The Ancient History of Ogere Remo

Ogere, or Ogere Remo, an ancient town in the present Remo Division of Ogun State, Nigeria, was founded circa 1401 A.D. Ogere is part of the Ikenne Local Government Area of Ogun State.

The ancestral home of the Yorubas is Ile-Ife. Oduduwa is the ancestral father of all the Yorubas inside and outside Nigeria. The people of Ogere are Yorubas. They hailed from the ancestral home “Lagere in Ile-Ife” in two different emigrations led by Olipakala and Lowa-Lida, respectively. The two are Ile-Ife crowned Princes.

Ogere is situated in a hilly area. The town’s topography justifies the biblical saying, “A town situated on hills cannot be hidden”. Ogere is one of the old thirty-three [33] towns that made up “Remo Kingdom”. It is in the South-West of the Kingdom. Ogere has boundaries in the North with Ajura (An Egba Town), South with Iperu Remo, East with Ode Remo and West with Sagamu Remo. The Lagos – Ibadan Expressway and Ijebu-Ode / Abeokuta Road pass through Ogere. The people are principally farmers and traders by profession. They grow Rice, Kolanut, and Cocoa as cash crops. The women trade in Gari, Rice Provisions and Textiles. Olipakala, an Ile-Ife Crown Prince, a direct descendant of the Yoruba Progenitor Oduduwa, a great warrior, violent in temperant and character, was the founder, ancestor and spiritual father of the Ogere people. Olipakala migrated with his senior brother Obanta from Ile-Ife to Ijebu-Ode.

His wife, called Yemogun, also travelled with him. They settled at Ijebu-Ode for a while, and no sooner did they settle in Ijebu-Ode than Obanta discovered Olipakala to be a strong, radical man. He became difficult to control by Obanta and even started to challenge his authority in social and political decisions; as a result, Olipakala was asked to go and settle afar off.

Olipakala and his family moved westward out of Ijebu-Ode. They settled at “Agbele” and called the settlement “Ilagere”, where they made their homestead.

Another emigration led by Lowa-Eri, the founder of the Lagere District in Ile-Ife, also decided to move out of Ile-Ife to find another settlement. On their journey, Lowa-Eri, the group leader, died at Ipole, and his son Lowa-Lida took up the leadership mantle.

Lowa-Lida established many villages in Ile-Nla, Ogbo, near Ijebu-Ode before his settlement at Idoko (part of Ijebu-Mushin). Oral history claimed that Obinrin-Ojowu was erected at Ijebu-Ode by Lowa-Lida, who left his son Lowa-Iberu as his chief priest. Lowa-Lida and his group also moved westward from Ijebu-Ode and settled at Agbele Ogere with the Olipakala family. “Aje Shrine in Ogere was erected at the present site, about 11/2 miles from Agbele. The Oloja of Iremo, who was in Lowa’s entourage, was the Chief Priest. The word “Iremo” was later coined for Aremo.

The Lagere people settled in two camps at Agbele and regarded it as their homestead. Olipakala was, for many years, the absolute ruler of the Ilagere people. The great leader loved his people and had the ambition to establish a powerful war camp and a great empire. He fought gallantly to preserve their entity and identity.

Olipakala and his wife Yemogun guarded the Lagere (Ogere) people and ensured their security from invasion by their neighbouring rival towns. He fought many wars to safeguard his people. His wife, Yemogun, was a good companion in all the wars to safeguard his people. Ogere people were never defeated in any war when Olipakala, Yemogun and Lowa-Lida were alive; hence, he was given a cognomen that runs thus: “Olipakala A Gbe Ni Ma Dehin”.

In times of war, their immediate neighbours were contacted by the use of “Apere” the war signal drum used for transmitting messages which the enemy would not be able to interpret. The settlement of Lagere (Ogere) people was a farming community and faced a serious threat from wild animals and attack by carnivorous animals like Lions, Tigers, Hyenas and Wolves, especially at dusk and in the evening. Spirited efforts were made to kill and terminate these animals.

After conquering wild animals with greater security of life, farming activities expanded, and the Olipakala settlement enjoyed a period of peace and prosperity. Other settlements sprang up as a satellite of the Agbele settlement. These include Iporo I and II, Orile-Epe, Iseje, Lowosiwu, Larufin, Ipakala, Sakale, Obelu, Idoko, Oke Mogun and Ejigun. It was through the help of these divinities that Ogere has come to stay in her present location.

Olipakala became old and disappeared, as did Yemogun and Lowa-Lida.

In appreciation, the people of Ogere deified and worshipped them annually. They were consulted on the matters of war and for the general prosperity of the town. The people established Olipakapla Grove called “Igbo Olipakala” and Yemogun Grove called “Igbo Yeye”. Ogere people venerated them with reverence, for they were regarded as “Mysterium tremendum et fascinons” by the people.

The festival during which “Olipakala” is remembered and worshipped is called “Oro Olipakala”, and that of “Yemogun” is the “Obalufon” festival. These festivals are annual events.

The exit of Olipakala led to substantial re-organisation of the Lagere (Ogere) Society. It is common knowledge that from time immemorial, people lived by their might and the weak easily fell prey to the strong, with Olipakala around no war ever conquered his people, even after his departure his spirit still gave strong support to the people but taught them lessons anytime the disobeyed his orders.

A monarch is a divine creation on earth or a man-made institution designed as a rallying point in society. Very many years after Olipakala had left the stage, the settlers at Agbel,e who had multiplied astronomically, decided to establish Obaship Rule, and the two Royal Ruling Houses that emerged were:

1. Legunsen
2. Negbua (now known as Agbejoye / Fadagbuwa)

The name Ogere is from Ilagere. That was the name of the town at Agbele. Another interpretation by some people is that Ogere was from “sun si Okere” i.e. “move afar” as decreed by Obanta to Olipakala.

The inter-tribal wars raging throughout the Yoruba land in early 1880 and the frequent invasion of the camp at Agbele and its satellite villages taught the Ilagere people a lasting lesson to come together and establish a fortified town.

The different headmen of these settlements, entitled the Olojas, emerged into one head, with Oba Adelana Osifayo Legunsen 1st on the throne at Agbele. Lowa, being aged, lived with the people at Ogere before he descended alive.

Oba Adelana Osifayo was the third Oba to reign at Agbele and was the Oba on the throne at the time of resettlement at Ogere. He, therefore, became the first Ologere of Ogere.

Four Ruling Houses were established in the following orders:

1. Legunsen Ruling House
2. Agbejoye / Fadagbuwa Ruling House
3. Kankanbina / Ejigboye Ruling House
4. Oregunsen Ruling House

The Oba (Ologere) thus emerged as the leader and head of civil administration in whose name all government acts were carried out. The system in Ogere, like the rest of Yoruba land, was one of limited monarchy. Oba Ologere was the spiritual head of the Ogere people; his supremacy over the Ogere people was accepted.

The person of Ologere was regarded as the fountain of honour, conferred chieftaincies and other honours on worthy sons and daughters of Ogere who must have made substantial contributions towards the economic, social and political growth of the community or have distinguished themselves in their respective professions that the Oba can be proud of them.

The ancient administration of Ogere was democratic. There are political societies that have functions to carry out.

1. The Osugbo Council: They shared the day-to-day administration of the community with the Oba. The Osugbo was the main enforcement authority and, therefore, the most dreaded body. It was usually called Ogboni, and they met regularly in the “Iledi”. The head of the Osugbo is the Oliwo; the secretary and the High Priest are the Apena. Other officers include the Iwarefas, Olotu Ijo, Olotu Egan, and Olotu Erelu (Judiciary / Legislative).
2. The Ihare – The body of Traditional Chiefs: It comprises chiefs such as Olisa, Aro, Odofin, Family Chieftains and Honorary Chieftaincies (Executive).
3. The Olopere: This, headed by the Balogun of the town, took over the military responsibilities of the community. It was open to all young men of the town. The body comprises traditional Chiefs like Asiwaju, Otun, Osi, Seriki, Ashipa, Bada, Aare etc.
4. The Pampa Society: This took charge of Trade and commerce and the township market.
5. The Oro Society: This constituted the police.
6. The Eluku Society: This was the executioner.
7. The Ode Group: This was in charge of community security.
8. Other groups or societies are the Alagemo, Elegun, etc.

Power was well-shared in the social advancement of the community under the royal headship of the Oba (Ologere).

The rest of the community belonged to one traditional religion or the other. The main social organisation was the Egbe, or the Age group. The town was divided into two principal wards: ITAJIREN and OKE-LISA (OKE-ILU). Each ward was further divided into “ITUN” quarters, and each “ITUN” comprised one or more compounds. There were traditional thirteen quarters:

ITAJIREN: Itun-Iseje, Morisagbara, Itun-Okuta, Itun-Oke, Itun-Epe, Itun-Agbon, Itun-Nla, Idaren.

OKE-ILISA: Itun-Iraye, Itun-Maro, Itun-Lisa, Itun-Idomogun, Itun-Aledo.

Each compound has a head called “Baale” with other officers to assist him in administrating the compound. The officers held regular meetings at Baale’s house to discuss matters affecting their people, settle minor civil matters and burial arrangements of the head, etc.

In addition to the above divisions, modern divisions include Araromi, Ayegbami, Ayetoro, Ajegunle, Mosimi, Wasimi, Lowa, etc.

Thus, Oba Ologere was seen as a democratic head who carried his people along with him in his decisions.

This shows that the Ogere people have always been an organised society. They have never lacked ideas for the development of their community. The Obas have always been at the helm of affairs at the township level, where they shoulder big administrative problems. The advent of the Europeans towards the end of the nineteenth century did not change the concept. Still, it tried to strengthen democracy by superimposing the Western System of Administration on the already existing system.

We have had Residents, District Officers, Native Courts, Customary Courts, etc. With the introduction of party politics and independence in 1960, the Oba (Ologere) has been working under a complex, modern and dynamic situation. Despite this, the big responsibilities of the Oba towards his community as the leader have not waned. The different political societies continued to function effectively, helping the Ologere maintain law and order in the town.

The Ogere Community Development Council (OCDC) also helped the Oba implement some town developments. Since the miraculous disappearance of Olipakala, Ogere has been a well-organised community with a high sense of political and social integration and stability. In 2023, OCDC’s name was changed to Ogere Community Development Association (OCDA).

OGERE ANTHEM

Ilu mi (2ce)
Ilu Ogere
O dara O lewa
Ni ’lu to tobi
Kosi bi kibi timolewa lorile aye
Timo le gbagbe Ilu Ogere

The ancient history of Ogere Remo was curled in the Archive (12th August 2008) of Ologere of Ogere, His Royal Highness, Oba Oladele Ogunbade of blessed memory.