Baales/Obas of Ibadan from earliest times till date
Going by the historical accounts in the outlines history of Ibadan by late Oba Isaac Akinyele, Ibadan was founded in the 16th century at a time when there was no title of Aare Ona Kakanfo. The timing coincided with the period when some eminent adventures migrated out of Ile-Ife to found their own settlements. Ibadan by then was surrounded by Egba villages like Ido, Ojoo. Ika, Ikeye and Owu town of Erunmu. This location gave the impression that Ibadan was one of the Egba Gbagura settlements. The first Ibadan was destroyed by the Oyo Army as a result of the unfortunate incident during Egungun festival when the secret of the masquerades was exposed Before the death of Lagelu, he and his children left Oke-badan Hill near Awotan market and migrated to “Oro-Iyangi” which was later renamed Labosinde market. During the reign of Basorun Oluyole, the name was changed to Iba- market and had remained so till today. The second settlement witnessed the influx of Yoruba tribes from different parts of Yorubaland such as Isheri, Owu, Ijebu, Old Oyo and Ife. The influx of people changed the character of the town. One of the most important migrants was the Owu group led by Olowu Akinjobi after the destruction of Owu town by the allied army made up of Ijebus and the Ifes as a result of slave trade conflict at Apomu. The reigning Olubadan gave her only daughter (Nikan Omo Olubadan) out in marriage to Olowu to strengthen the friendship between the Owus and Ibadans but Olowu Akinjobi, sacrificed Olubadan’s daughter to appease the godess of River Osun. Consequently, the Olubadan invited the Allied Army from their camp at Iperu led by Maye Okunade, an Ife Genaral, and Lakanle, an Oyo Leader, to avenge the death of Olubadan’s daughter. This marked the end of the second Ibadan. Thus, Ibadan was again re-peopled around 1820 not by the original founders of the town but by the allied Army consisting of Egbas, Ijebus, Ifes and the Oyos. Maye Okunade from Ifes became the Baale assisted by Labosinde as Baba- Isale and Lakanie, as leader of the Oyo group. The Oyos and the Ifes settled at Oja-Oba, the Ijebus around Isale-ijebu and the Egbas at Yeosa. The Egbas resorted to Ibadan which proved to be the rallying point of the Yorubas and later the bullwark of their defense against the Fulanis. However, as a result of interclass struggled among the settlers, the Egbas withdrew in a body from Ibadan to Abeokuta led by Sodeke, in 1830. Between 1830 and 1833, the political supremacy of the Ifes was shattered after “Gbanamu” war between the Ifes and the Oyos around 1833.The Ife Army was defeated by the strong military power of the Oyos in Ibadan. This was followed with the destruction of Erunmu, Ikija, Ojoo and the other Egba and Owu villages. Olowu was captured and killed in Erunmu and was buried at the confluence of and River Osun. This incident forced the Owu settlers to migrate to Abeokuta to join the Egbas on December 25, 1834. After the fall of Erunmu, an Owu vassal town, the Oyo war chiefs returned to Ibadan with the rest of the people who joined the war as volunteers. At a public meeting held to consider their future course, the war Chiefs resolved that as they now intend to make Ibadan their home, they should arrange for settled government and takes titles. The above historical events became necessary to correct the impression created by many writers that Ibadan was founded in 1829.The present crop of Ibadan rulers did not gain control of Ibadan Administration until after the Gbadamu war with Oluyedun as the first Oyo-Ibadan Baale followed by Oluyole who was later installed Basorun by Alafin Atiba in 1839 after Eleduwe war that marked the total collapse of the Old Oyo Empire. However, the republican system of Obaship was firmly established in 1851, when Oyesile Olugbode succeeded Opeagbe as the Baale of Ibadan and Ibikunle became the Balogun, Sunmola became the Otun Baale while Ogunmola was installed the Otun Balogun. The innovation became a regular feature whereby, there evolved two separate Chieftaincy Lines namely: Baale line and Balogun Isoriki line The Baale title gave the holder mainly civic responsibility while the Balogun line comprised of war Chiefs held purely military titles. According to historical accounts, “a strong government thus emerged not only because Ibadan continually engaged in warfare but partly because those who flocked to Ibadan completely identified themselves with the new town.” The Traditional Council (Igbimo Illu) before the advent of the colonial administration was the supreme organ of State while in the exercise of Power, the Baale was the Chief Executive. Its membership was made up of High Chiefs from both Baale line and Balogun line and council decisions on most issue were final. Among the most important issues deliberated upon were; Diplomacy, war, custom, duties, appointments, promotions and discipline of Chiefs, Military, and Security The council had no staff of its own, rather, it relied on those of the ruled for administration function, on the masses for mob actions (e.g. the devastation and plundering of compounds of offenders). The council had no treasury; the wealth of the State was kept in private purses of political elites As a strategy of effective administration, the colonial government inaugurated the Ibadan Town Council in August, 1897. The main objective was to make use of indigenous Chief in the administration of their town though they were functioning under the authority of British Administration. Between 1887 and 1901, the Council comprised the Baale, Otun Baale, Osi Baale, Balogun an eight to twelve other High Chiefs traditional regarded as the most powerful. A number of changes .were introduced in 1901 as a result of the Native Council Ordinance of 1901 initiated by Governor (Sir) William MacGregor. The Baale became the president of the Council while the Resident was only to advise when necessary. Three educated elites were also allowed to be member of the Council namely; the Right Reverend James Okuseinde, Messrs Foster and Adetoun. Rulers of Ibadan were generally referred to as Baale until 1936, when the title of Olubadan was resuscitated and substituted for that of Baale because the title of Baale was common and did not befit the ruler of an important town such as Ibadan. In 1946, the Ibadan Native Authority made a declaration under the Native Law and Custom regarding the appointment of anew ruler of the town that Balogun eventually ceased to be the only successor to the Baale. Part of the Declaration made in 1946 read thus: “The holder of any title in either the Olubadan line or the Balogun line in the rank senior chief shall be eligible for the post of Olubadan, but the two lines shall succeed in turn. In the event of vacancy occurring, chiefs in the lines from which the late holder was promoted shall not be eligible”. The Chieftaincy declaration was incorporated into the Chiefs Law of 1957 section 4 (3) and it went further to treat the eleven members of Olubadan Advisory Council Excluding the Ekarun Olubadan. Based on superiority therefore, the promotional structure of chieftaincy from 1946 is as follow: OLUBADAN OF IBADANLAND BAALE OR OLUBADAN LINE 1 Otun Olubadan 2. Osi Olubadan 3. Asipa Olubadan 4. Ekerin Olubadan 5. Ekarun Olubadan 6. Iyalode BALOGUN LINE 1. Balogun 2. Otun Balogun 3. Osi Balogun 4. Asipia 5. Ekerin Balogun 6. Ekarun Balogun Other titles (a) Seriki From the account of the battle between Ibadan and Ijesha at Igbo-Alawun, the title of Serika was considered next in importance to Balogun in the war fronts. The Military arrangements was as follows: (i) Asaju: supported by BADAS will go into the battle front. The Badas were usually calvary officers. (ii) Seriki: The Asaju and Badas will be followed by Seriki and all the junior war- chief and joining soldiers. These junior war-chiefs were, Otun. This arrangement presupposed that Seriki title was a Military title and ranked next to Ekefa Balogun in the war front. However the history of Chieftaincy title in those turbulent days revealed that some powerful Seriki’s rose to Balogun of Ibadan namely Ajobo, Latosa, Mosanya, and Abibu Solalu in 1869, 1870, 1914 and 1919 respectively. (b) Iyalode Line: Iyalode line was headed by a woman title holder who also bore the title Iyalode while her subordinates bore titles such as Otun, Osi, Balogun, Asipa, Ekerin, Abese, and Maye. The Iyalode (mother of the town) was a person of such influence and looked up to with much influence and respect: She was usually a successful trader, and this enable her to interact with other women traders. Because she was rich, she could help the army during the war by supplying food and ammunition. (c) Hereditary Titles 1. Aboke:- He is the priest of Oke-Badan goddess. Only Lagelu lineage can hold the title because they were the founders of Ibadan. As a result of war, the Ife dynasty (represented by Lagelu and Maya) was relegated to the background as far back as 1801. Okebadan was resuscitated during the reign of Baale Olugbode (1851-1864) when the families of Aboke were recalled from Abeokuta with the assistance of Kudasi the then Oluwa of Ibadan a descendant of Labosinde. 2. Oluwo: Until today, Labosinde’s families or descendants continue to hold the title of Oluwo and they are responsible for placing the Akoko leaves on the head of a new Olubadan at his formal installation at Iba Market. The Oluwo of Ibadan is regarded as a Priest of Moremi and Ibadan branch of the principal Ife Idol. (d) Honorary Chieftaincy Titles: There are Honorary titles like Baale Agbe for farmers, Basorun Onigegewura, Bamofin, Basorun and Bobajiro etc. (i) Baale: The Baales are the head of smaller towns in the district of a paramount Oba with a sizeable-number of inhabitants, village heads are not- usually referred to as Baale. Baales in Ibadanland have no right of ascendancy to the throne of Olubadan except the MOGAJIS who were based in Metropolitan Ibadan which- was the seat of the founders before the subjugation of the towns and villages in the district e.g. Erunmu, Podo, Ojoo, Ijaye, Ido, and Bakatari. (ii) Mogaji: . Title borne by every heir to a great estate or usually borne by eldest son of a family .Title borne by the head of the ward (Adugbo) in a town; In Ibadan, a hardworking Mogaji has the prospect of being promoted to Olubadan line starting with Jagun title. The contentious issue in Ibadan Traditional system today is the threat to the Primacy of Olubadan of Ibadanland and the supremacy of the High Chiefs over the Baales in the less cities. In 1958, all members of the Olubadan Advisory Council and a number of Baales were recognized under the Local Government Law No. 12 of 1957(W.R. L.n:223 of 1958) referred to as the instrument that established Ibadan District Council. In the set-up, Olubadan of Ibadanland was the president of Ibadan District Council while the names of the recognized Baales were lined up after the Iyalode of Ibadan. The aged-long culture and tradition system informed the Oyo State Government in 1988 to improve the Olubadan Chairmanship of the eleven (11) Local Governments in Ibadanland, a situation which empowered him to delegated the High Chief to be Chairman of the District (less city) Councils. This has once again confirmed to the aged-long supremacy of members of the Olubadan Advisory Council over the Baales in Ibadanland,. Therefore, in recognizing of Obas and Chiefs as part II in the Oyo State House of Obas and Chief, the recognition of 13 members of the Olubadan Advisory Councils takes precedence after any Baale or future Oba in Ibadanland. However, future socio-political benefits, which would enhance the prestige of His Royal Highness, the Olubadan of Ibadan and the High Chiefs, cannot be from District Support. Therefore, considerable in depth examination of the issue is necessary with a view to evolving acceptable framework , which would not undermine the status of his Royal Highness, the Olubadan of Ibadanland and yet will reassure District-communities and reinforce mutual confidence. Long Live His Royal Highness, the Olubadan of Ibadanland! Long Live the People of Ibadan and Oyo State! Long Live the Federal Republicans of Nigeria Baale’s & Olubadans Who Had reign in Ibadan Lagelu Baale Maye Okunade 1820-1830 Baale Oluyendun Labosinde 1830-1835 Baale Lakanle 1835-1836 Basorun Oluyole Ojaba 1836-1850 Baale Opeagbe Idiomo/Kure 1850-1851 Baale Oyesile Olugbode Ita Baale 1851-1864 Basorun Ogumola Mapo 1864-1867 Balogun Beyioku Akere Onitamperin 1867-1869 Baale Orowusi (Awarun) Kobomoje 1869-1871 Aare Latoosa Oke-Are 1871-1885 Balogun Ajayi Osungbekun Kobmoje 1885-1893 Baate Fijabi 1 (Omo Babalola) Oritamerin 1893-1893 Baale Osuntoki Olusun Agbeni 1895-1897 Badorun Fajimi (Yerombi) Oranyan 1897- 1902 Baale Mosaderin Sunlehinmi Oranyan 1902-1904 Baale Dada Opadare Mapo 1904-1907 Basorun Sumonu Apanpa Isale-Osi 1907-1910 Baale Akintayo Awanibaku Elenpe Bere, Aboke 1910-1912 Baale Irefin (Omo Ogundeyi) Oke Ofa Babasale 1912-1914 Baale Shitu (Omo Are) Oke Are 1914-1925 Baale Oyewole Aiyejenku Omo Foko Oke Foko 1925-1930 Oba Okunola Abaasi Alesinloye Isale Ijebu 1930-1946 Oba Fagbinrin Akere II Oritamerin 21/6/46-18/10/46 Olubadan Oyetunde I Eleta 24/11/46-13/12/46 Oba Akintunde Bioku Oleyo, Oranyan 10/1/47-16/1/ 48 Oba Fijabi II Oritamerin 26/2/48-12/3/52 Oba Memudu Alli Iwo Gbenla 21/3/52-27/6/52 Oba Igbintade Apete Oke Ofa 11/7/52-7/2/55 Oba Isaac Babalola Akinyele Alafara 18/2/55- 26/5/64 Oba Yesufu Kobiowu Oranyan 3/7/64- 10/12/64 Oba Salawu Akanbi Aminu Adeoyo 2/5/65-18/11/71 Oba Shittu Akintola Oyetunde II Eleta 21172-1976 Oba Gbadamosi Akanbi Adebimpe Odinjo 1976-1977 Oba Daniel Tayo Akinbiyi Elekuro 1977-1982 Oba Yesufu Oloyede Asanike IdiAro 1983-1993 Oba Emmanuel A. A. Operinde Isale Ijebu 1993-1999 Oba Yinusa B. O. Arapasowu I Oranyan 1999 to presen
Going by the historical accounts in the outlines history of Ibadan by late Oba Isaac Akinyele, Ibadan was founded in the 16th century at a time when there was no title of Aare Ona Kakanfo. The timing coincided with the period when some eminent adventures migrated out of Ile-Ife to found their own settlements. Ibadan by then was surrounded by Egba villages like Ido, Ojoo. Ika, Ikeye and Owu town of Erunmu. This location gave the impression that Ibadan was one of the Egba Gbagura settlements. The first Ibadan was destroyed by the Oyo Army as a result of the unfortunate incident during Egungun festival when the secret of the masquerades was exposed Before the death of Lagelu, he and his children left Oke-badan Hill near Awotan market and migrated to “Oro-Iyangi” which was later renamed Labosinde market. During the reign of Basorun Oluyole, the name was changed to Iba- market and had remained so till today. The second settlement witnessed the influx of Yoruba tribes from different parts of Yorubaland such as Isheri, Owu, Ijebu, Old Oyo and Ife. The influx of people changed the character of the town. One of the most important migrants was the Owu group led by Olowu Akinjobi after the destruction of Owu town by the allied army made up of Ijebus and the Ifes as a result of slave trade conflict at Apomu. The reigning Olubadan gave her only daughter (Nikan Omo Olubadan) out in marriage to Olowu to strengthen the friendship between the Owus and Ibadans but Olowu Akinjobi, sacrificed Olubadan’s daughter to appease the godess of River Osun. Consequently, the Olubadan invited the Allied Army from their camp at Iperu led by Maye Okunade, an Ife Genaral, and Lakanle, an Oyo Leader, to avenge the death of Olubadan’s daughter. This marked the end of the second Ibadan. Thus, Ibadan was again re-peopled around 1820 not by the original founders of the town but by the allied Army consisting of Egbas, Ijebus, Ifes and the Oyos. Maye Okunade from Ifes became the Baale assisted by Labosinde as Baba- Isale and Lakanie, as leader of the Oyo group. The Oyos and the Ifes settled at Oja-Oba, the Ijebus around Isale-ijebu and the Egbas at Yeosa. The Egbas resorted to Ibadan which proved to be the rallying point of the Yorubas and later the bullwark of their defense against the Fulanis. However, as a result of interclass struggled among the settlers, the Egbas withdrew in a body from Ibadan to Abeokuta led by Sodeke, in 1830. Between 1830 and 1833, the political supremacy of the Ifes was shattered after “Gbanamu” war between the Ifes and the Oyos around 1833.The Ife Army was defeated by the strong military power of the Oyos in Ibadan. This was followed with the destruction of Erunmu, Ikija, Ojoo and the other Egba and Owu villages. Olowu was captured and killed in Erunmu and was buried at the confluence of and River Osun. This incident forced the Owu settlers to migrate to Abeokuta to join the Egbas on December 25, 1834. After the fall of Erunmu, an Owu vassal town, the Oyo war chiefs returned to Ibadan with the rest of the people who joined the war as volunteers. At a public meeting held to consider their future course, the war Chiefs resolved that as they now intend to make Ibadan their home, they should arrange for settled government and takes titles. The above historical events became necessary to correct the impression created by many writers that Ibadan was founded in 1829.The present crop of Ibadan rulers did not gain control of Ibadan Administration until after the Gbadamu war with Oluyedun as the first Oyo-Ibadan Baale followed by Oluyole who was later installed Basorun by Alafin Atiba in 1839 after Eleduwe war that marked the total collapse of the Old Oyo Empire. However, the republican system of Obaship was firmly established in 1851, when Oyesile Olugbode succeeded Opeagbe as the Baale of Ibadan and Ibikunle became the Balogun, Sunmola became the Otun Baale while Ogunmola was installed the Otun Balogun. The innovation became a regular feature whereby, there evolved two separate Chieftaincy Lines namely: Baale line and Balogun Isoriki line The Baale title gave the holder mainly civic responsibility while the Balogun line comprised of war Chiefs held purely military titles. According to historical accounts, “a strong government thus emerged not only because Ibadan continually engaged in warfare but partly because those who flocked to Ibadan completely identified themselves with the new town.” The Traditional Council (Igbimo Illu) before the advent of the colonial administration was the supreme organ of State while in the exercise of Power, the Baale was the Chief Executive. Its membership was made up of High Chiefs from both Baale line and Balogun line and council decisions on most issue were final. Among the most important issues deliberated upon were; Diplomacy, war, custom, duties, appointments, promotions and discipline of Chiefs, Military, and Security The council had no staff of its own, rather, it relied on those of the ruled for administration function, on the masses for mob actions (e.g. the devastation and plundering of compounds of offenders). The council had no treasury; the wealth of the State was kept in private purses of political elites As a strategy of effective administration, the colonial government inaugurated the Ibadan Town Council in August, 1897. The main objective was to make use of indigenous Chief in the administration of their town though they were functioning under the authority of British Administration. Between 1887 and 1901, the Council comprised the Baale, Otun Baale, Osi Baale, Balogun an eight to twelve other High Chiefs traditional regarded as the most powerful. A number of changes .were introduced in 1901 as a result of the Native Council Ordinance of 1901 initiated by Governor (Sir) William MacGregor. The Baale became the president of the Council while the Resident was only to advise when necessary. Three educated elites were also allowed to be member of the Council namely; the Right Reverend James Okuseinde, Messrs Foster and Adetoun. Rulers of Ibadan were generally referred to as Baale until 1936, when the title of Olubadan was resuscitated and substituted for that of Baale because the title of Baale was common and did not befit the ruler of an important town such as Ibadan. In 1946, the Ibadan Native Authority made a declaration under the Native Law and Custom regarding the appointment of anew ruler of the town that Balogun eventually ceased to be the only successor to the Baale. Part of the Declaration made in 1946 read thus: “The holder of any title in either the Olubadan line or the Balogun line in the rank senior chief shall be eligible for the post of Olubadan, but the two lines shall succeed in turn. In the event of vacancy occurring, chiefs in the lines from which the late holder was promoted shall not be eligible”. The Chieftaincy declaration was incorporated into the Chiefs Law of 1957 section 4 (3) and it went further to treat the eleven members of Olubadan Advisory Council Excluding the Ekarun Olubadan. Based on superiority therefore, the promotional structure of chieftaincy from 1946 is as follow: OLUBADAN OF IBADANLAND BAALE OR OLUBADAN LINE 1 Otun Olubadan 2. Osi Olubadan 3. Asipa Olubadan 4. Ekerin Olubadan 5. Ekarun Olubadan 6. Iyalode BALOGUN LINE 1. Balogun 2. Otun Balogun 3. Osi Balogun 4. Asipia 5. Ekerin Balogun 6. Ekarun Balogun Other titles (a) Seriki From the account of the battle between Ibadan and Ijesha at Igbo-Alawun, the title of Serika was considered next in importance to Balogun in the war fronts. The Military arrangements was as follows: (i) Asaju: supported by BADAS will go into the battle front. The Badas were usually calvary officers. (ii) Seriki: The Asaju and Badas will be followed by Seriki and all the junior war- chief and joining soldiers. These junior war-chiefs were, Otun. This arrangement presupposed that Seriki title was a Military title and ranked next to Ekefa Balogun in the war front. However the history of Chieftaincy title in those turbulent days revealed that some powerful Seriki’s rose to Balogun of Ibadan namely Ajobo, Latosa, Mosanya, and Abibu Solalu in 1869, 1870, 1914 and 1919 respectively. (b) Iyalode Line: Iyalode line was headed by a woman title holder who also bore the title Iyalode while her subordinates bore titles such as Otun, Osi, Balogun, Asipa, Ekerin, Abese, and Maye. The Iyalode (mother of the town) was a person of such influence and looked up to with much influence and respect: She was usually a successful trader, and this enable her to interact with other women traders. Because she was rich, she could help the army during the war by supplying food and ammunition. (c) Hereditary Titles 1. Aboke:- He is the priest of Oke-Badan goddess. Only Lagelu lineage can hold the title because they were the founders of Ibadan. As a result of war, the Ife dynasty (represented by Lagelu and Maya) was relegated to the background as far back as 1801. Okebadan was resuscitated during the reign of Baale Olugbode (1851-1864) when the families of Aboke were recalled from Abeokuta with the assistance of Kudasi the then Oluwa of Ibadan a descendant of Labosinde. 2. Oluwo: Until today, Labosinde’s families or descendants continue to hold the title of Oluwo and they are responsible for placing the Akoko leaves on the head of a new Olubadan at his formal installation at Iba Market. The Oluwo of Ibadan is regarded as a Priest of Moremi and Ibadan branch of the principal Ife Idol. (d) Honorary Chieftaincy Titles: There are Honorary titles like Baale Agbe for farmers, Basorun Onigegewura, Bamofin, Basorun and Bobajiro etc. (i) Baale: The Baales are the head of smaller towns in the district of a paramount Oba with a sizeable-number of inhabitants, village heads are not- usually referred to as Baale. Baales in Ibadanland have no right of ascendancy to the throne of Olubadan except the MOGAJIS who were based in Metropolitan Ibadan which- was the seat of the founders before the subjugation of the towns and villages in the district e.g. Erunmu, Podo, Ojoo, Ijaye, Ido, and Bakatari. (ii) Mogaji: . Title borne by every heir to a great estate or usually borne by eldest son of a family .Title borne by the head of the ward (Adugbo) in a town; In Ibadan, a hardworking Mogaji has the prospect of being promoted to Olubadan line starting with Jagun title. The contentious issue in Ibadan Traditional system today is the threat to the Primacy of Olubadan of Ibadanland and the supremacy of the High Chiefs over the Baales in the less cities. In 1958, all members of the Olubadan Advisory Council and a number of Baales were recognized under the Local Government Law No. 12 of 1957(W.R. L.n:223 of 1958) referred to as the instrument that established Ibadan District Council. In the set-up, Olubadan of Ibadanland was the president of Ibadan District Council while the names of the recognized Baales were lined up after the Iyalode of Ibadan. The aged-long culture and tradition system informed the Oyo State Government in 1988 to improve the Olubadan Chairmanship of the eleven (11) Local Governments in Ibadanland, a situation which empowered him to delegated the High Chief to be Chairman of the District (less city) Councils. This has once again confirmed to the aged-long supremacy of members of the Olubadan Advisory Council over the Baales in Ibadanland,. Therefore, in recognizing of Obas and Chiefs as part II in the Oyo State House of Obas and Chief, the recognition of 13 members of the Olubadan Advisory Councils takes precedence after any Baale or future Oba in Ibadanland. However, future socio-political benefits, which would enhance the prestige of His Royal Highness, the Olubadan of Ibadan and the High Chiefs, cannot be from District Support. Therefore, considerable in depth examination of the issue is necessary with a view to evolving acceptable framework , which would not undermine the status of his Royal Highness, the Olubadan of Ibadanland and yet will reassure District-communities and reinforce mutual confidence. Long Live His Royal Highness, the Olubadan of Ibadanland! Long Live the People of Ibadan and Oyo State! Long Live the Federal Republicans of Nigeria Baale’s & Olubadans Who Had reign in Ibadan Lagelu Baale Maye Okunade 1820-1830 Baale Oluyendun Labosinde 1830-1835 Baale Lakanle 1835-1836 Basorun Oluyole Ojaba 1836-1850 Baale Opeagbe Idiomo/Kure 1850-1851 Baale Oyesile Olugbode Ita Baale 1851-1864 Basorun Ogumola Mapo 1864-1867 Balogun Beyioku Akere Onitamperin 1867-1869 Baale Orowusi (Awarun) Kobomoje 1869-1871 Aare Latoosa Oke-Are 1871-1885 Balogun Ajayi Osungbekun Kobmoje 1885-1893 Baate Fijabi 1 (Omo Babalola) Oritamerin 1893-1893 Baale Osuntoki Olusun Agbeni 1895-1897 Badorun Fajimi (Yerombi) Oranyan 1897- 1902 Baale Mosaderin Sunlehinmi Oranyan 1902-1904 Baale Dada Opadare Mapo 1904-1907 Basorun Sumonu Apanpa Isale-Osi 1907-1910 Baale Akintayo Awanibaku Elenpe Bere, Aboke 1910-1912 Baale Irefin (Omo Ogundeyi) Oke Ofa Babasale 1912-1914 Baale Shitu (Omo Are) Oke Are 1914-1925 Baale Oyewole Aiyejenku Omo Foko Oke Foko 1925-1930 Oba Okunola Abaasi Alesinloye Isale Ijebu 1930-1946 Oba Fagbinrin Akere II Oritamerin 21/6/46-18/10/46 Olubadan Oyetunde I Eleta 24/11/46-13/12/46 Oba Akintunde Bioku Oleyo, Oranyan 10/1/47-16/1/ 48 Oba Fijabi II Oritamerin 26/2/48-12/3/52 Oba Memudu Alli Iwo Gbenla 21/3/52-27/6/52 Oba Igbintade Apete Oke Ofa 11/7/52-7/2/55 Oba Isaac Babalola Akinyele Alafara 18/2/55- 26/5/64 Oba Yesufu Kobiowu Oranyan 3/7/64- 10/12/64 Oba Salawu Akanbi Aminu Adeoyo 2/5/65-18/11/71 Oba Shittu Akintola Oyetunde II Eleta 21172-1976 Oba Gbadamosi Akanbi Adebimpe Odinjo 1976-1977 Oba Daniel Tayo Akinbiyi Elekuro 1977-1982 Oba Yesufu Oloyede Asanike IdiAro 1983-1993 Oba Emmanuel A. A. Operinde Isale Ijebu 1993-1999 Oba Yinusa B. O. Arapasowu I Oranyan 1999 to presen
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