The Ajowa conglomerate is a peculiar community of eight towns in the Akoko North West Local Government Area of Ondo State of Nigeria.
It came about after a series of long protracted negotiations and decisions among many villages in the old colonial set up which included part of the Ikaram Group and the Omuo Group, which were both part of Akoko at that time. Only eight of the initial sixteen towns that showed any measure of interest in an amalgamation ultimately ended up in it. These are Daja, Efifa, Esuku, Iludotun (formerly Akunnu), Ojo, Oso, Ora, (all of the old Ikaram Group) and Uro, which was part of the Omuo Group, according to administrative groupings by the British in the early colonial days.
The others that opted out somewhere along the line included Gedegede, Ibaram, Igasi, Eriti, Ase, Ikakumo, Ikaram and Auga some of which are now part of the Millennium Village Project today. The strongest pull factor at that time was a very vibrant desire for ease of access by government in its efforts to reach the nooks and corners of the land with their developmental programs, because it was easier and cheaper for government to reach one large site than eight scattered ones. Thus Ajowa, (which translates to "We come together" i.e. A=we...jo=together...wa=come) was born, and the first sod was turned on the 10th of December 1955. Unipix endowment started with John Unipix initial donation of 400 books and half his estate, but in 1721, Thomas Hollis began the now standard practice of requiring that a donation be used for a specific purpose when he donated money for “a Divinity Professor, to read lectures in the Halls to the students.”
;?>assets/images/gallery/5b.jpg)
Customs and traditions are not different from those of the Yorubas of the Southwestern parts of Nigeria of which they are an integral part. They are God-fearing people who believe in the existence of a supreme deity who rules over all creatures and things on earth – both fawn and fauna, and has the capacity to make and unmake. Fear of Him is implanted in the offspring and helps to maintain some measure of control both at home and in the community at large.
The strict supervision of the parents as well as senior members of the family makes this possible. There is also a common belief in ancestral connections of long gone progenitors with living members of the family such that there is always a buoyant need to protect the family name so as not to incur the wrath of the fore fathers
Modern civilization has continued to have more than just salutary effect on the people, and education has come to take a pride of place in the family programmes.
With the advent of Christianity and Islam, which constitute the only two religions of the people of Iludotun, the only festivals celebrated here are those of the two religions as published by the government or appropriate religious authorities. The people have been able to shed any traces of fetish traditional beliefs by their location to the new town of Ajowa over fifty years ago. And by mutual agreement and understanding, traditional beliefs and festivals of any members of the Ajowa Amalgam are not allowed to filter to or interfere with the life of other members of the Amalgam.
These are made up of Christian and Islamic setups, fashioned after the general universal patterns as are found in most parts of the world. We have various denominations like Orthodox Anglican, Roman Catholic, Christ Apostolic, Cherubim and Seraphim, and the more recent charismatic/non orthodox sets like Redeemed Christian, Four Square, and Celestial etc.
Ajowa is situated in the buffer zones of the Deciduous and the Savanna forests. There are patches of treed forests over the large expanse of grassland, this why we have crops that are native to both grassland and deciduous forestlands. It is also marked with broad valleys of the old age fenced by clusters of metamorphic as well as primary rock hills.
The hilly nature was very useful for protective purposes during the times of Inter-Tribal Wars and Slave Trade as it was convenient for inhabitants to scuttle into the highlands to battle any incursions. The climate is made up of the usual Dry and Wet Seasons found in these parts of the West African coast with a very drastic Harmartan period towards the end of the year.
The soil is of the rich alluvial sedimentary type, which is found in large river valleys. Large occurrences of gravel of different boulder/grain/particle sizes are evident of erosion activities over large occurrences of metamorphic rocks.
Of the eight towns making up present day Ajowa, all were placed with the Ikaram Group, except for Uro that was placed with the Omuo Group, according to the Administrative setup of the colonial days.
This is an update on the records on ground, the current situation as have been found by the writer, through direct interaction with the royal fathers of the day, and some of their chiefs, and with every dependence on government documents like Official Gazettes and others emanating from government review commissions or sourced from different papers published by the government and research documents.
Daja, an ancient settlement in Western Nigeria, is divided into two main quarters: Agoti and Oyagi. These are separated by a rivulet known as "Bank". Daja's origins trace back to Igbojojo, between Kabba & Iyara.
The town has close ties with Ikaram and shares linguistic and marital connections with Efifa, Gedegede, Esuku, and Akunnu. Daja's founder was the elder brother of Ikaram's founder, Ojere.
The Efifa people trace their roots to Ile-Ife, having migrated through Efon-Alaye and Iyamoye under Oluya's leadership. They also resided in Auga, between Ogidi (Kabba) and Ojo.
Efifa shares cultural and linguistic ties with Eshuku, Gedegede, Akunnu, Daja, and Ikaram. Their language bears similarities to those of nearby Abunuo and Yagba communities.
Esuku shares historical roots with Efifa. The town's administration is led by the Elesuku, supported by the Elders (Agbas), Udes (Messengers), and Ewato.
Esuku's social structure comprises three main groups: the Agbas, Udes, and Ewatos. The king, Elesuku, oversees these groups in matters of governance and justice.
Iludotun, formerly known as Akunnu, originated from Arima near Ayere. The Akunnu people, speakers of the Apesi language, trace their ancestry to Ile-Ife.
The town is divided into four quarters: Ebi Osese, Ima & Tiboyin, Okenjo, and Iyani, Iyoke & Seeke. Each quarter serves as a ruling house in the selection of the king.
The Ojo people, originating from Ile-Ife, initially settled in Igbede (Kabba). They share linguistic and cultural ties with Oso, Igashi, Uro, and several other communities.
Ojo's administration is led by the Olojo of Ojo, assisted by Chiefs, the Ote group, and the Awudos. The town is structured into three main groups: Ijoyes, Otes, and Awudos.
Ora, part of the Ikeram Group, shares historical similarities with other Ajowa towns. Its administrative structure consists of four levels, headed by The Olora of Ora.
The town is divided into four groups: Agba, Irin, Iko, and Ijobe. These groups play various roles in the town's judicial and administrative systems.
The Oso people originated from Kabba (Ogidi) and share close ties with Ojo and Oge. Their language is similar to that of Uro, Igashi, Aje, and several other communities.
Oso's administration mirrors that of Esuku, with The Oloso of Oso as the leader, assisted by the Eleko, Agbas, and Udes. The town is structured into three main groups: Agbas, Udes/Otes, and Awudos.
The Uros trace their origins to Ile-Ife, having migrated through Benin before settling in Ajowa. They share linguistic and cultural ties with Igasi, Oyin, Erusu, and other nearby towns.
Uro's administration is centralized under The Oluro, who is assisted by five groups: Ighare, Egbegun/Ude, Awudo, Indape, and Arigeigu. The town's judicial system primarily involves the Ighare and Egbegun groups.
To unite and empower descendants of Ajowa-Akoko in the USA, preserving our cultural heritage while fostering community development and mutual support.
To create a thriving, interconnected community of Ajowa-Akoko descendants in the USA that serves as a bridge between our ancestral roots and our adopted home.
1. Cultural Preservation: Honoring and promoting our Ajowa-Akoko heritage.
2. Unity: Fostering strong bonds among community members.
3. Mutual Support: Providing assistance and encouragement to one another.
4. Community Development: Contributing to the growth of both our local and ancestral communities.
5. Education: Encouraging learning and sharing of knowledge.
Copyright © All Rights Reserved Aduus.org