Makun Sagamu is a combination of urban and rural settlements. It is an important area in the present Sagamu Local Government Area of Ogun State. It has boundaries with Ofin in the township and in the rural areas. It has boundary with Epe in the urban area. It has boundary with Sonyindo in the urban and the rural areas. It has boundary with Ibido and Igbepa both in the urban and rural areas. It has boundary with Ijagba both in the urban and the rural areas. The last boundary mates are the Egbas of Owode in Obafemi/Owode Local Government Areas of Ogun State, and this is in the rural areas.
Geographical Location
The Makun community occupies coordinates 6°52’0” N and 3° 37’0” E in Degrees Minutes Seconds or 6.45 and 4.4 in decimal degrees. Its UTM position is FH51 and its Joint Operation Graphics reference is NB31-07.
Makun is one of the thirty-three Remo traditional towns that made up Remo Kingdom , the smallest and the most vibrant division in the old Southern Provinces of Nigeria. Makun is one of the thirteen traditional towns that federated and gave birth to the present SAGAMU in 1865.
The two major quarters of Makun; the Ojotun, and Agbowa were led by two brothers; Arapetu, and Liworu respectively out of the Iremo quarters of the ancient city of Ile-Ife, like other Remo people.
Arapetu, first among the Makun Patriarchs, and his brother, Liworu, were members of Obalufe of Iremo (ORUNTO-IREMO) Royal family, Obalufe was next in Rank to Ooni. He was the Oba of Iraye and the Ife towns administrator, All the public administration were carried out by the Ooni through OBALUFE of Iremo, he also controls Iremo, because Oni was not to be seen by people. While Obalaaye controls Iraye the original name for Modakeke of the Ile-Ife royal family, though out history they were never been recorded as sons of the Ooni of Ife.
Their exodus from Iremo and Iraye towns, 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. Two assertions consequently exists 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 Awujale, being family, 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. The second brand of Makun history explains therefore why another patriarch, Obaruwa, exists for the Makun, as he was one who assimilated his people into the Royal Court of Ijebu Ode, in his position as a son of the Awujale. For this reason He is 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. Osoribiya was regarded as Father of Makun. (Makun... OSORIBIYA).
Soon, a portion of the people moved on, trekking towards present Owode Egba, down to Owuru River side, close to the present day real estate attraction, the Gateway Paradise City. Their close relationship and intermarriages with the Egba notwithstanding, the Makun people were dislodged from Owuru side to Agege (not Lagos) where they were further chased to Badore, a few meters to the present Simawa group of Estates. Makun settlement at Badore was destroyed by the Egba in March 3, 1851, forcing the people to take refuge at Ikorodu.
Although a counter-attack at Badore less than a year after was successful, the Makun shifted their base to Agbele where they continued to suffer series of invasions.
The worst of these invasions led by the Egba-Dahomey forces, forced the people of Makun to return to Ikorodu where they later regrouped to confront their adversary at Agbele.
After the defeat of the Egbas at Badore, Makun shifted their base and they trekked to Agbele and settled down. They came to Agbele in 1852 under Ewusi Inanuwa I. The Ibido and Igbepa communities were met at close distance from each other.
Their victory 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, Makun was the first among the twelve traditional Sagamu communities to so do.
After the defeat of the Egba-Dahomey soldiers in 1865, Makun did not bother to repair its damaged settlement by the Egbas, but moved out of Agbele under the Ewusi Soleghe Olukokun I. They came to the present site of SAGAMU. Makun came to the new settlement before any of the other twelve communities. Makun performed all the necessary rites and rituals to make the new settlement worth living. She named the new settlement after the rivulet found which looked magical in nature. The name of the settlement came out from “Orisa gun amu ewa” and abridged to SAGAMU.
This turned out to be a successful 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.
The tocin of war was resounding in Yorubaland. There were welters of poverty and want in Yorubaland. It affected everybody and every clan. There were the following wars to mention a few.
The Makun war of 1782
The Owu war of 1817- 1824
The Owiwi war of 1833
The Egba - Dahomey war from March 3, 1851
There was the Ijaye war from April 10, 1860 - March 17, 1862
The Kiriji war of 1877 to 1893.
Makun was not exempted from some of these wars. Makun even had its own problems with the Egbas and the Awujale through their invasions. There was the special Makun war, the immediate course was the Elepe's crown. Makun was destroyed many times.
The second Egba-Dahomey war started on June 19,1862. They pitched their camp against Makun at Agbele. Makun was in such a very serious precarious situation that they retreated to Ikorodu on March 23, 1865. The Egba-Dahomey soldiers took occupation of the Agbele Makun settlement. Balogun Olumeru was very unhappy about the situation and their running away from their adversaries, therefore, he mustered up the courage of his men of arms and told them in bold terms that they had to go back to Agbele and face the Egbas and their allies. They fought very gallantly and Balogun Olumeru lost his life and some of his men during the battle. Another Balogun was appointed during the war. This was Sosimi. He was tall, handsome and very powerful. He had under him military officers or generals such as Kayin-ogun, Agaga, Ogunsile, Lajiga Osinuga (Alias Lajiga Oogun). They fought very gallantly and dismantled the Egba-Dahomey forces. The Egba-Dahomey warriors fled before the Makun forces and they were pursued up to Doogo village.
The first Ewusi at the Agbele settlement was Ewusi Inanuwa I. He passed on at Agbele in 1852. The next Ewusi was Ajayi Afolu I. He died in 1862.
After the demise of Ajayi Afolu I, Soleghe Olukokun Ogberegedeloba I became the Ewusi in 1862. He was the Ewusi who led the Makun people to the present site of Sagamu in 1865.
Makun has four ruling houses. They are:-
(a) Osoribiya/Abara
(b) Inanuwa
(c) Muleoruwa/Orungba
(d) Eerikokunsa/Olukokun/Agunloye
ALL THE EWUSI MAKUN OF SAGAMU .
1. Ewusi Osoribiya - Atobatele I
2. Ewusi Agunloye - Agunloye I
3. Ewusi Eerikokunsa - Eerikokunsa I
4. Ewusi Orungba - Orungba I
5. Ewusi Inanuwa - Inanuwa I
6. Ewusi Ajayi Afolu - Afolu I
7. Ewusi Soleghe Olukokun - Olukokun I
8. Ewusi Soyombo Agunloye - Agunloye II
9. Ewusi Sotinwa Atobatele - Atobatele II
10. Ewusi Theo. Oremade - Olukokun II
11. Ewusi Michael Ashaye - Eerikokunsa II
12. Ewusi Henry Adetunji Ayeola - Afolu II
13. Ewusi Olutayo Efuwape Ogunsowo -
Inanuwa II
14. Ewusi Timothy Oyesola Akinsanya -
Orungba II
Among Makun community, the Simawa and Ajebo villages have seen the most development. Other thriving villages include Ayetoro, Oke-Ate, Ita-Oya, Ewu Osi, Lenwa, Osoribiya, Ewu Lisa, Ajagan, Esunora, Kanuyi, Ewu Eleku, Okerala, Araromi, Igbo-Iwaju, Isaga, Iwelepe, Eruwuru, and Rasusi.
Early Settlers:
Ojutun
Arapetu, who was the elder of the two brothers who led the people of Makun southwesterly from Ile-Ife has now a clan represented by the people of Ojotun Makun Sagamu. Although the advent of Christianity and Islam has almost nullified the tradition, The Ojotun people are custodians of ancestral gods and goddesses of the Makun, collectively called the Osis. The three distinct families of Arapetu are Radelu, Rasusi, and Orabugbawa. Sub-families taking their roots from those main three are Wonpaori, 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 town to the trust of Ojotun people.
Agbowa
Liworu, the younger of the two senior patriarchs of Makun is the father of the Agbowa people, constituting like Ojotun, 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, Ota, Rasusi, Ayetoro, and Igbo Liworu.
There are other major quarters and sub-quarters that emanated from the two main quarters. The quarters, either major or sub-quarter are the following.
1. Itun Alara
2. Itun Imode
3. Itun Ejina
4. Itun Abara
5. Itun Emuko
6. Itun Ojutun
7. Itun Isote
8. Itun Yenugho
9. Itun Ode
10. Itun Kuna
11. Itun Regun
12. Itun Agbon
13. Itun Liwo
14. Itun Ladugba
15. Itun Oje
16. Itun Solomade
In the early settlement of the explained above. There were also compounds named after the clan- heads. The quarters and compounds were close clan or family oriented. Today, this has changed, any person from anywhere or any clan buys his land and builds his house. The issue of family relationship does not arise. The inter-relationship of the people and the individual commitment of the early period does not exist any more. The early people, the Makun people, believed in the inter-relationship of the people in the early period and took it as a custom, hence, there were many compounds. Some of them are listed here as sample:
1. Onayemi Compound
2. Liworu Compound
3. Odumala Compound
4. Otunba Kogu Compound
5. Agaga Compound
6. Salu Compound
7. Oliwo Adumadueyin Compound
8. Desan Compound
9. Oduguwa Compound
10. Odugboro Compound
11. Ojabelo Compound
12. Onileowo Compound
13. Agbonmagbe Compound
14. Orenuga Compound
Many of these compounds are still existing.
Kolanut
The Makun community benefited more than any other crop, from the Kolanut. The market at Sabo had people from Owode Egba, Abeokuta, and Agege in Lagos participating in trade. Although kolanut was the goldmine of Sagamu farmers, the cultivation of Orogbo (bitter kola), Abata (native kola), cocoa, Gbodogi (leaves), Ginger, Allegator pepper (Atare), and oil palm trees were also successful.
Orisagamu rivulet was the source of drinking water of the Makun from their earliest times in Sagamu.
From the early settlement, Makun Community used the Orisagamu rivulet as their source of drinking water. No other river is available to them except the Orisagamu water. Sonyindo relied on the Ubu river. Epe and Oko also relied on the Ubu river but approached at different locations. Batoro and Ado relied on the Egudu water. Ofen relied on both the Egudu and the Ubu river. Ijoku, Latawa, Ijagba relied on the Eruwuru river at different locations. These rivers and the Egudu water source were the sources of the drinking water for the separate Sagamu Communities after settlement in Sagamu till 1958 when Sagamu was given pipe-borne water. There was no confrontational attitude among the separate communities. Each of the rivers those days had their ALASE. An ALASE oversees the rites and rituals for the separate river sources of the communities. The Alase of the rivers then were women. The goddess of the river is regarded as a woman, hence, the ALASE of the rivers then were women. The Alase in Makun for the Orisagamu river was a woman. As one Alase dies, another woman was appointed to replace her. Some years back, for political reasons, the position of the Alase of the Orisagamu river was taken away from Makun. Land ownership removed the position of the Alase from Makun after a century in office. The present Alase of the Orisagamu river is now a man as against a woman. He was appointed by Ofin and acts on behalf of Ofin.
The Vision and Mission of Makun on the new settlement for peaceful co-existence and social development became realistic. No single war attacked the new settlement since its formation. The community continues to extend right, left and beyond ever since. Makun put in place the first ever market in Remoland and it was called Obu Makun. Obu Makun means Makun Market. For political reasons, the Obu Makun had for many years now been called FALAWO.
Marriage
Dowry, 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.
Naming Ceremony
Burial
When an Ewusi departs to join his ancestors, it is the tradition of Makun to perform all the traditional rites and rituals. The next ruling house knows itself. It is their duty to present the candidate for the vacant stool. The family can present one or more candidates to the kingmakers in Makun. The kingmakers in Makun are ten in number. They are the following through their titles. Only those who are holding these titles as at the time a new king is to be appointed are the kingmakers. They are as follows:
1. The Lisa
2. “ Losi
3. “ Aro
4. “ Odofin
5. “ Oliwo
6. “ Apena
7. “ Balogun
8. “ Ogbeni odi (Asoju Oba)
9. “ Olotu Omoba.
10. “ Akoje
Religion
Christianity
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 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 audience by Ewusi Agunloye II, leader of the Makun, and Akarigbo Oyebajo, the Remo overlord.
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 neighbors 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 Governor Carter of Lagos instructed in a meeting in which the Makun leader was part to show zeal on behalf of the Christian religion. Thus ended the barbaric practices of the Makun community which included Human Sacrifice and uncomely dumping of ritual concoctions in public places.
Festival
Asa, the Stilt festival was the most enjoyable festival in some Makun villages of Sagamu in Ogun State. 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 accrobats 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 (Osoribiya), and Simawa is accompanied by eating, drinking, and song procession around village. Tourists from other Makun communities throng the villages to be part of the festival.
Another is the Agemo festival during which barren women came with their supplication to Agemo. Featured in this yearly festival is a spectacle; the mutual flogging of shirtless youths.
