Oriki Ibadan, the famed panegyric of the great city of Ibadan has long been held in awe and respect by followers of Yoruba culture. It has a deep vibe that resonates with the people of the capital of Oyo State – both indigenes and inhabitants.

However, some of the words and phrases in oriki Ibadan can be hard to understand even for people born and bred in Ibadan. In this article, we try to reconstruct and discuss a few of the people and places mentioned in the oriki Ibadan.

Ibadan knows the answer—never the fool.

This is a homage to Ibadan’s sharp tongue and fearless speech—the boldness to answer without retreating home to consult. It is a legacy inherited from Oyo, the imperial cradle of the early Ibadan. The Oyo were renowned for their quick wit, artful doublespeak, and the clever turn of phrase that could ease tension or outsmart danger. Ibadan drank deeply from this proud well of wisdom.

In the land of Oluyole.

Oluyole was a revered leader and military commander. His father, Olukuoye, hailed from the Bashorun lineage in Oyo, and his mother, Agborin, was a daughter of Aláàfin Abiodun. Though not among the earliest settlers in Ibadan, Oluyole arrived during the reign of Oluyedun who granted him land for settlement. Oluyole rose through the ranks to become Osi Kakanfo under Oluyedun’s leadership.

Following Oluyedun’s death, Ọtun Lakanle assumed power, but his tenure was brief, plagued by internal strife. Oluyole leveraged wealth and political acumen to emerge as leader after Lakanle’s fall.

Echoes of People and Places in Oriki Ibadan (4)

Echoes of People and Places in Oriki Ibadan (3)

Echoes of People and Places in Oriki Ibadan (2)

After the Eleduwe war, Aláàfin Atiba conferred the title of Bashorun on him. Ibadan’s central market, Oja Iba, is named after him—‘Iba’ being a shortened form of Bashorun.

He expanded the city and oversaw the construction of its second defensive wall. His era also marked the arrival of Northerners, whom he warmly welcomed and allowed to settle within his compound. Over time, his leadership became increasingly authoritarian, and reports of lawlessness among his sons and household grew. This bred dissatisfaction among the chiefs, who are believed to have conspired against him. It was said that a mystical force struck him. He fell from his horse and died shortly thereafter.

The city of Ogunmola—the battle-worn warrior, unshaken in the storm of war.

Ogunmola’s origin was from a settlement on the outskirts of Iwo. Initially a herbalist, he came to Ibadan like many others seeking lofty ambitions. During Oluyole’s reign, he held no notable title. He later rose to become Ọtun to Balogun Ibikunle and played a vital role in the Ijaiye wars.

Captured by Kurunmi in the first Ijaiye war, he was tied to a tree. He took this to heart and wrecked unimaginable havoc during the second war. As leader of Ibadan, he commanded two notable battles: the Atadi or Arakonga war, which avenged Ibadan’s defeat by the Egbas at Kútújẹ̀, and the Igbajo war of 1866.

In late February 1867, whispers spread across the city—Ogunmola was gravely ill. The flurry of sacrifices at his compound signalled the severity of the affliction. Some said it was smallpox. He passed away on the final day of the month, and his reign lasted for only 14 months.

Fearsome and small in stature, he loves riding the tallest horse he would get into battles. Ogunmola was firm yet fair. He championed justice and detested bribery. If offered a bribe, he would take it—only to return it in public, shame the giver, pronounce just judgement, and then raise the fine as punishment for the attempted corruption. He banned weapons within the city to reduce civil strife and ordered cooking to be done outside homes to prevent fire outbreaks during dry seasons.

Oríkì Ibadan: A Complete Translation of Ibadan’s Panegyric

The city of Ibikunle, lord of the fearsome homestead.

Ibikunle hailed from Ijado, a settlement near Ogbomoso. He arrived in Ibadan during the reign of Baale Maye Okunade. Though he never held the title of town leader (Baale), he was widely regarded as the true repository of power and prestige in Ibadan during the reign of Baale Olugbode. He became Seriki under Bashorun Oluyole and rose to the rank of Balogun under Baale Olugbode, leading all the major wars of that era.

Between 1851 and 1864, during his time as Balogun, Ibikunle led successful campaigns. These campaigns brought numerous communities under Ibadan’s control. He established tributary relationships and cemented Ibadan’s dominance across Yorubaland. His authority cut across both military and political spheres. Among all the Baloguns of Ibadan, none matched his power—except, perhaps, Ajayi Ogboriefon, who came close.

The city of Àjàyí—who plucked the Efon man’s head and vanished before the dust could rise.

Balogun Ajayi Ogboriefon was born under tragic circumstances—his mother died during childbirth, and his father had passed while she was pregnant. His maternal grandfather, overwhelmed with grief, abandoned the newborn in the forest. A hunter later discovered and rescued him, and his wife nursed the baby alongside their own child, Omoniye. In gratitude, Ajayi later allocated land to Omoniye. Àjàyí earned renown in major battles—Jalumi, Ilora, Iwawun, and Ilesha.

As Balogun during the early days of Aare Latosa’s rule, he led an expedition against the Ijesha but was stopped from ransacking the towns by his lord.

During the Efon war, a hidden Efon sniper devastated Ibadan warriors for two days. On the third, Àjàyí tracked him down, decapitated him, carried his weapons and head, and escaped under pursuit, hence his oríkì—the one who plucked the Efon man’s head and vanished before the dust could rise.

He was never defeated in battle. He died peacefully in his home after the Jalumi war on April 7, 1879.

The city of Latosa, Aare Ona Kakanfo—general of all Yoruba warriors.

Latoosa’s father was Ore-Òrìṣà Ọyátóòṣà, and his mother Ọyátóókí, a native of Ilora, just outside modern-day Oyo. Before his rise to prominence, Latoosa was a humble palm wine tapper. His fortunes changed when he migrated to Ibadan and joined the private army of Chief Ogunmola, where he quickly rose to become captain of the guards. For many years after marriage, some say up to 16, Latoosa remained without a child, despite numerous sacrifices to the local deities.

Amid rising Ilorin influence and following the sacking of Old Oyo’s capital (Katunga) by Emir Abd Salaam, Latoosa converted to Islam. He adopted the name Mohammed, locally rendered as Momodu, becoming known fully as Momodu Obadoke Latoosa. Soon after, his wife gave birth to a son, Sanusi—whom Latoosa believed came as a blessing from his new faith.

When the Ibadan throne became vacant after Balogun Ajobo’s self-exile and Baale Orowusi’s death, Latoosa—being one of the most senior chiefs alongside Ajayi Ogboriefon—refused the lesser title of Baale. Instead, he insisted on ruling as Aare Ona Kakanfo, arguing that titles like Basorun and Baale were beneath accomplished warriors. In this, he effectively usurped the title held previously by Ojo Aburumaku, who later became the Soun of Ogbomoso.

Latoosa ruled as a popular and fearless warlord. His reign saw several major wars, including Emure, First Ilesha War, Eletu, Igbin, Atadi, Osiele, Jalumi, and the 16-year-long Kiriji War. However, his time also saw internal conflicts and political unrest, notably involving Iyalode Efunsetan, Aiyejenku Foko, and Iyapo Seriki.

Though he did not die in battle, Latoosa passed away at the Kiriji war camp. His body was embalmed and brought back home after the war.

He remains historically significant as the last military Aare Ona Kakanfo.