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105:, identified cultural extinction caused by "modernity" as reasons for the development. He recalled that women had more important roles in the leadership circle of Yorubaland in the past. For example, Tinubu is reported to have wielded so much power that she stopped the
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as obvious examples. Sofola (1991) corroborates this by stating that "No matter how powerful an Oba may be, he can never be an Ìyálóde". According to
Professor Olasupo, the authority of the Ìyálóde title in modern Nigeria is not as extensive as it once was. An
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Mosadomi opined that the influence of the Ìyálóde has never been limited to being just among the women, but transcends her official duties and includes the entire political, cultural and religious structure of the Yoruba people, citing Tinubu and
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Historically, therefore, the Ìyálóde did not only serve as a representative of women in the council, but also as a political and economic influencer in precolonial and colonial
Nigeria.
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as Oba Obirin or "King of the Women", an Ìyálóde's views are normally considered in the decision-making process by the council of high chiefs. In 2017, Olatunji from
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204:"CHIEFTAINCY TITLES IN YORUBALAND AND THEIR IMPLICATION FOR GROWTH AND TOLERANCE AMONG CHRISTIANS AND MUSLIMS"
177:"FEMINISM AND THE CHANGE MANTRA IN AKINWUNMI ISOLA'S DRAMATIC TEXT OF MADAM EFUNROYE TINUBU: THE IYALODE EGBA"
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likened the role played by an Ìyálóde to that of modern day
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A Journal of the
Society of Nigeria Theatre Artists (SONTA)
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Jenda: A Journal of
Culture and African Women Studies
249:"Alaba Lawson: The making of Iyalode of Yoruba land"
109:from making Lagos a British colony for a period.
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221:Mosadomi, Fehintola Aina (19 December 2010).
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26:Alaba Lawson, the Ìyálóde of Yorubaland.
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269:Categories
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135:References
119:Erelu Kuti
78:Yorubaland
36:chieftain
113:See also
86:Egbaland
70:feminism
53:History
32:Ìyálóde
208:LUMINA
40:Yoruba
180:(PDF)
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124:Iyoba
82:Lagos
24:Oloye
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30:The
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