Ogboni Chiefs Are Administrators, Not Ritualists — Chief Oduntan

ABEOKUTA — The Asiwaju Bamofin of Egbaland, Chief Sunday Oduntan has dismissed the widespread perception that Ogboni chiefs are ritualists or members of a secret cult, explaining that the institution is fundamentally an administrative arm of the traditional governance structure of the Egba people.

Delivering a paper, titled “Strengthen Relationship Between Egba Ogboni and other Traditional Institutions in Egbaland” at a workshop organised to enlighten members of the public on the history, roles and responsibilities of Ogboni chiefs in Egba land, the chief said the Ogboni institution should be distinguished from various secret societies that also bear the name Ogboni.

According to him, the workshop was organised to educate the people on the meaning of Ogboni chieftaincy, the duties and rights of Ogboni chiefs, their relationship with other traditional chiefs and the peculiarities of the institution in Egba land.

He explained that while the Ogboni chiefs serve as administrators, the Olorogun chiefs are traditionally regarded as warrior chiefs responsible for defending the Alake and the Egba people.

“In Egbaland, we have Ogboni chiefs, Olorogun chiefs, the Parakoyi and the Iyaloja. The Ogboni are the administrators. The Ologun are the warrior chiefs; they are the ones who go out to fight wars,” he said.

He explained that during traditional processions involving the Alake of Egbaland, the warrior chiefs take positions in front of the monarch to provide security, while the Ogboni chiefs follow behind the Alake according to seniority.

The chief further disclosed that Ogboni chiefs play a critical role in the selection and installation of the Alake, describing them as the traditional institution empowered to determine who ascends the Egba throne.

He said the five senior Egba townships — Ake, Ijeun, Iporo, Kemta and Itoku are regarded as the owners of the Alake crown, with six representatives from each township making up the 30 traditional kingmakers responsible for electing the Alake.

The chief also sought to correct what he described as another misconception surrounding the traditional beads worn by some Egba chiefs.

He explained that the positioning of the bead on the right shoulder in Egba land has a specific traditional significance and should not be interpreted as evidence of membership of a secret cult.

“The one on the right shoulder does not mean that they belong to any other group. It is a purely administrative position,” he said.

He described the Ile Ogboni in Egbaland as the equivalent of a traditional parliament where laws and decisions affecting the townships are discussed and made.

According to him, the institution predates the arrival of European colonial and missionary influences in the area.

“Ile Ogboni in Egbaland is the House of Parliament. Before the Europeans came, we already had an institution that was very robust,” he said.

The chief rejected claims that traditional meetings at the Ile Ogboni involve blood rituals, describing such claims as products of ignorance and a failure to understand Egba traditional governance.

He also distinguished between the Ogboni administrative institution in Egba land and organisations such as Ogboni Aborigine and the Reformed Ogboni Fraternity, saying the latter are separate societies that should not be confused with the traditional administrative institution of Egbaland.

According to him, the word Ogboni essentially refers to elders and an elders’ council committed to truth, justice and responsible governance.

He said the workshop was also intended to address what he described as misconceptions and “superiority complexes” among traditional chiefs, noting that chieftaincy titles come with established ranks and protocols that must be respected irrespective of an individual’s wealth or social standing.

“Some people think once you have money, money is equal to everything. No. In my township, I’m number four. That’s why I’m the Ekerin of Ijeun. There are seniors ahead of me,” he said.

He added that another workshop would be organised for warrior chiefs before both groups are eventually brought together to deepen understanding and improve relationships within the traditional institution.

The chief also expressed concern over what he described as the gradual erosion of Yoruba cultural identity among younger generations, urging Nigerians to undertake more research into indigenous institutions and traditions rather than relying on stereotypes.

He argued that the preservation of indigenous culture should not be regarded as incompatible with education, Christianity, Islam or modern civilisation, stressing that the Yoruba people had established systems of governance, justice and belief before the arrival of foreign influences.

He therefore called for greater efforts to document and educate younger generations about the history and traditional institutions of the Yoruba people, particularly those peculiar to Egbaland.

Also speaking on the paper titled: “Preserving the core value and tradition of Egba Ogboni in a changing society,” the Apena of Egbaland, Chief Alani Bankole, charged Ogboni chiefs in Egbaland to uphold the dignity of their traditional institution, warning them against land grabbing, oppression, enmity and the abuse of chieftaincy positions.

Bankole, stressed that the Ogboni institution occupies the highest position among the various chieftaincy institutions in the Egba traditional system and must therefore be guided by responsibility and unity.

According to him, the seniority of Ogboni comes with a responsibility to promote peace and stability rather than use the institution as an instrument for fighting or oppressing others.

The Apena further claimed that the British colonial administration drew inspiration from the Egba Ogboni system in establishing the House of Lords, although he lamented that the traditional institution had suffered significant deterioration over the years for various reasons.

He maintained that the Ogboni institution in Egbaland was founded on a structured system, noting that there are four pillars of Ogboni in Egba tradition.

Bankole also traced the historical movement of the Igbo Ake, saying it started from Iragbiji and extended to Ebute Metta, highlighting the historical depth and spread of the institution.

He therefore urged present-day Ogboni chiefs to rediscover the values upon which the institution was founded and use their positions to promote justice, unity, peace and responsible community leadership.

He further cautioned Ogboni chiefs against using their traditional positions to intimidate or oppress members of the public, as well as holders of other chieftaincy titles.

Bankole also called for a restoration of the traditional administrative and legislative functions of the Ogboni institution, saying the Ile Ogboni was historically not a shrine but a centre of community governance.

He explained that before colonial rule, the Oluwo served as the administrator of the community, while the Ile Ogboni functioned as the community’s equivalent of a parliament.

Speaking earlier in his welcome address, the Chairman, Planning Committee and Baasala of Egbaland, Chief Ade Adeniji Adeleke explained that the essence of the workshop was to diffuse the myth against the Ogboni traditional institution in modern society.