diplomat058:
lol you are wrong. After Oloye Lekan, Ladoja is next to the throne. Balogun line is different from olubadan line. For Olubadan line, there are 21 stages, there are 22 for balogun line. Those on Balogun line cannot vie for olubadan stool and vice versa. But Balogun is always the second most powerful after the Olubadan. Historically, there are Baale line (Civic) and the Balogun line (military) cos Ibadan evolved as a military state. With time, Baale line metamorphosed into Olubadan line when the Olubadan stool was upgraded in the 20th century

Ahh!
Which history lesson did you learn this from? Your statement in bold is simply not true. The Olubadan position is rotated between the two lines that you mentioned. The two lines ascend systematically to the top as vacancy exists.
Oba Saliu Adetunji himself was the Balogun of Ibadan before becoming the Olubadan.
Always confirm things before you make statements like this. That is what Chief Ladoja himself is fighting for, I.e. to do things according to laid down rules and tradition.
Chief Rashidi Ladoja moves to Otun Olubadan and wait for his turn behind the current Balogun Akinloye Owolabi Olakulehin.

StUriah:
Many commentators here lack understanding of the issues concerning the traditional council in Ibadan. Everybody just wants to condemn the high chiefs, and praise Ladoja whose stock-in-trade is politics. I have never and will never be a fan of Ajimobi, but I respect his courage with regards to the reform. Originally, Baale was the title of Olubadan when Ibadan was under the New Oyo empire founded by Atiba. Then, Alaafin was a ceremonial king; the real military power resided in Ibadan where bravest of the brave warriors were present. Whenever a ruler whether the Baale or Balogun (a military commander) passed on, Alaafin had to be informed about it. And, being the overlord, the Alaafin will install the new Baale or a new war commander as the head of Ibadan. Afterward, promotions of other chiefs to elevated positions would follow suit.

We are in 21st century where authority resides with the government of the day, so what Ajimobi did as a constituted authority in reforming Ibadan traditional institution going by the aspirations of the council of chiefs wasn't an aberration after all.

The titles of Obaship that Ajimobi gave to the High Chiefs were just honorary titles; not transferable to their descendants. Remember these high chiefs were not taking to Ipebi (secluded ritual arena) and they were not given Opa Ase. So, what is the fuse about the mere nomenclature of the Royal Majesty accorded to them? Does the Imperial Majesty title accorded to the Olubadan stool not supreme and overbearing enough on the honorary crowns given to the high chiefs? By the way, Ibadan was never known to be an empire; it was a military camp that provided refuge for displaced persons. It was a town that accommodated warriors of all manners (from Yoruba speaking people) whose territories were destroyed by incessant wars within and without. Some of these warriors who later became leaders in Ibadan were Eso (war commanders) in the Old Oyo empire (e.g, Oluyedun, Oluyole, Lakanle, Elepo, Oderinlo). Some were hardened criminals, freebooters, and the Jama'a terrorists like the Boko Haram we have in Nigeria today. Many of them were slaves captured during wars who were later used to prosecute wars in other communities (e.g, Ibikunle, who later became Balogun in Ibadan, was a slave to a war commander known as Onibudo. Because Ibikunle was fierce in battle that is why he was nicknamed as 'Kiniun Onibudo'. One of Balogun Ibikunle's descendants ascended to the throne of Olubadan sometimes ago). These are the people we now referred to as Imperial Majesty once they become the Olubadan because of the reform done by past governments. Yet, Ladoja and his co-travelers will not recognise the Obaship titles of the High Chiefs which are mere honorary titles.

My question is 'how can you have an Imperial Majesty (Emperor) without provincial kings?

I know this matter is not going to end soon. For the Chiefs who dropped their crowns, they only stooped to conquer.

For Rashidi Ladoja, becoming the Olubadan is a lifelong aspiration, but it is the will of God that can only prevail. Whatever will be, will be no matter human efforts.

Que sera, sera.

You are right.
Ladoja was against ajimobi reform purely because of politics.
He said the reform was targeted against him not to become king.

That was how adedibu wanted to jump the queue.
Ladoja also desire to jump the queue.

A bad governor that desire to become king.
God forbid.

May lekan balogun live for more than forty years more.

MrImole:
Ladoja is next in line

THE MAKING OF AN OLUBADAN.

Every family and clan in Ibadanland has a Mogaji. Mogajis are family heads. They control the affairs of their family and ensure law and order. They are made Mogajis by the Olubadan after they have been so appointed and the family written to formally inform the Olubadan and the Council. In Ibadan, there are over 2,500 Mogajis or family heads at present. The installation ceremony of Mogajis is often performed at the palace of the Olubadan with pomp and fanfare. A Mogaji is a potential Olubadan in waiting if he eventually succeeds to join the ladder. It takes a whole lot for a Mogaji to become Jagun, the lowest rung of the Olubadan ladder, as there are competitions from other Mogajis.

To become Jagun, however, Baale Ayorinde said there are three things to consider. A prospective candidate could be from an historical Ibadan warrior family or having done valiantly to save the land in one form or another. The candidate might also have done something worthwhile for his community or Ibadanland as a whole, while his wealth, which he had used for the uplift of the downtrodden, could be another consideration.

When there is vacancy for the Jagun position, the Olubadan-in-council would consider the prospective candidates and hereby appoint one to the Olubadan line or another to the Balogun line, depending on where there is vacancy. The appointees would now become Jagun on either and or both lines. The promotions of such Jaguns are not, however, random, as they are promoted in a sequential and orderly procedure. Upon vacancy in any of the lines, the title holder of a lower rung is promoted to the next rung of the ladder. The Balogun line has 23 rungs while the Olubadan line has 22 rungs. The next Olubadan alternates between the Balogun and the Otun Olubadan.

The promotion in the line of Balogun follows this pattern: From Jagun – Ajia – Bada – Are-Onibon – Gbonnka – Aare Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye –Abese – Ekarun Balogun – Ekerin Balogun – Ashipa Balogun – Osi Balogun – Otun Balogun and eventually to Balogun. The journey from Jagun to Balogun will take a prospective candidate through a 23-rung ladder, and, having reached the top of the ladder, he becomes Balogun and would, therefore, wait for his turn to emerge the Olubadan of Ibadanland.

The promotion in the line of Olubadan follows the same pattern, but is 22 rungs : From Jagun – Ajia – Bada – Aare Onibon – Gbonnka – Aare-Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye – Abese – Ekarun Olubadan – Ekerin Olubadan – Ashipa Olubadan – Osi Olubadan and finally to Otun Olubadan. The nomenclature looks the same with that of Balogun, until when the prospective candidate finally gets to the Ekarun Olubadan. Upon emergence as the Otun Olubadan, the candidate is set to emerge the next Olubadan of Ibadan land on his turn.

Baale Ayorinde gave English meanings of some of the titles thus: Otun – second in command/Commander of the right wing; Osi – third in command/Commander of the left wing; Asipa – Leader of the Vanguard; Ekerin – Fourth in Command; Ekarun – Fifth in Command; Abese – Superintendent of foot soldiers; Maye – Stationary Veteran Soldiers; Ekefa – Sixth in command; Agba-Akin – Chief of the Brave; Aare-Alasa – Chief of the Squire; Ikolaba – Sango’s apron man; Asaaju – Front ranker (front liner); Ayingun – Official war wager; Aare-Ago – Overseer of Blood Relations; Laguna – Swivel Lance Comptroller General; Oota – Sharp Shooter; Aare-Egbe-Omo – General of the Youth Wing; Gbonka – Dignified war wager; Aare-Onibon – Brigadier-General of Gun Combatant Shooter; Bada – Chief Spy; Ajia – Commissioner; Jagun – Warrior/Defender of the ruler.

When death occurs of any member on the ladder, there has to be installation ceremony to the next rank for affected candidates not less than 21 days after the burial of the last occupant. The Olubadan. The Olubadan, upon notification of such death, will approve the promotion of others and perform installation ceremony for them at the palace. This is one of the reasons Ibadan chiefs are called "Agbotikuyo" (someone who rejoices at the death of another candidate).

Nationsdaddy:
You be sule..

You are Mumini

diplomat058:
lol you are wrong. After Oloye Lekan, Ladoja is next to the throne. Balogun line is different from olubadan line. For Olubadan line, there are 21 stages, there are 22 for balogun line. Those on Balogun line cannot vie for olubadan stool and vice versa. But Balogun is always the second most powerful after the Olubadan. Historically, there are Baale line (Civic) and the Balogun line (military) cos Ibadan evolved as a military state. With time, Baale line metamorphosed into Olubadan line when the Olubadan stool was upgraded in the 20th century

U are distorting the history and hierarchy

After chief Lekan Balogun, the crown will taken by the Balogun line

Ladoja will become Otun olubadan now
He will become Olubadan after the Balogun becomes Olubadan and pass away

MT:


Thank you.

This would-be Oba has lost all his respect. He desecrated that stool because he felt he would never be a king in his lifetime. So he quickly went to grab one behind the scene. Ibadan people are looking beyond his reign already and waiting for the next in line - Ladoja - who stood firmly to defend the stool of Olubadan even when all the other Chiefs turned their back against him.

Ladoja is not next

The next is Balogun of Ibadan

Gbagura:
Is lekan balogun an iwo Man, same iwo in Osun state?

He is a descendant of Ali Iwo who was from Iwo in Osu State. The current Ibadan is made up of people who came from different Yoruba towns to camp for the intratribal wars. Even Afonja's son Oluyedun was the second king of Ibadan.

Moblux:


He is a descendant of Ali Iwo who was from Iwo in Osu State. The current Ibadan is made up of people who came from different Yoruba towns to camp for the intratribal wars. Even Afonja's son Oluyedun was the second king of Ibadan.

All yorubas have ties with one another. He is an oyo man whether iwo or gbongan or modakeke. Ibadan is mixed particularly oyo, ife, ijebu. even ibadan was founded by lagelu from ife

True. Ladoja wanted to hold on to politics and at the same time wants to maintain his position as a traditional title holder. How can that be?

If Ladoja eventually become Olubadan, will he be recognised as a PDP king or Accord Party king?

It is high time we ban all the traditional title holders (from the Mogajis to the position of the High Chiefs) from party politics. It is detrimental to our development. If we do not stop this, it will get to a point where the Olubadan-in-Council will be a battle ground for opposing political parties. How can a house divided against itself stand against a bad weather? To be sincere, Ladoja's body posture is politics in its naked form; very manipulative and unapologetic. Same with Adedibu who was a hardcore politician, a king maker, and at the same time a High Chief who almost become the Olubadan if not for death that took him away. If Adedibu had become the king while being a PDP stalwart, how will he be relating with an APC Governor like Ajimobi? Will the Olubadan palace not be known as PDP palace? A kii je meji labaa Alade. It is either you are a political leader or you are a traditional ruler who is a father to all; whether you are PDP, APC, Accord, Muslim, Christian, Idol worshipper, etc.

juman:


You are right.
Ladoja was against ajimobi reform purely because of politics.
He said the reform was targeted against him not to become king.

Moblux:


He is a descendant of Ali Iwo who was from Iwo in Osu State. The current Ibadan is made up of people who came from different Yoruba towns to camp for the intratribal wars. Even Afonja's son Oluyedun was the second king of Ibadan.

Thanks for the schooling.

Lekan Balogun is a descendant of the famous Balogun Alli from Iwo land who was instructed by Bashorun Ogunmola (the supreme war commander in Ibadan) to relocate to Ibadan when they both went to war together. Bashorun Ogunmola himself was from a town named Fesu, a subordinate town within the Iwo kingdom whereas Balogun Alli himself came originally from Ogbomosho, from the royal household of Aare-Ona Kakanfo Ojo Aburumaku.

It was when the reigning Oluwo of Iwo at the time was unable to control the nefarious activities of the children of Alli, the Balogun of the town, when Balogun Alli escorted Ogunmola to war, that the Oluwo of Iwo sent emissarries to Ogunmola to save his land from being taken over by the children of his Balogun who was at the war front with Bashorun Ogunmola.

Bashorun Ogunmola, being an Iwo man, having realized the implication of having an Ogbomosho warrior taken over Iwo, his hometown, quickly employed diplomacy in settling the issue by convincing Balogun Alli Iwo to relocate to Ibadan; that Iwo was too small a town for a powerful warrior like him to be. Bashorun Ogunmola belittled Iwo town so much that Balogun Alli felt so embarrassed to return to Iwo from the war he escorted Ogunmola to. It was Ogunmola that resettled Balogun Alli Iwo in Ibadan and gave him lands and incorporated him into Ibadan council of chiefs.

Gbagura:
Is lekan balogun an iwo Man, same iwo in Osun state?

Wealthoptulent:
So LADOJA is NEXT after this

No!

There are 2 lines. They alternate. The Balogun is the next in line. Then the Otun. The present Osi will become the Otun. So Ladoja is presently 3rd in line

Oluyedun was never a king; he only assumed the title of Aare-Ona Kakanfo, and Lakanle was his Otun Aare-Ona Kakanfo. The title of King of Ibadan was never in existence then. It was at the same time that Ojo Aburumaku made himself as the Aare-Ona Kakanfo at Ogbomosho, and Ojo Amepo also made himself as the Aare-Ona Kakanfo in Epo discrict. Thus, we have 3 Aare-Ona Kakanfos at the same time in Yoruba land.


Senator Lekan Balogun is a descendant of the famous Balogun Alli from Iwo land who was instructed by Bashorun Ogunmola (the supreme war commander in Ibadan) to relocate to Ibadan when they both went to war together. Bashorun Ogunmola himself was from a town named Fesu, a subordinate town within the Iwo kingdom whereas Balogun Alli himself came originally from Ogbomosho (from the royal household of Aare-Ona Kakanfo Ojo Aburumaku).

It was when the reigning Oluwo of Iwo at the time was unable to curb the nefarious activities of the children of Alli, the Balogun of the town, when Balogun Alli escorted Ogunmola to war, that the Oluwo of Iwo sent emissarries to Ogunmola to save his land from being taken over by the children of his Balogun who was at the war front with Bashorun Ogunmola.

Bashorun Ogunmola, being an Iwo man, having realized the implication of having an Ogbomosho warrior taken over Iwo, his hometown, quickly employed diplomacy in settling the issue by convincing Balogun Alli Iwo to relocate to Ibadan; that Iwo was too small a town for a powerful warrior like him to be. Bashorun Ogunmola belittled Iwo town so much that Balogun Alli felt so embarrassed to return to Iwo from the war he escorted Ogunmola to. It was Ogunmola that resettled Balogun Alli Iwo in Ibadan and gave him lands and incorporated him into Ibadan council of chiefs.

Moblux:


He is a descendant of Ali Iwo who was from Iwo in Osu State. The current Ibadan is made up of people who came from different Yoruba towns to camp for the intratribal wars. Even Afonja's son Oluyedun was the second king of Ibadan.

StUriah:
Oluyedun was never a king; he only assumed the title of Aare-Ona Kakanfo, and Lakanle was his Otun Aare-Ona Kakanfo. The title of King of Ibadan was never in existence then. It was at the same time that Ojo Aburumaku made himself as the Aare-Ona Kakanfo at Ogbomosho, and Ojo Amepo also made himself as the Aare-Ona Kakanfo in Epo discrict. Thus, we have 3 Aare-Ona Kakanfos at the same time in Yoruba land.


Senator Lekan Balogun is a descendant of the famous Balogun Alli from Iwo land who was instructed by Bashorun Ogunmola (the supreme war commander in Ibadan) to relocate to Ibadan when they both went to war together. Bashorun Ogunmola himself was from a town named Fesu, a subordinate town within the Iwo kingdom whereas Balogun Alli himself came originally from Ogbomosho (from the royal household of Aare-Ona Kakanfo Ojo Aburumaku).

It was when the reigning Oluwo of Iwo at the time was unable to curb the nefarious activities of the children of Alli, the Balogun of the town, when Balogun Alli escorted Ogunmola to war, that the Oluwo of Iwo sent emissarries to Ogunmola to save his land from being taken over by the children of his Balogun who was at the war front with Bashorun Ogunmola.

Bashorun Ogunmola, being an Iwo man, having realized the implication of having an Ogbomosho warrior taken over Iwo, his hometown, quickly employed diplomacy in settling the issue by convincing Balogun Alli Iwo to relocate to Ibadan; that Iwo was too small a town for a powerful warrior like him to be. Bashorun Ogunmola belittled Iwo town so much that Balogun Alli felt so embarrassed to return to Iwo from the war he escorted Ogunmola to. It was Ogunmola that resettled Balogun Alli Iwo in Ibadan and gave him lands and incorporated him into Ibadan council of chiefs

Thanks for educating me further. Most literatures have Oluyedun as the second Baale of Ibadan. You may have to reconcile this

Of course, the original title of the headship of Ibadan was Baale just as we have Baale of Ogbomosho, Baale of Apomu & co. Beaded crowns are only meant for Oduduwa descendants like the Alaafin, Olowu, Obokun, Alaketu etc. But in a situation where you have military commanders as Baale of their towns, none of them would be willing to drop their military title for a mere title of a Baale.

Ojo Aburumaku, Latoosa were Aare-Ona Kakanfos during their times but they remained the Baales of their towns, performing civil administration in addition to handling military affairs in their regions. So it will not be out of place to describe Kakanfo Oluyedun as Baale of Ibadan during his lifetime. Bashorun Ogunmola too was Baale of Ibadan.

Moblux:


Thanks for educating me further. Most literatures have Oluyedun as the second Baale of Ibadan. You may have to reconcile this

StUriah:
Of course, the original title of the headship of Ibadan was Baale just as we have Baale of Ogbomosho, Baale of Apomu & co. Beaded crowns are only meant for Oduduwa descendants like the Alaafin, Olowu, Obokun, Alaketu etc. But in a situation where you have military commanders as Baale of their towns, none of them would be willing to drop their military title for a mere title of a Baale.

Ojo Aburumaku, Latoosa were Aare-Ona Kakanfos during their times but they remained the Baales of their towns, performing civil administration in addition to handling military affairs in their regions. So it will not be out of place to describe Kakanfo Oluyedun as Baale of Ibadan during his lifetime. Bashorun Ogunmola too was Baale of Ibadan.

Kindly remove Owu as descendant of Oduduwa. Owu was never a descendant of Oduduwa just like Ifon progenitors

Owu la koda, bi e de Owu e bere wo.

It was one of Oduduwa's daughters that gave birth to Olowu. When the baby Olowu was taken to his grandfather Oduduwa to play with him, he became captivated with the Oduduwa's crown and held on to it. When the crown was taken from the baby he began to cry. The crying was so deep and annoying until the crown was given back to him. So, he became 'Asunkungbade' the first person to receive crown from Oduduwa. Being the first to be crowned, he became so proud, arrogant and very disrespectful to others. He envied and resented Oranmiyan, his own uncle, so much that he always avoid him; believing that his own crown came before his.

When Oranmiyan died, Olowu now a senior cousin to Alaafin Dada Ajaka, the heir to the throne of Oyo Katunga, waged war against Oyo, subdued the kingdom and forced Dada Ajaka into exile. The Oyomesi realizing how weak Dada Ajaka was now invited Sango, a step brother to Dada Ajaka to take over the stool without informing the Olowu about their decision. Olowu got provoked by the installation of Sango as the new Alaafin and he went ahead to waged wars against Oyo. Sango defeated the Olowu and his war chiefs, and chased Olowu far away from his territories. From thence, Olowu became a wanderer, a war monger specialised in pillaging and destroying anything that stood on his ways.

Orile-Owu near Oje town along Offa in Ibadan was later destroyed by the combined efforts of Ife, Ijebu, Oyo and some Egba warriors when the reigning Olowu then was captured, killed and buried in the middle of the river to avert the curse of killing a descendant of Oduduwa.

Owu descendants later run to Abeokuta as refugees and they carved out a settlement for themselves where they install their own king with the title of Olowu. They are not Egba people.

Obasanjo himself is not an Egba man in the true sense of it. He is an Owu man.

Moblux:


Kindly remove Owu as descendant of Oduduwa. Owu was never a descendant of Oduduwa just like Ifon progenitors

StUriah:
Owu la koda, bi e de Owu e bere wo.

It was one of Oduduwa's daughters that gave birth to Olowu. When the baby Olowu was taken to his grandfather Oduduwa to play with him, he became captivated with the Oduduwa's crown and held on to it. When the crown was taken from the baby he began to cry. The crying was so deep and annoying until the crown was given back to him. So, he became 'Asunkungbade' the first person to receive crown from Oduduwa. Being the first to be crowned, he became so proud, arrogant and very disrespectful to others. He envied and resented Oranmiyan, his own uncle, so much that he always avoid him; believing that his own crown came before his.

When Oranmiyan died, Olowu now a senior cousin to Alaafin Dada Ajaka, the heir to the throne of Oyo Katunga, waged war against Oyo, subdued the kingdom and forced Dada Ajaka into exile. The Oyomesi realizing how weak Dada Ajaka was now invited Sango, a step brother to Dada Ajaka to take over the stool without informing the Olowu about their decision. Olowu got provoked by the installation of Sango as the new Alaafin and he went ahead to waged wars against Oyo. Sango defeated the Olowu and his war chiefs, and chased Olowu far away from his territories. From thence, Olowu became a wanderer, a war monger specialised in pillaging and destroying anything that stood on his ways.

Orile-Owu near Oje town along Offa in Ibadan was later destroyed by the combined efforts of Ife, Ijebu, Oyo and some Egba warriors when the reigning Olowu then was captured, killed and buried in the middle of the river to avert the curse of killing a descendant of Oduduwa.

Owu descendants later run to Abeokuta as refugees and they carved out a settlement for themselves where they install their own king with the title of Olowu. They are not Egba people.

Obasanjo himself is not an Egba man in the true sense of it. He is an Owu man.

The Owus were originally savannah dwellers on the bank of River Niger, who were neighbours to the Nupes, Baribas, Oko people and Oyo Katunga (before Oranmiyan pitched his tent with Oloyo). In fact, writers up to the 11th and 12th centuries mistook Owu for Nupes because of their warlike posture. They were also cotton farmers and Ifa (oracle) worshippers because Agbonmiregun also known as Setilu, a well-known Ifa priest who was the father of Obatala had lived at Owu. What is not certain is whether Obatala had started ruling at Ife when his father was Owu or not. All the same, their forefathers (Owu people) were cotton farmers and warriors who went on long war expeditions and explorations and reached as far as Ife in the forest region. It was in the process the prince of Owu was said to have married to Iyunade, by whom he got his first son, Ajibosin. This Ajibosin later reigned on his father’s throne as Olowu.
The question now is, how could a kingdom that existed alongside Ife (before the reign of Oduduwa) be founded by an Oduduwa’s descendant?

amrichy:

Do you buy PayPal funds?

Yes WhatsApp me

You are reading a fake historical account. Go and read 'The history of the Yorubas' by Samuel Johnson. Read also 'The history of the Yoruba People' by Professor Akintoye. These are authorities in Yoruba history.

Stop reading history written by the Nupes and the Fulani people.

Moblux:


The Owus were originally savannah dwellers on the bank of River Niger, who were neighbours to the Nupes, Baribas, Oko people and Oyo Katunga (before Oranmiyan pitched his tent with Oloyo). In fact, writers up to the 11th and 12th centuries mistook Owu for Nupes because of their warlike posture. They were also cotton farmers and Ifa (oracle) worshippers because Agbonmiregun also known as Setilu, a well-known Ifa priest who was the father of Obatala had lived at Owu. What is not certain is whether Obatala had started ruling at Ife when his father was Owu or not. All the same, their forefathers (Owu people) were cotton farmers and warriors who went on long war expeditions and explorations and reached as far as Ife in the forest region. It was in the process the prince of Owu was said to have married to Iyunade, by whom he got his first son, Ajibosin. This Ajibosin later reigned on his father’s throne as Olowu.
The question now is, how could a kingdom that existed alongside Ife (before the reign of Oduduwa) be founded by an Oduduwa’s descendant?

Ifa Agboniregun was not the Setilu described in the Holy Quran. How can Agboniregun be the father of Obatala, a Arch Divinity? Please, mind the authority you subscribed to. Your assumptions are very ridiculous.

Moblux:


The Owus were originally savannah dwellers on the bank of River Niger, who were neighbours to the Nupes, Baribas, Oko people and Oyo Katunga (before Oranmiyan pitched his tent with Oloyo). In fact, writers up to the 11th and 12th centuries mistook Owu for Nupes because of their warlike posture. They were also cotton farmers and Ifa (oracle) worshippers because Agbonmiregun also known as Setilu, a well-known Ifa priest who was the father of Obatala had lived at Owu. What is not certain is whether Obatala had started ruling at Ife when his father was Owu or not. All the same, their forefathers (Owu people) were cotton farmers and warriors who went on long war expeditions and explorations and reached as far as Ife in the forest region. It was in the process the prince of Owu was said to have married to Iyunade, by whom he got his first son, Ajibosin. This Ajibosin later reigned on his father’s throne as Olowu.
The question now is, how could a kingdom that existed alongside Ife (before the reign of Oduduwa) be founded by an Oduduwa’s descendant?