The contemporary Akure is a city in south-western Nigeria and is the largest city and capital of Ondo State while the people are of the Yoruba ethnic group.Akure is geographically located on latitude 70°20’N and longitude 50°E and is easily accessible to other major urban centres in the state,such as Owo in the East,Ado-Ekiti in the North and Ondo in the South,all within 50km radius.Within 100 km radius are the towns of Ikare,Ikole,Ekiti,ljero Ekiti to the North and Okitipupa in the South.

The topography of the town is relatively flat while Akure is connected to other parts of the country by road network system.

The date of founding of Akure cannot be asserted,however,history has it that the town had been firmly established by AD 1440.Like other Yoruba Kingdoms,a history of Akure is linked with Ife.To the people of Akure,Ife is the sacred spot where ruling classes evolved from,to inhabit the present location.

Ife was regarded as the fountain and sources of culture and civilization between the ethnic and sub ethnic groups in Yorubaland.

There are different sources of origin of Akure history.One of the oral traditions state that Akure was founded by a prince named Omoremilekun son of Ekun and grandson of Oduduwa Omoluwabi,the royal progenitor of the Yoruba tribe.

The Prince left Ile-Ife,his grandfather’s kingdom,in search of place to settle.At the point where the prince and his party arrived at the exact location of the modern Akure city,the stringholding the heavy royal beads on his neck is said to have snapped,thus causing the people to exclaim “Àkún re” (meaning: the beads have snapped).

This later becomes the name of the settlement they established on the site.Over time,the phrase was whittled down through its constant use to become Akure.

Another Akure legend asserted that Asodeboyede,the first Deji of Akure was the post-humour’s son of Ekun,who was the son of Oduduwa,the progenitor of the Yoruba group.Asodeboyede,after the death of his father,(Ekun)continued to live with his grandfather Oduduwa at Ife where he was thought the intricacies of kingship.Being a hunter,Asodeboyede,on his adventure in search of a kingdom,was informed by Ifa oracle that he would permanently settle down wherever he would kill an elephant.Subsequently,he killed an elephant at a distance of six kilometres from the present location in Akure and he promptly remembered the words of the Ifa oracle and settled there.However,the name Akure came into being when Asodeboyede butchered the elephant and the thread that knitted the beads on his wrist (which was the symbol of princehood) snapped.Therefore,he called the place Akure (Akun-re) meaning,the place where my bead was snapped.Akun-re was later shortened and translated to Akure.However,there was no convincing evidence to support this genealogy.

This claim has been controversial and it had led to much argument in some quarters. The reason given was that the name Ekun has not featured prominently in Yoruba history.

AKURE INDEPENDENCE AND MODERN AKURE
PRE 1914

Rock engravings dating back to the Mesolithic period,have been discovered on the outskirts of Akure.Also the oldest Homo sapiens fossil ever found in West Africa thus far was discovered there,dating back to around 11,000 years ago.

Akure had regained its independence by the early 19th century,but around 1818 it was recaptured by Benin forces and the Deji was executed.This set in motion a chain of events that culminated in the reign of Osupa I.After 1854,Akure and other Ekiti towns came under the rule of Ibadan,which lasted until a rebellion in 1876 followed by a prolonged war between the Yoruba states.

Towards the end of the 19th century the British based on their Lagos Colony had established a protectorate over the area,although they ruled through “native” administrations.The British sought to combine the Ekiti kingdoms of the region into a single administrative unit against resistance by the Ekiti people who preferred local autonomy.

In 1899 Ekiti and Ilesha formed the northeastern division of the protectorate.In 1915,Ekiti,Owo and Ondo were combined to form the Ondo Province with headquarters at Akure.Ondo Province later became part of Western State.

In 1976 the old Ondo State was formed,and in 1996 Ekiti State was split off from the modern Ondo State,which has Akure as its capital.

OMO AKURE OLOYEMEKUN

Akure’s King is known as the Deji of Akure and is supported by six high chiefs or iwarefa in his or her domain.The totem of Akure is the Leopard and the father of Omoremilekun Omoluabi was himself called Ekun (this was his regnal name).It is for this reason that every descendant of the Akure clan has been addressed by outsiders as Omo Ekun during the recitation of his or her praise poetry or,alternatively,as ‘Omo Akure Oloyemekun’,since Omoremi was said to have stayed for a while at Igbo Ooye before coming to the Akure region.After the death or removal of an Oba,a princess regent is appointed under the title of Adele,who is expected to oversee the day-to-day administration of the kingdom while the kingmakers select the next Oba from one of the royal houses.

Although the Oba has relocated to a more modern palace,the old building from 1150 AD is still used for all ceremonies.The place has over 15 courtyards,with each having its unique purpose.Ua nla,Ua Ibura, Ua jemifohun,Ua Ikomo are some of the names of the courtyards.For example,in the Ua ubura courtyard,oaths are taken, and the ua Ikomo is used for naming ceremonies.

RULING HOUSES

It is pertinent to know how the ruling houses has been designed in the beginning before going to the emergence of Ojijigogun and Osupa ruling houses as part of the ruling houses of Akure Kingdom.
On the arrival of Omoremilekun Asodeboyede Ajapada to Akure,he met Omoloju Alakunre,who was later called ALAKURE as the Head of Akure people.

Due to some reasons which will be told in the future,Asodeboyede became the first King in Akure.His emergence caused a serious fight between him and Alakure but the elders were able to settle it for them.It was agreed that the the stool Will be rotated between Asodeboyede and Alakure.This was done in order to appease Alakure because it was obvious he had been cheated.

Alakure was fortunate to succeed Asodeboyede as the second Deji.After the death of Alakure,Asodeboyede son,Ogbolu became the third Deji.Then Alakure son,Odoro became fourth.That’s how it has been until it got to eleventh Deji,who was a descendant of Asodeboyede,Oba Obagbeyi Adegite.Since the Asodeboyede descendants have been becoming the Deji of Akure while Alakure lineage went into extinction.

ROYAL HOUSES

As said earlier,Originally there was only one ruling house of Akure,Omoremilekun Asodeboyede,founded by the first king in the kingdom,Omoremilekun.The kingship passed down through an essentially ambilineality descent line(due to the fact that the kingdom had a few female monarchs)until the 29th king,Oba Arakale(r.1768-1818),who had two sons,Oba Osupa and Oba Ojijigogun.

These two kings are the progenitors of the cadet branches of the Asodeboyede ruling house,Osupa and Ojijigogun.It was the Ado Ibini war that took one of the son of Oba Arakale,Omoba Adesoro(later Osupa 1)who was the Asafinrin and others to Benin.

It was Adesoro that was ordained from Benin to go and be the king in Akure and he was name OSUPA because a king is coming from Ado-Ibini OSUPA-T’ADO-LA A.This is the beginning of Osupa but still Asodeboyede lineage.The main royal family of the Osupa house is Odundun,whose progenitor is Oba Odundun,one of Osupa’s sons and an ancestor of the current Deji of Akure,Oba Odundun II.

The three royal families of the Ojijigogun ruling house are Arosoye,Adesida,and Ifaturoti,two of which were founded by ruling kings of Akure.Omoba Alebiosu Obadua(later Arosoye I) and Omoba Olofinlade Afunbiowo(later Adesida 1)Omoba Ifaturoti Adegoroye never became king,but his progeny is nevertheless recognized.

STORY BEHIND WHY AKURE KING IS CALLED DEJI

Originally,the kings of Akure were referred to as Ajapada.The title Deji of Akure started with Oba Ogunja(r.1533-1554),whose father,Oba Olofinleyo(r.1434-1474)took the daughter of Oba Atakunmosa,the Owa of Ijeshaland, as one of his wives while the latter was on his way to Benin.By the time Oba Atakumosa was returning to Ilesha from the pilgrimage,his daughter Omoba Owawejokun had given birth to a son.

While other dignitaries gave the little baby common gifts,Oba Atakunmosa was said to have presented his grandson with a small diadem.Owafadeji (i.e.Owa gave him a diadem) became the praise name of the young boy,and by the time he reached his adulthood it had become his de facto name.When Owafa’Deji became Oba,the appellation assumed a titular importance and because of his prominence as an Oba,subsequent Obas or kings assumed the title while the advent of the modern era has formally made Deji the official title of the Obas of Akure.However,the original title of Ajapada has remained a significant part of the Deji’s ceremonial style till the present day.

THE CITY

Within the modern Akure kingdom are two other constituent communities with their separate chiefs and traditions.The more prominent of the pair is Isinkan,while the second of them is Isolo.The Baale of Isinkan is known as the Iralepo while the Baale of Isolo is known as the Osolo of Isolo.In the olden days these were separate towns,but they were brought together under the nominal control of Akure as a result of a number of wars.

Nearby towns include Isarun,Ilara,Igbaraoke,Iju, Itaogbolu,Idanre,Owo,Ikere and Ondo.The most influential Deji in recent history was Oba Adesida I who was known as Oba Afunbiowo.Several Dejis after him were his direct descendants.

STATE CAPITAL

Akure became the state capital of Ondo-State when it was created in February 1976 from the former Western State,and is the largest city in Ondo State.The city had a population of 484,798 as at the 2006 population census.Akure lies about 7°25’ north of the equator and 5°19’ east of the Meridian.It is about 700 km (430 mi) southwest of Abuja and 311 km (193 mi) north of Lagos State.Residential districts are of varying density,some area such as Arakale,Ayedun Quarters,Ijoka,and Oja-Oba consist of over 200 inhabitants per hectare (81/acre),while areas such as Ijapo Estate,Alagbaka Estate,Avenue and Idofin have between 60 and 100 inhabitants per hectare (24 and 40/acre) The town is situated in the tropic rainforest zone in Nigeria.

AGRICULTURE

Akure is the trade center for a farming region where cocoa,yams,cassava,corn and tobacco are grown.Cotton is also grown and used to weave cloth.Grains like rice,beans,and millet are very common as they are the major sources of carbohydrate.

Akure people cultivated crops,rear animals as well as other birds both for consumption and commercial purpose.The people employed different farming methods in their economic activities among which was shifting cultivation whereby lands were deliberately left alone for a longer period of time for them to regain their nutrients. More so, there were nearby farms called Oko-Etile or Oko-Aba and distance farms called Oko-Egan (Interview with Arifalo, 2009).

Hence, at the distance farm, people cultivated crops like kola nuts,bitter kola, and plantains while at the nearby farms,they planted early yams,cassava,vegetables.

There were also edible fruits for the people.The women and their children were not left out in the farming system.

The women assisted their husbands in harvesting crops and carried them home while some were either exchanged for the commodities they could not produce by themselves or sold at an amount of money. In addition, there were many local industries in the pre-colonial Akure kingdom.

These included blacksmithing,weaving,dyeing,calving,leather works and oil palm industries.Based on the fact that Akure was surrounded by large traces of tropical forest reserves,it constituted an extensive timber industry.

RELIGION

Religion also played a crucial role in the political administration of pre-colonial Akure. Akure indigenous traditional religion was and still is based on the belief in the supreme deity.

The people also believed in divinities,ancestral spirits,moral,orders and life hereafter.The divinities that were common among Akure and her neighbours were Ogun(god of iron) and

Egungun(masquerades).However,it is important to know that the number of adherents of traditional religion in Akure has reduced drastically due to the advent of foreign religions like Christianity and Islam coupled with Western civilization and modernization.

By Oluwafemi Omodara

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Oba Adebiyi Adegboye Adesida, known by his regnal name Afunbiowo II, served as the 46th Deji of Akure Kingdom in present-day Ondo State, Nigeria. Although his reign lasted just over three years—from August 13, 2010, until his death on November 30, 2013—it remains memorable for rekindling the prestige of one of the most influential dynasties in Yorubaland and reaffirming Akure’s deep royal heritage.

Royal Lineage and Early Life

Born on September 5, 1950, Prince Adebiyi Adegboye Adesida was steeped in Akure’s royal tradition from birth. His father, Omoba Josiah Stanley Adegboye Adesida, was a respected prince though he never occupied the throne. More significantly, Adebiyi was the grandson of Oba Afunbiowo Adesida I (reigned 1897–1957), whose extraordinary 60-year reign stands among the longest in Yoruba history.

Choosing the regnal title “Afunbiowo II” paid direct homage to his grandfather’s legacy of wisdom, stability, and community development—linking his own brief reign to the golden era of Akure’s monarchy.

Path to the Throne

Following the traditional selection process by the royal families and kingmakers, Prince Adebiyi Adegboye emerged as the chosen candidate for the vacant stool of the Deji. He was formally crowned on August 13, 2010, and later presented with the staff of office on September 13, 2010 by the then Governor of Ondo State, Dr. Olusegun Mimiko.

His ascension restored the Adesida dynasty, which had dominated the Akure throne for most of the 20th century, after several decades of alternating royal lines. This return of his family to the palace reinforced the enduring political and cultural influence of the Adesidas in Akure’s history.

Reign and Contributions

Despite a reign of just over three years, Afunbiowo II worked diligently to strengthen the cultural and political relevance of the Deji’s palace. Among his key contributions:

Promotion of Traditional Festivals: He gave new prominence to the Akure Festival and other cultural celebrations, emphasizing the preservation of Akure’s rich Yoruba traditions.

Unity Among Royal Houses: He sought to heal long-standing disputes among ruling families, fostering stability within the kingdom.

Bridge Between Tradition and Modern Governance: Afunbiowo II maintained close cooperation with the Ondo State government, advocating for development projects and ensuring that the traditional institution remained an integral voice in the state’s social and economic progress.

His reign coincided with a period of rapid urban and economic development in Ondo State, and he served as an important intermediary between the people of Akure and the state authorities.

Passing and Succession

Oba Adebiyi Adegboye Adesida Afunbiowo II died on November 30, 2013, reportedly after a brief illness, at the age of 63. His death was widely mourned in Akure and across Yorubaland.

Following a period of traditional rites and a short interregnum, the throne was eventually filled in 2015 by Oba Aladetoyinbo Ogunlade Aladelusi (Odundun II), continuing the historic lineage of the Deji of Akure.

Legacy

Though his reign was brief, Afunbiowo II is remembered for revitalizing the legacy of his grandfather and for serving as a symbol of continuity in a modernizing Nigeria. His leadership reaffirmed the cultural identity of the Akure people and strengthened the role of traditional monarchy as a custodian of Yoruba heritage.

Sources
The Nation (Nigeria), “Afunbiowo II joins ancestors,” December 2, 2013.

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The founder of the Ado kingdom was a prince of Ile-ife named Awamaro(the restless one) and ‎Ewi‎ (the speaker)‎. He is said to have left Ile-ife with his elder brother Oranmiyan and gone to Ita Orogun and Benin with him after staying briefly with Oloba in Oba-Ile, Akure.

Oba of Benin and the Ewi of Ado-Ekiti. Both first settled in Benin forests before disputes among their people led them to separate and the Ewi sought a new home westward at Utamodi (Oke Papa).

Ewi Biritiokun and his son reigned there. It was Ewi Awamaro who migrated to Ilesun (Present day Ado-Ekiti) after staying briefly at Udoani (Ido Ani) and Agbado during the long trek.

When Ewi Awamaro left Agbado, the elders remained behind to rest and gave the settlement the name Agba Ado (Elders’ Camp) – Agbado-Ekiti as the town is known today.

Awamaro’s spies encouraged him to attack Elesun with the support of Odolofin after he had settled down at Oke Ibon (now Odo Ijigbo) and with the conquest of Ulesun by Awamaro, the town of Ulesun changed its name to Ado or Ado-Ewi.

The Elesun (the King) who ruled over the town of Ulesun with its satellite towns i.e. Ukere (now Ikere), Isinla, Ulamoji, Agidimo, Ikewo existed in what is now known as Ado-Ekiti before the emergence of Ewi of Ado-Ekiti.

The Elesun occupied the peak of a hierarchy where he had his subordinates as the Odolofin (Elesun second in command), Asao, Elegemo, Alamoji, Olisinla, Olulero, Olookori etc.

Elesun was the head of the laity in the worship of Olota (god), the deity in charge of the security of Ulesun State.

The Ulesun language was different from Yoruba (Ado-Ewi) language. Examples are Ideregbe (Ewure or Goat), Okeregba (Aja or Dog), Amomo (Alangba or Lizard), Usa (Ikoko or Pot), Ukere (Ago or Calabash Cup), Ogolomosi (Ibepe or Pawpaw), Oyeye (Epa or Groundnut).

Some of the Elesun’s chiefs such as Odolofin and Asao were accepted into the Ewi’s system of chieftaincy after Awamaro’s conquest.

The Elegemo retained his post as Chief Priest and custodian of Iwemo Ogun. Ewi’s Warrior chiefs who provided military security for palace inhabitants were the Akogun at Irona, Oloja Ese at Oke Ese, Eleyinmi at Okeyinmi and Egbedi at Orereowu.‎

Eventually, Ewi and his people overthrew the existing political arrangements after series of conflicts, conquered Ulesun community, displaced and killed its ruler Elesun, cut off his head and proceeded and established a new town, Awamaro named Ado, meaning ‘here we encamp’.

Ewi Awamaro and his successors conquered villages and cottages in the neighbourhood, replaced their rulers with their own loyalists, stalwarts and scions of the royal family.

The important citizens of these conquered communities were relocated in Ado. Ewi supplanted Elesun as sovereign ruler of the aboriginal and settler population, many of Elesun’s Chiefs were confirmed in their offices but they swore oaths of allegiance to the Ewi.

Many of the succeeding Ewi expanded the kingdom by force of arms, annexed territories and gave these territories to scions of the royal families, these assumed titles which became hereditary.

The expansion and growth of Ado-Ekiti and the kingdom of Ado lasted over 400 years. In the course of this expansion, Ado became associated with certain traits.

Citizens of the kingdom in general and those of the mother town, Ado-Ekiti in particular were reputed for great attention to cleanliness.

Traditions preserve numerous brave citizens of each Ado community, the best known were Ogbigbonihanran of Idolofin quarters, Ogunmonakan of Okelaja, Fasawo, a.k.a. Aduloju of Udemo quarters, and Eleyinmi Orogirigbona of Okeyinmi quarters – all of Ado-Ekiti and Ogunbulu, a.k.a. Ala l’oju Osoru of Aisegba.

‎Folk, traditions are replete with fond references to Ewi’s relationship with some other Ekiti traditional rulers.

Ewi’s antecedents are depicted as: Elempe Ekiti (mightiest man in Ekiti).‎ Folk traditions of this nature vividly portray the towering position of Ado-Ekiti. In the first place, Ado-Ekiti is situated at the heartland of Ekiti and is thus less exposed to cross-border attacks or non-Ekiti influences.

Consequently, over many centuries, waves of immigrant groups seeking haven settled in Ado-Ekiti and several other Ado communities‎.

Many of these immigrants were refugees, they left their old homelands in parts of Ekiti, Akoko, Owo etc. where their leaders lost out in chieftaincy contests.

Some were war captives, these were brought in droves by Aduloju and his lieutenants from their slave wars of the 1870s and 1880s in parts of Owo, Ose and Akoko.

They were settled in Ado communities where they increased the local population, and enriched the culture with their lineage names and festivals in similar circumstances, citizens of Ado communities left their fatherland and settled in a few places in the neighbourhood up to Ijesaland.

Ibadan sacked many Ado communities in 1873 and made a huge haul of prisoners of war and other captives who eventually settled in Iwo, Ibadan and some Remo towns such as Iperu and Makun Sagamu. However, Ado communities especially the mother town offset part of their losses with a large number of slaves and prisoners of war from Owo, Ose and Akoko.

Ado-Ekiti is one of the towns of the north eastern territory of Yoruba land and passed through a succession of military, political and cultural changes from the time of ‎Ewi Awamaro (circa 1310 A.D) who migrated there to form what became Ado-Ekiti.

Ewi Awamaro subjugated Elesun’s neighbours and expanded his territory except Ukere (Ikere Ekiti) and his successors up to Yeyenirewu followed same steps that by 1550 A.D. Ado-Ewi had become a big power in the entire Ekiti country.

The Ewis that reigned at Ado from 1444 to 1552 were:

Ewi Ata (1444–1471),
‎Ewi Owakunrugbon (1471–1490)

Ewi Owamuaran (1490–1511)

Yeyenirewu – The regent (1511– 1552)‎ Ewi’s military exploits during the period was to subjugate and annex his immediate territories extended to Ikere, Igbara Odo, Ogotun, Aramoko, Erio and Erijiyan among others.
‎
Ewi Obakunrin (1552–1574)
‎Ewi Eleyo-Okun (1574–1599) ‎
‎Ewi Afigbogbo Ara Soyi (1599-1630)
‎Ewi Gberubioya (1630-1696)
‎Ewi Idagunmodo (1696-1710)
‎Ewi Okinbaloye Aritawekun (1710-1722)
‎Ewi Amono Ola (1722-1762)
‎Ewi Afunbiowo (1762-1781)‎
Ewi Akulojuorun (1781-1808)‎
Ewi Aroloye (1808-1836)‎
Ewi Ali Atewogboye (1836-1885)‎
Ewi Ajimudaoro Aladesanmi I (1886-1910)‎
Ewi Adewumi Agunsoye (1910 – 1936)‎
Ewi Daniel Anirare Aladesanmi II (1937 – 1983),
HRM Ewi Samuel Adeyemi George-Adelabu I (1984 – 1988)

HRM Alayeluwa Ewi Rufus Adeyemo Adejugbe Aladesanmi III (the current Ewi of Ado-Ekiti). ‎

Ado-Ewi was peaceful as war was abandoned in place of diplomacy and mutual relations strategy. Ewi Gberubioya divided the Ewi dynasty into three ruling houses of Owaroloye (Aroloye), Atewogboye and Arutawekun.

Ewi’s sons that ruled in neighbouring areas during the reign of Gberubioya included Okunbusi who became Onigede, Adubienimu who became Alawo, the Onijan, Opoakin (of Iwere), Olu Akitipa (of Odo), Aramude, Olokun, Olurasa, Onikewo and Olotin. One of his sons, Amujoye founded Igbemo and took the title of Oba of Igbemo from its inception.

FULL COURTESY: OLOOLUTOF.WORDPRESS.COM
IMAGE: THE EWI Of ADO-EKITI: HIS ROYAL
MAJESTY; OBA RUFUS ADEYEMO ADEJUGBE ALADESANMI III.
WITH KABIYESI’S MOST AMIABLE CONSORT; THE EYESORUN OF ADO-EKTI.

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