The History Of Makun-Sagamu: The Socio Cultural & Religious Perspectives – Kolade Segun Okeowo

Aare Evang. (Dr) Kolade Segun-Okeowo, B.A (Hons) History, Ogun; MSc (Inter. Rel) Ife; D. Th. (The Aare Asoludero of Simawa Kingdom).

Protocols & Courtesies:

Recently, a young man was employed in the private secondary school where my wife is the Executive Director. I was opportuned to be within the school premises on the day the young man resumed for work.

While I interviewed the young man, i randomly asked him some questions and requested his name. I was shocked when he told me his surname is ORUNGBA. Out of curiosity, i sought to know where he is from in Yoruba-land.

To my surprise, he mentioned Makun Omi in the Waterside area of Ogun State. Immediately, the historian in me began to put bits and pieces together.

ORUNGBA is the family name of the current Ewusi of MAKUN SAGAMU, His Royal Majesty, Oba Timothy Oyesola Akinsanya.

I began to make historical calculations. If this young man bears the name ORUNGBA and he is from Makun Omi, then there seems to be more confirmation of the relationship between the Makun people of Sagamu and the Makun Omi in Waterside.

Besides, I have no doubt that the young man must be a distant nephew or cousin of His Royal Majesty, OBA Timothy Oyesola Akinsanya the Ewusi of Makun Sagamu. The incident emboldened me the more to agreewith the historical narrative that linked Makun Sagamu and Makun Omi.Likewise, a few months ago, I had been on the entourage of my political boss and mentor, His Excellency, The Distinguished Senator Gbenga Daniel on a campaign tour of OGUN Waterside Local Government Area. The visit took us to the Palace of The Osoibia of MAKUN OMI.

I remember the feeling of homecoming I had as I recalled the historical and cultural relationship between Makun-Omi and my native homeland, Makun, Sagamu. Even the name of the Makun Omi King is no doubt an adaptation of Osoribiya an ancestor of Makun Sagamu whom I will mention very soon.It is on this note that I salute the organisers of the 2024 Edition of the Annual Obaruwa Festival for deeming it fit to include this topic in the series of lectures to mark this event.

No wonder George Orwell once said: “The most effective way to destroy a people is to deny and obliterate their own understanding of their history.” In the words of Marcus Garvey: “A people without the knowledge of their past history, origin and culture is like a tree without roots” Robert A. Heinlein got much harder when he opined that “A generation which ignores history has no past—and no future”.

Convinced by the words of these great men, coupled with the passion and emotions generated by my past historical encounters, permit me then, distinguished ladies and gentlemen to present to you a brief history of Makun Sagamu.

The Makun community of Sagamu is a combination of urban and rural settlements which as a unit constituted one of the thirty-three Remo traditional towns, and one of the thirteen which federated to become the modern Sagamu in 1865. The two major quarters of Makun; the Ojutun, and Agbowa were led by two brothers; Arapetu, and Liworu respectively out of the Iremo quarters of the ancient city of Ile-Ife, like most other Remo people.

Arapetu, first among the Makun Patriarchs, and his brother, Liworu, were members of the Ile-Ife royal family, though history never recorded they were sons of the Ooni. Their exodus from the historical town, joined by their kindred, mother, wives and children took place at an unknown date but their arrival at Ijebu-Ode was recorded to have fallen within the reign of the tenth Awujale; Obaruwa-Muda sometimes between 1508 and 1516.

Arapetu, who was the elder of the two brothers who led the people of Makun south-westerly from Ile-Ife, now has a clan represented by the people of Ojutun Makun Sagamu. The second major quarters of Makun; Agbowa is the product of the descendants of the younger brother, Liworu.

Two assertions consequently exist for the history of Makun, one which begins with their journey from Ile-Ife, and another which commences with their life at Ijebu Ode when the tenth Awujale, accepted them into the royal court, a gesture that was never extended to many other Remo people who crossed the Ijebu territory in their journey towards present day Lagos.

This explains the affinity between the Awujale, Ewusi of Makun and the Makun people.

The second brand of Makun history explains therefore why another patriarch, Obaruwa, exists for the Makun, as he was the one who assimilated the Makun people into the Royal Court of Ijebu Ode, in his position as a son of the Awujale.

Obaruwa is for this reason taken as the father of the Makun people and honored with an annual festival which comes up in the month of February.

The last of the Makun’s four patriarchs, Osoribiya achieved renown with his leadership when the people marched out of Ijebu Ode to a riverine settlement known as the present day Makun Omi.

This migration to Makun Omi could not have been only geographical or purely coincidental. There are deep historical affinities between the people of Makun Sagamu and Makun Omi. Historically, the Makun Omi, also originated from the ancient city of Ile-Ife.

The history of the migration by their ancestors and the origin of this town from lle-lfe has now been confirmed by High Chief (Dr.) M. A. Fabunmi the Odole-Atobase of lle-lfe in his book on the city of lfe. The founders of Makun Omi, Makun Sagamu, and Ode Remo, were said to be brothers who left lle-lfe with their people together. While the settlement of the first brother is called “Makun Omi”.

It is generally known and believed that Makun Omi, and Makun Sagamu, and Ode Remo, were founded by brothers on the same day. In this area, we usually say in Yoruba “ljo to a da Ode l’a da Makun” meaning that ‘Makun was founded by the two brothers on the same day Ode Omi or Ode Remo was also founded”.

This must have explained the choice of Makun Omi as the migration port following the exit of the Makun team from Ijebu-Ode.

Another version of the history of Makun-Omi and Makun Sagamu, said there has always been great affinity and kinship between the people’s of Makun Sagamu and Makun Omi, especially between the Osobia of Makun Omi and Ewusi of Makun, who are the children of Obaruwa-Muda, (the tenth Awujale of ljebu-Ode) Ekewa-Olu of ljebu- Ode.There was no town or entity called Sagamu at this time but there were towns like Ofin, Makun, Soyindo, Batoro, ljokun, Ado, lbido, ljagba and others which shifted their bases and later formed Sagamu in 1872.

Soon, a portion of the people moved on from Makun Omi, trekking towards present Owode Egba, down to Owuru River side, close to the present-day Gateway Paradise City.

Their close relationship and intermarriages with the Egba notwithstanding, the Makun people were dislodged from Owuru side to Agege (not the Agege of Lagos) where they were further chased to Badoore, a few meters to the present day Simawa.

Makun settlement at Badoore was destroyed by the Egba forces on March 3, 1851, forcing the people to take refuge at Ikorodu. Although a counter-attack at Badoore less than a year after was very successful, as led by Makun warriors including the Balogun Sosinmi and Agaga to mention just a few.

The Makun people again shifted their base to Agbele where they continued to suffer a series of invasions. The worst of these invasions led by the Egba-Dahomey armies, forced the people of Makun to return to Ikorodu where they later re-grouped to confront their adversaries at Agbele.

This constant shift and taking of refuge in IKORODU explain the strong bond between Makun and Ikorodu people. Till date, several Makun families have their homesteads in locations within Ikorodu and still attend family meetings there. As a child, I followed my paternal grandmother to attend family meetings somewhere around Etunrenren and Ita Elewa, Ikorodu.

Their victory over the Egba adversaries was not followed by a return to Agbele but in accordance with an agreement reached by several Remo leaders, the people of Makun settled in their present abode in Sagamu, in close proximity to their Remo cousins, being the first among the thirteen traditional Sagamu communities to do so.

In fact, the name Sagamu generated from the stream found by Makun hunters who at the sight of the beautiful stream exclaimed “the gods have made a beautiful “pot of water here ”Orisagun amu Ewa”. This turned out to be a successful arrangement, as peaceful times came upon the people, who by the wisdom of their elders, had bonded together in the bid to collectively ward off the invasion of future aggressors.

That bond of unity between Makun and twelve other communities prominent amongst which were Epe, Offin, Ijagba, Soyindo and others has led to the rise of a formidable mega-metropolitan city which Sagamu has become today.

Among the Makun communities, the Simawa and Igbepa villages seem to have seen the most developments in recent times. Other thriving villages include Ayetoro, Oke-Ate, Ita-Oya, Ewu Osi, Ewu Oso, Lenuwa, Osoribiya, Ewu Lisa, Ajagan, Asunora, Kanuyi, Ewu Eleku, Oke-Rala, Ewu Oje, Araromi, Ewu Losi, Kujoore, Igbo-Iwaju, Osoosa, Boun, Memugba, Ewu Ogun, Ologbun, Alawun, Memugba, ,Isaga, Iwelepe, Eruwuru, and Rasusi.

Although the advent of Christianity and Islam has almost nullified the traditions and cultures of the people, the Ojutun people are custodians of ancestral gods and goddesses of the Makun, collectively called the Oshi’s.

The three distinct families of Arapetu are Radelu, Rasusi, and Orungbuwa. Sub-families taking their roots from those main three include the likes of Wonponri, Liyan, Bata, and Eburu. The most important royal paraphernalia taken from Ile-Ife by the two brothers; Eluku, Agemo, Pakoko, Oro, Ferewa, and blacksmithing were handed down to the trust of Ojutun people.

Liworu, the younger of the two senior patriarchs of Makun is the father of the Agbowa people, constituting like Ojutun, the second main quarter of Makun. The Agbowa people, being descendants of the younger, had the less important paraphernalia from Ile-Ife in trust; the Oro and Pakoko.

The Liworu family of Sagamu are represented in Makun villages of Agbele, Rasusi, Ayetoro, and Igbo-Liworu.AGRO-ECONOMY OF MAKUN The Makun community benefited more than any other crop, from the Kolanut. The cash crop led to the growth of the Sabo community raising a massive inter-trade network between Sagamu and Northern Nigeria.

The market at Sabo also had people from Owode Egba, Abeokuta, and Agege in Lagos participating in trade. The popularity of Sagamu from the 60s through the 70s and 80s, due to the thriving Sabo terminus was the consequence of the Makun booming kolanut trade. Several wealthy families rose in Makun from the kolanut trade. Although kolanut was the goldmine of Sagamu farmers, the cultivation of Orogbo (bitter kola), Abata (native kola), cocoa, Gbodogi (leaves), Ginger, Alligator pepper (Atare), and oil palm trees were also successful.TOURISM POTENTIALThe Orisagamu rivulet was the source of drinking water of the Makun from their earliest times in Sagamu.

Being the major source of attraction to the settling communities following her discovery by hunters who proclaimed “ORISA-GUN-AMU- EWA” the stream became a centre of attraction and attention from the late 18th century when it was discovered until the last years of the 20th Century. Neglect and the inability to tap into the tourism potentials of the ORISA-GUN-AMU-EWA has made a mockery of this greattourist attraction of Makun albeit Sagamu community.

MARRIAGE AND MARITAL LIFE OF MAKUN PEOPLE

Girls married around the age of twenty. Men wait till they are twenty-five, or slightly older. Marriage in Makun is sacrosanct, taken very seriously and promiscuity is not condoned.

This is evident from the sad case of a prominent Ewusi, whose son was executed upon his conviction on the charges of rape and fornication.

Courtship lasted two or three years and when a marriageable man discloses his intent to his own parents, middle men were sent to make solicitation with the lady’s parents, who in turn inquired the approval of their daughter. Investigations to the family of the would-be husband followed, and then an entreaty with Ifa. If a good future is foreseen for the intending couple, preparations for marriage commenced.

Dowry, which consists of tubers of yam, alligator pepper, kola nut, e.t.c. are presented to the lady’s parents and prayers are offered. The lady is released to elderly women to be taken to the husband’s house at night. After seven days of isolation and total inactivity, the newly wedded wife begins to perform her duties as a full-fledged wife.

CHILD NAMING CEREMONY & BURIALS

New born children were named after eight days of birth. Grandmothers of babies wore special headgear called Oja Osun, by which they announced their new bundle of joy. The dead were buried within family houses as they are seen as continuing to be part of the family.

This practice, contradicted by Christian and Moslem tradition of burying the dead away from homes were the traditional practice in the Makun community. Corpses were placed on stretcher made of raffia fronds, escorted by in-laws with one holding a fowl called “Adie Irana” whose feathers were thrown in the air ostensibly to ensure a road safe to Heaven. The said fowl usually formed a good delicacy for the undertakers at the day’s end.

Although most of these practices, especially the rites beside the river is now obliscent, the commitment of family members of the deceased towards the payment of ‘Iwolefu’ or ‘Egunsanle’ to fund burial activities persists till modern times. This is one of the gifts Makun has uniquely designed for the rest of Yoruba-land, Nigeria and the rest of Africa to copy from.

RELIGIOUS INSTITUTIONS AND LIFESTYLE OF MAKUN

The people of Makun committed themselves to the service of diverse Yoruba gods who are believed to inflict negligent adherents with diseases. Families housed different idols. Rituals were performed at road junctions on behalf of the sick to appease the gods and goddesses. Ifa priests called Babalawo were consulted when puzzles of life needed to be resolved and Medicine men and women, called Onisegun, were approached with illnesses.

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Members of the Yoruba pantheon acknowledged by the Makun of old included Esu the dicey ancestor remarked by the British as representing the devil, Obaluwaye, Ogun the Ooni of Ife who was patron of the blacksmiths, Sango the Alafin of Oyo who showed magical powers, Oya his wife, Obatala who ostensibly was a co-creator of the world, Eegun, spirit of the ancestor, Oluweri, who resided in the waters, and Ifa the oracle. Among others were Oro, Eluku, Agemo, and Obaruwa. Ogun is shown special interest in the Liworu Quarters of Makun where its symbol adorns the entrance of houses.

Ijo Orunmila located prominently at Muleoruwa Road along Orisagamu rivulet is a curious feature of Makun religious life. This open Yoruba religious group has met regularly to sing hymns inspired by Orunmila, the wise sage and father of the Ifa divining board.

In this Ijo, the Iwe Odu Ifa formed the holy book from which instructions were passed. Only months after the British had overtaken Lagos, Reverend C.A. Gollmer of the C.M.S. had voiced his interest in seeing that the entire Ijebuland in which Makun formed a part, followed. Success was not to be recorded for the next two years in the Remo division of Ijebu to which Makun belonged.

This was particularly distressing for the early missionaries who had hoped the passion of the Ijebu would be useful for the religion of Christ, when converted. Another reason for their grief at the setback was Sagamu’s strategic location which provided a shorter route from Lagos to Ibadan; two important cities. One of the most respected of the missionaries, who was an Ijebu son, James Johnson had in fact paid ecclesiastical visits to Makun around 1876 and 1890 without success.

James Johnson would witness a turnaround in 1892 when he was granted an audience by Ewusi Agunloye II, of Makun, and Akarigbo Oyebajo, the Remo paramount ruler.

Opening the way for this precarious seeding of the Christian religion in Makun was Ademuyiwa Haastrup, a Remo son, by whose effort the Wesleyan mission had propelled into Remo. After initial persecutions, agents of civilization had followed the missionaries to impress greatly on the people of Makun, as did other Remo and the entire Ijebu land. Because of its nearness to Lagos their activities were intense and irrepressible.

Many Makun neighbours built churches to please the British who had effectively supplanted the powers with which the Ijebu king was once identified. Historian, Alayande implied in his book that Governor Carter of Lagos instructed in a meeting in which the Makun leader was part of to show zeal on behalf of the Christian religion. Thus, ended the barbaric practices of the Makun community which included human sacrifices and uncomely dumping of ritual concoctions in public places.

FESTIVALS OF THE MAKUN PEOPLE

Asa, the Stilt festival was the most enjoyable festival in several Makun villages. In performing this art, skilled persons mounted the stilt; pairs of poles each with support for the foot at the same distance from the bottom. Stilt acrobats have a costume, usually a white gown, or a skirt and blouse. This annual festival, performed majorly by the villages of Ewu-Osi, Lenuwa, Soomo and Simawa is accompanied by eating, drinking, and song procession around the village.

Tourists from other Makun communities throng the villages to be part of the festival.

Unfortunately, the Asa, a major component of the Makun social life is gradually fading off. Only few experts remain who are capable of mounting stilts. Another festival of the Makun people is the Agemo during which barren women came with their supplication to Agemo.

Featured in this yearly festival is a spectacle; the mutual flogging of shirtless youths. This fun has unfortunately also died.

CULTURAL REVIVAL

The consistent eroding of the culture, tradition and practices of our ancestors is not palatable and completely portends dangers for us as a people. A group of people who do not understand where they are coming from will most certainly lose sight of their destination. To ensure the sustenance of our cultural values and tradition, we must of necessity pay attention in detail to these few points.

1. CHANGING TIMES WON’T CONDONE OUR CULTURAL VALUES:

Cultural values must agree with the changing of times and civilisation. The concept of “doing it as our fore-fathers did it” may not be applicable in all respects. The Gen Z for example will find it difficult to believe and understand several aspects of our cultural practices and values that have no explanation. Our own generation was quietened with several “eewos” The new generation, exposed to myriads of information and technology cannot be caged by “eewos” but explanations and understanding. Unfortunately, several traditional practices do not subscribe to such.

2. CULTURAL PRACTICES ATTACHED WITH FEAR AND VIOLENCE WILL FADE:

One of the undoing of many hitherto beautiful African cultures is the undue attachment to fear an, voodooism and unnecessary violence. No wonder, several beautiful cultural festivals which ought to become our pride have faded away. A few years ago, I was the Chairman of the Asa Festival Planning Committee in Simawa. My Christian friends and some fellow ministers of God still find it difficult to believe I could “descend so low” as to attach myself to such “dirty” activities. In fact, some opined that I had “backslided” as a Christian. I don’t blame them, I blame the practitioners of our cultural festivals who attach voodoo, rituals and religion to almost everything that is cultural. Today, ASA DISPLAY is gradually fading off. Sadly, even in Simawa the custodian of ASA now imports stilts climbers from other towns. ASA DISPLAY for example should have found its way to international festivals. Unfortunately, we have wrapped it all with rituals and voodoo, thus making it accessible only to initiates.

3. CULTURAL VALUES AND PRACTICES MUST BE INVITING AND ATTRACTIVE:

Our cultural values and practices must be packaged to become attractive to the world. For example, in repackaging the “Olumo Rock” the former Governor of OGUN STATE, Distinguished Senator Gbenga Daniel a proud son of Makun Sagamu, made the tourist centre more appealing to tourists and increased the potentials of the site. He did this without removing the local aspects of the site but simply re-modeled the site and gathered more attention.

Our cultural values and practices must be remodelled for such national and global acceptance.

Your Royal Majesty, Distinguished Ladies and Gentlemen, thank you for your attention. For Reactions: zionstonesmedia@gmail.com