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Tag: Oba Okunade Sijuwade

  • Nine longest reigning Monarchs in Nigeria

    Nine longest reigning Monarchs in Nigeria

    The Awujale and paramount ruler of Ijebuland, Oba Sikiru Kayode Adetona, died on Sunday July 13, 2025.

    The respected monarch died at 91, just hours after the announcement of the death of his longtime friend, former President Muhammadu Buhari.

    Adetona, who ascended the throne in 1960, was one of Nigeria’s longest-reigning traditional rulers and widely reverred for his contributions to the sociopolitical development of Ijebuland and Ogun State at large.

    Here are the nine longest reigning Monarchs in Nigeria.

    1. Oba Sikiru Kayode Adetona (Awujale of Ijebu land)

    Oba Sikiru Kayode Adetona was the reverred Awujale of the Ijebu Kingdom in Nigeria, installed as king on April 2, 1960. Born on May 10, 1934, he reigned for over 65 years, becoming one of Nigeria’s longest-serving monarchs. He belonged to the Anikinaiya royal house and passed away on July 13, 2025.

    2. Oba Okunade Sijuwade

    Oba Okunade Sijuwade was the 50th Ooni of Ife, who ruled from 1980 to 2015. He ascended the throne in 1980 and ruled for 35 years until his death in 2015. He played a significant role in promoting Yoruba culture, unity, and national development, leveraging his business expertise and influential position to drive positive change. As a traditional leader, he worked to preserve Yoruba heritage and facilitated dialogue to resolve disputes, leaving a lasting impact on Nigerian society.

    3. Oba Lamidi Olayiwola Adeyemi III

    Oba Lamidi Olayiwola Adeyemi III reigned as the Alaafin of Oyo for 52 years from November 18, 1970, until his passing on April 22, 2022. He was 83 years old at the time of his death and holds the record for the longest-reigning monarch in Oyo history.

    4. Oba Oladunni Oyewumi Ajagungbade III

     Oba Oladunni Oyewumi Ajagungbade III served as the Soun of Ogbomoso for 48 years, from October 24, 1973, until his passing on December 12, 2021. He holds the record for the longest-serving Soun in Ogbomoso’s history, leaving a lasting legacy of development and progress in the ancient city.

    5. Oba Erediauwa

    Oba Erediauwa was the 38th Oba of Benin, reigning from March 23, 1979, to April 29, 2016. He served for 37 years. Born on June 22, 1923, in Benin City, Nigeria, he was the son of Oba Akenzua II and succeeded his father to the throne. Before his coronation, he was known as Prince Solomon Aiseokhuoba Igbinoghodua Akenzua.

    Oba Erediauwa passed away on April 29, 2016, at the age of 92, leaving behind a legacy of wisdom, peace, and cultural preservation in the Benin Kingdom.

    6. Alhaji Shehu Idris

    Alhaji Shehu Idris reigned as the 18th Emir of Zazzau for 45 years from February 8, 1975, until his passing on September 20, 2020. During his long and illustrious reign, he played a significant role in promoting peace, stability, and development in the Zazzau Emirate, and was widely respected for his wisdom, humility, and commitment to the welfare of his people.

    Read Also: Five longest reigning monarchs in Nigeria history

    7. Kpop Ham, Dr. Jonathan Danladi Gyet Maude

    Kpop Ham, Dr. Jonathan Danladi Gyet Maude, has reigned as the paramount ruler of Ham (Jaba) Chiefdom in southern Kaduna State, Nigeria, for over 51 years. He was coronated in 1974 and is still in office. During his long reign, he has demonstrated empathy and commitment to peace, often canceling the annual Tuk Ham festival to show solidarity with his people during times of crisis. He has also received recognition for his traditional leadership, including the DINMA 2006 award.

    8. Oba James Adelusi Aladesuru II

    Oba James Adelusi Aladesuru II, the Onigede of Igede-Ekiti, has reigned for 66 years, ascending to the throne on June 26, 1959. He is recognised as the longest-serving monarch in Nigeria and one of the longest-reigning traditional rulers in Africa. Oba Aladesuru is overseeing significant developments in Igede-Ekiti, including improvements in education, healthcare, infrastructure, and socio-cultural life.

    9. Chief of Kagoro, Gwamma Awan 

    Gwamna Awan was the Chief of Kagoro, a Nigerian traditional state in southern Kaduna State. He was born in 1915 in Ucyo (Fadan Kagoro) and reigned as the monarch of Gworog (Kagoro) Chiefdom for 63 years from 1945 until his passing on October 1, 2008.

  • Devotees and identities

    An ambitious idea to promote Yoruba religion and culture was among the highpoints of the 10th Orisa World Congress held at the Obafemi Awolowo University (OAU) in Ile-Ife, Osun State, in July 2013. At the opening ceremony in Oduduwa Hall, OAU, the then Ooni of Ife, Oba Okunade Sijuwade, had declared that July and August would be “Yoruba cultural months” from 2014.  Oba Sijuwade, who died in 2015 after a 35-year reign, was a revered traditional ruler and Grand Patron of the Orisa tradition and religion.

    “I implore all descendants of Oduduwa to return home every year during these months to celebrate our culture and religion,” Oba Sijuwade had said.  Oduduwa, regarded as the progenitor of the Yoruba people, is artistically represented by an imposing wooden sculpture carved by Lamidi Olonade Fakeye, which Oba Sijuwade had unveiled at the front of the university theatre in 1987.

    Oba Sijuwade had clarified the idea of “Yoruba cultural months,” saying, “All my children in Nigeria, Benin Republic, Togo Republic, Ghana, Sierra Leone and Sudan, invite all lovers of Yoruba culture to the homeland during the months of July and August. Celebrate the values, virtues and treasures of our towns and cities. Hold public events, conventions and activities that showcase the invaluable riches of Yoruba culture and religion. These are the treasures that have made Yoruba culture and religion a global heritage of humanity.”

    Ile-Ife, regarded as “the source” and cultural capital of the Yoruba race, was an appropriate setting for deliberations on the challenges of the Orisa way of life, especially in the context of contending faiths. The variegated gathering included participants from the United States of America, Brazil, Cuba, Venezuela and Mexico, and demonstrated the appeal of the Yoruba religion beyond its provenance.

    There is no doubt about the international status of Yoruba religion.  The United Nations Educational, Scientific and Cultural Organization (UNESCO) in 2005 added the Ifa Divination system to its list of “Masterpieces of the Oral and Intangible Heritage of Humanity.”

    Putting Oba Sijuwade’s idea into action is another matter.  His death should not mean the death of the idea. His successor, Oba Adeyeye Enitan Ogunwusi, who is also enthusiastic about promoting Yoruba religion and culture, should make moves to turn this striking idea into reality.

    While Oba Sijuwade’s idea awaits its time, the vehicle he had used to publicize the idea needs to be reactivated.  The 10th edition of Orisa World Congress in Ile-Ife, which focused on “Culture and Global Peace,” was the fourth in the ancient town, starting from the first one nearly four decades ago. Six others have been held in Brazil, USA, Trinidad and Tobago, and Cuba. It is a project of Orisaworld, “an organisation of practitioners and scholars of Orisa tradition, religion and culture,” founded in 1981 by Prof Wande Abimbola, a retired academic and culture exponent. The group has “individual and institutional members from over 50 countries,” and “promotes culture, education and peace in a world where Orisa tradition and culture play a central role in the day-to-day lives of over 100 million people.”

    Abimbola had announced that future congresses would be held in Nigeria, and that the next one would take place in Ile-Ife in 2016. Six years after the last congress, and three years after the next one was expected to take place, it is unclear whether the organisers are planning another congress. It is ironic that a group set up “to revitalise and rejuvenate the Orisa culture and all its traditions” needs to be revitalised and rejuvenated.

    Oba Sijuwade had  declared with poetic overtones, “I hereby make the following proclamation: the religion of Yoruba land; the religion of Oduduwa who descended from Heaven on a chain of iron; the religion of Oranfe who lives in a house of perpetual fire in Heaven; the religion of Ifa, witness of destiny; the religion of Sango, the great warrior and giant, child of Oranmiyan; the religion of Oya nicknamed oriirii, eater of she-goats, the female warrior who wears a sword as part of her outfit; the religion of Osun nicknamed ewuji the greatest mother of all; the religion of Obatala, owner of ancient Iranje; will never perish.”

    Interestingly, the last Orisa World Congress involved discussions on a number of important topics, including “Globalisation and Cultural Identity.” Globalisation has religious implications, including collision of faiths. There have been clashes between devotees of Yoruba traditional religion and Yoruba Christians and Muslims.

    Last year, for instance, following a conflict triggered by the Oro festival, a report said: “Perhaps the height of the growing resentment against the festival came in February 2018 when the Christian Association of Nigeria and the Muslim Community in the Ipokia Local Government Area of Ogun State approached a high court to stop Oro from being held during daytime in the area. The religious bodies claimed that government parastatals, schools, businesses and other public places are usually forced to close down operations as a result of the daytime ‘curfew’ foisted on them by the traditional exercise. While granting their prayers, the court limited the occasion to between 12:00am and 4:00am, a situation that has since brought relief to many in Ipokia and its environs.”

    In another instance, a report said: “In Erinmo Ijesha, Osun State, there is a traditional title, Oodole, which is conferred on a leading member of the community by the council of chiefs. Whoever is chosen to become the Oodole dances around the town, and visits important locations in the town, including the Oba’s palace. The chosen one wears a cap, under which are leaves alleged to have spiritual powers. The installation involves invoking the spirit of the deity; and the ceremony is rounded off with the killing of a sacrificial goat or cow… Those who do not participate in communal rituals, especially Christians and Muslims, are often targets of violent attacks.”

    In August, the two-week Osun-Osogbo Festival will take place in Osogbo, Osun State, with a grand finale in the Osun-Osogbo Grove, a national monument and one of Nigeria’s two UNESCO World Heritage Sites. Osun is a Yoruba water goddess celebrated yearly in a spectacular festival that is a star attraction. The Osun-Osogbo Festival, possibly the country’s pre-eminent traditional religious festival, draws a large number of visitors from within Nigeria as well as the Yoruba diaspora and beyond.

    There are various other traditional activities that sustain the Yoruba religion. The reality of diverse faiths and religious differences should not encourage religious violence.

  • Olori Ladun Sijuwade steps out

    Olori Ladun Sijuwade steps out

    Like the stop-start nature of rain in the month of March, fame comes and goes whenever it wants, but it is not forgotten. That is the situation with Olori Ladun Sijuwade, the widow of the late Ooni of Ife, Oba Okunade Sijuwade. She was a permanent fixture on the social scene while her husband held sway as the Ooni. While her husband reigned as the monarch of Ife kingdom, she held sway as queen over the realm of style and ruled the celebrity scene with her great fashion sense.

    But all that has changed since the late Ooni joined his ancestors. Olori Ladun recoiled into her shell to mourn the loss of the man that meant everything to her. Her place at social gatherings has literally been taken over by up-and-coming socialites.

    The beautiful woman, who remains a paragon of style in spite of her advanced years, seems to have finally come to terms with her husband’s demise or perhaps she just misses the social scene where she used to be the centre of attention. Whatever the case, she seems to be making a comeback as she was spotted at the 65th birthday shindig held for Senator Daisy Danjuma.

  • Oba Okunade Sijuwade (1930 – 2015)

    Oba Okunade Sijuwade (1930 – 2015)

    •Olubuse ‘waja’, ending a tempestuous era

    Ultimately, the traditionalists had their way, although it appeared a Pyrrhic victory of sorts.  With the August 12 formal announcement of the death of the Ooni of Ife, Oba Okunade Sijuwade, by the Ife Traditional Council, two weeks after he reportedly died in a London hospital on July 28, the culturally supported denialism of the town’s chiefs prevailed.

    The official rationalisation of the delayed obituary, supplied by the Obalufe, Solomon Omisakin, who spoke on behalf of the council members during their visit to the Osun State Governor, Rauf Aregbesola, to finally break the news of Oba Sijuwade’s departure, is instructive.  Said the Obalufe:  ”The breaking of the news of the death of the king must follow traditional ways and rites. That is why it is coming at this time. The news of the transition to glory of any Yoruba monarch is not pedestrian news that one can just announce at a market place or a social gathering.”  Omisakin added: “The death of a great man like our royal monarch is great news that must be announced in a grand style.”

    In the global village of the communication age, where news travels fast and far, the conservative information management that is culturally prescribed in the event of a Yoruba king’s death was complicated by Oba Sijuwade’s exit in a foreign land. If the reported death had happened in the Oba’s domain, it would have been perfect for the enforcement of traditional secrecy. The London dimension instantaneously internationalised the news, and it is unsurprising that traditionalists wrestled with modernity and modernised media.

    There is no doubt that the space of mystification is shrinking in an increasingly open world, which is a potent challenge to the romantic mystique associated with certain ancient cultural practices. To allow a reign of silence for a specific period before announcing a king’s death, as reportedly dictated by Yoruba tradition, is out of sync with the information philosophy of the 21st century, which is speed-oriented.

    Be that as it may, the fidelity to traditional principles demonstrated by the Ife chiefs speaks volumes for the continuing battle between tradition and modernity. Oba Sijuwade himself was an advertisement for tradition, especially because of his status as a pre-eminent Yoruba monarch and a custodian of the cultural values of the race. He ascended the throne in 1980 and took the title Olubuse II. In particular, Ile-Ife’s historically acknowledged position as the fount of Yoruba civilisation underlined Oba Sijuwade’s image throughout his reign.

    It is noteworthy that some critics focused on Oba Sijuwade’s alleged unprogressive tendencies in the country’s political sphere without sufficiently appreciating the difficulties of a monarchy in modern times oriented towards democratic governance. The truth is that Oba Sijuwade’s cultural radiance and relevance, distinct from his alleged political incorrectness, cannot be disregarded. Governor Aregbesola captured his essence in a tribute:  ”Ooni Sijuwade was a study and model in royalty…He exalted the place of royalty among our people. His contribution towards maintaining a place of pride for the Yoruba race on the world stage is huge.”

    On Oba Sijuwade’s route to the revered crown, he studied at Abeokuta Grammar School and Oduduwa College, Ile-Ife; and attended Northampton College in the United Kingdom where he studied business management. By the time he was crowned at age 50, he was already recognised as a wealthy man, which counted as an advantage to his kingship ambition.

    His death at age 85 not only marks the end of an era, but also the continuity of a tradition. That is why the Yoruba culture insists that kings never die.

  • Confusion over the Ooni

    Confusion over the Ooni

    A case of culture clashing with modernity

    Last Wednesday, the news was all over town that Oba Okunade Sijuwade, the Ooni of Ife, Olubuse II, had passed on at Saint Mary’s Hospital, Paddington, London, United Kingdom (U.K), where he was being treated. He was reportedly flown out penultimate Friday in an air ambulance for treatment at the hospital when his health suffered a relapse. But Ife traditional chiefs quickly dispelled as ‘wicked rumour’ the news of the Ooni’s death. According to them, the foremost traditional ruler in Yoruba land was ‘hale and hearty’. Ever since, the confusion has continued as to whether the Ooni is dead or alive. While the media stuck to their stories about his demise, the traditional chiefs have also maintained their stance that he is well. As of the time of submitting this piece on Friday, a condolence register had not been opened for the Ooni, thus giving the impression that the chiefs’ position is the authentic stance on the matter.

    It is instructive that none of the media that reported the death of the monarch retracted the story, thus putting the Ife chiefs who insist the paramount Oba is alive on the defensive. Apparently the editors must have been waiting for the Oba to debunk the rumour of his death by speaking from wherever he is. As at Friday however, that had not happened. The chiefs had said that the Oba would be at the wedding of one of his sons, Adegbite, with ace television presenter and actress Dolapo Oni, today. I am not in a position to say whether that happened as this write-up went to bed on Friday. But, as a colleague jocularly said, if the Ooni appeared at the function, even the children would ‘pick race’.

    At 85, the Ooni is not too young to die; so, naturally his death should not be controversial. Many people would wonder that if, as Shakespeare said, death is a necessary end that will come when it will come, why then would someone’s death be a subject of controversy? The answer lies in the Yoruba tradition that Obas don’t die. Thus, when an Oba passes on, the Yoruba simply say ‘Oba ti w’aja’, which means he has joined his ancestors. Not only this, there are also procedures for announcing such passage. The Oba is not just anybody whose death should be heard of first in the media or on the street. Even in the days of yore before the advent of the mass media, the town crier could not just go to town with the news of an Oba’s passage; he had to be instructed by the appropriate authorities before breaking the news. It would appear the bypassing of that protocol by the mass media and the social media is responsible for what is now making the Ooni’s issue controversial.

    Yet, we may just be seeing the beginning of such defiance of culture, especially with regard to traditional rulers. It is simply a case of   tradition caught in the web of modernity. The mere fact that Oba Sijuwade had to be taken abroad for treatment had made it impossible to hide anything concerning him or his health, worse still, his death if he died abroad. Apparently the culture that forbids announcement of the death of an Oba until certain rites are performed, or until certain protocol is observed, did not envisage that an Oba would be flown abroad for medical attention, not to talk of him dying there. Apparently, too, that culture did not reckon with the fact that a time will ever come when the world would become a global village that today’s world has become, with the advent of the ubiquitous internet. If Oba Sijuwade had died in London, that is an open society and the demise of such a personality cannot be a guarded secret for long. This, indeed, is why it is surprising that the chiefs are angry that the media broke the news of Oba Sijuwade’s death or rumour of the death (since the Ife chiefs appear to prefer the latter). There is no hiding for the fish; not a big one as the Ooni of Ife.

    But, Nigeria is a country where we have had many examples of deaths and rumoured deaths.  Prominent Nigerians rumoured to have died included the late Dr Nnamdi Azikiwe. Indeed, I remember that of Zik vividly because I had the onerous responsibility of splashing his pictures on the centre-spread of The Punch title on the day he was reported dead in 1989, appropriately titled “The life and times of Zik”.

    Moreover, this year alone, the Ooni is not the first traditional ruler that has been rumoured to have died. The Oba of Benin, Omo N’Oba N’Edo, Uku Akpolopkolo, Erediauwa, was also said to have died since about a year ago because he had not been seen in public. In February, the Benin Traditional Council had to refute publicly, the rumour of the Oba’s death, which intensified with his inability to personally receive President Goodluck Jonathan in his palace when the president visited during his campaign for reelection on February 4. Secretary to the council, Mr. Frank Irabor, explained that it was the responsibility of the council to issue a formal statement, if such a development (death) did occur. “They have been peddling that rumour for more than a year now, because the Oba has not been coming out. If there is anything like that, there is usually a statement from the palace or from the Benin Traditional Council”, he said.

    However, in March, the same council came out with the news that the Oba was indisposed. The council said in a statement signed by Irabor that: “It is hereby announced for the information of the general public that, in the Palace parlance, ‘Uhunmwun ve Ekpen vbý’ Ato,’ meaning the Leopard is ill in the Savannah bush. The explanation is that Omo N’Oba N’Edo, Uku Akpolopkolo, Erediauwa, CFR, Oba of Benin, is indisposed. Public engagements, including courtesy visits, hearing of complaints from individuals, families and communities, and in particular, complaints over inheritance and land disputes, are therefore suspended until further notice. All palace chiefs and functionaries are to note that their routine traditional duties continue as usual.”

    Mum has been the word from the palace or the council since then. The point I am trying to make is that because the rumour and counter-rumour making the rounds about the Oba of Benin are all happening within our shores, it is easier for the palace and the traditional council to manage the information. This is not the case with the Ooni. If anything happens to a big fish like Oba Sijuwade outside our shores, that thing is of significance not only to Ife people; it is something that would interest the entire Black race because of the importance of Ile-Ife to many of them. So, it cannot be made a secret.

    Another point though is that culture itself is dynamic; it is ever changing; never static. A time there was when albinos were an endangered species. If they walked aimlessly, even in daytime in many places in those days, they were done for. A time there was when people with hunchback could also not move freely without the fear of being caught for ritual purposes. A time there was too when twins were also thrown into the evil forest in certain parts of the country until Mary Slessor came and put a stop to the barbarity.

    Anyway, whatever becomes of Oba Sijuwade is expected to unravel in a short while. This is much more so when the chiefs had reminded us that this would not be the first time Oba Sijuwade would be rumoured to have died. They said it was so in 1982 and 2004. So, is this a reenactment of those years’ rumours? Time will tell.

  • President visits Ooni, Owa, Ataoja for blessings

    President visits Ooni, Owa, Ataoja for blessings

    PRESIDENT Goodluck Jonathan yesterday visited the Ooni of Ife, Oba Okunade Sijuwade, the Owa Obokun of Ijesaland, Oba Adekunle Aromolaran, and the Ataoja of Osogbo, Oba Jimoh Olanipekun, all in Osun State, in the latest of his vote seeking trips to the Southwest ahead of this month’s presidential election.

    Oba Sijuwade wished Jonathan success at the poll and mandated about 50 other traditional rulers present at the event to pray for the president, who sat down while the prayer went on.

    Earlier in their separate remarks, the Orangun of Oke-Ila, Oba Adedokun Abolarin, the Owamiran of Esa-Oke, Oba Adeyemi Adeniran and the Oluresi of Iresi, Oba Sikiru Adeseun, demanded the creation of Oodua State with headquarters in Ile Ife, and the completion of ongoing federal government projects.

    President Jonathan said he had reduced the cost of importing food annually from N3 trillion to N600 billion.

    Jonathan, who was accompanied by the  chairman of the Peoples Democratic Party, Alhaji Adamu Muazu, and other PDP chieftains, listed his administration’s achievements in various sectors, including agriculture, education, health and road construction.

    He said: “In other countries affected by the crash in prices of oil in global market, people are already queuing to buy food and other things, but we are able to avert a situation like that here because of increase in food production over the years.

    “We have used N3.3 trillion to import food but we ensured that our national food production expanded by an additional 21 million metric tons between 2011 and 2014, a record, exceeding set target of 20 million metric tons we targeted for 2015.

    Responding to issue of marginalisation of the South West, Jonathan promised to correct all errors against the geo-political zone in his second term if re-elected.

    He assured that whatever belongs to the South West will not be taken to another region.

    He said ideas in the National Conference report will transform Nigeria and further assured that he was ready to implement what are contained in the report if re-elected.