Journalist and media consultant Kunle Odufuwa has traced the origins of the Eyo Festival to the earliest foundations of Lagos monarchy, describing it as a deeply symbolic ancestral rite rather than a regular carnival, while stressing its growing relevance to cultural tourism.
Speaking during an interview with ARISE News on Sunday, Odufuwa said the festival’s roots date back to the reign of early Lagos kings and evolved as a way of honouring departed monarchs and revered citizens.
“Oba Ado, the first king of Lagos, married Erelu Olubane. She later gave birth to Erelu Kuti, who in turn gave birth to Shokun and Olugun Kutere. Olugun Kutere eventually became Oba of Lagos,” he explained.
According to Odufuwa, the modern Eyo procession on Lagos Island was formally established in 1854 by Oba Dosunmu in memory of his father, Oba Akitoye.
“When Oba Dosunmu ascended the throne, he felt the best way to honour his father was to bring that rich cultural tradition to Lagos Island and upgrade the dressing. That was how it all started on February 20, 1854, in memory of King Akitoye,” he said.
Odufuwa explained that the Eyo festival is organised into distinct categories with a strict hierarchy, anchored by ancestral authority and royal consent.
“The Adimu came earlier and is the head. The Eyo Laba represents the Oba of Lagos, the sitting Oba, and it is responsible for coordinating and policing other Eyo groups,” he said.
He added that the Eyo groups follow a defined order of appearance.
“The Agere comes first, followed by the Oniko, then the Ologede, then the Laba. When the Adimu comes out, that marks the high point of the celebration.”
He stressed that no Eyo festival can hold without royal approval.
“No Eyo is held without the consent and approval of the Oba of Lagos. Families must formally apply, and the Oba sends his staff of office and chiefs to Agia Adimu to set the requirements.”
Odufuwa said the iconic white garments worn by the Eyo symbolise ancestral purity.
“They believe the ancestors are robed in white. That is the symbolism. The white represents the spirit world,” he said.
He explained that elements such as the Opambata staff carry ritual significance.
“Modernity has removed many of the original Ifa inscriptions. People now design what they like, even tattoos. But for the Adimu, you dare not change it — that is where the power lies.”
While clarifying that the Eyo festival is not traditionally an annual event, Odufuwa said its scale has expanded over time, driven by cultural and tourism considerations.
“It is not an annual event. In the past, there were years with three, four, even six Eyo performances. It depends on circumstances and interest,” he said.
He credited the expansion to Tafawa Balewa Square to a conscious effort to accommodate tourism.
“In 2009, it was realised that Idumota had become too small. The idea was to move it to Tafawa Balewa Square so people could come from all over the world. Many criticised it, but the tourism value justified it.”
Odufuwa said the most recent festival honoured prominent Lagos figures based on merit and historical contribution.
“Alaja Abibamu Gajji was not honoured because she was the mother of the president. She was honoured for her contribution to commerce and national development,” he said.
He described her as a major force in mobilising women during Nigeria’s civil war and national crises.
“She mobilised market women across the country to donate food and money during the civil war. She was powerful, kind, firm and deeply patriotic.”
Addressing public misconceptions, Odufuwa explained why the Eyo procession is traditionally restricted to Lagos Island.
“The rituals are performed within Lagos Island. After it was moved from Okepopo to the Island, it was decreed that it should remain there to prevent abuse,” he said.
He added that sightings of Eyo masquerades outside the Island reflect modern deviations.
“Some groups now do what they like, but traditionally, Eyo does not cross the bridge.”
Concluding, Odufuwa described the most recent procession as historic.
“Yesterday was very colourful. It was the 74th Adimu, and despite the short notice, we had people from all over the world.”
Boluwatife Enome
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