Rémò Métààlélógbòn:

The history of Remo expounded on here is the work of Chief Olusegun Ayodele. The full history can be read in his book “History of Remo, Thirty Three Traditional Towns (Remo Metalelogbon) – Migration to 2008”.

Remoland is situated in the South-Western part of Nigeria. It has three out of the Twenty Local Governments in Ogun State. It is bounded in the North-East by Ijebu North Local Government of Ogun State and Ago-Iwoye villages. It is also bounded in the North by Obafemi Owode Local Government of Ogun State with Owode Egba and Obafemi villages. It has boundary with Ikorodu Local Government in the South-West with Agbowa-Ikosi towns and Ikorodu villages. It has boundary in the East by Odogbolu Local Government of Ogun State with places like Ijesa-Ijebu, Odogbolu and Ayepe as boundary mates.

There are thirty-three traditional towns that first migrated and settled in the division. Other towns have been established all over Remoland after the mother towns. The new towns are developing fast. Some of the newly established towns are bigger in extent and the human population are higher than some of the mother towns. Some of the newly established towns compared favourably with the mother towns today.

There is the view from some people about Remo thirty-three traditional towns. Their own idea is that the under-listed towns are the Remo thirty-three traditional towns.
1. Ofin                    6. Ipara
2. Epe                     7. Ikenne
3. Ode Remo           8. Ogere
4. Ilara                     9. Okun-Owa
5. Isara                  10. Ilisan
11. Irolu                 22. Ibese
12. Akaka              23. Ode Lemo
13. Ikorodu             24. Ado
14. Odogbolu         25. Ipoji
15. Ayepe             26. Ijoku
16. Emuren          27. Sonyindo
17. Imota             29. Batoro
18. Ijede              30. Latawa
19. Gbogbo         31. Ibido
20. Ikosi              32. Agbowa
21. Ijesha Ijebu    33. Igbepa

The idea varies from the actual and real Remo traditional towns. Remo Traditional towns and town-lets are those that migrated either from Ile Ife or Benin. Emuren is the only town that did not pass through Ile Ife or Benin and has been regarded as a Remo town politically ever since.

The towns like the following-
Okun-Owa, Odogbolu, Ayepe and Ijesa-Ijebu were on ground before the arrival of the Remo people into this division. Many Remo towns passed through them while they were in diaspora.
Towns like Ikorodu, Imota, Ijede, Gbogbo, Ikosi, Ibese and Agbowa mentioned as part of Remo traditional towns are not. These towns were the creation of the Akarigbo Koyelu. Akarigbo Koyelu was very important in Remo history. Akarigbo Koyelu reigned at Okun Owa. Akarigbo Koyelu compared favourably with the European explorers like Prince Henry the Navigator of the Aviz Dynasty of Portugal during the fifteenth century.

He organised his hunters to explore the neighbouring land from his administrative seat at Okun Owa.
The assertion says that the hunters under their leader Ayieta explored some of the neighbouring land for the Akarigbo. There was a time he looked forward and observed that both the land and the sky touched each other. He went back to Okun Owa the seat of the Akarigbo to inform him that he had got to a place where the earth and the sky touch themselves. On the information, the Akarigbo left his administrative seat in search of the place where the earth and the sky are touching. He arrived at the place and was of the opinion that the earth and the sky are touching each other. He called his Ifa priest to divine what the issue was and the Ifa informed him that it is water. He then used his walking stick to touch the place and it is water. This was how the lagoon was discovered by Akarigbo Koyelu. Koyelu did not only discover the lagoon at the place we call Ipakodo today, he also settled down. He founded a community there. From Ipakodo, Ikorodu was founded. Oga, a son of Akarigbo Koyelu was left there when Akarigbo was asked to return to his Administrative headquarter at Okun Owa. Koyelu left, and after a strenuous trek back, he died at Igbosoro, hence, he did not reach Okun Owa again. All the towns mentioned around Ikorodu are the creation of the Akarigbo, hence, they are not part of the Remo Traditional towns.
When the Lagos Crown Government came and requested the cession of the area in 1894, Sir Gilbert Carter signed a separate agreement with the Akarigbo Oyebajo releasing Ikorodu and its environs to the Lagos Government. Imota, Agbowa, Ikosi, Ijede, Igbogbo, Ibese and Ikorodu were the creation of the Akarigbo. They are Remo towns by creation. Irrespective of the fact that they are in Lagos State today, many of them still do their farming in the present day Sagamu Local Government.
The land area of Remoland is within latitude 60 South and 900 North and longitude 20 30min. and 60 30min. East. The land area is about five hundred and thirty square miles (530sq miles) which is about nine hundred and seventy one decimal six square kilometres (971.6sq kilometres)
The temperature within the division ranges between 270 Celsius and 290 Celsius. In the rainy season the temperature is usually within 270 Celsius and this beefs up to a maximum of 290 Celsius during the dry season. There is the appearance of the harmattan from November each year and this heightens in January and begins to decline from February until it disappears finally at the appearance of the early rains in the month of March.
The vegetation of Remoland is that of a high forest. Remo is in the forest area, hence, there is good growth of timber and cash cropping.

Remoland has tropical pattern of climate. There is no month that is practically rainless, even December and January at times have showers of rain. The rainy season usually starts in the month of March annually and ends in November. Rainfall in the North and South ranges from one hundred and twenty eight centimetres (128cm) and one hundred and five centimetres (105cm). The annual rainfall is evenly distributed which assisted cash and arable cropping within the division. This evenly distributed rainfall allows both cash and arable cultivation year in, year out. The soil is very fertile and the availability of adequate rainfall assist bumper harvest for the farmers’ individual crops.
The people of Remoland are the Yoruba ethnic race of Nigeria. The Yorubas believe that they are the children of Oduduwa. The assertion about the existence, migration and settlement of the Remo people is that they came from Ile-Ife to settle on the land now christened Remoland. The Yoruba race has a common language and this is Yoruba. However, there is always a dialectical differentiation when they are speaking and this dialectical differentiation explains the areas of abode. In Remoland, the Remo dialect is spoken. Northern Remo and Southern Remo dialects vary when they are speaking and it is easily discernable that this man is from Remo North or from Remo South. The educated members of the Remo communities speak English language. Some speak other languages which are outside Remo. These other languages are learnt.

The migration of the Remo people centred on a single place which is Iremo Quarter of Ile Ife. 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 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 founding of the individual towns are hereby condensed here one by one.
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.
2. Isara: Isara was founded by Adeyemo Odeomo. Isara is senior to some Remo towns by settlement. The founder migrated from Ile Ife.
3. 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.
4. Akaka: The founder of Akaka was Owowu. He migrated from Ile Ife and he was the founder of Akaka Remo.
5. 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.
6. 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.
7. Ogunmogbo: The Ogunmogbo community are settlers in Ode Remo. There was no cooperation from the members of the community about their history. They kept sealed lips.
8. Eposo: The founder of Eposo was called Baage. He migrated out of Ile Ife and later settled with Ode Remo.
9. Are: Siloku founded this community. Siloku migrated out of Ile Ife to found Are community of Remo. Are federated with Ode Remo.
10. 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.
11. 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.
12. Ogere: The founder of Ogere was Lowa. Lowa migrated from Ile Ife. Many other people joined him in the Ogere settlement.
13. Idena: All attempts to collect the history of the Idena community failed. Those contacted refused to be interviewed.
14. Idarika: The founder of Idarika could not be remembered by those interviewed. Idarika migrated from Ile Ife.
15. 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.
16. Ilisan: Ilisan was founded by Isanbi. Isanbi migrated from Ile Ife to found Ilisan.
17. 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.
18. Idotun: The founder of Idotun was Abe. He migrated out of Ile Ife. Idotun only federated with Ikenne.
19. Ikenne: Research did not reveal the names of the leaders or the founder of Ikenne. The founder and his people came from Ile Ife.
20. Oko: Oko migrated out of Ile Ife.
21. Ado: Ado migrated out of Ile Ife. The founder of Ado was Adelalu, a son of Oranmiyan of Ife.
22. Ipoji: The founder of Ipoji was Aikemoku. He was the son of Oba Akenzua of Benin. He was the first Odogu.
23. 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.
24. Ijoku: The founder of Ijoku migrated out of Ile Ife. His name could not be remembered by those interviewed.
25. Latawa: Latawa migrated out of Ile Ife. The founder of the community was Aminisan, not the Aminisan of Oko.
26. Ijagba: The founder of Ijagba could not be remembered by name. The Ijagba community migrated out of Ile Ife.
27. 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.
28. Makun: Makun was founded by two brothers, Arapetu and Liworu. They were the sons of Ewusi. They migrated out of Ile Ife.
29. Ibido: Oshirinkoye was the founder of Ibido. He migrated out of Benin and founded the Ibido community of Sagamu.
30. Sonyindo: The Sonyindo community migrated out of Ile Ife. The founder of Sonyindo was Odofin.
31. Epe: Those approached about Epe history kept sealed lips about the history of the Epe community. Epe migrated from Ile Ife.
32. Ofin: The founder of Ofin was Liyangu. He migrated out of Ile Ife.
33. 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.

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.

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. 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.
The old Remo fathers lived in compounds, the compounds are later developed into quarters. The compounds and quarters were used in the past to locate the people. These are of little importance now owing to civilization. People are now identified with the streets where they lived. Housing system has changed from the mud buildings and thatched roofs of old into multi-million naira types of buildings today. The pattern of building, the decorations, and the premises are fortunes today. Civilization is changing the structural designs year in, year out.

A well-designed building in year 2006 will be out-dated with new development within the next ten years. The furniture and other household materials also change with time.
Salutation is part of the culture of the Remo man. The Yoruba says “kiki ni pelu ewa ara”. ( Salutation adds to the beauty of the body.) The Remo man of the past would not pass you without greeting you as per the day’s weather condition whether you are familiar to him or not. These have changed, as the current generations don’t regard greetings as important. Some people do not care to greet those with whom they live, not to talk of people from outside. The tradition is seriously changing. It is mandatory that all members of the household along side with others must greet the house-head in the morning. This has changed also except with strict house-heads now. The house-heads were accorded an esteemed position in the olden times. If there was a ceremony within the compound, it was mandatory that a thigh of whatever animal slaughtered was for the house-head. Things have fallen apart today, even the direct children of the house-head may not even recognize their own father not to talk of the other people in the building.

The personal appearance of people in Remoland before the beginning of the second decade of the twentieth century cannot be compared with how people dress afterwards. There were changes in the mode of our dress in the fore-gone years. Children walked about in puris naturalibus. This is no more now, as children from the day of birth are gorgeously dressed with costly wearing apparels. The eight-day naming ceremony comes up with specially designed dresses with footwear and other costly decorations like shoes, trinkets and beads. The mode of dress in the olden days had any of the following, Tobi (worn to cover the private section of the body) buba, sokoto, agbada, dansiki, pata, sinmi, yeri, dandogo, sapara, kembe etc. are now things of the past. The tastes of the present generation differ very considerably such that they reject the clothes of their parents, as these are regarded not modern or out-dated.
The manners of the Remo people of the past were very good. Theft was very rare, unlike today. Farm products were advertised at village junctions for sale. The materials were bought, and the money placed on the platters and the owners picked up their money at sundown. Today, with burglary proof windows and doors one cannot sleep and snore because of thieves and robbers. Adultery and fornication were minimal. Debauched life was detested and visited with heavy punishment. Today, there is the sex market everywhere. The married inclusive. There was respect for elders, age and position in those days when custom was custom and tradition was tradition. Some children beat-up their parents nowadays and no wonder when one hears of school children beating up their teachers and damaging school properties with impunity. The whole of customary traits are changing with the new generation in focus.

Liars were rare in the past as lying led to excommunication in the Remo society. The current generation lies with impurity. One discovers that if what someone had said is a lie, he tells other ten lies to cover the first lie without shame. Submissive behaviour of people to the superior knowledge of elders has taken a new turn, for when the superior or the elder says one thing, the response from the other side is nothing to write home about. Filial duties are almost non-existing in the present community of ours. In the Remo rural, the traces are still discernible but in the urban Remo centres there is a lot of decay in the responsibilities of children to their parents. The issue of child labour being relayed in the radio and daily papers adds pepper to the situation. The custom and the traditions are battered very seriously.

The violations of the customs and traditions have led many to bad behaviour. The rate of crimes on record in the various Police Stations and courts in Remo are really on the high side.
The natural resources in Remo are mostly from the farms, the timber, the granites, gravels, limestones, clay etc. There are a host of saw-mills in towns like Isara, Iperu and Sagamu. This is possible because of our timber.

Today, Remo supplies the granites and the gravels need in the Lagos State especially Ikorodu and environs. Granites and gravels are transported by tippers from Isara areas to the users in Lagos State. There is abundance of limestone in Sagamu which makes it possible for the West African Portland Cement Company to function.

There is the possibility for two or more cement factories to emerge very soon in Sagamu, the Companies in view are:
(1) Dangote Cement
(2) West African Portland Cement
(3) International Cement Co. Plc.
Preliminary works are already in place.

Remoland is the smallest division in the whole of Southern Provinces of Nigeria. The land area is very small, some of the Remo towns do not have land again. The little they have are almost used
up. The only alternative to agriculture is commerce. Trading and craftsmanship are the areas of attention by the Remo people. The Remo people are big time traders within and outside the division. Commerce and Industry compensate their lean resources in land. A host of Remo sons and daughters spread about in the big cities of the South-Lagos, Ibadan and Abeokuta.

There were very many industries all over Remoland as far back as to the seventies. These companies assisted in creating gainful employment to many people. The economy of Remoland improved tremendously.

The government of the Remo people was not at variance with the Yoruba traditional administration. The King led his people’s administration with the support of the Ogbonis. There was a ruling Council. The words of the King then were laws and his authorities indisputable. Nobody dared flout the authority of the King. If the King did not want someone in his domain, no-matter how highly placed the person may be, the person would leave the domain of the King immediately. The Osugbos were the Chief Executives. They had the power of life and death, the power to enact and power to repeal any law of the land. That system is no more. Individual citizens of Remo are now aware of their civic rights. Civic rights became exposed during the appearance of the Missionaries and the Colonial Administrators. Western Education changed the (barbaric) orders of the King and his Council. British system of government took off in Remo from the beginning of the twentieth century.

Osugbo means a group of elders, Men and women that constituted the ruling council of the communities in the past. They can be referred to as the Statesmen of their individual communities. The male members are called Ogbonis and the female members are called Erelus. In the olden days, all members of the Osugbo had traditional rites and rituals to perform when they joined the group of the Osugbo.
The first tradition to perform is the entry into the ILEDI. Iledi means “the house of mystery” You have to be initiated before you become a member, The first thing is the initiation which is called “si so kun” or “okun si so.”
The second initiation is called “wi we okun.” The first and the second initiations cost a lot of money. One becomes a full fledge member of the Osugbo immediately one performs the second traditional rite. The two ceremonies are performed in the house of mystery (ILEDI). There is the beating of the Osugbo drums during the ceremony and there is dancing and drinking. Food is served and money spraying is done during the dancing.

In the olden days, all the members of the house of “Mystery” were members of one cult or the other. The elders say that there are sixteen different cults and all members are expected to be involved in as many of the cults as possible. The intending members are to be initiated into the cults. The initiations are not free of cost. They involved money. The members are in grades, high grade, middle grade and lower grade. The positions are graded and sitting of members are also graded. There are officers of the cult.

The head of the Osugbo is the Olu Awo usually called Oluwo, Oliwo in Remo dialect. The Oliwo is the King in the house of mystery (Iledi) The Oliwo has able supporters who are called the IWAREFA. There is the APENA. He is an important officer of the ILEDI. He is very powerful in the Osugbo. He can be assumed the Secretary, others called him the ILEDI messenger. The APENA sees more, acts more, performs more, eats more etc. than any other person at the ILEDI. A Yoruba proverb says “A ki da ‘gbo se lehin Apena.” This proverb shows the importance and the role the APENA plays in the OSUGBO of the towns.
The Oliwo and the Apena are both members of the governing Council of the Remo communities. They are equally members of the King makers of the Remo traditional communities – The Afobajes. In some of the Remo traditional towns the Olotu Iwarefa is also a member of the King makers – The Afobajes. Isara, Ibido, Ogere, Ilisan, Oko, Iraye of Ode Remo, Ijagba, Emuren, are good examples.
Akarigbo Adewuja was the reigning Akarigbo when the Anglican Missionary first came to introduce Christianity to Sagamu. He made unfulfilled promises to Rev. James Johnson. Akarigbo A. K. Oyebajo contributed much to the Remo Community of his time. He welcomed the Christian Missionaries, the Wesleyan and the Anglican to his Division. Akarigbo Oyebajo also welcomed the British Administrators to his Division. Oyebajo’s attitude towards the Missionaries and the British Administrators assisted the Remo people in improving this division economically, socially, and educationally. The health condition of the Remo people was greatly improved. Remo Division became well known and recognized beyond the Lagos Lagoon. Oba Oyebajo was the reigning Akarigbo who ceded Remo Division to the Lagos Crown Government on August 4, 1894. Remo Division became British subjects under the Colonial Administrators in Lagos. Akarigbo Oyebajo played the role of spokesman for the whole of Remo Division in his dealings with the Colonial Administrators in Lagos. He dealt with two friendly Governors, His Excellency G. T. Carter and His Excellency William Macgregor. Akarigbo Oyebajo was appointed a member of the Central Native Council in 1902 by Governor William Macgregor.

Akarigbo W. C. Adedoyin fought for the separation of Remo from Ijebu Ode. He wanted Remo Division to revert to the Colony of Lagos or to have its own separate Independent Native Administration. This he achieved with the support of some Remo sons such as John Adeyinka Olusola from Iperu, Prince Delo Dosumu from Sagamu, M. S. Sowole from Ipara and some other Remo educated elites. The triumphant visit of the Lieutenat Governor, Sir Bernard Bourdillon, in April 1936 to Sagamu was a major score in the achievement of Akarigbo W. C. Adedoyin and his supporters for Remo self Independence. The Resident and the Awujale were of the opinion that the Governor should limit his visit to Ijebu Ode but their wish did not come true.
Akarigbo W. C. Adedoyin scored another goal among the Yoruba Obas when he was invited to attend the first ever Conference of Paramount Rulers of Yorubaland, which took place in Oyo between March 31 and April 1, 1937. The Awujale protested very vehemently against the decision of Government, as he did not want the Akarigbo to be on the same level with him. The Akarigbo had been raised to the status of a Paramount Ruler since 1937. The Akarigbo became a compeer of the Awujale since 1937.

Akarigbo M. S. Awolesi came to the throne in 1952. He inherited a peaceful Division. The major achievement of Akarigbo M. S. Awolesi during his reign was the transformation of Remo Division from rural to urban community. He contributed to the development of roads, health, water supply, electricity, telecommunication services, education and Industrialization. There was economic advancement in the Division during the reign of Oba M. S. Awolesi.

The incumbent Akarigbo, Oba M. A. Sonariwo came to the throne in 1990. There was a great industrial set back in Nigeria, which affected many industries in Remo. This led to the winding-up and closure of some existing industries such as;
1. Otusanya Carpet Industries
2. Cutlass Carpet Industries
3. Adetola Paper Conversion Industries
4. Tayo Carpets Industries
5. T-Trade Nylon Industries
6. Feso Glass Industries etc.

Despite the winding up of many industries in Remo Division, there is economic emancipation in some other sectors of the economy. The trade business boomed seriously. The boom in the trade business brought Remo indigenes lots of cash. There are expansions and extensions of the Remo various towns, fine buildings sprang up in the length and breadth of Remoland. The outskirts of every town are opened with modern buildings of high taste. Sagamu particularly extended in a wonderful way. The rate of extension is very high. Areas, which were farmlands before the ascension of Oba Sonariwo in 1990, are clustered with beautifully designed buildings today. Roads are opened to these developing areas throughout the division.

The trading system has over-shadowed industrial production processes that are dead. Shops of various sizes and dimensions are opened for trading purposes. There is no great need for people to go to Lagos or Ibadan to source for certain goods any more, as they are now readily available in the towns. The buoyancy in the trading sector has led to the conglomeration of several banks on the Akarigbo Street, Sagamu. There is relative peace throughout the Remo Community.

In 1938, Ijebu Remo Native Administration started in Remoland. Each town however small had its own Local Council. The King was the Chairman, and there were appointed Chiefs to assist him in the administration of his community. The Akarigbo W. C. Adedoyin was the Head of the Administration for Remo as a unit. Ewusi M. S. Ashaye was the Head of Administration in Sagamu. When politics came, things changed and political parties emerged. The Government of Remo and the entire Western Region was ruled by the Action Group of Nigeria. Each town in Remo had its own Local Council as it affected them since the beginning of the Ijebu Remo Native Administration. An apex body or Council was created and named Remo Divisional Council with its headquarters in Sagamu. The first Chairman was His Royal Highness Oba Adetunji Aiyeola, the Ewusi of Makun.

The Ijebu Remo Divisional Council took off in 1953 and lasted until 1973. The name was changed to Ijebu Remo Local Government in 1973 under the Western State of Nigeria. The Ijebu Remo Local Government came under the jurisdiction of Ogun State of Nigeria from February 3, 1976. With the National Local Government reform in August 1976, Ijebu Remo Local Government retained its name and its jurisdiction.

In 1981, during the Civilian Administration, four Local Governments were created from the Ijebu Remo Local Government, These were:
(i) Ofin Local Government
(ii) Makun Local Government
(iii) Irepodun Local Government
(iv) Idarapo Local Government
The Military Government merged the above Local Governments in 1984 to form Ijebu Remo Local Government again. A sole Administrator in the person of Mr. Bolaji Pelu was appointed for the Ijebu Remo Local Government.
In 1986, Ijebu Remo Local Government was changed to Remo Local Government. Remo Local Government lasted until 1992. Remo was again broken into three Local Governments. These are:
(1) Sagamu Local Government – Headquarters – Sagamu
(2) Ikenne Local Government – Headquarters – Ikenne
(3) Remo North Local Government – Headquarters – Isara

These three Local Governments continue the local administration
of the Remo communities up till the publication of this book. The population of Sagamu was first commented upon by the Rev. James Johnson in 1892. I quote:
“However, I found that the Wesleyan Missionary Society had preceded us by five or six weeks, and had placed an agent at the capital. But the city is large, it is a collection of about eight or nine different townships from different parts of Iremo section of the Ijebu province, and is with its neighbours”.

Culled from http://www.remoculture.com/history.html


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