Post by Shymmex on Jan 6, 2016 23:51:26 GMT
ETHNIC COMPOSITION AND CULTURE HISTORY
The State is made up of varieties of ethnic composition. The heterogeneity of the composition has made it impossible to exhaust the details of all the elements now known as indigenes of the state in a paper of this nature. However, one cannot be impressed by the presence of Egun (Ogu), Awori, Ijebu and other Yoruba dialect speaking sub groups in the state who by their ancestral links with founders of various settlements are referred to as survey settlers or ‘true’ Lagosians. A sociological survey of these groups from 1900 onwards forms the central theme of this segment. Apart from the returnees and ex-slaves that settled among the islanders in Lagos anthropological study of early inhabitants of Lagos suggest discussion around three major groups: The Egun (Ogu), Awori and Ijebu who had founded many villages and communities in the state.
THE EGUN (OGU)
One of the major settlers of the Ogu in Lagos State is Badagry. A town which is noted for being a one time transit camp of slaves captured from the interior and transported to Europe. This settlement is one of the major tourist centres in the state. It is noted as the museums of relics and artifact relating to the Trans-Atlantic slave trade in Nigeria. More importantly, the town is noted for being the first settlement in Nigeria where Christianity was preached in the nineteen century, and the Bible translated into Yoruba language. The town houses the first storey building in Nigeria and can boast of many kilometers of aquatic spendour.
The Egun (Ogu) speaking people are descendants of those who migrated from Whidah, Allada, Weme which are now part of the Republic of Benin but were all geographically and politically one with Egun (Ogu) speaking people found before and after 1900 in Nigeria. Some of the migrations were induced by need for new waters for fishing, good farmland and largely because of the Dahomian war of the 18th century.
In terms of spatial distribution, the Ogu occupy about 15% of the state population and present a distinct ethnic group. Places like Badagry, Igbogbele, Rapoji, Agbojetho, Kweme, Aivoji, Iweseme towns and villages; Ajara (14 groups), Ikoga and Ajido towns, etc, are today in Badagry local government area and are a division of Lagos State. Linguistically, they sub-ethnic groups of the larger Egun (Ogu) speaking people of the Benin Republic, Formerly Dahomey.
According to Mesawaku et al (2000) “the Egun (Ogu) speaking people found their way to Badagry and Adjoining settlements because of the need for security as early as the 15th century, as a result, they travel along the coastal area for shelter on daily basis. Also encouraging the development of some village settlement was the opportunity for salt production. It is on record that Bapo village in Igbogbele beach was a famous salt factory for large production of salt. The Yoruba traveled from far and wide to Badagry in search of this essential product in the 18th century and the during the second world war of 1939. besides salt making the Ogu speaking people tap wine and also involve in garri production and coconut processing. The people are dynamic and are today found in both the public and private sectors management both at home and abroad”.
The Egun (Ogu) can also be found in Yewa community of Ogun State but their number is marginal compared to other sub-ethnic groups in the state, hence developing their communities has been difficult. This could be understood form the statement that ‘politics of number’. The more you are, the merrier, the better your power of bargaining.
The Egun (Ogu) speaking people are socio-politically organized and the institution of Aholu represents one of the achievements of the Egun (Ogu) in political centralization. Until the turn of the twentieth century, the people are into fishing, coconut processing, trading, salt production and a little farming. In the era of the Trans-Atlantic route which says “Badagry soon became a significant slave market in the world at large”. Traditionally, the Ogu are very religious and ritualistic and every traditional Ogu community has sacred shrines.
It is also a common thing to find Egun (Ogu) speaking man respecting and adoring his ancestor’s cultural heritage. Malimowski (1957) in his contribution to culture says Culture represents a complex whole, which includes knowledge, beliefs arts, custom and habit…
The Egun (Ogu) speaking people prefer in their quantum cultures Zangbeto. Zangbeto is highly regarded and respected in Badagry and its neighbouring communities. Zangbeto may be considered as a deity, youth masquerade or a myth used in sustaining the law and order of the society. Zangbeto remained the traditional town police among the Egun (Ogu). One other significant thing among the Egun (Ogu) speaking people is variety of dialects, for instance, there is the Thevi, Whla, Seto, Toli, etc. which are common in parts of Badagry, Lagos and Mauto in Ogun State.
Kuckholm (1951) says culture holds a distinctive value for the society; the view of this foremost writer explains the position of the Egun (Ogu) speaking people concerning the value attached to and the efforts at sustaining their culture, hence every aspect of their culture is jealously guarded. The various shrines and divinities perform different roles in the development of the community. It is against this background that one can understand why the town represent the seat of politics and economic powers for a large number of Ogu and many Awori. The town up till 1968 served as the Divisional Headquarters, thus maintaining its territory from Seme Border to Orile in Ajegunle as a local government headquarters.
Generally, the Egun (Ogu) and the Awori speaking people of Badagry are peaceful and good neighbours to their visitors. Public servants transferred to Badagry and its environs from other parts of the nation would prefer acquiring landed property to allow them staty permanently because of the peaceful nature of the coastal environment.
THE AWORI
Another famous sub-group among the aboriginal inhabitants of Lagos are the Awori. They constitute about 70% of the total aboriginal inhabitant of Lagos state. This leaves other sub-ethnic groups with 30% of Lagos population. The surface area covered by this group is over 350, 000 hectares with less than 20% made up of Lagoons, creeks and coastal estuaries. (Adefuye 1986 p8). The name ‘Awori’ according to oral sources, was derived from the legend of a floating ritual dish which Ogunfunminire (their progenetor) allegedly followed from Ile-Ife to Isheri. Wormal (1935) gives a graphics description of the Awori when he wrote: The speak a low and slurred dialect of the Yoruba Language. They mostly engage in farming and fishing. Their lack of figure and unity seems to have combined with the unfavourable nature of their habitat to render a ‘poor’ lot from the breeding point of view with the exception of those of them within the region of Lagos from the earliest time to date. Among the early Awori settlement are Isheri, Otto, Iddo, Ebute Metta, Apa, Ibereko; Ota, Igbesa and Ado-Odo in present day Ogun State. The Awori, whether in water logged terrain or up Land combined fishing and farming. The upland and the sea side Awori rely heavily on food crops from the interior to supplement the local production. The Awori are sociable and perhaps accommodating to a fault. As peace loving people the Awori of Ojo and Badagry developed the institution of Oloru a socio-religious and political institution for a regional security. (Kunle Lawal 1989).
The group share cultural norms peculiar to Yoruba in relations to greeting, marriage, burial, naming and difference to the priest and traditional rulers. (Ajetumobi, 1998). Religious festivals constitute one of the ways by which the Awori preserve the memories of their past heroes and heroines. They also have unifying and socializing symbols, while Gelede and efe partly regulates the morale tone of the Awori community as well as bring about historical consciousness among the people. Traditional beliefs and practices exist side by side Islam and Christianity. Indeed, the Awori tolerate different shades of religious affiliation just like other Yoruba sub-groups. The Awori settlements in Lagos State include Isheri Olofin, Apa, Ibereko, Ilogbo Eremi, Otto, Ijanikin, Era, etc. In Badagry Division; other are Agege, Iba Isheri, etc. in Ikeja division. There are several other groups especially the descendants of Ogunfunminire such as Aromire family in Isale Eko and other groups referred to as Islanders in the context of modern Lagos.
THE IJEBU
The Ijebu speak a dialect of the Yoruba and are found in large concentration in Epe, Ikorodu and Ibeju-Lekki, apart from those who have long settled in Lagos Island especially in the area of Idumagbo and Ebute Ero. Traditions of the origin of the group link them with Ijebu-Ode and Iremo quarters in Ile-Ife. Most of the Ijebu Village settlements in Lagos state were established during the era of the trans-Atlantic slave trade especially in the eighteenth and nineteenth ceturies.
The Ijebu are very enterprising, shrewd and business like. Authenticated traditions posit that the early Ijebu settlers in Lagos state played important role in the socio-economic development of Lagos that they had to be incorporated into the traditional socio-political organization of Lagos state with the title Eletu Ijebu- Minister of Ijebu Affairs. The existence of Obun Eko (Eko Market), which have been derived from Obun an Ijebu word for market is an indication of the extent of Ijebu influence on early economy of Lagos.
The Ijebu are found in many parts of the state as traders and settlers. The Ijebu are very ritualistic, a typical Ebi festival in Epe for instance, feature the worship of many deities, cult ceremonies, offerings and masquerade display which span over a period of two months. The Ijebu settlements in Lagos State just like the Awori and Ogu settlements were not founded at the same time nor by the same hero; for instance, while the Ijebu Epe will continue to remember Hurakaloye, those of Ikorodu cannot forget Oga and Lasunwon and the people of Ibeju will fondly remember Abeju Agbeduwa.
Ikorodu for instance is peopled by Ijebu speaking sub-group of Yoruba who occupy modern Ikorodu local government area of Lagos State. Available evidences suggest that the settlement must have been founded by immigrants from interior Ijebuland in the 17th century. A hunting and farming community developed immediately after the settlement, and the initial vegetable harvested in the settlement immediately suggested the name Oko-Odu- farm of Odu vegetable which had since been compressed to Ikorodu.
The people are very hardworking and sociable. This could be accounted for by the socio-economic interaction they have had with the people of Lagos as early as the period of the Benin invasions of coastal Yorubaland. Some Lagosians also established fishing settlements on the shore of Ikorodu especially during the dynasty crisis of the mid nineteenth century, linking Ikorodu with Lagos.
The development in water transport, the opening of road in 1953, opportunity for West education and prosperity in textile trade made people from the Ijebu land to settle in Lagos before the creation of Lagos State. The people are also known for success in the production of KolaNitida- Obi Gbanja in the twentieth century.
Epe and Ikorodu are the Ijebu speaking divisions of the state which were identified with the western region before 1967. before 1900, communities that existed are Epe, Mojeda, Ereda, Eredo, Oriba, Ketu Igbonla, etc. Politically, the indigenes of Epe are mostly Ijebu often described as the most powerful in the state. This however, statistically analyzed. The fact that we assume that the Epe people are strategically positioned compared to other ethnic groups in the state Civil Service, is yet unproven with figures. This division may represent about 10% of the state population. It is on record that the community has produce an executive governor in the person of Sir Michael Otedola in the state, apart from other strategic positions.
Ikorodu people are descendants of Lasunwon from Remo. There is the belief that the people migrated from Ogun state during the Yoruba civil wars before 1900. notable Ikorodu towns are Imota, Igbogbo, Ijoda, Ipakodo, Igbokuta, Majidun, Odoguyan, etc. In terms of political activities in the state, Ikorodu people are ranked next to the people of Epe, a significant number of them hold powerful positions in the state public service. However, it is also recorded that Ikorodu has produced a military governor for the state as well.
The Eastern part of Lagos State Division or Lagos Island is where we have descendants of the Awori with concentration around Iduganran in Isale Eko, and the entire Lagos Island and Eti osa local government areas of Lagos State.
It should be noted for many reasons, the Edo and Mahin influenced the nucleus and strategic position of the Awori; even the cultural fabrics are not left out of the influence. For instance, Kunle – lawal (2002) observes that the offspring of the early Benin and Mahin are to be found in the Akarigbere calss of chiefs and some in the Abagbon (Ologun or war chief) class. Modern history attributed the circumstances also inter marriages between Awori, benin and Mahin people in Island and parts of the mainland.
Although the people are Awori descendants, many of their rights are brought over due to the influence of the Edo conquerors and settlers on the Island before 1900. In any case, there came some sudden migrations of the Edo-Benin and Mahin from Ondo state, hence the ‘pseudo Lagosians’ became part and parcel of the political maneuverings in Lagos, especially in the Island and part of Mainland of Lagos.
The fate of the original settlers became a thing to be determined by the ‘pseudo’ Lagosians. The percentages of the ‘pseudo Islanders’ is subsumed in the population of the Awori of that part of Lagos State. It is pertinent to mention that the list of commissioners produced by the island is enormous where as Badagry has not produced more than one at any one time since the creation of the state in 1967.
The summary of the various histories confirm that Badagry people, Egun (Ogu) speaking, Epe and Ikorodu are classified up-till date as the traditional local government in principle, and are still being referred to as such while the benefits derived from politics were being shared unequally by the constant ‘gatekeepers’ as noted by Adele L. Jinadu, (2002) in a paper titled “Development in Badagry” delivered during the Silver jubilee Ceremony of the Akran.
Politically, because of the disposition of the Egun (Ogu), an ethnic group who are culturally different from the Awori, there has been attendant intra and inter communal crisis accounting for their mathematical growth or stagnation that is age long. Records from the strategic political positions that are abound in the state indicate that they are sufficient to galvanize growth and development of the people, ironically their communities are used without meaningful contributions to their development by the ‘pseudo’ Lagosians.
Whereas the Ijebu from other divisions forge ahead by making more of the unconscious dispositions of the Egun (Ogu) and Awori speaking peoples useful hence the geometric growth in the communities of these local government areas. The Egun, Awori, Ijebu and the Islanders, especially the early settlers referred to as Lagosians, integrated in principle for administrative convenience since 1967, but are traditionally and culturally disintegrated. This is why as part of political patronage the ‘pseudo’ Lagosians take these strategic positions, amass wealth from the state and distribute them to their kits and kin at the expense of the true Lagosians, especially the Egun (Ogu) and Awori speaking peoples of Lagos State
The State is made up of varieties of ethnic composition. The heterogeneity of the composition has made it impossible to exhaust the details of all the elements now known as indigenes of the state in a paper of this nature. However, one cannot be impressed by the presence of Egun (Ogu), Awori, Ijebu and other Yoruba dialect speaking sub groups in the state who by their ancestral links with founders of various settlements are referred to as survey settlers or ‘true’ Lagosians. A sociological survey of these groups from 1900 onwards forms the central theme of this segment. Apart from the returnees and ex-slaves that settled among the islanders in Lagos anthropological study of early inhabitants of Lagos suggest discussion around three major groups: The Egun (Ogu), Awori and Ijebu who had founded many villages and communities in the state.
THE EGUN (OGU)
One of the major settlers of the Ogu in Lagos State is Badagry. A town which is noted for being a one time transit camp of slaves captured from the interior and transported to Europe. This settlement is one of the major tourist centres in the state. It is noted as the museums of relics and artifact relating to the Trans-Atlantic slave trade in Nigeria. More importantly, the town is noted for being the first settlement in Nigeria where Christianity was preached in the nineteen century, and the Bible translated into Yoruba language. The town houses the first storey building in Nigeria and can boast of many kilometers of aquatic spendour.
The Egun (Ogu) speaking people are descendants of those who migrated from Whidah, Allada, Weme which are now part of the Republic of Benin but were all geographically and politically one with Egun (Ogu) speaking people found before and after 1900 in Nigeria. Some of the migrations were induced by need for new waters for fishing, good farmland and largely because of the Dahomian war of the 18th century.
In terms of spatial distribution, the Ogu occupy about 15% of the state population and present a distinct ethnic group. Places like Badagry, Igbogbele, Rapoji, Agbojetho, Kweme, Aivoji, Iweseme towns and villages; Ajara (14 groups), Ikoga and Ajido towns, etc, are today in Badagry local government area and are a division of Lagos State. Linguistically, they sub-ethnic groups of the larger Egun (Ogu) speaking people of the Benin Republic, Formerly Dahomey.
According to Mesawaku et al (2000) “the Egun (Ogu) speaking people found their way to Badagry and Adjoining settlements because of the need for security as early as the 15th century, as a result, they travel along the coastal area for shelter on daily basis. Also encouraging the development of some village settlement was the opportunity for salt production. It is on record that Bapo village in Igbogbele beach was a famous salt factory for large production of salt. The Yoruba traveled from far and wide to Badagry in search of this essential product in the 18th century and the during the second world war of 1939. besides salt making the Ogu speaking people tap wine and also involve in garri production and coconut processing. The people are dynamic and are today found in both the public and private sectors management both at home and abroad”.
The Egun (Ogu) can also be found in Yewa community of Ogun State but their number is marginal compared to other sub-ethnic groups in the state, hence developing their communities has been difficult. This could be understood form the statement that ‘politics of number’. The more you are, the merrier, the better your power of bargaining.
The Egun (Ogu) speaking people are socio-politically organized and the institution of Aholu represents one of the achievements of the Egun (Ogu) in political centralization. Until the turn of the twentieth century, the people are into fishing, coconut processing, trading, salt production and a little farming. In the era of the Trans-Atlantic route which says “Badagry soon became a significant slave market in the world at large”. Traditionally, the Ogu are very religious and ritualistic and every traditional Ogu community has sacred shrines.
It is also a common thing to find Egun (Ogu) speaking man respecting and adoring his ancestor’s cultural heritage. Malimowski (1957) in his contribution to culture says Culture represents a complex whole, which includes knowledge, beliefs arts, custom and habit…
The Egun (Ogu) speaking people prefer in their quantum cultures Zangbeto. Zangbeto is highly regarded and respected in Badagry and its neighbouring communities. Zangbeto may be considered as a deity, youth masquerade or a myth used in sustaining the law and order of the society. Zangbeto remained the traditional town police among the Egun (Ogu). One other significant thing among the Egun (Ogu) speaking people is variety of dialects, for instance, there is the Thevi, Whla, Seto, Toli, etc. which are common in parts of Badagry, Lagos and Mauto in Ogun State.
Kuckholm (1951) says culture holds a distinctive value for the society; the view of this foremost writer explains the position of the Egun (Ogu) speaking people concerning the value attached to and the efforts at sustaining their culture, hence every aspect of their culture is jealously guarded. The various shrines and divinities perform different roles in the development of the community. It is against this background that one can understand why the town represent the seat of politics and economic powers for a large number of Ogu and many Awori. The town up till 1968 served as the Divisional Headquarters, thus maintaining its territory from Seme Border to Orile in Ajegunle as a local government headquarters.
Generally, the Egun (Ogu) and the Awori speaking people of Badagry are peaceful and good neighbours to their visitors. Public servants transferred to Badagry and its environs from other parts of the nation would prefer acquiring landed property to allow them staty permanently because of the peaceful nature of the coastal environment.
THE AWORI
Another famous sub-group among the aboriginal inhabitants of Lagos are the Awori. They constitute about 70% of the total aboriginal inhabitant of Lagos state. This leaves other sub-ethnic groups with 30% of Lagos population. The surface area covered by this group is over 350, 000 hectares with less than 20% made up of Lagoons, creeks and coastal estuaries. (Adefuye 1986 p8). The name ‘Awori’ according to oral sources, was derived from the legend of a floating ritual dish which Ogunfunminire (their progenetor) allegedly followed from Ile-Ife to Isheri. Wormal (1935) gives a graphics description of the Awori when he wrote: The speak a low and slurred dialect of the Yoruba Language. They mostly engage in farming and fishing. Their lack of figure and unity seems to have combined with the unfavourable nature of their habitat to render a ‘poor’ lot from the breeding point of view with the exception of those of them within the region of Lagos from the earliest time to date. Among the early Awori settlement are Isheri, Otto, Iddo, Ebute Metta, Apa, Ibereko; Ota, Igbesa and Ado-Odo in present day Ogun State. The Awori, whether in water logged terrain or up Land combined fishing and farming. The upland and the sea side Awori rely heavily on food crops from the interior to supplement the local production. The Awori are sociable and perhaps accommodating to a fault. As peace loving people the Awori of Ojo and Badagry developed the institution of Oloru a socio-religious and political institution for a regional security. (Kunle Lawal 1989).
The group share cultural norms peculiar to Yoruba in relations to greeting, marriage, burial, naming and difference to the priest and traditional rulers. (Ajetumobi, 1998). Religious festivals constitute one of the ways by which the Awori preserve the memories of their past heroes and heroines. They also have unifying and socializing symbols, while Gelede and efe partly regulates the morale tone of the Awori community as well as bring about historical consciousness among the people. Traditional beliefs and practices exist side by side Islam and Christianity. Indeed, the Awori tolerate different shades of religious affiliation just like other Yoruba sub-groups. The Awori settlements in Lagos State include Isheri Olofin, Apa, Ibereko, Ilogbo Eremi, Otto, Ijanikin, Era, etc. In Badagry Division; other are Agege, Iba Isheri, etc. in Ikeja division. There are several other groups especially the descendants of Ogunfunminire such as Aromire family in Isale Eko and other groups referred to as Islanders in the context of modern Lagos.
THE IJEBU
The Ijebu speak a dialect of the Yoruba and are found in large concentration in Epe, Ikorodu and Ibeju-Lekki, apart from those who have long settled in Lagos Island especially in the area of Idumagbo and Ebute Ero. Traditions of the origin of the group link them with Ijebu-Ode and Iremo quarters in Ile-Ife. Most of the Ijebu Village settlements in Lagos state were established during the era of the trans-Atlantic slave trade especially in the eighteenth and nineteenth ceturies.
The Ijebu are very enterprising, shrewd and business like. Authenticated traditions posit that the early Ijebu settlers in Lagos state played important role in the socio-economic development of Lagos that they had to be incorporated into the traditional socio-political organization of Lagos state with the title Eletu Ijebu- Minister of Ijebu Affairs. The existence of Obun Eko (Eko Market), which have been derived from Obun an Ijebu word for market is an indication of the extent of Ijebu influence on early economy of Lagos.
The Ijebu are found in many parts of the state as traders and settlers. The Ijebu are very ritualistic, a typical Ebi festival in Epe for instance, feature the worship of many deities, cult ceremonies, offerings and masquerade display which span over a period of two months. The Ijebu settlements in Lagos State just like the Awori and Ogu settlements were not founded at the same time nor by the same hero; for instance, while the Ijebu Epe will continue to remember Hurakaloye, those of Ikorodu cannot forget Oga and Lasunwon and the people of Ibeju will fondly remember Abeju Agbeduwa.
Ikorodu for instance is peopled by Ijebu speaking sub-group of Yoruba who occupy modern Ikorodu local government area of Lagos State. Available evidences suggest that the settlement must have been founded by immigrants from interior Ijebuland in the 17th century. A hunting and farming community developed immediately after the settlement, and the initial vegetable harvested in the settlement immediately suggested the name Oko-Odu- farm of Odu vegetable which had since been compressed to Ikorodu.
The people are very hardworking and sociable. This could be accounted for by the socio-economic interaction they have had with the people of Lagos as early as the period of the Benin invasions of coastal Yorubaland. Some Lagosians also established fishing settlements on the shore of Ikorodu especially during the dynasty crisis of the mid nineteenth century, linking Ikorodu with Lagos.
The development in water transport, the opening of road in 1953, opportunity for West education and prosperity in textile trade made people from the Ijebu land to settle in Lagos before the creation of Lagos State. The people are also known for success in the production of KolaNitida- Obi Gbanja in the twentieth century.
Epe and Ikorodu are the Ijebu speaking divisions of the state which were identified with the western region before 1967. before 1900, communities that existed are Epe, Mojeda, Ereda, Eredo, Oriba, Ketu Igbonla, etc. Politically, the indigenes of Epe are mostly Ijebu often described as the most powerful in the state. This however, statistically analyzed. The fact that we assume that the Epe people are strategically positioned compared to other ethnic groups in the state Civil Service, is yet unproven with figures. This division may represent about 10% of the state population. It is on record that the community has produce an executive governor in the person of Sir Michael Otedola in the state, apart from other strategic positions.
Ikorodu people are descendants of Lasunwon from Remo. There is the belief that the people migrated from Ogun state during the Yoruba civil wars before 1900. notable Ikorodu towns are Imota, Igbogbo, Ijoda, Ipakodo, Igbokuta, Majidun, Odoguyan, etc. In terms of political activities in the state, Ikorodu people are ranked next to the people of Epe, a significant number of them hold powerful positions in the state public service. However, it is also recorded that Ikorodu has produced a military governor for the state as well.
The Eastern part of Lagos State Division or Lagos Island is where we have descendants of the Awori with concentration around Iduganran in Isale Eko, and the entire Lagos Island and Eti osa local government areas of Lagos State.
It should be noted for many reasons, the Edo and Mahin influenced the nucleus and strategic position of the Awori; even the cultural fabrics are not left out of the influence. For instance, Kunle – lawal (2002) observes that the offspring of the early Benin and Mahin are to be found in the Akarigbere calss of chiefs and some in the Abagbon (Ologun or war chief) class. Modern history attributed the circumstances also inter marriages between Awori, benin and Mahin people in Island and parts of the mainland.
Although the people are Awori descendants, many of their rights are brought over due to the influence of the Edo conquerors and settlers on the Island before 1900. In any case, there came some sudden migrations of the Edo-Benin and Mahin from Ondo state, hence the ‘pseudo Lagosians’ became part and parcel of the political maneuverings in Lagos, especially in the Island and part of Mainland of Lagos.
The fate of the original settlers became a thing to be determined by the ‘pseudo’ Lagosians. The percentages of the ‘pseudo Islanders’ is subsumed in the population of the Awori of that part of Lagos State. It is pertinent to mention that the list of commissioners produced by the island is enormous where as Badagry has not produced more than one at any one time since the creation of the state in 1967.
The summary of the various histories confirm that Badagry people, Egun (Ogu) speaking, Epe and Ikorodu are classified up-till date as the traditional local government in principle, and are still being referred to as such while the benefits derived from politics were being shared unequally by the constant ‘gatekeepers’ as noted by Adele L. Jinadu, (2002) in a paper titled “Development in Badagry” delivered during the Silver jubilee Ceremony of the Akran.
Politically, because of the disposition of the Egun (Ogu), an ethnic group who are culturally different from the Awori, there has been attendant intra and inter communal crisis accounting for their mathematical growth or stagnation that is age long. Records from the strategic political positions that are abound in the state indicate that they are sufficient to galvanize growth and development of the people, ironically their communities are used without meaningful contributions to their development by the ‘pseudo’ Lagosians.
Whereas the Ijebu from other divisions forge ahead by making more of the unconscious dispositions of the Egun (Ogu) and Awori speaking peoples useful hence the geometric growth in the communities of these local government areas. The Egun, Awori, Ijebu and the Islanders, especially the early settlers referred to as Lagosians, integrated in principle for administrative convenience since 1967, but are traditionally and culturally disintegrated. This is why as part of political patronage the ‘pseudo’ Lagosians take these strategic positions, amass wealth from the state and distribute them to their kits and kin at the expense of the true Lagosians, especially the Egun (Ogu) and Awori speaking peoples of Lagos State