HISTORY OF ADO-ODO IN BRIEF
HISTORY OF ADO-ODO IN BRIEF
Ado-Odo is the metropolitan headquarters of the ancient kingdom of Ado renowned as the ancient fortress of age-long traditional practices of Ifa (Ado n'ile Ifa), the Oduduwa/Obatala temple with a theocratic set - up. Oodu'a is regarded as the mother of all deities in the world. All of these made Ado an inviolate territory in Western Yoruba land the same status accorded Ile-Ife as "father figure" in Yoruba land. Unlike the other kingdoms which had a taste of bitter pill in the fratricidal wars that ravaged the entire Yoruba land in the nineteenth century, Ado stands out as an unconquered sanctuary city-state throughout the period till date.
A documented legend concerning the origin of Ado was the account of A. B. Ellis (1894, 1970) that "Oduduwa was once walking alone in the forest when she met a hunter, who was so handsome that the ardent temperament of the goddess at once took fire. The advances which she made to him, were favourably received and they forthwith mutually gratified their passion on the spot. After this, the goddess became still more enamoured and unable to tear herself away from him who she lived with for some weeks in a hut, which they constructed of branches at the foot of a large silk-cotton tree. At the end of this time, her passion had burnt out and having become weary of the hunter, she left him, but before doing so she promised to protect him and all others who might come and dwell in the favoured spot where she had passed so many pleasant hours. In consequence many people came and settled there and a town grew up, which was named Ado to commemorate the circumstances of its origin. A temple was built for the protecting goddess, and there on her feast days, sacrifices of cattle and sheep are made."
Farrow (1926) states that Oduduwa is also called Iya Agbe, the chief goddess and wife of Obatala. She fled from Ile-Ife to Ado some 15 miles (25 km) from Badagry. Elaborating on Farrow's viewpoint, Lucas (1948) presents an identical picture of Oduduwa thus:
"Oduduwa is one of the most important Yoruba deities. She is the chief female orisa, just as Obatala is the chief male orisa. She is reputed as the progenitor of the Yoruba race...Some depict the deity as a male orisa, and others as a female orisa. The former myths are of a late origin...The myths depicting the deity as a female orisa are more original in character and are more widely accepted. There is hardly any doubt that Oduduwa was originally a female deity."
Parrinder (1967) also reports a similar episode in the kingdom of Ketu:
"When I quoted to the Alaketu (King of Ketu) the tradition given by Johnson as to Oduduwa being the Yoruba ancestor, he said at once that Oduduwa was the wife of Soipasan... It has some topical importance because of the modern Yoruba national society which claims Oduduwa as ancestor."
Akinjogbin, I. A., a renowned scholar and historian of Ile-Ife origin tends to conclude the debate with the following submission that "taken together therefore, existing genealogical or sex placings of Oduduwa do not and cannot on their own take us far in any attempt to definitely fix his position vis - a - vis other heroes, kings or legendary figures. Even if they contain some historical truth, they do not permit cross-checking one against another; indeed, whatever credibility they contain and whatever contemporary consensus is held about them, the genealogical position of Oduduwa is compounded by the glaring contradictions about which of the sexes he belonged to. Modern scholarship has attempted to harmonize or explain these contradictions, but results so far do not take us beyond the point that Oduduwa is yet to be identified beyond the metahistorical plane".
The pre-eminence of Ado in Yoruba cultural ethos was further established by Asiwaju A. I. (1976, 1995) when he identified that the Oduduwa houses in Itolu near Ilaro, Jabata in Sabe district, Ajase (Porto Novo) in Benin Republic are all branches of the Oduduwa temple in Ado.
Idowu E. B. (1962 & 1970) also traced the root of Oduduwa shrine in Igbo-ora to Ado. Bishop Ajayi Crowther visited the Oodu'a temple in Ilaje-Ado in 1845. All these are clear evidence of the historicity of the Ado's position in Yoruba history. Oduduwa, Obatala and Ogun lived in Ado and played significant roles in the establishment of Ado kingdom.
This rich and enviable background becomes necessary for laying the foundation why Ado was outside the suzerain control of the Alaafin of Oyo in the heydays of Oyo Empire.
The worship and practice of Ifa were peculiarly the accomplishment of the king of Ado as noted in intelligence reports and corroborated by Johnson in his history of the Yorubas. Through Arugba of Idoleyin-Ado, Ifa was introduced to other Yorubas via Ado-Awaye.
All of these and more made Ado to stand out as an unconquered sanctuary of the Western Yoruba district during the fratricidal wars in Yoruba land, particularly in the nineteenth century until the advent of the Europeans.
A precursor of the British induced peace moves in Yoruba land was the agreement reached between Ado and Egba in 1853 at the instance of the Christian Missionary Society (CMS) led by Henry Townsend. This was done with a view of removing all obstacles on Ado- Badagry route for easy passage to Christian missionaries and traders from Badagry to the hinterlands. The peace accord took place at the present day Onibuku also called Onibukun to end Ado-Egba war in 1853 which consequently ushered peace in Yoruba land.
Oba Asade Awope, Olofin Otenibotemole had the singular honour of reigning over Ado and Erekiti kingdoms which was a rare feat in pre-colonial time. His successful defence at the Lagos legislative house after the harassment by the British for unsubstantiated allegations qualified him as an hero of early Nigerian nationalism. In the Gazette No. 9 of 1903 enacted on 28th February, 1903, Oba of Ado was listed as one of the twenty-two beaded crowns of Yoruba land (first gazette).
In 1863, Oba Adebami Agbojojoye signed a Treaty annexing Ado Kingdom to the British Empire. In the Berlin Conference of 1884 to 1885, Ado Kingdom was a major issue during the scramble and partition of Africa between the British, Germans, Italians, and the French.
The annual conference of chiefs of western provinces was introduced in 1937, Oba Adeteru Iso, Olofin Arolagbade attended the conference held in Ijebu-Ode in 1941 with the Alake to represent Abeokuta province.
Excerpts of the colonial report of 1940s has it that "it is doubtful whether there is in all Ilaro division, a true Oba who received his crown from Ife. Ado appears to have always had a head and he was known as an Oba before the advent of British rule." The Obaship institution in Ado has its root from Olofin Idada, one of the direct sons of Oduduwa. It is a name he derived from his choice of sword and the crown from Oduduwa. Olofin Idada bequeathed the crown to her only daughter, Oba Adegba Esibi, Oloja Obiri, iya mowe yi fi gbogbo omu b'oba, omo olu ile Idada, omu alade Ife; having passed on at Wosogbo.
Reinforcing this connection with Oduduwa, the progenitor of the Yorubas is the exixtence of Oduduwa temple in Ilaje-Ado. Oduduwa has remained the paramount deity in Ado, and like Ife, the communal festival is held annually in its honour, with Alaje or Iya Agbe as the custodian. The use of “Ijinle Ohun Ife” is enriched in the season of the annual festival by the traditional devotees. The title of the monarch is Olofin Adimula, Oba of Ado.
In pre-colonial times, the independent state of Ado had at various times been referred to as Ado-Oodu'a, Ado-Ife, Ado-Ibini and Ado-Awori all pointing to its generational evolution. The advent of British rule led to the adoption of Ado-Odo that was first used at the introduction of colonial rule for a clear-cut identity between her and other major settlements bearing similar name in other parts of Yoruba land such as Ado-Ekiti, Ado-Awaye and Ado-Soba.
Additionally, Oba Jacob Ogabi Adebowale Fadeyi Akapo, Olofin Agunloye was a member and Vice President of the Western Region House of Chiefs from 1956 to 1966. Following the military takeover in January, 1966, all political activities were suspended. This left all local government affairs in the hands of traditional rulers with Oba Akapo being the arrowhead for Ado-Odo/Igbesa district council and the defunct Ilaro division of Western State.
Ado Kingdom as presently constituted is inhabited by Aworis and Yewas of Ishaga, Imasayi, Ibooro, Ketu, Eguns (Ogu), Oyos, Ijebus, Egbas and non-Yoruba elements particularly the Hausa, Igbo, Ijaw and others. Nobody could say precisely when the kingdom was founded. Ado probably evolved from the events which historians dated around eleventh century when the instinct for survival, prestige and adventure forced people out of Ile-Ife, the cradle of the Yorubas, to spread in all directions in search of new lands. Prominent among the emigrants from Ife Oodaye and Ife Ooye who founded Ado were Onitako the acclaimed first founder, Asode Onirunmi Ekun Jagude with Ogun Apo deity, Olofin Idada, the forebear of Oba Adegba Esibi, Asawo Owun Adaludo, Alawe, Aasejo, and Alamuwa also known as Oba Ora.
ECONOMIC ACTIVITIES
Way back in 1960s, the late Chief Obafemi Awolowo led Action Group administration in the Western Region acquired a very large expanse of land in Ado-Odo. Part of this was used to establish farm settlement with settlers still on ground. Being an agrarian and riverine community, the main economic activities of Ado are farming and trading. Commercial farming is pronounced in the community through co-operative societies and private investors who are into cocoa and palm tree plantations as well as other tree crops. Fishery, livestock and animal husbandry are also in practice.
INFRASTRUCTURES
Ado-Odo is linked with 3 major roads. Ilaro/Ado-Odo Road, Otta/Alapoti/Igbesa/Ado-Odo Road and Badagry/Ikoga/Ado-Odo Road. Ado-Odo has its main market as Oba Agunloye Market, and Ado-Odo and other night markets located within the community.
There are five public secondary schools, the sixth is a Model College, which is to now be a police college. There are 41 public, and many private primary and secondary schools as well as maternity centres (primary health centres) in Ado-Odo.
FESTIVALS
The notable festivals in Ado-Odo are connected with either the traditional religion as well as Christianity and Islam. The ancestral Oduduwa Festival called “Odun Alaje” in Ado involves the parade of two bulls round the town, rope game by able bodied men and using soft cane (‘Igbo’) to whip anyone freely. Raiding of stray fowls and dogs are synonymous with traditional cleansing activities during this festival, though the owners would have been forewarned through the town crier or Itepa Ilus. Igbi-Ora set of drums and Gbedu drums are used for the entertainment throughout the festival. The traditional devotees are led by the Oba Ora and other chiefs notably Oluwo, Olomu-Ajiga and women chieftains: Alaje and Aragba, to entertain spectators with dance steps on special days.
KINGMAKERS
Following the approved Chieftaincy Declaration according to the Western Regional Government official gazette in the 1950s, the kingmakers and members of Oba-in-Council for Ado-Odo are the following:
1. Chief Osolo of Ado
2. Chief Bajomu of Ado
3. Chief Aro of Ado
4. Chief Ira of Ado
5. Chief Oga-Ilu Odo-Ijana, Ado (Head of Oga Ilus)
6. Chief Oga-Ilu Oke-Osi, Ado
7. Chief Oga-Ilu Oke-Ijana, Ado
8. Chief Oga-Ilu Odo-Osi, Ado
OLOFIN (OBA) OF ADO RULING HOUSES
1. Idose
2. Idobarun
3. Okewaye
4. Igboro
LIST OF PAST AND PRESENT OBA OF ADO KINGDOM (OLOFIN ADIMULA OF ADO-ODO)
1. Oba Adegba Esibi (Oloja - Female)
2. Oba Edumeri Abe
3. Oba Edukanle
4. Oba Oreje
5. Oba Olofin Eri
6. Oba Atepojoye
7. Oba Olofin Aragbandu
8. Oba Odunla Liwaye (Female)
9. Oba Elumu Liwaye
10. Oba Serere Gbele Kekere Jojolo
11. Oba Obanla
12. Oba Etigbejibojoye
13. Oba Olimegan
14. Oba Asoesi Lipeti
15. Oba Bewaji Amororo lagbo
16. Oba Osoja Abosa joye c. 1379-1402
17. Oba Adetogu Atuyangba c. 1403-1430
18. Oba Adeluyi Oyigudujoye c. 1432-1461
19. Oba Asade Atepawoga c.1461. He died at Ipebi
20. Oba Agbogunjoye c. 1462-1493
21. Oba Iroke c.1495-1530
22. Oba Afogbinjoye c.1531-1549
23. Oba Ero Gbewara c.1550-1584
24. Oba Osangandewu (Osan Egan Diyewu) c.1585-1610
25. Oba Asunsunjoye c.1611-1636
26. Oba Aponlese c.1637-1658
27. Oba Aregiopejoye c.1658-1660
28. Oba Ipokin c.1660-1679
29. Oba Megbowoye c.1680-1731
30. Oba Ododo c.1733-1770
31. Oba Emiro (Emuro) c.1771-1811
32. Oba Aike 1 (Akesile) c.1812-1857
33. Oba Adebami Dokunmu (Agbojojoye) c.1858-1870
34. Oba Adeto Erigberejoye c.1871-1879
35. Oba Asade Awope (Otenibotemole) c.1879-1913
36. Oba Adeteru Iso (Arolagbade) 1913-1915
37. Oba Alesinloye Bankole(Amilujigijoye) 1915-1925 – deposed
38. Oba Oni Arebi 1925-1932
39. Oba Adeteru Iso reinstatement 1932-1952
40. Oba Jacob Ogabi Akapo (Agunloye) 1953-1989
41. Period of interregnum 1989 - 2003. Ex - Oba Munir Akinola - Odejide (Aragbandu) 2003-2009 not recognized by the Ogun State government. He died in 2017
42. Oba Abdullateef Adeniran Akanni (Ojikutujoye) May 2nd, 2009 to January 7, 2022
Ado-Odo is the metropolitan headquarters of the ancient kingdom of Ado renowned as the ancient fortress of age-long traditional practices of Ifa (Ado n'ile Ifa), the Oduduwa/Obatala temple with a theocratic set - up. Oodu'a is regarded as the mother of all deities in the world. All of these made Ado an inviolate territory in Western Yoruba land the same status accorded Ile-Ife as "father figure" in Yoruba land. Unlike the other kingdoms which had a taste of bitter pill in the fratricidal wars that ravaged the entire Yoruba land in the nineteenth century, Ado stands out as an unconquered sanctuary city-state throughout the period till date.
A documented legend concerning the origin of Ado was the account of A. B. Ellis (1894, 1970) that "Oduduwa was once walking alone in the forest when she met a hunter, who was so handsome that the ardent temperament of the goddess at once took fire. The advances which she made to him, were favourably received and they forthwith mutually gratified their passion on the spot. After this, the goddess became still more enamoured and unable to tear herself away from him who she lived with for some weeks in a hut, which they constructed of branches at the foot of a large silk-cotton tree. At the end of this time, her passion had burnt out and having become weary of the hunter, she left him, but before doing so she promised to protect him and all others who might come and dwell in the favoured spot where she had passed so many pleasant hours. In consequence many people came and settled there and a town grew up, which was named Ado to commemorate the circumstances of its origin. A temple was built for the protecting goddess, and there on her feast days, sacrifices of cattle and sheep are made."
Farrow (1926) states that Oduduwa is also called Iya Agbe, the chief goddess and wife of Obatala. She fled from Ile-Ife to Ado some 15 miles (25 km) from Badagry. Elaborating on Farrow's viewpoint, Lucas (1948) presents an identical picture of Oduduwa thus:
"Oduduwa is one of the most important Yoruba deities. She is the chief female orisa, just as Obatala is the chief male orisa. She is reputed as the progenitor of the Yoruba race...Some depict the deity as a male orisa, and others as a female orisa. The former myths are of a late origin...The myths depicting the deity as a female orisa are more original in character and are more widely accepted. There is hardly any doubt that Oduduwa was originally a female deity."
Parrinder (1967) also reports a similar episode in the kingdom of Ketu:
"When I quoted to the Alaketu (King of Ketu) the tradition given by Johnson as to Oduduwa being the Yoruba ancestor, he said at once that Oduduwa was the wife of Soipasan... It has some topical importance because of the modern Yoruba national society which claims Oduduwa as ancestor."
Akinjogbin, I. A., a renowned scholar and historian of Ile-Ife origin tends to conclude the debate with the following submission that "taken together therefore, existing genealogical or sex placings of Oduduwa do not and cannot on their own take us far in any attempt to definitely fix his position vis - a - vis other heroes, kings or legendary figures. Even if they contain some historical truth, they do not permit cross-checking one against another; indeed, whatever credibility they contain and whatever contemporary consensus is held about them, the genealogical position of Oduduwa is compounded by the glaring contradictions about which of the sexes he belonged to. Modern scholarship has attempted to harmonize or explain these contradictions, but results so far do not take us beyond the point that Oduduwa is yet to be identified beyond the metahistorical plane".
The pre-eminence of Ado in Yoruba cultural ethos was further established by Asiwaju A. I. (1976, 1995) when he identified that the Oduduwa houses in Itolu near Ilaro, Jabata in Sabe district, Ajase (Porto Novo) in Benin Republic are all branches of the Oduduwa temple in Ado.
Idowu E. B. (1962 & 1970) also traced the root of Oduduwa shrine in Igbo-ora to Ado. Bishop Ajayi Crowther visited the Oodu'a temple in Ilaje-Ado in 1845. All these are clear evidence of the historicity of the Ado's position in Yoruba history. Oduduwa, Obatala and Ogun lived in Ado and played significant roles in the establishment of Ado kingdom.
This rich and enviable background becomes necessary for laying the foundation why Ado was outside the suzerain control of the Alaafin of Oyo in the heydays of Oyo Empire.
The worship and practice of Ifa were peculiarly the accomplishment of the king of Ado as noted in intelligence reports and corroborated by Johnson in his history of the Yorubas. Through Arugba of Idoleyin-Ado, Ifa was introduced to other Yorubas via Ado-Awaye.
All of these and more made Ado to stand out as an unconquered sanctuary of the Western Yoruba district during the fratricidal wars in Yoruba land, particularly in the nineteenth century until the advent of the Europeans.
A precursor of the British induced peace moves in Yoruba land was the agreement reached between Ado and Egba in 1853 at the instance of the Christian Missionary Society (CMS) led by Henry Townsend. This was done with a view of removing all obstacles on Ado- Badagry route for easy passage to Christian missionaries and traders from Badagry to the hinterlands. The peace accord took place at the present day Onibuku also called Onibukun to end Ado-Egba war in 1853 which consequently ushered peace in Yoruba land.
Oba Asade Awope, Olofin Otenibotemole had the singular honour of reigning over Ado and Erekiti kingdoms which was a rare feat in pre-colonial time. His successful defence at the Lagos legislative house after the harassment by the British for unsubstantiated allegations qualified him as an hero of early Nigerian nationalism. In the Gazette No. 9 of 1903 enacted on 28th February, 1903, Oba of Ado was listed as one of the twenty-two beaded crowns of Yoruba land (first gazette).
In 1863, Oba Adebami Agbojojoye signed a Treaty annexing Ado Kingdom to the British Empire. In the Berlin Conference of 1884 to 1885, Ado Kingdom was a major issue during the scramble and partition of Africa between the British, Germans, Italians, and the French.
The annual conference of chiefs of western provinces was introduced in 1937, Oba Adeteru Iso, Olofin Arolagbade attended the conference held in Ijebu-Ode in 1941 with the Alake to represent Abeokuta province.
Excerpts of the colonial report of 1940s has it that "it is doubtful whether there is in all Ilaro division, a true Oba who received his crown from Ife. Ado appears to have always had a head and he was known as an Oba before the advent of British rule." The Obaship institution in Ado has its root from Olofin Idada, one of the direct sons of Oduduwa. It is a name he derived from his choice of sword and the crown from Oduduwa. Olofin Idada bequeathed the crown to her only daughter, Oba Adegba Esibi, Oloja Obiri, iya mowe yi fi gbogbo omu b'oba, omo olu ile Idada, omu alade Ife; having passed on at Wosogbo.
Reinforcing this connection with Oduduwa, the progenitor of the Yorubas is the exixtence of Oduduwa temple in Ilaje-Ado. Oduduwa has remained the paramount deity in Ado, and like Ife, the communal festival is held annually in its honour, with Alaje or Iya Agbe as the custodian. The use of “Ijinle Ohun Ife” is enriched in the season of the annual festival by the traditional devotees. The title of the monarch is Olofin Adimula, Oba of Ado.
In pre-colonial times, the independent state of Ado had at various times been referred to as Ado-Oodu'a, Ado-Ife, Ado-Ibini and Ado-Awori all pointing to its generational evolution. The advent of British rule led to the adoption of Ado-Odo that was first used at the introduction of colonial rule for a clear-cut identity between her and other major settlements bearing similar name in other parts of Yoruba land such as Ado-Ekiti, Ado-Awaye and Ado-Soba.
Additionally, Oba Jacob Ogabi Adebowale Fadeyi Akapo, Olofin Agunloye was a member and Vice President of the Western Region House of Chiefs from 1956 to 1966. Following the military takeover in January, 1966, all political activities were suspended. This left all local government affairs in the hands of traditional rulers with Oba Akapo being the arrowhead for Ado-Odo/Igbesa district council and the defunct Ilaro division of Western State.
Ado Kingdom as presently constituted is inhabited by Aworis and Yewas of Ishaga, Imasayi, Ibooro, Ketu, Eguns (Ogu), Oyos, Ijebus, Egbas and non-Yoruba elements particularly the Hausa, Igbo, Ijaw and others. Nobody could say precisely when the kingdom was founded. Ado probably evolved from the events which historians dated around eleventh century when the instinct for survival, prestige and adventure forced people out of Ile-Ife, the cradle of the Yorubas, to spread in all directions in search of new lands. Prominent among the emigrants from Ife Oodaye and Ife Ooye who founded Ado were Onitako the acclaimed first founder, Asode Onirunmi Ekun Jagude with Ogun Apo deity, Olofin Idada, the forebear of Oba Adegba Esibi, Asawo Owun Adaludo, Alawe, Aasejo, and Alamuwa also known as Oba Ora.
ECONOMIC ACTIVITIES
Way back in 1960s, the late Chief Obafemi Awolowo led Action Group administration in the Western Region acquired a very large expanse of land in Ado-Odo. Part of this was used to establish farm settlement with settlers still on ground. Being an agrarian and riverine community, the main economic activities of Ado are farming and trading. Commercial farming is pronounced in the community through co-operative societies and private investors who are into cocoa and palm tree plantations as well as other tree crops. Fishery, livestock and animal husbandry are also in practice.
INFRASTRUCTURES
Ado-Odo is linked with 3 major roads. Ilaro/Ado-Odo Road, Otta/Alapoti/Igbesa/Ado-Odo Road and Badagry/Ikoga/Ado-Odo Road. Ado-Odo has its main market as Oba Agunloye Market, and Ado-Odo and other night markets located within the community.
There are five public secondary schools, the sixth is a Model College, which is to now be a police college. There are 41 public, and many private primary and secondary schools as well as maternity centres (primary health centres) in Ado-Odo.
FESTIVALS
The notable festivals in Ado-Odo are connected with either the traditional religion as well as Christianity and Islam. The ancestral Oduduwa Festival called “Odun Alaje” in Ado involves the parade of two bulls round the town, rope game by able bodied men and using soft cane (‘Igbo’) to whip anyone freely. Raiding of stray fowls and dogs are synonymous with traditional cleansing activities during this festival, though the owners would have been forewarned through the town crier or Itepa Ilus. Igbi-Ora set of drums and Gbedu drums are used for the entertainment throughout the festival. The traditional devotees are led by the Oba Ora and other chiefs notably Oluwo, Olomu-Ajiga and women chieftains: Alaje and Aragba, to entertain spectators with dance steps on special days.
KINGMAKERS
Following the approved Chieftaincy Declaration according to the Western Regional Government official gazette in the 1950s, the kingmakers and members of Oba-in-Council for Ado-Odo are the following:
1. Chief Osolo of Ado
2. Chief Bajomu of Ado
3. Chief Aro of Ado
4. Chief Ira of Ado
5. Chief Oga-Ilu Odo-Ijana, Ado (Head of Oga Ilus)
6. Chief Oga-Ilu Oke-Osi, Ado
7. Chief Oga-Ilu Oke-Ijana, Ado
8. Chief Oga-Ilu Odo-Osi, Ado
OLOFIN (OBA) OF ADO RULING HOUSES
1. Idose
2. Idobarun
3. Okewaye
4. Igboro
LIST OF PAST AND PRESENT OBA OF ADO KINGDOM (OLOFIN ADIMULA OF ADO-ODO)
1. Oba Adegba Esibi (Oloja - Female)
2. Oba Edumeri Abe
3. Oba Edukanle
4. Oba Oreje
5. Oba Olofin Eri
6. Oba Atepojoye
7. Oba Olofin Aragbandu
8. Oba Odunla Liwaye (Female)
9. Oba Elumu Liwaye
10. Oba Serere Gbele Kekere Jojolo
11. Oba Obanla
12. Oba Etigbejibojoye
13. Oba Olimegan
14. Oba Asoesi Lipeti
15. Oba Bewaji Amororo lagbo
16. Oba Osoja Abosa joye c. 1379-1402
17. Oba Adetogu Atuyangba c. 1403-1430
18. Oba Adeluyi Oyigudujoye c. 1432-1461
19. Oba Asade Atepawoga c.1461. He died at Ipebi
20. Oba Agbogunjoye c. 1462-1493
21. Oba Iroke c.1495-1530
22. Oba Afogbinjoye c.1531-1549
23. Oba Ero Gbewara c.1550-1584
24. Oba Osangandewu (Osan Egan Diyewu) c.1585-1610
25. Oba Asunsunjoye c.1611-1636
26. Oba Aponlese c.1637-1658
27. Oba Aregiopejoye c.1658-1660
28. Oba Ipokin c.1660-1679
29. Oba Megbowoye c.1680-1731
30. Oba Ododo c.1733-1770
31. Oba Emiro (Emuro) c.1771-1811
32. Oba Aike 1 (Akesile) c.1812-1857
33. Oba Adebami Dokunmu (Agbojojoye) c.1858-1870
34. Oba Adeto Erigberejoye c.1871-1879
35. Oba Asade Awope (Otenibotemole) c.1879-1913
36. Oba Adeteru Iso (Arolagbade) 1913-1915
37. Oba Alesinloye Bankole(Amilujigijoye) 1915-1925 – deposed
38. Oba Oni Arebi 1925-1932
39. Oba Adeteru Iso reinstatement 1932-1952
40. Oba Jacob Ogabi Akapo (Agunloye) 1953-1989
41. Period of interregnum 1989 - 2003. Ex - Oba Munir Akinola - Odejide (Aragbandu) 2003-2009 not recognized by the Ogun State government. He died in 2017
42. Oba Abdullateef Adeniran Akanni (Ojikutujoye) May 2nd, 2009 to January 7, 2022
43. Oba Idris Olusola Adebowale Lamidi-Osolo (Otenibotemole II) - Elected on February 9, 2024 and awaiting official government installation.
Wow! Proud to be from Ado-odo.
ReplyDeleteThis is wonderful, I am sharing it on all my walls Facebook, WhatsApp, Twitter, Koo for the world 🌎 to see 🙈.
ReplyDeleteI appreciate all the brain behind this job. A good start.
Pls what is the position of Oni Saba in Ado odo
ReplyDelete