OLU OF IMAGBON OBASHIP TUSSLE _A Patriotic Call for Peace, Unity and Oneness for the Growth and Development of Isara Remo and Imagbon
OLU OF IMAGBON OBASHIP TUSSLE
_A Patriotic Call for Peace, Unity and Oneness for the Growth and Development of Isara Remo and Imagbon_
*By:*
*Saheed Lanre Fidelity*
*2nd September, 2026.*
A Call to the Elders, Stakeholders, Sons and Daughters of Isara Remo, and Most Especially the Erinsiba and Gugesade Families
I write this intervention not as a politician, not as a lawyer, not as an historian seeking to rewrite the past, and certainly not as someone who wants to deepen the disagreement surrounding the Olu of Imagbon stool.
I write simply as a bona fide and patriotic son of Isara Remo, whose parental roots are connected to Imagbon, and as someone who genuinely desires peace, unity, progress and development for our people.
The events surrounding the installation and presentation of the staff of office to the Olu of Imagbon, Oba Ayoola Fadulu-Bada, by the Akarigbo of Remoland on 11 August 2026, have generated different opinions, reactions, accusations and counter-accusations among our people.
It is therefore important that we pause.
Before we take sides, before we condemn one another, before we reopen old wounds, and before we allow another generation to inherit the bitterness of our forefathers, let us look at history, understand the different perspectives, and ask ourselves one simple question: what is best for the future of our people?
History should teach us wisdom, not perpetual conflict.
THE QUESTIONS CURRENTLY BEING ASKED
Since the installation of the Olu of Imagbon, I have observed with concern the way the disagreement has continued to grow.
Among the questions and concerns being raised by different stakeholders are:
1. Was due process followed in the installation of the Olu of Imagbon?
2. Was the Odemo of Isara Remo properly informed before the installation?
3. Is the Erinsiba family opposed to a member of the Gugesade family occupying the Olu of Imagbon stool?
4. Is Imagbon historically part of Isara Remo, or is Imagbon an independent town of its own?
5. Why was the staff of office presented at the Akarigbo’s palace without the prior consent or participation of the Odemo of Isara?
6. Was the Local Government Chairman aware of the selection process?
7. Was the person installed as Olu of Imagbon previously recognised or known within the traditional structure?
8. What exactly is the historical relationship between the Erinsiba and Gugesade families?
9. Why has the Imagbon question remained unresolved for generations?
10. And most importantly, must our people continue fighting over an issue that has already consumed several generations?
These are legitimate questions.
But there is another question that I believe we must ask ourselves:
After more than a century of disagreement, is continued hostility really the solution?
THE IMAGBON QUESTION DID NOT BEGIN IN 2026
One of the greatest mistakes we can make is to discuss the present situation as though the Imagbon question began with the recent installation of Oba Ayoola Fadulu-Bada.
It did not.
The issue is much older.
Indeed, available historical accounts indicate that disagreements concerning the ownership, traditional identity and administration of Imagbon between Isara Remo and Ago-Iwoye date back many decades.
During the colonial period, British colonial administrators attached to the former Ijebu Province became involved in matters relating to the Isara/Ago-Iwoye disagreement over Imagbon land.
There are reportedly copies of correspondence dating as far back as 1943 and 1944, including letters from the Resident of Ijebu Province to the Odemo of Isara concerning the Imagbon question.
Think about that for a moment.
From 1943 to 2026 is approximately 83 years.
And that is only the period for which we have the referenced colonial correspondence.
This means that the present disagreement is not merely a disagreement between today’s individuals.
It is a historical question that has travelled through generations.
Our fathers knew about it.
Our grandfathers knew about it.
Our great-grandparents knew about it.
And some of them went to their graves without seeing a permanent resolution.
Should we therefore allow the same disagreement to consume another generation?
MY PERSONAL CONNECTION TO IMAGBON
I want to make my own position clear.
I have parental roots in Imagbon.
My parents are from Abule Oba, and while growing up, I repeatedly heard my grandparents and elders use expressions such as:
“Omo Erinsiba Gugu, Omo Olumagbon Ayayo, Omo Gugesade…”
Those words were part of the identity and family praise poetry I grew up hearing.
For many years, I understood Erinsiba and Gugesade to be closely connected, if not essentially the same family identity, because of the way my grandmother used the names while hailing us.
Then something happened that changed my understanding.
In or around 2018, during the birthday celebration of the late Odemo of Isara Remo, Kabiyesi Oba Adebose Mayungbe, Erinsiba III, I posted a birthday message hailing him as Omo Erinsiba and Omo Gugesade.
I did so innocently and based on what I had heard from my grandmother.
The following morning, Baba Odemo invited me.
He appreciated what I had done, but he also took the opportunity to explain to me that he was Erinsiba and not Gugesade.
That conversation was significant for me.
It made me realise that there was a deeper historical distinction and disagreement between the two identities than I had previously understood.
I subsequently made further inquiries and came to understand that my grandmother herself had connections to both the Erinsiba and Gugesade sides of the family.
That, to me, is very instructive.
It demonstrates that regardless of the differences that have emerged over the years, these families have been connected in numerous ways for generations.
There are marriages.
There are blood relationships.
There are ancestral relationships.
There are shared histories.
There are shared memories.
There are people who can trace themselves to both sides.
How then can people who are historically connected continue to regard one another as permanent enemies?
THE GUGESADE HISTORICAL ACCOUNT
According to a historical account attributed to the Gugesade side, Imagbon was an independent town situated between Isara and Ago-Iwoye and was also regarded as one of the original Remo 33 towns.
The account traces the founding of Imagbon to Adekunga Akingbade, who migrated from Iremo Quarters in Ile-Ife.
Adekunga was described as a great hunter, particularly renowned for elephant trapping. According to the account, he travelled through difficult terrain before arriving at the area that eventually became Imagbon.
He was regarded as the first Olumagbon, and the historical account maintains that the ancient royal crown associated with the stool has remained in the custody of the family. His eldest son, Adetimilu, succeeded him after his death and became the second Olumagbon associated with the Lewu Onene Ruling House of Imagbon.
Whether one accepts every aspect of this historical narrative or not, one thing is undeniable:
There is a substantial body of historical tradition surrounding the Imagbon stool which deserves to be properly preserved, examined and documented.
History should not be settled merely through social media arguments.
It should be examined through documents, oral traditions, family records, court judgments, artefacts, genealogies and other available evidence.
THE WAR THAT SCATTERED IMAGBON
The historical account further states that Imagbon was eventually caught up in the wars involving Yoruba warlords.
According to the account, Imagbon was attacked by Balogun Abidielege, a warlord associated with Ibadan.
The account maintains that the attack devastated the community and forced many of its inhabitants to flee.
A significant number reportedly sought refuge in the Alara compound, Ago-Aro, Isara Remo, while others moved towards Ago-Iwoye.
This is an important part of the story because it helps explain why the historical relationship between Imagbon, Isara and Ago-Iwoye became complicated.
The movement of people during periods of war was not unusual in Yoruba history.
People fled to where they had relatives.
People sought protection from people they trusted.
People moved because of marriage.
People moved because of kinship.
People moved because of political alliances.
People moved simply because they wanted to survive.
According to the Gugesade account, the connection between Imagbon and Isara was strengthened because Adekunga and Alara were relations from Iremo Quarters in Ile-Ife.
The account says that this relationship contributed to the arrival of displaced Imagbon people at Ago Aro and the Alara compound in Isara.
Similarly, the connection with Ago-Iwoye was strengthened by marriage, particularly through a princess of Adekunga who was said to have married Oba Paripete of Ago-Iwoye.
Consequently, some descendants moved to Ago-Iwoye while the majority remained connected to Isara.
This history is important because it demonstrates that the relationship among Imagbon, Isara and Ago-Iwoye is not a simple story that can be reduced to “this belongs to us” and “that belongs to them.”
It is a story of migration, kinship, refuge, marriage, land, traditional authority and survival.
THE LONG INTERREGNUM OF THE IMAGBON STOOL
Another remarkable part of the historical account concerns the long vacancy of the Olumagbon stool.
It is said that the crown was last worn in 1886.
If that historical date is correct, the interval between 1886 and the installation of Oba Ayoola Fadulu-Bada in 2026 spans approximately 140 years.
That is an extraordinarily long interregnum.
The survival of the crown and other traditional paraphernalia through such a long period is therefore historically significant. It is also why the evidence associated with the stool deserves serious attention rather than dismissal.
If a family has preserved a traditional crown, historical documents, genealogical information and other artefacts over generations, those materials should be examined carefully. At the same time, historical claims should be subjected to proper scholarly and traditional scrutiny.
The objective should not be to destroy one another’s history; it should be to establish the truth and preserve our collective heritage.
THE ISSUE SURVIVED MANY REIGNS
The Imagbon question did not end with one Odemo.
According to accounts available to me, the issue also featured during the reign of Odemo Osindeinde, when the Remo Traditional Council became involved in efforts to mediate between the Erinsiba and Gugesade families concerning the traditional ownership and history of Imagbon.
The matter continued through subsequent administrations.
During the reign of the late Odemo Oba Adebose Mayungbe, who was from the Erinsiba ruling house, the issue resurfaced when the Odemo installed two Baales at Imagbon.
When the Gugesade family became aware that steps were being taken towards installing a king at Imagbon, they reportedly approached the Odemo and raised the issue of an alleged contempt of court.
The late Kabiyesi had a different understanding of the situation.
The disagreement subsequently contributed to further legal and traditional efforts by the Gugesade side to pursue the restoration of the Adekunga Akingbade/Gugesade stool within the Yoruba traditional institution.
It is also important to acknowledge that not everyone within the Erinsiba family necessarily held one uniform position.
Indeed, Oba Ayoola Fadulu-Bada maintained relationships with members of the Erinsiba family, and some members of the family supported him during disagreements between the Gugesade side and the late Odemo.
This demonstrates something important:
The people themselves have never been as completely divided as the controversy sometimes makes it appear.
There have always been bridges.
There have always been relationships.
There have always been people on both sides who recognise one another as brothers.
THE ROLE OF THE REMO TRADITIONAL COUNCIL
One of the issues that needs to be understood clearly is the process that reportedly preceded the recent installation.
According to the account available to me, the Remo Traditional Council, which had been involved in the Imagbon question for several years, examined materials presented by the Gugesade family.
These reportedly included:
* historical documents;
* court judgments and proceedings;
* family records;
* genealogical information;
* traditional artefacts;
* royal paraphernalia;
* oral historical accounts; and
* evidence of kinship.
The account is that the Traditional Council examined the materials and considered them sufficient to warrant the presentation of a candidate for the long-vacant stool.
The outcome was then presented to the Akarigbo of Remoland, who subsequently considered the restoration of the Olu of Imagbon stool.
It is from this process that the emergence and eventual installation of Oba Ayoola Fadulu-Bada arose.
I believe this aspect of the matter deserves to be properly understood before people conclude that nothing happened behind the scenes or that the installation was simply an arbitrary decision made overnight.
THE 2021 OGUN STATE CHIEFTAINCY LAW AND DUE PROCESS
Another major point of contention is whether the Akarigbo had the legal authority to install the Olu of Imagbon.
The Ogun State Chieftaincy Law enacted in 2021 is central to this discussion.
As I understand the position being advanced by those supporting the installation, the law provides a legal framework through which paramount rulers can recognise, upgrade or create traditional stools within the appropriate traditional jurisdiction.
It is therefore important that anyone challenging the process should look carefully at the actual provisions of the law rather than relying solely on hearsay or social-media commentary.
If the Akarigbo acted pursuant to powers granted by the applicable chieftaincy legislation and after receiving the recommendation or findings of the Remo Traditional Council, then the matter should be examined on that basis.
Likewise, if anyone believes that the law was not followed, there are lawful avenues through which that position can be tested.
But disagreement over procedure should not become a reason for permanent hatred between brothers.
Law and peace are not enemies.
Traditional authority and brotherhood are not enemies.
Historical disagreement and future cooperation do not have to be enemies.
SHOULD THE ODEMO HAVE BEEN INFORMED?
This is where I believe we need to be balanced.
Even if the Akarigbo had the legal authority to act, traditional courtesy and peaceful coexistence should always be respected.
The Odemo of Isara Remo is a first-class traditional ruler with a historic and important position among our people.
Given the close historical relationship between Isara and Imagbon, I personally believe that the Odemo should have been properly informed and carried along as much as possible.
That would have helped to prevent the misunderstanding that has followed the installation.
At the same time, I understand that there have been claims that the late Odemo, Oba Adebose Mayungbe, eventually became aware of and consented to aspects of the process before his passing.
There was reportedly an intention to hold a concluding meeting at the Odemo’s palace, but the late Odemo passed away only days before the proposed engagement involving the Gugesade family and the Odemo.
This is precisely why I believe that we should not turn this matter into a personal battle between the Akarigbo and the Odemo.
The two institutions are bigger than individual disagreements.
THE AKARIGBO AND PREVIOUS INSTALLATIONS
There is also a point that deserves consideration.
The Akarigbo has, on previous occasions, exercised his traditional authority in matters involving communities within Remoland leveraging on the same Ogun State Obas and Chiefs Law 2021.
For instance, during the reign of the late Odemo Adebose Mayungbe, the Akarigbo passed through Isara Remo and proceeded to Orile-Oko to install the Oloko.
On that occasion, many people did not regard his movement through Isara without first stopping at the Odemo’s palace as an insult or an attempt to undermine the Odemo.
We accepted it as part of traditional administration.
Similarly, when the present Oloko of Orile-Oko was installed, the Akarigbo came with Isara sons and participated in the installation and presentation of staff of office.
This was also treated as normal.
If we accepted these precedents in the past, we should be careful not to apply a completely different standard now simply because the matter concerns Imagbon or a particular family.
THE PRESENTATION OF THE STAFF OF OFFICE
Another criticism concerns the presentation of the staff of office at the Akarigbo’s palace.
It is important to note that Oba Ayoola Fadulu-Bada is not the first coronet Oba whose staff or instrument of office has been presented at the Akarigbo’s palace.
Therefore, we should be cautious about portraying the venue itself as though it were evidence of an attempt to diminish the authority of the Odemo.
The more important question is the relationship that should exist after the installation.
An installation has taken place.
A king has been crowned.
Now what?
Do we continue fighting?
Or do we build a new relationship?
OBA AYOOLA FADULU-BADA IS ALSO A SON OF ISARA
There is another dimension to this matter that I believe we should not overlook.
The new Olu of Imagbon, Oba Ayoola Fadulu-Bada, is not a stranger who suddenly appeared from nowhere.
He is well known within Isara Remo.
He grew up in Isara.
He has ancestral connections to Isara.
He is an Isara son.
Therefore, whether one supports the process of his installation or not, we should not treat him as an outsider.
If an Isara man has become the Olu of Imagbon, why should this automatically become a tragedy for Isara?
Could it not also be seen as an opportunity?
Could it not be a bridge between our people?
Could it not be an opportunity to strengthen the relationship between Isara and Imagbon?
A FIRST-CLASS ODEMO AND A NEWLY CORONETED OBA
I believe we also need to stop comparing the office of the Odemo of Isara Remo with that of the newly coroneted Olu of Imagbon as though the two institutions are competing for the same position.
They are not necessarily competing.
The Odemo of Isara Remo remains the paramount traditional authority in the appropriate context, while the Olu of Imagbon is a newly restored coronet stool.
The existence of another Oba does not automatically diminish the Odemo.
Indeed, a wise paramount ruler becomes stronger when the traditional institutions around him are harmonious.
The Odemo will need the support and cooperation of the Olu of Imagbon.
The Olu of Imagbon will need the leadership and cooperation of the Odemo.
Our communities need both.
This should be a relationship of leadership and cooperation, not rivalry.
THE ODEMO WILL STILL NEED THE AKARIGBO
We must also remember that traditional institutions are interconnected.
The Odemo of Isara Remo will inevitably require the cooperation of the Akarigbo in matters concerning the recognition, upgrading and development of traditional institutions within the Isara Remo axis.
The Akarigbo, likewise, needs the cooperation of the Odemo and other traditional rulers.
Why then should we create unnecessary enemies?
Today it is Imagbon.
Tomorrow it may be another community.
If we establish a tradition of hostility whenever a new coronet stool emerges, we will only weaken the entire traditional institution where the great Odemo should preside as paramount.
LOOK AT ODE REMO
We should learn from other communities.
Take Ode Remo, for example.
The existence of several Obas has not prevented the people from pursuing common interests.
Instead, cooperation among the traditional rulers can strengthen the town’s voice, unity and development.
The lesson is simple:
More traditional rulers do not necessarily mean less development.
What destroys development is division, rivalry, bitterness and inability to work together.
If traditional rulers cooperate, they can mobilise people.
They can attract development.
They can resolve disputes.
They can protect culture.
They can speak with a stronger voice.
And they can create opportunities for their communities.
IF IMAGBON IS IN REMO, LET US MAKE REMO STRONGER
There is another point I believe should be considered.
Whatever our historical interpretation of the relationship between Isara and Imagbon, Imagbon is presently situated within Remo North Local Government Area.
The Odemo of Isara is the Chairman of the Remo North Council of Obas.
Therefore, the emergence of another traditional ruler within the area should not necessarily be viewed as a threat.
It can become an advantage.
If the Odemo embraces the Olu of Imagbon and other traditional rulers within the area, the traditional institution of Remo North becomes stronger.
The Olu of Imagbon also needs the Odemo.
The Odemo needs the Olu of Imagbon.
The people need both of them.
Why then should brothers fight when cooperation can benefit everyone?
WHAT ARE WE REALLY FIGHTING FOR?
This is perhaps the most important question in this entire discussion.
What exactly are we fighting for?
Our forefathers fought over this matter.
Some went to court.
Some spent money.
Some endured humiliation.
Some lost relationships.
And, tragically, lives were reportedly lost in the course of the wider Imagbon disputes.
But where are those people today?
They are gone.
The land remains.
The families remain.
The descendants remain.
The traditional institutions remain.
And the disagreement remains.
If our ancestors could fight for decades and still leave the matter unresolved when they departed this world, perhaps that should teach us something.
Maybe the responsibility of our generation is not to continue the fight, but to find a better way to end it.
THE TESTIMONY OF AN ELDER
I have also heard the testimony of a Baba Omoyele, said to be about 110 years old, who confirmed that the Imagbon question existed even before he was born.
If an elder who has lived for more than a century can testify that this matter predates his own birth, then surely we must appreciate how deep the problem is.
And if the matter is older than the living generation, why should today’s generation inherit the bitterness?
Let us inherit the land.
Let us inherit the history.
Let us inherit the culture.
Let us inherit the wisdom.
But let us not inherit the hatred.
A SPECIAL APPEAL TO THE ERINSIBA AND GUGESADE FAMILIES
To my elders, youth, sons and daughters in the Erinsiba family:
To my elders, youth, sons and daughters in the Gugesade family:
I respectfully appeal to you.
Please, let us sheath our swords.
Let us reduce the bitterness.
Let us find a way to sit together.
You have fought this battle for generations.
Your ancestors did their best according to the circumstances of their own time.
Now the responsibility belongs to us.
Can we become the generation that finally chooses peace?
The Erinsiba and Gugesade families have too much shared history to remain permanent adversaries.
There are marriages between the families.
There are blood relationships.
There are shared ancestral connections.
There are people whose identities cross both sides.
There are families in Isara whose roots are connected to Imagbon.
There are people like myself who grew up hearing the names of both families in our praise poetry.
Let us use those connections as bridges rather than weapons.
TO THE PRESENT OLU OF IMAGBON
Kabiyesi, Oba Ayoola Fadulu-Bada, the stool has now come to you.
Your responsibility is therefore bigger than winning an argument.
You now have an opportunity to become a bridge-builder.
You are not merely the king of those who support you.
You must strive to be the king of everyone connected to Imagbon.
Reach out to the Erinsiba family.
Reach out to the Odemo of Isara
Reach out to the elders.
Reach out to the people who disagree with your emergence.
Invite them to dialogue.
Show them that your reign will not be about revenge.
Let your reign become a reign of peace, development, reconciliation and unity.
History will judge every king.
But the greatest legacy a king can leave behind is not merely a crown, It is peace!
TO THE ODEMO OF ISARA REMO
Kabiyesi Odemo, you occupy a historic and respected position.
You are the paramount traditional voice of Isara Remo.
This is therefore an opportunity to demonstrate the greatness of the Odemo institution.
A great leader does not become smaller by embracing those around him.
A great leader becomes greater.
The Olu of Imagbon does not have to become an enemy.
He can become an ally.
He can become an additional voice for Isara.
He can become another person promoting the interests of our people.
Let the Odemo lead.
Let the coronet Obas cooperate.
Let Isara prosper.
TO THE AKARIGBO OF REMOLAND
Baba Akarigbo, I respectfully appeal that the controversy should not be allowed to create a permanent division between the palace and Isara.
Whatever the legal and traditional justification for the installation, it is clear that the matter has generated genuine emotions among the people.
The best response now is therefore reconciliation.
Let the Akarigbo remain a father to all.
Let the Odemo remain a leader to his people.
Let the Olu of Imagbon become a bridge.
Let the traditional institutions work together.
LET US DISTINGUISH BETWEEN DISAGREEMENT AND ENMITY
There is nothing wrong with disagreeing.
There is nothing wrong with asking questions.
There is nothing wrong with seeking legal interpretation.
There is nothing wrong with preserving family history.
There is nothing wrong with defending one’s ancestral heritage.
But there is everything wrong with turning historical disagreement into permanent hatred.
If someone believes due process was not followed, let the person pursue the appropriate lawful avenue.
If someone believes the historical account is incorrect, let the evidence be presented.
If someone believes the stool belongs elsewhere, let the appropriate traditional and legal institutions determine the matter.
But outside those processes, let us remain brothers.
LET US STOP REWRITING OUR HISTORY WITH ANGER
Our history is complicated.
Our ancestors migrated.
They married.
They fought wars.
They fled wars.
They established settlements.
They entered alliances.
They disagreed.
They reconciled.
They left descendants.
The history of Yoruba communities is full of such movements and relationships.
We therefore need historians, elders, traditional institutions and families to come together and properly document the history of Isara, Imagbon and Ago-Iwoye.
Let us preserve the letters.
Let us preserve the court records.
Let us preserve the crowns.
Let us preserve family documents.
Let us document oral histories from the oldest living members of the community.
Let us record genealogies.
Let us put everything together in a way that future generations can study.
A properly documented history will serve our children better than a permanently unresolved argument.
THE REAL VICTORY IS DEVELOPMENT
Imagine what could happen if the Erinsiba and Gugesade families stopped spending their energy fighting one another and instead pooled their resources.
Imagine what could happen if the Odemo and Olu of Imagbon jointly supported:
* roads and infrastructure;
* education;
* youth development;
* healthcare;
* employment and entrepreneurship;
* cultural preservation;
* agricultural development;
* community security;
* historical documentation; and
* investment in Imagbon and Isara.
Imagine a future where a child from Erinsiba can proudly visit a Gugesade home without suspicion.
Imagine a Gugesade child growing up knowing that Erinsiba is not an enemy.
Imagine both families sitting at the same table during community celebrations.
That would be a far greater victory than winning another court case or another argument on social media.
WE SHOULD THANK GOD THAT IMAGBON REMAINS WITHIN OUR REMO FAMILY
Whatever one’s interpretation of the historical relationship between Imagbon and Isara, we should recognise the present geographical and administrative reality.
Imagbon is within Remo North.
It is therefore in our collective interest to make sure that the community develops.
Rather than constantly asking, “Who owns whom?”, perhaps we should increasingly ask:
“What can we do together to develop the people and the land?”
That is the question our children will thank us for asking.
A WIN-WIN FOR ISARA REMO
I believe that the emergence of the Olu of Imagbon can ultimately become a win-win situation.
An Isara-connected man has become the Olu of Imagbon.
A traditional institution that had remained vacant for generations has been restored.
The historical identity of Imagbon is receiving renewed attention.
The Remo Traditional Council has an opportunity to deepen documentation and reconciliation.
The Odemo has an opportunity to demonstrate leadership.
The Olu has an opportunity to build bridges.
And the people have an opportunity to transform an old source of conflict into a new source of development.
Why must we therefore choose the worst possible interpretation of everything?
ONLY GOD CROWNS A KING
Whether we agree with the process or not, the reality is that Oba Ayoola Fadulu-Bada has now been installed as the Olu of Imagbon.
As Yoruba people, we often say:
“Oba ni Olorun n yan.” “Ori to ma de Ade, Inu Agogo Ide lo ti nwa”
Only God ultimately crowns a king.
Even the present Odemo of Isara Remo, according to accounts within the community, went beyond ordinary expectations and used his connections and influence in efforts concerning traditional recognition and approval.
If our traditional leaders themselves understand the importance of cooperation, then the people should not be encouraging them to fight.
LET US REWRITE THE NEXT CHAPTER
For generations, the Imagbon story has been written with:
disagreement,
court cases,
accusations,
counter-accusations,
political intervention,
traditional disputes,
family divisions,
and sadly, loss of lives.
Let our generation write the next chapter differently.
Let the next chapter contain:
peace.
reconciliation.
brotherhood.
development.
respect.
dialogue.
unity.
love.
progress.
A PROPOSED PEACE INITIATIVE
I respectfully suggest that the matter should not be left entirely to social-media arguments.
There should be a peace and reconciliation meeting involving:
* the Odemo of Isara Remo;
* the Olu of Imagbon;
* representatives of the Erinsiba family;
* representatives of the Gugesade family;
* respected elders of Isara;
* respected elders of Imagbon;
* representatives of the Remo Traditional Council;
* other relevant stakeholders.
The meeting should not be organised to determine who won and who lost.
It should be organised to ask:
How do we live together from today?
The participants can agree on principles of:
1. mutual respect;
2. recognition of traditional hierarchy;
3. peaceful coexistence;
4. protection of historical records;
5. avoidance of inflammatory statements;
6. cooperation on community development;
7. respect for lawful processes;
8. preservation of family relationships; and
9. a commitment that future generations will not inherit this bitterness.
ENOUGH OF THE ENMITY
My elders, what are we really fighting for?
Our forefathers fought this battle.
They are gone.
The dispute remained.
If we continue fighting, we too will eventually leave.
And what will remain?
The same dispute.
The same anger.
The same accusations.
The same division.
Let us be the generation that breaks the cycle.
Let us not be remembered as the people who inherited an 80-, 100- or 140-year-old dispute and made it worse.
Let us be remembered as the generation that said:
“Enough. Our children deserve better.”
MY FINAL APPEAL
To the elders of Isara Remo:
Please guide us with wisdom.
To the sons and daughters of Isara:
Please do not allow social media to destroy relationships that took generations to build.
To the Erinsiba family:
Please extend a hand of brotherhood.
To the Gugesade family:
Please extend a hand of brotherhood.
To the Olu of Imagbon:
Please open your doors to everyone.
To the Odemo of Isara:
Please lead us with fatherly wisdom.
To the Akarigbo:
Please continue to provide the fatherly leadership and traditional framework necessary for peace among our communities.
To every stakeholder:
Please choose dialogue over confrontation.
Let us remember that Isara Remo is bigger than any individual.
Imagbon is bigger than any individual.
The Erinsiba name is bigger than any individual.
The Gugesade name is bigger than any individual.
The Odemo institution is bigger than any individual.
The Olu of Imagbon institution is bigger than any individual.
And our children are more important than our present disagreements.
CONCLUSION: LET BROTHERHOOD PREVAIL
I am not writing this because I believe every historical question has suddenly disappeared.
I am not writing this to declare one family completely right and another completely wrong.
I am writing because we cannot continue this way forever.
There is a time to fight for one’s heritage.
There is a time to seek justice.
There is a time to preserve history.
But there must also be a time to forgive, reconcile and build.
The Imagbon question has been with us for generations.
Let us now give peace a chance.
Let the Erinsiba and Gugesade families come together.
Let the Odemo and Olu of Imagbon work together.
Let the Akarigbo continue to provide fatherly leadership.
Let the elders mediate.
Let the younger generation learn the history without inheriting the hatred.
Let us transform our historical differences into strength.
Odemo should lead.
The coronet Obas should cooperate.
The families should reconcile.
The people should unite.
And Isara Remo should develop.
Let us stretch our hands of friendship to one another.
Let us close the chapter of bitterness.
Let us open a new chapter of love.
Let us rewrite our history, not by denying what happened in the past, but by deciding that the future will be better.
After all, what greater legacy can we leave our children than a peaceful and united homeland?
God will help us in Isara Remo.
God bless the Odemo of Isara Remo.
God bless the Olu of Imagbon.
God bless the Erinsiba family.
God bless the Gugesade family.
God bless the elders and stakeholders of our communities.
God bless Isara Remo.
God bless Imagbon.
God bless Remoland.
And may peace, unity, love and prosperity reign among us, now and for generations to come.
Ẹ̀mí àlàáfíà ni ká máa bá ara wa gbé.
Let us live together in the spirit of peace.
A united Isara is a stronger Isara.
A peaceful Imagbon is a prosperous Imagbon.
*Àjọṣe ni agbara.*
*Togetherness is strength.*
*Long may you reign,*
*Kabiyesi Alaiyeluwa,*
*Oba Peter Oluwole Ogunbayo*
*Otete III, Odemo of Isara Remo*
*Long may you reign Kabiyesi,*
*Oba Ayoola Adetona Fadulu-Bada*
*Lewu Onenen II, Olu of Imagbon*
*God bless our hometown!*
*Isara Remo, Ilu Afotamodi K’ogun Ma Wolu.*
*God bless me,*
*Saheed Lanre Fidelity.*
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