Calls for preservation of Yoruba heritage as chiefs warn against abuse of traditional authority
The Asiwaju Bamofin of Egbaland, Chief Sunday Oduntan, has challenged widespread misconceptions surrounding the Ogboni institution, declaring that the Egba Ogboni is not a secret cult or ritual organisation but a traditional administrative structure founded on truth, justice and responsible leadership.
Oduntan made the clarification while delivering a paper titled “Strengthening Relationship Between Egba Ogboni and Other Traditional Institutions in Egbaland” at a workshop organised to educate the public on the history, structure, responsibilities and relevance of Ogboni chiefs within the traditional governance system of Egbaland.
The workshop, which brought together traditional leaders and stakeholders, focused on correcting misconceptions about the institution and promoting better understanding of the roles played by various categories of chiefs in Egba society.
According to Oduntan, the Egba Ogboni must be clearly separated from other organisations that bear the same name, stressing that the indigenous institution in Egbaland has a defined administrative and legislative function within the traditional system of governance.
He explained that the Egba traditional structure consists of different categories of chiefs, including Ogboni chiefs, Olorogun chiefs, Parakoyi and Iyaloja, each with specific responsibilities.
> “In Egbaland, we have Ogboni chiefs, Olorogun chiefs, the Parakoyi and the Iyaloja. The Ogboni are the administrators. The Olorogun are the warrior chiefs; they are the ones who go out to fight wars,” he said.
The traditional leader explained that the distinction between the various institutions is reflected in traditional ceremonies involving the Alake of Egbaland, where warrior chiefs traditionally lead processions to provide protection for the monarch, while Ogboni chiefs follow behind according to their established hierarchy.
Ogboni’s role in selecting Alake
Oduntan highlighted the significant role of the Ogboni institution in the selection and installation of the Alake of Egbaland, describing it as a central component of the traditional kingmaking process.
He explained that the five senior Egba townships — Ake, Ijeun, Iporo, Kemta and Itoku — are recognised as custodians of the Alake crown.
According to him, each township contributes six representatives, making a total of 30 traditional kingmakers responsible for electing the Alake.
He also addressed misconceptions surrounding the traditional beads worn by some Egba chiefs, particularly beads placed on the right shoulder.
Oduntan said the position of the beads carries administrative significance and should not be interpreted as an indication that the wearer belongs to a secret society.
> “The one on the right shoulder does not mean that they belong to any other group. It is a purely administrative position,” he said.
Describing Ile Ogboni as a major institution in Egba traditional governance, he likened it to a parliament where community matters are discussed and decisions reached.
He maintained that the institution existed long before colonial influence, adding that indigenous Yoruba communities had developed sophisticated systems of administration, justice and social organisation before the arrival of Europeans.
> “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 Asiwaju Bamofin dismissed claims that Ogboni meetings involve blood rituals, describing such beliefs as misconceptions caused by inadequate knowledge of the history and functions of the institution.
He further distinguished the Egba Ogboni institution from groups such as Ogboni Aborigine and the Reformed Ogboni Fraternity, insisting that they are separate organisations with different identities and purposes.
According to him, the traditional meaning of Ogboni refers to elders and an elders’ council committed to truth, justice and good governance.
Oduntan warns against disregard for hierarchy
The traditional chief also expressed concern over what he described as a growing disregard for traditional hierarchy among some title holders who allow wealth and social status to influence their attitude towards established protocols.
He warned that traditional positions come with responsibilities and should not be measured by financial status.
> “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.
Oduntan disclosed that another workshop would be organised for warrior chiefs, after which both groups would be brought together to strengthen cooperation and understanding among traditional institutions in Egbaland.
He also called for renewed efforts to preserve Yoruba cultural identity, urging younger generations to research and learn more about indigenous institutions rather than depend on stereotypes.
He stressed that appreciation of Yoruba heritage is compatible with modern education, Christianity and Islam, noting that traditional systems of governance existed before foreign influences.
Ogboni Chiefs Must Restore Values of Justice, Unity — Apena
Also speaking at the workshop, the Apena of Egbaland, Chief Alani Bankole, urged Ogboni chiefs to return to the founding principles of the institution and use their positions to promote justice, peace and unity.
Bankole, who spoke on “Preserving the Core Value and Tradition of Egba Ogboni in a Changing Society,” warned chiefs against using traditional authority for land grabbing, oppression, intimidation or personal conflicts.
He stressed that seniority within the institution carries responsibility, adding that influential chiefs must use their positions to protect community interests and promote stability.
According to him, the Egba Ogboni institution was built on principles of truth, justice, wisdom, discipline and responsibility.
The Oluwo of Iporo Ake claimed that the British colonial administration drew inspiration from the Egba Ogboni system in developing the House of Lords, describing the institution as a highly organised indigenous administrative structure.
Bankole said the Ogboni system was founded on four major pillars and urged present-day chiefs to rediscover and preserve those values.
He also traced the historical movement of Igbo Ake, saying its journey began from Iragbiji and extended to Ebute Metta, reflecting the depth and influence of the institution.
The Apena maintained that Ile Ogboni was historically not a shrine but a centre of community administration where important issues affecting society were debated and resolved.
He explained that before colonial rule, the Oluwo served as community administrator, while Ile Ogboni functioned as an indigenous parliament.
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Workshop Targets Better Understanding of Egba Institutions
Earlier in his welcome address, the Chairman of the Planning Committee and Baasala of Egbaland, Chief Ade Adeniji Adeleke, said the workshop was organised to correct misconceptions surrounding the Ogboni institution and educate the public on its historical importance.
He said improved understanding of the institution would help preserve Egba cultural heritage while strengthening relationships among traditional bodies.
Adeniji Adeleke added that the programme provided an opportunity for traditional leaders to examine challenges facing the institution and develop ways to ensure that its values remain relevant in contemporary society.
He noted that the workshop reinforced commitment among stakeholders towards justice, peace, cultural preservation and sustainable development in Egbaland.
The gathering, attended by traditional leaders and participants from across Egbaland, ended with renewed calls for respect for traditional values, responsible leadership and preservation of Yoruba indigenous governance systems.
