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Ogotun-Ekiti is one of the three major towns that make up the South West Local Government Area of Ekiti State, being a boundary community between Ekiti and Osun States, it is bounded in the south by Ikeji Ile and in the east by Ikeji both in Osun. In the north, it is bounded by Igbara Odo, one of the three towns in the council area, which have their council headquarters in Ilawe-Ekiti,
There are rivers which include Owena; the largest, Etio, Olotun-un, Alura, some lakes and ponds such as Alaika, Eguru, Agandi, Elegudu and Osun. All these provide the people of the town with regular water supply throughout the year apart from the pipe borne water, and the boreholes sunk around the nooks and crannies of the town.
The town is endowed with very good vegetation and forest resources include timber and palm trees. Being in the forest region, the trees cut timber in large and commercial qualities include Iroko,Udi, Omo, mahogany, Oganwo and a host of others
Ogotun-Ekiti stands tall among communities with cultural ranking, the traditional ruler of the community, the Ologotun, is among the 16 first class monarchs in Ekiti State called The Pelúpelú while the reigning Ologotun, Oba Samuel Oladapo Oyebade, is the current Chairman of the Ekiti State Council of Traditional rulers, the king who is assisted by a council of chiefs called “Iwarafa”. Members of the council are, Ogboni (Iba) (Second in Command to the Ologotun), Odofinemi (Okemi), Asalu (Ifakin), Ejemu (Oke Uba), Edumorun (Odo Iju) and Aro (Iloo).
The age long system of traditional administration of Ogotun Ekiti is patterned in such a way that all her citizens participate at different levels thereby creating a sense of belonging, with full participation in the maintenance of peace, good government and internal security of the town and her neighbours.
The Ologotun of Ogotun Ekiti is the head and the custodian of Ogotun traditions. His opinion is sought before major decisions are taken and his authority is final. He is assisted by the Chiefs who are grouped according to their status within the community, the roles they perform and in some cases their profession.
The Iwarafa are six in number. They are next to the Ologotun in rank. Each of them is the head of his quarters or area. They hold meetings at the palace under the chairmanship of the Ologotun.
The Iwarawa are next to the Iwarafa. They join the Iwarafa at meeting on many occasions to deliberate on urgent matters affecting the whole town.
Elegbe Ulerin are war Chiefs. They maintain peace within the town and defend the territorial boundaries of the town by checking invasions or infiltrators.
Alabebe Ule Asao are chiefs who perform the same duties as the Iwarafa and Iwarawa. They are next in ranks to the Ihares. They hold meetings with the Ihares in Chief Ogboni???s house; the Elegbe Ule Asao holds meeting in chief Asao’s house.
Elegbe/Egbe, Ile Asao is next to the Elegbe-Ulerin. They perform the same duties as the Elegbe Ulerin.
Obinrinle are Women Chiefs. The women chiefs, in each quarters hold meeting in their heads’ houses.
Aworo are the priests. They ward off pestilence, epidemics or sudden out break of small pox etc. They consult the oracle on behalf of the town and perform rituals.
Odes, (the hunters) like the obinrinle, meet in their heads’ houses in each quarter. Their overall head is Olumojo, Ifakin.  They undertake hunting expedition whenever the Ologotun has important ceremonies to perform and also during the annual traditional festival Ujobiuja. They perform rites and appease Ogun when the peace of the town or their members is threatened.
Apart from the above, the town is administered on street basis and appeals go from there to the King’s court. Everybody is the keeper of his neighbor and this simple communal life continued until it was modified by western civilization.
Today, each of the quarters is governed by the head chief and they are as follow:
Uba:   Saba
Iloda: Oluloda
Ifakin: Olufakin
Okemi: Eminise
The chiefs coordinate the affairs of their quarters and report at the Ologotun in Council meeting which is held at the night fortnightly.
Ogotun Ekiti is also one of the communities with the largest farm settlements in Ekiti State.
However, Ogotun Ekiti is mostly known for her Mat weaving. For the craft, Ogotun-Ekiti has earned a reputation that transcends age and geography. Natives of Ogotun, particularly the female folk, have sustained their ancient craft that has assumed a legendary status, both in and outside of the state, and have devised means of making a commercial success of the Ogotun mat.
The history of mat-weaving in Ogotun could be traced to the wife of Òjoruùbè, the progenitor of the town. Ojorube’s wife had brought the craft as she migrated with her husband from Ile Ife, to found the town. the wife of Òjorùbè had brought with her African serepindity berry, ‘Ewé-Iran’ in local parlance or, more commonly in Yorubaland, ‘ewé moi moi’ (a non-wooden, natural plant replete in Nigeria, thaumatococus daniellii), with which she weaved mats, To further beautify the mats, some dye them and even got more creative as modernity crept in.
“Ijesha people are called the “eleni ate’ka, eleni ewele…” (people with mobile or portable mats). Ogotun is the community that gives life to that appellation. They are the real “Eleni ate’ka, eleni ewele”. As a matter of fact, it is said that Ogotun speaks “Ìjèsà-Ekiti”.  the variant of the Yoruba language is closer to Ìjèsà than it is to Ekiti. In all, this craft stands Ogotun out.”
The most glorious era for the Ogotun mat business was the reign of the military President Ibrahim Badamasi Babangida. The glowingly efforts by the wife of the former president, Mrs Maryam Babangida, the late Mrs. Babangida had used the opportunity of her defunct Better Life for Rural Women scheme to really make positive impact on the life of the mat-weaving women and their craft.
She took many of the women to train them further in the craft and introduced more business angles to the mat trade. Then, the Better Life for Rural Women made them to realise that weaving of mats went beyond mat as something just to sleep on.
“Before the arrival of the Better Life scheme, the best our mats were used for, apart from sleeping, was to divide school or other classrooms. They also used them as ceiling for their roofs, before the asbestos became popular. But when Better Life scheme came, we realised that you could use mats for anything at all, anything you could think of, “Bags, shoes, caps, hats, table mats, table covers, notepads, bible holders, car seat covers, window blinds, laptop bags, just anything you could conceive. When the governor of Osun State, Mr Rauf Aregbesola, visited Ogotun Ekiti, he talked about his “Òpòn Ìmò” and some of the tablets were covered with Ogotun mats.
“The options are endless. One other remarkable thing about the Better Life for Rural Women Scheme then was that no matter the amount of mat you had weaved, the scheme would buy it up. It encouraged a lot of them to expand their businesses.”

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