History
The Full Story
The story of Ojude Oba begins in nineteenth-century Ijebu-Ode, at a time when Ijebu society was undergoing major religious, political and social change. Before Islam and Christianity became widely established, the Ijebus were largely traditional worshippers. Public ceremonies and palace festivals formed an important part of community life, with devotees of Sango, Egungun, Osun, Ogun and other deities appearing before the Awujale in ceremonial display.
Islam first gained influence in Ijebuland through trade. Ijebu merchants travelled widely to places such as Ilorin, Ibadan, Offa and other commercial centres where Islam was already established. Some traders adopted the religion, but many practised quietly because open worship could attract opposition from palace officials and traditionalists. This began to change in the late nineteenth century, when Muslims in Ijebu-Ode gradually gained more confidence and visibility.
A key turning point came during the reign of Awujale Adesimbo Adewale Tunwase. He became Awujale after a period of instability following the departure of Awujale Ademuyewo Fidipote to Epe. When Tunwase ascended the throne, many royal emblems had been taken away, including crowns, beads, ceremonial clothing, sceptres and other symbols of office. He replaced them, restoring dignity to the throne and earning the praise-name “Tunwase,” meaning that he restored royal glory.
Tunwase's reign was also recognized by religious accommodation. As Islam grew in Ijebu-Ode, he gave land to Balogun Odueyungbo Bello Kuku and the Muslim community so that they could practise their religion peacefully and hold their Eid prayers. This gesture was significant because it gave public recognition to a group that had previously faced resistance. It further placed the Awujale as a ruler capable of holding together different religious groups within Ijebuland.
In appreciation, Balogun Kuku and his Muslim followers began visiting the Awujale after Eid-el-Kabir to thank him and pay homage. This act of gratitude became an annual palace visit. Over time, the visit developed into Ita-Oba and later became known as Ojude Oba: the gathering at the king’s forecourt.
This early history is important because Ojude Oba did not begin simply as a carnival. It emerged from a moment when faith, royal authority and community identity came together. Balogun Kuku’s leadership gave the Muslim community confidence and visibility, while Tunwase’s support gave the gathering royal legitimacy. The festival’s foundation was therefore an act of thanksgiving, loyalty and peaceful coexistence.
The wider political context also shaped its meaning. In 1892, during Tunwase's reign, Ijebuland was drawn into the Imagbon War against the British. The conflict followed disputes over trade routes and access through Ijebu territory. After the British victory Ijebuland came under stronger colonial control and Tunwase continued to rule with reduced powers. Colonial correspondence from Governor Carter shows that the authority of the Awujale was increasingly formed by British supervision and treaty arrangements after the expedition.
Against this background of upheaval, Ojude Oba became a powerful expression of continuity. It preserved the bond between the Awujale and his people at a time when Ijebu political power was being challenged. What began as a Muslim act of appreciation gradually expanded into a broader Ijebu tradition, bringing together families, age-grade groups, warriors, religious communities and Ijebu people at home and abroad.
Today, the colour, horse-riding, music, fashion and Regberegbe parades are the most visible parts of Ojude Oba. But behind the spectacle is a deeper history: the rise of Islam in Ijebu-Ode, the leadership of Balogun Kuku, the religious tolerance of Awujale Tunwase, and the determination of the Ijebu people to preserve unity and royal honour through a changing world.
