Becoming Owa Obokun: An Exploration of the Ritual Journey

By Adeoye Agunlejika

The processual ritual rites for the ascension to the throne of the Owa Obokun Adimula of Ijesaland are notably tedious and intricate. The journey begins with the princes of the Royal Ruling House whose turn it is to produce the next Owa Obokun Adimula.

Their interest is raised through the heads of the Royal families during various meetings of the Royal Ruling House. This phase involves internal sorting, negotiations, and intrigues within the Ruling House.

At the conclusion of this process, the thirteen Ijesa Obokun Kingmakers, headed by the Obaala of Ilesa (the Prime Minister and Regent of Ijesaland), take over. The members include the four Ijesa Obokun Regional Governors—Ogboni of Ilesa, Ogboni of Ijebu-Jesa (Elegboro), Ogboni of Ibokun (Alademure), and Ogboni of Ipole—as well as the scribe, Obaodo of Ilesa. These individuals constitute the Ijesa Obokun Senate or Upper Parliament, also known as the Iwarefa-mefa or Agbanla Ijesa Obokun.

The Role of Ijesa Obokun Chiefs

The other seven members are drawn from the Aare Oke/Iwole Owarisa Royal Palace Administrative Counsellors, including the Odole of Ilesa, Risawe of Ilesa, Saloro of Ilesa, and Arapate of Ilesa. The Elegbe Military War Commanders—Lejoka of Ilesa, Loro of Ilesa, and Lejofi of Ilesa—also play significant roles.

Spiritual consultations and assessments are conducted by sixteen diviners of Ijesaland, led by the Esegba, alongside others such as Lilere, Aseda, and Onimo. These spiritual guides provide counsel, and after deliberations, votes are cast. 

The final advisory report is communicated to the Ministry of Chieftaincy and Local Government for onward transmission to the Governor. 

The Governor may seek additional counsel from the Osun State Council of Obas and Chiefs before granting approval.

The Ritual Rites of Passage

Once approval is secured, the ritual rites of passage commence. According to Victor Turner, these rites represent "liminality," a procedural transformation and transition. A significant phase involves the identification of a vacant "Lojadom" for the incoming Owa Obokun, where he serves for at least seven days. This practice follows the precedent set in 1957 for Owa Obokun Adimula Adelupo Ogunmokun Biladu III and in 1982 for Owa Obokun Adimula Adekunle Aromolaran II.

In 1966, an innovation introduced a Christian commendation service before the traditional rites, held at a church of the elect's choice. For instance, the Holy Trinity Anglican Cathedral Church, Omofe, hosted the service in 1966, while Otapete Methodist Cathedral Church hosted it in 1982.

Historical Re-enactments at Ijebu-Jesa and Beyond

The ascension rites begin at Ijebu-Jesa, where the Ogboni of Ijebu-Jesa (Elegboro) laps the Owa Obokun Adimula-elect in the presence of the Kingmakers. This ritual re-enacts Obokun Ajibogun's consultation with his elder brother, Awujale Ode Ijebu (Obanta), during his expedition to fetch ocean brine to cure their father, Oduduwa's blindness.

Following the Ijebu-Jesa rites, the elect proceeds to the residence of Lemodu at Ilemo in Ilesa. Lemodu, an Aare Odo Chief and Priest of Obokun, oversees fortune-telling rituals at the Obokun Shrine. The candidate then moves to the residence of Bajimo, where he undergoes rites lasting five days.

Installation and Declaration

At Ita Obokungbusi, the elect prostrates three times before the Obaala and the entire Ijesa Obokun Kingdom. This act, performed facing the cardinal points, marks the last time he prostrates for anyone. From there, he proceeds to the Aafin Adimula Royal Palace's ancient wing, known as "Irokoja" or "Akodi Oba."

Further rites occur at various shrines, including the Ile Orisa, where the final ascension rites of transformation take place. By 6 a.m., the new Owa Obokun Adimula emerges, greeted with proclamations of his reign:

"Kabiyesi o! Baba yi o! Olori Alade! Orisa keji! O jo ye re! Abo jo ba re! O mu o!"

This translates to:

"O hail the king! Father of all! Leader among crowns! Second to the deities! Does he resemble our Father? Does he resemble our Mother? He is the chosen!"

(Agunlejika, 1996: 33–38; 2011: 39–51).

"Ipebi" and Final Rites

Following his proclamation, the new Owa Obokun Adimula enters a three-month "Ipebi" period at the residence of the Ogboni of Ilesa. During this time, homage is paid by dignitaries, and the Oloris of late kings provide sustenance. As the Ipebi ends, the Erin-Jesa people conduct a cleansing ritual at the Aafin Adimula Royal Palace, ensuring a harmonious reign.

The final crowning takes place at the residence of Baba Ile Oke, followed by ceremonial rites at "Iwesu," where the king's head is washed as part of the coronation rituals. Early the next morning, he enters the Aafin Adimula Royal Palace through the Western Owaluse Gate, marking the completion of his journey to the throne.