It is a new dawn in Ibadan, capital of Oyo State and the political headquarters of the Southwest, as a new monarch mounts the prestigious throne.
Almost 40 years after he was installed as the Mogaji, Oba Owolabi Olakulehin fulfils his destiny today as the 43rd Olubadan. He is a royal father with a difference; a retired soldier, a consummate politician, businessman and a highly respected community leader.
Oba Olakulehin, an octogenarian, is from the Okumagba family in Ita Baale area. A devoted Christian, his life is devoid of controversy. In 1992, he became a member of the House of Representatives on the platform of the proscribed Social Democratic Party (SDP). Before he became the Olubadan-designate, he was the Balogun.
Oba Olakulehin succeeded the late Oba Lekan Balogun from the Alli Iwo family; a great scholar and Senator on the platform of the Alliance for Democracy (AD) between 1999 and 2003. The deceased monarch was from the Otun line of succession.
Today, the ancient city will be aglow with festivities. Many musicians will be on stage in honour of the eminent traditional ruler, who has been sustained by hope as he climbed the 23 chieftaincy ladders before becoming the Balogun Of Ibadanland.
Although one of the high chiefs doubted his fitness for the throne, he was overruled. In Ibadan, once it is the turn of a high chief to occupy the exalted seat of Olubadan, he cannot be stopped by any extraneous consideration. But, the high chief, on his own volition, may decline. Yet, in the fifties, when Oba Isaac Babalola Akinyele wanted to decline, the elite persuaded him to have a change of heart.
Oba Olakulehin is the first monarch to occupy the glamorous palace, inaugurated two days ago amid pomp by Governor Seyi Makinde. The edifice is situated at Oke Aremo, Yemetu. Architects described it as a a symbol of tradition and modernity, blending the rich cultural heritage of the Yoruba with contemporary architecture.
The beauty of Ibadan culture will unfold at today’s ceremony. The iterant drummers will add glamour to the ceremony as they fill the route from Oba Olakulehin’s Ita Baale residence to Mapo, the heart of the city, chanting the cognomen (oriki) of the city.
The Ibadan Logo will be on the display. Only the indigenes will understand the talking drums as the drummers revisits history of the symbols on the traditional staff of office of Olubadan. The drummers will draw attention to the Igba Iwa (the calabash of destiny)and Kiniun Onibudo (lion of the master camps), which evoke the memory of how Ibadan warriors prevented Hausa/Fulani warriors from dipping the sword in the Lagos sea.
In those tensed moment, Ibadan men of valour stopped Fulani warriors at Osogbo, thereby saving Yoruba from enslavement. The drummers will project Olubadan as the representative of his illustrious forebears who saved Yoruba land from the prospects of Hausa/Fulani colonialism.
Also, the drummers will remind the people about their background as “omo ajorosun,” the African mango tree being a favourite of the city till eternity. Also, the snail and the snail shells on the logo will drive home the point that Ibadan relish its description as “Ibadan omo Ajegbinyo” and “omo afikarahun forimu.” The Ifa Divination Board (Opon Ifa) will be a tribute to the Odu corpus of Ose-Meji, with which Ibadan was founded and the propitiation of which was auspicious that Ibadan will continue to expand.
The Akoko and Iyeye leaves, which will be placed on the royal head of the monarch, are used to appease the gods to be kind to the ruler and his people.
Agogo (gong) signifies the unifying bell of mass communication.
Historically, Oba Olakulehini, like his predecessors in the modern era, becomes the beneficiary of the Ibadan Chieftaincy Declaration of 1946. In a 2004 publication by the Central Council of Ibadan Indigenes (CCII), Lola Tomori recalled that, in 1946, the Ibadan Independent Native Authority made a declaration under the Native Law and Custom on the appointment of a new ruler. Consequently, the Balogun eventually ceased to be the successor to the Baale. According to the declaration, the holder of any title in either the Olubadan Line or the Balogun Line in the rank of senior chiefs shall be eligible for the post of Olubadan, but the two lines shall succeed in turn. In the event of a vacancy occurring, chiefs in the line from which the late holder was promoted shall be eligible.
The chiefs in the two lines are always hopeful. But, no chief has ever occupied the throne in the modern time by personal struggle. The competition is not pronounced. This is partly because the chiefs are usually advanced in years. Strife and rancour are absent. It is usually a matter of destiny. Indeed, God is the ultimate decider of the next Olubadan.
This was underscored by the circumstances that catapulted the late Oba Saliu Adetunji to the front burner. Following the death of two illustrious high chiefs, Omiyale, the Balogun, and the revered economist and lawyer, Omowale Kuye, the Otun Olubadan, Adetunji’s chance brightened. The octogenarian continued where his predecessor, Oba Samuel Odulana, left.
Since they usually mount the throne at old age, there may be quick succession, as determined by God. Thus in the spate of 10 years, Ibadan has witnessed the reign of four olubadans.
Oba Olakulehin is inheriting some challenges. For about six years, the high chiefs have not been in one accord over the elevation of high chiefs to obaship. The late Oba Adetunji never recognised the high chiefs as obas.
Under his successor, Oba Balogun, who was elevated into obaship, the Otun Olubadan, High Chief Rashidi Ladoja, declined the offer of obaship. In the Olubadan-In-Council, unity is not total.
The immediate assignments before the new monarch are to unite the Olubadan-In-Council and the vast city that has often been divided by political struggles. He is expected to act as the bridge between the government and his people and give impetus to the Ibadan’s dream of a separate state.
A modern Olubadan lacks absolute power. He merely reigns under the republican order. He does not rule alone. Thus, he will lean on the Olubadan Advisory Council to steer the affairs of the city. The members are Otun Olubadan, Ladoja, who may become the titular Prime Minister, the Balogun, Otun Balogun, Osi Olubadan, Osi Balogun, Asipa Olubadan, Asipa Balogun, Ekerin Olubadan, Ekerin Balogun, Ekarun Olubadan, Ekarun Balogun, Seriki and Iyalode.
As the stage is set for the carnival-like event, Ibadan counts its blessings. In modern times, Ibadan grew in leaps and bounds as the administrative centre for Southern Nigeria (1946-1951), capital of Western Nigeria (1951-1967), capital of old Oyo State 1976-1991) and new Oyo State from 1991 to date.
The city is made up of 11 local governments. These are Ibadan North (Bodija), Ibadan Northeast (Iwo Road), Ibadan Northwest (Onireke), Ibadan Southeast (Mapo), Ibadan Southwest (Oluyole Estate), and Oluyole (Idi-Ayunre). Others are Ona-Ara (Akanran), Akinyele (Moniya), Egbeda (Egbeda), Iddo (Iddo) and Lagelu (Iyana-Offa). Also, the city has seven federal constituencies and 16 state constituencies.
Ibadan is an urban centre of no mean repute. But, it has also been described as a blend of rurality and modernity. An indigene, Dr. Adejumoke Afolayan, said the city presents a fascinating landscape of tradition and modern features. Its old, indigenous core areas are the King’s market (Oja’ba) and the King’s palace. From Mapo Hill, visitors can see the sea of rusted brown roofs and building in Agugu, Ayeye, Idi Arere, Odinjo, Gege and Fako. These are intercepted by neighbourhoods of new and modern buildings, which are linked and crisscrossed by winding roads.
Some of the contributive factors to its spread are the Ibadan/Lagos Expressway, the University of Ibadan, the Polytechnic, the Nigerian Horticultural Research Institute (NIHORT), the International Institute of Tropical Agriculture (IITA), the Nigerian Institute of Social and Economic Research (MISER) and the Institute of Agriculture, Research and Training (IAR&T), the University College Hospital (UCH), Idigbo Army Barracks, Jericho, Owode and Felele Housing Estates, the Nigerian National Petroleum Corporation (NNPC) Storage Depot, and Apata, Oluyole and Lagelu Housing Estates.
Many historians have described Ibadan as the land of warriors. Many Yoruba monarchs agree that it is a city of destiny. How Ibadan came into existence was not shrouded in conjecture or controversy. There is the consensus of opinion among historians that it emerged as the chief beneficiary of the decline and fall of the old Oyo Empire. But, its traditional administrative system has remained a model. Ibadan has a recorded history of pride, exploits, resilience, standard traditional administration, expeditions and victories.
Before 1829, it was an abandoned settlement under the Oyo Empire, which. was re-occupied by the Yoruba allied forces from Ijebu, Ife and Oyo. Thus, it became known as the war encampment and town of warriors. As a town of warriors, Ibadan also had to contend with the fierce battle for supremacy among its military leaders. There were coups, counter-coups and foiled coups. Might was strength. In the days of yore, when Ibadan was always seized by intrigues in peace times, the scenario was always confounding to the Alaafin. The attributes of civil war and internal bickering are captured by the town’s cognomen: A kii waye, ka ma larun kan; ija’gboro larun Ibadan (you can be in the world without an ailment; street fight is Ibadan’s ailment).
The pillar of Ibadan is erected on strong family ties. Early established family and households were migrants from other towns. Thus, it can be said that Ibadan has taproots across Yorubaland, particularly in Oyo, Osun, Egba and Ijebu. There is no single family in Ibadan without its ancestral home elsewhere. There is no family without extensive farmland outside the main city. For example, Basorun Oluyole was said to be the grandson of Alaafin Abiodun. Olugbode was from Owu. Latoosa came from Ilora. Ogunmola and Baale Ali Idiwo came from Iwo, the Alayandes came from Oyo, Ladojas from Iseyin and Olunloyos from Egba-Owu. Baale Oyesile Olugbode also came from Owu.
If Balogun Ogendengbe from Ilesa and Prince Fabunmi from Okemesi had not relocated home, they would have also become senior chiefs in Ibadan because they were men of valour. The duo had their military training in Ibadan. Ironically, as arrowheads of the Ekiti Parapo forces, they fought against Ibadan warriors, led by Aare Latosa.
In the pre-colonial era, once people migrated to the settlement, they became indigenes. It underscored the fact that the warriors who founded Ibadan were accommodating. It could be said that, in the early days, hierarchical military titles corresponded with political leadership. Thus, any indigene could aspire to leadership through the dint of hard work and military exploits.
Following successful expeditions, vacancies created by fallen warriors were usually filled by the head of the town. But, in a modern time, the starting point for any potential aspirant is to become the Mogaji of his compound. The greatest contribution of Ibadanland to Yoruba kingship is the non-controversial and orderly succession. The system is devoid of competition and acrimony that characterise succession politics in other Yoruba towns.
Can the time-tested system of succession endure? Recently, prominent indigenes were canvassing for the reforms of the traditional system. Two lines, according to the time-tested tradition, could supply the occupant to the stool. These are the Olubadan and Balogun lines. However, the agitation by the former Seriki of Ibadan, the late Chief Adisa Akinloye, for the inclusion of the Seriki line, was a departure from the past. The clamour met a brick wall. But, when Oba Odulana passed on, the Serikis renewed their battle in the court.
To become an Olubadan is not a child’s play. The eligible candidate must have paid his dues for decades. To become a Mogaji, you must be a person of impeccable character. If an aspirant is not found worthy, the family will not take the risk. This is in the collective interest of Ibadanland because every Mogaji is a potential Olubadan. From the onset, the wheat is separated from the chaff. Thus, there was no Olubadan who was unworthy of the title. Even, before the title was changed or upgraded to Olubadan, past Baales, Bashoruns, Baloguns and the only Aare Ona Kananko who ruled the city, were men of valour who were ready to lay down their lives for the city.
Soldiering was the occupation of men destined for leadership in Ibadan. Apart from guaranteeing a source of income and wealth, it was the key to stardom. To achieve promotion, soldiers must fight and conquer. In fact, the war commander must either win or die in battle. It was a shame for Ibadan war commanders to return without victory. War as the main occupation, source of livelihood, wealth and fame was the ultimate. It was non-negotiable. Sometimes, the wars were deliberately provoked to demonstrate that validity of sound military recruitment and composition of the army.
Ibadan could not be described as a kingdom because the crown of its oba did not originate from Ile-Ife, the cradle. But, as a city of pride, any allusion to this background may be provocative. When the eminent politician, the late Chief Bola Ige, former governor of Oyo State, reminded the town that its rulers were mere Baales who were promoted to the prestigious stool of Olubadan by Oyo State Military Governor David Jemibewon, he was reprimanded. His Ibadan title, the Aare Alasa, was withdrawn and conferred on the ace Ewi exponent, the Chief Olanrewaju Adepoju.
But, despite the fact that Ibadan did not inherit any crown from Ife, the town claimed superiority over towns that traced its origin to the Source. Indeed, at the height of its military glory, Ibadan warriors once approved the appointments of monarchs in Ife and Ilesa. Princes from other Yoruba towns sought for the assistance of Ibadan senior chiefs to mount the throne. An example was Ayikiti, who was assisted to become the Ooni by Aare Latoosa. Before he became the head of the Ibadan army, Latosa had cause to prostrate for the Aseyin of iseyin. But, when he became the Generalissimo, some circumstances warranted that the Aseyin should be invited to Ibadan. A wise monarch, the Aseyin understood the import of the invitation. In his book: History of Yoruba, Rev. Samuel Johnson stated that the Aseyin quickly prostrated for Latosa. His townspeople were happy that he was allowed to return to his domain in peace.
In many other towns and villages, monarchs leaned on Ibadan to survive. However, the dictatorial tendency of Ibadan Ajeles led to the stiff resistance by Ijesa/Ekiti allied forces, led by Ogedengbe. At the height of its military glory, there was evidence that Ibadan lorded it over some parts of Yorubaland. The result was the 16 years of Ekitiparapo war.
All Olubadans were colourful. Many of them were soldiers, politicians and businessmen.
They were courageous statesmen who had garnered traditional administrative experience because they had to climb the hierarchical ladder to the throne. On ascending the throne, they were bound to command the loyalty of senior chiefs. Many of them left behind worthy legacies.
Oluyole, who was said to be the son of Agbonrin, the daughter of the well-loved Alaafin Abiodun, earned the title of Basorun from Alaafin Atiba after the Eleduwe war. The heads of Ibadan before him were Lagelu, Baale Maye Okunade (1820-1830), Baale Oluyedun from Labosinde Quarter (1830-1835) and Baale Lakanle from Agbeni (1835-1836). Oluyole became Ibasorun at the same time Kurumi of Ijaye became the Aare Ona Kankanfo of Yorubaland. But, he did not reside in Oyo with the Suzerain, although he was next in rank to the king as the chief of the seven principal councillors comprising the Oyomesi. According to Rev. Johnson, Oluyode, popularly called Iba Afokoja, went to Oyo to have the titled conferred on him. But, since he was not obliged to live in the capital, his duties at the annual bebe festival were delegated to other chiefs.
In Ibadan, next in rank to Basorun Oluyole was Oderinlo, the Balogun. In the days of Oluyole, Ibadan soldiers confronted their Fulani counterparts at Osogbo. The later had to return to Ilorin, unable to fulfill their dream of dipping the sword in the sea. Terrified, the Atawoja of Osogbo beckoned on Ibadan for help. When the soldiers returned home, Basorun asked Elepo, who had declined to be his Balogun and refused to go to the Osogbo war, to leave Ibadan. He did it to wade off any opposition to his leadership. The Basorun also successfully quelled the rebellion of Chief Olubodun, Akiliyi, Atipo, Lajubu, Akinlabi and Ogidi. He was a wealthy ruler. Although he sought to become the Alaafin by plotting against him, he did not succeed. He was a great friend of King Kosoko of Lagos. The chiefs that were to succeed Oluyole died before their promotion to the stool. Thus, Oluyole was succeeded by Baale Olugbode.
Like Oluyole, Ogunmola was a brave soldier. He was from Mapo Quarter. Her daughter, Omosa, was also very brave. When he became the head of Ibadan, he declined the title of Baale. In his view, it was meant for a weakling who could not go to war. Rather, he demanded for the title of Basorun, although the occupant of the position, Gbenla, was still alive and there could only be one Basorun in Oyo Kingdom. His request was granted by the Alaafin and two basoruns existed at that time. In his book, Johnson described Ogunmola as a bold, hardy, fearless and astute person. He also promoted justice and fair play. The Basorun believed that gallantry should be rewarded. Thus, when Samuel Peeler, also known as Bioran, was accused of appropriating a deer on his farm by some hunters, he was not punished because he reminded the Basorun that he was entitled to the dead deer as a gallant soldier who lifted the bodies of dead and wounded soldiers from the battle field to the camp during the Ijaye war. Ogunmola fought in that war. But, he would have executed Ogedegbe, if Latoosa and other chiefs have not pleaded with him.
After Ogunmola came Baale Orowusi, who was in conflict with his Balogun, Ajobo, for supporting Prince Odigbadigba for the stool of Owa of Ilesa. But, when Latoosa and Ajayi Ogboriefon broke the news to him that Ajobo had left the town, the Baale went inside his house and never came out in the public until his death as announced. He promoted peace in Ibadan and environs during his short reign. He also advised the responsible positions should be given to old men because they had experience. He also said that Ibadan administrators should rely more on the sons of the soil than slaves who may not be inclined to protecting Ibadan interests.
In his book: The History of Ibadan (Iwe Itan Ibadan) the late ObaAkinyele described Orowusi as a great leader. Orowusi was a native of Ogbaga, near Iwo. A great warrior, he was the Ekerin balogun under Baale Olugbode and Asipa Balogun under Ogunmola. He became Baale in 1870. During his coronation, Christians in Ibadan gathered in his palace for a musical concert. They sang a verson of the British Anthem: ‘God save the king.’ He presided over a peaceful era. He died on August 21, 1871. But, there were two accounts about his death. A version said he died when Ajobo prostrated for him with his medicinal pant (bante). Another said he committed suicide after he refused to honour the invitation of the British Resident, Captain Ross, to explain why his subjects could not pay six pence tax per each household. Surprised at the that heroic decision, Ross called him “Kobaomoje” for his gallantry. The family compound is known as Kobomoje Compound till today.
Orowusi was succeeded by Latoosa, who was who took the title of the Aare Ona Kankanfo. He became the Aare by displacing the rightful holder, Ojo Aburumaku from Ogbomoso. In his view, the titles of Basorun and Baale were of lower ranks that brave soldiers should not take. He was a popular ruler; never afraid of war. But, he was always suspicious of his rivals. For example, he liquidated Seriki Iyapo. He declared war against Ekiti when Fabunmi beheaded the head of his ajele in Okemesi. The ajele was said to have violated the wife of the prince. The war lingered for 16 years. Although Latoosa later came to the war front to take charge, victory eluded him. Having alienated his contemporaries, he was surrounded by young men of valour who were not ready to fully cooperate with him. He was said to have died in the camp in 1885.
The first educated Olubadan was Pastor Isaac Babalola Akinyele, the first President of Christ Apostolic Church (CAC). The founder of the church, Apostle Joseph Ayodele Babalola, had declined the position of the President, saying that it may hinder his evangelical mission. Oba Akinyele succeeded Oba Igbintade Apete from Oke Ofa Quarter. His younger brother later became the first Anglican bishop of Ibadan. Oba Akinyele was a lover of education; in fact, he founded the Ibadan Grammar School. The monarch was also a great historian. He wrote “Iwe Itan Ibadan.” He was also a man of peace. He worked for the progress of the city in all ramifications. Oba Akinyele ruled between 1955 and 1964. He was succeeded by Oba Yesufu Kobiowu from Oranyam Quarter.
Ibadan was also fortunate to have Daniel Akintayo Akinbiyi as Olubadan. He was from Elekuro Quarter. He was a grassroots politician. His successor, Oba Oloyede Asanike, was also colourful in his own way. Barely literate, he was, nevertheless, an encyclopedia of Ibadan history, tradition and custom. He was very humorous; kind and courageous. Many thought that he may not last on the throne. But, he proved them wrong by spending 11 years on the throne. During his reign, honorary chieftaincy titles were conferred on eminent Nigerians from all walks of life.
Oba Asanike was succeeded by Oba Emmanuel Adeyemo Operinde, a former commissioner in the defunct Western State. Adeyemo was from Isale Ojebu Quarter. He was a great politician.
Under his successor, Oba Ogundipe Arapasowu, the agitation for Ibadan State was intensified by the Central Council of Ibadan Indigenes (CCIC). The proposed state, according to the association, should cover Ibadan/Ibarapa areas. The Committee on the Creation of Ibadan State was set up. It has other sub-committees-Contact, Logistics, Finance, Publicity and Eminent Persons Group. The CCIC has collated the signatures of more than two-third elected member of not less than two-third of the local governments in the area. The signatures of the legislators were also collected. A memorandum was also sent to the defunct National Conference on the demand.
Oba Samuel Odulana, who succeeded Oba Ogundipe, also made his mark. He was popular before he ascended the throne. A teacher, colonial soldier and businessman, he participated in politics and won a seat in the House of Representatives in 1959 as an independent candidate. That feat attested to his popularity and wide acceptance by the electorate. He was appointed as Parliamentary Secretary by the late Prime Minister Abubakar Tafawa Balewa. Oba Odulana was a man of peace who promoted fraternity among indigenes. He was not a controversial figure.
Oba Odulana was succeeded by Oba Saliu Adetunji, a socialite, music promoter and businessman. He had rejected the elevation of his high chiefs to obaship. Only one of them, Ladoja, was on the same page with him on the issue. The crisis was not fully resolved until he passed on.
Oba Lekan Balogun succeeded Oba Adetunji. He was a scholar, politician and Senator between 1999 and 2003. He only spent two years on the thrown.
Following his demise, Oba Olakulehini became the Olubadan-designate.
