The Olorisa Parapo Agbaye in the Badagry Division, Lagos State, has come out fully against the attempted misinformation regarding the recent title of Obalefun conferred on Gbadebo Rhodes-Vivour.
Those spreading this misinformation claim that a non-Yoruba cannot be conferred with the title. However, traditionalists argue that such a notion—though seemingly correct—is not only an erroneous insinuation but also smacks of an attempt to unjustly malign the personality of the accomplished architect. According to them, “If Gbadebo Rhodes-Vivour were not of true Yoruba blood, the crown of Obalefun he wears would long have become a burden on him.”
They said Gbadebo is a bona fide son of the soil—not only of Yorubaland but also a thorough indigene of Lagos State, from one of the IBILE Divisions: Lagos Island, specifically the Oke Popo area.
It will be recalled that the governorship candidate of the Labour Party (LP) during the 2023 election in Lagos State, Gbadebo Rhodes-Vivour, was crowned the Obalefun of Ijo Olorisa Parapo because of the certainty of his Yoruba heritage.
Questions have been raised about the meaning of the title conferred on the vibrant youthful leader and the kind of people eligible to bear such a crown.
It was gathered that the main reason behind the decision by the core custodians of customs and traditions in the Ijo Olorisa Parapo to crown the “brilliant and highly professional architectural expert, Gbadebo Rhodes-Vivour,” with the Obalefun title and Peace Ambassador of the Isese establishment is his belief in and support for Yoruba culture and traditional practices.
They stated that the crown is not an all-comers’ affair, but reserved for verified true-blood Yorubas who also dedicate their lives to the advancement of Yoruba progress.
Further investigation revealed that other qualifications for becoming Obalefun, according to Chief Abiodun Oloyede, Head of Olobatala in Ogun State—also known as ‘Ifa White’—include being a Yoruba son who has appeased Ifa (oracle), and whose Ifa allows for Obatala appeasement. Such a person, Chief Oloyede explained, can be Obalefun and may also be addressed as Oba Aala.
Ifa White, speaking in Yoruba, said:
“Ọ̀júlówó ọmọ Yorùbá ni wọ́n fi ń jẹ́ ọ̀yẹ náà, nítorí bí Gbadebọ̀ kò bá kì í ṣe ọmọ ọkọ Yorùbá tó sì dádè Ọbàtálá, ó yẹ kí ọ̀run ti wọ̀ ọ.”
(Meaning: Only a true Yoruba blood is given the title, because if Gbadebo is not Yoruba and he wears the crown of Obatala, he would have been struck by the spirit.)
Generally, the Ijo Olorisa Parapo described Gbadebo Rhodes-Vivour as someone deeply committed to promoting Yoruba culture. They said wherever he goes, he confidently expresses his cultural attachment to Yoruba heritage and never belittles the cultural roots of his ancestry.
They further noted that Gbadebo, a successful businessman with vast and deep knowledge of information and communication technology, makes great efforts to ensure that the culture and traditions of Yorubaland are globally recognized.
The newly crowned Obalefun, Gbadebo Rhodes-Vivour, has his family background indigenously established on Lagos Island—specifically at 38 Igbosere Road—a property the family actually donated as their contribution as thoroughbred Lagosians to the development of what is known today as Lagos City Hall.
In his own words, Architect Gbadebo Rhodes-Vivour said:
“Àṣà Yorùbá jẹ́ ọ̀kan pàtàkì lárà àwọn ìwà Ọmọlúàbí, èyí tó níí ṣe pẹ̀lú orúkọ rere, èyí tó túmọ̀ sí didúró lórí ọ̀rọ̀ ẹni, àti jíjẹ́ ènìyàn dára dára láwùjọ.” (Meaning: Yoruba culture is an integral part of good character, called Omoluabi, which is connected to having a good name, standing by one’s word, and being a good person in society.)
Speaking further, he said:
“Apart from this, Yoruba culture is also about learning and understanding the language. This is why many of us, especially in my generation, cannot speak Yoruba.
“This is because our parents did not speak it to us while we were growing up, or because we attended grammar schools where Yoruba was seen as vernacular, and we were punished for speaking it. For this reason, we now have a great responsibility to ensure our children learn and speak Yoruba.
“Today, I myself am ensuring my children learn the Yoruba language to avoid the kind of challenges I now face, having to learn it as an adult.
“There is nothing wrong with promoting our Yoruba culture—Ogun, Ifa, Orunmila, Sango, Obatala, Oya, and others—because these are part of our roots.
“What Ifa represents—its good and bad sides—its foundation leads to things like the computer we use today. It even contributed to the invention of the telephone we now hold in our hands. Many Nigerians don’t know this.
“It was when the white men came and learned about what Yoruba had that they began inventing all these things but kept the secrets from us,” said Gbadebo Rhodes-Vivour, an undoubted believer in God.
Our investigations revealed that a smooth and cordial relationship exists between Gbadebo Rhodes-Vivour and all Obas of Yorubaland to date—especially in Lagos, his state of origin and ancestral home.
