In Lagos, tradition does not disappear, it waits. It waits beneath concrete, commerce, and rapid urban growth, until a vacancy on a royal stool forces history back into public view. The Oniru of Iruland is one such throne, carrying centuries of identity, authority, and customary order into the heart of modern Victoria Island.
Among the figures most often mentioned whenever succession issues arise is Chief Yesufu Abiodun Oniru, widely identified in Nigerian press accounts as the 13th Oniru of Iruland. His reign remains central to contemporary discussions not because of elaborate public records about his personal life, but because of its length and the role it plays in shaping today’s understanding of royal rotation in Iruland.
Iruland and the importance of the Oniru stool
Iruland, also known as Iru Kingdom, is historically associated with areas now recognised as Victoria Island, the Oniru axis, and parts of the Lekki corridor. Over time, these lands became some of the most valuable and influential districts in Lagos State, placing the Oniru stool at the intersection of tradition, identity, and modern power.
As Lagos expanded, the role of traditional rulers evolved, but their symbolic and cultural authority remained. The Oniru is not only a custodian of customs, but also a link between ancestral landholding, community leadership, and modern governance. This combination explains why succession matters so deeply to families within Iruland and why disputes often draw widespread public attention.
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The recognised ruling houses of Iruland
Modern reporting on the Oniru chieftaincy consistently refers to a customary framework that recognises three ruling houses entitled to produce candidates for the throne. These ruling houses are:
- Abisogun
- Akiogun
- Ogunyemi
This structure is commonly linked to the Customary Law Regulation Selection to the Oniru Chieftaincy dated 14 September 1993. Under this framework, succession to the throne is expected to rotate among the recognised houses, with nominations following established customary procedures.
The principle of rotation is central to understanding why historical reigns, especially long ones, continue to influence present day debates.
The reign of Chief Yesufu Abiodun Oniru
Chief Yesufu Abiodun Oniru is consistently described in succession related accounts as the 13th Oniru of Iruland and as a monarch from the Akiogun ruling house. His reign is reported to have ended in 1984.
Accounts differ slightly on the year his reign began, with some placing it in 1936 and others in 1934. What remains consistent is that his reign began in the mid 1930s and lasted until 1984, making it one of the longest reigns associated with the Oniru stool in modern memory.
This extended period on the throne shaped how many people understood authority and continuity in Iruland. For several decades, the Oniru stool was occupied by a single monarch, during a time when Lagos itself was undergoing profound political, economic, and social change.
Succession after 1984 and the rotation question
Following the death of Chief Yesufu Abiodun Oniru in 1984, attention turned to succession under the expected rotation among the ruling houses. According to widely reported accounts, the Ogunyemi ruling house was next in line but did not present a candidate at the time.
As a result, the throne later returned to the Akiogun ruling house with the emergence of Oba Idowu Abiodun Oniru, commonly described as the 14th Oniru of Iruland. His reign is reported to have begun in the mid 1990s and ended in 2019.
This sequence, two successive Oniru from the same ruling house within a relatively short historical span, became a focal point for later disputes. Many families and observers began to question whether the principle of rotation had been properly observed or whether exceptional circumstances had altered the customary order.
Why the long reign still matters today
The length of Chief Yesufu Abiodun Oniru’s reign continues to influence public perception of legitimacy and entitlement. A reign lasting nearly half a century naturally shapes collective memory. For many residents and observers, the Akiogun name became closely associated with the Oniru stool, even as other ruling houses maintained their historical claims.
When succession debates resurfaced after 2019, these perceptions collided with formal interpretations of customary law. What some viewed as historical continuity, others saw as imbalance. At the centre of both views stood the long reign that began in the mid 1930s and ended in 1984.
Victoria Island, growth, and pressure on tradition
Victoria Island’s transformation into a commercial and residential hub intensified the stakes surrounding the Oniru stool. As land values rose and development accelerated, traditional authority acquired new relevance. Decisions once confined to palace councils now carried broader implications for community relations and public order.
In such an environment, the past became more than history. It became a reference point for legitimacy, fairness, and continuity. The reign of Chief Yesufu Abiodun Oniru emerged repeatedly in these conversations because it represented a period when the throne appeared stable, uncontested, and firmly rooted in custom.
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The legacy of Chief Yesufu Abiodun Oniru
Chief Yesufu Abiodun Oniru’s legacy rests primarily in the historical position he occupies within Iruland’s royal timeline. As the 13th Oniru, associated with the Akiogun ruling house, and as a monarch whose reign ended in 1984, his era continues to frame discussions about succession and rotation.
His reign illustrates how longevity on a traditional throne can influence generations that follow. It also shows how history, when recalled during moments of dispute, becomes a powerful guide for interpreting custom and entitlement in the present.
Author’s Note
The story of Chief Yesufu Abiodun Oniru is a reminder that tradition survives through memory and order, because when one reign defines an era, it shapes how fairness, succession, and legitimacy are understood long after the throne falls vacant.
References
The Nation, Oniru of Iruland, The making of a successor, 24 November 2019.
The Guardian Nigeria, Iru kingdom, The end of a dominating dynasty, 18 December 2019.
Vanguard, Oniru chieftaincy succession, Ruling houses call for Sanwo Olu’s intervention, 26 December 2019.
