The arrest, recently by the Lagos State Police Command of a 65-year-old man, Chibuike Azubike, who claims to be the “Obi of Lagos” is a timely action to prevent a possible breakdown of public peace. The incident is coming at a time that all Nigerians should be wary of whipping up ethnic sentiments, if only to salvage the politically fraternized unity of Nigerians. Years ago, Nigerians were a lot more united such that there was no undue suspicion or ethnic profiling of citizens wherever they might be across the country. Over time however, this bonding became fragile largely due to political miscalculation and, more recently, display of exuberance by members of some ethnic groups living among other tribes outside their geographical and cultural entities. Azubuike’s declaration is certainly insensitive of this position.

The self-acclaimed Igbo monarch in Lagos was arrested alongside three others – Chief Chibuzor Ani, 57; Chief Martins Nwaodika, 65; and Mr. Ikechukwu Franklin Nnadi, 41 – for attempting to unveil a prototype of a purported ₦1.5 billion “Palace of the Obi of Lagos State” in Amuwo Odofin, Lagos.

According to the police, the group had planned to hold an unlawful installation ceremony to unveil the ₦1.5 billion prototype palace for the self-proclaimed king. The police stated that it sealed off the venue of the purported installation to prevent any breach of peace and to protect unsuspecting members of the public.

The Lagos State Police should quickly charge Azubike and the three others in court for appropriate offence, or grant them bail. However, in a society that is already polarized politically, and a populace on the edge for social and economic reasons, Azubuike’s action in calling himself the “Obi of Lagos” is tendentious; it is capable of spurring a breach of the fragile peace existing in the city
Freedom of expression guaranteed under Section 39 is not absolute. It is curtailed under Section 45(1) of the same Constitution, which provides that nothing in Section 39 shall invalidate any law that is reasonably justifiable in a democratic society: (a) In the interest of defence, public safety, public order, public morality, or public health. The police have a duty to take necessary steps in order to prevent a breach of public order or peace.

While it is worthy of note that ethnic communities sometimes install cultural leaders outside their homelands and territories, it is important that such actions should not portray an undermining, ridiculing or disrespecting of indigenous culture of host communities. It is trite that there cannot be two kings in any geo-political setting. Where due regard is observed to the existence of a valid monarch in a community, cultural or social heads of non-indigenous communities can actually use their offices to drive harmonious relationship with their host communities. In such a setting, different ethnic nationalities live peaceably together.

The people of Lagos have always been cosmopolitan and accommodative of settlers from across other regions in and out of Nigeria. No other group of Nigerians are perhaps more respectful of the constitutional guarantee of the right of every Nigerian to live, own property, and vote in any part of the country. Trouble always starts when some overzealous non-indigenes decide, for illogical reasons, to overreach themselves, thus tasking the patience and benevolence of their hosts.

In any event, what is lawful may not necessarily be expedient. Considering that the proclamation of Igbo kingdoms outside Igboland is currently mired in unhealthy controversies—and, in fact, has generated hatred against Igbos as seen in South Africa and Ghana—Mr. Azubike should have exercised prudence and refrained from publicly announcing himself as the “Obi” of Lagos, knowing fully well that such a declaration could offend sensibilities and stoke acrimony, resentment, and bitterness.

More importantly, it is a notorious fact that Igbo titles such as Eze Ndigbo or Obi are often bastardized or grossly abused by some desperate Igbo men seeking cheap popularity and political favor outside Igboland. Masquerading under self-imposed titles, some of these men speak carelessly and behave badly in public. It is regrettable that some Igbo persons living outside Igboland impose these titles upon themselves without proper traditional sanction, thereby diluting their cultural significance. For example, before declaring himself “Obi of Lagos,” Mr. Azubike neither followed the proper procedures for crowning an Obi nor obtained the blessing of the apex Igbo socio-cultural organization, Ohanaeze Ndigbo. No wonder Ohanaeze Ndigbo, in collaboration with the Council of Traditional Rulers in the South East, has recently banned the use of the titles Eze Ndigbo or Obi outside Igboland. Instead, Ohanaeze Ndigbo has officially approved the title Onyendu Ndigbo (leader of the Igbo people) as the recognized designation for Igbo leaders residing outside Igboland or in the diaspora.

The rationale is that titles such as Eze Ndigbo or Obi are sacred, deeply rooted in Igbo tradition, and reserved for leaders who have undergone ancestral rites and coronation within their native communities. These titles are not honorary or symbolic awards to be taken outside Igboland—they signify rulership over a defined Igbo territory and come with spiritual responsibilities, including holding the sacred Ofo of the people. That is why Ohanaeze Ndigbo has banned their use outside Igboland. It also explains why Igbo traditional rulers and leaders from 12 South-West and South-South states outside Igboland have disowned Mr. Azubike, who claimed the title of “Obi of Lagos” and even planned to celebrate new yam and Ofala festivals.

Therefore, beyond issuing statements from time to time, Ohanaeze Ndigbo and Igbo traditional rulers should take effective and concrete steps in the coming months to ensure that Igbo titles are no longer trivialized, commercialized, or mocked. Igbo titles are living symbols of a resilient culture. Treating them with reverence is not just about respect—it is about preserving the dignity of a people rooted in history.

Trivializing, commercializing, or mocking Igbo titles such as Obi is deeply problematic because these titles are not merely ceremonial—they are pillars of cultural identity, authority, and heritage in Igboland. Traditional rulers and titled men and women still play active roles in conflict resolution, land matters, and cultural preservation. To trivialize Igbo titles would not only undermine their legitimacy, especially among younger generations, but also erode the age-long integrity and reputation of the Igbo people.