OTO-AWORI KINGDOM

is located at Km 30, Lagos-Badagry Expressway, Lagos State

ORIGIN AND SETTLEMENT OF OTO-AWORI IN LAGOS STATE

The miracle of the great and noble people of Oto-Awori Land in the extreme South West of the cradle of Yoruba race. Ile-Ife is its survival.

A number of selected cognomen phrase and popular antique slogan “Oto-Awori/Iba Ile Omo”, “Omo Ajaye”, “Omo-Ode” and “Ijaliki laagbe Oto-Awori” (i.e. Ijanikin, a suburb within Oto-Awori vicinity) and indisputable testimonies to corroborate the fact that the most friendly and very accommodating people of Oto-Awori have from inception shared a common boundary with thier blood brothers from Iba Land.

It is in line with this and many other historical accounts that awaken the consciousness to periscope the prevalent facts and figures with which one can justificably assert that Oto-Awori is one of the ancient Awori Kingdoms with fascinating culture, tradition and exemplary system of government.

This miracle makes the history of Oto-Awori a fascinating study.

EARLY HISTORY

Some of the problems, which inevitably confront historians of both the colonial and past colonial Awori settlement is centered on the origin of the people. This is inevitable because questions about origins often form part of the natural series and sequence of questions which man often asks about himself.

The origin and early history of the Awori speaking people of Oto-Awori like that of the Yoruba of Oyo and other West African people is premised on a very strong unity and strengthened central administration.

All we know about the origin of the people is garnered from several legends, traditions and historical facts extracted from the available records.

The major and ever reliable tradition solidly agreed on the primary of Oto-Awori and of two brothers: Ayato and Ayoka as the eponymous heroes of the people of Oto-Awori and Iba respectively. It is common knowledge among the Yorubas, that any kingship, which can trace its ancestry to Ile-Ife, the Oduduwa Kingdom, must have instituted in its domain the following historical deities of the Yoruba people.

EGUNGUN,

OGUN,

ORO,

OBATALA,

OSUN,

AJAYE (ALAALU) AND

ORISANLA

IYEMOJA

These deities are replicated in the domain of Oba Oloto of Oto-Awori before his ascension to the throne. Suffice it to say that the strangers are alien to these cultural and traditional institutions of the Yorubas and have no place for them in their domains.

Since all the historical account relating to Yoruba Land starts with Ife. Ife is therefore the natural place to start to consider whether there were any inhabitants in Oto-Awori Land.

The most detailed account and the one that gives depth to the length of history of the pre and post colonial Oto-Awori settlement is that in about six-hundred years ago (i.e 16th Centuries two hunters, Osoba Ayato, Odofin Ayoka and their brothers were commanded by Ifa Oracle reminiscent of the call of Abraham in the Bible to move Southwards. Armed with guns, farm tools and royal symbols, they left Ile-Ife their hometown for a new place where they could practise their profession, which was predominantly, hunting and farming.

Subsequently, they consulted Ifa Oracle –the god of divinity and on the directives of Ifa, their journey took them to so many lands among which were Ota, Igbesa and Obadore.

At Obadore they voyaged on river, this journey ended up in a town known as Iba up till today.

The duo of Ayato and Ayoka including their families settled down at Iba. Still guided by Ifa Oracle, the indefatigable duo proceeded on their hunting expedition within the environment. Ayato went further southwest and got to a place known today as “Ologe Lagoon” where after crossing the water, he decided to settle down. He thereafter named the place “Ijake” a name coined from the Yoruba language “-Ajake” (ATIJAKE).

Ayato went back to meet Ayoka and his brothers and thereby informed them that he had seen a comfortable place. They both visited the new place and in addition consulted the god of divinity for its safety.

After consulting Ifa Oracle, Ayato was assured of the convenience of his new habitat.   

Ayoka went back to Iba while Ayato remained at Ijake with his wife and brothers. At Ijake Ayato whose wife has been childless for many years eventually conceived and begot children. This led to the extraction of the popular cognomen “OTO-AWORI/IBA ILE OMO”.

The said Ologe Lagoon apart from being used for fishing and hunting also played a prominent role at the invasion of the Egba and the colonial slave traders. It served as a trade route through which the slaves captured by the colonial overlords were transported from Badagry through the creeks and Ologe Lagoon to Oto-Awori and finally to Lagos seaport before they were eventually shipped to foreign countries.

It was this same Ologe Lagoon that one of the first settlers at Iga-Atan (Now Iga-Agbeni) used as trade route from the present Oto-Awori to his farm at Morogbo where he used to habour his captured slaves. The name Morogbo is coined from “Irogbo Tree” (Igi Irogbo) which grows in large number and occupied most of the area.

More so, the Ologe lagoon was the major route then for the white man that headed the customary court. His journey was from Olowogbowo area through the water way to Oto-Awori town.

DERIVATION OF THE NAME “OTO-AWORI”

Through many theories have emerged on the derivation of Oto-Awori settlement, however, the most factual and genuine derivation of the name Oto-Awori is posited in this report.

Due to gradual expansion and influx of people to this natural idyllic and scenic environment, Ifa oracle, the major advisor the people consulted, directed that the place be named after the founder, Ayato. Consequently, the place known and called Oto-Awori today is a name derived from the founder’s name, Ayato. While the name “Awori” is interalia also coined from the fact that the major inhabitants of the whole area speak in distinct dialect derived from the Yoruba language.

“The soil of Oto-Awori is indeed very unique because it signifies a land of fruitfulness and abundant blessings. The said land is filled with milk and honey; it is a land endowed with God created natural resources and a tourist attraction centre. The people of the land are very accommodating and peace loving.”

Oto-Awori was first ruled by Baales (village heads) until Osobodi, the first son of Ayato was nominated for kingship. It was when Ifa Oracle kicked against his nomination that prompted the movement of Osobodi and his family to further their hunting expedition usually with annoyance out of  Oto-Awori to “Oke-Ode”and there after settled at  Oto-Awori-Iddo” in the present central Lagos.

Since he found his new place conducive, he decided to settle there and establish himself along side with other settlers. The place was later named Oto-Awori-Iddo which still exists up till today. History posited that at Oto-Awori-Iddo Osobodi and his family built a replica of Ajaye (Alaalu) similar to the same shrine that was established and worshipped before his exist from Oto-Awori. All the evidence so far adduced thus point to the conclusion that the popular cognomen.

Oto-Awori/Iba, Ile Omo, “Omo Ajaye”, “Omo Ode” of the founders of Oto-Awori land are equally reflected in that of the founders of Oto-Awori-Iddo through Osobodi and his family.

Nevertheless, the first accredited King Oba Iworu Amosu ascended the throne in 1790.

HOW OTO-AWORI LAND WAS BOUNDED

On the day preceding the boundary demarcation, Ayoka unequivocally informed his younger brother in Awori idiom “paja leka” “pelo feseja” – which connotes that Ayoka should wake up very early in  the morning and walk fast so as to ensure that any point at which they meet may undisputedly signify their boundary adjustment point.

Ayato misconstructed this and on that fateful morning, he went around searching for a dog to back on his neck and in addition accompany him to meet his brother. Eventually, he had wasted much time and Ayoka had covered much distance up to the extreme of a place now called Ketu where he and Ayato named OjukOto-Aworipo up till today. The said OjukOto-Aworipo is equally sited by the Lagos State Government under our able Governor, Asiwaju Bola Ahmed Tinubu as the boundary adjustment point to the newly created Oto-Awori Local Government and Iba Local Government respectively.

Oto-Awori land was bounded in the east by Era Village, in the West by Ibiye, in the North by Agbara-Ilase and Ilamuro town and in the south by Ikotun and Idoluwo ile village.

THE ANCESTRAL COGNOMENT (“ORIKI ILU”) OF OTO-AWORI

Oto-Awori/Iba Ile Omo

Omo afejayanja

Omo afeja sun eeru

Omo agbajeji gbamo nile

Omo Ajaye

Omo Ode

Omo iwaju oloko to n’ sowo

Omo eyin Oloko tin so ejigba Ileke

Omo Ogede gede oloko tin tan yebe – yebe loju omi

Omo agbale si losa ki sasara b’omi

Omo ka f’opa wa ka f’aje wa

Omo kafi ogede – gede, owo wako dele Isheri

Omo a f’opa gbon eri lona oko

Omo ka fomiro we loju ogun.

Omo a f’aje si lekun.

THE ANCIENT TRADITIONAL INSTITUTION

The organization of Oto-Awori in its early does not appear to have differed considerably from that of Iba, and other Awori settlements.

The Oloto was both an Oba and a Spiritual head. His entire towns and villages were administrated by the Elders in their dual capacity as the Igbimo (which still exists) and the Oshugbo (which is moribund).

The same structure in the order of title – holders is to be observed, but the great old age and inactivity of the then Oloto-Awori (Oba Opeseyi Oshoja) the first have not been condusive to the survival of the old institution.

The principal fetish houses that existed were those of the Yoruba god of Ogun, the god of Ajaye (Alaalu), Ale, the onile (or patron fetish of the town) and Oota which still exists up till today. In this ancient town there were many Christian Churches, in addition to the usual Muslim Community.

THE BAALE

 A peculiarity of the then regulation of AFFAIRS in the town was the fact that co-existing with the “King” was a Baale, elected by the people to take care of their common interest.

This was parallel to the state of affairs at Ojo which existed during the reign of Queen Abiron. Undoubtedly the outcome of the fact the “King” was enabled the Baale to be helped by an “Assistant Baale”, who, with the King and the Baale enjoyed Stipends from government.

The then Oloto-Awori of Oto-Awori (Oba Opeseyi Oshoja) received 24pounds while the Oniba of Iba received 30 pounds.

It is important to note here that apart from Morogbo & Imude a suburb now called Ijanikin had a Baale who was also under the direct control of Oba Oloto of Oto-Awori Land. The said Baale received 14pounds while a Baale in Oto-Awori received 18pounds.

The above mentioned suburb which was formerly a large expanse of farm land, named Modo-Agodi, Ekitan, Yefuyefu, Oto-ijebiti & Ojukotopo were respectively owned by the Ijake, Ogbetedo-Iduogbe, Iga-Oluwa & Iderelu families before some of the areas were eventually leased out to one time immigrates from Ipokia.

At the period in question, the place of the assistance Baale (without a stipend) was taken by the Ogalu, who however, in spite the title, appeared to have little influence with the Igbimo but certainly did not act as their president. He generally acted as a handy man for the Baale.

A MORE DEMOCRATIC REGIME THAN ELSE WHERE THE GROUP

It is observed that this arrangement, while it was apparently in accord with the wishes of the people, had tended to cause a division in the Igbimo, a part of whom still looked towards the “King” as the head of the town, and regarded the Baale as a mere agent (which indeed, is probably the correct position).

The remainder of whom, largely the more vigorous, middle aged element, practically ignored the “King” (who never left his Palace) and, with the Baale, determined the affairs of the town and carried out all effective governance thereof, enjoyed the general support of the people. While this division is to be deplored, it is not a matter in which it seems desirable directly to interfere.

By the influence of modern ideas, and the ill health of the “King” many of the elders were left behind and a more democratic form of government evolved. As at that period the personnel of the Baale and his adviser were usually drawn form the ranks of the elders, which could not be regarded as unhealthy.

WOMAN AND THE AGASHA DANCE

At Ojo, although the woman appear to have no organization, an Iya-egbe (mother of the company) leads them in company in the principal dance called AGASHA. This dance in which a circle is form buy the women and part of the men separately grouped around the drums called Bembe, is reminiscent of the “Biripo” of the Ikales in the Okiti Pupa division of the Ondo province.

The majority of the dancers hold black horse tails loosely in their right hands, which gracefully twirl in show / rhythm with the beat of the major drum, while a phrase, is repeated three or four times in a harmonious and rather plaintive chant.

As the small, but rather complicated steps, taken in measure with the beat of the major drum, this tends slowly to bring each dancer sideways to wards his left. The whole circle gradually revolves around the drus, with which the elders sit as spectators.

The dance has a charm, and not generally to be seen in other dances in Awori community. The correct enunciation of the phrases of the chant required some preparation, and, as far as the women are concerned, this practice appears to be the only communal activity in which they take part together as a folk.

MEETING AT IBUDO OPA/OJUKOTO-AWORIPO

The Oto-Awori like the other of the group used to attend the meeting at OjukOto-Aworip (Ibudo Opa) at which the people used to decide upon measure of mutual protection from the Egba raiders and other slave traders in the earlier part of the nineteenth century.

They have equally show a desire with the Iba people to revive these meeting for the discussion of matters of general concern to the group.

SUBTOWNS AND TAX

Oto-Awori has sub-towns like Morogbo on the western side of the Ologe Lagoon and Imude further south in he eastern side Oto-Awori founded these towns, and the present inhabitants of those villages now regard themselves as suburbs of Oto-Awori Land. The total tax collected from Oto-Awori, Morogbo, and Imude amounted to some 84 pounds per annum.

It is not surprise that Oto-Awori land as at today, has gradually changed over the years from major towns and suburbs to an entire kingdom with a number of town, villages and hamlets of over 500,00 inhabitants. This gradual development and population explosion coupled with their active involvement in politics right from the colonial period to the 4th republic has attacked the attention of Lagos State Government to name the newly created local government (Oto-Awori Local council development area) after the entire people of Oto-Awori.

Presently, Morogbo, Imude Ibujewu, Ayanre, Gboroku Owodu, Ajewanwa, Orisa, Itakete, Abapasa, etc. are town and villages that make up the entire Oto-Awori land.

MODERN INSITITUTION IN OTO-AWORI LAND

Presently, the modern institution is a reflection of the old structure in Oto-Awori except for the fact that the position of Baale (which still exists) and Oga-Ilu (which is moribund) as earlier stated is now restricted to the towns and villages under the Oba. Subsequently, the Oba (King) who is the permanent Chairman of Oba-Oloto-in-Council equally directs the administrative affairs of the entire Oto-Awori land.

The Oba is surrounded and supported by  Baales, King Makers, White Cap Chiefs, and notable Elders with whom important matters relating to policy making, settlement of disputes and the administrative affairs concerning the well being and general development of the people in the environment are being handled and successfully decided upon.

The Kabiyesi is also embraced by the Honourary Chiefs who occasionally meeting  to deliberated on important matters and even to participate effectively in community development matters.

This is similar to the institutional structure in other Awori town and generally in Yoruba land.

THE GEOGRAPHY OF OTO-AWORI LAND

Oto-Awori land is a unique geographical area. It is built on the sedimentary rock of the late Eocene geological rock formation. The sedimentary rock has produced loamy sandy soil compacted in some area and loose in many other areas of Oto-Awori land. The areas close to the lagoon are made of muddy clay depositional soil. Within this area is the ever-wet loose sandy soil covered by both brackish and fresh water mangrove forest. In other areas, the soil is covered by grass of reed type good for mat making the major occupation of the Oto-Awori people, especially the women.

THE COASTAL LOCATION

          At the ocean front of the township of Oto-Awori there is the rapid carrying of materials some from the river and some from the ocean itself. The load consists of mud, sand and shingle. These materials help in building different features, which are seen in Oto-Awori area especially as one move farther beyond the lagoon. Since most of African beaches are of either mud flat or sandy flat type, there has developed spit and bars, which are seen as pockets of island of Oto-Awori land.

          These islands are called bars and spits. Mud flats are also seen along the coast as they are built by tides that deposit fine silts the gently shelving coasts. These deposits made up of silts together with river alluvium; result in the building up of a platform of muds called a mud flat. Salt-tolerant plants soon begin to colonize the mud flat, which in time becomes a swamp or marshland as we see along the coastal area of the land. The mud flats have grown in many areas of Oto-Awori into mangrove swamps.

          It is to be noted that there are tiny islands in the lagoon front of Oto-Awori land. These islands developed because of the temperature of the area and the main ones are the barrier islands, which are platform separated from the coast by a wide, deep lagoon. The islands in this area are of flat or slightly concave nature separated from the mainland by a deep-water lagoon.

          As far as the coast is concerned, the eastern side of Oto-Awori consists mainly of flat sandy and muddy deposits, forming muddy mangrove forest whereas on the eastern side, the muddy nature gives way to sandy flat coast line. The eastern side ends abruptly some few kilometers away form the lagoon into the coastal plain of Agbara Ilase area. To the western side is the extensive flat sandy coastal plain beyond Oto-Awori into Iba, Ketu and Ojo. There is no area on the eastern side that is one metre above sea level whereas shortly after the College of Education the land rises sharply to above two metres. The beauty of this is that though Oto-Awori is a coastal city, it has access to both sandy and laterite soil for different purposes such as glass making and brick making for the two types of materials respectively.

          It is equally instructive to note that the calm water between the lagoon and the mainland had allowed over the years unhindered movements of men and materials. In the early days of slavery, it had permitted slave traders to carry their inhuman trade undisturbed. It is this calm water that was to provide highway for oil traders in the early days of colonization. It is one of the reasons why Oto-Awori enjoyed some amenities that were provided then. They included schools, customary court headed by white men, churches and the highway still provides safe passage from Badagry to Mile-two even though not many are ready to use it to beat the perpetual traffic congestion on Mile-two Badagry Expressway.

          Though Oto-Awori is located on the swampy and marshy area of the Ologe lagoon, the brackish water and the sandy soil combine to give Oto-Awori area its unique character. In the first instance, the brackish water that is to be encountered before the lagoon that forms the southern end of the town, forms an intervening barrier to the ocean surge and affords the area opportunity to fish both in the fresh and saline water and where the two meet very near to the town.          

          The brackish water is good for the fishing of Clarias and other fresh and slightly saline loving fishes. Into the Ologe lagoon, is the opportunity to both fish and transport goods and passengers to neighbouring villages and towns. Ologe lagoon that becomes extensive in Oto-Awori area is good for transportation, as it has enabled unhindered movement from all the settlements adjoining the waterways from Badagry to Mile-two in Amuwo Odofin Local Government and Oriade Local Council Development Area. The water is a resource that has been of immense blessing to not only Oto-Awori but also all settlements stringing along the lagoon, Coast.

          There are Islands jutting out near Oto-Awori which have become part of Oto-Awori land. These islands are easy to access through Oto-Awori by using boats and canoes and the sandy loam soil that is found in many areas of Lagos State is important in several ways, when well treated it is good productive agricultural practices. In fact the reed that grows in the soil has made it possible for mat making to be a major occupation. The entire land is located along the coastal plain even though not extensive in western side of Oto-Awori land as it ends abruptly some few kilometers away from the city, precise at Agbara Ilase the nearest northward neighbour. The entire Oto-Awori land is not up to one-tenths of a metre above sea level.

CLIMATE

          Oto-Awori enjoys equatorial climatic condition expected of any area in between latitude 231/20 south to 231/20 north. It is located in the latitude 4 degree north of the equator and longitude 15.4 degree east of the Greenwich meridian. This location makes it possible for the town to enjoy rainfall throughout the year. Rainfall is heavy in the months of May through July and September through November with a break in August and short dry spell in the months of December through February. The average annual rainfall is about 1020mm unlike in the eastern extremes of the state rainfall is not too heavy but consistent/constant. However, the nearness to oceanic influence enables rain to fall any time of the day.

          Clouds of cumulus nimbus type cover Oto-Awori land most of the year. It is form by the rising of the southwesterly wind from the ocean. However, the unusual low rainfall along the coastal area of this nature is attributed to the dry influence of wind blowing all the way from Ghana to the area. The wind from Ghana having dropped its moisture around cape three points blows moisture-less wind in southwesterly direction across the land only having attenuating influence as it comes towards Oto-Awori land. This is one of the reasons why the areas west of Oto-Awori land enjoy small quantity of rain and as a follow up grass vegetation.

VEGETATION

          The vegetation of Oto-Awori consists of both the grass and thick mangrove forest, which can be seen, in patches in several areas of the land. In grass-reed is seen in the lagoonal areas of the town. On the other hand, the mangrove areas are found slightly away from the coast in areas such as where Zodiac Company is located, near Oba Oloto-Awori ring road and along the corridor where Ologe Lagoon joined river Owa. Stretches of tidal mud along the shores of Oto-Awori land are often covered with the tangle of branches and exposed roots of various trees and shrubs, with large leaves, related to the common mangrove.

          The whole form of a mangrove swamp, which extends onto uncovered mud flats and mud flats and sand bars as the speckles, dropped from trees, roots themselves and form new plants. The many roots help to trap particles of mineral and vegetable origin, and provide conditions, which suit other shrubs and trees, thus helping to build and consolidate new coast land. The thick forest under pressure from developers is disappearing along the junction of Oto-Awori and Morogbo.

          The Morogbo area of Oto-Awori land consists of mangrove forest interspersed by reed grass until it gets to Ibiye, which is heavily populated by raffia palms. Raffia palms are the main plants found in the area. In the brackish waters are different species of claries and hereto broncos-all of catfish family. The harvested catfish are displayed for sale at the foot of the bridge on Ologe Lagoon.

SETTLEMENT PATTERN

          The evolution of the Oto-Awori though lost in antiquities, the present condition of the city shows a settlement eager to grow as a modern city. Its desire to attract other citizens is seen in its aggressive drive to attract more industry and other social infrastructure into the city. The size of Oto-Awori though small compared with areas such as Iba, no doubt has shown its capacity to expand in terms of modern amenities by having the local government secretariat and the main Post Office. The non-violent nature of Oto-Awori people could be seen in the dismantling of the main Police Station for civil Defence organization. The city can be divide into two main areas divided by Palace road namely Osi and Ogono.

          To a first time visitor to Oto-Awori the geography seems uncoordinated but a look at the map will easily explain it. Ibiye and Ologe lagoon dividing the community into almost two equal parts bound the mainland Oto-Awori in the west. The southern boundary obviously is the ocean as the islands fringing the lagoon all belong to Oto-Awori people. The northern boundary is with their kin at Agbara Ilase. This northern boundary makes Oto-Awori a purely a coastal city. The mainland Oto-Awori is almost equally divided into two by Palace road.

          There are two other important roads in the city even though they largely unpaved roads. These are the roads running parallel to the Expressway, named after two important sons of the community- Buhari Odu Onikosi Avenue and Ojolowo road. Oba Goriola Oseni road runs from the beach and joins Ojolowo road. Oba OlOto-Awori ring road run across the southern edge of the city and encircles it completely. Along Odu Onikosi and Ojolowo road are important features that have helped the city to take its shape. They includes, Dalco Construction Company building; other buildings are the Civil Defence, Morayo Clinic, The Redeemed Christian Church, the Mosque and Our Saviour’s Anglican Children as well as the Muslim Praying Ground are at the extreme eastern end, which also includes the Post Office, Femola Hospital and Zodiac Industry. Imude town is located around the industry. There are over fifteen wards in the mainland town.

The Kingdom of Oto-Awori therefore extends to Igbewu, Imude, Morogbo, Ogbetedo, Ibujeun, Ketu and all the islands fringing the lagoon. Oto-Awori rapidly growing city can boast of a higher institution of learning, one secondary school, one primary school, one fuel filing station and a number of small and medium scale enterprises.

Oto-Awori is now the headquarters of the newly created local government – Oto-Awori Local Council development area. This is now giving the city its fast expanding nature. Flurry of activities are going on in the area with efforts at repositioning of the city for greater role and now in the future. In fact the new status acquired by the city is making it a beehive of activities and government presence is now visible in the land.

The population is growing at a break neck speed what with the movement of people as attracted by the new status and the presence of an institution of higher learning that has attracted over 30,000 students and many other people who now act as service providers especially of special items to the students. The town, which was not more than a fishing village way back in early 60s, has a population of over 500,000 now and this reality shall be known next when the country shall be enumerated in the new census administration.

Oto-Awori a sub group of Yoruba speaking people mainly. They are vibrant life-loving people. In their own way nightlife is still safe except on few occasions when that is disrupted by hoodlums. Fortunately, the people have a ready way of dealing with such a situation and they do so fast and effectively. While not using Oloru as Lawal (1989) has earlier mentioned, the new security system in cooperation with the police, has made Oto-Awori a uniquely safe and secured place.

Examining the growth rate in Lagos State, Oto-Awori represents one of the fastest growing fringes of the state. The population is composed of youths and old people are mainly the local people who have lived all their lives in the land.

There seems to be gender related occupation in Oto-Awori land as their women are mostly engaged in mat weaving and their men in fishing activities. Many however, had abandoned these gender stereotype occupations as many had taken toward modern jobs. Quite a significant number are found in self-employment of mechanic, vulcanizing, tailoring and petty tradings.

A sizeable number is also found in employment of companies operating in the area such as Nestle, Colodense, Maltina, Vitamalt, Unilever, Evans and Smithkline Beecham. However many women are still complete housewives who only trade in the evening mostly to augment family income. Not a few also, have found occupation in politics and religious activities. One of the greatest sons of Oto-Awori is Mr Obayomi Davies who has been consistent in politics and Late Buhari Olatunji, Odu Onikosi, who was in the second republic the Chief whip of the Lagos State House of Assembly. He was equally sorted for the exalted position of governor of Lagos Sate. It was during his wide consultation that he answered the call of God.

ORIGIN AND SETTLEMENT

ADENIRAN OGUNSANYA COLLEGE OF EDUCATION

OTO-AWORI GRAMMAR SCHOOL

OTO-AWORI  TOWN