By S.O.K. Shillings
The imbroglio between Alaafin of Oyo and Ooni of Ife is, in my humble view, a battle of vanity not more than reminisces of past glories. Alaafin reacted to the appointment of an individual by Ooni as an officer of Yoruba land. Alaafin issued an ultimatum for the retraction of the appointment claiming supremacy and the lack of locus standi on the part of Ooni.
The battle of supremacy between the two revered traditional rulers was very rife in the ’80s when we bought Tribune on Tuesdays to read from one Chief Folarin from Oyo and another from Ife writing rejoinders upon joinders and Sur-Replies against Replies as if the histories were unending fairy tales. It was too much for Oyo State, as then constituted, so much it was a big relief when the state was split into Oyo and Osun with each of them holding sway in different hemispheres.
Before going into history, can we make some clarifications. I suppose the titles of these rulers very well define the territory of their powers. Alaafin of Oyo! Ooni of Ife! Neither is ‘of Yoruba land‘! To the best of my knowledge, there is no official or even unofficial Council of Obas and Chiefs of Yorubaland. I mean, at what meeting does Ooni sit to preside a meeting over Ayangburen that gives him authority to appoint an officer over Ikorodu or any other Yoruba town? Appointment of traditional rulers is still regulated by laws of states and State Governors still give traditional rulers staff of office! How can you go beyond the territory of your appointor? It reminds me of the appointment of Iyaloja-General of Nigeria who is unknown in Aba and Wuse markets.
Seriously, I ask: Is Oyo town superior to Ede, Ibadan or Ikorodu? Or are Oyo people superior to other Yoruba people? Some traditional rulers have heightened their cognomen by adopting His Imperial Majesty. Imperial in 2025?
Now to history. Oduduwa left Ife to go and visit his son in Oyo and he entered the attics to join his ancestors there. The Prime Minister, Ooni, took up the crown and assumed authority. What is Alaafin contesting? Tinubu goes overseas and does not come back (just a narration please. Our President will continue to come back home). Shettima takes over and Seyi starts to complain that Shettima is his father’s henchman and crony and not the President. Is Seyi Tinubu the President? Like Seyi, is Alaafin the first son? Or Oyo empire synonymous to Yorubaland?
Olugbo forever maintains that he was aborigine of Ife before Oduduwa came. Is his territory among those on whom the appointment is made? Let us not bother about the correctness of the history of Oduduwa and the other aborigines of Ife; or, the relative rights of towns that own the lands upon which Alaafin sojourned. It suffices that it was all about conquests and dominion. We have all been conquered by colonialists. It’s a new civilization with lingering memoirs. What remains are the relics of history. But they are very much relevant because the traditions of yore continue in the title of traditional rulers. I have deliberately refrained from using ‘Oba’ because that title is only used by Benin and Lagos.
There are more important things that should engage the minds of our traditional rulers.
- What is the role of traditional rulers in a constitutional democracy? There is need for due recognition and a better legal framework for their involvement in modern government and governance. They made a representation at the 2022 Constitution Amendment zonal parley held at Marriott Hotel Ikeja (the last I attended before realizing that parliament was unserious about change). They need to do better. It is not a matter for a corner parley. Royal demands should be made royally. But then, are the traditions uniform in Nigeria to attract the recognition in the Nigerian constitution?
- The proliferation of titles especially the grading such that new towns without history have first class traditional rulers. They are too many and there is too much politics and generosity in the class stratification.
- The Sultan is the leader of Islamic tradition. Tradition starts with religion. This new trend of muslim and christian Obas anointed by General Overseers and sent forth with shameful burial rites being legislated into law only weaken the myth and regal camaraderie. If they are ashamed to be called pagans, then what are they? They have not made serious effort at impacting the religion that has spread to Latin America and the Caribbeans especially Brazil and especially by working on its fetishness to make it attractive to the elite class who are lost in imported religions; and work on the parts that negatively affect our society like issuing decrees against money rituals and killings by effectively seizing control over traditional medicine and spiritual practitioners. How and why should Oluwo be on his own?
- Public conducts of traditional rulers need to be regulated. Shaking hands, dancing at parties, spraying money, in fact being seen everywhere every time, is, in my view, with respect, un-oba-ly (please permit my coinage). I give it to the Oba of Benin and Akran of Badagry.
- Royalty needs to be funded. The Obas need definitive remuneration and not subjective gifts that tie them to the apron-strings of politicians. The official take-home is paltry hence many have debased the stool looking for money. In Lagos State, Baales (uncrowned rulers) earn as little as #20,000.00 monthly stipends. These are people called to meetings and government functions like paraphenalia.
- In the 60s, traditional rulers were official part of government of the Western Region. Unfortunately, there are no more regions hence they float like akudaaya, not dead and not alive. Their customary arbitration deserve recognition. State Obas and Chiefs Laws should be more than mode of selection.
- The dynasty runs beyond the southwest into the southsouth and Republic of Benin. Those outside southwest must be integrated and incorporated.
- The mode of selection, coronation and other related traditions need to be standardized in line with modern realities. Iwarefa constituted of few illiterates that can easily be manipulated may not be adequate. The roles of other traditional offices need definition. It is not too much to seek uniformity to a large extent.
- There is need to ward off the intrusion of government in the selection processes and the relationship with government and partisan politics generally should be defined. Remember the stand-up-sit-down scenario.
- There is need for leadership. Ai f’agba f’enikan, ni ko je k’aye o gun. Ai rin po, nii j’omo ejo n’iya!
The subjects of the Impasse are rather pedestrian. Traditional rulers need unity for life before a dispensation comes that will literally order them to submit their crowns and look for jobs.
S. O. K. Shillings Esq., writes from Ikorodu
