Ọọ̀ni of Ifẹ̀: The Pride of the Yoruba People

The Yoruba people are one of the largest and most popular ethnic groups in Africa. The Culture Tube takes a peek into their rich cultural heritage. The secret to their greatness, which lies in the longevity of the Ifẹ̀ monarchy, is guarded by the Ọọ̀ni of Ifẹ̀, one of Nigeria’s most prominent royals in Yorubaland

The Yoruba People And Their Rep

Is there more to the Yoruba people than provoking relationship threads on social media? You must have heard the tales of Yoruba Demons? Handsome, intelligent, slick, fashionable, and energetic young men that leave a string of broken hearts in every town and city.

A Yoruba demon not only refers to men of Yoruba descent, but the term was most definitely inspired by Yoruba men. Friends and family may have told you to steer clear of them because they would break your heart into tiny little pieces. Add that to the posts and tweets that advise you to lock your doors when a Yoruba demon comes a-knocking.

Regardless, some still dive head, torso and legs after them, unable to resist their charm. I heartily congratulate/commiserate with you, and in Burna Boy’s words “Las las na everybody go chop breakfast.”

Moving away from the bad rep, Yoruba people are hard-working, attentive, and brilliant. They are charismatic, with a distinct flavor, which is ingrained in their cultural identity as a group, and surrounds them with an air of mysticism. They are storytellers, artists, writers, doctors, lawyers, activists and much more. The Yorubas popularized Afrobeat, which has both spiritual and soulful rhythms that leave you wanting more. No wonder their music has gained worldwide recognition over the years.

Ilé-Ifẹ̀: Homeland Of The Yorubas

The homeland of the Yorubas lies in southwestern Nigeria, along with the neighboring parts of Benin and Togo, but the government, religion, culture, history and heart of the Yoruba people lie in Ilé-Ifẹ̀.

Ifẹ̀ (Yoruba: Ifẹ̀, also Ilé-Ifẹ̀) is an ancient Yoruba city located in present day Osun State. Ilé-Ifẹ̀ means, “place of dispersion”. Modern-day Ilé-Ifẹ̀ is a city filled with old-world charms. It is home to one of Nigeria’s prestigious universities, the Obafemi Awolowo University—named after one of Nigeria’s finest leaders.

The Ifẹ̀ monarchy is sacred, as Ilé-Ifẹ̀ is believed to be the center of the universe, where life began. There is no singular acceptable story of the origin of the Yoruba people, however, there are certain fascinating narratives that are prominent in most texts concerning the matter.

Who is the Ọọ̀ni of Ifẹ̀?

One of the most influential and powerful men in all of Yorubaland is the Ọọ̀ni of Ifẹ̀. From the dawn of time in Yoruba history, the sovereignty of the Ọọ̀ni of Ifẹ̀ has been the paradigm of the culture and traditions of the Yoruba people. After Olodumare (Almighty God), the Yoruba monarch is the second in hierarchy and physical authority. He is acknowledged as a living deity and descendant of the divine king, Oduduwa.

The seat of the Ọọ̀ni of Ifẹ̀ is in Ilé Ifẹ̀, and the word of the Oba (King) is a law (not in the political sense though). Other monarchs include the Alaafin of Oyo, the Alake of Egbaland, the Olubadan, and so on.

The primary role of the Ọọ̀ni of Ifẹ̀ is upholding the tradition, heritage and culture of the Yoruba people. As the spiritual father of his people, their welfare and progress is always a priority to him. The nature of his power lies in the cultural influence of his position and status; for this reason, he is consulted on communal matters and is recognized as the center of authority for all the Yoruba people both at home and in the diaspora.

Holders of the Ọọ̀ni Of Ifẹ̀ Title till Date

Oduduwa – 12th Century

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Yoruba history is incomplete without mentioning the revered leader and father of the Yoruba race, Oduduwa. Oduduwa, sometimes called Ooduwa, Odudua or Oodua is a hero, warrior and the first divine king of Yorubaland or Ọọ̀ni of Ifẹ̀ of the Yoruba people.

As oral tradition would have it, Oduduwa was one of the deities that Olodumare (God) sent down to earth, alongside Obatala to create land. Oduduwa usurped the throne of Ifẹ̀ and took the crown for himself. Another story records Oduduwa as an exiled prince from Mecca. The most fascinating would be the concept that Oduduwa in Ifa theology, has the aspect of a male and female orisha (deity).

Others who have held the revered title Ọọ̀ni of Ifẹ̀, are as follows:

Osangangan Obamakin
Ọọ̀ni Ogun
Obalufono Gbogbodirin
Ọọ̀ni Obalufon Alayemore
Oranmiya Omoluabi Odede
Ayetise
Ọọ̀ni Lajamisan
Lajodoogun
Lafogido
Odidimode Rogbeesin
Aworokolokin
Ọọ̀ni Ekun
Ọọ̀ni Ajimuda
GbỌọ̀nijio
Ọọ̀ni Okanlajosin
Ọọ̀ni Adegbalu
Ọọ̀ni Osinkola
Ogboruu
Ọọ̀ni Giesi
Ọọ̀ni Luwoo – First and only female
Ọọ̀ni Lumobi
Ọọ̀ni Agbedegbede
Ọọ̀ni Ojelokunbirin
Ọọ̀ni Lagunja

Ọọ̀ni Larunnka
Ọọ̀ni Ademilu
Omogbodo
Ajila-Oorun
Ọọ̀ni Adejinle
Ọọ̀ni Olojo
Ọọ̀ni Okiti
Lugbade
Ọọ̀ni Aribiwoso
Osinlade
Ọọ̀ni Adagba
Ojigidiri
Akinmoyero
Gbanlare
Ọọ̀ni Gbegbaaje
Ọọ̀ni Wunmonije
Ọọ̀ni Adegunle Adewale
Ọọ̀ni Degbinsokun
Ọọ̀ni Orarigba
Ọọ̀ni Aderinsoye Ologbenla
Ọọ̀ni Adelakan Olubuse I
Ọọ̀ni Adekola
Ọọ̀ni Ademiluyi Ademakin
Ọọ̀ni Adesoji aderemi
Okunade Sijuwade

51. Ọọ̀ni Adéyẹyẹ̀ Ẹni-ìtàn Babátúndé Ògúnwùsì. Ọ̀jájá II 2015 – Present

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Before colonialism in the 20th century, the succession pattern of the Ọọ̀ni was fluid, but it was later structured to rotate between four ruling houses—Ọọ̀ni Lafogido, Ọọ̀ni Osinkola, Oonni Ogboru and Ọọ̀ni Giesi.

The present Ọọ̀ni of Ifẹ̀ is Oba Adéyẹyẹ̀ Ẹni-ìtàn Babátúndé Ògúnwùsì, Ọ̀jájá II. He was born on the 17th of October, 1974, to Prince John Oluropo Ogunwusi and Princess Wuraola Ogunwusi. He worked as an accountant and businessman, before he ascended the throne on the 7th of December, 2015.

The 51st Ọọ̀ni of Ifẹ̀ is from the royal family of the Giesi Ruling House, whose lineage can be traced to Oduduwa. Like his predecessors, his eyes and ears are focused on the development of his people and society, and he does this in his own remarkable way. From his use of social media (he’s verified on Instagram folks!) to engage with the public, to his vocalization of the urgency to tell African stories to every part of the world, the Ọọ̀ni of Ifẹ̀ is working earnestly to unite the past and the present for a brighter future for all of Africa.

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Although he is regarded as a young king, Oba Enitan is a man of many undertakings. He is the chancellor of the University of Nigeria, Nsukka. On his sixth coronation anniversary, he unveiled the Royal African Foundation (RAF), which is rooted in five pillars, including: leadership and governance, technology and innovation, creative culture and academic excellence. His aim is to help and support young people to address issues like poverty, social inclusion, leadership, inequality and much more.

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According to Oba Enitan Ogunwusi, in a feature by Pulse.ng, “To the whole world, our tradition has been bastardized. To the whole world, our heritage is nothing to write home about. The western heritage is what people have endeared their hearts to. The truth be told, ours is way superior, ours is way older, ours is more potent. And we have to tell our story and it is important.”

He has captured the hearts of his people both young and old, and most especially the women. After his unexpected divorce from his first wIfẹ̀ Silekunla Naomi, which made the headlines in 2021, Oba Enitan has since surrounded himself with five beautiful Oloris (queens) in quick succession. Olori Mariam Ogunwusi nee Anako, Elizabeth Opeoluwa Akinmuda, Tobi Phillips, Princess Ashley Adegoke, Princess Ronke Ademiluyi. According to news reports, there is an “Olori-in-waiting”, Temitope Adesegun.

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It comes as no surprise that the power and respect the spiritual leader of the Yoruba people commands, makes him one of the most irresistible men on the planet.

The Yoruba People in The Diaspora

In the late 15th century, during the dark period of the Transatlantic Slave Trade, Europeans captured people from Nigeria and Benin, mostly from the Southwestern coast, and sold them to Portuguese, French and British merchants. They were cramped into ships and forced to journey to Haiti and America as slaves. Several African rulers and military personnel also profited from the slave trade, selling their people for rum, guns, mirrors, fine muslin and industrial products.

The slaves may not have crossed with any physical possessions, but their culture and religion crossed the seas with them. This is why you would find Yoruba gods and deities like Sango— the god of lightning and thunder, in places like Brazil, Trinidad and Tobago, Saint Lucia, Jamaica, Cuba, and the United States. Other worshiped gods are Oko, the god of agriculture; Ogun, the god of war, iron, technology, politics and more; Obatala, the creator of humans and the god of light, amongst many others.

Everything about the Yoruba culture is vibrant and expressive. If you have ever visited a Yoruba household, you will see that they have a peculiar way of interacting. Traditionally, young people are expected to show respect to the older members of the family. An example is the males having to prostrate, while the females kneel when greeting their elders. There is also the use of the prefix, “brother”, or “sister” before a person’s name if they are a few years older than you.

Yoruba culture has thrived even in adversity, probably because the roots of the Yoruba people are firmly planted in the black soil of the land that their forebears fought, stole and toiled long and hard over.

Perhaps that is also why, “To date, the most pronounced African culture in the diaspora is Yoruba.” – Toyin Ibrahim Adekeye, Los Angeles filmmaker and director of the film Bigger than Africa.

With a leader like Oba Enitan Adeyeye Ogunwusi, Ọọ̀ni of Ifẹ̀, the next generation of Yoruba people will be proud to be part of such a noble race and carry on their legacy into the future.