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The Olu of Odi-Olowo

Late OBA SA ADELEYE I The first Olu of Odi Olowo was the King of the Odi-Olowo district in Mushin Lagos State, southwestern Nigeria. Odi-Olowo consists of migrants from all over Yoruba and non Yoruba land of the Federation.

History

In Mushin the active segment consisted of the indigenous people of the area, the Awori Yoruba, and migrant settlers of diverse backgrounds, but primarily from Yoruba speaking sub-groups. For nearly a century, Mushin was without its own administration. When a District Council was finally established in 1955, however, the process began of bringing Mushin’s many separate parts together. 1

The process of unifying Mushin’s settlements took nearly a century to accomplish. Much of the responsibility for their inability to unite can be traced to the policies of the British rulers who acquired the area as part of Lagos Colony in 1861. 2

Odi-Olowo ‘the hill of the rich women’ or ‘fence of the ruler’. During wartime or slave raids, people from miles around sought safety in the trench beneath the protective wall of Odi- Olowo. Some of the Lagos warriors stationed at Odi-Olowo were rewarded with gifts of land that a century later were turned into urban house plots by their heirs. 3

An Awori Baale, for instance, did not live in the Odi-Olowo sector of Mushin, one of the earliest to become urban, because this sector was sold in its entirety to newcomers as houseplots. 4 THE FIRST OLU OF ODI-OLOWO, LAGOS-NIGERIA (1902-1981)

OBA S.A ADELEYE I was born in 1902 in Abeokuta, Ogun State, Nigeria. His father Adeleye was from the town of Oke-Efon, his mother was from Igbeyin. The family was known locally in Abeokuta by the name of Oganla. The future king grew up with his brother, the Jaguna of Oke-Efon (Toriola Adeleye), in Okesaje. After a basic education, form three as it was called at the time, he followed his ambition to study healing. He was very much interested in tropical medicine, he went off to study herbs, their African names, their values and their use in preventing and curing diseases. His life goal and medical ambition was to be able to use natural herbs as a way of diagnosing and treating illnesses in the local community. He had early hopes that herbal medications could be used, recommended and distributed in a similar manner to regulated western world medications. As an herbalist himself, he had wanted herbs to be used in modern hospitals to treat a wide range of acute and chronic health conditions in society. He wanted to continue the Oduduwa legacy. Majestic OBA S.A Adeleye’s reign, which lasted 28 years plus four years of Baaleship (traditional form of community leadership), witnessed the transformation of the town of Odi-Olowo over the course of 32 years of judicious governa nce by Odi-Olowo royalty. His Royal Highness’ intention was to stimulate the Odi-Olowo workforce and economy, draw on the expert knowledge of the people around him, and strive for a spirit of unity in Odi-Olowo. His Royal Highness did not value opulence, he was more concerned about equal opportunity for everyone in Odi-Olowo, and provided generous support for those in need. Before ascending the throne on the 4th March 1956, OBA S.A. Adeleye had served as Baale of Masewele from August 18th, 1952, until his Coronation in the Round House, Mushin, Lagos State. Nigeria. The most interesting part of his life was when he led the settlers to their settled land. The settlers in Odi-Olowo were from various Yoruba tribes and the non-Yoruba land. People migrated from all over Nigeria. OBA S.A Adeleye knew that the road to success for the Odi-Olowo community and other parts of Mushin required unity and a spirit of togetherness. At the beginning of 1954, most of the mainland towns and cities were subsumed into what was called the Western Region of Nigeria. These Old Western regions were Ikeja, Agege, Mushin, Epe, Badagry, and Ikorodu. A few years later, however, they were all incorporated into Lagos State on one early Saturday morning of 27th May 1967. Unfortunately, from 1962 on, conflicts inflamed by political rivalries disrupted Nigeria, and the ideal of democracy was in peril. THE ARRIVAL OF MILITARY His Royal Highness Palace at 10 Abeokuta Street, Mushin was set on fire during the notorious 1963-1966 uprising, which eventually brought Military Rule to Nigeria. On his return from exile, HRH was committed to guiding the community through a period of rapid change, and preparing the increasingly literate and numerate Odi-Olowo community for the Nigeria of tomorrow. In his work, he acknowledged the lessons he learned through life. He had the ability to work closely with different social classes and communities, and played an active role in developing the economy of the Odi-Olowo community. He served as Judge at Customary Court Mushin and as Chairman of Obas and Chiefs of Mushin Local Government and a Permanent Member of Council of Obas in Lagos State, Nigeria immediately after Onitire of Itire. His policy reforms raised standards among others, fulfilling the potential of the Odi-Olowo community.

ACHIEVEMENTS

OBA S.A Adeleye was inspired by many great kings and their wonderful achievements. Being an Egba man, his goal was to bring people together to develop Odi-Olowo. He felt that a spirit of unity empowers people in achieving common goals. Our OBA S.A Adeleye inspiring history emphasises the importance of unity, cooperation and co-existence that began with the Awori’s and Bini’s settlers during the founding and early development of Lagos. This memory is dedicated to the many different tribes from all over the Federal Republic, tribes that bring power to people that allow them to manage and govern Odi-Olowo Community. And to the residents who lived and continue to live, who raised and continue to raise families, alongside those who fought the battle to unite settlers in ODI-OLOWO, Mushin, Lagos State, and for those that came to share the aspiration of His Royal Highness- OBA.S.A.Adeleye I, The Olu Of Odi-Olowo. At one point he was broken, befuddled by friends and chiefs and other adversaries, only to their disappointment he kept going, unflinchingly, amid a struggle to create a new social order for settlers in Odi-Olowo. He was the main voice of voiceless and underprivileged people in Odi-Olowo, Mushin. Many of the settlers and some of the Awori people that cherished progress and co-existence shifted their position and began to support OBA SA Adeleye and share his candor, methodology and philosophy. This support was critical in the drive to commercialize and industrialize Odi-Olowo and Mashewele and support social and early community development such as the Municipal Bus terminal, Idi-Oro, Eko Boys High School, Mashewele. LUTH, Ilupeju estate, Rainbow and Road House Cinema and many Textile Mills and shopping centres. The good night life in Odi-Olowo were countless under his watch. Odi-Olowo opened hands to renowned musician in Nigeria today. In some recount of international publication, Odi-Olowo was said to be ahead of other towns in Lagos in terms of community development.

APPRECIATION

The story of his loyal dedication needs to be made available to all readers curious about the history of Lagos, and to those who wish to understand contemporary Nigeria through its social and political history. The historian who wishes to write about Lagos state must acknowledge the role of the Mushin district. Odi-Olowo had its outstanding contributors and many iconic places, a cradle of intellect, boasting some of the greatest musicians in the federation as well as notable leaders and statesmen. Therefore, the late OBA S.A. Adeleye I will be forever honoured and for his unprecedented achievements as the pillar of united Odi-Olowo, Lagos State, Nigeria.

From the left Chief Adeniran Ogunsanya, Federal Minister. Chief Akanro,. Lamidi Suberu, Jagumolu Of Shomolu, OBA.S.A Adeleye1, The Governor Of Lagos State Mobolaji Johnson and others Mushin Local Council authority.

Adeniran Ogunsanya was one non-resident representative of Mushin to the Federal House of Representatives. Ogunsanya, the successful NCNC candidate in Ikeja Division in the 1959 federal election, was prominent in government circles for many years; a lagos city councillor for eight of them, chairman of the Ikorodu local council in 1959, federal parliamentarian, one-time Federal Minister of Housing and Survey and eventually, under the military, attorney general for Lagos State.

The King SA Adeleye in the middle, and to the left The Ekerin of Odi-Olowo, Chief Adebimpe. and other Chiefs in Odi-Olowo. 1972

In 1975 OBA SA ADELEYE formalise, in writing his succession which was Chief ADEBIMPE.

Lagos State government official and the Governor of Lagos State walked through after OBA SA Adeleye I and to Chief Akanro and important Authorities of Mushin.

Lagos State Governor, Mobolaji Johnson inspecting Mushin District Council

Second from the right among all OBA’s on this day in Lagos His Royal Highness OBA S.A.ADELEYE I (The Olu Of Odi-Olowo, Mushin)

Source: Recount from Adeleye Family Ruling House (Notes and Archives)

Recognised chieftaincy division	Isolo {Awori}	Itire {Awori}	Odi Olowo {Settler}	Ojuwoye {Awori}	Onigbongbo {Awori}	Oshodi {Settler/Lagosian}	Shomolu {Settler} Role of kingmakers	Ratify choice	Ratify choice	Ratify choice	Ratify choice. Ifa oracle also ratifies	Ratify choice	? Elect senior chief Other recognised junior chiefs of divisions (not king-makers: titles can be established or honorary)

Eligibility principle for junior titles	?

Awori & settlers	Iyalode Erelu Ajigbade Alaga si ilu

Awori & settlers	Otun ilu Bashorun Balogun Akogun

Seriki Are Aro Serumi Abese Odofin Jagunna

Settlers	?

Odofin

Awori & settlers	Are ona kakanfo Ajiroba Erelu Bashorun Bajito Bobajiro

Awori & settlers	Otun baale Gboganiyi of osi Balogun Iyaloja Are Odorin Ashipe Aro

Settlers	Elect senior chief

Akogun Asiwaju Bada Iyalaje

Lukosi of abule-okuta Ashipa Majukobaje of akoka shomolu

Settlers 	Ruling house means descendants of a common ancestor who are entitled, according to custom to nominate a candidate(s) for a chieftaincy. 	Succession rules had not been filled as of 1975. 	Kingmakers may select the senior title holder if several candidates are nominated or if agreement cannot be reached by a ruling house. Mushin Chieftaincy Divisions: succession rules and title-holder 1975

'''Mushin Chieftaincy Divisions: succession rules and title-holder, 1975 '''

Recognised Chieftaincy Division 	Isolo {Awori}	Itire {Awori}	Odi Olowo {Settler}	Ojuwoye {Awori}	Onigbongbo {Awori}	Oshodi {Settler/ Lagosian}	Shomolu {Settler} Title of senior chief in division	Osolo	Onitire	Olu	Olu Mushin	Baale	Baale	Jagunmolu Senior title holder as of 1975 D.O Farombi A.A.S. Layeni S.A. Adeleye Y. Amodu R.A. Asabiyi Y. Ajenifuja L. Suberu Principles regulating senior chiefs Type of chieftaincy 	Ruling house 	Ruling house	Elective 	Ruling house	Ruling house	Settler/ Ruling house 	Elective Eligible ruling house (in order of successions)	Alagbeji Okota Adeola	Omatashe Gbonyin Odofin Odunberu	NA	Aiyeleru Odu Abore	Olaside Abigbe Iluobi	? NA Succession principle	Rotation of eligible ruling houses	Rotation of eligible ruling houses	Election from among ward-held titles	Rotation of eligible ruling houses	Rotation of eligible ruling houses	? Election from among ward-held titles Eligibility principle for senior chief	Male and Female members of ruling house. Male members of ruling house (females only if no eligible male)	Automatic promotion up ladder of ward-held titles arranged	Male members of ruling house (females only if no eligible male)	Male members of ruling house (females only if no eligible male)	? Election from among ward-held titles. Majority vote of 23 kingmakers.

The names of six of these chiefs were submitted to the Mushin District Council for official recognition early in 1956. Three names were proposed by son-of-the-soil, Awori idile: the osolo of Isolo, Onitire of Itire, and Olu of Ojuwoye. Three other names were proposed by settler divisions: Odi Olowo, Odofin of Ejigbo, and Elewu of Ewu. The Ejigbo and Ewu titles were held by lineal descendants of settlement founders, although they were not Awori. The Odi Olowo title was sprinkling different from others. The Odi Olowo title was sprinkingly different to the others. The Olu of Odi Olowo, S.A. Adeleye was one of twelve neighborhood chiefs – all migrants – who banded together and created a chieftaincy division in the sector of Mushin known by that name. They elected one of their number as the senior title-holder; the remaining eleven took subordinate titles, and joined forces as an adversary council to the Olu5.

The history of Odi-Olowo stressed the united efforts of its leaders in their attempts to bring enlightenment to the then-outlying settlements of the area. Settlers were strangers, the narrative stated, who came to the city one by one, there they joined hands in mutual understanding in order to do things in commom. Settlers, the document continued were responsible for progress self-rule, the establishment of the Mushin District council, the elevation of chiefs of the creation of the chieftaincy system, and a number of other ‘first’, and thus, the history concluded.’ Considering the above catalogue of brilliant achievements Odi-Olowo cannot be ignored by any well meaning government.

Settlers counted the Awori on two grounds. First, that argued that by selling land outright Awori forfeited the customary rights of sons of the soil to monopolize traditional offices of highest rank. Under the land tenure laws introduced by the British, the principle of freehold ownership conveyed legitimate and total transfer of land rights to a purchaser. Implicit in a freehold transaction, they reasoned, was a transfer of rights to political Citizenship. Second, they felt responsible for bringing a new social order to Mushin and believed they were entitled to full political rights in that new order. When they arrived, settlers stated (in defending their political rights), Mushin was rural; they transformed what they saw as a backward, underdeveloped area into a civilized, urban place and hence they felt entitled to share in its political life.6

The balance of power in 1955 council reflected the demographic structure of Mushin District. Three quarters of the district’s councilors were settlers: twelve of them from the disputed settler chieftaincy division of Odiolowo,an one the newly-named Olu of Odiolowo himself. Needless to say, the majority of the councilors were fully aware of the fact that a strict interpretation of the son of-the-soil principle would thereafter render settlers like themselves and their heirs ineligible to hold Mushin’s senior titles. Since the balance of power was tipped in favor of settlers, the council recommended that the government recognize both settler and Awori chief.6

While the council recommendation was pending ministerial approval, settlers took additional steps to strengthen their position. An IWUYE coronation ceremony was held to install the new Olu of Odiolowo on 4th March 1956 in the presence of the Mushin Seriki of Mushin, Chief Sanusi Ajalaruru. The installation was an essential step in authenticating the chiefship. It was a public act, performed before witnesses who signaled their approval of the action that was being taken by virtue of their presence. Public support was one element which officials looked for in determining whether or not a chiefship was authentic.7

Chieftaincy Politics under the Military Government The military takeover threatened the existence of Mushin’s chieftaincy system. The initial inclination to the defection of the Olu of Odi-Olowo, after ostracizing him, was to replace him. As government investigations proceeded, however, settlers reverse their position. They were advised by political leaders that if investigations learned the Olu had been ousted because of an unpopular party affiliation, the recognition of the title could be labelled an instrumental, partisan act rather than an attempt to perpetuate a time-honored custom. Demonstrating that a chiefship was permanent therefore was one way to demonstrate its authenticity. With this in mind, Odi Olowo leaders and junior chiefs reinstated their Oba on the condition, as they recorded in their minutes, that he ‘dance to our tune’ 8.

References

(1)	Source: Sandra T. Barnes, PATRONS AND POWER: CREATING A POLITICAL COMMUNITY IN METROPOLITAN LAGOS, Manchester University Press for the International African Institute, London, 1986 (copyright 1986). 1 Page 15, 2 Chapter 2 page 17. 3The making of Mushin page 20-23 4 p.44 5 The Birth of A Chieftaincy System, p.98-99 6 p.100 7 p.102-103 8 Tp.105-106

(2)	Source: CO 657/50, Gibbons, p.7, CSO 26/299939, Wilkes, p.9

(3)	South-west Magazine: Mushin- Adeleye ruling house, 2nd March 2017.

(4)	The Sunnewsonline: Adeleye ruling house restates stake in Odi-Olowo stool. 2017

(5)	Mushin Town Council, Chieftaincy File, 1974, pp. 296-302, 332-4, 337-8

(6)	Mushin Town Council, Chieftaincy File, 15 August 1973, ‘The Origin History of Olu of Odi Olowo, Mushin’.