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 Properties › Re: 3 Bedroom On A 1 And Half Plot For Sale At Adron Golf & Estate, Simawa by Toks101(op): 10:38am On Jul 02 |
🚨 Still Available... But Not for Long! This premium 3-bedroom bungalow on 1½ plots at Adron Golf & Estate, Simawa is still on the market—but interest is growing fast. ✅ Secure Estate ✅ Good Title ✅ No Omo Onile Issues ✅ Free Inspection 📞 Call/WhatsApp: +234 806 043 6628 | +234 703 063 1319 Toks101: |
| Properties › Re: 3 Bedroom On A 1 And Half Plot For Sale At Adron Golf & Estate, Simawa by Toks101(op): 9:20am On Jun 30 |
🚨 Still Available... But Not for Long! This premium 3-bedroom bungalow on 1½ plots at Adron Golf & Estate, Simawa is still on the market—but interest is growing fast. ✅ Secure Estate ✅ Good Title ✅ No Omo Onile Issues ✅ Free Inspection 📞 Call/WhatsApp: +234 806 043 6628 | +234 703 063 1319 |
| Properties › Re: 3 Bedroom On A 1 And Half Plot For Sale At Adron Golf & Estate, Simawa by Toks101(op): 9:51pm On Jun 29 |
Motorable roads throughout the estate, electricity poles for easy power connection, and a safe, secure environment that's ideal for raising a family. Toks101:Motorable roads throughout the estate, electricity poles for easy power connection, and a safe, secure environment that's ideal for raising a family. |
| Properties › 3 Bedroom On A 1 And Half Plot For Sale At Adron Golf & Estate, Simawa by Toks101(op): 9:16pm On Jun 29 |
[b]PREMIUM PROPERTY FOR SALE AT ADRON GOLF & ESTATE, SIMAWA [/b] Looking for a secured, high-value investment with massive potential? Grab this fast-selling, uncompleted 3-bedroom bungalow sitting comfortably on a spacious 1 and a half plots of land within the prestigious ADRON Golf and Estate, Simawa, Ogun State! Perfect for a "Buy and Complete" project, this property offers a peaceful, secured environment and a hassle-free, good title. Free from Omo Onile Wahala and Inspection is 100% free For serious enquiries, deals, or to schedule your free inspection Call/WhatsApp +234 806 043 6628 or +234 703 063 1319, Email to Tokunbo4u@hotmail.com—don't miss out on this quick sell!
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| Politics › Ijebu And Remo: Shared Heritage, A Case For Renewed Unity For Ijebu State by Toks101(op): 6:19pm On Apr 27 |
The historical relationship between Ijebu and Remo is both intricate and deeply rooted in shared ancestry, political evolution, and colonial administrative decisions. If you pay close attention, they share the same language, as both speak Ijebu, with just slight differences in pronunciation here and there. They also share the same affinity for deities like Alegemo. While government policies or direction may have contributed more to the wider distinction between the two brothers, especially with the creation of divisions like RIYE, Remo, Ijebu, Yewa, and Egba, these have sometimes framed them as separate entities. But a closer look at their past reveals a far more interconnected identity, one that raises important questions about unity, governance, and the legacy of colonial indirect rule and post colonial government decisions. The early 20th century gives us a critical entry point into this conversation. The ascension of Akarigbo Adedoyin I in 1916 marked a period of political sensitivity within Remo, especially in its relationship with Ijebu Ode under Awujale Oba Ademolu. Though Adedoyin’s reign was brief, it was in 1917 that the Akarigbo colluded with Awujale Ademolu and agreed to annex all land in Remo with Ijebu Ode so both could become one. Narratives from the time suggest attempts at closer political alignment between Remo and Ijebu, including claims of agreements that would have effectively consolidated territorial and administrative interests. This reflects a broader reality, the destinies of Ijebu and Remo were already deeply intertwined, and it is now left for the future generation to consolidate and build upon. In 1924, the Akarigbo sent emissaries to the Ooni of Ife to request a crown for himself. In response, the Ooni sent a crown through his emissaries. As the Ooni's emissaries were entering Ijebuland, they stopped by the Awujale Ademolu’s palace to pay homage. They told the Awujale the purpose of their journey, and on learning why, the Awujale became angry and promptly sent messengers to the Akarigbo, summoning him to come and explain the rationale behind his request for a crown from the Ooni. Both Messrs H. D. Lamuth and T.B. Dew, then Counsel General, chastised the Akarigbo for what he did and appealed to the Awujale to exercise patience and understanding. Then, the Ooni's emissaries were sent back to Ile Ife, and Akarigbo returned to Remo to undertake appropriate rituals for his crowning ceremony. The reported reaction from the Ooni of Ife and Awujale Ademolu underscores the delicate balance of power and recognition among Yoruba monarchies, all gearing towards legitimacy of power, even though our modern constitution gives no real power to the monarchy, as they are answerable to the local government chairman and the state governor. A clear case of Governor Onabanjo versus Oba Adetona. In 1936, another dispute ensued, and this led the Akarigbo to be quoted as saying: “Mo kunle mo fi apo ko; mo duro owo mi ko to mo.” This statement became so controversial that the government had to send Honourable Martin Dale to investigate the matter in what is widely referred to as the Dale Commission. This inquiry marked a watershed moment. Its recommendations led to the administrative separation of Remo from Ijebu Ode and introduced structured financial arrangements, including annual payments. Crucially, this separation was not born out of cultural divergence but rather from colonial governance priorities for administrative convenience. After the bitter lesson of the Imagbon War, they decided to always divide and rule as the best method of conflict management under indirect rule. Yet, history did not end with division. By July 27, 1946, a remarkable reconciliation took place. The Akarigbo, alongside prominent Remo rulers, paid a historic visit to Awujale Gbelebuwa II in Ijebu Ode. In a powerful symbolic gesture, kola nuts were broken and shared, an act deeply embedded in Yoruba tradition as a sign of unity and goodwill. At that gathering, the Akarigbo reportedly affirmed a profound truth: that all present were, fundamentally, Ijebu, and that Remo should not stand apart. This moment was not merely ceremonial; it was a reaffirmation of shared identity over imposed division. The years that followed further demonstrated a desire for stability and cohesion. In 1952, shortly before his passing, the Akarigbo publicly committed to refraining from discord, signalling a shift toward peace and mutual respect. Even in moments of internal succession disputes, the underlying thread remained one of continuity within a broader cultural framework. Taken together, these historical episodes challenge simplistic narratives of separation. They suggest instead that the distinction between Ijebu and Remo is, to a significant extent, a product of colonial administrative restructuring rather than an authentic reflection of indigenous identity. The people, traditions, and institutions of both regions have long been interwoven. In contemporary times, as conversations go on around whether to name the new state Ijebu State or Ijebu Remo State, and where the capital city should be located, all we yarn for is the idea of fostering closer political or administrative alignment, not divisiveness. There is no gainsaying that politics will always play a role in shaping such outcomes. However, history offers a clear lesson for unity of purpose, when grounded in shared heritage and mutual respect, provides a stronger foundation for progress than division imposed by circumstance. |
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