The stage appears set for an epic battle involving the Oba of Ikorodu, HRH Oba Kabiru Adewale Shotobi, on one hand; and Odo Nla town and Justice Adeniyi Pokanu on the other, as they are locked in a delicate who-blinks-first game. At issue is the threat of Justice Pokanu to commit the royal father to prison, if he continues to disobey the orders of the court.
The threat to send Oba Shotobi to prison was contained in Form 48, order 1X, rule 13 titled ‘Notice of Disobedience to order of court’, which read: “To HRH Oba Kabiru Shotobi of Ayangburen’s palace, Ikorodu, Lagos. Take Notice that unless you obey the directions contained in this order, you will be guilty of contempt of court and will be committed to prison”. The order was signed by Justice Pokanu of he High Court of Lagos State (Ikorodu Division).
The media office of the palace is yet to comment on the latest development.
Last April, Justice Pokanu granted the prayers of Odeyemi Ofinran royal family in a suit, filed by the family’s attorney, Barrister Lukman Ogunsetan, which sought “an order granting leave to the applicants for an order of Mandamus to compel the respondents to perform their legal or statutory duties of taking further or necessary steps towards the conduct of an inquiry into the applicants’ proposal for the resuscitation of the Obaship stool of Odo-Nla town in Ikorodu Local Government Area of Lagos State, as the respondents are mandated to do by Sections 24 and 25 (1) & (2) of the Obas and Chiefs Law of Lagos State Ch.02 Laws of Lagos State of Nigeria 2015”.
For allegedly refusing to perform their legal and statutory duties, the royal family of Odeyemi Ofinran of Odo Nla town, Ikorodu, Lagos took the Oba Shotobi, Lagos State Commissioner for Local Government and Community Affairs and Ikorodu Divisional Chieftaincy Committee to the High Court of Lagos State (Ikorodu Judicial Division).
Other reliefs sought by Chief David Afolabi Ekiyoyo and Prince Tola Ogunsami, on behalf of the Odeyemi Ofinran royal family, include:
“An order granting leave to the applicants to apply for an order of Mandamus to compel the respondents to perform their legal or statutory duties of taking further or necessary steps towards the conduct of an inquiry into the applicants’ proposal for the resuscitation of the Obaship stool of Odo-Nla town in Ikorodu Local Government Area of Lagos State as the respondents are mandated to do by Sections 24 and 25 (1) & (2) of the Obas and Chiefs of Lagos State Law Ch.02 Laws of Lagos State of Nigeria 2015,” among others.
Oba Shotobi, and Otunba Olanrewaju Afuwape were accused of instigating a fresh plot to truncate the wishes of the people of Odo Nla kingdom, Lagos as regards the resuscitation of its ancient Obaship tradition. In different reports, the Oba has since denied the allegations accusation him of meddling in the traditional affairs of independent communities in that region simply because of his appointment as Chairman of Ikorodu Divisional Chieftaincy.
How the issue began
Prince Olusoga Elias Adeyemi Olowolekomoh emerged the Oba-elect of Odo-Nla kingdom, among other five contestants to the ancient throne, from the Ogbodo and Raselu ruling houses.
It was a painstaking exercise that produced Olowolekomoh as revealed by Ekiyoyo. In a statement after that decision, Ekiyoyo said: “Sequel to the formal announcement from the office of the Olotu Omo’ba Meta Royal family, Odo-Nla via a press conference at the community Town Hall on Thursday, 4th January 2022, it has become imperative for the office once again to issue another official statement in the public’s interest to dispel the ubiquitous rumors, lies and petty propaganda emanating from the quarters of disgruntled individuals and interlopers and none Omo’ba Meta Royal family members, coming up with so many different manipulated unrealistic stories that shall all be dealt with accordingly in the tribunal soonest.
“That, Prince Olusoga Elias Adeyemi Olowolekomoh is the most suitable and perfect Oba-elect according to the best Odu Ifa prognosis and divination interpretations of the oracle consults as acknowledged by non Omo’ba Meta Royal family members Odo-Nla, different twisted and fictious stories that shall all be discredited accordingly at the tribunal soonest. It is also without doubt that he posses sterling quality leadership skills sets of sound moral character and mind complimented by high level educational background in conjunction with his verified amiable charitable disposition and relations with different segments of the Odo-Nla community at large. With the above findings and recommendations, it is credible beyond any doubt whatsoever that Prince Olusoga Elias Adeyemi Olowolekomoh in all finality emerged as the consensus Oba-elect in a unanimous decision and agreement between the entire Omo’ba Meta ruling houses of Ogbodo, Raselu and Upenyenwa respectively prior to the official announcement and formal presentation to the Odeyemi Ofinran Royal Family at large including general members of the public in Odo-Nla”.
And just recently, the heads of the three ruling houses, Ogbodo, Raselu and Upenyenwa all signed a joint statement affirming the decision of the Omo Oba Meta-led Obaship committee in the palace of Ayangburen of Ikorodu, Oba Shotobi, who was present with his cabinet and large number of Omo’ba Meta Royal family members at the special resolution gathering.
Furthermore, in an appreciation letter dispatched to the Ayangburen of Ikorodu, dated 15th August 2022, all parties resolved to continue with the “resuscitating process and procedure embarked on as the collective voice of the entire family of Odeyemi Ofiran Royal Family members”.
It then came as a rude shock that, as preparations were in top gear for the coronation of Olowolekomoh, plans were uncovered that Afuwape’s name has been forwarded by the Chairman, Ikorodu Divisional Chieftaincy Committee, who incidentally is the Oba of Ikorodu, to the Ministry of Local Government and Community Affairs for him to be upgraded from his Otunba to Oba status against the wishes of Odo Nla people.
In a reply to the prayer for Afuwape to be made Oba, the Lagos State government, in a letter dated 3rd April 2023, and signed by L. A. Folami on behalf of the Permanent Secretary in the Ministry of Local Government and Community Affairs, said that “in accordance with the Chieftaincy Law, the report of the Tribunal is compulsory for upgrading to Obaship”. The Oba of Ikorodu was copied in the letter.
It is noteworthy that the Omoba Meta Royal family took the pains to bring to the notice of all traditional rulers under the Ikorodu Divisional Chieftaincy Committee, the Ministry of Local Government and Community Affairs, and the Lagos State Government the refusal of Oba Shotobi to append his signature to a document that is of benefit to the people of Odo-Nla community.
“And having exhausted all avenues, we were left with no choice than to seek redress in the law courts as nobody is above the laws of the land, no matter how highly placed he or she is. If a royal father, because of his selfish interest, would decide to truncate the wishes of an entire community, then we have to use Law to cut him to size and jolt him back to reality that even royal fathers can be sent to prison if they run foul of the laws. As the popular saying goes, ‘nobody is bigger than the government of the land'”, an Odo Nla elder said.
But since the order of Mandamus was granted last May, Oba Shotobi has refused to obey it.
Miffed by the decision of the royal father to disobey the court, Justice Pokanu, on 26th October, issued a fresh order 1X, rule 13 threatening to commit Oba Shotobi to a correctional facility if he continues to disobey the order of the court.
Excerpts of the document
Odo-Nla Obaship (MoU)
PRINCE – ỌBA ỌDẸYẸMI ADE-ẸSHỌ ADEMUYẸWO FIDIPỌTẸMỌLẸ (AKA) OFINRAN ROYAL FAMILY
PROPOSAL OR REQUEST FOR THE RESUSCITATION OF AN ỌBASHIP STOOL FOR THE TOWN OF ODO-NLA IN IKORODU LOCAL GOVERNMENT AREA OF LAGOS STATE
Dated this 26th Day of October, 2023
Prepared by Lukman Ogunsetan Esq.(Pp Lukman Ogunsetan & Co)
PROPOSAL OR REQUEST FOR THE RESUSCITATION OF ỌBASHIP STOOL FOR ODO-NLA TOWN IN IKORODU LOCAL GOVERNMENT AREA OF LAGOS STATE
PREAMBLE
This proposal is rendered on behalf of Ọdẹyẹmi Ade-ẹshọ Ademuyẹwo Fidipọtẹmolẹ aka Ofinran Royal Family of Odo-Nla, Ikorodu, Lagos pursuant to Sections 25 and 26 of the Ọbas and Chiefs of Lagos State Law Ch. 02 Volume 8 Laws of Lagos State 2015. These sections give your Excellency, the Governor of Lagos State the powers to consider the request of any community for the resuscitation or revival of a Ọbaship title and if found meritorious after due process, to approve same accordingly.
REASONS FOR THE REQUEST
The reasons for this request and the submission of this proposal for the resuscitation of an Ọbaship Stool for the town of Odo-Nla are dual. First, is the historical background and two, the current realities and futuristic projections! We address the current realities first.
1). Odo-Nla is now a sprawling community of over half a million people bristling with many residential, commercial and industrial complexes. It is situated on the border between Lagos and Ogun States. It even has a satellite village called Upẹnyẹwa bifurcated between Lagos and Ogun States.
2). The size and extent of Odo-Nla Town, the diversity of its inhabitants, the multiplicity of tribes and tongues inhabiting its space and the attendant administrative and security challenges make the presence of an Ọba in that vicinity not only desirable but necessary. An Ọba serves as important adjuncts in the administration of post-colonial government in Africa. Ọbas serve as the linkage between the grassroots and the government. They engage in low level conflict resolution through arbitration, mediation and conciliation thus engaging in judicial gate-keeping. They disseminate government programs and policies to the people at the grassroots and are excellent agents of mobilization. They are also good source of intelligence gathering for the government. Ordinary citizens feel more comfortable in divulging information to the Ọbas than to the security agents given the high level of trust, reverence and connectivity associated with the institution and this significantly enhances the effectiveness of traditional ruler’s contributions to general socio-economic development drives and local administration.
The presence of a traditional ruler in Odo-Nla will thus enable the Lagos State Government to fully harness the enormous potentials and resources inherent in traditional institutions as primary agents of development, harmony and community relations through customs and traditions with the larger agenda and concept of a greater Lagos envisioned in the State government’s regeneration plans. It is also an important avenue to quickly access firsthand intelligence information and reports that may serve as governance tools which may prove critical in these trying times. The need for an effective and efficient traditional administration to compliment the official administration of Lagos State Government in this area of the state cannot be overemphasized.
HISTORICAL EVOLUTION OF ODO-NLA TOWN
Odo-Nla Town was first founded, deforested and settled into by a prominent local hunter known as Prince Ọdẹyẹmi Ade-ẹshọ Ademuyẹwo aka Ofinran, who was a son of Awujalẹ of Ijẹbuland – Ọba Ademuyẹwo Fidipọtẹmọlẹ, Awujalẹ of Ijẹbuland while his mother was Olori Bamijaye Fidipọtẹ who gave birth to three Children, two males and one female. Names below:
1. Adelaja – 1st Male
2. Ade-ẹshọ – 2nd Male
3. Adeṣẹmọwọ – Female
The number two child and son of Olori Bamijaye Fidipọtẹ, Prince Ọdẹyẹmi Ade-ẹshọ left Idewọn Ijẹbu-Ode because he was bedevilled by the abiku syndrome.
Prince Ọdẹyẹmi Ade-ẹshọ Ademuyẹwo aka Ofinran consequently consulted Ifa Oracle which advised that he should leave Ijẹbu-Ode and relocate to the vicinity of a forest location adjoining a running stream where he should settle. He accordingly left Ijẹbu-Ode and first went to Odo Ribila where he consulted Ifa Oracle again. Ifa advised that he should move a bit further. He did and got to the place now known as Odo-Nla where the Oracle confirmed as his new abode where he should settle and set up as his permanent homestead.
Prince Ọdẹyẹmi Ofinran effectively occupied Odo-Nla, farming and hunting extensively on his newly acquired vast land. He came with several totems like Ajanfote, Lare, Ijase Ogun, Egungun and Elegbara. Their shrines dot the landscape of Odo-Nla till date.
After settling at Odo-Nla and effectively occupying same, Prince Ọdẹyẹmi Ade-ẹshọ Ademuyẹwo aka Ofinran set forth again to found and extend settlements on another vast land which he named Oke-Odo village. He used Odo-Nla as a homestead while Oke-Odo was being used as a farmstead respectively.
Prince Ọdẹyẹmi Ofinran left Ijẹbu-Ode with his wife Oluye. After settling at Odo-Nla, his wife Oluye conceived and gave birth to Ikukọyi also known as Ogbodo. She also later gave birth to Afinjiku also known as Raselu. Prince Ọdẹyẹmi Ofinran later took another wife called Aṣẹmade from Idọwa. Aṣẹmade gave birth to only one son called Ogunlana also known as Upẹnyẹnwa. The two principal branches of Ọdẹyẹmi Ofinran Royal Family are thus the Oluye and the Aṣẹmade branches but the royal or chieftaincy matters are between the three children of Prince Ọdẹyẹmi Ade-ẹshọ Fidipọtẹ namely; Ikukọyi (Ogbodo), Afijiku (Raselu) and Ogunlana (Upẹnyẹnwa) and it is on behalf of the descendants of these three (3) children that this request is being made.
After a fruitful settlement at Odo-Nla and Oke-Odo, Prince Ọdẹyẹmi Ade-ẹshọ Ademuyẹwo aka Ofinran went back to Ijẹbu-Ode royal palace to narrate to his parents his successful settlement experience. His parents prayed for him and on his return journey to Odo-Nla, he was given the paraphernalia and accoutrements of royalty such as beaded crown, two numbers of elephant tusks, five numbers of Gbẹdu drums, two numbers of heavy duty original Ipawọ and was pronounced the first Ọba of Odo-Nla with the sobriquet or title of FUWAGBADE of Odo-Nla by his father the Awujalẹ of Ijẹbuland Ọba Ademuyẹwo Fidipọtẹmọlẹ the longest reigning Awujalẹ in the 18th century.
Prince (now Ọba) Ọdẹyẹmi Ofinran reigned for a long time at Odo-Nla with his three sons namely; Ikukọyi (Ogbodo), Afinjiku (Raselu) and Ogunlana (Upẹnyẹwa) assisting him in the traditional administration. The influence of the three sons on the administration of the kingdom was so profound that the trio came to be known as “Ọmọ Ọba Mẹta” meaning the Three Princes.
After a prolonged and eventful reign during which Odo-Nla witnessed tremendous positive developments, Ọba Ọdẹyẹmi Ofinran joined his ancestors. As was the custom in those days and till date among the Ijẹbu people, the Awujalẹ must be informed and a new Ọba must be picked with his consent and approval. The news of the demise of Ọba Ọdẹyẹmi Ade-ẹshọ Ademuyẹwo aka Ofinran was accordingly broken to the Fidipọtẹ Royal Family at Idewọn Ijẹbu Ode in the late 18th century. It was in Idewọn amongst the Fidipọtẹ Royal Family that consent was given to Afinjiku to succeed his father as the Ọba of Odo-Nla but his two other brothers did not agree. In order to avert sibling rivalry among the three children of Ọba Ọdẹyẹmi Ofinran, the then Awujalẹ made Afijiku a Regent and created a sort of cabinet posts for the other two children of Ọba Ọdẹyẹmi Ofinran in order to ensure harmony and make them relevant in the schemes of traditional administration. Thus, Ogunlana (Upẹnyẹnwa) was made the first Ọtunba of Odo-Nla while Ikukọyi was made the Ogbodo Arẹnnuwa of Odo-Nla.
Having firmly established themselves at Odo-Nla as stated above, the trio of the children of Oba Ọdẹyẹmi Ade-ẹshọ Ademuyẹwo aka Ofinran (Ọmọ Ọba Mẹta) namely Ogbodo, Raselu and Upẹnyẹnwa established expansive farmlands at the constituent territories of Odo-Nla such as Oke-Ijẹbu, Oke-Ogbodo, Oke-Raselu and Oke-Upẹnyẹnwa. In the end of 18th century, the three brothers –Ogbodo, Raselu and Upẹnyẹnwa moved southward and joined Prince Ọga in Ikorodu and other children of Ọba Koyelu, the then Akarigbo of Ijẹbu-Rẹmo to establish a settlement now known as and called Ikorodu. Ogbodo settled at Ita-Ogbodo (Ogbodo Quarters, Raselu settled at Eti Ajina (Raselu Quarters) and Upẹnyẹnwa settled at Itun Upẹnyẹwa (Upẹnyẹwa Quarters). The three settlements are located in Isẹlẹ Ward, Ikorodu and are situated next to one another. The exodus of the three brothers to Ikorodu left Odo-Nla without an effective traditional head and the royal institution of Ọbaship whittled down into obscurity. Although the three brothers later returned to Odo-Nla, the traditional institution was never the same again. The three brothers were not able to resuscitate the Ọbaship. institution until their respective demise.
