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  • My fond memories of late Alaafin of Oyo – Igboho monarch

    My fond memories of late Alaafin of Oyo – Igboho monarch

    •Says once embattled community now enjoys respite from criminal herdsmen

    Oba Abdulrasheeed Adetoyese Anikulapo Jaiyeola, the traditional ruler of Igboho, a community in Orelope Local Government Area, Oyo State, recently clocked 15 years on the throne. In this interview with GBENGA ADERANTI, he speaks about the security situation in Oke-Ogun where residents had a running battle with killer herdsmen until recently, his relationship with other traditional rulers, particularly the late Allafin of Oyo, Oba Lamidi Adeyemi, and the investment opportunities in his domain, among other issues.

    A Lot of people talk about Igboho town, especially in relation to the history of Oyo. Why is the town so important?

    First of all, I will thank God and the government of Oyo State because they did a lot for the town.  As you know, Ona-Onibode (his traditional title) has been an exalted position since the old Oyo Empire. It had so many other towns under it, and the Ona-Onibode presided over the affairs of the traditional rulers then. Igboho was the capital of Oyo Empire during the reign of Alaafin Ofinran, Egungu Oju, Alaafin Oropotomiyan, Alaafin Ajiboyede, and Alaafin Abipa, who moved Oyo from Igboho to Oyo-Ile.

    Igboho is a popular town, an ancient town where you had many warriors and powerful people. It is a town with three border walls. When Alaafin Egungu Oju was in Igboho, he built walls around the town to protect the people of the town and prevent Nupe warriors from invading the town. Alaafin Oropotomiyun built the second wall while the Ona Onibode, Aroyewon Awonbiogbon, built the third border wall. That was when Alaafin returned to Oyo and gave the town to Ona Onibode.

    What were the challenges you faced while contesting the throne, and how did you overcome them?

    As you rightly pointed out, there were challenges. But we thank God that out of 12 of us who expressed interest and contested the stool from the same family, God in His wisdom made me to come tops.

    What have been your achievements since you ascended the throne?

    I lived in cities, with Ibadan being my last place before the present assignment. Fortunately for me, I lived among the crème de la crème, and I learned a lot from these important personalities.

    Since I became the traditional ruler in Igboho, I have attracted a lot of development to the town.

    The first thing I noticed when I ascended the throne was the security challenges. I noticed that the security personnel that were in the town did not have enough amenities to make life comfortable and make their work easy. What I did was call the prominent people in the town, and for the first time, we built an office for the Civil Defence Corps.

    Also, the Divisional Police Station in Igboho lacked some basic amenities. We also provided them with electricity and modern toilets. We also advocated for schools for communities that are far away. Fortunately, the government gave us two schools in Igboho and its environs.

    We also requested the government to build public health centres in communities, and the government acceded.

    The people of the town have been cooperating with me. It was when I ascended the throne that the town got a modern palace. I refurbished the palace of our forefathers that I inherited.

    We thank God that it was during my tenure with the government, with the late Alaafin, Oba Lamidi Adeyemi, that I became a crowned monarch, about five years ago. We have every cause to celebrate and thank God for all He has done for us.

    We call on the sons and daughters of Igboholand to cooperate and assist in the development of the town. As it is, Igboho ought to have had at least one higher institution, because it is a historical town. At the last census in Oyo State, Igboho emerged as the sixth-largest town in the state which is why we are appealing to the federal and state governments to establish institutions in the town.

    Ours is an agrarian community, we have many farmers here, and even if it is a university of agriculture, the government should please establish one in Igboho.

    I understand that there are historical sites in Igboho. What do you think the government can do to promote these sites?

    Igboho is a historical town. The ninth Alaafin established Igboho, and four of the past Alaafins were buried in Igboho at the time of the old Oyo Empire. Their burial sites are still in the town.

    Igboho was the capital of Oyo Empire for many years before the Alaafin went to Oyo-Ile.

    We are appealing to the government to turn the burial sites into tourist sites because the Alaafins, as learnt in the history of the Yoruba people, are important people in history, and people are interested in learning about them, their peculiar supernatural powers, and how the Alaafins were protecting Yorubaland. If you come to Igboho today, you will see all these.  Just as I said earlier, there are three borders in the town; Alaafin did two and Ona-Onibode, the traditional ruler of Igboholand, built the third one when the Alaafin left Igboho.

    Secondly, all the past Alaafins that were buried in Igboho had a history with them. For example, the Alaafin Orompoto was a female Alaafin. She was a transgender. According to history, the people refused to make her the Alaafin because she was a female, but she insisted that she was a male. For those doubting her gender, she requested that she should be given seven days to prove to them that she was a male. On the seventh day, she stripped naked and, lo and behold, she had a male genital organ. That is one.

    Unknown to many, when Islam was to come to Yorubaland, Alaafin Ajiboyede was in Igboho then. Contrary to the belief in certain quarters, Islam came into Yorubaland through Igboho in 1553, through the Nupe people. The first mosque they built is still in Igboho up till now. People are still using the mosque. These are all tourist attractions. The tomb of Alaafin Ajiboyede is still in Igboho. Igboho was the biggest town in Yorubaland then because everybody was coming to Igboho to live with the then Alaafin Ajiboyede.

    But people believe that Islam came into Yorubaland through Iwo…

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    It was the Fulani that brought Islam to Iwo. They came to this place called Nigeria today through Sokoto in 1802; go and check the records. They started coming bit by bit until they got to Ilorin in 1820. Later, they waged war against the Oyo people in a place called Ilorin today.

    It was after the Fulanis conquered Ilorin that Oyo was disintegrated in 1837.

    What was your relationship with the late Alaafin of Oyo, Oba Lamidi Adeyemi? I observe you speak like him.

    Apart from Adeyemi, Alaafin is the father of the Ona-Onibode. Ona Onibode is the son of Onikoyi. We all know how powerful Onikoyi was in the past. The wife of the Onikoyi was the daughter of Alaafin. It is worth noting that it was because Ona Onibode was not given any title in Ikoyi that he left Ikoyi with his mother. It was the time the Nupe disintegrated Oyo-Ile.

    When the Ona Onibode got to Igboho, he explained to Alaafin that Ikoyi had be attacked and everybody had scattered, and that the title which was supposed to be given to him was given to his younger brother from another mother. That was why he left Ikoyi.

    Alaafin therefore promised to found a town for Ona-Onibode. That town was founded for Ona-Onibode and it happened to be Igboho. Alaafin spent some years in Igboho and decided to return to Oyo-Ile, which is currently in Kwara State. He therefore called his son whom he met at the border (ibode) and gave the town to him. That is why you hear a statement like Itose lo loyo, Onibode lo laafin, meaning Onibode owns the palace. The statement was made by Alaafin Tela Abipa, the Alaafin who left Igboho for Oyo.

    The Alaafin then took the Ayaba (Alaafin’s wives), who were very old and too weak to return to Oyo-Ile, and gave them to Ona-Onibode to take care of them. They stayed with Ona-Onibode, which is why they call Ona-Onibode Oko Ayaba (the husband to Alaafin’s wives).

    Alaafin is the father of Ona Onibode.

    There are other things Alaafin and Ona Onibode have in common, because at that time, the Alaafin was like a god that the entire Yoruba was worshipping. His word was law, and there was nobody that could question Alaafin’s authority. There was no town Alaafin had no warrior in the entire Yorubaland. If anybody or any town wanted to revolt, such revolt would be quelled by Alaafin’s warriors.

    What did you learn from your relationship with the immediate past Alaafin?

    That is how blood works. Our culture in Oyo has no resemblance with any other ethnic group. We created Ile-Ife via history. The world was created with history. Nothing will happen without its source, who owns it, that is what they call history. All that happened in the past, all had written and oral history that we should be pointing to.

    What is that thing you can’t forget about the Alaafin?

    There are many things I cannot forget about him. Some of the monarchs who came to the forefathers’ throne shortly before the Alaafin passed on, who are my contemporaries, are always sad that they did not have much time to spend with him. Those who were fortunate to meet him are always glad that they met him, because whatever he did, he was always straightforward. His decisions were never influenced by money. He always followed the path of culture and tradition.

    People always talk about three-quarters in Igboho. What is this all about?

    There is nothing like three-quarters in Igboho. Igboho is one. If you go to Igboho, that is the palace of Alaafin which he used for 65 years, that is the palace I’m using right now.

    When Alaafin left Nupeland and was returning to Oyo-Ile, he stayed in Saki for a while, and he used it as a palace. That is where the traditional ruler of Saki, Okere, is using as his palace today.

    As big as Igboho is, it is a town where powerful people reside. Remember that there are three borders in the town, which are defence walls. You rarely find defence walls in Yorubaland. It is only in Oyo-Ile and Sokoto you are likely to find something akin to that. When the Fulani invaded Oyo, the warriors that were with Alaafin in Oyo-Ile ran to Igboho before they later left and founded different communities.

    For example, when the Fulani war started, Obaseyiku, one of the Alaafin warriors, left and stayed in Igboho with Ona-Onibode for a while. When he left, he went to found Eruwa. Eruwa was established in 1830. There are many of them like that. Another community is Isemi-Ile, also ran to Igboho before he founded Isemi-Ile and so many of them like that

    Again in 1855 when Dahomey started claiming a boundary with the Oyo Empire, many people also ran to Igboho. When the war ended, they went back to their different communities. For instance, Okeho, the town, just celebrated 100 years in 2016, meaning that Okeho was founded in 1916.  The same thing with Ikoyi before they all migrated to different parts of Yorubaland.

    Owu was very close to Igboho. Alaafin Sango invaded the place and scattered the people; a situation which forced the people of the community to leave their ancestral home which is very close to Igboho before they went to present-day Ogun.

    At a point, Oke-Ogun faced insecurity challenges such as kidnapping, attacks on communities and cattle rustling allegedly perpetrated by criminally minded herders. What is the situation in Oke-Ogun now?

    We thank God that the present government recognises the role traditional rulers play regarding security. They are aware that our people are living with herders, and the herders are not spirits. When they enter any town or community, they must see the leader of the community wherever they are, get the permission of the community leaders. With our meetings with herders, particularly, when the Alaafin Adeyemi was alive, he met with the traditional rulers and put in place the machinery. That is the template we are still using till today. That is why we enjoy relative peace and we have been able to tame criminally-minded herders to a certain extent.

    For the kidnappers, as we are aware, the pandemic is all over Nigeria. But with the cooperation of the traditional hunters, ‘Amotekun,’ and police, things have changed. Meanwhile, except indigenes are involved, it would be very difficult for anybody to come to Oke-Ogun right now and perpetrate the ugly act without being caught.

    Some monarchs are now shunning seclusion because of religion. They said they don’t have anything to do with tradition and customs. What is your take on this?

    Before I started this interview, I told you my name, which is my Islamic name, and Abdulrasheed which is my religion. But in my view, your religion does not negate your customs and traditions. Customs and traditions do not negate religion, except if you want to undermine customs and tradition. People give customs and traditions different interpretations. Customs and traditions include herbs and medicine. The way we dress is part of customs and culture.

    Each town has its peculiar gods. The gods in Oyo are different from those of Ekiti.  The gods in Ekiti are different from those of Ondo, and the gods Ondo has, Ijesha do not have.

    Customs are part of our life. Imagine being on the throne and I heard that a white man is coming, and I decide to appear in a suit; the white man will not give me any respect. He would think that this is an unserious person. But if I appear in my agbada, decked in beads, he would recognise and respect me the more.

    When I first ascended the throne of my forefathers, I decided to renovate the palace. Meanwhile, I needed a place to stay. The only available place close to the palace was a mud house. People said I should not stay there because it was a mud house; that I should come and stay in a flat. I said no. They asked why and I told them that each morning when praise singer come to wake me up in the morning with the talking drums, the drummers would first of all sing the praises of the past traditional rulers of the town before they praise me. If the palace praise singer praises me, my ancestors will see me, and whenever I need their help to do something, they will do. 

    This is my 15th year on the throne, if you build a six-storey palace in Oke-Ogun today, he met me here.

    Ten years ago when I was opening my palace, Alaafin Adeyemi attested to the beauty of the palace. There was no palace like mine in Oke-Ogun. There is nobody that will enter my palace and ask whether this is a palace or not. At least you will give me credit and appreciate tradition.

    When they are praising me and praising my forefathers, I’m also praying and making requests in my language. My prayers are always being answered.

    I may be a Muslim. We thank God, customs and tradition has blessed us. I am the 15th Ona Onibode. These are my ancestors:  Badu, followed by Oladogan, Oba kura; then Aroyewon Awonbiogbo; Osasonu, Obadududkandu; Oba Fagberi, Oroganloye; Oyeniyi;  Oba Babatunde, Oba Agbagba, Agbotewole; Oba ijadunola; Oba Olanlo Amoloyebi ororo; Abubakar Jaiyeola, Anukulapo; Oba Oyeyiolan Ajani Oke, ; Oba AbdusalamOyewole Oladokun, Jaiyeola II; Oba Ladeji Amoloye; Oba Timothy Oyebanji Oyeniyi Oke; Then my turn, Oba Abdulrasheed  Anikulapo Jaiyeola.

    What are you missing right now as a traditional ruler?

    I’m not missing anything. This is because since January 1984 when my family members presented me as one of the contestants for the stool, I had seen myself as a monarch. I was the only person my family presented. I made sure I conducted myself in an orderly manner – the way I talked, the places I went, I minimised all these. I did not go where I was not supposed to go. I restrained myself from talking where I was not supposed to talk. Where I was supposed to go, I would make sure I went there. All these things have been part of me. Imagine waiting from 1984-2008, almost 24 years I had seen myself as a king.

    It is almost two and a half years since the Alaafin left. I have missed so many things just the way many other monarchs are missing him. Yorubaland is also missing. The coordination of Yoruba Obas has suffered a setback. Most of the Yoruba traditional rulers are saying what they are not supposed to be saying. They are going to where they are not expected to be visiting. They behave the way they are not supposed to be behaving because there is no one to put them in check.

    It is also worrisome that the subjects seem not to have respect for the traditional rulers again.

    Traditional stool is a delicate institution and monarchs are supposed to respect themselves.

    The death of Alaafin has created a vacuum in Yorubaland. Alaafin fought and protected traditional institutions.

    You said Igboho is one town. But it has three monarchs. Please educate me on this.

    Igboho is a town of warriors and powerful people, and as I explained earlier, the invasion by the Fulani caused many people to migrate to Igboho. This has really affected us.  According to history, when Alaafin wanted to leave Igboho for Oyo–Ile, he made some sacrifices so that the town would not disintegrate. His diviner told him that a newborn baby would be needed for the sacrifice, and one of the wives of the Alaafin was pregnant at that time. When it was time for her to give birth, the Alaafin told the diviner to use the baby. As the Alaafin’s wife was giving birth, he took the baby from the blood and gave it to the diviner to use for the sacrifice. That was why they gave the Alaafin the alias akikanju oba tin fi omo re se etutu (the brave king that uses his baby for sacrifice).

    The town nearly disintegrated, but with the help of God and my forefathers who were the Ona Onibodes, everything became normal.  Igboho was founded in 1512 by Alaafin Egungun Oju.

  • BREAKING: Prince Abimbola Owoade emerges as new Alaafin of Oyo

    BREAKING: Prince Abimbola Owoade emerges as new Alaafin of Oyo

    Prince Abimbola Akeem Owoade has emerged as the new Alaafin of Oyo.

    Owoade’s emergence followed the approval of Governor Seyi Makinde.

    A statement signed by the Commissioner for Information and Orientation, Prince Dotun Oyelade, stated that Prince Abimbola Akeem Owoade, after thorough consultations and divinations, has been recommended by the Oyomesi and approved by the Governor of Oyo State.

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    According to the Commissioner, a statement to this effect has been issued by the Honourable Commissioner for Local Government and Chieftaincy Affairs, Hon. Ademola Ojo, who stated that the announcement has put to rest all socio-legal disputes that have ensued since the demise of His Imperial Majesty, Oba Lamidi Olayiwola Adeyemi III on April 22, 2022.

    Hon. Ademola Ojo called on all citizens of Oyo State to join the Government in celebrating this momentous occasion and to lend their support to the new Alaafin of Oyo.

    The Commissioner prayed that his reign will bring peace, prosperity, and unity to the historic Oyo Kingdom.

  • Wanted: A new Alaafin of Oyo

    Wanted: A new Alaafin of Oyo

    Almost three years after the demise of Oba Lamidi Layiwola Atanda Adeyemi III, the stool of the Alaafin of Oyo is still vacant, no thanks to royal family squabbles, intrigues, lack of agreement on succession, division among the kingmakers, and government’s directive.

    The scramble is not beyond expectation. Alaafin occupies a prestigious position in Yoruba land and Nigeria, and the last occupant had elevated the enviable throne further while upholding the old glory of the empire and legacies of his illustrious forebears.

    Iku Baba Yeye Oba Adeyemi III was the bridge between the closing phase of ancient times and modernity, being the first western-educated alaafin trained and equipped for royal assignment.

    He fought hard to ascend the throne, assisted by the conservative Oyomesi. His choice as the successor to Oba Gbadegesin Ladigbolu II had the backing of his ancestors and Almighty God.

    He was a cultural nationalist; highly knowledgeable about history and tradition. He was fashionable and affable, extending tentacles of influence. He was insulated from the political pressures that created many huddles for his father, Oba Alhaji Adeniran Adeyemi II. Oyo grew in leaps and bounds during his reign, hosting many tertiary institutions and savouring the prosperity of a modern era.

    Never shy to make his opinion on national issues known, Oba Adeyemi III advocated a strong local government system and believed in restructuring to foster true federalism.

    At the twilight of his life, he undertook the duty of reconciling warring members of the Southwest political elite. But he could not accomplish the self-imposed task before he passed on.

    Since Awo and MKO Abiola could not make it to the Presidency, Oba Adeyemi had prayed for the enthronement of a Yoruba son as president. But by the time God answered his prayer and Asiwaju Bola Ahmed Tinubu was inaugurated, he and two other top monarchs – Soun Jimoh Oyewumi Ajagungbade of Ogbomoso and Olubadan Lekan Balogun of Ibadan – had joined their ancestors.

    Ibadan’s succession pattern has endured for centuries. Therefore, a new monarch emerged through seniority. In Ogbomoso, a cleric also ascended the throne. Oyo is not that lucky.

    Oba Adeyemi was from Alowolodu Royal House. It is therefore, the turn of Agunloye to produce his successor. No fewer than 82 princes contested for the crown. Although it was said that a name was forwarded to the kingmakers, and later to the government, it was disputed by a section of the Oyomesi, which cried foul that due process was not followed.

    The Oyo State government, therefore, decided to delay the installation until the institutional framework for the emergence of a new king was followed.

    Expectedly, the process shifted to the court.

    There is a need for further consultations among the royal house, the kingmakers, and the government for consensus building. The throne should not be vacant for too long to prevent the Ijebu-Igbo scenario whereby a replacement could only be found, 28 years after the demise of Oba Sami Adetayo, Ikupakude IV.

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    The two ruling houses of Adeyemi Alowolodu and Agunloye trace their roots to Alaafin Atiba, who founded the present Oyo.

    Atiba had many children. The two prominent children were Adelu Agunloye and Alowolodu Adeyemi. After Atiba passed on, Adelu Agunloye became the king. After the death of Adelu Agunloye, Alowolodu Adeyemi I became the king.

    Adelu Agunloye’s son, Lawani Amubieya Agogo-Ija, became the Alaafin in 1905; he ruled till 1911. His son, Siyanbola Ladigbolu Onikepe, became the king after him. According to historians, because Agogo-Ija’s reign was short, his son, Siyanbola Ladigbolu Onikepe, was asked to succeed him.

    Siyanbola was succeeded in 1945 by Adeyemi II, who was succeeded by Bello Gbadegesin Ladigbolu, who died in 1968. There was an interregnum of two years due to royal rivalry.

    The number of aspirants to the throne has now increased. Other descendants of Atiba, whose fathers, grandfathers, and even great-grandfathers ( Adelabu, Adesiyen, Adediran, Adejumo, Olawoyin, Tele Agbojuloogun, Ala, Adewusi, Adesetan 1 and 2, Adeleye, Adeotun, Afonja, Agbonrin, Tela Okitipapa, Ogo, Momodu, Adesokan, and Adejojo) never became Alaafin, are trying to press for their rights and asserting personality. It is up to the Oyomesi to resolve the logjam. All the princes are qualified. But only one of them will ascend the throne.

    Throughout history, most occupants of the throne have portrayed themselves as true kings of Yoruba and defenders of the race, beginning from their progenitor, Oranmiyan, the grandson of Oduduwa, progenitor of the race.

    As makers of history and heads of an empire stretching to the Benin Republic, they shouldered the burden of resisting external aggressors, particularly from the northern and western neighbours, before colonialism finally broke the empire.

    The next Alaafin is expected to take after his predecessors in valour, wit, and patriotism. Besides the general expectation that he should be a blue blood, he should also be highly educated and have a vast network. The next Alaafin should also be a mixer like Adeyemi III, a man of colour, immense intellect, and native wisdom. He should be the collective choice of the majority and not an imposed candidate with divisive and destabilising tendencies.

    An alaafin should be a unifying factor. He should be willing and ready to work with other prominent natural rulers – Ooni of Ife, Alake of Egba land, Olubadan, Awujale of Ijebu land, Akarigbo of Remo land, Ewi of Ado-Ekiti, Deji of Akure, Osemawe of Ondo, Owa Obokun of Ijesa land ( recently vacant), and Oba of Benin, who is also a descendant of Oduduwa – in articulating the interest of the Yoruba nation within the federation.

    In history, the exploits of past alaafins have served as a source of inspiration. Sango was a revered ruler, and his background cemented the diplomatic ties between Oyo and Tapa, his mother being the daughter of Elempe, king of Nupe.

    Abiodun has remained the best Alaafin. He ended the rascality of the military leader and Prime Minister in the Old Oyo Empire during the 17th and 18th centuries, Basorun Gaa, and presided over a prosperous kingdom. There was no economic hardship. He ruled with the fear of the gods.

    Ajagbo was a creative ruler who created the office of the legendary generalissimo, Aare Ona Kankanfo, to secure the kingdom and defend personal interests. Knowing the implications of what he had done, he decreed that on no account should any Aare wage war against Iwere, where his mother hailed from. He was sure that no Kankanfo would be up in arms against Oyo, the capital.

    Atiba was a peaceful ruler, whose son, Adeyemi I, presided over the years of turbulence in Yoruba land. Fed up with the tribal wars, violence, and commotion, Adeyemi I invited the British to intervene in the Ekiti Parapo war between Ibadan warriors, led by Aare Latoosa, and Ekiti forces, led by Ogedengbe of Ilesa and Fabunmi of Okemesi.

    As colonialism was winding down, tension arose between traditional rulers and their subjects over the sharing political powers. Such was the case between Alaafin Adeyemi II and Chief Bode Thomas, the Balogun of Oyo. The rest, as it is said, is history. The colonial lords hijacked power from the traditional rulers and later restored it to the political elite, who first accommodated them as partners in progress but much later relegated them to the backgrounds.

    Leaving an ancient town without a head is counter-productive. The supremacy of the constitutional order over the traditional institution is acknowledged, but the performance of a myriad of traditional roles at the grassroots by the royal fathers, including the settlement of land disputes, communal crises, and marital rifts, the preservation of identities, intelligence gathering in aid of security, and general maintenance of order and peace are complementary. If there is a void in these areas, and a particular community is in a crisis, peace across the state cannot be total.

    The traditional institution is the cornerstone of the local government system. They are the intermediaries between the government and their people, who serve as channels of communication and enlightenment.

    Oyo needs the traditional institution to sustain its position as a respected Yoruba town. The installation of an Alaafin is central to achieving this. The earlier the revered traditional ruler is installed in the ancient town, the better for all the parties in the imbroglio. A peaceful resolution of the matter is urgent and necessary.

  • Yoruba question in Nigeria conundrum, by Alaafin

    The Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III, in this letter to President Muhammadu Buhari, calls attention to the killings and kidnapping in Yorubaland.

    Let me start since your first inauguration in 2015 as President and commander-in-Chief of the country, I have never been timid or shy of my total support for the success of your administration to deliver the country to the promised Land. My confidence had always been based on Your Excellency’sability, fitness and competence in leading the country, to the Promised Land, where Law and Order prevail, individual liberty is guaranteed, the economic well-being of the citizens is assured.

    That my confidence in Your Excellency remains unshaken to date. In recent time, however, I am worried about the security situation in the country, especially in the South-West geo-political zone, nay the entire Yoruba speaking area of the country including Kwara, Kogi and Edo states.

    This has to do with the incessant and increasing menace of Fulani herdsmen that have laid siege in almost all the highways of Yoruba land. Whether in Owo, Akure, Ilesa/Ife-Ibadan road or Ibarapa zone and Ijebu area of Ogun State, the story is the same.

    I have help series of consultations with opinion moulders and eminent Yoruba leaders across the board about the menace of these cattle herdsmen with such assault like raping of our women and in some occasions, in the presence of their husbands. That is apart from the massive destruction of our agricultural lands; which ultimately points to imminent starvation.

    On top of it all is the menace of professional kidnappers usually in military uniforms. What is more worrisome about the kidnapping notoriety is what looks like impunity which these kidnappers enjoy their nefarious activities. After due consultations with Yoruba leaders and as the pre-colonial head of the Yoruba nation, we are worried by the audacity of these lawless people in effecting their illegal acts in broad daylight on our usually bushy highways without any arm of security being able to do anything. Worse still is the confidence with which they demand ransoms and collect such illegal levies at designated spots without any arm of security being able to lay siege on them as it was the practice in the recent past.

    Now, we cannot even talk of parading suspects, when in actual sense, no major arrests have been made in this part of the country. Without arrests, we can not talk of their facing of the law. Unfortunately, and painfully indeed, in the face of the apparent helplessness of our security agencies, where do we go from here?

    It is at the wake of this manifest frustration of our people that our people have found it unavoidable, even though reluctantly to resort to alternative measures to safeguard their lives and property. Suffice to say that is the most part of Yoruba land, their pre-colonial military structures have not been totally collapsed. Hence, such structures like Odua People’s Congress, Agbekoyaand other vigilante groups.

    Having stated the above, and having established my premise as a stakeholder in your administration in the firm belief that we all believe in the Nigeria project, kindly permit me, Mr President, to make the following points and submissions as the Alaafin of Oyo, the king and Head of all Yoruba at home and in the diaspora and the Chief Custodian of Yoruba culture and values.

    The people of Yoruba land in the traditional six State of the South-West-political zone and extending to some parts of Kogi, Kwara and Edo State live in palpable fear because of a new wave of insecurity of life and property they now witness on a daily basis and which is alien to them. This new uncomplimentary development is not unrelated to the new wave of criminal activities usually associated with banditry, armed robbery and lately, kidnapping and rape of genuinely innocent and law-abiding citizens. I remember when these nefarious activities were first noticed in Oyo/Oke Ogun area of Oyo state, I took proactive steps to stem the tide and to amicably normalise relations between farmers and herders. Our initiative succeeded because we were dealing with genuine farmers and herders who had a commitment to Nigeria and who were interested in promoting their economic activities in a peaceful, prosperous and united Nigeria.

    However, it is becoming obvious that the nature and character of banditry and kidnapping today are different from what they used to be. Today, it is not merely infraction in the course of doing business, but a blatant and criminal violation of the constitutional right to life and liberty of innocent citizens of Yoruba land. A few publicly known instances will suffice.

    1. Certain individuals were kidnapped along Erio-Aromoko road, Ekiti State. They were tortured and exposed to danger in the forest for upward of two weeks. These victims included the Secretary of the Nigerian Bar Association, IkoleBranch, Adeola Adebayo whose decomposing body was eventually found after a ransom price of four million Naira had been paid.
    2. Two officials of the FederalRoad Safety Corps both Yoruba were picked up along Ilesa-Akure highway. In the process of this kidnap, an unnamed individual died.

    iii.    Musibau Adetumbi, a legal practitioner based in Ibadan was going to attend an Appeal Court session in Akure when he was kidnapped along Ilesa-Akure highway.

    1. Professor Adegbehingbe, a surgeon at Obafemi Awolowo University, Ile-Ife was adopted along Ibadan-Ile-Ife highway.
    2. Dr Muslim Omoleke, the administrative Secretary of the National Electoral Commission was kidnapped around Ilesa, Osun State.
    3. Mr Ayo Oladele, an employee of Guinness Nigeria and an Old Student of Christ School, Ado-Ekiti was adopted and taken away and lately,

    vii.  Dayo Adewole, son of a member of your 2015-2019 executive council and Minister of Health, Professor Isaac Adewale was kidnapped on his farm at Iroko, a village along Ibadan-Oyo road.

    There are many other instances of kidnapping, raid, rape and banditry not publicly known but which were reported to the Police and other law enforcement organisations.

    As ugly as the picture above seems to be, the people of Yoruba land have remained generally peaceful and have resisted concerted efforts to push them into civil disobedience or adopting self-help mechanisms to protect themselves in their homeland. They have demonstrated confidence in you and in your ability to stem the tide of these criminal activities. Yoruba have been restrained from believing the newfound Islamization or Fulanisation theory.

    I am therefore writing to you, as a concerned stakeholder in your administration, to alert you and demonstrate to you, the urgency of the need to quickly respond to these and other issues concerning Yoruba land. There is a general impression among opposition group that you are not known to take decisive and proactive steps in many matters of national interest and that you are not usually too disturbed about the gale of insecurity in Yoruba land.

    May I also share with you the outcome or product of my wide consultations in Yoruba land to let you know, beyond what official security reports will make available to you, that there is a growing feeling of frustration, disappointment and despondency among our people, which if not immediately addressed, could lead to other serious national catastrophes and security challenges.The present state of insecurity is posing enormous challenges to people’s engagements in other economic activities. The incessant and increasing menace on our highways and farms in Yoruba land is making farming and other economic activities hazardous and dangerous. I recall with sadness that the Old OyoEmpire disintegrated because the slave trade introduced insecurity that made all other economic activities which had supported and enhanced the prosperity of Oyo to decline. It is never my wish that any part of Nigeria will ever go through this harrowing experience again.

    Apart from the massive destruction of farms and crops planted on them, the new wave of Fulani, pretending and disguising as herders have unleashed a reign of terror on Yoruba land. They destroy crops, they kidnap men and women, violate and rape our women, right in the presence of their husbands. What this portends definitely more than the simplistic interpretation of farmer/herder clash but the deliberate acts of hostility and criminality. What makes it worrisome is the fact that for reasons best known to the Police establishment, they have not been apprehending or pretend to be in the defence of victims. There is always a tendency to blame the victims and demonstrate helplessness in apprehending and bringing perpetrators to book to face the full wrath of the law.

    It is even said, Mr President that these criminal pseudo herders go about their nefarious activities in broad daylight and many times in military uniform. They carry sophisticated weapons, the likes of which are only available to state actors.

    There seems to be no doubt that the security apparatus of the country is both overstretched and rustic. The philosophy of policing the State, protecting life and property and ensuring the existence of atmosphere that is conducive to life and living in Nigeria is lost on the security personnel. In Yoruba land, we are scared and worried about the outrageous audacity and effrontery of these criminal elements in carrying out their activities and without any challenge by security operatives. In a situation where money exchanged hands, the Police are adequately equipped to trace every paper money issued by the Central Bank of Nigeria. Intelligence gathering concerning money paid as ransom should lead, finally to these criminals since they would eventually make transactions with the proceeds of their illicit and criminal activities.

    As no major arrest of Fulani pseudo herdsmen has been made till date in Yorubaland, suspects cannot be paraded, let alone arraigned. Even threatened a sitting traditional ruler and asked him to comply with certain directives go about as if they are indeed above the law and beyond arrest. It is unheard of that the State could be seemingly helpless in the face of these criminal assaults on its integrity and capacity to carry out the most sacred of its mandate; preserving life and property.

    Mr President, let me assure you that the Yoruba people traditionally have what it takes to defend themselves and interests against all enemy attacks. What is of immediate concern is the possibility of these traditional self-help mechanisms of defence to conflict with the legal and constitutional framework of the security organisations. This is indeed my greatest fear, recluse the situation is fast degenerating into what could trigger the complete breakdown of law and order under a constitutional state arrangement. Thus latent frustration must be nipped in the bud to avert a breakdown of the state system in Yorubaland. I am aware that members of the Odua People’s Congress scattered all over the world are already being mobilised to stand in the defence of their land and are ready, willing and able to raise an army of volunteers as was done in 1968 by the Agbekoya.

    It is trite saying that a stitch in time saves nine. For me, and relying on ancient wisdom, the dilemma of a possible breakdown of state authority and power could still be managed and the slide to anarchy arrested. Historically, and even now, ethnic relations between the Yoruba and the Fulani had been managed adroitly through excellent statesmanship and participatory administration of inter-ethnic group relations. I have had many instances of settling farmer/herder disagreements in my Palace to the extent of instituting workable modalities for inter-communal conflict management and peacebuilding. What is strange is the new wave of criminally-minded Fulani groups. What is again disappointing is the ease with which these criminals will leave our country should there be anarchy in the land. They have other places to return to, but Nigerians don’t have another country apart from here.

    This is a serious national emergency when Fulani herdsmen are engaged in criminality all over the country and the sitting federal government seems helpless and generally unperturbed by what is going on in the security organisations. There is no doubt that some leaders of these security organisations are either incompetent or bankrupt of ideas. Some are even compromised to take any decisive actions against criminals. What we are witnessing in Nigeria is an anomaly because it is inconceivable that in the 21stcentury, when the whole world is making appreciable progress in providing an enhanced standard of living, Nigerians will be living under the fear of banditry, brigandage, rape, kidnapping and terrorism.

    Insecurity is posing a direct threat and imminent danger of living in Nigeria. It is capable of de-robing the country in the comity of nations and passing it off as uncivilized and barbaric.

    As more and more countries issue travel restrictions to Nigeria and parts thereof, it is just a matter of time for Nigeria to lose whatever gains it has made in repositioning itself for more decisive participation in the international system. I trust that you will not allow this to happen and will quickly and decisively take immediate steps to re-establish confidence in your government and demonstrate the capacity of the state to protect all legitimate interests.

    I wish you God’s guidance, courage and wisdom to do what is right, appropriate and necessary to build the Nigeria of our dreams, where no ethnic group is oppressed or taken for granted.

    While urging you to take out time to read and consider this letter as coming from a stakeholder in your administration, I wish to assure you of the warmest regards of the Royal stool.

  • Alaafin urges Oyetola to boost Osun’s IGR

    THE Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi, has urged Osun State Governor Adegboyega Oyetola to bring his experience to bear in improving the state’s Internally Generated Revenue (IGR).

    According to the monarch, this is the only way to enable the governor to raise enough funds to carry out his programmes. The monarch spoke during a visit to the governor at his country home in Iragbiji, Boripe Local Government Area.

    Those who assist the governor to receive the Alaafin, who was accompanied by his son and member of the House of Representatives, Prince Hakeem Adeyemi, were Akinrun of Ikirun Oba Abdul-Rauf Olayiwola Adedeji; Aragbiji of Iragbiji Oba Abdul-Rasheed Olabomi; Elende of Eko-Ende Oba Abdul-Rauf Adebayo Olaniyan and Olororuwo of Ororuwo Oba Kamorudeen Adeyemi Adeyanju.

    The Alaafin hailed Oyetola for building on the good legacies of his predecessors, saying a state like Osun needed a robust revenue profile to enable its governor to deliver democracy dividends, adding that Oyetola had started well and he had no doubt about his capacity to perform.

    He said: “You have to use your wealth of experience in administrative, financial and political sectors to improve the revenue base of the state.

    “You might know that I am fully aware of the significant role you played to boost the revenue profile of Lagos State.

    “You were among the few people that deployed financial professionalism and expertise to help Lagos to raise its revenue status at a time its local governments’ allocations were seized by the Obasanjo Government during Asiwaju Bola Tinubu’s tenure

    “Osun is not a rich state. So, my advice to you is to use your ingenuity and the experience acquired to advance the economy of the state.”

    The monarch called for unity, love among the Yoruba and implored Oyetola to join hands with his colleagues to place the Southwest to its rightful position.

    “My concern is to ensure that Yoruba people are properly placed in the scheme of things in Nigeria,” the Alaafin said.

    Oyetola expressed delight over the Alaafin’s visit, which he described as a symbol of support for his administration.

    He said he was thrilled the monarch decided to come to his country home, adding: “The visit will occupy a big place in my diary.”

    He lauded Oba Adeyemi for being supportive of his administration with prayers and advice. The governor described the Alaafin as a man of integrity and honesty and implored him not to relent in his efforts until the region actualises her dreams.

  • Alaafin of Oyo congratulates Ganduje over victory

    The Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi has congratulated the  Governor of Kano State, Dr Abdullahi Umar Ganduje over his victory in the just concluded gubernatorial election in the state.

    He described Ganduje as a warrior who has brought development to his people.

    Oba Adeyemi, who sent a high powered delegation to the governor, under the leadership of Asiwaju Abayomi, who met him at the Governor’s Lodge, Asokoro, Abuja, commended Ganduje for being receptive and highly disciplined politician, who believes that political rivalry simply means difference in political approach.

    “We are here as a high powered delegation to our in-law, a highly detribalised leader, whose zeal in the development of the country is unassuming. We are here to purposely congratulate your excellency over your victory in the just concluded governorship election in Kano State,” Abayomi said.

    Adding that governor’s victory means a lot in explaining to the public how dear and cheerful the governor is to Kano people. “If you are not doing well for the development of the state, they wouldn’t have re-elected you for the second term. But with this re-election, it is clear to all that Dr Abdullahi Ganduje is doing well in his domain.”

    He further hinted that, His Majesty, the Oba wanted to be physically around for the congratulatory visit, but other pressing issues cropped up, which necessitated for sending of the delegation.

    In his response, the governor appreciated the royal message from His Majesty, the Alaafin, assuring that, “I will continue with the good work to my people as you identify, while you are coming from far away Oyo State. I am happy that, you are getting correct information concerning our developmental projects and policies.”

  • Oyo governor-elect has brought new dawn, says Alaafin

    Alaafin of Oyo Oba Lamidi Olayiwola Adeyemi III said yesterday  that the election of Mr. Oluseyi Makinde of the People’s Democratic Party (PDP) as Oyo State governor-elect is the beginning of a new dawn.

    The monarch also hailed Makinde’s promise to sustain good policies of the former and outgoing administrations.

    A statement entitled: “A new dawn in Oyo State” issued in Ibadan, which was personally endorsed by Oba Adeyemi, hailed Governor Abiola Ajimobi for the spirit of sportsmanship he displayed despite the fact that the All Progressives Congress (APC) governorship candidate, Chief Adebayo Adelabu, who he promoted, lost the March 9, 2019 poll to Makinde.

    The Alaafin also lauded Makinde for promising that he would continue with good policies and programmes of the outgoing administration.

    Such promise, the monarch said, was unprecedented since the advent of democratic governance in 1999 in Oyo State.

    Oba Adeyemi, who is the permanent chairman of Oyo State Council of Obas and Chiefs, said: “The governorship election in Oyo State might have come and gone. However, the aftermath of it is of special interest and personal joy to me.

    “This has to do with the spirit of sportsmanship that followed the election. This is especially in respect of the outgoing governor in person of Senator Abiola Ajimobi, and the incoming one, Engineer Oluseyi Makinde.

    “The exchange of pleasantries between the two affable gentlemen is of special note and attention to all discerning minds. I am particularly delighted by the promise of the governor-elect not to abandon the projects already embarked upon by the outgoing government.

    “One lesson to learn from the promise is that this is the first time in the governance in the state. The difference, however, is that continuity in governance may not be in partisan personnel, but in the implementation of good projects started by a government of another political party.

    “One significant and remarkable thing about the institution of Alaafin before, during colonial rule and, the attainment of indigenous political regime since independence, is that successive Alaafins have always used their good offices to complement successive administrations at all tiers of government.

    “The Alaafin had always seen himself as partner in progress to successive governments.

    “On a final note, I am happy to note that unlike what used to be in the era of political antagonism, the incoming governor is not going to see the governor’s chair as one vacated by a political enemy, but as one occupied by a fraternal brother, irrespective of political differences, with the usual attendant vendetta.”

     

  • Alaafin’s son beats brother for Oyo Rep seat

    •Seven Oyo Reps lose return bid

    Prince Akeem Adeyemi, a son of the Alaafin of Oyo, Oba Lamidi Adeyemi III, has been re-elected to represent AFIJIO, Atiba, Oyo East, Oyo West Federal Constituency in the National Assembly.

    The 42-year-old politician defeated his biological brother, Prince AbdulFatai Adeyemi, as well as two former House of Representatives’ members, Kameel Akinlabi and Moroof Akinwande, to win the seat.

    The story was not the same for his colleagues – Saheed Akinade-Fijabi, Sunday Adepoju, Abiodun Awoleye, Segun Ogunwuyi, Adedapo Lam-Adesina, Olasupo Abiodun and Sunbo Olugbemi – as they lost their bids to return to the House of Representatives for another term.

    Akinade-Fijabi of the All Progressives Congress (APC) lost to Peoples Democratic Party’s (PDP’s) Dhikrullah Olajide.

    Read also: Our Girls; Election violence cannot be for service

    According to the results, the APC won nine of the 14 House of Representatives seats’, leaving PDP with four and ADP with one.

    Above are the tables for the House of Representatives and senatorial elections results.

     

  • Adams: Preserving our indigenous culture

    On January 13, 2018, Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III, officially installed Iba Gani Abiodun Adams 15th Aare Onakakanfo of Yorubaland at the ancient town of Oyo. The pomp and grandeur of the event sufficiently attests to the substance of the Kakanfo chieftaincy title in Yorubaland. The office was last held by late business mogul and winner of June 12, 1993 presidential election, Chief M.K.O Abiola, who died in detention in 1998 after refusing to give up his mandate, which was annulled by former military president, General Ibrahim Babangida.

    In the old Oyo Empire, Aare Onakakanfo was the military General who controlled the armed forces. Holders of the tittles were reputed to be fearless, courageous and highly proficient in the art of warfare. Indeed, it could be safely affirmed that the office of the Aare Onakakanfo was partly one of the reasons why the old Oyo Empire enjoyed so much glory and might. At the peak of its power, the old Oyo Empire covered the entire modern day Yorubaland, part of the old Mid-Western region, part of the present day Middle Belt as well as old Dahomey (now Republic of Benin).

    The Kakanfo chieftaincy title was instituted by Alaafin Ajagbo (1587 -1624) who installed a native of Iwoye (in present day Republic of Benin) and daring hunter, popularly called Kokoro Gangan as the first Aare Onakakanfo of Yorubaland. Kokoro Gangan was alleged to possess magical powers that made him untouchable and beyond repression, by any means. According to history, he was so powerful that he could singlehandedly subdue towns.

    Subsequent Aare Onakakanfos were to follow in this tradition of fearlessness, bravery and gallantry. History had it that most of them had amazing mystical powers that made them live and act mysteriously. For instance, Kokoro Gangan, the first Aare Onakakanfo, was reputed to have supernatural powers that made him disappear and appear as he wished. Not only that, it was also generally believed that he had powers that made him listen to conversations about him, irrespective of the distance.

    In short, the Aare Onakakanfos were dominant men who possessed unusual paranormal powers. This couldn’t have been otherwise because in those days the influence of kingdoms and empires were measured by the fierceness and invisibility of their military. In those days, territories were subdued and acquired through military might and naked force.

    However, in contemporary times, the trend seems to be changing. For instance, late Chief S.L. Akintola, the then premier of Western Nigeria and the 13th Aare-Ona Kakanfo, was a colourful politician and a brilliant lawyer. Similarly, his successor, late Chief M.K.O Abiola, was an affluent industrialist with wide range interests in diverse sectors of the national and global economy. He was equally an accomplished politician and statesman who was famous all over the world. Hence, it could be accurately asserted that in the modern era, dexterity in the art of warfare is no longer a consideration in the selection and appointment of an Aare Onakakanfo.

    The appointment of the current Aare Onakakanfo follows in this contemporary tradition. While it is true that Aare Gani Abiodun Adams has a rich history of political activism, it is, nonetheless, his love for the promotion of Yoruba cultural and traditional heritage that put him in better stead ahead of other top contenders for the high office. In proclaiming Adams as the 15th Aare, Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III Oba Lamidi Olayiwola Adeyemi III, declared that “his antecedents in the promotion of  Yoruba culture are unquestionable, and he has a clear vision of where the nation should be in its cultural reawakening both at home and overseas”.

    In view of Adams’ undying and conscientious passion for the promotion of Yoruba culture and tradition, his appointment as the 15th Aare Onakakanfo is, no doubt, a befitting one. In 2011, he founded Oodua Peoples’ Union (OPU) as a body for Yoruba people in Diaspora and he has since established branches of OPU in major countries across Europe, Asia, Africa North America and South America. One of the most fundamental goals of the body is to foster unity and harmony among all Yoruba sons and daughters all over the world.

    In 2004, Adams founded Olokun Festival Foundation (OFF) with which he annually promotes 18 traditional festivals across Yorubaland. He is firmly convinced that culture can be used as a vehicle for national integration and a platform for the realization of the elusive peace and love in our society. As a strong believer in the attributes of the Yoruba cultural heritage, his Olokun Festival Foundation remains the only Non-Governmental Organization (NGO) that is exclusively dedicated to the promotion and preservation of Yoruba culture and tradition.

    The Olokun Festival Foundation actively sponsors and takes part in the following festivals across Yoruba land: Eledumare Festival in Ijora Lagos, Ajagunmale Festival in Lekki Lagos,  Osun Osogbo, Olokun Festival in Badagry Lagos, Oya Festival in Kwara State, Oke Ibadan Festival in Oyo State, Oodua Festival in Ile-Ife, Grandmothers’ Festival in Epe Lagos; Olumo Festival in Abeokuta, Ogun/ Ifa Festival in Lagos, Aje Festival in Agege, Lagos, Obatala Festival in Oyo State; Oranmiyan Festival in Oyo State; Okota Festival in Ondo State, Oro Festival in   Iseyin, Oyo State, Ogun Festival  in Ikorodu, Lagos State and Elegbara Festival  in Shasa, Lagos among others.

    It is in view of his zeal for preserving indigenous culture and tradition that the Nigeria Union of Journalists (NUJ) Lagos State Council, is identifying with the installation anniversary of Aare Gani Abiodun Adams. The main goal is to ensure that younger and coming generations of Nigerians take pride in their language, culture and tradition. This way, they can desist from perceiving foreign culture as superior theirs.

    Towards this end, the union will be unveiling two books in honour of Aare Gani Abiodun Adams. The historical publications will be publicly unveiled tomorrow Wednesday, January 9, at Sheraton Hotels and Towers, Ikeja. It is the firm conviction of the Dr. Qasim Akinreti-led NUJ, Lagos State Council that for our beloved nation to move forward, we must go back to the path of holding our culture in high esteem and with great reverence. For the avoidance of doubt, our indigenous culture is laid on certain core values for the development of the people and their homeland. Sadly, ‘civilization’ and technological advancement has encouraged new generation of compatriots to abandon these traits.

    We need to take a cue from developed nations such as China, Japan, Germany, Portugal, USA and a few others that use their culture as veritable tool for developing morality and social justice in the society to attain enviable heights. They respect their language and other cultural values so much so that they will do anything to preserve them.

    We need to follow same trend by rebuilding the collapsed wall of our cultural and traditional heritage. This is why NUJ, Lagos State Council is collaborating with Aare Gani Adams to trigger cultural renaissance in our land.

     

    • Ogunbiyi, Assistant Director, Lagos State Ministry of Information & Strategy, is chairman, Publication Committee, NUJ, Lagos State Council

  • Alaafin of Oyo in contemporary Nigerian politics–3

    The Western Region was the leading region in the federation of Nigeria. It was the cocoa growing region and because of the accumulated reserves garnered over the years by the cocoa marketing board and then made available to the Western Nigerian government in the years before independence, the region had money to splash on its development schemes.  The idea of commodity board was to guarantee stable price in price of cocoa to the farmers. Surpluses were retained in good years and kept against years when prices fell. The farmers were guaranteed fair prices and were therefore encouraged to grow more. This financial health was reflected in the development scheme in western Nigeria. This involved construction of roads, radio and television station, stadium in Ibadan industrial estates in Ikeja and Ilupeju, potable water in many cities, building of farm settlements to absorb students from compulsory and free primary schools who could not go to high schools.

    Small scale industries and large agricultural estates to produce palm oil and rubber were established. There was expansion of secondary schools to absorb students from the free education scheme and the building of what was to become a first class university in Ile Ife. In the competitive federalism of the time, the West did very well. The Action Group felt it could replicate this at the federal level. But when this failed, disillusionment set in leading to internal combustion in the party sometimes due to policy or personality or programme and ideology. The upshot of this was the Action Group crisis of 1961 to 1963. This led to instability in Western Nigeria and without stability there could hardly be development. The crisis that enveloped Yorubaland was to have some repercussions on Alaafin Gbadegesin Ladigbolu who in 1965 conferred the title of Are Ona Kakanfo (Field Marshall of Yoruba Army) on Chief Samuel Ladoke Akintola more or less taking side in the epochal struggle for the soul of Yorubaland between Chief Akintola and Chief Awolowo. By this time, Chief Obafemi Awolowo was in prison for treasonable felony from 1963 to when he was released in 1966 after the second coup d’état. Chief Akintola along with Alhaji Ahmadu Bello, premier of Northern Nigeria, Alhaji Abubakar Tafawa Balewa, the prime minister of Nigeria and Chief Festus Samuel Okotie-Eboh, federal finance minister along with senior army officers mostly from western and northern Nigeria were killed by army mutineers led by junior officers of the Nigerian Army. Alaafin Ladigbolu himself died during the crisis that engulfed the country even though he was not personally involved or affected by the crisis.  Western Nigeria during the crisis witnessed some strange development in which a peasant revolt called “Agbe Koya” swept through the Oyo Yoruba speaking areas particularly Ogbomosho and Ibadan between 1967 and 1970. One needs to make the point that for reasons not very clear to this writer, Oyo was not touched by the incendiary movement. This was a protest movement by the peasantry who were called upon to pay taxes during the Nigerian civil war. The peasantry did not feel it benefited from government programmes and did not see any reason why it should be made to pay any tax whatsoever. The rebellion was an embarrassment for Major General Adeyinka Adebayo who had to call on Chief Obafemi Awolowo to help douse the fire of the rebellion.

    It was during this time that it became necessary to fill the vacancy created by the demise of Alaafin Ladigbolu. In the alternation of dynastic succession in Oyo, the house to provide a ruler was that of Adeyemi. There were of course several eligible princes. Even princes from the Ladigbolu ruling House showed interest. So also did people with marginal clams and connection to the Alaafin throne. At the end of the contest only one prince could become the Alaafin.

    Alaafin Lamidi (Ahmed) Olayiwola Adeyemi111 was chosen. But it was not really an easy route to the throne. The enemies of his father were very powerful in the military government of Yakubu Gowon. The government in the Western Region deferred to those who were in the Action Group. Chief Obafemi Awolowo served between 1967 and 1970 as vice chairman of the Federal Executive Council. His influence was written large on the power structure of Western Nigeria even though the military was in power. There were people who did not want the Adeyemi family to come back to the throne. But the politics of Yorubaland has never been monolithic. There were forces within the region which were still then hostile to the ambition of Chief Obafemi Awolowo or who felt more inclined to championing of Oyo cause. This group put pressure on General Adeyinka Adebayo to appoint Lamidi Adeyemi who was the choice of the Adeyemi ruling house.

    There is also evidence that when the old Ooni of Ife and former governor of Western Nigeria was consulted, he supported the choice of Alaafin Lamidi Adeyemi. It seems Lamidi himself had been well prepared for the throne. His father seemed to have made his choice of Lamidi well known to his innumerable number of children. His father, perhaps with some exaggeration was said to have had more than 200 wives. The practice then was that the wives of the previous Alaafin who were too old and were not taken care of   by their children remained in the palace and their burden was borne without complaint by the new Alaafin. This must have accounted for the story of the 200 wives of Alaafin Adeniran Adeyemi.

    Lamidi Adeyemi was born October 15, 1938. After his elementary school in Oyo, his father sent him to Saint Gregory’s College in Lagos. The fact of attending a catholic school made him broadminded as a Muslim. His father later sent him to be mentored by Chief H.O. Davies, a distinguished Nigerian lawyer and nationalist who at various times claimed that his ancestors came from Oyo and later from Efon – Alaye. Chief Davies was then a staunch member of the NCNC for which the Alaafin had sympathy. The young Lamidi after high school went into the insurance business instead of spending years to qualify as a lawyer like his mentor, Chief H.O Davies. It was from the life of business that Lamidi Adeyemi on November 18, 1970 ascended the revered throne of the Alaafin, 48 years ago.

    His reign has been marked by many highs and a few lows many ups and downs. He has had to contend with the perennial struggle with primacy among Yoruba kings with the Ooni. Most of the dice was loaded against him because the “Deep State” was usually on the side of the Ooni.  The then reigning Ooni Okunade Sijuade Olubuse 11 was a man of the world who as a business man had amassed a lot of wealth. He was quite close to the Awolowo family and on coming to the throne had made Mrs. H .I .D Awolowo the Yeyeoba of Ife. He therefore was more comfortable to wage a supremacy war against the Alaafin.