HISTORY OF MAKUN-SAGAMU

Dr. Babalola Adesanya-Shine

Oloore Atobatele Makun of Sagamu 

HISTORY OF MAKUN/SAGAMU

Origin, Migration and Settlement in Sagamu

Makun Community of Sagamu is a combination of urban and rural settlements. It is an important area in the present Sagamu Local Government Area of Ogun State. It has boundaries with Ofin in the township and in the rural areas. It has boundary with Epe in the urban area. It has boundary with Sonyindo in the urban and the rural areas. It has boundary with Ibido and Igbepa both in the urban and rural areas. It has boundary with Ijagba both in the urban and the rural areas. The last boundary mates are the Egbas of Owode in Obafemi/Owode Local Government Areas of Ogun State, and this is in the rural areas.

Makun is one of the thirty-three Remo traditional towns that made up Remo Division, the smallest and the most vibrant division in the old Southern Provinces of Nigeria. Makun is one of the thirteen traditional towns that federated and gave birth to the present SAGAMU in 1865.

There are two separate historical assertions about the origin, migration and settlement of the Makun people. The two assertions are not conflicting in nature. The first one merged with the second one, hence, there is a merger and there is little or no difference in the two schools of thought.

The first assertion stated that Makun originated from the ancient city of Ile Ife. They were from the Iremo quarters of Ile Ife. The general assertion of the whole of the communities in Remo is that each one of them moved out from the Iremo quarters of Ile Ife. There is the consanguinity traits among all the Remo towns. Remo is applied to bring the whole batch of them together in this division. Remo is coined out from Iremo in Ile Ife.

It is stated that there were two brothers, Arapetu and Liworu. Arapetu was the elder brother whilst Liworu was the younger brother. They were siblings. Their mother's name was Ewusi. They were not direct sons of Ooni of Ile Ife, but they were of the Royal blood of Ile Ife. The two brothers decided to migrate out of the ancient city of Ile Ife to settle on their own. The assertion stated that they left Ile Ife with Royal paraphernallia such as a crown, the Oro, Eluku, Pakoko, Agemo, Ferewa (Olire), Ogun and blacksmithing. They migrated southwards with their mother, wives, children and other relatives. How many they were at their take-off point were not known or mentioned. The routes of migration and partial settlements during the migration were already forgotten and lost in history. The assertion made it abundantly clear that they came to the present Ijebu Ode settlement and they were received with open-arms by the Awujale of Ijebu Ode into the Ijebu Ode Royal household. The implication of the settlement into the Royal household was that there was blood relationship with the Awujale. History had it that some other Remo towns passed through Ijebu Ode and they were not entertained or received into the Royal household of the Awujale, but they settled in the sub-quarters of Ijebu Ode before they moved out again to continue their migration.

The second assertion of the history of Makun pointed out that Makun people are part of Ijebu Ode. It says that Makun was the son of the tenth Awujale of Ijebu Ode, the Obaruwa. Obaruwa reigned after Alayeluwa Ofinran and Alayeluwa Obanganju reigned after him. The first Awujale with an accurate recorded date was Gbelegbuwa I who reigned from 1760 to 1789. Awujale Gbelegbuwa I was the forty-fourth Awujale of Ijebu Ode on the throne.

At the Ijebu Ode settlement, it was said that Makun people were first headed by Osoribiya Atobatele. The two historical assertions of Makun cannot be thrown overboard. The belief that they came from Iremo quarters of the ancient city of Ile Ife is still admissible. The belief that they are the children of Obaruwa, the tenth Olu of Ijebu Ode cannot be jettisoned either.

Makun however, left Ijebu Ode under the leadership of Osoribiya and they migrated towards the river-rine area of Ijebu land. They settled down as a community. The date and duration are not known. The community founded then is the present Makun Omi. The Makun people again left the new settlement and moved southwestwards. They left a remnant of their people at Makun Omi, hence, the continuous existence of that community up till today. They trekked towards Oko Mayan river, a place very close to Okun Owa. After a short stay at Oko Mayan side, they moved again, passed Okun Owa and trekked towards the fringes of the present Owode Egba. How long it took them on the journey was not known. They settled close to Owuru River. The Makun people and the Egba people inter-married because of their proximity. Makun Community and the Egba people by the virtue of the intermarriages have close relationship with each other.

Despite the marital relationship with the Egbas, the Egbas were very hostile to Makun people. This was due to the territorial ambition of the Egbas. Land proclivity, booty and slaves were choiced material of the Egbas, hence, the Makun people who were then their close neighbours were not at rest. They were exceedingly hostile to Makun people, therefore, there were several wars between the Egbas and the Makun people.

Makun was forced out of their settlement on the Owuru river. Owuru river is the first river towards Lagos after leaving the present Gateway Paradise City. Some of the landed property on the right towards Owuru which the Egbas occupy today are Makun land. Makun moved to another spot to settle in order to avoid further confrontation with the Egbas. The new settlement was named Agege, not Agege of Lagos. They were not left alone again at Agege, they moved away from Agege and settled at Badore because of the Egba hostilities. Badore is the present junction of Likosi-Simawa-Okerala joint road, a few metres to the present Simawa settlement. The villages around, Simawa, Ewu Eleku, Ewu Losi, Likosi, Okerala, Igbowaju. Araromi, etc had once built a market at this particular place. The market had long defunct. Simawa is now extending very rapidly to the site of Badore. Hopefully, Badore will be taking over its past glory of township in the very near future. The Egbas attacked Makun at Badore on March 3, 1851 and destroyed the Makun settlement. Makun survivals took refuge at Ikorodu. Balogun Jayesinmi was the head of Makun warriors then. The Egbas took occupation of Badore. At Ikorodu, Balogun Jayesinmi died and another Balogun was appointed. Ewusi Inanuwa I was the Ewusi of Makun then. The new Balogun was Olumeru. Balogun Olumeru was not happy that the Egbas drove them out of their settlement, hence, he reorganised his forces and marched them to Badore. He attacked the Egbas in a do or die affairs. The Egbas were defeated in the battle. This was in 1852.

After the defeat of the Egbas at Badore, Makun shifted their base and they trekked to Agbele and settled down. They came to Agbele in 1852 under Ewusi Inanuwa I. The Ibido and Igbepa communities were met at close distance from each other. The two communities became close associates of the Makun community. Therefore, the three communities-Makun, Ibido and Igbepa had since been regarded as one family. The Egba hostilities did not abate after Makun's settlement at Agbele. They waged several wars against Makun.

The tocin of war was resounding in Yorubaland. There were welters of poverty and want in Yorubaland. It affected everybody and every clan. There were the following wars to mention a few.

The Makun war of 1782

The Owu war of 1817- 1824

The Owiwi war of 1833

The Egba - Dahomey war from March 3, 1851

There was the Ijaye war from April 10, 1860 - March 17, 1862

The Kiriji war of 1877 to 1893.

Makun was not exempted from some of these wars. Makun even had its own problems with the Egbas and the Awujale through their invasions. There was the special Makun war, the immediate course was the Elepe's crown. Makun was destroyed many times. The second Egba-Dahomey war started on June 19,1862. They pitched their camp against Makun at Agbele. Makun was in such a very serious precarious situation that they retreated to Ikorodu on March 23, 1865. The Egba-Dahomey soldiers took occupation of the Agbele Makun settlement. Balogun Olumeru was very unhappy about the situation and their running away from their adversaries, therefore, he mustered up the courage of his men of arms and told them in bold terms that they had to go back to Agbele and face the Egbas and their allies. They fought very gallantly and Balogun Olumeru lost his life and some of his men during the battle. Another Balogun was appointed during the war. This was Sosimi. He was tall, handsome and very powerful. He had under him military officers or generals such as Kayin-ogun, Agaga, Ogunsile, Lajiga Osinuga (Alias Lajiga Oogun). They fought very gallantly and dismantled the Egba-Dahomey forces. The Egba-Dahomey warriors fled before the Makun forces and they were pursued up to Doogo village.

The idea of coming together and settle in one place had been mooted among the Remo Traditional Communities because of the devastating social evils of the internecine wars. The meeting was held under the leadership of the Akarigbo of Ofen, Oba Oduname Igimisoje. The idea was accepted by all the Traditional Rulers of Remo then. The motive behind the joint settlement was to collectively ward off the invasion of any aggressor. After the defeat of the Egba-Dahomey soldiers in 1865, Makun did not bother to repair its damaged settlement by the Egbas, but moved out of Agbele under the Ewusi Soleghe Olukokun I. They came to the present site of SAGAMU. Makun came to the new settlement before any of the other twelve communities. Makun performed all the necessary rites and rituals to make the new settlement worth living. She named the new settlement after the rivulet found which looked magical in nature. The name of the settlement came out from “Orisa gun amu ewa” and abridged to SAGAMU.

From the early settlement, Makun Community used the Orisagamu rivulet as their source of drinking water. No other river is available to them except the Orisagamu water. Sonyindo relied on the Ubu river. Epe and Oko also relied on the Ubu river but approached at different locations. Batoro and Ado relied on the Egudu water. Ofen relied on both the Egudu and the Ubu river. Ijoku, Latawa, Ijagba relied on the Eruwuru river at different locations. These rivers and the Egudu water source were the sources of the drinking water for the separate Sagamu Communities after settlement in Sagamu till 1958 when Sagamu was given pipe-borne water. There was no confrontational attitude among the separate communities. Each of the rivers those days had their ALASE. An ALASE oversees the rites and rituals for the separate river sources of the communities. The Alase of the rivers then were women. The goddess of the river is regarded as a woman, hence, the ALASE of the rivers then were women. The Alase in Makun for the Orisagamu river was a woman. As one Alase dies, another woman was appointed to replace her. Some years back, for political reasons, the position of the Alase of the Orisagamu river was taken away from Makun. Land ownership removed the position of the Alase from Makun after a century in office. The present Alase of the Orisagamu river is now a man as against a woman. He was appointed by Ofin and acts on behalf of Ofin.

The Vision and Mission of Makun on the new settlement for peaceful co-existence and social development became realistic. No single war attacked the new settlement since its formation. The community continues to extend right, left and beyond ever since. Makun put in place the first ever market in Remoland and it was called Obu Makun. Obu Makun means Makun Market. For political reasons, the Obu Makun had for many years now been called FALAWO.

The other Remo towns in the South- Ibido, Igbepa, Sonyindo, Epe, Ado, Oko, Ipoji, Batoro, Ijoku, Latawa, Ijagba and Ofen-moved into the new settlement from the last quarter of 1865 one after the other. The first set of Ofen people to come from their homestead to the new settlement came in 1869. The final batch of the Ofen people came in 1872. The Northern Remo towns did not comply with the joint decision. They jettisoned the idea on the advice of the then Alaperu. The non-compliance of the joint decision had created a division, Remo North and Remo South. Despite the separation into Remo North and Remo South, oneness has not eluded the Division and Sagamu has since then been the Headquarters of the Division. The Akarigbo remains the Paramount Ruler.

The first Ewusi at the Agbele settlement was Ewusi Inanuwa I. He passed on at Agbele in 1852. The next Ewusi was Ajayi Afolu I. He died in 1862.

After the demise of Ajayi Afolu I, Soleghe Olukokun Ogberegedeloba I became the Ewusi in 1862. He was the Ewusi who led the Makun people to the present site of Sagamu in 1865.

Makun has four ruling houses. They are:-

(a)        Osoribiya/Abara

(b)        Inanuwa

(c)        Muleoruwa/Orungba

(d)       Eerikokunsa/Olukokun/Agunloye.

The four ruling houses rotate the kingship of the Ewusi.

When an Ewusi departs to join his ancestors, it is the tradition of Makun to perform all the traditional rites and rituals. The next ruling house knows itself. It is their duty to present the candidate for the vacant stool. The family can present one or more candidates to the kingmakers in Makun. The kingmakers in Makun are ten in number. They are the following through their titles. Only those who are holding these titles as at the time a new king is to be appointed are the kingmakers. They are as follows.

1.         The      Lisa

2.         “          Losi

3.         “          Aro

4.         “          Odofin

5.         “          Oliwo

6.         “          Apena

7.         “          Balogun

8.         “          Ogbeni odi (Asoju Oba)

9.         “          Olotu Omoba.

10.       “          Akoje.

The Ile Ife historical edition of Makun and the Ijebu Ode school of thought as earlier expressed cannot be set aside. Both of them wedged into a single history of Makun. There are four PATRIARCHS of the Makun community. They are  ARAPETU, LIWORU, OBARUWA and OSORIBIYA ATOBATELE. The first two are from the Ile Ife assertion and the last two are from the Ijebu Ode assertion. The descendants of Arapetu are the people of Ojutun Makun Sagamu. The Osis (the ancestral gods and goddesses) of Makun are mostly in the custody of the OJUTUN people. The Agbala is basically in their charge, Agemo, Olire (Ferewa) Eluku, Pakoko, Oro and blacksmithing. The position of the elder brother was considered and respected. Liworu, the younger brother was the PATRIARCH of the AGBOWA people. They had their share of the ancestral clan property as Oro, and Pakoko. Ojutun and Agbowa are the main quarters of Makun. Other quarters were created by those who left the main quarters. OBARUWA is still held in an esteemed position in Makun. The climax of this esteemed position is the Obaruwa Festival which comes up in February annually. The last of the PATRIARCHS is OSORIBIYA ATOBATELE. He featured at the Ijebu Ode settlement. History said he led the Makun people to Makun Omi settlement. Those who are very familiar with Makun greet them as MAKUN OSORIBIYA. MAKUN is cognate with OSORIBIYA.

The Patriarchs of Makun as detailed in the above paragraph are Arapetu, Liworu, Obaruwa and Osoribiya. History does not detail out all the kings that had reigned in Makun in their different settlements. The oral historical facts known took off as follows:

1.         Ewusi Osoribiya - Atobatele I

2.         Ewusi Agunloye - Agunloye I

3.         Ewusi Eerikokunsa - Eerikokunsa I

4.         Ewusi Orungba - Orungba I

5.         Ewusi Inanuwa - Inanuwa I

6.         Ewusi Ajayi Afolu - Afolu I

7.         Ewusi Soleghe Olukokun - Olukokun I

8.         Ewusi Soyombo Agunloye - Agunloye II

9.         Ewusi Sotinwa Atobatele - Atobatele II

10.       Ewusi Theo. Oremade - Olukokun II

11.       Ewusi Michael Ashaye - Eerikokunsa II

12.       Ewusi Henry Adetunji Ayeola - Afolu II

13.       Ewusi Olutayo Efuwape Ogunsowo - Inanuwa II

14.       Ewusi Timothy Oyesola Akinsanya - Orungba II

There are two main quarters in Makun, Ojutun and Agbowa. These two main quarters are traditionally associated with all the clan cults of Makun. With the coming of Christianity and Islam, the traditional clan cults are still maintained by their custodians. There are other major quarters and sub-quarters that emanated from the two main quarters. The quarters, either major or sub-quarter are the following.

1.         Itun Alara

2.         Itun Imode

3.         Itun Ejina

4.         Itun Abara

5.         Itun Emuko

6.         Itun Ojutun

7.         Itun Isote

8.         Itun Yenugho

9.         Itun Ode

10.       Itun Kuna

11.       Itun Regun

12.       Itun Agbon    

13.       Itun Liwo

14.       Itun Ladugba

15.       Itun Oje

16.       Itun Solomade

In the early settlement of the Makun people, there were quarters as explained above. There were also compounds named after the clan- heads. The quarters and compounds were close clan or family oriented. Today, this has changed, any person from anywhere or any clan buys his land and builds his house. The issue of family relationship does not arise. The inter-relationship of  the people and the individual commitment of the early period does not exist any more. The early people, the Makun people, believed in the inter-relationship of the people in the early period and took it as a custom, hence, there were many compounds. Some of them are listed here as sample:

1.         Onayemi Compound

2.         Liworu Compound

3.         Odumala Compound

4.         Otunba Kogu Compound

5.         Agaga Compound

6.         Salu Compound

7.         Oliwo Adumadueyin Compound

8.         Desan Compound

9.         Oduguwa Compound

10.       Odugboro Compound

11.       Ojabelo Compound

12.       Onileowo Compound

13.       Agbonmagbe Compound

14.       Orenuga Compound

Many of these compounds are still existing. If you want to admire the ancient art of our old fathers, go to Odumala compound at Isale Agbowa and also Otunba Kogu Awolesi in Ojutun and see the doors of the enterance, doors of over one hundred years old, still existing at the enterance of the compounds. There is no foreign hand in the construction of the doors.

Makun had settled down since 1865. The peace envisaged has not eluded her. The vision and mission of the Makun community for the federated towns have been accomplished. Sagamu is the Headquarters of Remo  Divison. Sagamu is the seat of the Remo Paramount Ruler, the Akarigbo. Sagamu is one of the most important towns in Ogun State. Sagamu became a commercial center since the second decade of the twentieth Century. Sagamu is bouncing in beauty, rapid development and she admits all types of tribes to itself and these co-exist with her people peacefully.

AN INTRODUCTION TO THE YORUBA NATION EDUCATION SYSTEM PROPOSAL

The education system in the Yoruba Kingdom. would be divided into four main parts, primary education, secondary education, further education and higher education. Children in the Yoruba Kingdom have to legally attend primary and secondary education which runs from about 5 years old until the student is 16 years old.

The education system in the UK will also be split into "key stages" which breaks down as follows:

• Key Stage 1: 5 to 7 years old

• Key Stage 2: 7 to 11 years old

• Key Stage 3: 11 to 14 years old

• Key Stage 4: 14 to 16 years old

PRIMARY EDUCATION 

Primary school education begins in the Yoruba kingdoms at age 5 and continues until age 11, comprising key stages one and two under the Yoruba educational system.

Some primary schools will be split up into Infant and Junior levels. These are usually separate schools on the same site. The infant age range (Key Stage 1) is from age 5 to 7. The Junior age range (Key Stage 2) is from age 7 to 11.

The year groups at primary School level are:

Year R (Reception) (age 4 – 5)

Year 1 (age 5 - 6)

Year 2 (age 6 - 7) The year when SATs testing takes place for Key Stage 1

Year 3 (age 7 - 8)

Year 4 (age 8 - 9)

Year 5 (age 9 - 10)

Year 6 (age 10 - 11) 

The year when SATs testing takes place for Key Stage 2

Secondary Schools - years 7 and 8. 

Years 7 and 8 are the first two years of secondary school education in the Yoruba Kingdoms. In some independent schools they are included in the Junior School, in others, they are part of the Senior School. 

Under the Yoruba school system, all students study Yoruba, English, Maths, Sciences, a Humanity and a Modern Language. Besides these subjects, each school has a list with optional subjects (Art, Music, Drama, Latin, Sport Science, Design Technology, Computer Science),  and  students may choose a few subjects that interest them. 

In some schools, students sit Common Entrance Exam in year 7. There are 3 examination sessions, in November, January and May/June. The transition from Junior to Senior School (from year 8 to year 9) may be conditioned by the Common Entrance Exam results in those schools.

SECONDARY SCHOOL - YEAR 9

Year 9 is a very important year in the Yoruba school system, as most of the students will make the transition from Junior School to Senior School. It is also a very good foundation for the GCSE programme and it is an entry point to all schools. 

Students study Yoruba, English, Maths, Sciences, Humanity and Languages. In addition, students choose a few subjects from the optional subject list offered by each school. 

SECONDARY EDUCATION - YEARS 10 and 11

GCSE PROGRAMME 

In the last two years of secondary education, which be called Year 10 and Year 11, starting at age 14, students prepare for GCSE exams that are taken after two years (General Certificate of Secondary Education).

In the Yoruba school system, during the GCSE programme, students study between 9 and 12 subjects. Some of them are compulsory (Yoruba, English, Math, 2/3 Sciences, History/Geography, a Modern Language etc.), some are chosen by each student according to their abilities and preferences. At the end of the 2 year GCSE programme, following the examinations on each studied subject, students receive their GCSE Certificates.

The chosen subjects and the GCSE results are very important for their Further Studies (A-Level ) and for their University admission.

Intensive 1 year GCSE

Some schools offer a 1 Year GCSE programme in Year 11 for other rigional countries students seeking a school education in the Yoruba Kingdom. These intensive, one year courses, are available for students aged 15 plus, with the appropriate academic level from their own country. Fewer subjects are studied (maximum 6).

IGCSE

The IGCSE programme (International General Certificate of Secondary Education) prepare international students for A-Level.

Students study between 5 and 7 subjects, English, Maths and Science being included. Each school has a list of available subjects for IGCSE students. At the end of Year 11, students take exams in each studied subject and receive IGCSE Certificates.

University Preparation - Years 12 and 13

A level study

In the Yoruba school system, once a student reaches the age of 16, they can start a 2 year programme which leads to A (Advanced) level examinations. Students specialise in 3 or 4 subjects, that are usually relevant to the degree subject they wish to follow at university. A levels are state examinations and are recognised by all UK universities and by institutions worldwide.

At the end of Year 13, following the examinations in each subject, the students receive A level Certificates.

Further Education - Vocational Courses 

International students can either choose a state sixth form college or a college of further education as an alternative to private education. Both will offer GCSE and A level courses for students from the age of 16. Colleges of further education also offer foundation and diploma courses. All colleges can prepare students for entry to a  Yoruba university or any university in the world. 

The Yoruba school system also will be extends to YTEC (Yoruba Technologies)  courses which are designed for students who would like to develop practical knowledge and skills in a specific subject (Business, Psychology, Engineering, Sport, Art & Design) and find traditional exams challenging. Focussing on practical, skills-based learning, the YTEC students will be assessed during the course. After each unit students are assessed through assignments, tasks or tests, and not at the end of the programme as it happens with GCSE or A-Level students.

Tutorial Colleges 

Tutorial Colleges start at age 15 and have a more flexible programme range, focussing on fast access to Yoruba university’s.

State Boarding Schools 

 Yoruba state boarding school is one where you pay for boarding and the education is free. The government pays for the education as it would at any other state school in England.

Admission to state boarding schools in the Yoruba States is limited to children who are nationals of the Yoruba Nation and are eligible to hold a full Yoruba passport, ID Cards, or those who are nationals of other EWCOWAS countries or those who have the right of residence in the Yoruba Nation. Please note that the holding of a Ecowas passport does not make the child eligible for a state boarding school in the Yoruba Nation .

Boarding Schools 

Yoruba Nation boarding schools will offer pupils an outstanding education, helping them to develop their skills and progress to university. All boarding schools have to meet strict government standards on the quality of their teaching, facilities and student care.

Pathway Courses At University 

If you need to improve your English language or study skills before attending a Yoruba university, pathway providers will offer unique foundation courses which often lead to direct degree-level entry upon completion. There will be several private companies who operate Foundation and Diploma programmes on the campuses of Yoruba universities. Often these courses offer accelerated access to undergraduate degrees.

university - foundation courses

From age 17, international students can opt to study one year foundation programmes, instead of A levels. These courses will lead to private examinations that are an alternative to A levels. Foundation courses at colleges will be recognised by universities with whom they have partnerships.

Some universities will also offer foundation courses that lead onto their own degree programmes. JAMB systems will be eradicated. 

university - undergraduate study

In the Yoruba States,  bachelors degree will takes three years to complete and most are awarded at honours level. Examples of first degrees are: BA (Bachelor of Arts), BEng (Bachelor of Engineering), and BSc (Bachelor of Science).

State colleges will offer some 2 year vocational diplomas that grant exemption from the first and sometimes second year of a degree programme. Some private tutorial colleges offer a one year diploma programme which is equivalent to year 1 of university. Students taking 1 year diplomas will be awarded second year entry at some universities.

University - Postgraduate Study 

Postgraduate courses in the Yoruba education system will be very intensive. This means that the courses will usually much shorter than in other countries. A master's degree will typically takes 12 months to complete, for example an MA - Master of Arts and an MEng - Master of Engineering. An MBA (Master of Business Administration) is a high profile Masters course which can take 2 years. Applicants will usually be high achieving with at least 2 years managerial experience. A PhD research degree in the Yoruba Nation can take between 2 and 7 years. 

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HISTORY OF OFIN SAGAMU

Dr. Babalola Adesanya-Shine
Oloore Atobatele Makun of Sagamu

HISTORY OF OFIN SAGAMU

HRM. OBA ADEDOYIN,. AKARIGBO OF     

                      REMO KINGDOM 

LIST OF ALL AKARIGBO OFIN OF REMO KINGDOM

1.Akarigbo
2.Aroyewun
3.Odusote(Kilaro)
4.Radolu
5.Koyelu
6.Muleruwa
7.Torungbuwa I
8.Anoko
9.Liyangu
10.Otutubiosun
11.Erinjugbotan
12.Faranpojo the Great (Responsible for the relocation of the capital from Remo to Shagamu, during the Yoruba Wars mid 19th century)
13.Igimisoje
14.Dueja
15.Oyebajo
16.Adedoyin II
17.Awolesi
18Adeniyi(Also known as Sonariwo)
19.Babatunde Adewale Ajayi, Torungbunwa II the present Oba.

Akarigbo of Remoland 

Historically, it is on records that 33 Towns/Villages make up to what is known today as REMO KINGDOM. (They used to be known popularly as REMO METALELOGBON.)

It is believed that the REMO people migrated from Ile Ife, in the present day Osun State, during the quest for survival, expansion, growth, sovereignty, independence and most especially because of the then PREVALENT inter tribal war.

The paramount ruler of Remo Kingdom is known as the Akarigbo the first Prince form Iremo in Ile Ife.
Akarigbo is the head of all the Kings in Remo land.  The first Oba Akarigbo was Igbodein, child of Aka, who was married to Onigbo.  Onigbo was one of those that followed Obanta into Ijebuland originally.  King Igbodein’s poetic praise (oriki) was:

“Owa Mojo-nmogun ofin.” 

After he settled down at Oke Iyemule, he was quoted as saying: “Ore mo!”  This was because he relocated to the new home in anger around the year 1450. 

It was Aroyewun Akarigbo who moved the people out of Iyemule and relocated them to orile Ofin.  The other Akarigbos at this early time were: Luyoruwa, Radolu, Koyelu, Muleruwa, Tewogbuwa, Arioko, Liyangu, Otutu bi Osun, Erinjugbotan, Faranpojo, Igimisoje (who was renowned for leading his people (in 1872) to settle in the place now known as Sagamu, on a land owned by a man named Bammowu, after the Makun war of 1862. 
Shortly after this settlement, the people of Imakun came back from their hamlet and found Ewusi Makun at the current location as the first stteller, Alara, and Alado.  After that, the Elepe, along with his friends, also arrived and settled Ofin was the last to come into the new settlement in Sagamu.

Shortly after, there was a dispute between Akarigbo and Elepe over crown and this resulted in war.  It was during this battle that Akarigbo was quoted as saying: “Bi n ko tile ju osandie, emi ni Oloja Remo.” This new settlement, at that time, was called Sagamu because it was close to a river.

The present Akarigbo resides in SAGAMU, and is by the name Oba  Babatunde Ajayi.  It was gathered that the original name of Sagamu used to be ORISAGAMUEWA, named by the first settlers, Ewusi Olukokun.

HRM. OBA ADENIYI SONARIWO. THE          AKARIGBO OF REMO LAND

Twelve Remo villages/towns joined Makukun at the present location Sagamu, because of the then war for security and protection at Orisagamuewa.

After the secession of the inter tribal war, some villages/towns went back to their original settlement while others became comfortable at Orisagamuewa and they stayed back at Orisagamuewa.  Some of the Towns found as at today in Sagamu-Remo include the following;

MAKUN, EPE, OFFIN, SIMAWA, BATORO, SOYINDO, IJAGBA, IJOKU, OKO, IWELEPE, ILARE, SOTUBO, ADO AND AGURA.

These Towns are all REMO TOWNS.  It is also on records that because of the creation of States and Local Governments, some Remo Towns have been put in another State or different local government. For example, the following towns are originally REMOS and they speak the Remo Dialect but they are now in Lagos State.
Some of the towns include IKORODU, IBESHE, ODOGUNYAN, ISARA,IGBOGBO and AGBOWA IKOSI. Some other Towns that are now in other different bloc in Ogun State include AIYEPE, ODOGBOLU, OKUN OWA and IJESHA.
Ogun State today has twenty (20) Local Governments and three (3) Senatorial Districts namely Ogun West, Ogun East and Ogun Central. Remo Division or Remo Bloc is under Ogun East Senatorial, since the creation of Ogun State, no Remo citizen has become Senator of the state.

Well, as at today, REMO BLOC has three (3) local governments. The local governments are as follows; Sagamu, Ikenne and Remo North.
The following towns are all REMOS; ODE-LEMO, OGIJO, OGERE, IPERU, ILISAN, IKENNE, ILARA/AKAKA, IROLU, IPARA, ISARA, SAGAMU and ODE-REMO.

HRM. OBA BABATUNDE AJAYI. THE      AKARIGBO OF REMO KINGDOM 

These kingdoms vary in size and are grouped into North and South. Most of the ones in the north like Ode-Remo, Ogeere, Ipara and Iperu did not always see eye to eye with those in the South like Ofin, Ilara, Ikenne, Ilisan and Makun. Towns in the immediate east of Remo as historically belonging to Remo, including Ijesha-Ijebu, Agbowa and Okun-Owa (Itakete).
Some even claim Odogbolu and Aiyepe in periods of expansiveness. In their myths of origin, there was no unanimity about where the founding fathers came from but the majority of the Remo kingdoms claimed origin from Oduduwa, the eponymous ancestor of the Yorubas.

  By the 19th century shortly before the advent of British imperialism, Remo land was largely controlled from Remo. There were periods of rebellion against the Awujale but most of the time these rebellions were put down in detail because Remo land always found it difficult to be united against a common foe. In any case, even in relatively modern times, there were some elements in Remo who did not believe in severing ties with Remo. 
  The British extended the boundaries of Lagos to Southern Remo particularly to Ikorodu, one of the important Remo Kingdoms. Some of the leaders in Remo exploited the presence of the British and particularly British missionaries of the Methodist church in their struggle for separate identity from the rest of the Ijebus.  A certain Pythagoras Haastrup later known as Ademuyiwa Haastrup played decisive roles in Remo's struggle for her identity as a separate Kingdom.

Ademuyiwa Haastrup was born in 1853 to an Ifa Priest and was adopted by Wesleyan Methodist Missionaries and educated in Lagos. His parents originally came from Ofin and he was able to use his connection with royalty in ofin to influence the Akarigbo of Ofin that British influence and Christianity could bring Remo stability and progress.  He used his considerable influence with Akarigbo in prevailing on the latter not to support the Awujale who was determined to block the trade-route from Lagos to the hinterland a situation that was later to lead to the defeat of Remo in 1892 without Remo suffering any military attack.

The influence of the Methodist in Remo land was not only limited to the activities of Haastrup alone because even the British Misssionary, Reverend William Fredrick Mellor who had virtually gone native in Remo land and had become a member of Osugbo had considerable influence in Remo and worked very hard to ensure Akarigbo's as Paramount Ruler of Remo and as a separate Kingdom from the Ijebus dominiaring attitudes. .

Remo’s history is characterised by internecine warfare between one Remo town and another leading to migrations, resettlement, coalescence, while retaining the old names in the various places in which they resettled. Thus in many of the Remo towns, one finds more than one ruler. In each settlement which are replications of old destroyed towns, they try to maintain separate identities by retaining their former rulers.  Inspite of the attempt to maintain separate identity, there are institutions that provide a semblance of unity and common identity among the Remo people.

These institutions include the titled heads (Obas), Osugbo, Eluku, Oro and later on Egungun apparently signifying Oyo’s influence. Remo by the middle of the 19th century realised that to save itself it must be united. It was in this situation that several towns came together to found Sagamu in the Southern part of Remo land.
The kingdoms that came together to found Sagamu following the invitation between 1866 and 1872. Ewusi Olukokun of Makun to other Remo towns were Ado, Batoro, Epe, Ibido, Ijagba, Ijokun, Ofin, Oko, Sonyindo, Latawa and Ipoji.
Two other towns were added later namely, Igbepa and Ranmiken. The new settlement of Sagamu was some kind of confederation with each of the settlements maintaining its identity and rulers even though they accepted the Akarigbo of Ofin as overall Suzereign. 

Some of the important Northern towns like Iperu, Ode-Remo, Ipara and Isara refused to join the people in Sagamu. The two most important quarters of Sagamu were Makun and Ofin.  With the centralisation in Sagamu, the Remo people faced the challenge of how to overcome even within Sagamu fissiparous tendencies tearing the settlements apart and the hostility of the Awujale to the settlement.

This was because the new settlement constituted an economic challenge to Remo which hitherto controlled the trade route to the coast. 
The British in Lagos would of course not have Remo disrupt trade between the coast and the hinterland. This was the reason why Governor of Lagos, William Carter signed with the Akarigbo, Oyebajo Torungbuwa in 1894 a treaty declaring Remo land a British protectorate while the Akarigbo was made to cede Ikorodu district to Lagos as part of Lagos colony.
Ironically, the Akarigbo was not unhappy about declaration of British protectorate. In fact left to him, he would have preferred to join Lagos as part of the colony.

IKORODU

 Ayagbunrin of Ikorodu 

Ikorodu and the history of Remoland.    The history of Ikorodu is as rich as the enviable track record of its sons and daughters who have not only excelled in their chosen careers, but have also left their footprints on virtually all the strata of our national history for posterity to see.
It is the history of a people whose ancestors, according to available history, descended from the Remo stock of Yoruba tribe who came settle on a plateau and named it Ikorodu, a shortened word from-Oko Odu-which literally means Odu farm.
Odu now in extinct vegetables specie used for cloth dying, grew luxuriantly on this plateau, hence the early settlers for want of a better name, found it convenient to name their new found settlement after this abundant vegetable.  With time, Okorodu changed to Ikorodu.
The fact of the history seems to tilt in favour of Oga as the founder of Ikorodu. This by extension, confirms the Remo link in the origin of Ikorodu. The males among the early settlers in Ikorodu had facial tribal marks found among the Remo.

The late Oba Adenaike Alagbe had such tribal marks.  The new settlement in the heart of a massive forest was first used by the sons of Akarigbo, Koyelu of Orile Offin Shagamu-Oga, Lasuwon, Rademo, Anoko, Osonusi (alias Ogbonyari) Igimisoje, Otutubiosun, Oladepo and Seku made.

The extended area now known as Ikorodu was used by these sons of Akarigbo of Remo for hunting and farming. As to the time of founding of the first settlement, we found it convenient to repeat ‘Igbogbo E Ko Do, KI Pakodo I do, KI Koodu I do.’  Soon after, some large contingent of Benin migrants came by land through Iki in Ogun state (where almost the whole land belongs to the Olisa family of Ikorodu) to the area now known as Ikorodu.

This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City.
In Benin language, Ere means king and Uwa means peace and prosperity, hence Eregbuwa mean king of peace and prosperity.
The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large settlement. This was about 1630.
The institution of Obaship was conceded to the line of Akarigbo while the institution of Olisaship was conceded to the Benin settlers. In effect the Oba became the reigning monarch while the Olisa became the Kingmaker  of the city-state.
This high position of the Olisa as the next in rank to the Oba in the city state was borne out in his attribute or cogno men in the Yoruba metaphor: AJUWE Akoye Orulu egbin o ru’lamuren a worun meaning – a noble gentlemen who administers the town. This of course, is done subject to the authority of the Oba and it presupposes that the cordiality between the Oba and the Olisa should be impenetrable.

This was the tradition arrangement. The institutions and deities such as the Osugbo, the Awo Opa, the Inomu and the Eluku were designed for the good administration and peace of the town.  Prior to the advent of the Benin people, Oga was the head of the establishment. He and Lasunwon lived in a hamlec called Agbele at the presence site of NITEL.
Agbele was also called Egure and so Oga became the Elegure of Egure. Lasunwon was Odofin of Shagamu. But when the Binis came and Oga died. Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawe, the first Olisa of Ikorodu. Lasuwon and Eregbouwa (Rebugbawe) were therefore the first Oloja (Oba) and the first Olisa of Ikorodu respectively. There are two Ruling Houses for the Obaship namely Lasunwon and Rademo Ruling Houses.  Traditionally Ikorodu is divided broadly into three for ease of representative democracy. These divisions are Ijomu, Aga, and Isele, which are represented, in Osugbo-the highest administrative organ in the town headed by the Olisa as chairman of Iwerefa (while Oluwo is administrative head). The smaller divisions called itun in the town are subsumed in the three major larger divisions.
With this arrangement, the emerging administrative structure of Ikorodu ensured that the Obaship and Olisaship belong to the two primordial families of Oba (Lasunwon and Rademo) and the Olisa respectively.

They are traditional and hereditable titles.  As the settlement grew with influx of more migrants, city wall sprang up top provide buffer zones against intruders. The city wall which modernity had wiped out, ran through present day Ireshe road to Ota-ona, right through Eluku street/Alhaji street, to Owolowo street and back to Ireshe road.
The near spherical settlement within the wall was the totality of the old Ikorodo.  The early town grew around a nucleus of settlement referred to as Itun, which covers a specific location with boundary.
There is Itun layeodo, people by migrant from Ode-Remo, Itunsoku is said to be people by migrants from Isokun quarters in Shagamu; Itagbodo was originally peopled by settlers from Oke-Gbodo, Itun Elepe is said to be the quarter started by people of Elepe stock in Shagamu; Itunwaiye was originally the quarter of people from Iwaya in Ogun State; Itunsoku was originally peopled by migrants whose roots were traced to Isokun quarters in Shagamu; Itunojoru was the quarters people by migrant of Egba origin in Abeokuta.

The cosmopolitan outlook of the emerging settlement became the catalyst for development. Apart from farming, the early settlers were astute traders, who developed coastal market at Ebute.
The flourishing trade in cloth dying, fishing farm produce attracted traders from far-flung location in the hinterland.

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YORUBA SHALL OVERCOME

The Yorubas were not the first to ask for self-determination and they are not going to be the Last. Yoruba took the civilised way of resolving issues of sovereignty with Federal government of Nigeria, unlike the other tribes. .

The self-determination of states, the principle that peoples, based on respect for the principle of equal rights and fair equality of opportunity, have the right to freely choose their sovereignty and international political status with no interference, developed throughout the modern period alongside nationalism.

During and especially after World War I, there was a renewed commitment to self-determination and a major influx of new states formed out of the collapsed empires of Europe: the German Empire, Austro-Hungarian Empire, Russian Empire, and the Ottoman Empire.

Many new states formed in Eastern Europe, some out of the 1918 Treaty of Brest-Litovsk, where Russia renounced claims on Poland, Finland, Estonia, Latvia, Belarus, Ukraine, and Lithuania, and some from the various treaties that came out of the Paris Peace Conference of 1919.

These new countries tended to have substantial ethnic minorities who wished to unite with neighboring states where their ethnicity dominated (for example, example, Czechoslovakia had Germans, Poles, Ruthenians and Ukrainians, Slovaks, and Hungarians). 

The dissolution of the Ottoman Empire became a pivotal milestone in the creation of the modern Middle East. 

We Shall overcome.....

WHY MUST YORUBA BE TROUBLED AT THE INFLUX OF THE FULANIS FROM THE NORTH TO THE SOUTH-WEST?

The answer seems obvious.

At least two good reasons exist: one is the issue concerns the integration, apparently the most fertile ground for terrorists recruiting the second generation of imigrant Fulani in the Southwest.

The objective of the Federal Government to end the self-determination demand of Yoruba is to cause the Yoruba crises, as they can't stop the Yoruba peaceful protest, because it is under international law.

The second plan would be for the federal government to cause crisis as the southern governors did not cooperate or have no authority to stop peaceful protest of the Yoruba's. Their plans is to move the Fulani youth from the north to the south-west to engage the Yoruba peaceful protesters  which may lead to several people been killed and they would declare state of emergency  in the southwest.

This is similar to what they did in the 1960s, then they used Akintola, during the Wetty Ee crisis. But now our Yoruba governors were not cooperating with the federal on these, for this obvious reason, for the past two months, Federal government agents  have been exporting the Fulani youths in thousands with Trailers Lories to the west.

The Yoruba peaceful Protest Planning Committee should prepare on how to handle these imminent conflict with the Fulani as soon as possible because that is the only way the government can  stop this peaceful Yoruba demand for their God-given rights, which are guaranteed by international law.

The second perspective is that, if the Yoruba People, overcome these obstacles, our final obstacle would be when the UN and the rest of the world recognize Yoruba Nation, at that moment they might declare war, because they already have their warriors all over Yorubaland (remember, we have them as our Okada riders, security men, and they were all in our villages), and the only thing left for them to do is to give them welpons.

That could be the start of the second Civil War.

All of this, however, can be prevented by preventing the inflow of Fulani youths to the West, as well as diligent surveillance among all Yoruba for intelligence gathering on Fulani movement in the forest and in urban areas.

Terrorism and Fulani integration are inextricably linked, according to most observers. Fulani Terrorist acts akin to those carried out by Al Qaeda in Europe or by European residents and people abroad are seen as the most severe form of Islam-related radicalisation, and therefore as a reasonable outcome.

There is a teleological approach that describes all forms of jihadism and violence associated with the Fulani demographic in the North as a pathway to terrorism in context.

This method is problematic not because it casts a cloud of mistrust and opprobrium over all Northerners, including decent Hausa people in general, but because it fails to comprehend the "roots of violence" and arbitrarily isolates "Northerners" violence from other levels of violence among Yoruba farmers and the Middle belts in general.

Under international law, the Yoruba approach should remain peaceful, and any provocation should be avoided at all costs.

"Epo nii moru... Oniyagi maba temi jee," says a Yoruba proverb.

 The OPC and other Yoruba security organisations should make arrangements for Yoruba citizens security during all of the peaceful protest rallies throughout the Yoruba Kingdom.

Just my opinion

Atobatele Makun of Sagamu.