THE LIST OF 54 OBAS WHO ARE ENTITLED TO WEAR CROWNS IN YORUBALAND

THE LIST OF 54 OBAS WHO ARE ENTITLED TO WEAR CROWNS IN YORUBALAND COMPILED IN 1931.

The 1931 list of the 54 Obas is re-produced exactly as published in the Nigerian Tribune of 6 April, 1987 as follows:

1.Ooni of Ife (The source).
2. Alaafin - Oyo.
3. Olowu - Abeokuta.
4. Oba Ado - Ado Bini.
5. Oore Otun - Otun Ekiti.
6. Orangun - Ila.
7. Awujale - Ode.
8. Apero - Ijero.
9. Olojudo - Ido Ogundaru.
10. Ilara - Ara.
11. Elekole - Ikole.
12. Owa - Ijesa.
13. Oloye - Oye
14. Alake - Abeokuta.
15. Ewi - Ado.
16. Alaaye - Efon.
17. Ologotun.
18. Akarigbo Offin - Shagamu.
19. Oloyi Ife - Oyi Ife (Jebba).
20. Agura - Abeokuta.
21. Ogoga - Ikere.
22. Oshemowe - Ondo.
23. Oshile - Abeokuta.
24. Elemure - Emure.
25. Onigbajo - Igbajo.
26. Olowo Oko - Owo.
27. Olowo Ile - Owo.
28. Ewusi - Shagamu (Onimakun)
29. Onise - Ise.
30. Olojudo - Ido Efon.
31. Owa Idanre.
32. Alajogun - Ajase.
33. Oba Dada - Dahomey.
34. Onibara - Abeokuta.
35. Onire - Ire ti Oye.
36. Oloton - oton Koro.
37. Owa Igbara - Igbara
38. Olojudo - Ido Oshun.
39. Oniseri - Iseri.
40. Oloja Oke - Imesi I.
*41. Oloja Oke - Imesi II (Now Owa-Ooye of Okemesi).*
42. Ologere -Ogere.
43. Olo... - Obagun.
44. Elepe - Shagamu (Alupon).
45. Owalubo - Ubo.
46. Onilawe - Ilawe.
47. Onipokia - Ipokia.
48. Onitede - Tede.
49. Olohan - Ohan (Ara).
50. Alapa - Agbonda.
51. Oloba - Akure.
52. Oniro - Iro.
53. Olota - Otta.
54. Onitori - Itori.

In 1937, the first conference of all Obas of Yorubaland held at Oyo, The Ooni of Ife presided. In 1938, the second conference was held at Ife, the Ooni of Ife presided. In 1939, the conference was held in Ibadan, the Ooni of Ife presided.

OBA GBADEGESIN THE ALAFIA OF OYO

In 1940, the conference of Yoruba Obas was held at Abeokuta, the Ooni of Ife presided. In 1941, the conference was held at Ijebu-Ode the Ooni of Ife presided.

In 1942, the conference was held at Benin City the Ooni of Ife presided. It was the custom at the conference for the Ooni of Ife to sit in the east and the other Obas on his right and left. The governor sat in the west with members of his staff, the governor would depart with his entourage and the Ooni would take control.

The Royal dynasty of Yorubaland extends to Benin Republic, Warri and other parts of the world such as the Akoos, of Sierra Leone and the Bahians of Brazil. In the United States of America, a strong “resorgimento” in African culture and tradition has identified itself with Ife.

DO YORUBA ABORIGINES ORIGINATE FROM EGYPTIAN NUBIANS? .

Dr. Babalola Adesanya-Shine

Oloore Atobatele Makun of Sagamu

DO YORUBA ABORIGINES ORIGINATE FROM EGYPTIAN NUBIANS? 

ODUDUWA  THE SON OF KING LAUMUDU. 

 

There are many cultural practices that connect ancient Egyptians to the Yorubas and the new interpretation of the Oduduwa legend suggests that the Yorubas have originated or are influenced mainly by the Egyptians. The attestation of Egypt as the main influencer of the Yoruba culture made Egypt significant in the study of the history of the Yoruba people. 

Some writers are beginning to think that the ancient Egyptians were responsible for introducing and spreading many cultures amongst the Yorubas. As more Yorubas are tracing their origins and the origins of their culture to ancient Egypt, this research investigates whether the Egyptians were the originators and the main spreaders of the afterlife culture in Yorubaland.

Egyptian Nubians are descendants of an ancient African civilization as old as Egypt itself, which once presided over an empire and even ruled Egypt. Their historical homeland, often referred to as Nubia, stretches along the Nile covering present-day southern Egypt and northern Sudan.

LAMURUDU

Yoruba legend teaches that Lamurudu was the biological father of Oduduwa, originally came from Mecca in Saudi Arabia to Ile Ife in Nigeria 

(Ayandele 2004:123). Lamurudu , a King of Mecca, refused to accept Islam, He wanted to continue the idolatry worship against the new religion of Muhammad SWA. (Islam) . This resulted in a revolt between Lamurudu followers and the majority of Muslims in Mecca. During the revolt, King Lamurudu was killed and his three children, including Oduduwa, were extradited and exiled from Mecca. The other two children were Kukawa and Gogobiri, who were ancestors of two tribes in the Hausa Nation.

Oduduwa took with him two idols to Ile Ife (Ojo 1999:5). Sahibu.

When Oduduwa arrived at Ile Ife, he met with Agbo-niregun (or Setilu), the founder of Ifa worships (Johnson2001:4; cf. Folorunso 2003:87), yet much about the identities of those earlier inhabitants of Ile Ife are unknown (Ayandele 2004:123). 

According to tradition, visitors or indigenous Youba people were not allowed to see or speak to Oni ife, they need to see or go through Obalufe of Iremo, as the Prime minister in charge of the administration of Ile Ife. 

Many historians argue that the Yorubas actually originated from the north-eastern area of Africa and specifically Egypt or Yemen (Yemen used to be regarded as the 

horn of Africa and Yoruba historians associate Egypt with Yemen as if they were the same place). [Le Roux 2008:15]

Lange agrees that the ancestors of the Yorubas were the descendants of Nimrod who lived and intermarried with Egyptians and then left Egypt and settled in Yorubaland. Lange(2004:40–41). 

If  Nimrod (Nemrod) descendants were the ancestors of the Yoruba as this school of thought suggested, then who is Nimrod? 

The Bible states…

CUSH was the father of NIMROD , who grew to be a mighty warrior on the Earth. He was a mighty hunter before the LORD; that is why it is said, “Like Nimrod, a mighty hunter before the LORD.” The centers of his kingdom were Babylon, Erech, Akkad and Calneh in Shinar (Genesis 10:8-10).

In the post-Flood genealogical records of Genesis 10 we note that the sons of Ham were: Cush, Mizraim, Put and Canaan. Mizraim became the Egyptians. No one is sure where Put went to live. could Yoruba ancestors be descended from PUT? 

And it is obvious who the Canaanites were. Cush lived in the “land of Shinar” which most scholars consider to be Sumer. There developed the first civilization after the Flood. The sons of Shem-the Semites-were also mixed, to some extent, with the Sumerians, this would be another research and another topic. 

A prominent writer of Yoruba history, Reverend Samuel Johnson stressed that past historians regarded Mecca as east and that there is indeed a strong affinity between the Yorubas and the east. 

He thinks that the Yorubas originate from 

the east but he believes that east means Egypt and not Mecca and that: ‘the Yorubas came originally from the east there cannot be the slightest doubt, as their habits, manners and customs, etc., all go to prove’ (Johnson 2001:5). Folorunso (2003:84) agreed with Johnson’s view and said that whenever ‘Mecca’ or ‘east’ is mentioned with reference to Yoruba history, it implies Egypt.

 The Yoruba afterlife culture is different from that of the Arabs (the Yorubas 

for example practice extensive afterlife culture more than the Arabians)  their culture is more similar to the Egyptians than those of the Arabs in Mecca.

For example, Olorun the Yoruba god is credited with the attributes of being omniscient, omnipotent, and omnipresent.

 Lucas (1948:35) believes that the Yoruba word Orun means ‘sky’ and that ‘Ol’ denotes ownership or agency so the word Olorun means ‘Lord of the sky 

or of the heavens’. To the Egyptians, ‘sky’ or ‘heaven’ is called Horu and Lucas says that pre-dynastic and dynastic Egyptians referred to their Sun-god as Horu. He noted that Horu is derived from the word Oru(n), ‘sky’ or ‘heaven’, and that at the establishment of 

the Old Kingdom, Horu the sun-god was displaced by Horu (Horus) the younger, son of Osiris, the god of the dead and of the sky. 

With the transference of the Osirian heaven from Daddu to the sky, Osiris became ‘the lord of the sky’. 

Lucas says that this title was applied to Osiris when the fusion of the Osirian and the solar faiths were effected. 

Lucas (1948:35–36) also says that ‘this identity of meaning of Olorun with the title of Osiris constitutes a prima facie evidence for assuming the existence of some connection between the Olorun of the Yorubas and the Egyptian “Lord of Daddu”.’ 

Lucas reiterated that the Yorubas worshipped other deities but that Olorun was the greatest of them all and that the Egyptians regarded Osiris in the same way as the Yoruba Olorun (Lucas 1948:36–48).

Lucas believes that most Egyptian gods like Osiris, Isis, Horus, Shu, Sut, Hathor, Sokaris, Ra, Seb, Thoth, Khepera, Amon, Anu, Khonsu, Khunum, Khopri and others are well known amongst the Yorubas. 

However, he noted that Ra survives only in name and that the Yorubas no longer worship the sun as the Egyptians did. Lucas further noted that many ancient Egyptian religious ideas have survived amongst the Yorubas: both ancient Egyptians and the Yorubas recognised the existence and the supremacy of a supreme deity but worshipped local deities. 

In both cultures, kings were regarded as divine authorities, certain animals as sacred and certain forms of festivals involving dancing and singing were practiced. Magic and the use of amulets were important in the daily lives and in the afterlife beliefs of both cultures (Lucas 1970:412–413). 

Also, the Egyptian word for hippopotamus is pronounced as Ririt from which the Yoruba word Riri, ‘dirty’ is derived. He thinks that the derivation is due to the dirty nature of hippopotami on emerging from marshy waters. Also, the sacred animal of the Egyptian city of On (Aunu) survives in the word Oni ‘crocodile’, a name used as the title of one of the  lmperial King in Yorubaland, that is, the Oni of Ife (Lucas 1948:21–28). 

In addition, the word Orisa is used by the 

Yorubas to refer to the name of a supreme deity, a deity or an idol. Lucas says that the word Orisa is actually derived from the ancient Egyptian form Horu-sa-Ast or Horu-se-Ast (Lucas 1970:411–412). 

Lucas (1948:261) thinks that both the Egyptians and the Yorubas 

use the words Khu or oku to mean death. For example, he says that the Yorubas believe that every human being possesses a Khu or 

o ku which in Yoruba means ‘he or she dies’. In ancient Egypt, Khu meant to give up one’s spirit. The word used by the Yorubas for 

‘spirit’ or ‘spiritual soul’ is Emi(n). Lucas (1948:261) believes that the Yoruba word Emi(n) is used in the same sense as the Egyptian word Khu. 

He suggests that Egyptians regarded Khu as a divine spiritual element in humans, in the same way that the Yorubas regard Emi(n). connects the word Emi(n) to the ancient Egyptian god Min. He emphasised that the word Emi(n) can actually be transliterated to mean ‘that which belongs to Min’ the Coptos god of ancient Egypt. He thinks that the Yorubas had contact with Coptos in ancient Egypt, where the Egyptian deity Min was worshipped. 

In terms of knowledge, the Yoruba pottery, glass and glaze work and metalwork bear a close resemblance to those of dynastic Egyptians (Lucas 1970:414–416). 

The ‘Ife Marbles’ in Yorubaland have been found to have similarities to Egyptian sculptures. Johnson also reiterated that at present, about three or four of the forms of these sculptures can be seen in the Egyptian Court of the British Museum, ‘showing at a glance that they are among kindred works of art’ (Johnson 2001:6–7). 

Both cultures practiced polygamy and the first wife was given a special role and regarded as more important than the other wives. The Yorubas call her Iyale, ‘mistress of the house’, a title corresponding in significance to the nabit piru (the mistress’s crown) of the ancient Egyptians (Lucas 1948:28–30). 

It was believed in both countries that the magician and priest served the same function. For the Egyptians and the Yorubas, magic could be used in acts of love, passion, hate, ambition, revenge, healing and in other daily activities. Lucas believes that 

the magic and divination of the Egyptians has a strong connection linking them to 

the Yorubas (Lucas 1948:289290). 

Body mutilations practiced in ancient Egypt also found their way to the Yorubas. These practices include: circumcision, excision, 

piercing of ears and nose, tattooing, and shaving. These Yoruba cultures were 

practiced during the pre-dynastic and dynastic periods of ancient Egypt (Lucas 

1970:412–413). 

Yoruba social engagements like salutation, respect for elders, importance of oaths, and observance of moderation were similar to those in ancient Egypt. It is also clear that both the Egyptians and the Yorubas shared names, for example, Danga is a name of a dwarf in ancient Egypt and this name also survives in Yoruba (lo bi danga ) meaning go as quickly as a Danga dwarf. 

The Yoruba clothing of animal skins especially of leopards is a pre-dynastic and dynastic Egyptian practice (Lucas 1970:414–416).

Lucas (1970:381–382) observed that in regard to animal sacrifice, ablution, 

purification and marital norms, the Jews did like the Yorubas, yet he noted that this 

is not enough reason to conclude that the Yorubas are culturally influenced or are 

originated from Israel.

The next topic research would be on the ancestors of Aboriginal Yoruba before the coming of Oduduwa, in most research, it has been established that the Yorubas were from the east (Egypt /Mecca). 

Some researchers said the Yorubas are of Jewish cultures, and some schools of thought said Yorubas were descendants of Nimrod. What is your own thoughts or findings on this topic.

REMO THE ABORIGINAL YOURUBA WELCOMED ODUDUWA TO ILE IFE.

Dr. Babalola Adesanya-Shine

Oloore Atobatele Makun of Sagamu

REMO THE ABORIGINAL YOURUBA  WELCOMED ODUDUWA TO ILE IFE. 

Obamakin Osangangan, son of Oraife, who founded Ile Ife. Ifa divinity says, ‘Kutukutu Oraife.

Ile-Ife, the ancient Yoruba city, which lies in present-day Osun state, southwestern Nigeria, is considered one of the largest and oldest towns of the Yoruba Kingdom. For the Yoruba, the holy city, founded around 500 B.C. is the birth place of humankind.

When Oduduwa arrived in 1100 AD, he came to Ile Ero (Palace) at Iremo quarters in Ile Ife and he was accepted because of the Yoruba hospitality. Being a non-native and coming from a background where might was right, He rose to be a prominent citizen of ancient Ife, he and his group are believed to have conquered most of the 13 component communities and deposed Obatala, subsequently evolving the palace structure with its effective centralized power and dynasty. Due to this, he is commonly referred to as the first Ooni of Ife and progenitor of the legitimate kings of the Yoruba people. Oduduwa Reign between 1100 AD (early 12th Century). 

After the defeats of OBATALA and 13 others communities,  Oduduwa brought new civilization as we know it in today's history.

The History of Ile-Ife, is mythical. No one can say about the origin and the year it was created. It is the home of antiquities and ancient works of Arts in terracota, Ivory, Bronze and woodcarvings. The age and the origin of the city is shrouded in mystery that has not been solved. 

Even the legend Oduduwa, the father of Yoruba Nation met Ife Aborigines when he arrived at the ancient city. The ife people had their government and administration in place, at the center of the city was the Aafin or ile ero (Palace) of the Ooni, who was the traditional head of the Ife Kingdom. Surrounding the palace were  city sections grouped into areas in the traditional patter. 

Each section of the city has a traditional chief who was in charge of the affairs of the area for better administration. Obalufe of Iremo (ORUNTO-IREMO) was next in Rank to Ooni. The towns administration is carried out by the Ooni through OBALUFE of Iremo, he also controls Iremo, Obajio controls Moore; Obaloran controls Ilode; Wasin controls Ilare; Obalaaye controls Iraye the original name for Modakeke.

(IFE PsychologIA Volume 9 no 3, 2001, pp. 14-20)

As I first wrote, Obalufe was like the prime minister. Obalufe was the head of Iremo Quarters, Obajio was the head of Moore Axis, Obaloran was of Ilode, Obalaaye was Iraye, Owaasin of Ilare.

These were part of the political heads of Ife at the time of Oduduwa, Olugbo of ugbo magerated out of Ife when Oduduwa defited the rulling class of Ile Ife. 

They'd say Ife me'fa, Elu ni ikeje (there are 6 Ifes, Elu makes the 7th). Those chiefs were 'probably' the 6 Ifes.

Keep in mind Ife was divided into about 13 hamlets each operating independently. There were other rulers who were god-kings chiefs of Ife: the Oloja Iranje, the Araba, the Oramfe etc.

Each of the political heads were originally charged with receiving the duty of receiving guests from specific Yoruba towns as Ooni was invisible.

Obalufe duty was to receive all guests within Ife and prevent anyone from seeing the Ooni. He was what you would call the 'first shipmate' to the Ooni 'captain' of the Ife ship.

Overtime, this role morphed into him becoming the second in hierarchical chain with others taking position but not really above each other but playing their roles.

He was just the eyes, mouth and hands of the veiled Ooni who was not to be seen or spoken to by anyone outside the palace circle. Inclusive of the other chiefs, sometimes his wives/kids and even Emese except the Sarun.

In history of Yoruba Land, Akarigbo of Remo or Ewusi of Makun or any Remo Kings were not refared to as decentant of Oduduwa, becomes they are not, they were descendants of Obalufe of Iremo and Obalaaye of Iraye, one  of the reason's why Remo Princes left Ife to found the new towns just as Oduduwa Desenscendants did.

Let us have a look at how ODUDUWA And His decendants formed and ruled YORUBA Land. 

Oduduwa had only one Son, his name was ‘OKANBI’ alias ‘Idekoserake’. Okanbi in turn gave birth to seven children: the first of them being two princesses after which came five princes.

1) The first princess was married to an Ifa priest and was the mother of the ‘OLOWU’ of ‘OWU’.

2) The second princess became the mother of the “ALAKETU” of ketu.

3) The Third Child and first prince became the King of the Benin Kingdom.

4) The second prince and forth child, the ORANGUN became king ILA. I.e. Orangun of ‘ILE-ILA.

5) The fifth child, also a prince became ONISABE’ of Sabe or the king of the Sabes which was in Benin republic.

6) The sixth child, and forth princes became the ‘OLUPOPO’, the king of the Popos also in the republic of Benin.

7) The seventh child of which is the propagator of the Yoruba race proper, was called ‘ORANMIYAN’, Alafin Ajaka and Alafin Sango where the direct descendants of Oranmiyan.

And this is how Obalufe of Iremo and Obalaaye of Iraye descendants migrated to the current Remoland from Iremo Ile Ife. 

Akarigbo of Remoland 

And those that did not take off directly from Ile Ife still had their source from those who came out of Ile Ife. It is very necessary to let us know that Iremo quarter of Ile Ife is very important in the early Ife history.

It is noteworthy that Iremo is of such significance in Ifa divination days that it was next to Oja Ife among the four Ifa divination days. The four Ifa divination days as per four week Ifa tradition are as follows:

Day I – Oja Ife

Day II – Iremo

Day III – Ayegbeju

Day IV – Itakogun

The cognomen of the Iremo people is very distinct and the Remo People are not out of the distinction. It goes thus-

Omo Imole

Omo gbogbo ebora

Omo Imole ti i j’ ogede agbagba

Omo eluku ara iraye

Omo Akenigbo, keruu Oba Ara ona. 

Omo egungun, Omo agemo

Omo egbaagbeje orisa

Omo obalufon

Omo imole to k’ ori omo e s’ odo

Bo pon re, akun eje

Ai pon re, akun efa

Egungun a ri ‘mo yo

Ebire lo ni Ile Iremo

Ibi o ba da ebo nu si

Aguntan lo o gba

B oo r’ aguntan

B oo r’ eyele nje a ma a lo

A ns’oro, a nsesa

A ngbe ‘gba aje re Iremo – Omo Yeloja

Oloja nta abari, oja nta ekuru

Omo imole ti i j’ ogede agbagba.

When you go through the family lineage praise (the oriki) of the Remo people, there is no doubt that it goes along the Iremo cognomen. Despite the socialization and development in this division today, the family praise is not left behind. The Iremo lineage praise is in use in all the Remo traditional towns today with little moderation. 

The Iremo cognomen and the Remo family lineage praise confirm that the Remo people are truly from Iremo quarter of Ile Ife.

The descendants of Obalufe of Iremo. 

The founding of the individual towns are hereby condensed here one by one.

Akarigbo of Remo 

1. Ipara: Ipara is one of the earliest Remo towns by settlement. It is older than many Remo towns. The founder was Oguola. Migration was from Ile Ife.

3. Isara: Isara was founded by Adeyemo Odeomo. Isara is senior to some Remo towns by settlement. The founder migrated from Ile Ife.

5. Ake: Ake and Owowu settled together. The federated town is called Akaka. The founder of Ake township was Ake. Ake was a man of valour. He was an adept hunter. He founded a settlement and this settlement was named after him. The settlement is AKE. The migration took-off from Ile Ife.

7. Akaka: The founder of Akaka was Owowu. He migrated from Ile Ife and he was the founder of Akaka Remo.

9. Egudu: This is one of the thirty three traditional towns. The founder’s name could not be remembered by those met on the history of the town-let. Sources said the founder migrated out of Ile Ife. The community members are scattered in other Remo towns such as Ilara, Irolu and Ilisan. Their popular seat is Ilara.

10.  Ilara: The founder’s name could not be remembered. He was only addressed as Alara. He migrated from Ile Ife. Alara was one of the latter settlers in Remo, so many Remo towns had settled before the arrival of Alara.

11.  Ogunmogbo: The Ogunmogbo  are settlers in Ode Remo. There was no cooperation from the members of the community about their history. They kept sealed lips.

                                                                            13. Eposo: The founder of Eposo was called Baage. He migrated out of Ile Ife and later settled with Ode Remo.

                                                                            

14. Are: Siloku founded this community. Siloku migrated out of Ile Ife to found Are community of Remo. Are federated with Ode Remo.

15. Iraye: The founder of Iraye community could not be remembered by those interviewed during the research period. The founder migrated out of Ile Ife. Iraye is an early settler in Remo.

16. Ode Remo: With all the reference to the founding of Ode Remo, the founder of Ode Remo was Obaloran. Obaloran was the son of Ewusi. His two brothers founded Makun community of Sagamu. It is part of history that Ode Remo and Makun community of Sagamu were founded the same day. He migrated from Ile Ife.

17. Ogere: The founder of Ogere was Lowa. Lowa migrated from Ile Ife. Many other people joined him in the Ogere settlement.

18. Idena: All attempts to collect the history of the Idena community failed. Those contacted refused to be interviewed.

19. Idarika: The founder of Idarika could not be remembered by those interviewed. Idarika migrated from Ile Ife.

20. Iperu: The founder of Iperu was Akesan. Akesan was a woman. Her husband was Ajagbe. Both the founder and her husband migrated out of Oyo Alafin to found Iperu.

21. Ilisan: Ilisan was founded by Isanbi. Isanbi migrated from Ile Ife to found Ilisan.

22. Irolu: Irolu was founded by Aganun. Irolu history indicated

that Aganun migrated from Ile Ife and founded Irolu. Another historical information was that Aganun was the son of Odumade, the Alado. Odumade settled at the present site of Irolu and here Aganun was born. Irolu had not yet got a name then. After many years, Odumade left for another place and left Aganun who was now a full grown to manage the settlement. Aganun became the ruler of the place. The migration of the founder was from Ile Ife via Benin. Both information about Irolu pointed to Aganun as the first leader in Irolu either by migration or by birth. Other people met him there and settled with him to found Irolu.

23. Idotun: The founder of Idotun was Abe. He migrated out of Ile Ife. Idotun only federated with Ikenne.

24. Ikenne: Research did not reveal the names of the leaders or the founder of Ikenne. The founder and his people came from Ile Ife.

25. Oko: Oko migrated out of Ile Ife.

26. Ado: Ado migrated out of Ile Ife. The founder of Ado was Adelalu, a son of Oranmiyan of Ife.

27. Ipoji: The founder of Ipoji was Aikemoku. He was the son of Oba Akenzua of Benin. He was the first Odogu.

28. Batoro: The founder of Batoro was Lowa. The founder of Ogere was Lowa. They were not the same person. Lowa who founded Batoro migrated out of Ile Ife.

29. Ijoku: The founder of Ijoku migrated out of Ile Ife. His name could not be remembered by those interviewed.

30. Latawa: Latawa migrated out of Ile Ife. The founder of the community was Aminisan, not the Aminisan of Oko.

31. Ijagba: The founder of Ijagba could not be remembered by name. The Ijagba community migrated out of Ile Ife.

32. Igbepa: Igbepa was founded by Opa – Oye. Opa Oye was the son of Elepe. (The Elepe of Epe), Opa Oye left Epe community at their present homestead in Remo to found Igbepa township of today.

33. Makun: Makun was founded by two brothers, Arapetu and Liworu. They were the sons of Ewusi. They migrated out of Ile Ife.

34. Ibido: Oshirinkoye was the founder of Ibido. He migrated out of Benin and founded the Ibido community of Sagamu.

35. Sonyindo: The Sonyindo community migrated out of Ile Ife. The founder of Sonyindo was Odofin.

36. Epe: Those approacd about Epe history kept sealed lips about the history of the Epe community. Epe migrated from Ile Ife.

37. Ofin: The founder of Ofin was Liyangu. He migrated out of Ile Ife.

38. Emuren: The founders of Emuren were the sons of Ajalorun of Ife Ijebu under the leadership of Owuyo. Owuyo was the first Elemuren of Emuren. They migrated out of Ijebu Ife.

39. Ode Lemo. etc. 

There are annual festivals throughout Remoland. These festivals are almost the same in each of the Remo Traditional towns. The festivals are traditional festivals, hence, they are age long activities throughout the length and breadth of Remoland. These annual festivals are:

1. The Balufon festival

2. The Oro

3. The Eluku

4. The Agemo

5. The goddess of the River

6. The Masquerade

7. The Stilt etc.

Some of these festivals are peculiar to an area whilst some are strange or alien to some areas. The first four festivals above are celebrated throughout Remoland. Makun and Batoro do not participate in the Masquerade festival as it is a taboo in the communities. No other Remo Community practise the stilt except Makun. 

There are some other festivals that are not fully celebrated now unlike the olden days. The Jabajaba was well in practice in Ofin in the forties and fifties but not so now. The Eyo was well celebrated in Iperu years back, but the system has changed a little.

The Remo festivals are not for fun, they attached much importance to the celebrations. The Oro, and the Eluku are to ward off evil spirits within the communities. They are also used to punish evildoers in the community. The Balufon is for child bearing. Women sought for the blessing of the goddess to have the blessing of children. 

A host of revelations are within reach that very many of such women received the fruits of the wombs and by the following festival bring their children with offerings to the goddess. The masquerade and the stilt are for amusement and recreation; hence, the period of celebrity and re-union of families and friends. It is a period of recess in the community.

Stilt (Angere Or ALANGERE) 

Customs and traditions of the Remo people are not at variance with those of the other Yoruba race, though there are little differences according to environment. The immediate environment tells much about the customs and traditions of the people. The whole towns in Remo perform the annual Egungun Festival except Makun and Batoro Communities of Sagamu.

EGUNGUN masqurade 

Masquerade performance is a taboo in Makun and Batoro yet they are members of the thirty-three traditional towns. Iperu is recognized with Eyo celebration, no other Remo town is involved in the Eyo celebration. The immediate environment dictates some of our customs and traditions in Remo but a host of them are the same.

EYO 

NOTE:

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