Police Arrest Self-Acclaimed Obi of Lagos Over Unlawful Installation Ceremony

The Lagos State Police Command has arrested a man who publicly styled himself as the “Obi of Lagos” — a title that does not officially exist — in what authorities described as a move to prevent a serious breach of public peace and a potential clash over traditional authority. The incident, which has since gone viral on social media, has reignited conversations about identity, culture, and authority in Nigeria’s most cosmopolitan city.

According to police sources, the man at the center of the controversy, Engr. Chibuike Azubike, a 65-year-old indigene of Obodoukwu Ancient Kingdom in Ideato North Local Government Area of Imo State, was arrested alongside three alleged collaborators.

The arrests have not only sparked debates about the limits of cultural autonomy in diaspora communities, but also reopened old wounds about ethnic representation, traditional leadership, and power-sharing in Lagos State — a city whose status as Nigeria’s commercial nerve centre often makes it the stage for some of the country’s most heated identity debates.

Deputy Police Public Relations Officer (DPPRO) DSP Babaseyi Oluseyi confirmed the arrest in a statement released late Wednesday. He said the suspects were apprehended following intelligence reports that they had concluded plans to stage a coronation-style ceremony and unveil what they described as a ₦1.5 billion “Palace of Obi of Lagos State” at Apple Hall, Amuwo Odofin, on Saturday, September 13, 2025.

“Acting on credible intelligence, the command moved swiftly to seal off the venue and prevent a breakdown of law and order. Adequate manpower, including conventional police officers, the Eko Strike Force, and tactical squads were deployed to ensure that the purported ceremony did not hold,” Oluseyi stated.

Police sources said the deployment was deliberately robust to prevent any ethnic or communal clash, given the sensitive nature of the title involved and the possible backlash from Lagos indigenes, especially traditional institutions loyal to the Oba of Lagos, the city’s paramount ruler.

Police named the four suspects as Engr. Chibuike Azubike, 65, alleged principal actor and self-acclaimed “Obi of Lagos”; Chief Chibuzor Ani, 57, described as an elder in the group and a key figure in the planning committee; Chief Martins Nwaodika, 65, reportedly in charge of logistics for the planned unveiling ceremony; and Mr. Ikechukwu Franklin Nnadi, 41, alleged media coordinator for the event.

All four are currently being held at the Lagos State Police Command Headquarters, Ikeja, where investigations are ongoing.

In a brief telephone conversation with a reporter before his arrest, Azubike rejected the characterization of his title as fraudulent. He insisted that he never claimed to be the “Obi of Lagos” in a way that would conflict with the Oba of Lagos but rather saw himself as the Obi of Ndi Igbo living in Lagos — a cultural leader for the millions of Igbo people who call Lagos home.

“I am not claiming to be the Oba of Lagos or to usurp the authority of the Oba. I am the Obi of Ndi Igbo in Lagos, chosen to unite and represent our people culturally,” Azubike said.

To fully understand the controversy, one must step back and examine the architecture of traditional authority in Lagos.

The city has a long and intricate system of traditional rulership built around the Oba of Lagos and a council of white-cap chiefs who trace their authority back centuries. These institutions are formally recognized under the Lagos State Chieftaincy Laws.

While Lagos is home to the largest concentration of non-indigenes in Nigeria — including a massive Igbo population estimated at over five million — the state government does not officially recognize parallel “ethnic kingships” that might appear to rival or challenge the Oba’s authority.

This is not unique to Lagos. Across Nigeria, there have been similar controversies whenever migrant communities seek to crown their own kings in a state where there is already an established monarch. Kano, Jos, Abuja, and Port Harcourt have all witnessed variations of this clash of tradition versus diaspora assertion.

Historically, the Igbo have organized themselves in diaspora communities through town unions and Igbo welfare associations rather than kingship systems.

However, in the last three decades, there has been a growing movement to crown “Eze Ndi Igbo” (traditional Igbo leaders) in cities outside the South-East. These positions are often honorary and meant to serve as cultural bridges between the Igbo community and host governments.

Some states, including Anambra, Enugu, and Abia, officially recognize these diaspora Ezes and invite them to state functions. But in Lagos, the practice has been more contentious, with several clashes between such Ezes and the state government over protocol, recognition, and perceived overreach.

In 2017, for instance, the Lagos State Government reportedly warned against the indiscriminate installation of Eze Ndi Igbo, stating that such moves could threaten social cohesion if not properly regulated.

What seemed to trigger alarm in this case was not just the title Azubike allegedly claimed but the scale of the project he was about to unveil.

Police intelligence indicated that the group planned to launch a ₦1.5 billion “Palace of Obi of Lagos State,” complete with a ceremonial throne, a council of chiefs, and a cultural calendar of events.

Security analysts said this level of organization — and the cost implication — might have created the perception of a parallel government structure, especially if unsuspecting Lagosians began to recognize or pay homage to the “Obi of Lagos.”

“When you begin to build palaces, organize councils, and create regalia that mirrors state-recognized traditional authority, you are no longer just celebrating culture; you are approaching the establishment of a parallel traditional government,” said Dr. Temitope Onabanjo, a sociologist at the University of Lagos.

Within hours of the news breaking, #ObiofLagos was trending on X (formerly Twitter) and Instagram, with thousands of users posting memes, jokes, and hot takes.

Some argued that Azubike had every right to represent his people culturally and accused the Lagos State Government of double standards, noting that Yoruba communities in the South-East freely appoint “Oba Yoruba” or “Baale Yoruba” without police interference.

Others, however, defended the police action, warning that allowing multiple “kings” in Lagos could lead to ethnic rivalry, territorial disputes, and even violence.

“There can’t be two kings in one city. This man crossed the line by claiming a title that could confuse people and diminish the authority of the Oba of Lagos,” one user posted.

Legal experts have also weighed in, noting that the Lagos State Chiefs Law prohibits the creation of new chieftaincy titles or stools without government approval.

“If this man did not obtain the consent of the Lagos State Council of Obas and Chiefs, then his purported installation is unlawful under the state’s chieftaincy law. That is likely the basis of the police action,” said Barr. Tunde Akinyemi, a Lagos-based lawyer specializing in customary law.

He added, however, that the suspects are entitled to due process and must be formally charged before any punishment can be considered.

The police have indicated that the suspects will be charged to court after investigations are concluded. They are likely to face charges related to public order, unlawful assembly, and possible impersonation under sections of the Criminal Law of Lagos State.

If convicted, they could face fines, imprisonment, or both.

Civil society groups have urged restraint, calling on the Lagos State Government to avoid inflaming ethnic tensions while handling the matter.

At its core, the “Obi of Lagos” saga is not just a story about one man’s arrest. It is a test case for how Lagos — Nigeria’s most diverse city — will continue to navigate its complex mix of indigene rights, migrant inclusion, and cultural pluralism.

Experts say this is a reminder that as Nigeria’s urban centers continue to grow, more such conflicts are likely to arise.

“We must find a framework that allows migrant communities to express their culture without threatening the authority of host traditional institutions. Otherwise, we risk constant flare-ups,” said Dr. Onabanjo.

For now, the alleged “Obi of Lagos” remains in custody, his palace plans halted, and his supporters on the defensive. Whether this episode will end in a quiet court case, a public apology, or a landmark legal battle over cultural representation remains to be seen.

But one thing is certain: the conversation about who gets to wear a crown in Lagos — and under what conditions — is far from over.