At the end of December 2000, The Guardian reported that Chief Adeleke Oyenuga, "Oluwo in the Ogboni Aborigine fraternity of Nigeria," could not state definitively when the Ogboni first emerged in Nigeria (31 Dec. 2000a). Oyenuga identified the following Ogboni "extractions":

First we have the Osugbo gbede which is normally referred to as being owned by the Oba. This is for the Oba's chiefs. There is Ogboni Aborigine fraternity of Nigeria, there is Iwule Ogboni and it is believed to be for the elderly four. Firstly we have Ogboni Otu Ife, there is Ogboni Arapa Nika, this came from Akoko in Ondo State, there is Ogboni Ara Ife, there is Ogboni Akala, and there is Ogboni Agamasa, Ogboni Ogenete and also the Reformed Ogboni Fraternity (ROF) which came out of Ogboni Aborigine. I belong to all but the ROF (ibid.).

In answer to a question about the differences between the extractions, Oyenuga stated the following:

There are so many differences in that their mode of worship differ even though they all worship Edan which is God-like.

If you look at the fact that even if you are a member of the Aborigine and not initiated to Ogboni Osugbo, you can't just say because you are initiated into Aborigine you can go and join Osugbo when they are performing. If you do, you will suffer the consequence. That is the way it is with all of them.

The Osugbo's being titled chief of the Oba can however attend functions of the Aborigine because they are respected members of the society.

It is therefore not expressly possible for a member of one society to gatecrash into another's. The Aborigine in most cases can worship with the ROF because ROF migrated from the Aborigine and their language can be spoken by the Aborigine. It is language (mode of communications) that betrays whoever wants to impersonates (ibid.).

Oyenuga identified himself as "a traditionalist to the core" and stated that he became an Ogboni member because of the assistance it gives "in troubled times," as well as the help that members extend to each other (ibid.)

Asked to state when the traditional Ogboni was created, the Oluwo Ogboni Aborigine, Iledi Iyadamilola I, Imota Chief Emmanuel Olatunji Akinyemi said nobody could say when Ogboni started. "What is known about Ogboni is that they existed before the advent of colonialism, they ruled with the Oba, they governed and adjudicated matters in traditional ways and they were so meticulous that even when the colonialists came, they found the system so formidable that they coudn't tamper with it," he explained (ibid. 31 Dec. 2000b).

The Guardian reported that

ROF, according to its Olori Apena Otunba David Adekunle Olaiya Adeniji, emphasises that membership shall be opened to only those who embrace faith in God and who do not fancy being fetish as a way of life. It is not clear if others believe in this principle.

But observations by The Guardian On Sunday revealed that most members of all the extractions belong to either Christianity or Islam, indicating that their member of Ogboni is just a way of socializing and ensuring that fraternal assistance is available when the needs arise. ...

While bickerings exist among the various extractions, they have a common antagonist in the church. The antagonism which is total is seen as emanating from the belief that Ogbonis are fetish and anti-God. That notion still holds especially as there are moves by some members of the House of Representatives to proscribe the society ...

Oshowole [a representative of the ROF] said the problem people have in defining Ogboni is the Yoruba meaning of the word. "In the Holy scriptures, for instance, in Ezekiel 23 verse 23, the expression "Great Lords and renowned" is translated in the Yoruba version as "Awon Ogboni ti oni okiki"

According to him, the word refers to a distinguished personage who assists in the administration of a domain. "This is why in Yoruba towns and communities, the highest council of chiefs comprise the Ogbonis. Holders of this title are not fetish or idol worshipers but they are the administrators of their communities, guiding the Obas," he said. (ibid.).

In further reference to the perception of Ogboni as fetish, Olori Oluwo Ogboni Olufe, Chief Adeleke Oyenuga - ["also the Oluwo Alakoso of Ogboni Aborigine Fraternity of Nigeria (Ikorodu Division)"] stated that:

though the Ogbonis of whatever extractions are not allowed to do anything devilish, they are encouraged to stand by one another as they are taught to see themselves as brethren. Which is why they are referred to as Omo Iya. "It is our tradition to be ever ready to assist our fellow Omo Iyas maybe that is why they say we are in a cult," he emphasised (ibid.).

The following information was obtained from a Website identified as that of the Reformed Ogboni Fraternity (ROF) with a contact address of: 38 Abeokuta Street, Ebute Metta, Lagos, Nigeria (n.d.a).

The Reformed Ogboni Fraternity was founded on December 18, 1914 at Obun Eko in Lagos. The original name of the Fraternity was, "Egbe Ogboni Onigbagbo" which could be translated to mean, Ogboni Fraternity of the Christians. Originally, it was a society planned exclusively for Christians, as the primary objective of the founder was to cement truthfulness, love and sincerity among Christians with the view of lending a helping hand to the Church in its exponents (n.d.b).

It was "duly registered and issued certificate of incorporation" on 17 June 1943 (ibid.). The Constitution of the Reformed Ogboni Fraternity Incorporated lists its aims and objectives as:

1 (a) To associate for the promotion of the Principle of Universal Fatherhood of God - the All-Seeing Eye, and Universal Brotherhood of man, without any discrimination of Race, Color, Creed, Sex, Religion or Political affiliations.

(b) To associate for the principal purpose of knowing God better such that all the Undertakings of the fraternity will be in accordance with His Holy will.

2. To encourage the diffusion of the practice of benevolence, charity and chastity.

3. To offer assistance (as a bounden duty) to all poor and distressed Brothers and Sisters of this Fraternity, without detriment to themselves and their connections, or injustice to others who are not members of this Fraternity.

4. To see to the mortal remains of any deceased members, by providing a coffin, up to a reasonable limited cost and to give his/her remains a decent deposit in the bosom of Mother Earth.

5. To inculcate in all the members, the constant practice of the Golden Rule, "to do unto others (members and non-members) as one would wish them to do unto him".

6. To provide necessary funds, for the successful prosecution of the business of the Fraternity, according to this Constitution.

7. To keep and obey the Laws and Constitution of the Federal Republic of Nigeria and those of any other Country in which one resides (1998).

The Olori Apena, [leader] Otunba David Adelkunle Olaiya Adeniji of the ROF and "until his retirement in 1976 a deputy commissioner of police" explained what ROF is to The Guardian:

ROF is anything clean, holy, transparent and honourable. It doesn't have anything to do with the use of fetish means, and that has been the mode of events since that fraternity was founded in 1914, the same year that Nigeria was annalgameted, by an Anglican Archdeacon, late Thomas Adesina Jacobson Ogunbiyi. ...

ROF was founded at Isale-Eko and named Christian Ogboni, but when friends and wellwishers of Archdeacon Ogunbiyi saw and marvelled at what had been founded - both male, female Christians and non-Christians applied to join and the society could no longer be called Christian Ogboni. That brought about its change of name to Reformed Ogboni Fraternity (31 Dec. 2000c).

Asked to explain why the ROF uses the name Ogboni, the OloriApena stated:

What baffles many people and even church members is the name Ogboni. But their worry would have not been necessary if they bothered to find out what Ogboni means.

Ogboni is a circle of elderly, wise people who advise the Oba on matters affecting the town - they stand by the Oba day and night, they are always in the Oba's court.

In those days they ruled the town in such a way that whatever disputes arising in the town is settled. In modern days, we call them Oba's court. Even when the Europeans came they met the institution - they wanted to find out ways of banning it but they discovered it was a formidable society.

Again they discovered the do's and dont's. They were pleased that it was a peaceful society. What you should do is to find out about the history of Abeokuta - the Ogboni history in Abeokuta.

Why then do people have to fear Ogboni? It is because they are always upright in whatever they do. They are always firm in their decisions and they are not given to acting under the influence of sentiments. Then if they say someone should be killed that person is killed because their judgement is based on transparent investigation.

I can also assure you that the manner of making enquiries is representative and judgement sound. For instance, if you were accused of murder or theft, emissaries were sent to the paths leading to the stream or paths leading to the farm to eavesdrop on what passer-by would say about the accused persons. If per adventure the majority message is it serves him right, this is not his first time - that person is allowed to face the judgement. But if they say that person is not bad, it is a mistake that person is eventually set free.

So judgement then was people-oriented, whatever message brought to the Oba determines at the end of the day what becomes of an accused. It constituted a major part of adjudication in whatever matter and Ogboni used to coordinate them (ibid.).

Speaking about the aims and objectives of the ROF, the Olori Apena said:

We also associate for the principal purpose of knowing God better such that all the undertakings of the fraternity will be in accordance with His Holy will. Our major concern is to make good men, Christian or Moslems better men. We encourage the diffusion of the practice of benevolence, charity and chastity.

Our aims and objectives also include the offer of assistance (as a bounding duty) to all poor and distressed members and non-members, without detriment to themselves and their connections, or injustice to others who are not members of the fraternity.

While striving to inculcate in all members, the constant practice of the golden rule, "do unto others (members and non-members) as one would wish them do unto him", we ensure that as responsible citizens our members keep and obey the laws and constitution of the Federal Republic of Nigeria and those of any other country in which one resides.

With respect to accusations that "some condemnable acts are perpetuated in [their] midst," the Olori Apena responded:

Some of them, I mean who say these things about us were either unable to pass our screening and become members or that they were sent out for flouting our rules. Some of them say all sorts of nonsense because they couldn't fellowship with us.

Some of them would even have told you that this building is juju or that we kill people. I want to tell you that there is nowhere in the whole of this building where rams are slaughtered. If we kill and carry babies like they have often alleged, the police would have been here, this being a metropolitan town. What I mean is that you can't see members of the R.O.F getting involved in any crime or conniving with anybody to perpetuate crimes. We do our things in very religious ways. We don't just admit people. We only take people who have discovered that our members are exceptional in their neighbourhood (ibid.).

For further general information on the Ogboni, please consult the attached 31 December 2000 article from The Guardian, as well NGA36163.E of 13 March 2001, NGA36834.E of 13 March 2001, NGA35268.E of 31 August 2000, NGA34255.E of 14 April 2000, NGA33762.E of 7 February 2000, NGA33175.E of 6 November 1999, and NGA8434.E of 7 May 1991.

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. Please find below the list of additional sources consulted in researching this Information Request.

References

The Guardian [Lagos]. 31 December 2001a. Lekan Fadeyi. "We Are Misunderstood, Says Oyenuga." http://www.ngrguardiannews.com/ibru/br808007.html [Accessed 14 Feb. 2001]

_____. 31 December 2000b. Lekan Fadeyi. "Perceptions of Ogboni." http://www.ngrguardiannews.com/ibru/br808006.html [Accessed 14 Feb. 2001]

_____. 31 December 2001c. Lekan Fadeyi. "'ROF is Not a Secret Society'." http://www.ngrguardiannews.com/ibru/br808007.html [Accessed 14 Feb. 2001]

The Reformed Ogboni Fraternity, Lagos. n.d.a. "Contact." http://www.rof-nigeria.org [Accessed 16 Feb. 2001]

_____. n.d.b. "The Reformed Ogboni Fraternity: The History." http://www.rof-nigeria.org [Accessed 16 Feb. 2001]

_____. 1998. "Constitution of the Reformed Ogboni Fraternity Incorporated." http://www.rof-nigeria.org [Accessed 16 Feb. 2001]

Attachment

The Guardian [Lagos]. 31 December 2000. Dickson Adeyanju. "What Has the Church Got to Do With Ogboni?" http://www.ngrguardiannews.com/ibru/br808005.html [Accessed 14 Feb. 2001]

Additional Sources Consulted

IRB databases

LEXIS-NEXIS

REFWORLD

World News Connection (WNC)

Internet sites including:

The Guardian [Lagos].

Nigeria Media Monitor

The Nigeria News Network

Post Express [Lagos].

Vanguard [Apapa].

Search engines including:

Google

HotBot