Some Sources of Lagos History and succession to the Eleko Heritage

Lago de Curamo is the Portuguese appellation Lagos shares with a city in southern Portugal. As many have come to know, it is at times of significant historical events that people are best able to assess the importance of the times they live in. In spite of our selves in Lagos today, the transition of The Eleko HRH Oba Adeyinka Oyekan II is a time to celebrate the culture and heritage of Lagos, perhaps the first such occasion for many adults today with the last such occasion having occurred as far back as 1964.

In specific response to often mentioned and similarly ignored posits that Lagos is a veritable “no mans land” and therefore owned by none in particular, it is at times when a tradition and custom is called into sway that a resounding rebuttal of these sentiments is found deep in the heritage of the descendants of the original inhabitants of Lagos. Lagos and the descendants of its original inhabitants can pointedly debunk these convenient ‘nobody-owns-Lagos’ platitudes and consign them to the dung heap where they belong.

Such a time is upon us indeed, in the succession and passage rites to follow the transition of HRH Oba Adeyinka Oyekan II, The Eleko of Eko. Very few city-states in Africa or certainly West Africa can trace their history and pedigree with written and recorded accuracy as Lagos can. It is a city that first received its European adventurers in 1472 when the Portuguese arrived and christened the city “Lagos” and commenced a trade relationship now in its fifth millennium. It is true that The Lagos Weekly Record of August 6, 1900 referred to Lagos as “the Liverpool of West Africa”. But unlike some commentators this is viewed more as a sterling compliment not derision.

It is perhaps necessary to join the discourse surrounding the passing of the Oba of Lagos and the consequent election of his successor to the title Eleko of Eko, for this presents a unique opportunity to recall some of the customs of Lagos, given that the last time Lagos was thrown into a succession debate was in 1949 when Oyekan and Adenji Adele took to the law courts. And the last time an Oba died was in 1964 after which Oyekan ascended the throne of his ancestors. There is natural human interest in public life and an unnatural inordinate ambition that can permit distortions of recognized customs and practices. Furthermore there appears to be lack of industry displayed by journalists and reporters who choose to speculate and (mis) inform the public on the topic.

Even avowed Republicans believe that monarchy has its only place in the heritage and tradition of the people, given that it ought not enjoy any real role in the governance of modern civil society. This underscores the history and the lessons that it imparts on the present day.

In keeping with respect for tradition and heritage of Lagos it is also informative to draw the attention of its modern society to the territorial reach of the ancient domain of its paramount ruler, leaving no doubt that it was in no way confined to the Lagos Island. In “Geography of British West Africa” by Major W.H. Beverly and D.L. Kerr it is recorded that the colony was first governed by Captain C.A. Moloney from 1886. Established after the British “blue jackets” assisted Akitoye to regain power from Kosoko (his cousin) in exchange for a proclamation to end Lagos prominence in slave trade, thus the territory and colony ceded by Dosunmu extended from Lekki and Palmas districts in the East and Westwards to Badagry.

This territory had remained under the sovereign of Lagos since the reign of Oba Ado in 1630 (see Rev J. B. Woods “History of Lagos”)

Succession and Selection

The passing of the Oba is not an event treated with trifle. In practice, members of his official residence and household, The Iga Iduganran, are strictly bound to inform the senior chief among the Oba’s councilors of the translation; it is the senior chief (an office defined below) that will make the formal announcement of his death. Even in and during the colonial suppression of our customs it was never incumbent on the government of the day to make this announcement publicly - as would appear to have happened in this instance - particularly where the announcer has no role in customary law.

It is commonly accepted that the basic criterion for ascension to the headship of the House of Docemo as Oba of Lagos is the eligibility of “any male who is descended through a male from a former head of the House of Docemo (Oba)”.

The lines of members of the House of Docemo are accepted to be Akinsemoyin, Eshilokun and Ologun Kutere.

The Obas and Chiefs Law Cap 138 Laws of Lagos State now deals with the procedure for the selection and candidature of Obas, the Eleko included. However, the customary law and practices of Lagos are still binding and founded in history.

This manner in which selection is to be made and other matters relating to the status of the principal head of Lagos was subject of a “Commission of Inquiry regarding the House of Docemo” commissioned by His Majesty’s Government in 1933.

Evidence was taken at Lagos on 10th - 12th, 18-19th of May, 5-7th June 1933 when most of the Oba’s courtiers were consulted. Several of the Chiefs and important personalities of the day gave oral and written testimony. Mr. Ayodele Williams, Mr. Herbert Macaulay, Sir Kitoye Ajasa, the Eletu Odibo of the day and Chief the Obanikoro of Lagos were the main protagonists and they both gave evidence. Yesufu Fasanya another respected individual (of advanced years, he had participated in the inquiry into the “Water Rate question” in Lagos 1916) and an apparently impartial witness also gave evidence. Comparative consideration of customs obtaining elsewhere in Yoruba speaking Nigeria was conducted by consulting The Alafin of Oyo and Alake of Abeokuta of the time. Having not (at the time) codified the method of selection of the Oba, the proceedings commanded great and momentous interest in public life at the time. After three months, on 3rd July 1933 Mr. H.L. Ward Price gave a report on the Commission’s findings. Some issues are already controversial today; some may become relevant as time unfolds:

- The members of the family House of Docemo do not participate in the selection of the ‘Oba’ head of the House.

- The sons of the House of Docemo were eligible for courtesy titles as white cap chiefs, but any such holder would not take part in the selection of the Head.

- Any man may be chosen who is descended through males from a former head of the House (‘Oba’). There is authority for the practice that different sections of the House may take turns or that preference is given to men born during the term of office of their father (see the evidence of Chief Obanikoro). In any event the selection committee deals with such lesser points of preference.

From the foregoing it appears indisputable that a son of the lately deceased Oba is indeed eligible (unlike has been recently commented).

It is the Chiefs in the Obas council that are the persons responsible for the selection using the date of installation as chief, amongst the Obas councillors. Much debate centred around whether the Eletu Odibo had a natural right of leadership amongst the chiefs (the Eletu crowns the new Oba) or whether the senior chief was a position that changed depending on who at the time was the oldest serving. The commission accepted the latter view. The finding was that, despite some special functions of the Eletu or the status of the Idejo landowning class of chiefs, the senior chief in Lagos is a position determined by the seniority of the chiefs at any time by use of the date of installation into office.

The Heads of Akarigbere (“Eletu”), Ogalade (“Obanikoro”), Idejo (“Olumegbon”) and Abagbon (“Ashogbon”) classes (a full list is contained in Paynes Table of principal Events 1893) - this is also Gazetted in Schedule 3 Edict No. 2, 1975 - are members of the “Kingmakers “ committee, all other chiefs in the classes are consulted.

It remains incontrovertible that there is no order of precedence amongst the classes of Chiefs but that there may be precedence within each class by virtue of the fact that there is evidence of a leading (installing chief) in each class. The suggestions that there exists a “prima inter pares” is without customary precedent and lacking in historical support. It must also be mentioned that but for the intricate relationships between the chiefs and the Head of the House of Docemo the institution could hardly have survived for so many years. Therefore with utmost respect to advocates of newly acquired status of importance owing to written declarations by this late monarch, the possibility of one-man-made customary law is again alien and unsupportable.

Unlike what appears to have obtained elsewhere in Yoruba speaking Southern Nigeria the Ifa Oracle is consulted after the selection is made and is consulted for and as to the probability of good fortune to Lagos during the coming term of the Obas reign. The oracle is not consulted for the selection of the Oba but merely for a forecast of his reign.

There is dissent for some of the above views. See ‘The Story of Lagos’ by Prince John D.O. Losi, written in 1921 where the author considers the Oba of Lagos an Akarigbere and therefore endorses an order of precedence with Onilegbale as his next senor in precedence. Indeed in the Story of Lagos, the King makers are stated as Onilegbale, Eletu Odibo, Eletu Ijebu, Eletu Iwatse and the installing officers in the classes of chiefs. The constitution of the committee is now dealt with in Schedule 1 to the Edict of 1975

As all said, and as the relevant parties enter their time-honoured duties of consultation and selection, it is clear that the rich history and tradition of Lagos has may historical sources that commentators and readers alike can and should refer to, in order to provide the public at large with foretastes of times to come and thus serve an informed dish of knowledge of which tourists, adventurers and the many guests that Lagos hosts can partake.

By Olasupo Shasore, a lawyer based in Lagos and of the Sasore chieftaincy family of Isale Eko.