Origin
The origin of the Oworo people by oral tradition is linked to three brothers who left Ile-Ife to hunt around the present-day Oworo Land. The successful adventure caused them to name the place "owo mi ro", which means "my hands are full of blessings". Another legend called ''Ako'' meaning "meeting", says that people came from several locations to converge on the present-day Oworo land. This legend accommodates the group (clans) of Oworo that claim not to be of Ife provenance, but rather an aboriginal Yoruba stock.Orungbami T. S. "Oworo People of the Niger-Benue Confluence Area", JHL Nig. Ltd, Lokoja, Nigeria.Afolayan, FunsoTraditional Institutions
The Oworos live in several small towns ruled by various kings, including: * The Olu of Oworo * The Olu Apata of ApataLanguage
Oworo people speak a dialect of Yoruba, linguistically similar to other Okun dialects. Virtually all Oworos can fluently communicate in Yoruba. They can as well converse to a great extent with speakers of other Okun dialects since the languages are mutually intelligible. In addition to speaking Oworo, those in the eastern axis can also speak Igbira Igu (Egbura).Geography
Oworo land is located on western bank of River Niger by the Niger-Benue Confluence and bounded to the north by Igbira Igu (Egbura), northwest by Kakanda, west by the Abinu and to the south by Ebira land. It is a mountainous terrain. A number of Oworo communities are on the Agbaja Plateau. Some Oworo towns and Villages includes Agbaja, Jamata,Culture and Political Structure
Oworo culture bears grave resemblance with those of Bunu, Ikiri, Yagba, Ijumu and Owe people who are together with the Oworo people referred to as ''Okun'', the word used in greeting. Like the Bunu people, Oworo people were known for their bassa-like cat whisker marks. The women were known for weaving of a cloth called Arigidi, a cotton textile, and also weaved ''abata'' (aso ipo), a red textile used by Oworo, Owe and Bunu for the burial rights of important people. The men are traditionally hunters and farmer. Fishing is also practiced in the riverine communities of the eastern axis of Oworo land. The people practice Christianity, Islam and African traditional religion. Prominent among Oworo festivals is the ''Oluwo'' festival. It is a triennial festival of the worship of ''Olu-iho'' (the king of all holes) which is the Agbaja end of a 2km long natural tunnel. The advent of Christianity and Islam has reduced the importance and worship of several gods (''ebora'') and as well lessened the importance and observation of several ''egun'' or ''egungun'' festivals which have their roots in the worship of ancestral spirits. Historically, Oworo was organised into cities states, with each state having her own leader. However, with the advent of Nupe hegemony, the central kingship system began in the 19th century, the first ''Olu'' being Olu Okpoto. The current Olu of Oworo is Alhaji Mohammed Baiyerohi.Mineral resources
Oworo land is rich in mineral deposits. The major minerals include iron ore on the Agbaja Plateau, marble in Jakura and limestone in Oyo-Iwa Community.AnonymousReferences
* Oyelaran, O. O .(1978), "Lingusitic Speculations on Yoruba History", in his DEPARTMENT OF AFRICAN LANGUAGES AND LITERATURES, UNIVERSITY OF IFE SEMINAR SERIES 1:624-651. Ife-Department of African Languages and Literatures, University of Ife, Nigeria. * * Bakinde, C. O. (2013) "Oral Narrations on the Origin and Settlement Patterns of Okun People of Central Nigeria". Journal of tourism and Heritage Studies. Vol. 2, No.2 * Temple, O., Temple C. L. (1919), "Notes on the Tribes, Provinces, Emirates, and States of the Northern Provinces of Nigeria". Printed by The Argus Printing Publishing Company, Limited. Cape Town {{Yoruba topics, state=collapsed Yoruba subgroups