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SOUN (KINGS) OF OGBOMOSO FROM THE BEGINNING TILL DATE
- Baale Olabanjo Ogundiran Ogunlola (1650s – )
- Baale Lakale
- Baale Kekere Esuo
- Baale Eiye Agannaganna
- Baale Erinsaba Alamu Jogioro (1741 – 1770)
- Baale Kumoyede Olusemi Ajao (1770 – 1799)
- Baale Ologolo Orisa-Materu (1804 – 1811)
- Baale Olukan Adeniyi
- Baale/Kakanfo Toyeje Akanni Alebiosu (1811 – 1831)
- Baale Aremu Oluwusi (1831 – 1840)
- Baale Jaiyeola Arolafin Kelebe (1841 – 1847)
- Baale Idowu Adigun Bolanta (1847 – 1848)
- Baale Ogunlabi Odunaro Apaebu (1850 – 1865)
- Baale/Kakanfo Ojo Aburumaku Olannipa Adio (1865 – 1869)
- Baale Alamu Otunla (1869 (6 MONTHS)
- Baale Gbagungboye Ondugbe Ajamasa Ajagungbade I (1870 – 1877)
- Baale Laoye Atanda Orumogege (1877 – 1901)
- Baale Majengbasan Ajibola Elepo I (1902 – 1908)
- Baale Adegoke Atanda Olayode I (1908 – 1914)
- Baale Itabiyi Ande Olanrewaju (1914 – 1916)
- Baale Afolabi Bello Alabi Oyewumi Ajagungbade II (1916 – 1940)
- Baale Amao Oyetunde (1940 – 1944)
- Baale Olaoye Oke Olanipekun (1944 – 1952)
- Oba Olatunji Alao Elepo II (1952 – 1966)
- Oba Olajide Olayode II (22/07/1966 – 01/07/1969)
- Oba Salami Ajiboye Itabiyi (06/04/1972 – 06/02/1973)
- Oba Oladunni Oyewumi Ajagungbade III (14/12/1973 – 12/12/2021)
- Oba Afolabi Ghandi Olaoye (2023 Till Date)
Introduction
Without any doubt, Aale, a Nupe Hunter, was the first to settle at a place now known as Okelerin (literarily meaning a place where elephant resides or a high place where elephants were found in abundance) before 1614.
According to Ayo Adelowo, Aale was using arrows to kill elephants at Okelerin.
The second in the series of early arrivals was Ohunsile, an Egba man (of Awori extraction) who left Ota due to a succession dispute and settled down in Ijeru quarters. It is said that Alaafin Abipa gave Ohunsile a daughter in marriage.
The third man among their earliest settlers was Orisatolu. Orisatolu was a skilful hunter but more importantly, an Ifa oracle diviner who combined herbal medicine to cure women’s and children’s ailments. Orisalu settled down at Isapa.
The fourth in the series of the earliest settlers was Akandie who settled in Isale Afon, coinciding with that of Orisatolu whose settlement date was estimated to be around 1640.
It should be remembered that up till the said time, Ogbomoso had not gained much size more had it come into the limelight.
The last in the series of the five early arrivals to complete the settlement configuration of founding Ogbomoso is the arrival of Ogunlola Ogundiran (Aisa Agbe) who is said to have arrived in 1650.
There are written Evidence and oral versions of accounts of the arrival of Soun Ogunlola who settled in his place of Ajagbon Area.
One oral version says that many thought he was a great hunter on a hunting expedition but was also searching for his elder brother and sojourned both in Igbon and Aresa territories before settling down at the Ajagbon area of Igbo Igbale, the place that Ogbomoso palace is located today.
Five distinct discernible areas in the abode to be known as Ogbomoso had been inhabited or settled, namely: Okelerin, Ijeru, Isapa, Isale Afon and Ajagbon (Igbo Igbale); where Ogunlola Ogundiran settled.
Unlike many Yorùbá towns, which are founded by one individual and are of Yorùbá stock, as Oyo was founded by Oranmiyan or Ede by Timi Agbale Olofa ina or Ilaro by Aro, Ogbomoso was founded by five contemporaneous of original settlers of which each was on his adventure.
If it is said or argued that old Oyo became known to the outside world in the 1600s and Ogbomoso as being discussed was established in that century, Ogbomoso can also be said to have begun from the beginning of “Oyo-Ile” (Old Oyo Empire).
It is also said that Ogunlola Ogundiran who was the last to settle in the area noticed smoke oozing from other locations and settlements probably took courage and approached the other four settlers, thus the five settlers formed “Egbe Alongo” (Alongo Society).
“Egbe Alongo” (Alongo Society) became a sort of military pact to ward off any attacker or for defence against Sunmomi (or slave raiders) that was growing at this time. Ogunlola Ogundiran stood up against the slave traders and defeated them for good.
Ogunlola Ogundiran was also lucky to have a wife named Lorungbekun Eesuola. Lorungbekun Eesuola, the wife of Ogunlola Ogundiran, was equally found not to be only enterprising in terms of preparing good meals or food and drinks (of the Sekete wine) prepared from sorghum or millet or guinea corn but also very accommodating to those who visited her husband, Ogunlola Ogundiran (Soun).
One is not sure but it is likely that because Ogunlola provided some leadership quality, the Alongo society and indeed other later arrivals began to recognize his leadership style and suzerainty, or maybe because of his wife’s skills of selfless hospitality that used to compel people to gather at Ogunlola Ogundiran’s place to settle eat, drink and settled disputes, or was there a consensus agreement to make him assume leadership roles?
At any rate, what became obvious and certain was that he was recognized as their leader and probably because he married Aresa’s daughter and gave birth to a baby, Aresa sent his emissary to Igbo-Igbale, his son-in-law’s place with the message: “Ile gbogbo, Ile Owo ni, Awa o ma sehin, ki eyin ma se ohun” meaning “Anywhere you stay is okay. You take care or to take charge of the place and we shall take care of this place.”
To a large extent, this was the beginning of the turning point of favourable development to favour Soun. Thus from the onset of Soun’s arrival, historical development began to turn to his side.
“…ki eyin ma se ohun” meaning “You take care or to take charge of the place” would later become Soun.
According to some historians, the “ki eyin ma se ohun” saga happened to Ogunlola Ogundiran’s father known as Gboorungunle. They insist that it was Soun’s father, Gboorungunle that married Aresa’s Daughter.
Please read up on THE HISTORY OF OGBOMOSO
READ THIS: BIOGRAPHY OF LATE OBA JIMOH OLADUNNI OYEWUMI AJAGUNGBADE III JP, CON, SOUN OF OGBOMOSOLAND
A LIST OF SOUN (KINGS) OF OGBOMOSO FROM THE BEGINNING TILL DATE
1. Baale Olabanjo Ogundiran Ogunlola (1650s)
There are two versions of the stories on the murder case on Ogunlola. One version of the story was that passers-by on a trade mission via his hut quarrelled and in what followed Ogunlola took sides with one of the parties and killed an Ijesa man.
The other story was that Ogunlola’s wife, Lorungbekun Esuola was indebted to an Ijesa itinerant trader and eventually trouble ensued between the Ijesa itinerant creditor and Ogunlola, Ogunlola subsequently killed the Ijesa itinerary creditor.
The incident was reported to Olugbon as it was the practice then, who in turn sent Ogunlola to the Old Oyo Empire (Oyo – Ile) to face the consequences since the murder case was decided by Alaafin.
While Ogunlola was serving his prison punishment, he heard about the notorious, dreaded Elemeso who was terrorizing and interrupting the free flow of trade in the Oyo territory. Ogunlola promised to defeat Elemeso if given the chance, which he did when he faced Elemoso at the Ogbooro war.
This prowess amazed Alaafin Ajagbo, who agreed to forgive Soun Ogunlola of his offence when he got rid of the troublesome Elemoso. It is said he even asked Ogunlola to stay in Oyo but he declined and he returned to his settlement.
In compensation, Alaafin ordered Soun Ogunlola to control his former abode, and Soun’s request to stay yonder was granted, thus, “Ido eniti o gbe ori Elemoso” literarily meaning: “the abode of one who carried Elemoso’s head,” later contracted to “Ogbori Elemeso” now Ogbomoso.
Thus, Ogunlola Ogundiran became the first Soun (king) of Ogbomoso. Aale, Ohunsile, Orisatolu, and Akandie and their offsprings either lost out or completely failed to exercise their authority in all forms at this time in question. Before the death of Soun Ogunlola, his wife was said to have established the worship of a deity known as “Orisa Popo”
The first Soun Of Ogbomoso gave birth to many children including Lakale, Kekere Esuo, Eiye Agunnaganna, Arapasoso, and Jogioro. Soun also had a daughter called Saderin.
2. Baale Lakale
Lakale the first son of Ogunlola succeeded his father as the second Soun (king) of Ogbomoso.
3. Baale Kekere Esuo
One after the other, Kekere Esuo succeeded his brother Lakale as the third Soun (king) of Ogbomoso. He ruled for a very short period.
4.Baale Eiye Agannaganna
After Kekere Esuo was Eiye Agannaganna. He was the fourth Soun (king) of Ogbomoso. He also ruled for a very short time.
5. Baale Erinsaba Alamu Jogioro (1741 – 1770)
Jogioro became the fifth Soun after their father and progenitor, Soun Ogunlola. It is said that Jogioro gained fame and constantly embarked on military expeditions, probably this is why he was the first Baale (Mayor) in Yorùbá history to be greeted as Aare.
Jogioro was a master planner so much so that his sons and immediate successors were called by his name. It was during his time that the political administration of Ogbomoso took a defined shape to consolidate the track record of invincibility created by the first Soun Ogunlola.
Two of Jogioro’s sons were Oluopo and Olusemi Kumoyede Larinkose and Ologolo.
6. Kumoyede Olusemi Ajao (1770 – 1799)
It was said that Kumoyede kept the town intact, even though he travelled extensively, he was admired by all. Kumoyede the sixth Soun (king) of Ogbomoso as an astute leader nurtured five sons, from his five wives, to learn and master the intricacies of statecrafts very well that through him the constitutional order by which Ogbomoso kingship succession is being followed to date.
Thus, Baale Kumoyede is regarded as “the father of the ruling Houses of Ogbomoso Royal dynastical Lineage”. They were and still are Toyeje, Oluwusi, Baiyewuwon, Bolanta, and Odunaro.
However, Kumoyede was not immediately succeeded by any of his sons but by his younger brother, Ologolo.
7. Baale Ologolo Orisa-Materu (1804 – 1811)
Ologolo was said to have participated in the Oyo military campaign against Borgawa in the early 1780s.
Ologolo equally led the army of Alaafin of Oyo against Ijesa at Ede. Thus, because of Ologolo’s earlier sojourn in foreign lands particularly in Ibariba, he was nicknamed Ologolo. That is why on getting to the throne, he took the name while his real name remains Orisa-Materu.
His reign coincided with that of Alaafin Abiodun Adegolu of Oyo in the last quarter of the 18th century.
During this period, there was much slave trade, and Ogbomoso under Ologolo took part in trading; so captured slaves worked for the Baale and other notables and war chieftains of Ogbomoso to boost their economic wealth.
Baale Ologolo also instituted an impartial and unbiased, judgment in court matters. Ologolo Orisa-Materu’s children included Lajide, Laege, Oyefalu, Aboyede, and Olalenmo.
8. Baale Olukan Adeniyi (1811)
Ologolo was succeeded on the throne by Olukan Adeniyi, the grandson of Lakale, the aremo (first son) of the first Soun.
Lakale was the second Soun (king) of Ogbomoso. He gave birth to Osoru-so-koto who gave birth to Olakan Adeniyi (Akanbi), the eighth Soun of Ogbomoso.
The early rule of Adeniyi Olukan is associated with Alaafin Aole (Awole) 1789 – 1796) but Adeniyi ruled till about 1811, when he was removed by the Alaafin as a result of mal-administration of the town, and in particular when he could not reconcile with his chiefs.
Baale Adeniyi though did practically nothing for the town, probably because his reign was just in a few months; but he was always neat in his dress on all who came his way.
Indeed, it is on record that Olukan’s short reign was not peaceful because it saw a series of local wars in Ogbomoso and its environs.
As a result of Palace politics and being unpopular among his chiefs, Baale Adeniyi Olukan was accused of murder and as a punishment exiled to Ikoyi where he eventually died.
9. Baale/Aare Toyeje Akanni Alebiosu (1811 – 1831)
The reign of Baale/Aare Ona Kakanfo, Toyeje Akanni nicknamed Alebiosu (one who shines like the moon) is important because his ascension to the throne of Ogbomoso had far-reaching results and effects not only on the course of the history of Ogbomoso but on Oyo Empire as a whole.
Oyabi who perfectly plotted the death of Basorun Gaa also fell apart with Alaafin Abiodun too, thus he too was unceremoniously removed for an unsatisfactory and unconvincing explanation.
Adebo and Maku who came to the throne as Alaafin made a spirited effort with no success to checkmate Afonja’s excessive inordinate ambition to gain freedom, Afonja was already power-drunk allied with Alimi the Fulani Mallam for spiritual assistance and military help as will be seen became his undoing.
Toyeje became the Otun Aare before becoming Baale of Ogbomoso. After the death of Afonja, he became the Baale of Ogbomoso and Aare Ona Kakanfo of Yorubaland.
As a shrewd, brave, forceful, strong-hearted and purposeful leader, Toyeje fought many wars some of which were: the Ogele War (1824); the First Attempt to regain Ilorin from the Fulanis, Mugba Mugba War (1825); the Second Attempt to regain Ilorin from the Fulanis, Battle Of Pamo, Battle Of Ede, etc.
Despite his war exploits, Toyeje Akanni Alebiosu died peacefully after the most distinguished renal and military achievement and Ogbomoso had become a town of more having warlords, fame, safety and security firmly put in place. Toyeje was survived by many sons, namely: Dairo, Makusanda, Lalude, Ojo Aburumaku and Oyedepo.
Read more about Aare Toyeje Akanni here
10. Baale Aremu Oluwusi (1831 – 1840)
Baale Aremu Oluwusi’s reign immediately followed that of Aare Toyeje Akanni Alebiosu and the confusion caused by the Fulani wars was still greatly felt. His reign coincided with the time when a series of wars were still being fought and much unrest was prevalent in Yorubaland.
The Yoruba Combined forces led by the Ibariba King called Eleduwe fought to rescue the Oyo Empire from Fulani Jihadists and the Ilorin expansionist program. This war marked the end of government and rule in Oyo-Ile, thus bringing about the final collapse of the Old Oyo Empire (Oyo-Ile).
The last phase of the war had Alaafin Oluewu as the leader, assisted by Oluyole of Ibadan, Kurumi of Ijaye, Ayo of Abemo, Atiba from Ago-Oyo, and Borgu king Eleduwe. The combined force first assembled in Ogbomoso before departure to the war zone to meet Ilorin and Fulani who were backed by Sokoto soldiers.
But Yorùbás were divided for lack of cooperation and distrust, despite the assistance offered by Eleduwe the Ibariba King. Alaafin Oluewu was captured and executed; Atiba who succeeded Oluewu established Ago which was renamed Oyo. Oyo-Ile (Old Oyo Empire) was totally desolated and deserted, many Oyo towns and villages were ravaged and dislocated.
Hundreds of thousands of people fled their homes as both immigrants and refugees. This led to the founding of Ibadan, Modakeke, and Abeokuta. Also, the population of Ogbomoso was heavily augmented and it became a power bloc; home of brave warriors.
About one hundred and forty-three towns and villages and their Baale (called Olojas) fled into Ogbomoso for safety and refuge. The influx of refugees turned Ogbomoso from a minor town to a populous, strong, conglomerate, formidable city by the middle of the 19th century.
Baale Oluwusi died on 9th March 1833 just about two years three months after the Eleduwe wars. He was survived by Mamudu, Gbagun, Lawinbi. By the time of his death, the city walls earlier built by Baale Toyeje Akanni had to be extended to Kolara, Igbo Olugbodi, and Masifa to accommodate the newcomers.
11. Baale Jaiyeola Arolafin Kelebe (1841 – 1847)
The reign of Jaiyeola Baiyewuwon Kelebenija followed that of Baale Oluwusi. Like Baale Oluwusi, Baale Kelebe was also a grandson of Jogioro. During his time, the Fulanis attacked Ogbomoso or brought war to Ogbomoso’s doorsteps seventeen good times without Success.
Ilorin decided to attack Osogbo another large Yorùbá town in 1840 to divert Ogbomoso’s attention and attack them at home, in order to subjugate Ogbomoso.
However, Ogbomoso allied with Ibadan and came to the aid of Osogbo, with Balogun Oderinlo’s army contingent from Ibadan and many notable warriors of Ogbomoso, like Kuola, Ogunrounbi, Lalude, Lasemi, Bolanta, and Banjo coupled with determination with one voice, Ilorin was decisively defeated. Unlike previous wars, Ilorin tasted a big defeat.
It was said that Baale Kelebe sought advice from elders, friends and wise men of the time before taking steps on matters of the state.
Baale Jaiyeola Arolafin Kelebe Baiyewuwon as part of his major contribution towards power building and defence of Ogbomoso went a step further by asking the most powerful magicians and herbalists of his time to prepare “Ogun o Jalu” for defences and security of Ogbomoso, to create fear of invincibility among nations.
Baale Kelebe died on September 9th, 1847. Among Kelebe’s children were Lateju, Anwoo, Kosoni, Laitan, Kolawole, Oyeyinka, Farayola, Ajayi, Mobalade, and Subuloye. Of his sons was Laoye who later reigned as Soun of Ogbomoso.
12. Baale Idowu Adigun Bolanta (1847 – 1848)
With the death of Baale Kelebe in September 1847, Idowu Bolanta the fourth son of Kumoyede ascended the throne as it had become established that whoever was the eldest and whose turn was to produce the Oba, would be chosen as the new Oba.
Idowu Bolanta had no war to fight during his time. As the gateway to the southern part of Ogbomoso was already booming.
Baale Idowu Bolanta spent less than a year on the throne as Baale of Ogbomoso.
13. Baale Ogunlabi Odunaro Apaebu (1850 – 1865)
Ogunlabi Odunaro Apaebu the last son of Kumoyede whose long reign of sixteen years is remarkably remembered for good things ascended the throne.
He was born shortly before the death of his father, Kumoyede. Thus, when a vacancy existed he was picked unanimously by the kingmakers.
It was during his reign that the American Southern Baptist Convention brought Christianity and education to Ogbomoso.
Please note that: Toyeje, Oluwusi, Baiyewunwon, Bolanta, and Odunaro were the five sons of Kumoyede and hence, the five ruling houses became firmly established even to date.
14. Baale/Aare Ojo Aburumaku Olannipa Adio (1865 – 1869)
Ojo Aburumaku was also the Aare Ona Kakanfo of Yorubaland and Baale of Ogbomoso just like his father, Toyeje Akanni.
As the Kakanfo of Yorubaland, he had no war to fight but he fomented civil war against his enemies in Ogbomoso which he then put down with civility.
Please read more about Ojo Aburumaku: OJO ABURUMAKU: DOUBLED AS “BAALE OF OGBOMOSO” AND “AARE ONA KAKANFO” OF YORUBALAND
15. Baale Alamu Otunla (1869 (6 Months))
By the time of Baale/Aare Aburumaku’s death, his son Otunla unilaterally on his own usurped the throne.
He was removed from power after six months on the throne.
16. Baale Gbagungboye Ondugbe Ajamasa Ajagungbade I (1870 – 1877)
Ondugbe came to the throne in March 1870 by striking an agreement with the high chiefs to be open, accessible, and accommodating. He even shared positions of control of the entrance of the gate of Ogbomoso among his chieftains.
It was said that being in charge of the entrance to Ogbomoso then was lucrative and a means of becoming wealthy due to gifts given at the gate by visitors.
The commoners were allowed to wear dresses of their choice including “aran” dress was already on the increase.
It is said that Gbagun Ondugbe became Ajagungbade I after his return from the Ijesa war as his Oriki revealed after fighting and defeating a crowned king despite being a king.
This feat was supposed to automatically make the Soun stool be elevated to an Obaship but the throne of Ogbomoso officially remained that of a Baale (Mayor) until about a Century later when his grandson, Oba Dr. Jimoh Oladunni Oyewumi (Ajagungbade III) insisted that the Soun stool is not that of a baale but that of a king.
17. Baale Laoye Atanda Orumogege (1877 – 1901)
On getting to the throne, Baale Laoye Atanda Orumogege devoted his early years to reconciling with his enemies within Ogbomoso.
Therefore, he participated alongside the other Yorùbás particularly behind Ibadan in wars fought outside Ogbomoso.
Orumogege hated robbery, arson, and murder and took different measures to put a stop to the triple evils. He was close to his people, no wonder he was loved and he too loved them. As a lover of education, one is not surprised that educational development received a boost during his time. His reign was relatively peaceful.
As the 19th century was drawing to a close and the end of Laoye Orumogege’s era witnessed the arrival of American Southern Baptists by the name Dr. George Green and the establishment of Baptist Hospital. The Baale equally provided land to Rev. C.E. Smith for the establishment of the Baptist College and Seminary in 1897.
By the time of his death in 1901, the use of cowries and money was introduced and the British colonial administration became more noticed and visibly seen in Ogbomoso like elsewhere in the country that was to become Nigeria.
18. Baale Majengbasan Ajibola Elepo I (1902 – 1908)
The first Baale at the beginning of the 20th century was Eleepo Ajibola who ascended the throne at an old age, during his seven years reign; Telegram and Telegraphic posts were installed in Ogbomoso. One Ladipo led others to re-establish Ikoyi-Ile near Ogbomoso.
It was equally aired in Lagos at 7:00 p.m. on 24-2-1903 that Governor Sir William MacGregor at the meeting of who-is-who in government, that the town of Ogbomoso was engulfed by fire, where about 60 people died and Telegram was sent to console and sympathize with the Baale and his people. 100 pounds was given to assist and alleviate the suffering of the people concerned.
Baale Ajibola died on August 26, 1908, and was survived by Latunji, Oyedeji, Oyetunji, and Okeniyi.
19. Baale Adegoke Atanda Olayode I (1908 – 1914)
Baale Adegoke Atanda was the son of Baale Apaebu Odunaro. He was the first Baale to have a clerk cum secretary named Aribisala.
The Oba also backed the memorandum that the land dispute between Ogbomoso and Oyo actually belonged to Ogbomoso. A case eventually won by Oba Oyewumi Ajagungbade III
He was much loved by his people because of his simplicity and accommodating posture. Probably because he didn’t give room for corruption and ineptitude, the nobility of Ogbomoso with the connivance of his half-brother Itabiyi fabricated hatched and plotted many lies and issues against him. The most common of the cases was the murder case in which he murdered his slave servant.
Alaafin became the supreme leader of the Yoruba people because It was the Alaafin who signed the peace agreement of 1893. This made Alaafin Ladigbolu very powerful.
Before the truncated false murder case on his neck, he was constantly queried for not respecting Alaafin as a superior head of the Yoruba people. When the murder case eventually came up against Baale Olayode, despite his acquittal and eventual pardon in the court of law in September 1914, he was still banished to Shaki after spending almost a year in Ibadan prison.
Since there cannot be two Obas in the town, the old man had to settle at Pafa village, a few kilometres from Ogbomoso where he died a few years later.
20. Baale Itabiyi Ande Olanrewaju (1914 – 1916)
Oba Atanda Olayode I on framed-up charges of murder with the assistance of his cousin, Itabiyi, despite his exoneration by the court in Ibadan he was still exiled in Shaki.
While Olayode was the son of Oba Odunaro, Itabiyi was the son of Baale/Kakanfo Ojo Aburumaku who ruled after the former. With the backing of Oyo and the white men in the post, Ogbomosos couldn’t talk and it was in the midst of that, that Itabiyi who plotted against his cousin came to power on the 19th May 1914.
Since Itabiyi ascended the throne through the back door, his administration came under Oyo. For the two and half years on the throne, his major achievement was that a court was established.
Baale Itabiyi lost his life on 21st January 1916.
21. Baale Afolabi Bello Alabi Oyewumi Ajagungbade II (1916 – 1940)
Baale Alabi Bello Oyewumi an ex-serviceman of a French-speaking country who speaks French was considered the best choice by the Oyewumi royal family.
The kingmakers because of his travel experience, exposure, and because he had seen life in different perspectives and had tremendous contact with both the rich and the poor and was seen as a link between the old tradition and modernity to ascend the throne of his forebear.
During Baale Alabi Bello Oyewumi’s reign, the posting of letters came into being with the erection of a small post office around Taki being run by a man by the name of Mr. T.A. Tackey a Ghanaian by birth and was equally in charge of telegram. It is from this name that Taki and Taki Square derived its name.
22. Baale Amao Oyetunde (1940 – 1944)
Baale Alabi Bello Oyewumi was found to be a good match and a good link between old tradition and newly educated growing elites and one who shared many aspirations of his people in his heart as a modern Baale.
With his death, Ogbomosos were expecting his successor to be another progressive forward-looking, enlightened Baale. But the kingmakers were already becoming uncomfortable with the growing educated folks (the alakowes).
In March 1940, Prince Amoo Oyetunji was chosen as the 22nd Soun of Ogbomoso. But the exected lineage of the Laoye family and the opposed elites under the umbrella of Ogbomoso Progressive Union (OPU) the emerging mouthpiece of the town also publicly backed an aspirant by the name of Prince Oke Olanipekun, and jointly went to court but lost.
But eventually, in December 1943 as a result of the elevation in chieftaincy and the honour Amoo Oyetunji gave out to opposing forces as a form of reconciliation, the reign of Baale Amao Oyetunde was terminated by the London Privy Council Appeal Committee Judgement of 1944, which affirmed that ordinance and General orders should not supersede native laws and customs.
Baale Amao Oyetunde lost the battle for the throne and was deposed. As destined, so to say, Prince Oke Lanipekun, his uncle became Baale in October 1944.
23. Baale Olaoye Oke Olanipekun (1944 – 1952)
Baale Olaoye Oke Olanipekun became the 23rd Soun of Ogbomoso after his nephew was deposed.
His major achievements within six years of reign included the provision of land for the building of Ijeru Baptist Day School in 1950 among other projects.
Baale Lawani Oke Olanipekun was also the last Baale (Mayor) of Ogbomoso. After him, it was upgraded to Oba (king) with the title of Soun of Ogbomosoland.
A gesture that didn’t stand as many Yoruba rulers and communities still insisted that Ogbomoso kings remain as Baale.
It was a controversial upgrade as none of the kings after Baale Lawani Oke Olanipekun wore a crown until Oba Dr. Oladunni Oyewumi Ajagungbade III
24. Oba Olatunji Alao Elepo II (1952 – 1966)
Oba Olatunji Eleepo ascended the throne of Soun in 1952. He was a grandson of Baale Ajibola.
- He provided land for the construction of Ogbomoso Grammar School (1952)
- Saja Baptist Senior Primary School (1952)
- Local Authority Teacher Training College, (1954)
- Local Authority School at Molete (1958)
- Ogbomoso Girls High School (1959)
As it has been in the last 200 years or so, it is firmly established that five ruling houses can vie and present a candidate for the post of Soun of Ogbomoso. As listed earlier: Toyeje, Oluwusi, Baiyewuwon, Bolanta, and Odunaro.
However, the five ruling houses as they stand today are in the following order: Laoye, Bolanta, Layode, Itabiyi, and Oyewumi.
25. Oba Olajide Olayode II (22/07/1966 – 01/07/1969)
Apart from being the first literate Oba in the real sense, it seems history on him was once again repeating itself. Oba Olajide Olayode II was the son of Baale Adegoke Olayode I who was deposed as a result of an unfounded murder case.
While Baale Adegoke Olayode I was in exile in Shaki, he gave birth to Olajide Olayode who later began his primary day school in Osupa Baptist Day School in 1928. He was well-educated and worked as a Public Health Inspector till July 22, 1966.
His major social and cultural activities before coming to the throne included the founding of Samba Music group in Ogbomoso and his joining both the Ogbomoso Parapo and Tepamose Investment Club of Ogbomoso. It is said that he opened his gates to those who wanted to counsel him on how best to run the administration.
The Agbekoya or Egbe Agbekoya literarily meaning (Farmers reject sufferings or Farmers against/reject Oppression) gave rise to farmers’ riots.
The riotous mob marched to the palace where the Oba’s head was severed off the body making him the only king to die in such a manner in the history of Ogbomoso.
Oba Emmanuel Olajide Olayode II was committed to Mother Earth on 3 July 1969 in the Christian way. In his lifetime, he was polygamous with 12 wives including inherited ones (opo sisu) and thirty-three children.
26. Oba Salami Ajiboye Itabiyi (06/04/1972 – 06/02/1973)
Oba Salami Ajiboye Itabiyi succeeded Oba Emmanuel Olajide Olayode II as the twenty-sixth Soun (king) of Ogbomoso.
He ruled for a very short period of time.
27. Oba Jimoh Oladunni Oyewumi Ajagungbade III (14/12/1973 – 12/12/2021)
Without mincing words, Oba Jimoh Oladunni Oyewumi Ajagungbade III was the longest-reigning Oba in Ogbomoso History. The installation and coronation ceremonies happened on December 14, 1973, and January 12, 1974, respectively.
Prince Jimoh Oladunni Oyewumi decided by 1970 to establish a replica of his business outfit in Jos in Ogbomoso his hometown, although he was always at home on annual holidays. As he settled down in Ogbomoso, he joined the WHOT club which had been founded in 1969 at Idi-Abebe.
With the death of Oba Salami Ajiboye Itabiyi, Oba Jimoh Oladunni Oyewumi became the Soun of Ogbomoso on 23rd October 1973. He was a fulfilled and well-respected monarch. In 2002 he was conferred with the National Honour of the Commander of the Niger (CON) by President Olusegun Aremu Obasanjo.
The Soun of Ogbomoso, His Royal Majesty Oba Jimoh Oladunni Oyewumi Ajagungbade III JP, CON, joined his ancestors on the 12th of December, 2021 at the very ripe age of 95 and impactful 48 long years of serving Ogbomoso people diligently; the longest-reigning monarch of the 27 rulers Ogbomoso ever had.
May his soul rest in peace.
READ THIS: Biography of Late Oba Jimoh Oladunni Oyewumi Ajagungbade III JP, CON, Soun of Ogbomosoland
28. Oba Afolabi Ghandi Olaoye
On Saturday, the 2nd of September 2023, the esteemed Executive Governor of Oyo State, Engr. Seyi Makinde, bestowed his approval upon the appointment of a clergyman affiliated with the Redeemed Christian Church of God, namely Oba Afolabi Ghandi Olaoye, as the newly anointed Soun of Ogbomosoland.
This proclamation, as elucidated in an official statement disseminated by the Commissioner for Local Government and Chieftaincy Matters, Olusegun Olayiwola, emanated from the diligent adherence to the protracted procedural requisites enshrined within the legal framework.
Olayiwola, in his official communication, articulated, “His Excellency extends felicitations to the freshly appointed Soun on the occasion of his ascent to the revered throne of his forebears.”
The commissioner articulated that the elevated status of the Soun-elect bestows upon him the solemn responsibility to cultivate accord, mutual comprehension, and forbearance amongst his constituency.
Furthermore, he implored all descendants of the valiant city of Ogbomoso to collaborate harmoniously with their newly designated monarch, thereby fostering the continuation of the enduring legacy charted by his progenitors.
Oba Afolabi Ghandi Olaoye graced this world on the 23rd day of August 1961. He is happily married to Queen Omo Ghandi Olaoye and they are blessed with two daughters, Feyintola and Toluni.
He stands as a devoted Pastor within the Redeemed Christian Church of God (RCCG). His academic journey culminated in the year 1982 when he acquired a Bachelor of Arts with Honors in English and Literary Studies from Obafemi Awolowo University in Nigeria, formerly known as the University of Ife.
Additionally, he attained a Master’s degree in Industrial and Labor Relations with a specialization in Human Resource Management, conferred upon him by Nigeria’s preeminent institution, the University of Ibadan, in the year 1987. Notably, his academic pursuits extend beyond these horizons.
A chapter of his life was dedicated to entrepreneurial endeavours, coupled with the role of a motivational orator, until the year 1992, when he assumed the mantle of pastoral duties within the Redeemed Christian Church of God.
Contrary to his father’s aspiration to ascend to the esteemed position of Soun of Ogbomoso in 1940, Prince Olaoye initially harboured no ambitions for regal eminence.
However, he acknowledges the inexorable hand of destiny, proclaiming, “One cannot contest against one’s royal lineage, for God has ordained it from the celestial realm.”
Referred to colloquially as “Pastor G,” Ghandi has administered spiritual guidance for over three decades, embarking upon this calling in 1992 when he commenced his pastoral responsibilities within the RCCG.
During the arduous selection and interview procedures, he vowed to extend his embrace to encompass individuals from all walks of life, irrespective of their religious affiliations, be they adherents of traditional beliefs, Christianity, or Islam. He envisioned himself as a paternal figure and shepherd to all.
Prior to his relocation to Germany, Prince Ghandi shepherded three RCCG congregations in Nigeria. Notably, he conveyed his disinclination for the throne to the General Overseer of the RCCG, Pastor Enoch Adeboye, who in turn imparted sagacious counsel, affirming that Prince Afolabi’s regal destiny was not a matter of choice but divine preordination.
In a distinct facet of his illustrious journey, Ghandi served as a member of the Board of the National Council on Privatization (NCP), which concurrently functions as the Board of the Bureau of Public Enterprise (B.P.E) from 2017 to 2021.
He further occupies a position on the Board of Trustees of the Strategy for Mentoring Initiative & Leadership Empowerment (S.M.I.L.E), a nonprofit organization dedicated to nurturing young entrepreneurship for societal development.
Additionally, Oba Afolabi Ghandi Olaoye presides as the Chief Executive Officer of Peculiar People Management (PPM) and GihonRiv Limited, both of which stand as consulting enterprises specializing in management and human resource affairs, with operational bases in Lagos, Nigeria, and Dallas, USA.
In reflection upon his life’s trajectory, Oba Ghandi conveys that he had charted a course toward a tranquil existence upon reaching the milestone of 60 years, an intention he had pronounced to his congregants within the confines of the church five years prior. Yet, fate took an unexpected turn, steering him toward the exalted position he now occupies.
28.1 Coronation and Installation as Soun
The kingmakers in Ogbomoso, led by the Areago of Ogbomoso, High Chief Sobalaje Otolorin, on 8th September 2023, installed Olaoye as the new Soun of Ogbomoso at Abata.
Governor Seyi Makinde of Oyo State officially installed Oba Ghandi Olaoye as the 21st Soun of Ogbomoso during a ceremony at Ogbomoso Township Stadium on 19th of December 2023.
The coronation was attended by distinguished personalities nationwide. Gov Makinde emphasized unity and urged Olaoye to prioritize development initiatives. He pledged to revive the State Council of Traditional Rulers and rebuild the House of Chiefs for conducive meetings.
Oba Olaoye, in his address, called for collective efforts to unlock Ogbomoso’s potential, unveiling a 25-year development plan. Transitioning from pastor to monarch, he committed to serving all residents impartially, transcending religious and cultural boundaries.
Addressing the people of Ogbomoso, Oba Olaoye emphasized inclusivity and urged support for collective progress. He called on former contenders to join hands for Ogbomoso’s development, emphasizing the significance of unity and shared destiny.
The event attracted a lot of dignitaries to Ogbomoso, including former Vice President Yemi Osibajo and Governor Ademola Adeleke, symbolizing the significance of the occasion. Representing the federal government, Olusekun Adekunle attended on behalf of the Secretary to the Government of the Federation.
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Reference
- Ogbomoso In The Early Times, Modern Era And Today’s Contemporary World – Written By Chief Oyebisi Okewuyi (JP)
- Ogbomoso, The Journey So Far – Written By Ayo Adelowo
- Ìwé Ìtàn Ògbómòsó [A History of Ogbomoso] – Written By Professor N.D Oyerinde
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