the writer claimed that from inception and to the present (2012), the number of Oba/rulers that had ruled over Ajase-Ipo were 15 (or, 16) in total. And among this, in the history of the years of existence of the community, 10 (Obas) had ruled within year 1900 and year 2012; leaving only about 6 to have ruled the community in other centuries in the past. The story claimed that many former Obas of the community (more than 60 in number!?) had ruled (from nowhere) when still on transit to the present location from Oyo.

Another source of history on Ajase, by an Ajase historian, claimed that (to proof that Ajase-Ipo ruler, was the founder/leader of Igbominaland) Olupo collected the money on the land the colonial masters built their railway line (in 1906), from (Ajase to Ilorin or, from) Erin-Ile to Jebba. (Check this website for the story: “ajase-ipo.com.ng/ajase/index.php%3F”). Does this sound real in somene's senses, and is this evidence enough to be used to claim leadership of Igbominaland?

AJASE-IPO's WEAK POINTS:
What are the things that seemed to be the weak points for Ajase in the scheme of things?
First and foremost, Ajase that claimed to have founded Igbomina with Ogbo through Ologbo-Iganna and ruled the land (including Ekiti, Ijesa and Igbomina land) by his children, SEJE and SIJI, never shown the object (Ogbo) to anybody, except the wooden form of big-knife recently made with Olupo Throne.
Careful observation on the story of Ajase will make somebody to ask that with the acclaimed appointment of Olupo, by the Alaafin Aganju of Oyo around 1350 as said to rule over Ijesha, Ekiti and Igbomina, how come the stories of either of the acclaimed lands/tribes not reflect nor recognize Olupo as their former ruler? Has anyone seen or read about Ijesha story or Ekiti story that acknowledged Olupo pesonality talkless of being her leader?
No earlier time Igbominaland rulers (like Olomu Aperan, Orangun Ajagun-nla e.t.c), and even old Oyo history (no one) recognised claimed to have known somebody by the name “Iganna of Igbominaland”, talkless of leading them (this can never be a conspiracy).
More so, Alaafin Aganju (from where the Ajase historian claimed Olupo received his power of authority to rule over Igbomina, Ekiti and Ijesa land) actually reigned around 1500 AD, not around "1350 AD", as claimed. (Readers can check the list of the rulers of Oyo on the webpage: “en.wikipedia.org/wiki/Oyo_Empire”).
If the story was true, how come the leadership of Ajase limited her leadership claims to only Igbomina land?.

Ajase that claimed to be controlling the whole of Ijeshaland, Ekitiland, and Igbominaland combined in the past, how come, up till date of writing this document (2012 and reposted in 2021), it has not headed a single Local Government Area in the entire land? Ekiti land that was said to have been among the lands headed by Ajase, has become so big to have become a state of its own in Nigeria (with many local government areas), and the remaining Ekiti, spilling into Kwara State forming, at least, two Local Government Areas (Ekiti and Oke-Ero Local Government Areas) in Kwara State, none is under the control of Ajase. Ijesha land of today has some (Five) Local Government Areas, none among is associated with Ajase. Igbomina land has a total of Five unmixed and Two mixed local government areas (Irepodun, Ifedayo, Ifelodun, Ila, Isin, Ekiti, and Oke-Ero local government areas) none is headed by Ajase-Ipo. The local government Area Ajase-Ipo belongs to (Irepodun) is headed by OMU-ARAN. A ruler or a community that has not led a single local government successfully, may not be that suitable to lead a combination of many local government areas that formed Igbominaland.

Also, that Ajase possibly received the money from the colonial masters on the construction of railway in his territory (Ajase land), despite that there have never been any written evidence to proof this than just common words of mouth (which comes up in recent times), does not promote him (Olupo) over any other Oba in the land. Firstly, Igbominaland is a kingdom with a set of settlements. Every community is ruled by its king. So also the king controls the land in his territory. As at the said time of collecting money on railway path construction, Ajase was in the best position to have collected such a royalty over Ajase's land, while Offa and Oshogbo would also have done the same over their individual’s land. No railway line passed through Omu-Aran and Illa, and probably, both Olomu and Orangun would have collected theirs seperately over their territories. Likewise, the first law court of the land was built in OMU-ARAN by the colonial masters and such as one of the earlier time schools (Magaranta). Olomu provided the needed land in his territory for these facilities, and possibly, he (Olomu) also would have been settled for providing the land by the same Colonial masters. At least, no evidence of Ajase claiming royalty on any of OMU-ARAN or Ila's land.

Secondly, no Olomu was on the throne as at the time railway was being constructed around Ajase-Ipo and other part of Igbominaland (1906 to be precised), Olomu Fakayode, that was installed (in 1898) when OMU-ARAN was about leaving Ajo(gbepo) was forcefully sent out of the throne (sent on exile) and taken to Lokoja by the colonial masters in 1903. He was not allowed to rule thereafter and OMU-ARAN had no king for few years that followed. (See the “List of Olomu of Omu-Aran” posted on this page, OMU-ARAN PEOPLE’S MOVEMENT, on the 9th of September, 2012). Here, we can see that only when Olomu is not on the throne, possibly, that was the time railway royalty could be paid to Olupo. Immediately new Olomu comes, court royalty is paid to him, and likewise the rulership of the first Igbomina court was paramountly given to him by the same colonial masters.

Likewise, the first School established in the land was established at Oke-Ode (by the same colonial masters), and up till now of writing, there has never been any proof by Ajase of collecting royalty on Oke-Ode land (despite that all the said land were/and are still within Igbominaland).

Finally, government gazetteer on Ajase-Ipo said the community came to Igbomina land around 1750AD (mid 18th century). In our opinion, Ajase-Ipo history, as seen above seems not provable and unverifiable. Therefore, it can be said to be unreliable enough to proof the existence of a popular tribe like Igbomina-Yoruba that history said has being in existence around 14th century. The aclaimed founder (Iganna Ologbomona) and his ruling kingdom (Ipon-Ijesha-Ekiti land) were not known to any other Yoruba tribes (like Ijesha, Ekiti, Oyo, Ife, Ondo, Ibolo, and other major towns in Igbominaland of the earlier time). History of the paramount rulers of any popular land (as Igbomina) cannot go without a correspondence in the history of other nearby lands/kingdoms.

Except our findings, as itemised above (and more may still come) is proved wrong, by genuine evidence, from a well researched write-up, we hold the professed “History of Ajase” as “Fable” and ordinary “Fantasies”. We may accept Iganna children to have founded Ipo land, but not Igbominaland.

ILA’S STRONG POINTS:
Ila Orangun is the capital of Ila Local Government, in Osun State of Nigeria. Orangun claims a leading position among the Yoruba Obas, being one of the seven children of the Oduduwa/Okanbi, the founder/head of Yorubaland (that Igbominaland is part of). Igbo Ajagun-nla/Isedo/Ilayara/Ila-Orangun was one of the earliest Yoruba established settlements, and particularly, one of the first in Igbominaland. Ila history (regularly and summarily) projects her (Ila) settlement as the head of Igbomina Kingdom (See: “History of Ila”, by Ila Unity Association, as written on this website by the said association, ). The settlement was said to have been established by Orangun Ajagun-nla Fagbamila, before (or at least, during) the establishment of Oyo-Ile (old Oyo), in Oranmiyan time. Orangun is commonly said in many of Yoruba histories as being the head of the Igbomina Kingdom of Ila (which comprised of Ila and Oke-Ila).

Observe these statements: “Orangun is the title of both paramount kings of the Yoruba Kingdom of Ila Orangun and Oke-Ila, and the ancient town (of Ilayara)” (See: “en.wikipedia.org/wiki/Orangun”).
“Ila Orangun (or Ila, or Ila-Orogun) is an ancient city in Osun State, Nigeria that was ‘Capital of an ancient city-state of the same name (Ila-Orangun)’ in the Igbomina area of Yorubaland in south western Nigeria” (See: “en.wikipedia.org/wiki/Ila_Orangun”).
Apart from the statements above (that did not say Ila was the head of any other place than Ila community in itself), Ila is claiming to have been heading (at least) the Igbomina peoples of Osun State (which comprised of two local government areas in the land). Ila is also the only one, among other Igbomina cities, that have secured a local government in her name (Ila), up to date.The community as wel, has a good population of people (as have with other Igbomina cities like Oro, OMU-ARAN, and Share).

All the itemised points above may, probably, make Ila the most qualified city to be the head of Igbominaland, but do not rush into that conclusion until you may have read Ila’s weak points and have read about other cities in contention for the pososition in this our discussion.

ILA'S WEAK POINTS:
What seems to be Ila"s weak points. No history of Yoruba (Ila’s history inclusive, as stated by the Ila Unity Association, or by other Ila historians, and other Yoruba historians) has deemed it fit to mention, gallantly, what forms of exercise of authority have Ila ever displayed over Igbominaland (whether by force, or by mutual understanding) from inception and till date, (apart from being the direct son of Oduduwa, which is contestable; and which holds no water in the formation of Igbomina) that could have made Ila the head of Igbominaland? During Oyo Empire, most of Igbomina/Moba/Ekiti lands were under the control of Alaafin, and it was not Orangun/that set the land free from the yoke of Oyo, but by God’s support, through the boldness and courage of Olomu Ajibade of OMU-ARAN in 1776 (during the reign of Alaafin Abiodun, who reigned around 1770-1789). (See pg. 47, “The Chronicle of Omu-Aran”).

All the major history about Ila have confirmed enough to make one believe that, Ila was a community, in the past, that seemed to be striding to establish Ila-state-Yoruba-Kingdom of a thing, not Igbomina-Yoruba-Kingdom per see. It was only when the project seemed to have failed that Ila came back to join his kins (up north of Yorubaland), and started claiming its headship. One history of Igbomina wrote that for a very long time (possibly before Oyo-Ile was destroyed, and before Ibadan broaha) Ila was operating alone (or more closely with Ekiti and Ijesha). It was latter, after the declaration of freedom for the entire Igbomina and Ekiti land in now Kwara (by the Olomu) that Ila came back to unite with them for security reason.

That Ila came and wanted to join them as one of the senior colleagues was proved when the majority of the council of Obas/rulers from Igbomina, Moba, Ekiti, and Yagba (which comprised of part of Yagba/Okun of Kogi State of today, Ekiti of Kwara State of today, Moba of Otun and other part of Ekitiland of today’s Ekiti State, and Igbomina of both Kwara and Osun States of today) converged at Ila and appointed OMU-ARAN/Olomu Fakayode (instead of Ila/Orangun Amesomoye, whose palace the meeting took place) as the head of the re-new and proposed “Iyangba-Ologbomona Province” under the colonial masters, in 1900. Part of the strong arguments of the Olomu before that appointment was to have reminded Orangun (who was also contesting for the post at the time) that he (Orangun) was not formerly part of the old “Iyangba-Ologbomona Confederation” which he (Olomu) had always headed. A confederation that controlled Igbominaland, Mobaland, and part of Ekitiland, with part of Yagba/Okunland, which constituted a Province at the hay days of Oyo Empire, but which he (the Orangun) later came to join through the support of he, Olomu.

The notable rulers of the time who were at the said (1900) meeting, among others, were: Olomu Fakayode from OMU-ARAN, Orangun Amesomoye from Ila, Oore Adifala from Otun-Ekiti, Oloro Olasope from Oro, Elesie Fadolapo from Esie, Olupo Ibrahim Akabiyi from Ajase-Ipo, Olusin Bankole from (Isanlu) Isin, Oluwo Abogunrin from Oke-Aba, Agbana (from Isanlu/Yagba/Okun of now in Kogi State) and many other Igbomina, Yagba, and Ekiti Obas/Rulers.

Ila was disturbed and even sacked, many times, by the Ibadan (and Ijesha warriors) in the past, and of which it had to call for support from other brothers in Igbominaland (OMU-ARAN, in particular). A particular time came (around 1860-1899), that Ila sought refuge with OMU-ARAN, under the Orangun Bamigboye Ariyowonye (1846-1886), who eventually died in OMU-ARAN, and Orangun Adeyemi Amesomoye (1886-1909), who led his people back to Ila, was helped to be installed as Orangun, in OMU-ARAN under Olomu-in-Council (led by Esinkin Olomu Labieyin Popo-Ola from Okore, OMU-ARAN), in the year 1886, and latter, Olomu Fakayode came. (See pg.21, of “The Chronicle of Omu-Aran”).

If Ila (the claimant to the head of Igbominaland) could secure a Local Government in her name (Ila Local Government Area) rather than the name of Igbomina she aspires to head, it shows clearly that she (Ila) knows exactly where she truly heads in Igbomina (Ila) District. Genuinely, Ila may not qualify to be called the head of Igbominaland (but instead, "head of Ila Kingdom", as many history-writers have projected her to be). Naming Ila Local Government as “Igbomina Local Government Area” would have shown a record that Ila at a particular time in history of Igbomina had (or has) truly led or headed Igbomina local government area Take for example, Ijebu-Ode that claims to be the head of Ijebuland proved so by having so many Local Government Areas under her with the professed name “Ijebu”. You are going to be hearing “Ijebu-North, Ijebu-East, Ijebu-Ode, Ijebu-North-East Local Government Areas”. Take Ekitiland, you are going to be hearing about so many Local Government Areas (even, a whole state, Ekiti State) claiming identity with their heritage, “Ekiti”. Take Ondo-Yoruba, take Ijesha-Yoruba, take Ife-Yoruba, take Ilorin-Yoruba, take Oyo-Yoruba, take Iseyin-Yoruba, and so many others, you would observe that they are all (in majority) bore identity to their heritage. Where is that of Igbomina through Ila?

If truly, Ila had been controlling the majority of Igbominaland in the past, what made her to fall within South-West of Nigeria while the remaining majority of Igbomina (more than 85% of the population) are located in the North-Centre of Nigeria? Was she not supposed to have being the one to direct where her land would belong in the scheme of things if she truly led the land at the time? What type of headship would leave its whole body somewhere and carry its head alone around (except a dead body)? You too (the reader) should know that wherever the body is, that is where the head must be. It is the body that must carry the head around (for a living personality)!

In our opinion, if Ila had truly left majority of her people in the north and opted alone for the south, that does not potray a good leadership on her part. Rather, it only shows her as one of the supporting legs of the Igbomina body. In the sense that if a leg would not agree to go with the entire body, it could still be dragged (or managed) by the owner of the body, at least, to get to where head with body want to go.

Apart from that, Ila that claimed to possess Ogbo (the object from where IGBOMINA name was derived) does not have a special or a particular day set aside for the celebration of the object (like the people of OMU-ARAN do yearly, from time immemorial and to the present).

Ila that is contestably leading less than 15% of Igbomina population in the present Osun State cannot have been said to be that centrally qualified to lead the entire of Igbominaland, which its majority (about 85%) are found in Kwara State. Leader supposed to come among the majority. For it is being said: “Minority will have a say, but majority will have their way”.

The community also seems to have been located at the extreme edge of the land, bounded by both Ekiti and Ijesha. Likewise, the community is not directly connected to any major Expressway or to a particular state capital city in the country, in terms of straight roads as Ajase-Ipo and OMU-ARAN to some states in the country.

Lastly, there is no known evidence of Ila’s sole headship of Igbominaland from the past and to the present. (Who has a clear evidence on this may endure to bring it out).

Therefore, except what we have written above could be well disputed, by solid proofs of evidence, Ila may not be suitably qualified to be called the capital city of Igbomina people. But rather, it may be called the capital city of Ila, or one of the major cities in Igbomina land.

OMU-ARAN's STRONG POINTS:
OMU-ARAN claims the position of first settlement among all communities of Igbomina-Yoruba land. (See: omuaran.com/history of Omu-Aran; see: "History of Ogbo” on WIKIPEDIA & ENCYCLOPEDIA; see the book: "Chronicle of Omu-Aran”, history of Igbmina.)
During the hey days of Oyo Empire, OMU-ARAN constituted an head of a segiment of army formation that made the empire, known as: "Ologbomona Army”. They really faught Nupes and other northern part tribes to defend the cause and the land of Yoruba at the period. They even, went several times to assist Oyo fighters in many of the batles confronting her at the period. The head was Olomu, they were known as "Omo Olomu-Aperan". The formation raised warriors from every place later known today as Igbominaland (Iyangbaland). This was around 15th to 17th centuries.
OMU-ARAN (and Olómù) was the head of Iyangba - Ologbmona Confederation picking from Isanlu (now in Kogi State of Nigeria) to Otun and its environment (now in Ekiti State of Nigeria), later to Ila and its environment (now in Osun State of Nigeria) and Osi, Ilofa, Oro-Ago, Oro, Ajase-Ipo, Omupo, Igbaja, Oke-Ode, Idofian, Share, Ganmo and all the environment of these communities, including greater part of the present Ilorin (all in Kwara State of Nigeria) formed the confederation
.
OMU-ARAN, through Olomu Ajibade (the then reigning Olomu of OMU-ARAN), led the breakaway of the Iyangba-Ologbomona Confederacy/Province, from paying further levy or tax (Isakole) to Oyo (towards the end of 18century). He, with the support of Agbana-the leader of Isanlu, Orangun-the leader of Ila, Oore-the leader of Otun, and more, backed Olómù to declare Igbomina-Iyangba land free from being controlled anymore by Oyo land; despite that few leaders from Igbomina communities, like Ajase-Ipo and Igbaja, among others, were against the move, but at the end, the whole land was declared freed thereafter.

Likewise, when Igbominaland was being confronted with fierce battle and raids from Ibadan hegemonic warriors, OMU-ARAN led the defence of the land. They had to move to a camp settlement, a formation known as "Ajo” (which means: "Togetherness") through the then reigning Esinkin-Olomu (the worrior-head of the land, because the new Olomu had not been installed after the death of the former on their way to Ajo). It was the Esinkin-Olomu that presided throughout at Ajo, being a war time, and almost all Igbomina communities were kept safe throughout the period.

During the time of Afonja, being that Igbomina land had declared independence from Oyo (in the year 1776), and expecting serious retaliation at anytime from Oyo had to accept the overture made to the land by Aareonakakanfo Afonja, who also had hurriedly broke away at latter day from Oyo Empire (1796) and declared Ilorin free from the yoke of Oyo. He (Afonja) needed serious support base, and realized that Igbomina had strong military base. He then, through Olomu Ajibade (who spearheaded the brokeaway of Igbomina from Oyo) asked Olómù for Igbomina's support and military aliance was formed. Ilorin warriors was to assist Igbomina warriors in Igbomina defence war against Oyo warriors, and viceversa. But fortunately or unfortunately, Oyo did not have peace and courage to retaliate Iyangba-Igbomina brokeaway. It ended up that it was Igbomina warriors that regularly went out to assist Ilorin warriors at some war fronts.
When Afonja was overthrown eventually by the religious warriors (Jamah/Jihadist), and part of Igbomina land was being raided by these Jamah, OMU-ARAN, on behalf of itself, and on behalf of the entire Igbominaland, and some of Ekitiland, seeked understanding with Ilorin warriors. No wonder during the rage of Alimi's warriors, none was faught with OMU-ARAN, Ila, Otun, etc; because they quickly formed a cooperating aliance with OMU-ARAN to support Ilorin warriors (against Ibadan warriors). Only the few communities that did not joine in time (like Offa, Ajase-Ipo, Igbaja, etc) were raised heavily or conquired and ruled by the Ilorin (Alimi) warriors.

During colonial administrations (that was from around 1875 to 1960), when new Provinces were being created, OMU-ARAN, through the then Esinkin Abegunde 1 (who was later promoted from high chief to become Olomu around 1908 by colonial government after forceful removal of Olómù Fakayode from the Thrine around1903), rally round tiredlessly to bring back and reform the olden days Iyangba-Igbomina to become a new Province, under the new rules of the then Colonial Masters. This move was not successful. Firstly, some leaders of the land at the period, for selfish and egotism reasons, twarted the good effort. Secondly, amongst the members at the Ila's meeting at the period, there were few community leaders whom history said had disagreement with fixing the capital of the proposed Province to OMU-ARAN.

History claimed that while majority of the member-communities, such as Isanlu, Osi, Obbo, Ilofa, Odo-Owa, Oko, Olla, Oro-Ago, Oke-Onigbin, Isin, Oro, even Share, and so on, supported the Capital city to remain in OMU-ARAN (being their political strong base all these while, and from time immemorial), others, like Igbaja and Ajase, (very few among, but also strong), in their calculations to teach OMU-ARAN a lesson on why it broke Igbominaland away from Oyo, opposed it, and supported the Capital of the Province to be based at Ila (being the next senior after Olomu, among Igbomina rulers/Obas). The matter could not be resolved among them until the time of the meeting came to an end. They scheduled to meet again (in about a year's time) and conclude on the matter. Before the parties left Ila, they indivially sworn not to disclose Igbomina move to an outsider. They then planted "Peregun" tree that they believed must not germinate out as long nobody among them discloses about their secret meeting to non-members.

Soon, some of the leaders, who did not want it for OMU-ARAN, foresaw that if they could waste more little time before taking drastic action against OMU-ARAN, OMU-ARAN would get the capital (even, without their support). They quickly brought the matters of their secret meeting to the Emir of Ilorin, who moved swiftly (through conious way and with misinformation) to the Resident Officer of the then Colonial Masters, stationed at Ilorin, and totally blocked the Igbomina mission. At the exact time of next meeting at Ila around the year 1904 when Igbomina leaders (mainly Obas) were to meet, they all discovered that "Pèrègún" tree they had planted the last time of their meeting had grown-up beyond. They immediately knew some members had broke their secret to the enemy. They ended the meeting there.

Fortunately for the adversary group (the Emir, and his cohorts), OMU-ARAN seemed to be too resistant to the acceptance of Islam and to colonial masters. OMU-ARAN was sooner or later to pay dearly from the authority at Ilorin, by increasing abitrarily, the tax that was to be paid then by the residents in the community. This forced many people to run away from the community on inability to pay. Olómù Fakayode that was coordinating the move for Igbomina Province was forcefully removed from the Throne around 1905 and sent on exile to Lokoja for years. Never allowed to return to his Throne alive again.

When the grading of the Obas/Emirs (rulers) was to be performed by the Colonial Masters, around 1910, Olomu, that was formally the head of all the traditional rulers in Igbomina land (as the Emir was/is over Ilorin) was downgraded to no grade. Another Oba, from Igbomina land (Ajase-Ipo), who had accepted Islam fully, and whom history said was one of the leaders that linked Igbomina Province secrets to the Ilorin (Emir and the rest), was suddenly and unpopularly promoted to be the first among Igbomina Traditional Rulers (without any good history to back the position).
No wonder! since Olupo was appointed by the colonial government as the head of Igbomina Traditional Rulers (which is still being maintained by the subsequent government), Igbominaland has never been as popular and as vibrant as it used to be in the olden days under the leadership of Okomu. As a matter of fact, many people view entire Igbomina land in the view and in the development of Ajase-Ipo.

But on the other hand, surprisingly, with God on her side, OMU-ARAN has remained very vibrant and boobling till the present day. The popularity worlwide of OMU-ARAN community alone has become the celebrated glory of entire Igbomina. May the mercy of the Lord Almighty continue to dwell with OMU-ARAN and with her well-wishers forever. Amen!

Seeing what had happened to Olómù stool under Ilorin Province at the period and seeing that none of them (Orangun of Ila-Ila District of Igbomina and Oore of Otun-Moba District of Igbomina) had been appointed to come to the position of Olómù over Igbomina, both Ore of Otun and Orangun of Ila lobbied the colonial masters at Ibadan (Southern Protectorate) to ask for their districts to be removed from Ilorin Province (Norther Protectorate) where it had been grouped to the fixed with another province under Southern Protectorate. This happened between the years 1930 and 1936. While Ila (Ila District) was regrouped with Ibadan Province, Otun (Moba District) was regrouped with Ekiti Province.

At independence of the country (Nigeria) from the Colonial Masters in 1960, OMU-ARAN became one of the most important communities of the Province (Ilorin) where it belonged. When the first four (4) states were created in Nigeria (that was Western State, Northern State, Mid-Western State, and Southern State) in 1967, Ilorin became the Capital of Mid-Western State (that later became Kwara State). OMU-ARAN son, in person of Col. David Bamigboye, became the first Governor of Kwara State, and he ruled more than 8years.
When Divisions were being created in the state (Kwara State), OMU-ARAN became the (already known) headquarters of Igbomina-Ekiti Devision. Comprising, presently, five local government areas within the state. They are: Ekiti, Oke-Ero, Irepodun, Isin, and Ifelodun Local Government Areas.

OMU-ARAN AS AT TODAY:
As at today, OMU-ARAN is the Capital of Irepodun Local Government Area of Kwara State of Nigeria.
As at today, OMU-ARAN is the Senatorial-Capital of Kwara South Senatorial District, comprising of seven (7) local government areas, out of the sixteen (16) local government, of three (3) senatorial districts that formed the Kwara State. The Local Government Areas are: Oyun, Offa, Ifelodun, Irepodun, Isin, Ekiti, and Oke-Ero.
As at today, Olomu of OMU-ARAN is among the very few first class traditional rulers (Obas) we have in the state, and have within the country (Nigeria), at large.
As at today, God's hands is visibly manifesting in terms of physical development in the city of OMU-ARAN and environs.
As at today, more people are trooping-in into the community for one or many good business opportunities.
As at today, virtually every religious, economic, and political power blocs, are associating with the city in one way or another. Virtually every leading Christian and Muslim organization is having their headquarters/sub-headquarters there. More banks are opening their branches yearly.

OMU-ARAN.s WEAK POINtS:
Olomu and the city of OMU-ARAN, with its rich and well documented history, hardly contest for position of leadership before being given.

Despite giving birth to as much as five (to seven) local government areas togeher, and having privileges, instead of naming her local government area that she heads in the name of "OMU-ARAN" like Ila, she opted for "IREPODUN" (literally means: "togetherness is sweet").

Many times, even, in the eyes of being shortchanged from meritable positions (like Ila and Ajase-Ipo claiming headship of Igbomina), leadership of OMU-ARAN made very little efforts to dispute it, believing that the people of the land truly know her position, forgeting that generation changes.

....................

We shall like to add here, just as we had said with other write-ups, that every community in Igbominaland is free to aspire to the position of choice, and we (as a body) did not claim a monopoly of Knowledge. If you think you have a better history with proof of evidence, that can make us to reconsider our stand on what we have written, kindly display it for everyone to see, this will help to remove fake and quickly establish the fact, which is the paramount aim of this write-up. We place high regards on our history and on all our Obas in Igbominaland. With this we say: “Kabiyesi o. K Ade pe l’ ori, ki bata pe l’ ese, k’ irukere ko po repete. Igba odun lori oye, odun kan nio. Igba gbogbo Oba Igbomina a tuwa lara o. Amin! (Summarily paying homage to the collective rulers of Igbominaland in Yoruba language).

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