Akandiẹ

I. Origins and Settlement

The Migration from Borgu

According to family oral tradition, Akandiẹ migrated from Borgu, making a significant stop at Orile-Igbon before finally settling at Oyo-Ile. A man of great prowess, he was recognized as a formidable hunter and a Sango Priest of high caliber.

After his sojourn in Oyo-Ile, he moved to the settlement now known as Ogbomoso, establishing his home at Isale Afon. Historical accounts link him to the formation of the Egbe Alongo, an elite circle of the town's five earliest settlers.

While Akandiẹ guarded the spiritual and territorial frontiers, his wife contributed to the community's early economy as a skilled potter. Her workshop, Ẹbu Akandiẹ, evolved from a domestic craft site into a renowned industrial hub, giving the area its distinct economic identity.

II. The Legend of "Ile Owaa"

The House of the Awaited

Central to the family identity is the evolution of the family compound's name. In the early days, periodic meetings of the founding fathers were held at the residence of Ogunlola. As Akandiẹ aged, his son, Ojo Alakandiẹ, began representing him at these gatherings, a tradition that continued into the establishment of the Soun Monarchy at the palace.

The recurring response, "Ojo ko wa" (Ojo did not come), eventually led the community to label his residence as Ile Baba Ojo Owa (The residence of the man who does not come). Over time, this was shortened and formalized into the name Ile Owaa, which the compound bears to this day.

III. Territorial Guardianship

The Akandiẹ Quarters

As the sole original settler at the Afon River, Akandiẹ and later Ojo Alakandiẹ played the role of host to subsequent migrations. They welcomed and settled various groups close to or around the lineage.

Notably, among the lineages settled by Ojo Alakandiẹ were the Atagbonrin's (originally from Ajagusi) and a host of others. These lineages are the foundational groups that form the Akandiẹ Quarters we know today, existing under the historical protection and leadership of the Akandiẹ family.

IV. The 20th Century

Migration and Leadership

In the early 1900s, specifically around 1926, the quest for broader opportunities led key descendants—Yusuf and Raji—to seek "greener pastures." This migration saw the family spread across Northern Nigeria and Ghana, where they became integral members of the larger Yoruba diaspora. This period had two significant effects:

• 01. External Influence: The descendants of Raji rose to prominence in Northern Nigeria, eventually becoming the Oba Yoruba (Yoruba Leaders) of Paikoro Local Government in Niger State. They remain prominent across several northern states today.
• 02. Internal Leadership: In Ogbomoso, Akintola took the mantle of family leadership. A close acquaintance of Oba Jimoh Oladunni Oyewumi Ajagungbade III, Akintola maintained the family’s standing during the decades when many other descendants were away.

V. Preserving the Legacy

The Verdict of the Soun

A defining moment in the family's history occurred during the reign of Ajagungbade III (1973–2021). A descendant of one of the later settlers in the quarters, leveraging political power in the 1990s and early 2000s, requested to be formally installed as the Alakandiẹ.

However, the Soun, acting as a just custodian of history, declined the request. He ruled that it was not their right to be installed as the Alakandiẹ, affirming that the title belongs exclusively to the founding lineage.