CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

In recent times, festivals and events are one of the fastest growing forms of tourism

activities and are becoming increasingly popular in rural areas as a means to revitalize

local economy and promote improve social coexistence. It has been noticed that different

traditional festival in Sagamu like Agemo, Oro, Eluku, Egungun, Obalufon, Obaruwa,

Orisagamu Ewa among other festivals prime example of festivals that have increasingly

bring improve socioeconomic activities to the town annually. These festivals usually have

specific months during which they are celebrated. People in the town always look

forward to these dates because it will afford them the opportunity of meeting friends and

families who are going to be in town during these festivals. The period of these festivals

and events encourages numerous visitors to attend and often attracting new visitors that

will follow indigene of Sagamu to the town to see the beautiful display of traditional

activities. It is also important to recognize that events and festivals serve as catalysts that

have the capacity to attract fun seekers especially to destination with great tourism

potentials.

This means that as visitors spend more days in a given destination, their long stay help to

improve the revenue base of the people and at the same time develop the local economy

of the people (Spurr 206) Accordingly the economic impact of festivals and events in a

given geographical location differ from one region to another due to the type of event

developed market attraction and the culture of the people (Delamere 31). The magnitude
1
of an event has a direct relationship with the magnitude and profile of people that attends,

infrastructure, costs and benefits (Moscardo 207). Festival is an expression of culture of a

particular group of the society with intricate social, economic and cultural values. Today,

local festivals are regarded as important tourism resource, a prominent component in the

culture of many societies and an inevitable part of the heritage of many nations (Kuude,

Adongo and Abanga 10). The authors observed that today, as people wake up somewhere

or go to bed elsewhere, within certain timeframes of the year, in cities, towns and

villages, people will be celebrating a festival or festivity of some kind.

In Sagamu today there are various traditional festivals like Agemo festival, Oro Festival,

Eluku Festival, Egungun Festival, Obalufon Festival, Obaruwa festival and the

Orisagamu Ewa festival which are all annual festivals to mention a few are acclaimed to

be a unifying force connecting people from different race and background together. This

is because celebration of these cultural events in most cases remind people of their past. It

is regarded as heritage resources that facilitate social cohesion. Celebration of cultural

festivals serves as vehicle that drives the economy of a community through the derivable

economic benefits especially during the festive period (Hackbert 20). The author

observed that cultural festivals packaged with other special events provide excitement,

fun, and art, cultural and heritage entertainment in communities and other recreational

settings throughout the nation at an expand rate.

With over ten (10) local traditional communities within Sagamu, Sagamu has a diverse

and rich cultural heritage. Traditional ceremonies celebrated by indigenous cultural

groups remain a vital part of the town’s cultural heritage. Traditional ceremonies are a

2
time honoured form of communication and provide a vibrant record of our common

heritage. The heritage includes dances, songs, crafts and artefacts that have been passed

down through generations (Guhrs and Kapwepwe 29). Traditional ceremonies are events

of social, spiritual, religious or public significance performed on special occasions for

various reasons. The traditional ceremonies performed in Sagamu vary in nature. Some of

them are small closed initiation ceremonies. Others involve an entire community. Then

there are those which are open and attract large crowds in the tens of thousands and even

include the political class and traditional rulers from other towns in Yoruba land. These

have a yearly designated calendar month for their celebration.

Religious tourism is among the least explored tourist activities in the world of modern

tourism. In recent years, religious tourism has been on the increase with a growing

number of people visiting historic places in developed countries. This is attributed to the

fact that religious obligations has become a fashionable trend all over the world as a

means of expressing beliefs and faith in the ability of God to protect and guide mankind.

It would amount to stating the most obvious that religious practices both under the

auspices of Christianity, Islam and traditional practices have in no small way contributed

to the development tourism in the world. It is a known fact the Christian pilgrimages to

Israel has formed an economic platform for the empowerment of the localities and

contributed to the Gross Domestic Product (GDP) of the country. Also, in the Saudi

Arabia, where many Islamic faithful converge twice every year for religious rituals, it has

been of tremendous economic benefit to the country and her people. With these scenarios

and many others around the world, it has become valid that religious tourism can become

a source of economic revival to a country and its people.

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It should also be mentioned that religious tourism means not only visiting sites, shrines

and structures with religious significance but also attending religious conferences,

different cultural-religious events, exhibition of cultic objects, as well as concerts of

sacred music. Nolan distinguishes three types of religious attractions: pilgrimage shrines

which have strong religious significance but have little else to attract secular tourists;

shrines that attract both pilgrims and more secular tourists because the site is also

attractive from a historical, artistic or scenic perspective; sites where the main attraction

is represented by religious festivals (12). The religious tourists are also more likely to

visit other tourist objectives while in the area and also make more use of the local hotels,

restaurants or local transport which recommends religious tourism as an important

economic sector especially for those regions that lack other opportunities for

development (Egresi, Bayram, Kara and Kesik 202).

1.2 Statement of the Problem

Traditional festivals are widely considered as an effective contributor to socio-economic

development, particularly in less developed countries. However, despite its adoption as a

developmental option, the extent to which economic and social development inevitably

follows the introduction and promotion traditional festivals remains the subject of intense

debate. In this context, this paper examines the socio-economic effects of some

traditional festivals in Sagamu, Ogun State. Sagamu being an ancient town in Remo

kingdom and the capital of Remoland in Ogun State with the Akarigbo of Remoland as

the paramount ruler of the kingdom has different traditional festivals that define the

people of the kingdom. Festivals like Agemo festival, Oro Festival, Eluku Festival,

Egungun Festival, Obalufon Festival, Obaruwa festival and the Orisagamu Ewa festival

4
which are all annual festivals. An attempt will be made in this research to identify the

various contributions of traditional festivals to the development of socioeconomic

activities in Sagamu in the various socioeconomic strata of the town. This research will

focus Ranging from business activities, tourism potentials, unity and social cohesiveness,

rural development tool, potential challenges and revival cum sustenance of traditional

handcraft industries.

1.3 Objectives of the Study

The specific objectives of this study are to:

i. examine the economic activities that surround holding of traditional festivals

and its effect.

ii. discuss the social relationships that exist during traditional festivals and its

effects

iii. evaluate the benefits traditional festivals bring to the people and the

community.

iv. identify the negative effects of traditional festivals on the people and the

community.

1.4 Scope of the Study

This study is limited to the fact that there are some basic traditional practices during

traditional festivals that the researcher cannot have access to because they are considered

sacred. Certain information are not divulged by the custodians of the traditional practices

during the holding of traditional festivals. The holding of traditional festivals in

communities is a global issue which has its root in the culture of the people. Therefore,

5
the study is limited to the traditional festivals which are celebrated in Sagamu

communities in relation to their socioeconomic effects.

1.5 Significance of the Study

The necessity for this work is borne out of the fact that traditional festivals are part of the

culture and way of life of most communities in Africa. These traditional festivals usually

have antecedent effects on the way of life of the people both economically and socially.

This study will help to ascertain the benefits people derive from holding traditional

festivals and also bring to the fore negative effects of holding traditional festivals. This

study will help further shape socioeconomic values of traditional festivals in Sagamu.

The government, traditional institutions, participants and the entire community will be

guided properly towards achieving improvements in the holding of traditional festivals.

1.6 Research Methodology

The study adopted historical and sociological methods. The historical method was used to

trace the historical background of Sagamu Remo in Ogun State. The sociological method

was survey. Three hundred (300) copies of the questionnaire were administered among

selected clergy, women, youth and elders in Sagamu Remo in Ogun State and two

hundred and fifty (250) copies were retrieved. The data generated were subjected to

descriptive analysis using simple percentage. Books, Journal articles and internet

materials were consulted. The data generated were incorporated into the body of the

study.

6
 CHAPTER TWO

LITERATURE REVIEW

2.1 Concept of African Traditional Religion

ATR is the divine-nature given religion of the African people on the African soil with no

particular person as it founder like other religion of the world. However, it evolved

slowly through many centuries, as people responded to the situations of their life and

reflected upon their experiences. Such factors that are responsible for the emergenize and

formation of ATR is the geographical environment –mountains, rivers, deserts and forest

– the change of the seasons, the powers of nature (such as earthquakes, Thunderstorms)

climates, epidemics, diseases, birth and death and major historical events like wars, locust

invasion famines, migrations. Oluwawusi and Afolayan opines that African Traditional

Religion is by no means, is confined to the African continent alone as the religion is now

the bride of some non-Africans and Africans in the Diaspora in such countries as the

Cuba, Tridad and Tobago and Brazil. This religion predated all known religion in the

world and carried to the Diaspora chiefly via the historic Atlantic slave trade (480).

African Traditional Religion is the traditional or the autochthonous religion of the

Africans. Awolalu and Dopamu define it as “a revealed religion that has no founder (27).

It is revealed in the sense that it came into being as a result of human experience of the

mystery of the universe.” This religion has been in existence centuries before Christianity

and Islam. Like Judaism, it originated with the patriarchs of Africa in a very rudimentary

form, with time it developed to higher level before the advent of the two other main

religious in Africa. African traditional religion had stood the test of time in that it

7
survived attempts of extermination by foreign religions. Today, African traditional

religions have been influenced by these religions but it has also influenced these

religions, which is seen as a result of acculturation and syncretism experienced in those

religions. Idowu clearly expressed the closeness of religion and life when he wrote about

the Yoruba and quoted by Jemiriye thus.

…the keynote of their life is their religion. In all things they are
religious. Religion forms the foundation and the all-governing principle
of life for them. As far as they are concerned, the full responsibility of all
the affairs of life belongs to the Deity; their own part in the matter is to
do as they are ordered through the priest and diviners whom they believe
to be the interpreters of the will of the Deity (6).

Awolalu opines that, Therefore, religion permeates the lives of the Africans. God is

believed to be in control of the universe and that everything comes from Him (86). At

every stage of life – birth, adulthood, marriage, death, starting a project, going for a

journey, all these the Supreme Being is connected. The indigenous religious beliefs and

practices of African peoples include various traditional religious sects and groups.

African traditional religion is diverse and has no fixed organization, this is because,

environment brings differences on the beliefs and practice of the various tribes, but the

underlining truth is that they have some characteristics in common. Asante added,

generally, there are certain salient elements predominant beliefs in African traditional

religion which emanated from oral tradition rather than scriptural (86). These beliefs

include: belief in the Supreme Being, belief in Divinities, belief in Spirit, belief

veneration of ancestors, use of magic and medicine.

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African Traditional Religion is such religion that affirms life and celebrates life in its

fullness; this accounts for the lively and celebrative mod that characterizes African

worship in all its manifestations. Related to this geo-political and cultural view of Africa

is the 19th century classification based on the so-called evolutionary theory of culture and

religion. This classification of religions based on belief systems puts African religion and

culture on the lowest level of the evolutionary ladder, because, it was believed, African

primitive culture can only produce the most elementary and primitive belief systems.

Until recently, this treatment of African religions in the western intellectual tradition has

made it impossible for African traditional religion to speak for itself except in terms of

19th-century evolution or the western anthropological theories of primitive religions and

cultures (Fanto 94).

A study of the beliefs and practices of the African peoples leads to the theological

observation that African traditional religion is a religion of salvation and wholeness. A

careful analysis shows on emphasis on this-worldly salvation and wholeness as the

“raison for the worship of African traditional religion. Because Africans believe that life

is a complex web of relationships that may either enhance and preserve life or diminish

and destroy it, the goal of religion is to maintain those relationships that protect and

preserve life. For it is the harmony and stability provided by these relationships, both

spiritual and material, that create the conditions for well-being and wholeness. The threat

to life both physical and spiritual is the premise of the quest for salvation. The threat is no

near and real because, for the African, life is a continuum of power points that are

transformed of power points that are transformed into being and life is constantly under

threat from evil forces. This logic of the relational of being and cosmic life gives rise to

9
the view that all reality is inter-related life a family. This same relational metaphysics is

what undergirds the life of the individual in community.

Mbiti captures this relational metaphysics succinctly in the dictum: “I am because we are

and because we are therefore I am” (86). The life of the individual comes into fruition

through the social ritual of rites of passage. These rites are the process that can help the

individual to attain to the goals of his or her destiny, given at birth by God. Those who

successfully go through the rites of passage become candidates for ancestor-hood – the

goal of the ideal life. For the African, ancestors are much more than dead parents of the

living. They are the embodiment of what it means to live the full that is contained in

one’s destiny.

Today the liberation from the classifications of the last century has given an intellectual

autonomy to African religion and culture. They can now be understood as self-contained

systems that are internally coherent without reference to any grand theories. This has

allowed them to face up to the plurality of religions and cultures. Therefore in any

discourse about African religion we must start from the perspective of the worshipers and

devotees of African traditional religion in respect to their basic beliefs. This religion

revolves round the worship of deities. These are local gods and goddess who include

ogun worship, oya, obatala, sango, esu, erinle, moremi, and obalufon among others.

The worship is based on rituals and sacrifices and it takes place in the shrines which

could be on the hill or mountain, in the forest or by the river and indeed, any other place.

The African belief in God is underlined by the concept of polytheism. This is the worship

of many gods who are means to an end but not an end in themselves. This is because of

10
the fact that they are lesser gods who serve only as intermediaries to one Supreme Being

(God) who in the traditional belief is known as Olodumare. The Egba people are fondly

known to be adherents of several traditional sects or groups, such as:

1. Obatala – This is the worship of Yoruba Arch Divinity. He is believed to be the

creator divinity in that he was commissioned by the Supreme Deity to create the

solid earth, equip it, and mould the physical man. Obatala is worshipped in Egba

land among the Itokos.

2. Esu –Esu is believed to be one of the divinities who were closest to Olodumare.

He is in charge of matters regarding rituals and human conduct. Esu is believed of

being capable to approve or disapproval ritual. People can evoke him to harm

their enemies, as well as procure protection. He is worshipped throughout

Yorubaland especially among the Itoko, Isale – Emere of Egba land (An

Interview with Balogun Ogunsola 6/01/2020).

3. Ifa – This is being practiced among the Oke Aregba People.

4. Egungun – The Itoko, Erunwon, Ibon, Keesi and Ijemo people are known to be

adherents of Egungun worship.

5. Igunnuko – Practiced among the Tindin, Ikopa, Onihale, Odeda, Alapoti, Emere,

Ijeun and Apena-Kemta villages.

6. Erinle / Olomolu – The towns like Ago – Ijesha, Ago ika and Ijaiye community

are worshippers of Olomolu.

7. Obaluaye – (common ogbeni) Worship by Ido, Odo-ijesha, Erunwon.

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 8. Oro: Oro worship is common in all the 143 towns in Egbaalake and has their cults

or shrines in Ake and Itoko towns. [An Interview with Balogun Ogunsola

6/01/2020).

2.1.1 African and African Traditional Religion

African are known by their culture and it is not possible to separate the African from their

culture, it is their culture that grown their belief. A topical African man is a religious

man. According to Turaki, “The African who is a religions practitioner has been

described in various ways as he relates to his religion (8). All African peoples believe in

God. They never take this belief for granted. It is at the centre of African Religion and

dominates all its other beliefs. But exactly how this belief in God originated can no one

know, it only came to notice that it was an ancient belief in African religious life (Mbiti

40-41) mentioned that people came to believe in God through reflecting on the universe,

realize their own limitations and observe the forces of nature.

2.1.2 The Term “Africa”

According to Idowu, since the time of Pliny, the elder who is reputed to have first used

the term “Africa” has been a bone of contention, because it means different things to

different people – for many people (15). Africa is essentially a racial group; for some,

Africa is a geo-political entity carved up in the last century at the Berlin conference of

1884-85; for others, Africa is a linguistic – cultural entity that describes the life of the

African peoples that belong to these communities: the Niger-Congo, the Nilo-Sahara, the

Afro-Asiatic and the Khoisan linguistic groups. Generally, today, we are conditioned to

12
view Africa as a conglomeration of different ethnic groups bound together by the colonial

divisions of Africans which still persist in independent African.

Adekoya retreated that; It is worthy to mention that the geography of Africa remains a

great advantage which won the derogatory application of the ‘Darki Continent’ given to

the Africans (123). Because, Africa remained unknown for a long time and when it

became known as dark continent, travelers fabricated many things about Africa that were

false, and so, most of what has been written and said about Africa in the past and even

now, is either mostly or partially untrue or exaggerated and distorted from various

motives, hence foreign investigators misunderstood Africa. In addition, the climatic

condition at the time of investigation was unfavorable as many foreigners who could

have studies African and their religions died of malaria fever and sleeping sickness.

Hence, Africa was described as the “White man’s grave”.

2.2 Elements of Beliefs in African Traditional Religion

Oshunpidan opines that, African Traditional Religion is diverse and has no fixed

organization. It is often more appropriate to speak of forms of African Traditional

Religion. This is because environment brings about differences in the beliefs and

practices of the various tribes. Religion forms part and parcel of Africans life to such an

extent that there is no formal or strict distinction between what is sacred and what is

secular, religious and non-religious, spiritual and material, there is no conscious

separation of life into religion, politics and social. However, there are certain salient

predominant beliefs in African Traditional Religion (14).

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2.2.1 Belief in the Supreme Being

Africans recognized the existence of God, who is the creator of the universe. He is

believed to be the superior to divinities and spirits. God is the main element in every

religious belief in African. Apart from him, other elements or objects African Traditional

Religion are less important. All are from Him, by Him, for Him and responsible to him.

He is the Supreme Master of all life. By nature, He is good, all-powerful, immortal, just

and omnipotent. The Supreme Being is known by different names among the various

tribes and ethnic groups in Africa. He is believed to have created the world and

everything in it, including the lesser deities and spirits who derived their power from

Him. It is a common belief among Africans that the Supreme Being withdrew after

creating the world and left its administration and maintenance in the hands of the

divinities (Johnson 134).

2.2.2 Belief in Divinities

The divinities are lesser gods or deities who manifest themselves in diverse ways.

Divinities are regarded as divine beings in the sense that they derive from the Supreme

God. They serve God’s will and help Him in theocratic control and maintenance of the

universe. Spirits of divinities are believed to dwell in rivers, lakes, rocks or other

phenomena. They serve as intermediary between Man and the Supreme Being. Divinities

therefore, can be classified into three groups: (a) Primordial Divinities, (b) Deified

Divinities, (c) Generated Divinities.

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2.2.3 Belief in Spirits

Africans believe that man is surrounded by a host of spirits and if one knows the correct

words and incantations to be used, one can compel them for ones good will or ill. Spirits

usually make natural objects their abode. Although they are attached to these material

objects, they are separate and separable entity, their being does not depend on the

material objects which may be destroyed or replaced. The material objects are mainly

channels through which the spirits are approached. Spirits are believed to be of various

colors and shapes and dwell in forests, trees, rivers, rocks. They have great supernatural

powers. They are not seen but they can reveal themselves to herbalists and priests. They

are said to be the instructors of the herbalists and the priests (Mbiti 156).

2.2.4 Belief in Ancestors

Ancestors are fathers and grandfathers who died and are now believed to be living

blessed lives in the spirit world. The African family tie is believed to be very strong that,

even death does not break it. Ancestors are no longer visible. They are believed to have

entered into the realm of spirits but they still play dominant roles in the running of affairs

of the family to which they belong while still here on earth. Ancestors occupy important

place in African Religious beliefs. The belief in the Ancestral spirits provides the

sanctions of the tribe, they are the custodians of the society and so they receive offering

from time to time (Pierre 22-24).

2.2.5 Practice of Magic and Medicine

Since the dawn of consciousness, man has been confronted with a sense of need with

which he knows that his own unaided power cannot cope. The complicated and riddles of

15
life have been such as urge upon him to need for succor, for deliverance, and for mastery

over environmental circumstances. Man uses magic and medicine to conquer his

environment and to procure what cannot be obtained in the ordinary way. They can be

used for good or bad. The practice of magic and medicine is a general affair to all

Africans and it is done in order to meet up with the immediate needs of man.

2.3 Concepts of Traditional Festivals

From birth, through marriage to death, human life in Sagamu and elsewhere is punctuated

by festival of one type or the other. Thus, to ignore festivals is to ignore the very essence

and purpose of being human. This study focuses only on traditional ceremonies. Such a

focus is justified for a number of reasons. The government in Nigeria and other

stakeholders are strongly urged to sustain traditional festivals for the numerous positive

benefits including socio – economic development. From the findings, the following were

discovered as the main socio – economic contribution from the traditional ceremonies.

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 CHAPTER THREE

EFFECT OF RELIGION AND CULTURE IN SAGAMU REMO, OGUN STATE

3.1 Historical Background of Sagamu Remo People

The people of Remoland are among the Yoruba ethnic race of Nigeria. The Yoruba

people believe that they are the children of Oduduwa, the assertion about the extence

migration and settlement of the Remo people is that they came from He-fe to settle on the

land now called Remo: The Yoruba race has a coninis language and this is Verba

However, there is always a dialectical differentiation when Remo are speaking and this

dialectical differentiation explains the areas of Remoland, the Remo dialect spoken.

Northern Remo and Southern Remo dialects vary when the people are speaking and it is

easily discernable that the speaker is either from Remo North or frons Remo South. The

educated members of the Remo communities speak English language Some seek other

languages which are outside Remo. These other languages are less and they include

Hausa, Igbo, among others (Ayodéle 28).

The migration of Remo people was centered on a single place which is Iremo Quarter of

Ile-Ife Those that did not take off directly from Ile-If still had their source from the who

came out of Ile-Ife. It is very necessary to know that Iremo quarter of He fe very

important in the early Ife history. Remoland is situated in the South-Western part of

Nigeria. It has three out of the Twenty Local Goverments in Ogun State. It is bounded in

the North East by cho bank Local Government of Ogon State and Ago-lwaye towns and

villages. It is also unded in the North by Obafemi Owode Local Government of Ogun

State with Owode Eghs and Obafemi villages. It has boundary with Ikorodu Local

Government in the South West with Agbowa-kosi towns and Ikorodu villages it has

17
boundary in the East by Odoghila Escal Government of Ogun State with places like ljesa-

ljebo, Odogbola and Ayepé an boundary mates (Ayodéle 29-30).

There are thirty-three traditional towns that first migrated and settled in the division

There is the view from some people about what constitute the Remo thirty-three-

traditional towns. Their idea is that the under-listed towns are the Remo thirty-three

traditional tow and their various founders. The founding of the individual towns is

condensed below.

i. Ipara: Ipara is one of the earliest Remo towns by settlement. It is older than many

Remo towns. The founder was Ogunola. Migration was from 11e-1fe

ii. Isara: Isara was founded by Adeyemo Odemo. Isarà is senior to some Remo towns

by settlement. Myth has it that the founder migrated from Ile-Ife

iii. Aké Aké and Owowu settled together. The federated town is called Akaka. The

Founder of Aké Township was Aké. Aké was a man of valour He was an adept hunter.

He founded a settlement which was named after him. The settlement is AKI The

migration took-off from Ile-Ife.

iv. Akaka The Founder of Akaka was Owon who was also said to hire migtstof hom

Bete and he was the founder of Akaks Remo

v. Egudu One of the thirty three traditional towns whose founder's name could not

be remembered by those met on the history of the town. Sources had it that the

fender migrated out of Ile-Ife The community members are scattered in other

Hemos t such as Itara, Iroló and lank. Their popular seat is hará

18
vi. Ilara: The founder's name could not be remembered. He was only addressed as

Alárá. He migrated from Ile-Ife Alára was one of the latter settlers in Remo s

mony Remo towns had settled before the arrival of Alara

vii. Ogunmögbo. The Ogunmögbo community is settled in Ode Remo. There was no

cooperation from the members of the community about their history. They kept

sealed lips.

viii. Eposo: The founder of Eposo was called Baage. He migrated out of Ile-Ife and

later settled with Ode Remo

ix. Aré: Siloku founded this community. Siloku migrated out of Ile-Ife to found Are

community of Remo which federated with Ode Remy

x. Iraye The founder of Iraye community could not be remembered by those

interviewed during the research period. The founder migrated out of He Ife trave

is an early settler in Remo

xi. Ode Remo: With all the reference to the founding of Ode Remo, the founder of

Okle Remo was Obalorán. Obalórán was the son of Ewüsi. His two brothers

founded Makun community of Sagamu. It is part of history that Ode Remo and

Makun community of Sagam were founded the same day. He migrated from Ile-

Ife.

xii. Ogère: The founder of Ogère was Lowa Lows migrated from Ile-Ife. Many thir

people joined him in the Ogère settlement.

xiii. Idena: All attempts to collect the history of the Idena community failed. Those

contacted refused to be interviewed.

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xiv. Idarika: The founder of Idarika could not be remembered by those interviewed

Idarika migrated from Ile-Ife.

xv. Iperu: The founder of Iperu was Akesin. Akesan was a woman. Her husband was

Ajagbé. Both the founder and her husband migrated out of Oyo Alaafin to found

Iperu

xvi. Ilisan: Ilisan was founded by Isanbi. Isinbi migrated from Ile-Ife to found thisan.

xvii. Irolü: Irolu was founded by Agan-un. Irolü history indicated that Agan-un

migrated from Ile-Ife and founded Irolù. Historical information was that Agan-ún

was the son of Odumade, the Alado. Odúmádé settled at the present site of Irolu

and here Agan- un was born. İrolu had not yet got a name then. After many years,

Ödümide left for another place and left Agan-ún who was fully matured in age to

manage the settlement. Agan-ún became the ruler of the place. The migration of

the founder was from Ile-Ife via Benin. Both information about Irolù pointed to

Agan-ún as the first leader in Irolu either by migration or by birth.

xviii. Idotun: The founder of Idotun was Abe. He migrated out of Ile-Ife. Idotun only

federated with Ikenne.

xix. Ikenne: Research could not reveal the names of the leaders or the founder of

Ikerine

The founder and his people came from Ile-Ife.

xx. Öko: Öko migrated out of Ile-Ife.

xxi. Adó: Adó migrated out of Ile-Ife. The founder of Adó was Adéláló, a son of

Oranmiyan of Ife.

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xxii. Ipoji: The founder of Ipoji was Aikémókú. He was the son of Oba Akénzua of

Benin He was the first Odogu (the ruler) of Ipoji Remo

xxiii. Batoro: The founder of Batoro was Lowa who though bears the same name as the

founder of Ogère Remo; but history has it that they are not the same person, Lowa

who founded Batoro migrated out of Ile-Ife as well as the founder of Ogère Remo.

xxiv. Ijoku: The founder of Ijoku migrated out of Ile-Ife. His name could not be

remembered by those interviewed.

xxv. Latawa: Latawa migrated out of Ile-Ife. The founder of the community was

Aminisan, not the Aminisan of Oko.

xxvi. Ijagba: The founder of ljágba could not be remembered by name. The jagba

community migrated out of Ile-Ife.

xxvii.Igbepå: Igbepa was founded by Opá - Oye. Opá-Oye was the son of Elepe. (The

Elepe of Epe). Opá - Oye left Epe community at their present homestead in Remo

to found Igbepá township of today.

xxviii. Makun: Makun was founded by two brothers, Arapetu and Liworú. They were the

sons of Ewusi. They migrated out of Ile-Ife.

xxix. lbidó: Oshirinkoye was the founder of Ibido. 11e migrated out of Benin and

founded the Ibidó community of Sagámů.

xxx. Sonyindó: The Sonyindó community migrated out of Ile-Ife. The founder of

Sonyindó was Odofin.

xxxi. Epè: Those approached about Epe history kept sealed lips about the history of the

Epè community. Epé migrated from Ile-Ife.

xxxii.Ofin: The founder of Ofin was Liyangu. He migrated out of lé-If

21
xxxiii. Emuren: The founders of Emuren were the sons of Ajalorun of Ife ljebù under the

leadership of Owuyo. Owuyo was the first Elémuren of Emuren. They migrated out

of Ijebu Ife (Ayodéle 67-68).

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. Balufon

2. Orò İsemo

3. Élükü

4.Agemo

5. Oluweri (The goddess of the River)

6. Egungun (Masquerade).

Some of these festivals are peculiar to an area while some are strange or alien to some

areas. The first four festivals above are almost celebrated in some parts of Remolan

İkenne Local Government. Allusion to this local government became very imminent so

as to show vividly the constituent towns and villages and also to highlight the importance

attached to Oro Isemo in the communities where Oró Isémo is practised. The local

government created in September 1991, was from the defunct Remo local government. It

is a semi-urban settlement. comprising of 5 (five) major towns and villages, namely

Iperu, Ilisin, Ógére, Irolú and Ikenne the headquarters; Idèná and Idárika. It has a land

area of about 137.13 sq.km bounded on the west by Obáfémi-Owódé Local Government,

on the south by Sagami Local government, on the cast and north by Odogbolú Local

22
government. Ikenne is the headquarters of this Local Government Area. The recorded

population of this Local government Area is about 178,412 according to 2006 National

population census (Ayodéle 13-14).

3.1.1 Ipéru-Remo People in Historical and Cultural Contexts

Iperu is a town near the Ibu River in Ogun State, south-western Nigeria. It is the most

populous town in Remo Region of the Ikénné Local Government Area. The entire Local

Government Area has an area of 137.13 km² and a population of 178.412 according to 17

the 2006 census.

Origin and Expansion of Ipéru-Remo

Due to its location, Ipéru has experienced both population and economic growth since the

1950s just like Sagámů. It is located between the cities of Ibadan and Lagos." Ipéru is the

most centrally placed town in Remo division. The Sagamu-Ibadan old Federal road

passes through Ipéru. Ipéru is about five kilometres to Ságámu, it has a common

boundary with it from the south. It is about three kilometres to Ogère which is located at

its western border, about four kilometres to Odé Rémo located at its northern border and

about four kilometres to Ilisan, on its eastern border. Awolalu states that one cannot cover

a distance of a kilometre without reaching a human habitation among all the Iperu

bundary mates. Ipéru and its surrounding towns will likely come together as a single

town within a 193 few years considering the rate of expansion of all the towns (Adéléké

57).

23
It is generally accepted among historians that Iperu as a town has long been in existence.

Awolalu further states that there is no written record of the exact year of the founding of

Ipéru (45). Indeed, it cannot be ascertained accurately but from historical deductions of

other towns in the vicinity, especially from the history of ljèbu-Ode with which Ipéru has

a long history of affinity. Ipéru must definitely have been in existence since 940 AD or

from the latter year of 1350 AD. Though, Nigeria as an entity was said to have been

founded in 1960 as a result of the amalgamation by the British imperialists, yet we cannot

close our reason to the fact that many African nations had been in existence long before

the so called establishment of these nations and communities by the white government.

Thus, Awolalu suggests that it would be correct to say that the Iperu town at its present

and original site was founded between 13th and 14th centuries (45-48).

There are several speculations around the history of the founding of Ipéru. All of these

have their merits and demerits and from them all, it is somewhat easy to identify the near

accurate accounts. The common trend among the various versions is the name of the

founder, Princess Akèsán. The acclaimed founder of Ipéru was a princess named Akèsán

who was a sister to one of the Alaafins of Oyo whose origin is traceable to Ile-Ife, the

cradle of all Yoruba and her farmer/hunter husband Ajagbé, who was also claimed to

emigrate from Iremo Quarters in Ile-Ife." This assertion may be justified from one of the

family lineage praise-poetry (oriki) of the Remo people.

It goes thus:

Omo Imoles Child of deity

Omo gbogbo chora Child of all intermediary divinity
Omo Imolè ti ki i j'ogèdè agbagbà. Child of light, who does not eat plantain
Omo élükú aró Trave Child of Eluku of Iraye

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Omo egungun, Omo Agemo Offspring of Egungun masquerade,
offspring of Agemo

Omo egbadgběje Orisa Descendant of thousands of deities"

Omo Obalufön Child of Obalufon
Omo Imolè to ponmo to k' ori omo è sodo Child of the female deity that backed her
child upside down
Bó pon-ón re, a kún ėje If he backed him well, it was perfect
Ai pon-on re,a kun efa If he did not, it is imperfect
Egungun ari moyo The masquerade that rejoices at the sight of
his child
Ebirè lo ni llé Irémo Irémo land belongs to Ebirè
lhi o bá da ebo nu si Wherever he dumps his sacrifice
Aguntan lo ó ghù You will claim a sheep
Bå or'àguntan Without a sheep

Bó ó réyelé nje a má alo? Even if it's pigeon that is available shall we

use that?
Àn s'orò, an sesa We are celebrating a deity he is being
sarcastic
An gbé 'gbá ajé re IRemo We are carrying wares to IRemo
Omo (Iya Oloja) Yeloja Child of market matron
Olóján ta àbàri The market matron sells corn dough meal:
Oja n ta èkuru The market itself sells beans dough
meal." (Awolalu 67).

Despite the increasing rate of socialization and development in this division today. the

oriki (poetry) is not left behind. This Irémo lineage poetry 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 quarters of Ile-Ife.

25
A very peculiar feature of Ipéru is its strategic position in the bigger area known as

Remo. Remo is one of the four Divisions making up Ogun State Other Divisions include

Ijebu, Egbá and Yewa Divisions. Ipéru is right in the centre of Remo. Remo, which

includes Ikorodu, was a great route through which people from the hinterland pass to the

coastal towns of Lagos and Badagry for trade and other purposes. Akèsán sold boiled

maize at the site now occupied by Akésán Hall at a junction which eventually grew into a

market, Akésán Market. The propinquity of the site to the junction on the old caravan

route that led from the coastal areas to the far North, even up to the Sahara Desert and the

Mediterranean Sea, northward, and from the great Benin Empire in the East through

ljébú-Ode and westwards through Igbore and some of the villages which now constitute

present day Abeokuta, to the Republic of Dahomey (now Benin Republic) made the site a

convenient and popular place for travellers who stopped over to rest on their long

journeys, buy boiled corn from Akèsán or for other replenishments" (Dáramolá and

Adebayo 58).

The influx of other itinerant immigrants from nearby towns of Remo, ljèhù and Abéókúta

has encouraged the government and private sectors to establish industries, hotels.

schools-primary, secondary. hotels of international standard. Petrol Stations, University

Campus (Babcock University, School of Law &Security Studies Department) Social

Development Institute, Nigeria Police College, Seminaries: Catholic seminary and

Western Bible College. Navy Academy, proposed Ògún Agro-cargo International Airport

and many others.

26
The community has grown into a big market town, and like many towns in those days, it

had a very thick and high wall built around it. Entrance could only be gained through

three, very well protected and formidable gates at the two Ojúbodés in Ipéru and one near

Bamgbondó. Since its founding as a community of people. Ipéru has never been moved

an inch from its original site, unlike many of its neighbouring towns. Even all the

devastating Yorùbá intertribal wars that made many Yorùbá towns move from their

original sites of settlements did not affect Ipéru. The town is one of the few towns in

Remo today which have no Orilé. (Orilé is the historic original site where the people of

the town first settled). Ipéru was greatly noted and feared as a town of notable and

unconquerable warriors by all its neighbours: the Ijebu, the Egba and even the warlike

Ibadan with, and against whom she fought and won many wars and battles and both

whom being allies later.

Towns in Remoland

The tables below are the towns and villages making up Remoland.

Egüdü Idotun Akaka

Iraye Epé Batoro

Iperu Epôso Ipárá

Orilé-Oko Ögere Emûrên

Latawa Irolù Idarika

Sonyindó Ipoji Ikenne

Ögünmogbo Igběpá Ijoku

Ode-Rémo Ofin Orile Iyankan

Ilisan Are Ilara

27
Adó Idénà Igbo-ololo

Ijagba Ode-Lemo Simáwa

Ipéru as an ancient town along with its people, have occupied a very prominent place

from time immemorial in the annals of the history of Remo in particular and that of

Yoruba land in general. As a result of the early contact of its people with the outside

world, especially with the Christian and Muslim missionaries, the town became an early

centre of Western and Islamic education within Remo community and the advent of

Christianity was spearheaded by its indigenes which resulted in the first Christian

baptism in Ijebu Province being recorded at Ita Irègún in Ipéru on August 19, 1892. Six

male adults, four female adults and ten boys were baptised.

The rapid growth and expansion of the town from a small community might have had

bearing on the administrative pattern through which the leadership began from the

compound / quarter level having the oldest person in each area as Olóri Itún or Olóri

Agbolé, (quarter head or compound head), respectively. As the town grew bigger, and, no

doubt, in an age when great premium was placed on honesty, justice, integrity, equity and

fair play; a true, legitimate and direct descendant of the two original settlers, Akèsán and

Ajagbé, would have invariably and irresistibly been elected to head the whole town as the

Oba.

Traditional Institution

The first Oba in Ipéru town was Fubigbuwa Lodò İka Obadore, who was a direct

descendant of Akesan and Ajagbé. His subsequent successors as Alapéru were his

children. grandchildren and great grandchildren who have through the years, been

28
divided into various ruling houses of Mogunshen/Amororo, Agbonmagbe and Odorú. Till

date. 19 Alapéru have ascended the throne of Alápéru of Ipéru, 26 Ipéru-Remo has

developed to be consistent in the whole of Remoland, as at present. it consists of other

villages with their Oba and Baálè. The incumbent paramount Oba is His Royal Highness

Oba Adéléké Adélékan Idowu Básibò (Odorú V), the Alápéru of Ipéruland (Adegbola

89).

Some of the erstwhile Oba are: His Royal Highness, Oba (Alhaji) Moibi Akinsanyan

Akufon of Idarika, and His Royal Highness Oba M.A Sóneye (Fadégbuwa III) the Ebi of

Idenà Moreover, the Baile, Otunba, Balogun, lyálode as well as quarter-heads (known as

the Olóritin) which constitute traditional sects of Iperu, make the traditional ruling

council which oversees the day-to-day administration of the town

It was further revealed that the direct descendants of Akésán were Salu family of ljesù in

Ipéru. The traditionalists at that time regarded Akesin as one of their goddesses because

of remarkable feast. They also immortalised her by her wonderful performance, setting

aside a day to celebrate her. Every year, on the third Saturday in November. Ipéru people

celebrate Akèsán-Day. Also Akèsin Community Grammar School was established and

named after her by the Ipéru people in recognition of the efforts of Akèsán in the

founding of the town. Like the people of Iperu, other major towns in Remoland also

celebrate their founders tagged "Day"; such as Ilisan - Isabi Day, Ògère - Lowa Day,

Irolů - Ágan-ún Day and İkenne - Erekė Day.

29
3.1.2 Social, Cultural and Economic Institutions

Social Institutions

The Ikenne local government places high premium on education and as such, the level of

literacy is high. There is hardly any family or homestead without a graduate. The Local

Government has 34 primary and secondary schools. There are also four tertiary

institutions that are both private and state owned: Babcock University at Ilisan and Ogun

State Institute of Social Development at Shasha, Iperu, an affiliate of Olabisi Onabanjo

University, Ago-Iwoye, Olabisi Onabanjo University College of Medicine, Ikenne and

the School of Law and Security Studies of Babcock University, Ipéru. They enjoy a lot of

medical facilities, as many health institutions and service points were established by the

government, private individuals and corporate bodies.

In relation to security, Remo towns in this local government area are peaceful towns and

the people are much more security conscious. The towns have six Divisional Police

Officers' complexes where the activities of the Police Officers in maintaining peace and

security in the area are coordinated. The people also have their own vigilante group that

complements the efforts of the police and other security agents in the town.

Cultural Heritage

Remo people have a rich cultural heritage. There are five major cultural festivals which

include Egungun, Oro-Isémó. Agemo, Balúfön, and Elükú. They are celebrated annually.

Moreover, they usually set aside days, during which each of these cultural festivals is

celebrated.27 From the above discussion, it could be seen that in the history of Remo

people. Ikenne Local government places them in the central point of the entire Remoland,

30
hence; Remo communities in Ikenne Local government and its people have become a

force to reckon with in the whole of Remoland (Adélowo 37).

Economy

The towns of Remo in Ikenne Local government is underlain by major deposits of

limestone, which is used in the cement industry located in the nearby town of Sagamu.

Rubber plantation at Ikenne and agricultural products associated with the towns include

cassava, cocoa and kola nut. According to the available record. Remo has one of the

largest kola nut and rubber markets in the country." The rubber plantation and kola nut

industry promote other craft and artisan industries such as the manufacture of baskets and

ropes which are used to store the kola nuts (Adélowo 38-40).

Language of Remo People

The Yorùbá people have a common language and this is Yorùbá. However, there is a

distinct dialect of the Yoruba language used by the people of Remo and this dialect

explains their distinct cultural and linguistic evolution. The Remo dialect is spoken in

Remoland. Northern Remo and Southern Remo dialects vary which can easily be

distinguished in the speech of the people from both parts. The educated members of the

Remo communities speak English language. Some speak other indigenous Nigeria

languages such as Hausa and Igbo (Adélowo 45).

3.1.3 Religious Traditions of Remo People

Remo people are noted to be religious as earlier mentioned. They practise Islam.

Christianity and African traditional religion. In spite of this, they co-exist peacefully. It

should however be noted that there is no family, in which a member of each of these

31
three religions cannot be found. This is because almost every member is at a point in time

a devotee of one religion or the other either by marriage or birth or conversion.

Indigenous Traditions

Religious celebrations and festivals have become entrenched in the entire life of the

people. The various festivals or rituals which the Remo people celebrate, like other

festivals. have religious significance. Some of these are Obalafon, Orò-Isémó, Agemo

and Egingin The people normally take part in most of these festivals or religious

activities, because one cannot always distinguish between the worship of deities and

social celebrations. However, women exclusion is common to Oro Isémo and Agemo

(when it is time for them to carry their traditional load called Eru Agemo).

According to Ögünba,

The Yoruba love of ceremonies, like that of many African peoples.

is a compound of both a comic and a serious mental disposition.
Life. for the Yorùbá, has endless resources of joy and can provide
pleasure comparable to that of Elysium... No major achievement in
the life of an individual, a group, or a community is considered
possible without the active support of the supernatural. Ritual in
such a community becomes a constant factor of life as may be shown
in Yoruba child- naming, marriage, installation, initiation, and burial
rites and also in the annual festivals of the various communities (29).

It will be therefore erroneous to conclude as done in the time past by European

researchers that there was no religion among the indigenes of Remo communities before

the advent of both Islam and Christianity. It is pertinent to note that people of Remo

venerated their ancestors who had performed one feat or the other and those who had

contributed immensely to the development of their race. Notable among those who have

been deified are: Akèsán, Agemo, Obarúwà and Balüfon. Today, they are worshipped by

32
the people and they all have groves where they are appeased by their worshippers

because the people still believe that the wonders they brought in the past could still be

done by them now. This belief thrives on the notion that, if the prayers being offered to

these deities and the rituals being performed do not produce results, these gods/goddess

should have been neglected or abandoned. The worship of gods and goddesses has

therefore been perpetuated because of the belief that "gods and goddesses respond to

prayers and requests.

Rituals of various kinds were rife, and the individual rituals were of daily occurrence;

fowls, he-goats, food materials, eggs, cowry shells, money and palm-oil were specially

offered as offerings to these small gods/goddesses. Evidence abounds as every junction

of the town is usually adored with ritual-pots and calabashes. The Ipéru people

worshipped the following gods and goddesses: Orò-Isémó, Balufön, Ögün, Agemo.

Osun, Oya, Sàngó, Ésù, Obatálá, Obaluwayé, Olüweri, Egungun. Ifa and Elükü (etc.)

However, it is interesting to note that, while some of these gods and goddesses are

worshipped at the communal level, some are worshipped by individuals and families

because of the importance attached to them. These gods and goddesses have specific

periods or times of celebration each year. For instance, Barúwá is propitiated on any

market day in the month of February. Orò is celebrated together with Agemo festival in

the month of July and this is usually followed by Elükú and Obalüfon which come last in

the year. Added to this is the fact that Remo communities hold these beliefs in gods and

goddesses in such high esteem to the extent that, if the Oba does not perform those rites

and rituals, he can be suspended or banished from the stool" (Ögünbȧ 11-12).

33
Undoubtedly, in some communities in Yoruba land Oba is the chief priest and he is

assisted by the priests of each deity being worshipped during the traditional festivals

while some communities have their high priests. (We must at this point say here that

there are some Christian Oba who do not necessarily participate in the ritual performance

of these traditional festivals). The rituals are carried out for the purpose of appeasing the

gods and goddess who they believe can create peaceful co-existence, unity and progress

within the community. There is also the belief that each god or goddess has the power of

Messing. progress, prosperity and good health which is bestowed on those who appease

it: The Remo, like other Yoruba, traditionally believe that these gods and goddesses can

be angry when they are not given the normal annual rituals, or when they are neglected.

Therefore, in order to save the individuals or the community from the anger of these gods

and goddesses. rituals are performed both to acknowledge their blessings and to seek for

more. It is also the general belief of Remo people that whatever ill or misfortune befalls a

person, it is attributed to these gods and goddesses, hence, the individuals, families or the

community at times come together to appease the gods and goddesses in order to forestall

evil occurrences in the lives of individuals and the community at large.

3.2 Conflicts of Religion and Culture in Remo Land

Prior to the coming of the two western religions into Remo land (Christianity and Islam)

the people were the adherent of Traditional worship. It was clearly observed that not all

the people most especially the elders were in full support of the head chief of Remo

People when the White came to propagate the gospel, because some were furious at him

for his acceptance and for accommodating the early missionary at their first visit. Henny

Tow send the leader of the team realizes that chief personality constituted a force to be

34
reckoned with for the effective evangelization of the Remo kingdom just within a week

of his familiarization visit to the Remo towns. However before he was returned in 1844 to

come and resume work fully, Ojamaruaye opine that to their greatest surprise sorrow and

disappointment, the good grand chief had died, He was alleged to have been persona by

the fetish priests who were infuriated by the success the missionaries had so quickly

achieved through the chivalry of the chief (60). The death of chief temporarily dampened

the hope of the C.M.S pioneer party. This was beginning of the conflicts of Christian

faith with the culture and tradition of the Remo people.

Although the work of the mission was advancing it had a difficult time at the death of the

first convert in 1949. Funeral rites in the indigenous African religion were of very deep

significance to their adherents. When the mission attempted to bury this man according to

Christian rites, because he had become a Christian, there were many relatives anxious

that he should be buri9ed according to native custom. The situation got very serious,

resulting in riots and an outbreak of persecution against the Christians. They were

mercilessly beaten and tortured, but this resulted in a demonstration of loyalty and faith

among the Christians (Fleck 64).

Another crises faced by the early missionaries was an encounter with the Islamic faith.

The greatest mysteriously spreading more rapidly among the Yoruba, before their very

eyes. There were no obvious sponsors of Islam sending money or other resources. Every

itinerant Muslim trader seemed to have been an evangelist – Crowther enjoyed

intellectual encounters with Muslims, but he rarely won a Muslim over the Christianity.

35
What disturbed him most was that he sometimes lost individuals he was hoping to

convert, to the Muslims. It was a serious issue.

So to emphasis the more, the European missionaries encountered a serious conflict with

their host culture when they began to use the words like primitive, paganism, heathen,

fetish, magic, polytheistic, animistic and idol worship for the indigenous religion so the

traditionalist fought back by labeled the Christians with a local name “Kiriyo” meaning

“Wondering” all these are derogatory terminologies (Ojamaruaye 77-78).

Furthermore, it was also noticed that, there was a great conflict between some individual

who became convert to Christianity with their family when they were told to renouncing

their indigenous name for a European name obviously at Baptism, this cause a lot of

confusion in the same trend was the issue of denunciation of polygamy, all these generate

a serious conflicts between the Missionaries and the Remo people all because they sees

Christianity as the religion that was asking them to throw away their valuable and good

culture for them to proof that they have knew God Almighty.

3.3 Effect of Religion and Culture in Remo

The religion of the people of Remo was animism; they worshipped the water spirits of

Ogun river because some section of the town lives closely to the River, also hold believe

on Olumo and the Lisabi Forest and some other shrine in the town junctions. The

demonization and paganization of everything African by the early missionaries led by

Henry Townsend and Ajayi Crowther led to the hypocritical acceptance of the gospel

preached by the missionaries. The reason cannot be far from the primary objective of

establishment of the C.M.S work in Remo land. The missionaries didn’t find it easy to

36
preach the gospel because the Remo people were traditional worshipers, though it is been

told that at a time people received the missionaries but not to the extents of giving up

their worship believes. So there were conflicts of hypocritical religion, conflict of taking

away the people’s means of livelihood without any visible substitute and conflict of

changing the people’s religion and culture by the same person’s that had impoverished

the people .

However, the Whiteman brought western Education as substitute which many old people

do not benefit from, and who benefitted from it depended on the clerical appointments of

the colonial Masters to put it into useful advantage. The Whiteman also perpetuated them

a times, because they did not applied force, people followed hypocritically without

dropping their traditional practice. Even if they had dropped them, they are picking them

up again. Today it is possible that some Christian in Remo participate in traditional

festivals like: Olomolu- “the Arugbas” annual festival, ogun ajobo, osun, odun ifa,

ceremonial be thing in rivers, and ritual healing. Some goes further mentioned that using

of local herbs for healing has to be ritually prepared and use for effectiveness. idówü

opined that,

Herbal Medicine encompassed the use of plants, leaves, roots, barks,

seeds flowers, juices, oil, and other parts of medicinal plants. These parts
are usually used for the treatment of biological diseases… Ritual
Medicine has to do with the performance of some prescribed sacrifices,
eating of some specific food items and giving of other prescribed
materials to the traditional priests. (Arinze 75 -76) psychological and
Psychosomatic ailments are treated with ritual medicine. Some of the
ritual objects often used are goats cows, sheep, fowls, snakes, bones, oil,
rocks, eggs, and so on. Worth nothing is the fact that a patient being
treated sometimes has to observe certain prescribed taboos, and non
compliance may lead to his/her death (53-54).

37
Pa. Adediran mentioned in an interview that some section of Christians participate in

ritual medicine and claim healing by herbs. Anybody that is not able to draw a distinction

between ritual medicine and herbal medicine is actually engaging in traditional religion

and if the person is still a member of the church then he/she is practicing syncretism. At

times church member will be practicing things that look very much acceptable by the

church but in the real sense of it deny the power of God. The present church in Remo

especially the indigenous build on the historical fact that Remo is the cradle of

Christianity, yet there is so many approaches that look more like the age of the heretical

church. Hence factors that tend towards heresies should be eradicated from the church. A

hindered Christians that are heaven bound will be better than one million Christians that

have no share in the kingdom of God.

An in-depth studies of the missionaries work and the presence of Christianity in Remo

land since 1842 up till date show enormous great impact of general life of the people of

Remo but with a lack on the aspect of religious life. Over many decades now, on the

issue of syncretism, it seems not much different has been made between then and now.

The interest in those studies is on the mixture of faith practices by the Remo people more

worrisome is that youths are more involved in the practices. Questions therefore arise;

why are we having so much syncretism in the contemporary Remo and particularly in the

heart of the city, why are the Youths who are assumed to have had contact with modern

world getting involved in these practices? Why are the Christian church members getting

involved? Is there anything the church can do to stem this trend? What is the effect of

such practices on Christianity especially in Remo Towns (Johnson 90-91).

38
Today, the festivals are becoming better celebrated; the shrine are being high marked and

dedicated, the statues are becoming better decorated, the Olomolu statues are being well

care for during the festivals even though the people (Herderent) many be poorly living in

term of shelter, food and clothing. There are louder voices today for people to return to

the gods of their forefathers. Recently there are some radio programme anchors by

‘Omodo Agba’ calling on people to shun foreign religion and embrace African Tradition

religion and way of worship. “Long time before now, even before the coming of the

white missionary to Nigeria, our forefathers worshipped Orisa and the society was

peaceful, it is the foreign religion that come and cause chaos he said (Radio programme,

2020, May). These and many more calls for church to reexamine the gospel message and

its relevance.

39
 CHAPTER FOUR

IMPACT OF TRADITIONAL FESTIVALS IN SAGAMU REMO, OGUN STATE

Festivals have a vital role to play in helping people understand themselves and the

multilayered relationships between humanity and the material and non-material world

they occupy and journey through life (Robinson and Phipps 104). Although traditional

festival is founded upon culture(s) through its practices and manifestations, it can also

exist independently and for reasons based solely on traditional practices. In 2001

UNESCO on Cultural Diversity declared that, culture should be regarded as the set of

distinctive spiritual–material, intellectual and emotional features of society or a social

group, that encompasses, in addition to art and literature, lifestyles, ways of living

together, value systems, traditions and beliefs (UNESCO 201).

Based on this declaration, culture according to Ojameruaye can be regarded as the whole

complex of distinctive spiritual, material, intellectual and emotional features that

characterize a society or social group, including not only the arts and letters but also

modes of life, the fundamental rights of the human being, value, system, tradition and

belief (202). As recalled by Onwujeogwu, at the beginning of the 1960s, there were over

3,000 ethnic groups (tribes) in the world, about 1,000 were represented in the

geographical space called Africa and about 445 were represented in the geo-political

space called Nigeria (17). The diverse ethnic groups characterized in Nigeria have

invariably positioned the country with potential opportunities for the development of

cultural tourism. Suffice to say that internally, culture has been identified as the base for

the development of tourism in Nigeria and so, a lot of development and promotion is

40
being experienced in the cultural expressions of the people e.g. cultural festivals are now

receiving more government attention and funding all over the states of the

federation (Nigeria report 2017).

Sam et al earlier reported that some States in Nigeria such as Oyo, Ekiti and Ondo in the

Western part of Nigeria have been able to utilize the benefit of cultural tourism to sustain

their economy (24). There are many festivals in Nigeria, like marriage, birth, farming,

harvest, war victory and many other social institutions are celebrated some of which date

back to the period before the arrival of the major religions (Online Nigeria 2011). Oladeji

emphasized that heritage sites offer opportunities for recreation, relaxation and education

for the visiting tourist (206).

In recent times Festivals and events have been view by various scholars as having a range

host destinations, and they in most cases are divided into economic, socio impacts (Allen

et al., 62; Dimmock and Tiyce 201; Jackson et al. 20). Many researches on event has it

main focus on assessing the economic impacts of events (e.g. Chabbra, Sills and

Cubbage, 23; Daniels, 87; Dwyer, Forsyth 94) with less empirical research on socio-

cultural impacts. Even less attention has been paid to environmental impacts of events. It

has been observed that many scholars have placed more emphases on the economic

impacts partly because of the need of event organizers and governments to meet budget

goals and justify expenditure, and partly because such impacts are most easily

assessed (Allen et al. 206).

41
Recently, it has been recognized to measure also the intangible socio- economic

importance. The locals have most often been the interest group that is taken festivals are

very difficult to measure and as a result, some frameworks and scales have been

developed to effectively evaluate their impact on the people and the environment

(Delamere and Small et al. 205)

4.1 Significance of Traditional Festivals

Festivals and special events lead to many benefits within the host community. As stated

earlier, these benefits include building social cohesion, providing a sense of place,

providing public goods beyond entertainment, and providing a socially acceptable area

for public actions. Values and beliefs can vary between people within a community based

on how their experiences have influenced them. Community‐based festivals focus on

economic benefits for host communities and the effects of the tourism promotion. These

festivals provide the opportunity for residents and visitors to collectively experience an

event that is distinct from everyday life (Gursoy; Kim; and Uysal 10). Derrett studied

communities to better understand how people are influenced. These values, interests, and

aspirations are influenced by a person’s space and environment, which leads to a sense of

community that influences how the community celebrates, that affects the community’s

well‐being and in turn informs the environment in which individuals and groups define

their values and beliefs (203).

Better understanding how people are influenced can help a community understand which

type of festival is best. Three major elements can help to determine a festival type: the

destination or place, the people who reside in the location, and the visitors that are

42
attracted to the location or festival (Derrett 103). When a location is better understood a

more efficient festival can be created. The host community can also encourage the

festival to enhance or preserve local culture and history. This preservation can generate

economic benefits, which leads to the local tourism industry being stimulated (Huang, et.

al 200). Many times a “Community Main Street” program or “Tourism Bureau” is

responsible for organizing a large scale event for the community. It can be difficult for

these organizations to justify to community members and/or officials why spending for

the event is necessary for the community.

One way to show the justification is through festival evaluations. These evaluations are

used to determine whether the positive impacts outweigh the cost of putting on the event.

The results are then shared with policy makers and sponsors to help to determine which

events are necessary to sponsor (Chwe 112). The results also have the potential to

showcase the incentives for businesses that decide to become involved with the festival.

The promotional opportunities for businesses associated with the festival may be greater

than initially realized (Gursoy et al. 24).

Traditional festivals attract individuals from all walks of life. In most cases, attendees at

traditional ceremonies are there to witness traditional activities and practices. Traditional

festivals promote creation of traditional markets and brands in host villages and/or

communities rich in traditional, performing and visual arts and craft. In the process, these

events become a means of livelihood and empowerment to members of the host

community. According to Andari, calendrical traditional festivals and ceremonies events

become an important role in attracting visitors and tourists to a host community annually

as many organisers and responsible government and local ministries put these events on

43
annual and marketing plans. In Sagamu for example, a calendar has been drawn by the

palace of Obas and traditional affairs chiefs indicating traditional ceremonies and the

period of the year in which they take place (16).

Almost all communities are assortments of people belonging to various political,

religious, economic and social classes among others. These classes, if not handed well,

are a source of disunity. However, traditional festivals act as unifier of people that may

have been divided based on social classes. As people assemble for a reminder of their

traditional practices, a sense of oneness and belongingness is created (Myles 118). Since

they are founded on common beliefs, values, norms and practices of subscribed members,

traditional ceremonies act as a platform for socialisation and promotion of unity in

diversity. Man is not only a social animal but also a cultured being. Mans social life has

been made possible because of culture. Culture is something that has elevated him from

the level of animal to the heights of man (Bonya 114).

The importance of traditional festivals lies in its close association with the ways of

thinking and living, these cultural values and beliefs manifest themselves through our life

style. The success of our traditional festivals and activities in Sagamu is in giving us a

sense of pride. Through these festivals, knowledge gets transmitted from the old to the

younger generation through rites of passage and other lessons. During this time, different

age groups of children are trained and taught dances and all the proceedings of the

ceremony. Traditional ceremonies also give people an identity and serves as a reminder

of people’s history. Every culture is unique and there are no chances at all that there will

be a group that will share a ceremony. The other social relevance of traditional festivals is

their potential to foster and encourage peace and unity among a group of people. They

44
also broaden the outlooks of individuals by providing them with a set of rules for co-

operation. During the festivals one ceases to think only about himself but a whole as a

part of a society.

Traditional festivals, if not well handled, may create room for promotion of ethnicity and

tribalism. Much as traditional festivals promote cohesiveness especially among members

of a particular ethnic group or tribe, excessive emphasis should not be on promotion of

that group’s culture as superiority to other local cultures as doing so may lead to ethic and

tribal conflict. Emphasis should be on promotion of uniqueness of that group’s cultural

activities and what others may learn from them. Traditional festivals risk turning into

political battlefield if organisers of such events do not treat them as apolitical ceremonies.

Traditional festivals have the potential to create a battleground for infidelity, promiscuity

and for many other risk behaviours that support the spread of Sexuality Transmitted

Infections (STIs) and HIV/AIDS. They create a market for sex tourists and sex workers.

Since traditional ceremonies have the muscle to attract people from all corners of the

nation, region and world, they also potential refugee camps for externals. These events

may open the area to aliens who may come with ill intentions of thieving, human

trafficking and other dangerous acts which could have been not common in the area.

Much as partnerships with state and non-state are good for local development, organisers

of the events must be worry of the danger of turning a ceremony into a launch for the

programmes and services of partners (Sally, Wehmeier and Ashby Michael 114-115).

45
4.2 Socio-cultural Impact of Traditional Festivals

All festivals contribute to the society and culture of a region both positively and

negatively. Durga noted that festivals embrace culture which comprises music, dance,

drama, and food specialties handed down by ancestors and let the participants peep into

the past (78). The author also identified that festivals offer an opportunity for artists to

perform, especially art forms that are not prevalent in contemporary times. Fostering

community pride (Imasogi 15) and strengthening community relationships (Chwe 18;

Yolal, et al; Jauhari and Munjal 25) have been identified as social benefits of festivals in

different studies. Other positive socio-cultural impacts identified during traditional

festival include family togetherness, the opportunity for cultural exchange, entertainment,

and self-development (Yusuff et al. 116). Myles identified that the benefits of festival

tourism were not leveraged enough with challenges like poor infrastructure, lack of

government support, poor stakeholder engagement, and local apathy towards the

commoditization of culture (215).

Babu and Munjal, studying Pandrandu Vilakku, a festival celebrated in most Nigerian

towns, identified negative impacts such as the lack of visitor control, the shift in focus

from the religious to the business aspect, and local arts and crafts being side-lined by

imported products, and suggest that these have overshadowed the positive impacts of the

festival (20). Gaur and Chapnekar reported that festivals promote national cohesion,

communal harmony, and preserve family values and national identity (205). Pavluković

et al. examined the impacts of festivals using the Festival Social Impact Assessment

Scale (FSIAS) and suggested that there are two dimensions of social impacts, namely

social benefits and costs. Social benefits include greater awareness of the host society and

46
culture, raising national pride and community spirit, and offering opportunities for the

community to discover and develop their skills (78). The authors identified an increase in

the rise of prices and lower involvement in Sagamu Remo axis as social costs.

Small used the Social Impact Perception (SIP) Scale with factor analysis and identified

inconvenience, behavioural consequences, and personal frustration as social costs.

Conversely, the author identified community identity and cohesion, opportunities for

entertainment and socialisation, community growth, and development, as social benefits.

Faulkner and Tideswell developed a list of positive and negative impacts of tourism and

presented a framework to monitor its community impacts. The negative impacts

identified included the disruption of peace, increased crime rates and the cost of living,

and crowding and queuing for services (17).

4.3 Economic Impact of Traditional Festivals

Many communities are interested to see how an event has an impact on the host

community. Biobakú stated, “Using survey data alone is normally considered insufficient

to estimate economic impact in all but some limited and unusual circumstances” (67). It

is essential for data collectors to also conduct another form of collection when

determining an economic impact. One type of data collection does not necessarily tell the

entire story of how the festival impacted the host community. Utilizing the economic

impact analysis by itself can provide a narrow perspective about the impacts of tourism

on the host community (Sally 200). In order to estimate the economic impact of visitors’

expenditures in Cedar Falls during the Sturgis Falls Celebration, the uses of the output

47
from the sector (expenditures of festival visitors) were examined as inputs to other

sectors of the economy.

Resulting models estimate economic effects of visitors’ expenditures in Cedar Falls on

the total value of economic transactions and on the overall level of household income. An

accurate assessment of the event impacts requires the researcher to follow the specific

economic impact framework. This framework helps to determine the source of the

expenditure, the geographic starting point of the expenditure, the end point of the

expenditure, and the reason for the expenditure (Tyrrell and Johnston 101). Direct

impacts (inputs) are the primary impacts of an economic impact (Briant 95). These

impacts are injections of money into the economy of the host community, which are

multiplied further, based on linkages of different economic sectors in the area.

Direct effects are the economic impacts in different economic sectors that are resulting

directly from the injection of these inputs. The secondary impacts analyze the new money

being spent within the community and include indirect and induced impacts (Janeczko, et

al. 89). Indirect impacts measure the total value of supplies and services supplied to

festival‐related businesses by the chain of businesses which serve these organizations.

Induced effects accrue when festival‐related businesses and businesses in the indirect

industries spend their earnings (wages, salaries, profits, rent and dividends) in goods and

services in the area. The total impacts are the sum of direct, indirect and induced effects

and are the total of transactions attributed directly to expenditures of Sturgis Falls

Celebration visitors in Cedar Falls. The residents of the host community are most

48
concerned with the impact that will impact them, not only the impact that filters back to

the city council (Crompton; Lee and Shuster 201).

The multiplier effect refers to the number of times a dollar changes hands within the

community before being spent elsewhere, outside of the area. The festival organizers and

community leaders are able to better understand the “ripple effects” happening within the

community because of the festival expenditures (Mbiti 87). Output in the economy is

stimulated because of the expenditures by festival and specialevent attendees that filter

through the local economy (Saayman and Saayman 106). uses the startup of a hotel in

the area as the initial source to bring money into the community. Jobs are created to build

the hotel and current local businesses are used to supply the materials for the project.

Other companies are attracted to the area because of the new hotel; which creates more

jobs for the area. All employees begin spending their income, which leads to an increase

in tax revenues. The tax money is spent to improve infrastructure in the community. This

money goes back.

The economic benefits arising out of holding traditional festivals are huge. Community-

level festivals bring economic benefits through different means such as providing a

platform for artisans to gain economic benefits by showcasing their arts and crafts

(Jauhari and Munjal 55). Nagy and Nagy identified the role of festivals in the economy of

Hungary and recommended creating a series of festivals throughout the year to balance

supply and bring in more financial benefits (203). Nurse noted that the economic benefits

of festival tourism include an increase in tax revenues and employment opportunities, the

49
arrival of more businesses to the region, high hotel occupancy levels, and increased

media value for the host region (10).

Gbádébo explained the phenomenon of consumerism as a result of celebration of

traditional festival and noted that there are two extremes: the deep-rooted religious belief

of the people motivates high spending during religious festivals, which brings money into

circulation and this leads to inflation in anticipation of high demand for items in the

market (28-29). Festivals and events have only recently emerged as viable options for

uplifting community livelihoods and alleviating poverty (Adam 113). According to

Steinbrink et al., there is a growing appeal for celebration of traditional festivals and

events globally, particularly in developing countries that seek to diversify their

economies (201).

Hosting festivals can also serve as a stimulus for the development of other small, micro,

and medium-sized enterprises (SMMEs) that tend to be quite instrumental in job creation.

Festivals feature prominently in the economic planning and tourism development

trajectories of many regions, communities, and countries (Davies et al., 110; Getz and

Page, 65; Tichaawa 95). The benefits of festivals are multifaceted and present a holistic

platform from which to approach the challenge of community livelihoods, predominantly

in favour of direct economic gains such as job creation and income generation (Dwyer et

al., 25; Sharpley 52).

Festivals have impacts that stretch well beyond direct economic benefits, as subsidiary

industries like agriculture, fishing, forestry, handicrafts, and food processing tend to get a

boost, albeit indirectly, from them (Muresan et al., 116; Su et al. 26). This literature has

50
highlighted the benefits of festivals and events as instruments of sustainable livelihood in

regions and communities. The following study analyses the impacts of festivals by

examining the socio-cultural and economic attributes of traditional festivals in the

Sagamu.

The Hill Strategies company state, “Festivals and events have impacts that go well

beyond what can be measured in economic terms” (22). Andersson and Lundberg explain

that an event is likely to have a social, cultural, and environmental impact on the

community as well as the people at the event. When people support an event in their

community it is most likely because they are being given the opportunity to interact with

friends and family members (93-94). These interactions can encourage the participants to

spend the money that eventually leads to the economic impact.

An economic impact analysis is completed to measure the economic benefits accrued in a

host community. When these economic investments are conceptualized as going back to

the residents (not intended for the city council), it helps community officials and

researchers to include all expenditures during the festival time frame (inside festival gates

and elsewhere in the community) in the economic analysis (Crompton 46). Running the

economic impact analysis will help the researcher to better understand exactly how the

host community is being impacted by the festival or special event. Larger events have a

greater potential for generating a larger economic impact because of the attendance size

and greater media coverage.

51
Participant‐based events may also generate a larger expenditure per person/party than the

spectator based events. This is because each individual is encouraged to become a part of

the event, instead of merely watching. A festival creates a number of impacts on the host

community such as: increased expenditures, creation of employment, increase in labor

supply, increase in public finances (such as sales tax), increase in standard of living and

increase in awareness of the area. Even though each of these impacts is felt within the

community, it is always necessary to determine ways to make the impact larger and

create a more successful event. This can be done by increasing: visitor length of stay in

the area, visitor expenditures in the area, destination awareness, and civic pride or

community support (Myles, Carter and Barrett 93). When each of these areas are closely

examined and understood how they impact the host community, a successful event can be

created for the community and visitors to enjoy.

There are many matrix of different economic impact studies that have been completed

across the world and the results founded. This information is helpful to the researcher

because it can lead to an explanation as to why one method of collection is preferred over

another for each specific festival or special event. As noticed in the table, the visitor

survey tool is most commonly chosen by researchers. This could be because the survey

allows for visitors to easily share about their spending patterns. It also allows the

researcher the opportunity to ask demographic questions to better understand the target

market (Myles, et al., 52; Janeczko, et al. 88).

52
Traditional ceremonies and festivals can potentially boost businesses of the host

community. It is a well-known fact that the actual days for most traditional ceremonies in

Sagamu are preceded and succeeded by a few days of pre-and post mini traditional

activities. Local, regional and international visitors flock into the host community days

before the main event. These became potential customers for most businesses like

hospitality, cafeteria bars or liquor stores to mention but a few. There are more than 20

Annual Traditional Festivals in Sagamu manifesting customs, social life, rituals, oral

history, material and spiritual culture. During traditional festivals, most business men and

women from different parts of the country and from the host communities find a

platform to sell their goods and products.

4.4 The Influence of Africa Tradition Religion on Christianity in Sagamu Remo

The people of Sagamu are Yorubas by tribe and they are An African, traditionally they

are Africa tradition worship adherent, just in line with Mbiti has mentioned that African

are notoriously religious, and each people has its own religious system with a set of

beliefs and practice (8). Religion permits into all the departments of life so fully that is

not easy or possible always to isolate it. A study of these religious systems is, therefore,

ultimately a study of the peoples themselves in all the complexities of both traditional and

modern life. Meanwhile in this modern life the religious has been influencing each other

or so to say that there are notable great impact one religion is having over the others, in

this wise, this session of this work tend to bring out areas where ATR has being influence

the Christianity and which in other hand led to syncretism in the church.

53
African Traditional Religion has influence the Christianity base on the nature of the

African to the practice of religion. By nature traditional religions permeate all the

departments of life, there is no formal distinction between the religious and non-religions,

between the spiritual and the materials areas of life. Whenever the African is, there is his

religion with him. So what people have believed before the coming of Christianity is still

with them because it has never at a time leaf them or they themselves do apart with it.

Even part of those who were claim to be Christians, in time of crisis they often home to

the surface or people revert to them in secret just to add something to this faith they claim

to have in Christ. So, something or some power traditionally is somewhere influencing

and supporting Christian faith.

Also, it can be seen in other way that, Traditional religions are not primarily for the

individual, but for his community of which he is part. What this suggests is that, ATR is

the life of the community it belongs to, and in traditional society there are no irreligious

people. Mibit opined that, to be human is to belong to the whole community and to do so

involve participating in the beliefs ceremonies, rituals and festivals of that community

(2). A people cannot detach himself from the religion of his group, for to do is to be

severed from his roots, his foundation, his context of security, his kinships and the entire

group of those who make him aware of his own existence”. No wonder while Mrs.

Oladipupo is an interview mentioned that she is a Christian and being an Sagamu

indigene; she cannot miss out of Oiudeoba festival, and also that she have to be to the

grove to pay homage to the great Sagamu warrior that has become god.

54
ATR has influence the church in the area of Healing and Deliverance Healing and

exorcism by prayer has always been one of the most important features of churches in

Sagamu, and one of the main reasons for its wide appeal. Healing, exorcism and other

manifestations of the spirit illustrate what (Daniel 312) calls “the relatively, if not futility,

of our neat western theories when confronted, in practice, with the belief systems and

stark pastoral realities of Africa” healing and deliverance from evil spirits are essential

parts of the life of Africans because these problems affect the whole community. So the

church and her member in the same way believe and treat such in most likely way that

the non-Christian so called Traditional worshipper do. African experience is the crucible

in which an intercultural theology is made. In the healing and deliverance rituals,

liberation from the terrors and insecurities inherent in experiences of evil spiritual powers

in society is achieved.

The influence the culture and value of the Yoruba (ATR) placed on Christianity has been

making church to be syncretism under the pretence of upholding the cultural value, most

of the customs such as naming ceremonies, second buried new yam festivals, initiation

rituals, title –taking, polygamous marriage, traditional music, African style of dressing

among others. Ware not seen as bad when they are conflicting with the Christian values

and practices. Though, Idowu affirming that Nigerian did not need to throw away that

which is good and valuable in their own culture (65). And so, for the gospel to have

impact on the lives of Nigerians, it must take cognizance of the cultural background of

the society and preach in clear accents rather than commending her savior to Nigeria in

strange tongues.

55
Adegbola opines that; A little above two to three decades ago Christianity started

experiencing new practices in its worship styles certain things were introduced to make

worship more dynamic but which are from African way of worship. Such activities that

can attract and sustain large crowd in worship were inculcated into the church liturgy.

Overtime, these activities are used to describe charismatic movement in the Nigerian

Church, more interesting is that the so call spiritual practices are rooted in the Bible and

are actually elements used variously in the word of God. But the above and misuse has

cause a great havoc on the church and has make the church to be syncretism in

nature (86-87).

Also in an interaction with Abadoo, He narrated his experience with one of his friends

who also is a pastor that when they are exchange pleasantry he hold his friend; shoulder

and something was tied round his body so he exclaim, what? His pastor’s friend reply

was “Gboju” meaning “don’t worry or don’t bordered” ministry cannot be done just

without supporting it with something. Just imagine such a pastor, the family background

and the society where he has come has greatly influenced him wrongly against his faith.

Other thing that African traditional Religion have greatly influence wrongly in the

practice of Christian faith were the use of man the “Bante”. The use of mantle as an

element of worship is very much in vogue now. Some churches have their faith based on

this. They believe that once handkerchiefs are prayed over they can used to perform any

miracle. A very interesting story was told by Reverend Wale Adebayo in an interview

that immediately at the end of Reihnard Bonnke’s revival of 2004 in Ogbomoso there

was a man that went to the hotel where Bonnke was lodged to purchase the bedspread on

56
which had slept in the hotel. He offered to pay a huge sum of money to obtain the cloth.

His intention was that the bed sheet would have contacted power since Bonnke would

sleep and seated on it. If obtained he would have been using it for “Miracles”.

4.5 Data Analysis and Discussion

4.5.1 Presentation of Results

Research Question One: To what extent does a traditional festival affect economic

activities in Sagamu?

The data that provided answer to the research question are presented on Table 1.

Table 1 Mean Ratings and Standard Deviations on the effects of holding traditional

festivals on economic activities of people in Sagamu.

Item Item description SA A SD D ST X DECISION

no
1 During traditional festivals 120 68 43 19 3.16 0.97 Accepted
demand for goods and
services rise.
2 Restaurants and bars record 131 93 15 11 3.38 0.97 Accepted
high sales during traditional
festivals.

29
3 Hotels experience large 101 89 39 21 3.08 0.85 Accepted
turnout of lodgers during
traditional festivals

4 Cultural artifacts make great 112 100 24 14 3.24 0.85 Accepted

sales during traditional
festivals

5 Traditional festivals open 78 131 24 17 3.08 0.82 Accepted

new business avenues in
Sagamu.

57
 Cluster mean/Standard 3.19 0.88
Deviations
Source: Field Survey, T.S. Durojaiye, March, 2023

Data presented on Table 1 showed that the mean ratings of items 1-5 are 3.16, 3.38, 3.08,

3.24, and 3.08 respectively with the corresponding standard deviations of 0.97, 0.79,

0.95, 0.85 and 0.82. All the mean ratings are above the cut-off point of 2.50. This means

that the respondents agreed that during holding of traditional festivals great sales are

made due to high demand. Restaurants, bars and other relaxation joint in Sagamu enjoy

high patronage during holding of traditional festivals. Hotels and lodges in Sagamu

experience high rate of patronage due to influx of citizens to Sagamu during traditional

festivals. More so, artists who make traditional artifacts enjoy high patronage during

traditional festivals since every participant wants to be part of the show. In the same vein,

new businesses spring up because of demand for the goods and services during holding of

traditional festivals. The cluster mean of 3.19 with the standard deviation of 0.88 was

also found to be above the cut-off point of 2.50. This implies that holding of traditional

festivals in Sagamu has considerable effects on the economic activities of the town.

58
Research Question Two: does traditional festival have any significant influence on

social and interpersonal relationship among people in Sagamu?

The data that provided answer to the research question are presented on Table 2.

Table 2Mean Ratings and Standard Deviations on the effects of holding traditional

festivals on the social and interpersonal relationship among people in Sagamu

Item Item Description SA A D SD X ST.D Decision

No
6 Traditional festivals bring 93 . 99 31 27 3.03 0.97 Accepted
people together socially
7 Traditional festivals bring 103 76 53 18 3.06 0.96 Accepted
about indigene living outside
town to come pay visits home
8 Traditional festivals provides 114 68 47 21 3.10 0.99 Accepted
avenue to see people you
have not seen for a long time.
9 Traditional festivals increases 152 64 21 13 3.42 0.85 Accepted
the number of social club
activities in the town.
10 Traditional activities bring 110 84 30 17 3.22 0.91 Accepted
people of different walks of
life together for the same
purpose.
Cluster mean/Standard 3.17 0.94 Accepted
Deviations
Source: Field Survey, T.S. Durojaiye, March, 2023

59
Data presented on Table 2, showed that the mean ratings of items 6-10 are 3.03, 3.06,

3.10, 3.42, and 3.22 respectively with the corresponding standard deviations of 0.97,

0.96, 0.99, 0.85 and 0.91. All the mean ratings are above the cut-off point of 2.50. This

means that the respondents agreed that the holding of traditional festivals in Sagamu

bring people in the town together for festivities. Traditional festivals bring indigenes of

Sagamu who are residing outside town to come home during traditional festivals. More

so, during traditional festivals people are chanced to see friends and relatives they have

seen for a very long time.. The cluster mean of 3.17 with the standard deviations of 0.94

was also found to be above the cut-off point of 2.50. This implies that traditional festivals

provide the avenue for people of different walks of life to come around town and

socialize.

Research Question Three: What are the benefits and negative effects of holding

traditional festivals in Sagamu?

The data that provided answer to the research question are presented on Table 3.

Table 3 Mean Ratings and Standard Deviations on the benefits and negative effects of

traditional festivals in Sagamu

Item Item Description SA A D SD X ST.D Decision

No
11 Traditional festival is a great 100 92 38 20 3.08 0.94 Accepted
tool for rural development in
Sagamu.

86 111 32 21 3.05 0.90 Accepted

12 Traditional festivals provide 122 57 43 28 3.09 1.05 Accepted
great opportunity for unity and

60
 social cohesiveness.
13 84 104 38 23 3.00 0.93 Accepted
Traditional festivals open room
for harmful traditional practices
against human rights.
14 Traditional festivals open 90 98 44 18 3.04 0.91 Accepted
greater avenue for criminal
activities.

Cluster mean/Standard 3.05 0.95

Deviations
Source: Field Survey, T.S. Durojaiye, March, 2023

Data presented on Table 3 showed that the mean ratings of items 11-14 are 3.08, 3.05,

3.09, 3.00, and 3.04 respectively with the corresponding standard deviations of 0.94,

0.90, 1.05, 0.93 and 0.91. These means are all above the cut-off point of 2.50. This means

that the respondents agreed that the holding f traditional festivals provide further

opportunity for the development of rural areas in Sagamu. Unity and social cohesiveness

is ensured during the holding of traditional festivals since there is no discriminations.

More so, human rights abuses are sometimes prevalent during traditional festivals with

antecedent effects of high crime rate due to influx of different people with different

characters whenever traditional festivals take place. The cluster mean of 3.05 with the

standard deviations of 0.95 was also found to be above the cut-off point of 2.50. This

implies that traditional festivals have their benefits and negative effects on the people of

Sagamu.

4.5.2 Discussion of Findings

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The first finding of this study revealed that traditional festivals have great effects on

economic activities in Sagamu. This finding agrees with the views of Megan, whose

research on the effects of traditional festivals on the socioeconomic activities of people in

a community (14). The second finding of this study is that economic activities usually get

a boost during the holding of traditional festivals. This finding agrees with the views of

Okeke who state that virtually every aspect of the economic life of people receive a

drastic upward review due to the various activities that take place during the holding of

traditional festivals. Restaurants, bars, hotels and other recreational facilities experience

large turnout of people during the holding of traditional festivals (24).

The third finding also revealed that traditional festivals have significant influence on the

social life of people living in the community. This finding is in consonance with the

opinion of Hallak who states that social lives of people experience change during the

holding of traditional festivals (10). This is due to the fact that people engage in various

social activities which are only done during traditional festivals. They include social

clubs, age grade activities, and social functions among others which are specifically

arranged during traditional festivals. He however, quickly added that traditional festivals

also have negative effects on the lives of people in the community ranging from harmful

traditional practices to criminal activities which usually occur during the holding of

traditional festivals.

62
 CHAPTER FIVE

SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.1 Summary

The study of the African Traditional Religion had been in successive stages beginning

from the early European Christian missionaries. These were in turn followed by colonial

soldiers and administrators. After this, the colonial government sponsored and trained

some ethnographers to study the African culture including the religion. This yielded

better results but was still tainted by racism. It was after this that the early African writers

and scholars who incidentally were defensive of their culture and religion came and this

eventually led to the contemporary stage in the study of the African Traditional Religion.

The following are the major points of the findings:

Extent of the effects of traditional festivals on economic activities in Sagamu

The result of this research question revealed that the respondents agreed that traditional

festivals improve economic activities whenever traditional festivals take place. Traders

make greater sales due to increase in the people available to buy their wares. Bars and

restaurants have increase in sales because many people patronize them. Hotels and lodges

usually recorded high numbers of customers due to the influx of people outside town who

come into town for traditional festivals. The identified areas above ranked high in the

opinion of the respondents.

The finding above underscores the importance of holding traditional festivals in Sagamu

as it helps in improving the economy of the town most especially during the holding of

traditional festivals. The various economic activities during traditional festivals further

63
makes the people most especially participant to believe in traditional festivals as a tool

for boost in economic activities.

Extent Traditional Festivals affect the Social Life of People in Sagamu

The result of this research questions identified the social cohesion that occurs during the

holding of traditional festivals in Sagamu. Indigene and non-indigenes alike enjoy more

social relationship during the holding of traditional festivals. There is so much social

unity the community cloths are worn during festivals and even clubs and societies

showcase the social relations during festivals. There is usually an influx of people into

Sagamu during traditional festivals. Indigenes who have not visited usually used the

opportunity to visit and socialize with families and friends. Most likely, traditional

festivals provide opportunity for people to relate socially with everyone during festivals.

Extent school location affects academic achievement of the students

The findings from this research question revealed that there are basic positive effects of

traditional festivals as practiced in Sagamu which include preservation of the cultural

heritage of the people, preservation of cultural artifacts, and transmission of cultural

heritages among others. However, in the opinion of the respondents, it is noted that

traditional festivals breed criminal activities. It is of the fact that there is an increase in

criminal related activities most especially during traditional festivals when different

people from different walks of life converge to come celebrate. Aside from this negative

effect, it is also observed that traditional festivals create different avenue for practices of

harmful traditional practices that goes against the protection of human rights. Most times

64
there are restrictions to the free movement of people most especially when deep

traditional rites are performed.

5.2 Conclusion

From the result obtained and the investigation into the effects of traditional festivals on

the socioeconomic activities in Sagamu, Remo, Ogun State, the researcher came up with

the following conclusion:-

Economic activities in Sagamu get a greater boost during the holding of traditional

festivals.

Social relations, social cohesion and social unity get prominent attention during the

holding of traditional festivals in Sagamu.

Businesses thrive and lots of gains are made by economic players during the holding of

traditional festivals in Sagamu.

Socially, people feel at home and relate freely with friends, family and even strangers

during the holding of traditional festivals in Sagamu.

Criminal activities tend to go on the rise during holding of traditional festivals due to the

influx of different characters during traditional festival in Sagamu.

Traditional festival in Sagamu leave open an avenue for easy trampling on human rights

of people in Sagamu.

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5.3 Recommendations

From the results of the study, the following Recommendations are made:

i. Organizers of traditional festivals in Sagamu should endeavor to improve on the

arrangement of stands where traders stay to sell their ware during festivals so as to

reduce the number of altercations between traders and participants.

ii. The Oba in Council should ensure adequate publicity before the commencement

of traditional festivals in other to keep people abreast of the various activities

lined up for the festivals.

iii. Organizers should ensure a liaison between hoteliers and the community to ensure

adequate safety of people during the festivals.

iv. There should be a synergy between the organizers and the security operatives to

ensure adequate security during the festivities.

v. The government as a matter of fact should through its appropriate agencies

orientate the practitioners on the best practices during festivals so as to ensure that

people’s rights are not trampled upon during traditional festivals.

vi. The government should create a special ministry that will solely responsible for

organization of traditional festivals in various towns so as to ensure best practices

and sanctity.

66
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 APPENDIX I

QUESTIONNAIRE

CROWTHER THEOLOGICAL SEMINARY ABEOKUTA, OGUN STATE

Centered for Advanced Theological Studies

This questionnaire is designed for purely academic purpose. It is meant to collect data

research work on Socio-economic Effects of Traditional Festivals in Sagamu Remo in

Ogun State, Nigeria as a case study. The researcher wishes to affirm that the

information provided will be treated with utmost confidentiality. Therefore, you do not

need to write your name. Kindly provide honest and sincere information to each question.

Thanks.

SECTION A
Personal Data
Please tick () as appropriate.
SECTION A: PERSONAL DATA

1. Sex (a) Male (b) Female

2. Marital Status: (a) Married (b) Single (c) Others

3. Age (a) 20 - 39 (b) 40-59 (c) 60 and Above

4. Educational Qualification (a) Primary (b) Secondary (c)

Diploma

(d) HND/Degree (e) Masters (f) Others

5. Occupation (a) Student (b) Civil Servant (c) Businessman Or

Woman (d). Retiree (f) Farmers

71
S/ ECONOMIC EFFECTS SA A SD D
N
1 The extent the holding of traditional
festivals affect economic activities in
Sagamu
2 During traditional festivals demand for
goods and services rise.
3 Restaurants and bars record high sales
during traditional festivals.
4 Hotels experience large turnout of
lodgers during traditional festivals

5 Cultural artifacts make great sales

during traditional festivals

6 Traditional festivals open new business

avenues in Sagamu.

S/ SOCIAL EFFECTS SA A SD D
N
The extent the holding of traditional
festival affects social; activities in
Sagamu
1 Traditional festivals bring people
together socially
2 Traditional festivals bring about
indigene living outside town to come
pay visits home
3 Traditional festivals provides avenue
to see people you have not seen for a

72
 long time
4 Traditional festivals increases the
number of social club activities in the
town.
5 Traditional activities bring people of
different walks of life together for the
same purpose.
.
S/ POSITIVE AND NEGATIVE SA A SD D
N EFFECTS
1 The positive and negative effects of
holding traditional festivals in Sagamu
2 Traditional festival is a great tool for
rural development in Sagamu.

3 Traditional festivals provide great

opportunity for unity and social
cohesiveness
4 Traditional festivals open room for
harmful traditional practices against
human rights.
5 Traditional festivals open greater
avenue for criminal activities.

73