Oloribu of nairaland

*THE LIST OF 54 OBAS WHO ARE ENTITLED TO WEAR CROWNS IN YORUBALAND COMPILED IN 1931.*

*The 1931 list of the 54 Obas is re-produced exactly as published in the Nigerian Tribune of 6 April, 1987 as follows:��*

1.Ooni of Ife (The source).
2. Olowu - Abeokuta.
3. Alaafin - Oyo.
4. Oba Ado - Ado Bini.
5. Oore Otun - Otun Ekiti.
6. Orangun - Ila.
7. Awujale - Ode.
8. Apero - Ijero.
9. Olojudo - Ido Ogundaru.
10. Ilara - Ara.
11. Elekole - Ikole.
12. Owa - Ijesa.
13. Oloye - Oye
14. Alake - Abeokuta.
15. Ewi - Ado.
16. Alaaye - Efon.
17. Ologotun.
18. Akarigbo - Shagamu.
19. Oloyi Ife - Oyi Ife (Jebba).
20. Agura - Abeokuta.
21. Ogoga - Ikere.
22. Oshemowe - Ondo.
23. Oshile - Abeokuta.
24. Elemure - Emure.
25. Onigbajo - Igbajo.
26. Olowo Oko - Owo.
27. Olowo Ile - Owo.
28. Ewusi - Shagamu (Onimakun)
29. Onise - Ise.
30. Olojudo - Ido Efon.
31. Owa Idanre.
32. Alajogun - Ajase.
33. Oba Dada - Dahomey.
34. Onibara - Abeokuta.
35. Onire - Ire ti Oye.
36. Oloton - oton Koro.
37. Owa Igbara - Igbara
38. Olojudo - Ido Oshun.
39. Oniseri - Iseri.
40. Oloja Oke - Imesi I.
*41. Oloja Oke - Imesi II (Now Owa-Ooye of Okemesi).*
42. Ologere -Ogere.
43. Olo... - Obagun.
44. Elepe - Shagamu (Alupon).
45. Owalubo - Ubo.
46. Onilawe - Ilawe.
47. Onipokia - Ipokia.
48. Onitede - Tede.
49. Olohan - Ohan (Ara).
50. Alapa - Agbonda.
51. Oloba - Akure.
52. Oniro - Iro.
53. Olota - Otta.
54. Onitori - Itori.

iamclime:
Correct! Our King is De Wheno Aholu Menu Toyi I, Akran of Badagry.

Naxo Boss....Gbayi

Akinrun of Ikirun

why u dey mix Garri with sand bayi. kwara is not part of Yoruba kingdom, that why they are called Afonja(bastard).
op abeg remove the Emir of Ilorin from the list

verycheese:
Akirun ilu Ikirun Agunbe onile obi

Waa gbayii omo daada. I still don't know how on earth Op omitted Akinrun of Ikirun. He even mentioned the kings of small towns such as Onikoyi. Bobo Op yen o serious nah.

You forgot ayangburen of Ikorodu

Olukoro of Ikoro-Ekiti

[quote author=kidap post=78388676]Nigerian Traditional Rulers often derive their titles from the rulers of independent states or communities that existed before the formation of modern Nigeria.


They don’t have formal political power, they command respect from their people and have considerable influence.

Below are some titles of kings/ traditional rulers in Yoruba land.




If you know some other titles of Yoruba traditional rulers/ kings not listed above, kindly add it in the comment box.
Thank You!


Source: https://gidifeed.com/names-of-traditional-rulers-in-yo
ruba-land/
[/quote


Oba Oloko of Ijebu Imusin

diego101:
Oni should be number 1

You are a good student of distorted history.
World over, You are either a royal or a commoner. Royalty is only conferred by birth or colonization Through war. That's why Y orubas even went further to posit that "omo eru, eru naa ni"

Ooni's father's served Alaafin's father, Oduduwa who was the 1st person to rule Yoruba kingdom. The 2nd and the last person to rule Yoruba kingdom is Aladdin, the crown Prince of Oduduwa whose inheritance was the land - you must have heard yoruba saying " Alaafin loin ile "

Alaafin actually ruled, installed and removed kings in all of Yoruba kingdom up to Benin republic and colonized us to adopt Oyo dialect which we have come to accept as universal Yoruba language in which Yoruba bible is written.

OONI remained a trusted staff (chief priest) who the established princes and princess left to coordinate their ancestral home, Ife. Oduduwa was never a ruler of ife. He was never an OONI, so no OONI is occupying Oduduwa's throne. Oduduwa's throne died with him and was shared in inheritances to his grandchildren.

There has never been doubt as to the traditional supremacy in Yoruba land until the ascension of flamboyant and rich Sijuade. If you doubt Google the case of esubiyi vs Lagos state where they had to consult ALAAFIN to decide Oba of Lagos title.

ALAAFIN of Oyo and his fathers have never been slaves to anybody, NEVER! You must have heard the saying- "Oyo o se eru baba eni kan" not even the ooni his staff.

It's sacrilegious to Oduduwa's heritage to place his slaves over his crown Prince or any of his princes for that matter.

Orangun of oke ila

MrsNwaAmaikpe:

Pls remove the Olowo of Owo from the list.

He is now to be known as Emir of Owo.

owo is different from iwo

oloba of oba ile, ondo state

seunmsg:


Oranmiyan at a point in his life abandoned the Oyo throne and returned to Ile-Ife to occupy the Ooni throne. All Ooni of Ife are direct descendants of Oduduwa including Oranmiyan.

Yes.. but Oranmiyan is the most powerful child of oduduwa, he was a warrior. Oduduwa gave him mettle of leadership, the reason his descendants are the most powerful Obas in Nigeria.

Oba of Benin a direct descendant
Alafin a direct descendant
Oba of Lagos a direct descendant

Don't forget prior before independent Alafin was the most powerful traditional ruler in Youruba land.

Femich18:


Naxo Boss....Gbayi

that is egun language

kidap:
Nigerian Traditional Rulers often derive their titles from the rulers of independent states or communities that existed before the formation of modern Nigeria.


They don’t have formal political power, they command respect from their people and have considerable influence.

Below are some titles of kings/ traditional rulers in Yoruba land.




If you know some other titles of Yoruba traditional rulers/ kings not listed above, kindly add it in the comment box.
Thank You!


Source: https://gidifeed.com/names-of-traditional-rulers-in-yoruba-land/

Ogunsua of Modakeke

ameerah24:
Elerin of Erin-ile

am also from Erin Ile. hit me up 08131280558

A whole OLUKARE OF IKARE LAND no dey this list.
OP, e Bleep sir.

Also,

Oba of Benin
Olu of Warri

OLU OF IBAFO..... highly respected king and loved by his people.

tundeontop:


Ogunsua of Modakeke

Ogunsua is a Baale, not Oba

AdeniyiA:
Owa Ale of Ikareland

Why will you mentioned OWA? Even his superior, "OLUKARE OF IKARE LAND" was omitted.
Moreover, OWA is a chief not Oba.

Eleba of Jebba

Olukere of Ikere Ekiti

IamPatriotic:
Olukare of Ikare Akoko

Are u from Ikare Akoko?

Atigba:


Yes.. but Oranmiyan is the most powerful child of oduduwa, he was a warrior. Oduduwa gave him mettle of leadership, the reason his descendants are the most powerful Obas in Nigeria.

Oba of Benin a direct descendant
Alafin a direct descendant
Oba of Lagos a direct descendant

Don't forget prior before independent Alafin was the most powerful traditional ruler in Youruba land.

The Ooni of Ife is also a direct descendant of Oranmiyan.

Atigba:


Yes.. but Oranmiyan is the most powerful child of oduduwa, he was a warrior. Oduduwa gave him mettle of leadership, the reason his descendants are the most powerful Obas in Nigeria.

Oba of Benin a direct descendant
Alafin a direct descendant
Oba of Lagos a direct descendant

Don't forget prior before independent Alafin was the most powerful traditional ruler in Youruba land.

Alaafin was never powerful.

On the hierarchy of things

1. Ooni
2. Oba of Benin
3. Alaafin

After that, everyone is equal.

See below for yourself, learn the right things. The Alaafin became powerful after Samuel Johnson published his Oyo centric version of Yoruba history. Samuel Johnson's book has been discredited

https://aremuforlife./2018/02/18/supremacy-of-the-ooni-of-ife/

For the moment, let me turn over to you, extracts from the Government Gazette of 28 February, 1903, revealed that there was a dispute between the Akarigbo of Sagamu and the Elepe of Epe as to the latter’s right to wear a crown. The then governor, Sir William Macgregor, sent his special hammock to Ooni Olubuse I (father of the present Ooni), to carry him from Ife to Ibadan from where he took a train to Lagos. At the council meeting, Sir Macgregor told the Ooni that “he had received a telegram from the Alake of Abeokuta who requested to be advised of the time the Ooni was leaving Lagos for Ife. The Alake expressed a desire to arrange to meet the Ooni outside the walls of Abeokuta in order to pay him respect.”

Ooni’s Power
The governor then informed the council of the purpose of the meeting – “the crown case of Elepe of Epe.”

The Gazette continues: “But before introducing this question, His Excellency informed the council that he had heard with great sorrow that the town of Ogbomoso was burnt and that 60 persons, including the Lemomu, perished in the conflagration. The governor had sent to the Baale to express his sorrow and also 100 pounds for distribution among the people in their distress.”

Having heard the main question, the Ooni was reported in the Gazette as saying: “A man should speak only what he knows to be true. Only the Akarigbo and the Awujale have the right to wear crowns; even if the Akarigbo is a chicken, he is the head of his government and is entitled to wear a crown”. But the Akarigbo and the Awujale had their crowns originally from Ife. I had only been a few days as Ooni before the present Akarigbo was installed. To knock out the claim of Elepe, the Ooni went on. Besides Akarigbo and the Awujale, I do not know of the rights of anyone else in Ijebu to wear a crown. No one on the face of the earth has power to give the Elepe of Epe a crown, unless the Ooni of Ife. Even the Alake of Abeokuta has not this power.
“THE ALAKE OF ABEOKUTA AND THE ALAAFIN OF OYO HAD THEIR CROWNS ORIGINALLY FROM THE OONI OF IFE”.

The following are the rulers to whom crowns have been given by the Ooni of Ife:
“The Alake of Abeokuta, the Olowu of Owu (Abeokuta), the Alaafin of Oyo, the Oba Ado, the Osemawe of Ondo, the Awujale of Ode (Ijebu), the Alara of Ara, the Ajero of Ijero, the Orangun of IIa, the Owa of Ilesa, the Alaye of Efon, the Ore of Olure, the Akarigbo of Remo (Ijebu), the Alaketu of Ketu, the Elekole of Ikole, the Olowo of Owo, the Ewi of Ado, the Oloko of Oko (Abeokuta) the Alagura of Agura (Abeokuta)”.


This piece settles a number of issues which the sons of Odu’a must now reconcile in present day events in Odu’a land. Well, the Gazette goes on: “The Ooni further explained that on the occasion of original assignment of a crown, a fee of 50 pounds (then one hundred naira) at least was paid to the Ooni of Ife. This fee was demanded only from the first ruler of the territory for which the crown was assigned. His successors are not again called upon to pay the fee. “But each new ruler on succeeding his father is required to announce his assumption of the crown to Ife, and at the same time to send presents and offerings for an auspicious reign.”

Some great rulers, for example, the Alaafin of Oyo on succeeding to the crown, paid over again and the fee due to the Ooni of Ife. The Ooni also stated that some rulers sent him annual presents, and he showed the council the horse-tailed staff which was sent to him by the Alaafin of Oyo”. The last ruler that paid for his crown to the Ooni of Ife, was the Akarigbo of Sagamu.”

The governor asked the Ooni whether the Elepe could be permitted to wear a crown if he now paid the 50 pounds. The Ooni replied that all crowns are hereditary and that a man could not wear a crown. The power vested in the Ooni of Ife was to confirm the title to the right. All crowns are hereditary. There was in 1931 another dispute, this time it was over the seniority of the Ooni over the other obas and chiefs and there was also the issue of seniority as between the Alaafin (then called the Oloyo) and Oba of Benin (then called Oba Ado). The senior district officer, Captain HLM Butcher, sent minutes to the then commissioner, Western Province, in which he said, among other things:


REPORT THIS AD

“I have discussed this with several chiefs and old men in various places and the evidence seems to me to show clearly that the Ooni of Ife is the leading Yoruba chief.
CAPTAIN BUTCHER ALSO TOLD US: “THE OBA OF BENIN CALLED OBA ADO IS THE SECOND, WITH THE ALAAFIN CALLED OLOYO THE THIRD.”
He added for good measure, there is no definite order of precedence for the other obas… I have never heard that the Oba of Benin recognized the suzerainty of the Alaafin 300 or 400 years ago. I can see no reason why he should, as he was nearly always, be the more powerful of the two.” You can interpret or misinterpret these extracts, but the truth is contained in them.

2. Extracts from Ooni of Ife in Yoruba History by Dele Awoyinfa 1992 (Pages 67-71)
On the 23 February, 1903, the Ooni of Ife travelled to Lagos at the invitation of Governor William Macgregor and was lodged in a mansion at Tinubu Square, Lagos. On the following day, the governor met the Ooni of Ife and informed him that the purpose of the invitation was to have direct evidence from the Ooni of Ife as to who among the Obas of Yorubaland were entitled to wear a crown. The Ooni was scheduled to address the newly constituted Native Council which was divided on the issue as to whether a particular Chief at Ijebu was entitled to wear a crown. The Ooni’s statement of tradition was preceded by the customary greetings which included this passage from the Government Gazette of 28 February 1903.

The Ooni of Ife also said that it was only out of respect for his friend the Governor that he had broken through the tradition of the country and had come all the distance. Kabiyesi, the Ooni added that the other chiefs, when they heard of his departure from Ile-Ife, left their palaces and were living outside the walls and there they would remain until the returned, even the Alaafin of Oyo was now living outside the palace. The above was good example of rigid observation of traditional protocol by the Obas of Yorubaland who regarded themselves as the sons of Oduduwa (the Ooni of Ife). What it amounted to in tradition was the silent message of the governor in Lagos, that none of them would cooperate with him until their father returned safely to Ile-Ife. Living outside the palace, meant that life in the whole community was paralyzed. If an Oba for reason of tradition, had to stay outside his palace, all his chiefs and his Baales in the villages would do the same thing and all the Arabas (Chief Priests) would be busy making sacrifices to the 201 gods of Yoruba tradition. All markets in the towns and villages would cease to function normally.



The return of the Ooni would be greeted by gun salutes and jollification throughout the empire, all markets will resume normal commercial activities and each monarch will travel to Ife to pay homage and act as communication link between the subjects of each Kingdom and the Ooni, as to what transpired in Lagos. [b]Governor Macgregor acceded to the request of the Ooni that no member of the native council could behold him face to face during the meeting and so, it was the voice of the Ooni that the meeting heard, as no inferior monarch or subject could behold the countenance of the Ooni without unpleasant consequences. [/b]After giving the names of those entitled to wear beaded crown, the following testimonies by members of the council were recorded at page 167 of the Government Gazette of 28 February 1903.

1. Kasumu Giwa: Our fathers have told us that the Ooni of Ife has the power to issue crowns to the rulers of Yoruba.
2. Sufianu: If a crown does not come from Ife it is a worthless thing.
3. Sunmonu Bashorun: It is the Ooni who gives crowns to all the rulers.
4. Oshonisi: (Chief native doctor): We cannot go beyond the Ooni’s statement.
5. Bale of Ebute-Metta (Egba): I stand by what the Ooni says.
6. Seidu Olowu: It is a truth widely known in Yoruba that the Ooni gives crowns. I am on the side of Ooni.
7. Ogbogun: It is well known that only the Ooni can issue crowns. Ife is the cradle of our race. [b]All power and authority come from Ife.
8. Brimah Edu: If the Ooni had not come, we would all have talked nonsense.
9. Chief Musa Bababiokun: I agree with the Ooni in all what he said.
10. Chief Ashogbon: I agree with the Ooni.
11. Chief Soenu: All the rulers in Yoruba have their crowns from the Ooni.
12. Chief Ojora: It is a wonderful thing to see the Ooni at Lagos, Ooni is right.
13. Chief Aromire: His Excellency has done a great thing in bringing the Ooni down to Lagos. This is a wonderful thing. We never expected it, the Ooni is our greatest authority on the subject.
14. Chief Obanikoro: The Ooni has told us many important things today, which we never knew before. The Ooni is the only authority on the subject and we abide by his decision.
15. Chief Eletu: We are much thankful to the Governor for inviting the Ooni of Ife to Lagos. [/b]

On 20th July 1903, government minute from Ibadan confirmed that “The power of the Ooni to confer crowns is universal and unique in Yorubaland”. In 1984, the late Akarigbo of Remo, Oba Moses Awolesi Erinwole II, received the present Ooni of Ife, the Arole of Oduduwa, Oba Okunade Sijuwade Olubuse II, in his palace at Sagamu. In his welcome address, the Akarigbo who was over 90 years old at the time, declared that Oba Sijuwade who was considerably younger, was his father. He told his people that his father had arrived “Baba ti de”. In 1932, by a letter dated August 11, the then Awujale of Ijebuland wrote to the Ooni of Ife referring to him as “Dear father” and a most cordial reply of 17 October 1932 from the Ooni referred to the Awujale as “My dear son”.

In 1937, the first conference of all Obas of Yorubaland held at Oyo, The Ooni of Ife presided. In 1938, the second conference was held at Ife, the Ooni of Ife presided. In 1939, the conference was held in Ibadan, the Ooni of Ife presided.
In 1940, the conference of Yoruba Obas was held at Abeokuta, the Ooni of Ife presided. In 1941, the conference was held at Ijebu-Ode the Ooni of Ife presided.


In 1942, the conference was held at Benin City the Ooni of Ife presided. It was the custom at the conference for the Ooni of Ife to sit in the east and the other Obas on his right and left. The governor sat in the west with members of his staff, the governor would depart with his entourage and the Ooni would take control. The Royal dynasty of Yorubaland extends to Benin Republic, Warri and other parts of the world such as the Akoos, of Sierra Leone and the Bahians of Brazil. In the United States of America, a strong “resorgimento” in African culture and tradition has identified itself with Ife.

3. Extracts from “Ooni of Ife Through Time” An Exhibition of Ife King list (A publication of the National Museum Ile-Ife Osun State Nigeria 20th November 2000, Pages 8-9 ORANMIYAN THE 6TH OONI OF IFE

Oranmiyan, the youngest son of Oduduwa was said to have lived between 1200 and 1300 A.D. He was a great warrior and the husband of Moremi, the great heroine of Ife. The present day Benin dynasty was said to have been founded by him when the people of Benin sent to Oduduwa for a king to rule over them. Oranmiyan was sent and when he got to Benin, he organized and established a system of government as obtained in Ife. He married one of their daughters who gave birth to Eweka who became the first Oba of the present day Benin dynasty. Oranmiyan having completed the task left Benin and settled at Oyo where he also left a son, Ajaka on the throne as the Alaafin of Oyo. Thus, Oranmiyan was the only Ooni of Ife who had the honour of crowning two of his sons as the Oba of Benin and the Alaafin of Oyo respectively.


4. Extracts from Guardian Newspaper Friday 30th January 2009 “Politics Page” HOW A NEW YORUBA LEADER WILL EMERGE, BY OBA OKUNADE SIJUWADE
The Ooni spoke extensively on the political history of the Yorubas with particular reference to the raging leadership tussle between some prominent Yoruba Obas, especially in Oyo State where the Alaafin of Oyo, Oba Lamidi Adeyemi, the Olubadan of Ibadan, Oba Samuel Odulana and the Soun of Ogbomosho, Oba Jimoh Oyewumi, Ajagungbade III who have locked horns over some issues of Obaship supremacy.

Recalling the bickering between him and the Alaafin over the headship of the Council of Obas in the old Oyo State, the Ooni said contrary to beliefs in many quarters, the creation of Osun State from old Oyo State by the Babangida military administration in 1991 has nothing to do with Alaafin’s attempt to make the chairmanship seat of the then council of Obas rotational between him and the Alaafin.

Going deeper into the 19th century history of the Yorubas, the Royal father said the Oyo Empire which Alaafin is still hanging on to is no longer in existence because it collapsed and disintegrated in September 1793 under the Alaafin Aole and that the Alaafin also lost his beaded crown with fringe benefits during the episode and the crown was never re-consecrated by Ile-Ife up till today

For Alaafin to be claiming to be number one Oba in Yorubaland is a taboo which his fore bearers never attempted to do because they knew it would be an abomination, he stated. On the current raging crisis that is rocking the Oyo State council of Obas, the Ooni said he had been approached by millions of Yoruba people in Nigeria and abroad on the need to intervene, stressing that his stand at this moment is to make sure that there is peace.



7. THIS IS ILE-IFE BY OMOTOSHO ELUYEMI – A SHORT HISTORY OF ILE-IFE
Ile-Ife, Ooye Lagbo, More mope aye, Ibiti ojumo tii mowa, Oodaiye, Olori aiye gbogbo, Ile owuro.

Translated:
Ile-Ife, the city of the survivors where the dawn of the day was first experienced, Head of the whole universe, the land of the most ancient days.

The history of Ile-Ife is wrapped in a thick fog of myths and mythologies. And the above quotation aptly shows the appellations of the city. To the European foreigners during the early colonial days it was a “holy city”. To the descendents of Yoruba in other parts of the world, Ife was the original home of all things and the peoples.


To the Yoruba in Nigeria it was “the home of divinities and mysterious spirits”. To the Ife people themselves it was “Ilurun” that is, “the gateway to heaven”.
Ile-Ife and the Yoruba Nation:
Ile-Ife was the capital of the Yoruba Kingdom before the emergence of Oyo Empire. After the death of Oduduwa many of his children and grand-children left Ile-Ife to found other Yoruba Kingdoms.
Before the series of wars of the last century in the Yoruba country, Ile-Ife was the capital of an extensive kingdom. To this effect, C.H.H. Moseley, the acting Governor of the colony of Lagos in 1904 confirmed that “the Province of Ife lies adjacent to the colony of Lagos”.

8. ALAROYE – YORUBA MAGAZINE BACK PAGE 25TH NOVEMBER, 2013 – WHERE DID ODUDUWA COME FROM.

A man called the father of historians who lived around 484 to 424 BC (Before Christ) HERODOTUS wrote in one of his books that between 3000 and 1000 years BC (Before Christ) there were five nations in Africa and Ile-Ife was (is) one of them. Also Reverend Johnson said all YORUBA NATIONS throughout the world traced their SOURCE TO ILE-IFE.

The conclusion from this scenario is that ILE-IFE is the only TOWN known to be HOME FOR ALL the YORUBA’S and this is not in dispute whatsoever.

BY PRINCE JOHNSON ADETUNMBI ADEMILUYI (DIPLOMA – YabaTech, FCMA-uk, FCA)

REFERENCES:
1. Extracts from Government Gazette of 28th February 1903 by the Late Governor of Ogun State Chief Victor Olabisi Onabanjo – “Ayekooto” (First published in his life time and post humously published again in Nigerian Tribune of Saturday 25th April 2009).

Emmannn101:
Ogunsua of Modakeke�

Akoraye a gbe wa ooo

Ejigbo
Ijebu-Igbo
Akarigbo

What does Igbo mean in Yoruba？Is there any meaning to it at all even if its semantic？There has to be an untold historical reason for the so many Igbo appendages in Yoruba words.

Could the Oni of Ife be right that Igbos migrated from Yorubaland to South East？

seunmsg:


The Ooni of Ife is also a direct descendant of Oranmiyan.

Dont mind the idiota

Teeklef:

Akoraye a gbe wa ooo

Ogunsua is a Baale.

If you gbemu, we will annihilate you guys again!!!!

oduademonest:

Ogunsua is a Baale, not Oba

Pada, odi Ada ni. Don't say that again. He's an oba and not baale.