Segun Atanda/
In a development described by traditional watchers as unusual and potentially consequential, Oyo State Governor Seyi Makinde has elevated three High Chiefs in Ibadan to the status of Obas, despite none of them being physically present at their own coronation ceremony.
The newly appointed monarchs — High Chief Akeem Adewoyin (Ekeerin Balogun of Ibadanland), High Chief Kola Babalola (Ekaarun Olubadan of Ibadanland), and High Chief Sharafadeen Alli (Ekaarun Balogun of Ibadanland) — had earlier declined invitations from the state government, stating they would not be available for the ceremony.
Nonetheless, they were formally pronounced as Obas on Friday during a public event at Mapo Hall presided over by Deputy Governor Adebayo Lawal, who represented the governor.
The absence of the chiefs at their own elevation is widely regarded as unprecedented in modern Yorubaland’s chieftaincy tradition, where physical presence and participation in ritual rites are considered integral to the legitimacy of traditional titles.
Also absent was the Olubadan of Ibadanland, Rashidi Ladoja, who was represented at the event by the Balogun of Ibadanland, Tajudeen Ajibola.
Traditional observers say the Olubadan’s physical absence at such an occasion adds further complexity to the ceremony’s cultural resonance.
Despite the unusual nature of the event, several prominent Ibadan leaders and government officials were in attendance, including: Otun Olubadan, Oba Oba Eddy Oyewole; Osi Olubadan, Oba Abiodun Kola-Daisi; Ekeerin Olubadan, Oba Adebayo Akande; and Chief Nureni Akanbi.
Others were the Secretary to the State Government, Professor Musibau Babatunde; the Araba of Ibadanland, Chief Ifalere Adegbola; former Minister of Trade and Industry, Chief (Mrs) Onikepo Akande; a member of the House of Representatives, Hon. Adebayo Adepoju; Commissioner for Chieftaincy Matters, Hon. Ademola Ojo; Commissioner for Culture and Tourism, Dr. Wasiu Olatunbosun; and the President-General of the Central Council for Ibadan Indigenes (CCII), Chief Ajeniyi Ajewole.
Observers note that while attendance by traditional council members and political office‑holders lends official weight to the event, questions linger about the cultural legitimacy and legal status of chieftaincy elevations conducted in the absence of the beneficiaries.
In Ọyọ and Ibadan cultural practice, the physical presence of a chief during key rites, including acceptance, oath‑taking, and symbolic acts, is traditionally considered a foundational aspect of conferring authority.
Some scholars and cultural custodians have expressed concern that the absence of these rites could lead to disputes or legal challenges in future.
Legal analysts also point to possible ramifications under the Oyo State Chieftaincy Law and customary law, which historically emphasise consent and physical participation as part of the investiture process.
There is currently no indication that any traditional councils or aspirants have initiated formal proceedings, but the precedent‑setting nature of the ceremony is likely to attract both cultural debate and judicial scrutiny.
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