Kade pẹ Lori ki bata pẹ lẹsẹ.

Igba odun, odun kan ni o.

Hope is a good king.

[quote author=UrennaNkoli post=42335099]Good
But @ 80, he doesn't have much time left.
[/quote

That's how it been done in ibaban.the one that just died was made the Olu @ the age of 94

Okebadun gbemi. Oba must be an old person with experience.

Our Olubadan title is highly revered. YOU DONT HEAR THEM MISBEHAVING THEY ARE FATHERS THROUGH AND THROUGH.

rocoh:
Our Olubadan title is highly revered. YOU DONT HEAR THEM MISBEHAVING THEY ARE FATHERS THROUGH AND THROUGH.

In nigeria, many highly revered positions are bastardized by inappropriate people.

It is rare to find good super kings in nigeria.

In addition the people of the man`s generation are largely bad peoples.

politician:
After spending some years in Ibadan, i have often queried the choice of old men as kings, i teased my friends that this gerontocratic monarchy will only increase the brown roofs as older men tends to be conservatives. Then he explained the selection process and i find it intriguing. Any indigene can be King provided you follow the route.

The process is kind of long but for general knowledge, its worth reading.

The making of an Olubadan
Every family and clan in Ibadanland has a Mogaji. Mogajis are family heads. They control the affairs of their family and ensure law and order. They are made Mogajis by the Olubadan after they have been so appointed and the family written to formally inform the Olubadan and the Council. In Ibadan, there are over 2,500 Mogajis or family heads as present. The installation ceremony of Mogajis is often performed at the palace of the Olubadan with pomp and fanfare. A Mogaji is a potential Olubadan in waiting if he eventually succeeds to join the ladder. It takes a whole lot for a Mogaji to become Jagun, the lowest rung of the Olubadan ladder, as there are competitions from other Mogajis.

The promotions of such Jaguns are not, however, random, as they are promoted in a sequential and orderly procedure. Upon vacancy in any of the lines, the title holder of a lower rung is promoted to the next rung of the ladder. The Balogun line has 23 rungs while the Olubadan line has 22 rungs. The next Olubadan alternates between the Balogun and the Otun Olubadan.

The promotion in the line of Balogun follows this pattern: From Jagun – Ajia – Bada – Are-Onibon – Gbonnka – Aare Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye –Abese – Ekarun Balogun – Ekerin Balogun – Ashipa Balogun – Osi Balogun – Otun Balogun and eventually to Balogun. The journey from Jagun to Balogun will take a prospective candidate through a 23-rung ladder, and, having reached the top of the ladder, he becomes Balogun and would, therefore, wait for his turn to emerge the Olubadan of Ibadanland.


The promotion in the line of Olubadan follows the same pattern, but is 22 rungs : From Jagun – Ajia – Bada – Aare Onibon – Gbonnka – Aare-Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye – Abese – Ekarun Olubadan – Ekerin Olubadan – Ashipa Olubadan – Osi Olubadan and finally to Otun Olubadan. The nomenclature looks the same with that of Balogun, until when the prospective candidate finally gets to the Ekarun Olubadan. Upon emergence as the Otun Olubadan, the candidate is set to emerge the next Olubadan of Ibadan land on his turn

When death occurs of any member on the ladder, there has to be installation ceremony to the next rank for affected candidates not less than 21 days after the burial of the last occupant. The Olubadan, upon notification of such death, will approve the promotion of others and perform installation ceremony for them at the palace. This is one of the reasons Ibadan chiefs are called Agbotikuyo (someone who rejoices at the death of another candidate).

The system has lots of advantages, no in-fighting for the stool and has helped the city to maintain its traditions.

But i foresee a radical change soon. The kings in southwestern towns and city are getting younger, more classy and finesse,Ibadan needs a young, well traveled and learned man to take it to the next phase of modernization!!

I really love this explanation but what will happen in a situation whereby both balogun and otun are still alive at the time of olubadan's death.

Congratulations baba laje records...
What about abobaku,can we meet him also

ilemobayo40:
I really love this explanation but what will happen in a situation whereby both balogun and otun are still alive at the time of olubadan's death.

It alternates. If the late king is from the Balogun line it goes to the Olubadan line and vice versa

See the mark for his cheek. Abi him fight with TIGER?

politician:
After spending some years in Ibadan, i have often queried the choice of old men as kings, i teased my friends that this gerontocratic monarchy will only increase the brown roofs as older men tends to be conservatives. Then he explained the selection process and i find it intriguing. Any indigene can be King provided you follow the route.

The process is kind of long but for general knowledge, its worth reading.

The making of an Olubadan
Every family and clan in Ibadanland has a Mogaji. Mogajis are family heads. They control the affairs of their family and ensure law and order. They are made Mogajis by the Olubadan after they have been so appointed and the family written to formally inform the Olubadan and the Council. In Ibadan, there are over 2,500 Mogajis or family heads as present. The installation ceremony of Mogajis is often performed at the palace of the Olubadan with pomp and fanfare. A Mogaji is a potential Olubadan in waiting if he eventually succeeds to join the ladder. It takes a whole lot for a Mogaji to become Jagun, the lowest rung of the Olubadan ladder, as there are competitions from other Mogajis.

The promotions of such Jaguns are not, however, random, as they are promoted in a sequential and orderly procedure. Upon vacancy in any of the lines, the title holder of a lower rung is promoted to the next rung of the ladder. The Balogun line has 23 rungs while the Olubadan line has 22 rungs. The next Olubadan alternates between the Balogun and the Otun Olubadan.

The promotion in the line of Balogun follows this pattern: From Jagun – Ajia – Bada – Are-Onibon – Gbonnka – Aare Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye –Abese – Ekarun Balogun – Ekerin Balogun – Ashipa Balogun – Osi Balogun – Otun Balogun and eventually to Balogun. The journey from Jagun to Balogun will take a prospective candidate through a 23-rung ladder, and, having reached the top of the ladder, he becomes Balogun and would, therefore, wait for his turn to emerge the Olubadan of Ibadanland.


The promotion in the line of Olubadan follows the same pattern, but is 22 rungs : From Jagun – Ajia – Bada – Aare Onibon – Gbonnka – Aare-Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye – Abese – Ekarun Olubadan – Ekerin Olubadan – Ashipa Olubadan – Osi Olubadan and finally to Otun Olubadan. The nomenclature looks the same with that of Balogun, until when the prospective candidate finally gets to the Ekarun Olubadan. Upon emergence as the Otun Olubadan, the candidate is set to emerge the next Olubadan of Ibadan land on his turn

When death occurs of any member on the ladder, there has to be installation ceremony to the next rank for affected candidates not less than 21 days after the burial of the last occupant. The Olubadan, upon notification of such death, will approve the promotion of others and perform installation ceremony for them at the palace. This is one of the reasons Ibadan chiefs are called Agbotikuyo (someone who rejoices at the death of another candidate).

The system has lots of advantages, no in-fighting for the stool and has helped the city to maintain its traditions.

But i foresee a radical change soon. The kings in southwestern towns and city are getting younger, more classy and finesse,Ibadan needs a young, well traveled and learned man to take it to the next phase of modernization!!

Orderliness, no need for a radical change. The older the better, no need to create rancour and disaffection.

At least longer thn d previous one,na so we dey see am for ib o,and they must not wish themselves death

UrennaNkoli:
Good
But @ 80, he doesn't have much time left.

Amin ese o

thuao:
Congrats to him. may he live long n his reign be peaceful.
May he bring progress n development to Ibadan land.

By design necessarily gerontological!

kaaabiesioooooooooooooooo