OKUN PEOPLE, OUR VALUE, INSPIRATION, OUR HERITAGE!
By
IDRIS MILIKI ABDUL
EXECUTIVE DIRECTOR,
CONSCIENCE FOR HUMAN RIGHTS AND CONFLICT RESOLUTION(CHRCR),
LOKOJA, KOGI STATE.
PRESENTED AT THE
UNVEILING OF OKUN YOUTH ALLIANCE (OYA) MOVEMENT
ON THE 14th FEBRUARY, 2025.
AT LIZA PALM HOTEL, KABBA, KOGI STATE
INTRODUCTION:
Okunland history is interwoven with other autonomous and semi-autonomous settlements of Yoruba land during the precolonial, colonial and post-colonial Nigeria.
Okunland is located in the South Western and North Central hemisphere of Nigeria
dotted with concentration of hills and mountains with difference names. These hills and mountains with different name. These hills and mountains served as places of solace for the people. Okunland soil is rich and suitable for farming and hunting; and this made them a complete agrarian society. There are indications that there are substantial mineral deposits on the mountains and in isolated places under the ground, untapped.
The 1993 National population census puts the entire Okun at below 1 million, but authentic and accurate figure put Okunland at about 2.5 million people.
History and prosperity will not forgive us for not telling the world that Okunland is
an ethnic nation to be recognized within Yoruba nation.
The needs of modern times in Okunland as elsewhere are fast eroding the
superstructure or traditional communities’ life. Traditional religions are fast loosing relevance and adherence among the educated and modernized youth.
OKUN PEOPLE
Okun is a common greeting of an ethnic group within the Yoruba nation in Nigeria.
It is the common identity of a people with similar culture, tradition and linguistic affinity. These people are called the Owe, Ijumu, Yagba, Bunu and Oworo, part of them can be found in Ekiti and Ondo States of Southern Nigeria. Inter-marriageshave made it virtually difficult for outsiders to differentiate their origin and language. In their search for a common name, Okun became their most favourable
option.
An Ijumu man does not need an interpreter to understand what a Yagba man may say, an Abunu man also feels at home anywhere he goes to in Oweland.
Late Professor Ade Obayemi, an indigene of Iffe-Ijumu, a distinguished historian and an archaeologist of note, had also researched into the meaning of Okun. His findings are hardly different from the general understanding of the dialect. Historians also made us to understand that in the days of slave trade, many people who were taken
and sold into slavery by Portuguese got to America, formed a large group and called themselves the “Akun” speaking people of America immediately after the abolition of slave trade.
Another school of thought that after their movement from Ido Faboro, the next
place of settlement was Iya’a (the present Iyamoye) under an Iroko tree. In the course of their adventure, they must have discovered a convenient place to live and move their kindred who later settled in places like Adde, Iffe-Ijumu, Aduge and so on. Other schools of thought later settled in Yagba land.
The end of Nupe war on 13th January 1897 must have taught Okun people the
lesson that, a people, if determined can come together, fight a common cause and come out victorious. History has it that before the outbreak of Sokoto Jihad, Nupe people had been trading in fish, straw, clothes, farm implements and many other articles of trade. This gave them the opportunity to study geographical terrain of the Okunland.
Okun federation has always been referred to as a collection of different units who lived independent of each other with its own social organization though with bonding similarities. History has not told us that Okunland was a kingdom because there are no historical facts to show that they ever fought and conquered one another. Though there were attempts by the British to create an Emirate in 1914 whereby the Obaro of Kabba could be called Emir but the Gbeddes were said to have vehemently resisted this. They won the case in 1918.
Okun may have had more than enough ideological fragmentation by now. Quota
system may have remained one of the weapons of oppression used against the people. Okun Development Association (ODA) and other emerging socio-cultural
associations should be prepared to face the challenges ahead because “united we stand, divided we fall.”
PRESENT KOGI STATE
Our journey to the present State had been tortuous and full of mere-maid. The contraption called Kogi is a funny phenomenon, fundamentally defective.
Okun people have never had it so bad until we were steamrolled without any
commission of enquiry to help ascertain the wishes of the people. The exercise was against the philosophy of natural justice.
As Kogi State is presently constituted, it will take God to make Okun man a Governor
DEMAND
The Okun’s origin is Ile Ife. Our paramount rulers are called Obas not Emirs. They wear beaded crowns and not turbans. Enough of insults they normally receive by attending Northern traditional rulers meetings where Hausa Language is the official language and which our people do not understand.
Our demands are premised on two major points among others. We belong to the
Yoruba nation, socially, culturally, and politically. Any arrangement in form of state or boundary adjustment that does not allow us to realized and articulate our Yorubaness is unacceptable. Self- determination is the new song for liberty and equality; therefore, any arrangement or composition that will make it difficult for an Okun man to be governor is not welcome by our people. We do not want to be minority in any arrangement that will make us to be dispensed with as inconsequential.
In view of the above, we make the following demands. One, a boundary adjustment and a State of our own to be called Okun State.
Okun people should realized that unity could give us an identity in the context of Okun of Yorubaland. As long as they continue to behave as a disparage group, their voice will never be heard. A divided people will fall while a united people will rise.
The basis of such unity is to pursue political, economic and even cultural ends. Even now that the world is global village, those who are next neighbors closely stay together, unity is the theme.
Okun unity is still fragile; it ought to and must be built. The advantages will not be for them alone but for their neighbour, once they come together to fight a common cause, the whole world will listen to them. That is why the Okun Development Association should form a very crucial institution to which every Okun indigene must subscribe whatever their political views.
If a State cannot be created for us, more Local Government Area should be granted, to enable government get closer to the grassroots. The denial of Local Government Area is one of the ways of depriving us of our own share of the National cake.
No matter how small a hamlet is in Nigeria, it deserves provision of social amenities such as electricity, water health facilities and accessible roads, Okun people know where the shoe pinches, because they known what they are going throughpresently
Finally, our value as Okun people is that of high moral upbringing, our inspiration is that of Education, we are highly principle people, which inspired our common heritage.
The effort been put in place by Okun Youth Alliance (OYA Movement) is a new thinking in a new chapter in the history of Okun People in the present Kogi State. It need to be encourage and be given necessary support. I don’t think the Okun youth need to ‘japa’ as they are the leaders of today and been witness here through this effort by OYA movement and it initiator and conveners under the leadership of Oladele John Niyi, they are also the leader of tomorrow.
Long live Okun people in Nigeria!!!
Forward ever backward never!
