ONIBA EKUN: SETTLING THE IGBEDE DISPUTE WITHOUT DRAGGING AWORILAND INTO CONFLICT (A LESSON IN TRADITIONAL DIPLOMACY, EQUITY AND PEACE BY_ IMAAM WAARITH AL-AZAHARIY

The recent discussion surrounding Igbede, the Olorogun Adodo Chieftaincy and the Oniba Ekun of Iba deserves to be examined beyond the immediate land and traditional-authority questions.

At the heart of the matter is a larger question: How can traditional institutions resolve disputes without allowing one community's disagreement to become a conflict involving the entire Awori people?

According to the account circulating on social media, Oba Oniba Ekun addressed the matter in a peaceful manner and acknowledged the traditional position of the Olorogun Adodo in relation to Igbede. He was also presented as formally introducing Olorogun Adodo to his cabinet and the Bale, with an emphasis on recognition, alliance and cooperation.

That approach, if accurately reflected by the video, represents an important principle of traditional diplomacy: a dispute does not always have to end in confrontation.

TERRITORY, TRADITIONAL AUTHORITY AND LAND OWNERSHIP

One important distinction must always be maintained in discussions of traditional disputes:

Geographical territory, traditional jurisdiction, chieftaincy authority and ownership of land are not necessarily the same legal or customary question.

Public reporting on Lagos land disputes involving the Oniba institution illustrates how complicated these questions can become, with competing historical, customary and legal claims sometimes existing side by side.

Similarly, a 2026 public notice from the Olorogun Adodo Chieftaincy Family asserted traditional authority over Igbede Town lands. That assertion is a claim by the chieftaincy family and should not, by itself, be treated as a final judicial determination of every land or territorial question.

This is why responsible traditional leadership requires dialogue, documentation and respect for lawful processes.

WHY THE ONIBA'S APPROACH MATTERS

If the recent video accurately represents the position of Oba Oniba Ekun, his decision to recognize the Olorogun Adodo within the traditional setting and seek cooperation rather than confrontation sends a significant message:

Not every disagreement needs to become an Awori-wide war of words.

Traditional rulers have a responsibility to protect their people from unnecessary tension.

The Oniba does not have to surrender legitimate interests in order to pursue peace. Likewise, recognizing another traditional institution does not necessarily mean abandoning one's own history or authority.

There can be room for recognition, coexistence, dialogue and cooperation.

The Oniba has previously been publicly reported intervening in land-related disputes and calling for peaceful resolution while maintaining his institution's position.

DO NOT DRAG ALL AWORI INTO ONE DISPUTE

One of the greatest dangers in traditional disputes is collective escalation.

A disagreement between particular communities or traditional institutions can quickly become:

“Awori versus Awori.”

That is a dangerous direction.

Awori communities are historically interconnected, but they also have different settlements, families, chieftaincies, traditional institutions and local histories.

Therefore, every dispute should be treated according to its specific facts.

The people of Aworiland deserve an environment where traditional rulers can disagree without turning their disagreement into hostility among ordinary people.

FROM CONFRONTATION TO COOPERATION

The reported interaction between the Oniba Ekun and Olorogun Adodo provides an opportunity to promote a different model of traditional diplomacy:

Recognize one another.

Respect one another.

Investigate historical claims.

Separate land ownership from political emotions.

Use lawful institutions where necessary.

And preserve peace among the people.

This does not mean that historical claims should be ignored.

It means that claims should be established through history, customary evidence, documented boundaries, land records and the law, rather than through confrontation or social-media battles.

AWORILAND DESERVES MORE

Aworiland deserves more than endless traditional conflicts.

It deserves peaceful communities, responsible traditional leadership, economic development, proper land administration, historical research and cooperation among neighbouring traditional institutions.

The future should not be built by destroying relationships over disputes that can be addressed through dialogue.

If the present approach of the Oniba Ekun is indeed to recognize Olorogun Adodo while maintaining peace and cooperation, it demonstrates an important principle:

"You can defend your institution without declaring war on your neighbours."

That is the kind of traditional diplomacy that can prevent a local disagreement from becoming a wider crisis.

Aworiland needs dialogue.

Aworiland needs justice.

Aworiland needs equity.

Aworiland needs responsible leadership.

Above all, Aworiland needs peace.

Conclusion

The Igbede question should therefore be approached carefully, historically and lawfully—not emotionally.

Let the relevant traditional institutions sit together.

Let the historical records speak.

Let the land documents speak.

Let the law determine legal questions.

And let traditional leadership provide the wisdom necessary to prevent conflict.

The strength of Aworiland should not be measured by how loudly its traditional institutions fight, but by how wisely they resolve their differences.

© IMAAM WAARITH AL-AZAHARIY INSIGHT