Iraye is one of the Remo thirty-three Traditional towns and town-lets. The location is in Remo North Local Government. Iraye has a direct link with Isara in the north and Ode Remo in the south. Iraye is located not on the brow of a hill, but besides two valleys. Iraye settles on both sides of the Lakoro hills slanting gradually to the river bed. The Lakoro river took off from Iraye land and takes its course through the land to join another location. Iraye land starts at Isara, the area bending towards the Lakoro river. The land extends beyond the river graduating to the brow of the hill that extended into Ode Remo. Hence, there are Iraye people on Iraye land at Isara and there are Iraye people on Iraye land at Ode Remo. The abode of the Nloku of Iraye is Ode Remo side of the Iraye land. The Nloku sees to the welfare of his people in both areas from the side adjoining Ode Remo.

The stretch of Nloku land from Isara to Ode Remo is about two-kilometer distance. There is bush separation in some part of the land between Isara and Ode Remo.


Iraye land takes off from the West of its location and has a common boundary with the Eposo land. Extension and expansion is going on annually and this shows that in some years to come, the Iraye of Isara and the Iraye of Ode Remo will come together as a unit town. The Lakoro River is the source of water for the Iraye, and all the federated towns in Ode Remo and the Isara township.

You can approach Iraye community through Ode Remo if you are coming from the south. You can also enter into Iraye township through Isara if you approach the town from the North. Iraye was very important during the twentieth century all because it was the center of education then. Ipara, Isara, Ode Remo, Akaka pupils of the early twentieth century had their elementary education on the school built on the Iraye land. The school was centrally located by the Missionaries for the pupils in the above named towns to complete their elementary classes. The other elementary schools especially in the Anglican Schools from the other various schools of the Remo North towns were then feeder schools. The central position and location faded away through the introduction of the free universal primary schools.

The central position of Iraye to the other Remo North towns is still in use. The Federal Government built its telephone exchange building on the Iraye land. This exchange building serves the whole of the towns around there.

The migration of the Iraye community of Ode Remo took off from Iremo quarters of Ile Ife. The leadership, time of migration, routes, partial settlements were all out of the reach of those interviewed. These were all lost in history. No one was able to give me any historical fact, even, the incumbent Nloku of Iraye. They knew that their forbears settled at the areas traditionally associated with Iraye. The land area at the present Isara from Late Oba Samuel Akisanya’s house and the Isara mosque are the beginning of Iraye land. This extends to Nloku land in Ode Remo.

The Nloku of Iraye that could be traced and remembered by name and action was one Somade. He reigned as Nloku of Iraye. He was a contemporary of Alaye Odubale Ro Kemu. Odubale ro kemu was Alaye Ode and he reigned after Obaloran. Iraye history shows that Nloku settled before Ode Remo. Iraye is an ancient Remo town.

In the early history of the Yorubas, the Kings or the leaders were not on the pay roll of any government. There was even no joint government like the one that is existing today. Each community was managed by its own appointed leader or Baale or King. The heads then were fed by their subjects. Farm products were voluntarily supplied by the subjects. The Heads of each community then were maintained by their subjects.


This idea of the community maintaining their heads was not new. Other nations of the world had practised this many centuries before us; let’s take an example from the Holy Scriptures. Israel asked for a King when Samuel became old. 1 Samuel chapter 8 verse 4 (1st. Sam. 8:4). Samuel enumerated to them the functions of a King and their own duties to the King (1 Sam. 8:11-18). This form of government is Monarchy. There came a time during the reign of Somade that his subjects neglected him. I inquired into the reasons why he was neglected but those interviewed were unable to give reasons, as they did not know. Somade was no more recognized by his people, the supplies he needed for his up-keep and his family did not come. Worse still, the Iraye people recognized Alaye Ode, Oba Odubale ro kemu more than their own King. The supplies that should come to Nloku Somade all went to Oba Odubale ro kemu.


When Nloku Somade observed the situation, he felt he was not wanted by his people. He forestalled that they wanted to starve him and his family to death. According to the historical information, Oba Somade moved out of Iraye under the cover of the night one day and trekked down to Ilisan to sojourn. His intention was to cover himself from shame. He settled down at Ilisan and took a trade, which could feed him and his family in a place where he was not recognized as a King. When his people located him after a long period, he was persuaded to come back and they apologized to him for their misbehaviour. Oba Somade refused their pleadings and entreaties. Nloku Somade died at Ilisan after several years of stay there. The people went to Ilisan and brought his remains and they accorded him the rightful burial rites.


After the abdication of Somade from the throne of Iraye, no other Nloku was appointed. When Somade joined his ancestors, the vacant stool of Iraye was not filled. People refused to take over the stool all because of the treatment given to Somade. There was a long period of interregnum in Iraye Royal stool.In 1948 however, one Salawu Adeboga, a washerman by trade eventually accepted to take up the royal stool of Iraye. Oba Salawu Adeboga reigned when Oba Joseph Adesanya Adeosin was on the throne of Ode-Remo. Oba Salawu Adeboga reigned for thirty-five years before he joined his ancestor. Oba S. A. Adesanya became the Nloku of Iraye on September 12, 1990.


There are four ruling houses in Iraye:

(i)        Somade

(ii)        Sugbada

(iii)        Sowomade

(iv)       Olubinjo


There are twelve King makers

(i)        The Oliwo

(ii)        The Alase

(iii)        The Olisa

(iv)       The Olumale

(v)       The Ogbeni Odi

(vi)       The Asipa Odi

(vii)       An Odi

(viii)     An Odi

(ix)       The Olotu Omoba

(x)       An Omoba from a ruling house

(xi)       An Omoba from another ruling house

(xii)       An Omoba from another ruling house


There had been changes in the behaviour of the Iraye people towards their Kings. The Oju  Owa which was their traditional palace had been improved. They had built a modern palace for the Nloku to live. They have reconstructed their Iledi, the walls had been changed from mud to concrete blocks.


The government of Iraye is not at variance with other Remo Traditional towns. They have their Iledi that holds the custody of their traditional antiquities. The government of the town is in the hands of the King and the Ogbonis. Iraye is a very peaceful community. In the realm of other issues such as education, religion, community development, social activities, all the federated towns in Ode-Remo work together as a unit. The cooperation of all the federated towns in Ode-Remo surpassed that of Sagamu. Ode-Remo and its other communities are deeply united.

The Alaye of Ode-Remo and the other royal fathers work in harmony and they move the federated towns forward for better.


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