The Apena of Egbaland and Grand Patron of the Ogun State Chapter of the Freelance and Independent Broadcasters’ Association of Nigeria (Ogun FIBAN), Chief Suarau Olayiwola Alani Bankole, has clarified that the Yoruba term “Ogboni,” which many people have demonised and wrongly translated as an occultic society, actually refers to a council of elders responsible for governance within the traditional Yoruba administrative system.
Chief Bankole made the clarification while hosting the newly inaugurated executive committee of Ogun FIBAN, led by its Chairman, Chief Olalekan A. Shoyinka (Ayinla Egba), at his Onikolobo residence in Abeokuta on Monday.
According to him, long before the introduction of the British colonial system of government, the Egba people had a well-organised indigenous administrative structure which effectively governed the society. Within this traditional framework, the Ogboni institution served as the assembly of respected elders saddled with the responsibility of guiding community affairs and maintaining order in society.
He explained that the original Ogboni institution had no connection with occultism, stressing that the elders conducted their activities openly within their communities.
“The Ogboni were simply elders who played advisory and administrative roles in the society. Their activities were not secretive and had nothing to do with occult practices,” Chief Bankole said.
The Egba chief traced the misconception surrounding the institution to developments that occurred after the return of freed slaves from Sierra Leone, popularly known as the Saros. He explained that many of them returned home as Christian converts and attempted to gain influence within the existing governance structure but found it difficult to integrate into the already established traditional administrative system.
According to him, this situation eventually led to the formation of separate fraternities modeled after the traditional Ogboni structure, which later contributed to the widespread misunderstanding of the original institution.
Chief Bankole further noted that Muslims in Egbaland, who had practiced Islam in the region long before the arrival of Christianity, initially avoided participation in the Ogboni council due to the mistaken belief that it was occultic. This, he said, unintentionally left the administration of many communities largely in the hands of Christian leaders.
Clarifying further, he stated that two distinct forms of Ogboni exist today in Yorubaland. The first, he explained, is the traditional council of elders selected from various communities to serve in the administrative council of the land. The second is the fraternity-based association which operates independently of the traditional governance structure.
He added that both groups could easily be distinguished by their mode of dressing, particularly the placement of the traditional insignia known as the “Saki.” Members of the traditional Ogboni council wear the insignia on the right shoulder, while members of the fraternity place theirs on the left shoulder.
Chief Bankole disclosed that it was only much later that Muslims began to participate in the traditional Ogboni council, noting that he personally broke the long-standing barrier when he accepted the position of Oluwo of Iporo following the demise of Chief Toye Coker, a prominent Christian leader and Baba Ijo.
“If a Baba Ijo could serve as an Oluwo, there should be nothing preventing a Baba Mosalasi from taking such a position. We all have roles to play in the decision-making structures of our towns and communities,” he said.
The Apena of Egbaland also maintained that none of the Ogboni houses in Egbaland conducts secret meetings or engages in occult practices, reiterating that the institution remains an integral part of the Yoruba traditional governance system.
He concluded by advising members of FIBAN to always combine faith with diligence, stressing that while prayer is important, it must be supported by hard work. Drawing from religious history, he noted that Prophet Isa (Jesus Christ) was known to have worked as a fisherman, while Prophet Muhammad (SAW) was a herder before gaining prominence as a prophet.
Earlier in his remarks, the Chairman of Ogun FIBAN, Chief Olalekan A. Shoyinka (Ayinla Egba), expressed profound appreciation to Chief Bankole for his consistent fatherly support to the association over the years, particularly during challenging periods. He acknowledged the elder statesman’s moral and financial contributions to the growth and stability of the organisation and prayed for his continued good health and longevity.
Also speaking at the meeting, the Secretary of the FIBAN National Transition Committee, Alhaji Gbenga Adebayo-Oladunni (Imalian Boy), commended Chief Bankole for his unwavering support for the association and its members, describing him as a pillar in the continued progress of FIBAN.
Other members of the Ogun FIBAN delegation present at the visit included Alhaji Kola Popoola, Mrs. Kikelomo Ogunsina-Obabi, the State General Secretary Comrade Moses Okunlola, State Treasurer Comrade Abolanle Oluwatoyin Asakpa, State Publicity Secretary Comrade Olusoji Emmanuel Akindiya, and Comrade Tolulope Ezekiel Obadare (Aboki Ijesha).
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