In addition to the information related to the requested subject provided in previous responses, please find attached a copy of Responses to Information Requests NGA9281 and NGA9455, together with a section of a book on the sociology of the Yoruba. The information that follows comes from a professor of African Studies at the University of Texas, familiar with Nigeria and the Yoruba (26 Feb. 1992).

The Ruling Houses of the Yoruba are the king-making families that traditionally provide Obas or kings. The Chiefs are appointed and conferred titles by the Obas. Chieftaincies among the Yoruba are not hereditary. The Elder is a honourary title that is acquired upon reaching 60-70 years of age. The Elders sit on the Council of Elders and serve as advisors to the Oba. Chiefs and Elders are not members of the Ruling Houses and therefore can neither become Obas nor have influence in the Oba's succession (Ibid.).

The Oba or King is a traditional ruler, and his title is hereditary. There are currently some 150 Obas in Yorubaland. Upon his death, the Oba is traditionally succeeded by his eldest son, although this would happen only in communities where there is only one Ruling House. In communities with more than one ruling house, the title of Oba is alternated among the Ruling Houses to ensure that each Ruling House provides the community with an Oba. The Oba or king is highly respected and wields considerable influence in his community, particularly if it is a rural one. In urban communities, however, the influence of the Oba is minimal, particularly among the young educated people who do not regard with much importance the traditional institutions (Ibid).

The Oba has two main roles: being an intermediary between his community and the government articulating the interests and concerns of his people, and acting as advisors to the government. The government pays salaries to the Obas and most of them have political and business interests, providing for a mutually beneficial relationship with the government (Ibid.).

Although they enjoy a good relationship with the present government, not all Obas enjoy the same status. The present government classifies Obas into three categories (A, B and C), depending on the size of their community, their seniority and how long the kingdom has existed. The older kingdoms of Ife, Ondo, Oyo, Abeokuta, Ilesa and Obomosho are classified as "A" because they have existed since pre-colonial times, while those that were created in the colonial period are classified as "B" kingdoms and those created after independence are regarded as "C". Obas and their institution can be currently regarded as a dying breed that have lost much of their power and influence over the central government (Ibid.).

An heir to the title of Oba can refuse the title, although this happens on few occasions and usually for religious reasons. Traditionally, the Oba is expected to perform some rituals which are contrary to Western Christian beliefs, so an incumbent with Christian beliefs may refuse the title if he were opposed to the performance of the rituals attached to the title. Rituals vary between communities, although they normally involve dancing and making sacrifices for deities. In the 15th Century, the rituals involved human sacrifices, although in present-day Nigeria such sacrifices are illegal and it would be a criminal offence to kill humans for sacrificial purposes. There are, however, satanic cults in Nigeria such as the Ogboni Cult Fraternity. Despite its ban by the present government, it reportedly continues to operate secretly and has been rumoured to engage in satanic practices (Ibid.).

The professor who provided the above information was unaware of rituals involving the eating of human hearts. He added, however, that if such rituals were to take place today, they would likely be for satanic cults rather than for kingship-related rituals. Even long ago, when rituals involved human sacrifice, the Oba would not engage in the sacrifice of a member of his tribe or clan as this would have lessened the potency of the sacrifice (Ibid.).

University of Texas at Huston. 26 February 1992. Telephone Interview with Professor of African Studies.

Fadipe, N.A.. 1970. The Sociology of the Yoruba. Nigeria: Ibadan University Press, pp. 198-260.

Immigration and Refugee Board Documentation Centre. 23 September 1991. Response to Information Request NGA9455.

. 23 August 1991. Response to Information Request NGA9281.