The crisis that has engulfed the traditional institution in Yorubaland lately because governors insist on choosing traditional rulers instead of kingmakers whose responsibility it is to do so with the aid of Ifa divination has become a serious cause for concern among tradition puritans, SINA FADARE reports in this piece culled from The Nation.

The Yoruba have a unique culture that singles them out as a methodical race. The place of lfa divinity as one of the pivots on which their culture rotates is undeniable. Little wonder the lfa divination was added by United Nations Educational, Scientific and Cultural Organisation (UNESCO) to its list of ‘masterpieces of oral and intangible heritage of humanity’ in 2005.

Ifa holds such a significant place in the lives of the Yoruba that they feel duty bound to consult it when they need to take important decisions about their lives, including the choice of an Oba.

From time immemorial the lfa oracle is consulted before an individual is chosen among the plethora of candidates to become the traditional ruler of a community. Today, however, the beat has changed and so also the dance step. State governors have usurped the place of lfa priests as they now appoint Obas by fiat except in few communities like Ibadan, Oyo State where there is an entrenched succession plan.

The consequence is the crisis that is usually foisted on communities upon the death of an Oba. So much so that there are many communities in Yorubaland today with two traditional rulers reigning at the same time.

Origin of lfa divination in Yoruba land

Ifa, according to history, was a transferred religion or belief that came into the famous Oyo Empire during the reign of Alaafin Onigbogi. Rev. Samuel Johnson, in his book “The History of the Yorubas”, identified five Alaafins he labelled “historical kings”. They include Oganju; Kori; Oluaso the one known as Osarewa s’akin (the handsome but valiant king); Onigbogi and Ofinran.

Johnson explained that Ifa came from an Ota woman named Arugba-Ifa, who was Alaafin Oluaso’s Queen and mother of Alaafin Onigbogi. Arugba-Ifa, a very superstitious woman, was said to have left Oyo for her hometown, Ota. But on hearing that her son had succeeded his father, she returned to Oyo and introduced Ifa as a religion.

The account stated that Oyo people initially rejected the ‘strange’ religion, but one Oba from a vassal town called Ado accepted her and her religion. When the Nupe people attacked Oyo and made a mess of the city, the people had to look for Arugba-Ifa and Ifa was established as a religion in Oyo, with Alado, the Oba of Ado, as the first priest.

Thus Ifa became the religion of Oyo people and by extension the entire Yoruba race. Such that before any major decision is taken in the land, the Ẹlẹri-ipin (the one who witnessed destiny) is consulted, and its pronouncements adhered to. In the days of yore, no Oba was crowned except he was picked by Ifa.

Oluwo’s confirmation

The change in trend was recently confirmed by the Oluwo of Iwo land, Oba Abdulrasheed Akanbi, whose dressing, utterances and general comportment have raised concerns within and outside his kingdom as to whether Ifa was consulted before his choice.

Oba Akanbi confirmed in a recent interview that lfa was not consulted before he was made Oba. Rather, he assumed the throne through his romance with the powers that be in the state.

Oba Akanbi said: “Tell me one king that Ifa picked in Yoruba land. The person picked by the governor is the one God has ordained to be the king. There is no Oba in Yoruba land that would say Ifa picked him.

“It is after the governor picks you that you become a king. Ifa does not have any power over the governor.”

The Oluwo insisted that the days of Ifa’s intervention in the choice of Obas were long gone and even challenged his interlocutors to name an Oba who is a product of Ifa divination.

Essentially, Oba Akanbi declared that governors have taken the place of Ifa in the appointment of Obas in Yorubaland because their word in the matter is law, and not even Ifa can object the moment a governor approves a candidate as Oba.

Hear him: “You may be a prince and have the money, if you have the approval of Ifa and refuse to appease the governors, you have lost.

“In the time past, Ifa priests wielded the kind of power that governors wield today. They had the power of life and death. They enthroned kings and dethroned kings.

“Where an Oba combines the power of the king and the knowledge of Babalawo (herbalist), they become dictators. That is why Babalawos are not made kings in Yorubaland till date.”

Governors as lfa priests

In the last days of his tenure as the governor of Osun State, former Governor Gboyega Oyetola chose the Akirun of Ikirun against protests from the people. Reports said the kingmakers were lured to the government house where they were hoodwinked into ratifying government’s choice, Prince Yinusa Akadiri of the Oba-Ara ruling house, as the Akirun. What followed was a massive protest that set the community on fire.

The same Oyetola administration in the state installed Prince Gboyega Famodun as the Owa of Igbajo only for Governor Ademola Adeleke to come in and send Famodun packing and installed Prince Ademola Makinde as the new of Owa; a situation that created tension in the ancient town.

In the same vein, the Aare of lre, Oba Ademola Ponle, who was installed as the king many years after the stool remained vacant, was also sent packing by Governor Adeleke who eventually installed Prince Muritala Oyelakin from the Oyekun ruling house as the new Oba of lre town.

Needless to say that bickering, animosity and chaos became the order for days. Although the government had its way, it is obvious that the peace that exists in the aforementioned communities is that of the graveyard.

Similar situations prevail in Oyo State where the governor, Seyi Makinde, had to engineer an amendment to the chieftaincy law which gave him the power to decide who mounts any traditional stool in the state.

Lately, there has been a cold war between the governor and the Oyomesi in Oyo town. According to sources, the governor has refused to assent to the candidate presented by the Oyomesi, the traditional kingmakers of the town, on the excuse that the processes were marred by corruption.

The foregoing prompted the Oyomesi to file a case against the governor. The suit HOY/38/2023 was filed by five kingmakers who asked the Oyo State High Court in Oyo to restrain the governor and his agents “from aborting the process for the selection/appointment of the candidate for filling the vacant stool of Alaafin of Oyo duly conducted by the kingmakers of Alaafin of Oyo Chieftaincy.”

The claimants in the suit are the Bashorun of Oyo, High Chief Yusuf Layinka; Lagunna of Oyo, High Chief Wakeel Oyedepo; Akinniku of Oyo, High Chief Amusa Yusuf; Areago Bashorun, Chief Wahab Oyetunji; and the Alapo of Oyo, Chief Gbadebo Mufutau. They also listed the Oyo State Attorney-General and the state’s Ministry of Local Government and Chieftaincy Affairs as defendants in the suit.

The kingmakers said they had at a meeting on September 30 unanimously selected a prince, Lukuman Gbadegesin, to fill the stool of Alaafin of Oyo, which had become vacant since April last year when the 45th Alaafin, Oba Lamidi Adeyemi, died.

They are praying the court to restrain Governor Makinde and his agents from nullifying the choice of Mr. Gbadegesin and “approving or recognising any other candidate” as the next Alaafin “after a duly conducted process for the filling of the vacant stool of Alaafin of Oyo in accordance with the native law, custom and Chieftaincy Declaration of Alaafin of Oyo Chieftaincy.”

The kingmakers also want the court to restrain the governor and the other defendants from removing them as Oyo kingmakers or “dissolving the Oyomesi in Council or appointing or selecting warrant chiefs to conduct or start a fresh process for the filling of the vacant stool of Alaafin of Oyo.”

They want the court to restrain the defendants from “harassing, disturbing, preventing or stopping the claimants from carrying on their traditional functions and responsibilities as kingmakers of Alaafin of Oyo Chieftaincy.”

The Economic and Financial Crimes Commission (EFCC) had grilled some of the Oyo kingmakers on October 18 over allegations of bribery in relation to the selection of the next Alaafin.

A petitioner had alleged that the kingmakers collected bribes running into millions of naira to facilitate the selection of Prince Gbadegesin.

This was also the case in Ogbomoso, as there has been a series of litigations going on since the selection of Oba Afolabi Ghandi Olaoye as the new Soun of Ogbomoso.

The stool of the Soun became vacant with the death of long-reigning Oba Jimoh Oyewumi on 12 December, 2021 at the age of 95 years. Prince Oyewunmi was on the throne for 48 years.

But the appointment of Mr. Olaoye, a former pastor at the Redeemed Christian Church of God, by Governor Seyi Makinde has triggered a legal tussle. One of the contestants for the Soun throne, Muhammed Kabir Olaoye, a prince, was dissatisfied with the selection process that led to Mr Olaoye’s eventual ascendancy to the stool.

The chairman of the Screening Committee for the Laoye ruling house in Ogbomoso, Abdulwahab Laoye, had earlier disowned Mr Olaoye, saying the family had not selected anybody to fill the vacant stool.

However, the Oyo State Commissioner for Local Government and Chieftaincy Matters, Olusegun Olayiwola, insisted that Mr Olaoye’s appointment followed the statutory processes.

The Oyo State High Court at Ogbomoso had on 25 October set aside Governor Makinde’s appointment of Mr Olaoye as the new Soun of Ogbomoso. A stay of execution of the judgment was later granted by the judge, K.A. Adedokun, paving the way for Mr Olaoye’s inauguration as Soun of Ogbomoso by Governor Makinde on 20th December last year.

The appellants are S.O. Otolorin, chairperson, kingmakers of Soun Chieftaincy; Salawu Ajadi, Jagun of Ogbomosoland; Tijani Abioye, Bara of Ogbomosoland; David Adeniran Ojo, Kolaba of Ogbomosoland; Yusuf Kasali Oladipupo, Abese of Ogbomoso kingmaker; and Mr Olaoye, the new Soun.

The appellants listed Muhammed Kabir Olaoye, Governor Makinde, Oyo State Attorney-General, Oyo State Commissioner for Local Government and Chieftaincy Matters, Ogbomoso North Local Government, the Traditional Council of Ogbomoso North, and Amos Olawole Olaoye, as respondents in the appeal.

In the notice of appeal dated 30 November and filed at the Court of Appeal in Ibadan, the Oyo State capital, the appellants faulted the decision of the State High Court voiding Mr Olaoye’s appointment as the new Sọun of Ogbomoso.

Accuracy of lfa predictions

It is obvious and significant that where lfa is consulted before the choice of an Ọba but the powers that be decide to do their own bidden, the consequences are always unpalatable.

Before he became the Olọwọ of Ọwọ in Ondo State in 1941, Ifa had predicted that Ọba Ọlateru Ọlagbegi ll, would become the king and there would be crisis that would lead to his banishment, but he would return as the Ọba of the town and all his enemies would be put to shame. After 25 years on the throne, Ọba Ọlagbegi in was deposed and banished from Ọwọ in 1966 and another Olọwọ, in the person of Ọba Adekola Ogunoye ll became the king.

Twenty-five years later, Ọba Ọlateru Ọlagbegi II was reinstated as the Ọlọwọ and reigned for another five years before he joined his ancestors in October 1998. While in exile, the revered monarch maintained his dignity and those responsible for his dethronement were at the forefront of the agitation for his reinstatement 25 years later, as predicted by Ifa.

In the same vein, in August 1967, a crisis erupted in the ancient town of Arigidi Akoko in Ondo State and Ọba Muhamadu Ọlanipekun, the Sarki of Arigidi, was forced to go into exile. At the peak of the crisis, Ọlanipekun wanted to confront his enemies but his wife reminded him of what lfa predicted when he was going to be installed as king that okiki ọdẹ a fi fila perin kii ju ọjọ mẹta lọ (all the tribulations will soon become history). He therefore opted for peace and went into exile.

As it later turned out, all the efforts made by his detractors to install a new Sarki outside Olanipekun’s lineage failed until 41 years later in 2008 when an Olanipekun prince, Oba Yisa Olanipekun, was installed as Sarki of Arigidi Akoko, thus confirming the accuracy and sanctity of Ifa.

Political influence versus lfa’s sanctity

There is no gainsaying the fact that political influence has overridden Ifa in the choice of Obas in Yoruba land these days; a situation many see as eroding the race’s cultural value.

Speaking to The Nation on the issue, the Araba of Osogbo land and renowned Ifa priest, Chief Yẹmi Elẹbuibon, noted that the abandonment of the value and traditional norms regarding the choice of an Oba through Ifa divination by the kingmakers has turned them into objects of ridicule.

Elebuibọn pointed out that the position of an Oba is so critical to Yoruba culture and values that they were referred to as the eye of the gods and were thus accorded the utmost respect. He, however, lamented that the way some of Obas are fraternising with politicians has robbed them of their respect to the extent that the governor now chooses whoever he wants as the Oba of a town.

He recalled with regrets that Obas’ fraternity with the political class once warranted a former head of state to command traditional rulers to stand up and greet him at a public function; a situation he described as an insult to the traditional institution and erosion of the dignity and sanctity of royal fathers.

The lfa priest advised those who want to be kings to get ready to uphold tradition and our cultural values if they want to be king, not looking for politicians to give them what they don’t deserve.

On his part, Chief Niyi Akintọla, SAN put the blame at the feet of traditional rulers who fraternise with politicians and encourage governors to mess up with them.

He said: “If an Oba respects himself, nobody will erode him. When Alaafin Lamidi Adeyemi was alive, could any governor look at his face? Could any governor cross his path? Those who did it in the past paid for it.

“Can anybody cross the Awujale’s path? An Oba should be a man of impeccable character with aura and dignity. He respects himself and you don’t just see him everywhere.”

Akintola added: “When an Oba reduces himself to ‘Mr Available’ and turns himself into a beggar, going to governor’s office, how do you think he will command respect?

“Obas have turned themselves into puns in the hands of governors. If they respect themselves, nobody will dare mess them up.”

He argued that a situation where dollars are flying here and there because somebody wants to be a king, he will get the type of insults that are being heaped on traditional stools.

“We should allow tradition to take its course. Every town has its own tradition that is peculiar to it; we should allow it to work. But when we are tampering with the tradition, that is when we run into trouble.” he said.

Speaking to The Nation in the same vein, a renowned lawyer, Chief Ọlalekan Ojo (SAN) noted that there is nothing bad in using lfa to choose an Oba as long as it conforms with the people’s tradition.

He explained that “every system is subject to abuse, but l still prefer the traditional way through Ifa. Picking an Oba via political ladder is not too good. If a governor chooses a king because of politics, when another one comes he may look for a way of installing his own too. That is very unfortunate and not good for the system at all.”

If culture is very sacrosanct, journalist and lawyer, Chief Fassy Yusuf said, it should be adhered to, especially if the people come together and say this is what they want.

He explained that the issue of lfa may not apply to all cultures, noting that if there is manipulation of lfa, “then you can fall back to democratic norms or the constitutional law.

“Don’t forget that the lbadan system is a peculiar one. The chieftaincy law of any state is supreme.

“Take for instance Ijebu. There are four ruling houses with a rotational system. The kingmaker will pick if it is their turn. Whether their choice is subjective or otherwise, it will be put forward as the king.

“There is a procedure to be followed, and if a governor says otherwise his decision will be challenged in the court. There must be due process.”

Speaking on the kinship crisis in lkirun, the son of the soil and celebrated author of popular textbooks on O’ level Economics and Government, Dr. O. A Lawal, argued that politics has replaced traditional way of succession in the ancient city.

Lawal argued that politicians have destroyed the system to the extent that tradition has been relegated to the background.

“The people of lkirun town know how to install their king. Some politicians cannot just come from nowhere to impose a king on us. It will never work,” he said.

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