The Oyo State government has crowned 21 of the 32 obas that were elevated from baales. The exercise was sequel to the recommendations of the committee that reviewed the 1959 Olubadan Chieftaincy Laws. YINKA ADENIRAN writes that a group, the Authentic Ibadan Mogajis (AIM), has opposed the exercise but a faction of the Mogajis under the aegis of the Ibadan Council of Recognised Mogajis (ICRM) ispraising Governor Ajimobi for the exercise.
To say that the House of Ibadan Mogajis (family heads) is divided over the review of the Olubadan Chieftaincy Laws that resulted in the emergence of 32 obas for the ancient city is to put the matter mildly.
No doubt, the division may not end anytime soon as two groups have emerged. One group supports the exercise while the other opposes it.
While a group, which is larger in number, is supporting the decision and even hailing the Governor Abiola Ajimobi-led administration for the review, another group is displeased.
Yet, a large number of the Mogajis have decided to remain on neither side of the divide. As at the last count, no fewer than 63 Mogajis (family heads) have declared that the chieftaincy reform as carried out by the governor was done in good faith and it has brought elevation to the Olubadan of Ibadan land, the Olubadan-in-Council, Baales and the people of Ibadan land.
The group, which operates under the aegis of the Ibadan Council of Recognised Mogajis, after a meeting which held at Mapo Hall, revealed that its existence had been since the time of their forefathers and as such recognised by the Olubadan-in-Council, the Olubadan and also participate regularly at every Ibadan traditional events, including Oke Badan, Egungun and OseMeji festivals which are paramount in Ibadan land under the leadership of the Olubadan of Ibadan land.
Not done, to further exact its legitimacy, members of the group maintained that they would attend any function concerning Olubadan, as recognised Mogajis and legitimate sons of Olubadan.
But another group has remained faithful to its solidarity with those kicking against the crowning of the new kings.
The anti-new obas group known as Authentic Ibadan Mogajis (AIM) were not only angry at the development but also vowed to ensure that the decision is reversed. But only four Mogajis seem to be known in this group. However, what they seem to lack in number, they have in tenacity as the group has instituted legal actions against the governor and the new crowned obas.
While the Ibadan Council of Recognised Mogajis (ICRM) is being led by the duo of Mogaji Ariyori, Oja Oke Ado, Alhaji Asimiyu Ariyori and the Mogaji ElegbaOwo, Alhaji Isiaka Elegbaowo, its Chairman and Secretary the Authentic Ibadan Mogajis are being led by Mogaji Olawale Akinsola (Akinsola Compound, Opopo Labiran), Mogaji Abbas Oloko (Oloko Compound, Kobomoje) and Mogaji Adegbola Adeniran (Alaase Compound, Alafara Olubadan).
Although the ICRM dissociated itself from the opposition group and all its activites which it described as “using the misunderstanding on the Ibadan Chieftaincy Reform as an opportunity to portray themselves as authentic Mogajis and thereby causing distraction”, neither group has accused the other of not being a title holder or true shon of the shoil.
The History behind the Mogaji title
The “Mogaji” title is the bedrock and the fulcrum of the Ibadan traditional system, the very foundation on which the superstructure of the system is expected to rest–from the peace, progress and patriotic contributions of every Ibadan household to the sustenance of a system that becomes the envy of other areas of Yoruba land. In real terms, it is a distinctive and recognised traditional title in Ibadan land which connotes the first grade in the hierarchy of Ibadan chiefs.
Historically, the Mogajis were military leaders and their authority extended to tribute areas in the countryside. Today, Mogajis, who live in town, control family lands in the rural districts and they derive income from the sale of family assets and tributes.
As family heads who, by automatic and successive promotion, they become members of the Olubadan-in-Council and who eventually become Olubadan if they live long enough. They are the ones closest to the grassroots. They usually reside in their domains or visit there regularly to conduct customary and family issues. They are usually appointed Mogajis based on age and availability to serve.
But recently, many families are beginning to consider education, wealth and gravitas in selecting their Mogajis.
As it were, the Mogajis of the town are superior to the village heads whom they appoint. A recognised Mogaji may be followed and obeyed by several thousand people in the town and the rural districts.
Ibadan boasts a unique traditional system of governance which stands the city out in Yoruba land and this has often made people wonder why Ibadan monarchs always ascend the throne at a very old age. The system is based on simple but democratic and rotational basis in which even when a ruler is still alive, the successor to the throne is already known. The most important thing for any contender is that he must, first of all, emerge as the “Mogaji” or head of his compound (Agbo Ile) and from that point, he is gradually promoted.
Though the process takes a very long time, it is the pride of every Ibadan indigene to become the Olubadan and it is a height many look towards.
The grouse of the Mogajis
The genesis of the disagreement of the Mogajis on the policy may not be unconnected with their views on the reviews and how it seems to have promoted some Baales above the Mogajis, who were traditionally superior to them.
Recall that, out of the 32 newly promoted obas, 21 baales were promoted. But, according to sources, the idea of elevating the Baales predates the current governor and the Olubadan.
The original proponents had cited the lean beaded crowns in the Olubadan entourage whenever he was at a function that other Obas like the Awujale, Ooni and Oba of Lagos attended. Those Obas often came with other “lesser” beaded crowned Obas who, by traditional and official protocol, were accorded more respect than the Baales even though they ruled over similar or even smaller communities. These “lesser” Obas arrived with police orderlies, the staff of office, drummers and other appurtenances of obaship and the Baales had to rise to their feet and remain standing until Kabiyesi was seated.
But in actual fact, whether they were elevated to the position of Obas or not, the Baales would never have been eligible for the Olubadan throne at all. So, elevating them to obas seemed a reasonable idea to most people, except, perhaps, the Authentic Ibadan Mogajis group and Olubadan who seem not satisfied with the arrangement.
More so, it does not also change the fact that only the Mogajis get promoted to join the race to the Olubadan stool through promotion in order to join the Olubadan-in-Council.
Uninterestingly, the explanation that the Baales that were promoted from the outskirts of the town that never had mogajis and who were subdued by ancient Ibadan warriors were obviously not satisfactory to calm frayed nerves.
The disagreements and the stands
The Ibadan Council of Recognised Mogajis, with the larger number of the mogajis behind it, after a recent meeting, said: “We are not part of any rancour; we are not interested in any crisis in Ibadan or a divided Ibadan. We want united Ibadan and we are interested in the development of Ibadan land as well as that of our leaders.
The Chieftaincy reform was done in good faith and it brought elevation to our father, the Olubadan of Ibadan land, the Olubadan-in-Council, Baales and the entire people of Ibadan land.
“We want to assure the people of Ibadan land that since the reform was done in a right way, we solemnly support the governor. We are telling the government that they have our backing on the recent elevation of our father, the Olubadan of Ibadan land and our former high chiefs. We are interested in the elevation of our leaders but if the government engages in activities that belittle our leaders, we will not support it.
“We want the understanding of the people as we do not want the four dissidents, the so-called Mogajis to destabilise the peace in Ibadan land as well as misinform the people. Anybody that is a traditional Mogaji in Ibadan will be among us. We do not want a crisis in Ibadan and we are appealing to the four Mogajis, who are calling themselves Authentic Mogajis to desist from activities that can cause disharmony in the city.
“We are not politicians; we are traditional chiefs of the city. They (the four mogajis) are politicians and that is why they cannot be with us. We wonder why four people will be more than us? We, therefore, implore the government, our father, Kabiyesi, the Olubadan of Ibadan land, the newly created Obas-in-Council and elders in Ibadan land to come together for the progress and development of Ibadan land.”
But the Authentic Ibadan Mogajis will not hide their fears nor shy away from the fact that they are against the review. A former deputy governor of the state who is also a Mogaji, Hazeem Gbolarunmi, after a recent solidarity visit to the Olubadan said the group had no issue whatsoever with the governor as a person but his policy and decision on the matter of the chieftaincy review.
He noted that even if there would be any review, it should be a decision of the members of the council of chiefs and who would send same to the governor for ratification and approval.
He said: “We are here to greet the Olubadan of Ibadan land and at the same time to pay a solidarity visit to him. The purpose is to inform the government that we wanted to be heard and to be seen that they should maintain the status quo.
“What we want is that they should go back to what used to be in the selection of chiefs in the Olubadan Chieftaincy Laws. How they used to do it in the past is that if anything would change at all, all the members of Council of Chiefs would be the ones to sit and then say what they wanted as review and amendment.
“There is no one that says the Olubadan should walk around alone, and everyone knows that it would add glamour and honour but even if we must do it, it should be the council of chiefs. They are the ones that would say this is how they want to review the declaration of 1959 and then take it to the government for approval.”
