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Tag: chieftaincy

  • Ibadan chieftaincy system at crossroads

    Ibadan chieftaincy system at crossroads

    In this piece, Chief Theophilus Akinyele urges the people of Ibadan to protect the tradition, unity and progress of the ancient city under the paramount ruler, the Olubadan of Ibadanland.

    As the Bobajiro of Ibadanland since 1978 and the person who voluntarily in 2011 published the book “Ibadan traditional system: Reform and regeneration: and who took the trouble to submit a memorandum to the Justice Boade Commissioner of Enquiry set up by the Oyo State Government, I owe it a duty to categorically state my position on the issues involved in the current development enveloping the Olubadan Chieftaincy system for the sake of constituency, truth and personal integrity, and to avoid the possibility of being misquoted or misunderstood by anybody or group.

    My book examined the eighty years of Ibadan military exploits and imperial adventurism which earned Ibadan the incontrovertible position as the bulwark for the existence of Yorubaland. It highlighted the inherent systematic structure weaknesses and adverse effects of governmental and other external interventions, which became pronounced in the last two decades.

    The book then in Chapters 7 and 8 made a number of recommendations regarding pointers to the need for reform and regeneration including measured operational steps to be taken in the short and long term regarding feasible logistics over a decade or two.

    In the memorandum sent from abroad, where I still am, to the Boade Commission of Enquiry, after inviting attention to Chapter 7 and 8 of my book, I wrote inter-alia as follows:

    “It is my humble opinion from the outset, that whatever will emerge from the outcome of the current Enquiry, two desiderata must be observed, namely the oneness of Ibadanland under the suzerainty of Olubadan and secondly the unique position of Ibadanland in the scheme of things pertaining to traditional systems in Oyo State in the light of historical antecedents and favour of geographical location on Ibadanland.”

    I must categorically state that at no time did I suggest that Ibadanland needs the proliferation of Obas nor the wearing of beaded crowns. In this regard, I would like to invite attention to the portion of the following pages of my book (pages 83-84), which would appeared to have become a self-fulfilling prophecy:

    “I also want to believe that the issue concerning wearing of beaded crowns has become the Sword of Damocles dangling over the Ibadan Traditional System now that some unwary Baales in Ibadanland have been surreptitiously lured into turning themselves into pawns in the hands of politicians with the juicy carrot of wearing beaded crowns even if the beads are nothing more than Chinese-made artificial beads! The hood does not make monk.”

    Eternal regeneration in a well-restructured manner that recognizes the uniqueness of Ibadan Traditional System under the leadership of the Olubadan of Ibadanland is the perfect assurance for a virile and vigorous system in order to cope with the envisaged challenges of modernity.

    “How could I in one breath defend the suzerainty of the Olubadan of Ibadanland and ipso facto the unity of Ibadanland and later support or advise the Governor to “enthrone” a multitude of Obas in Ibadanland thus unwittingly destroying the very fabric of Ibadan unity and weakening the suzerainty of the Olubadan of Ibadanland, seen as a bonding instution and not just a personality?”

     

    • Chief Akinyele, OON, wrote from Ibadan.
  • Olubadan chieftaincy: How our family became the first to produce two crowned kings in Ibadan

    Olubadan chieftaincy: How our family became the first to produce two crowned kings in Ibadan

    —Oba Gbadamosi Adebimpe whose father was the first Olubadan to wear beaded crown

    Says reform favours Olubadan

    When a late Olubadan of Ibadan, Oba Gbadamosi Adebimpe, mounted the throne of the Olubadan of Ibadan land in February, 1976, little did he know that he was entering a special place in the history of Ibadan. Aside being the first Olubadan to wear a beaded crown, which he received in December of the same year, he is now the first Ibadan monarch to have his son crowned as another king in the historic review of the Olubadan chieftaincy system.

    With the crowning of the Ashipa Balogun, High Chief Latifu Gbadamosi Adebimpe, as the Oba of Akinyele Local Government, Ibadan last Sunday, the Oba Adebimpe family of Odinjo Compound, Ibadan, has made history for being the first to produce two beaded crown monarchs in Ibadan land. The new oba relishes the feat as much as other members of the Adebimpe family.

    Can we meet you, Kabiyesi?

    I am His Royal Majesty, Oba Latifu Gbadamosi Adebimpe, the Ashipa Balogun of Ibadan land in charge of Akinyele Local Government Traditional Council, Moniya. That is where I am the traditional council chairman and that is my domain. Each of the 11 members of the Olubadan-in-Council (now Council of Obas in Ibadan) has his traditional domain which is local government. The question of domain or not should not arise in our case because it has always been there. Even my friend, Sen. Rasheed Ladoja, is the chairman of the Traditional Council of Ibadan South West Local Government. That is his domain. Criticism of the review is nothing but political.

    You are among the first set of His Royal Majesties in Ibadan land. Can you share with us your ancestry?

    Providence. That thing they call providence. I thank God that I belong to the Adebimpe Family of Odinjo. All the past Baales or Olubadan of Ibadan land used to wear abeti-aja (one of the stylish Yoruba traditional caps) and all other types of caps. When it came to my father’s turn to be installed as the Olubadan of Ibadan on 23rd February 1976, he wore ikoris (another traditional cap) and as the turn of events would come up during debates at the Oyo State House of Chiefs, a civil servant asked the then Ooni of Ife, Sir Adesoji Aderemi, why the Olubadan had to be in the front row without a beaded crown, while some other obas wearing beaded crown sat at the back. I think my father was seated between the Ooni of Ife and the Alafin of Oyo in the front row. Then the Ooni told the person that Ibadan can wear beaded crown at any point in time because the founders of Ibadan were warriors from different towns in Yoruba land.

    Whenever any debate like that took place anywhere, the matter would be brought to the Olubadan –in—Council. So, my father had to report back to the council what transpired at the meeting, especially on the wearing of beaded crown. That was when Ibadan said it was an insult for anybody to query or question the dignity of the Olubadan wearing abeti-aja or ikori cap and they said ‘yes’ it was time for them to wear beaded crown like other obas. I don’t want to go into what really happened until eventually it happened on the 10th of December, 1976 when my father was crowned as the first Olubadan of Ibadan land to wear beaded crown.

    As at the 1976, was the title the Olubadan or Baale of Ibadan?

    It was the Olubadan of Ibadanland. So, I think, which means my father could be termed as a sort of reformer of the firmer system and now that system is being transformed again because Ibadan is no more a town. It is a mega city.  It is too large and too big, and they used to call my father His Royal Majesty because my father could not crown any other oba in Ibadan land. He could install baales or mogajis, which was what had been happening since then until August 25 this year when more obas emerged in Ibadan. That is another transformation of what started from my dad. Incidentally, I happened to be the direct son of the late Olubadan, Oba Adebimpe, which means my family has crowned two kings now in the history of Ibadan. We are the first family to ever produce anything like that. I am proud to be part of that history and I am very thankful to God. Indeed, names often influence incidents.  Before my father became the Olubadan in 1976, there was no one among the baales or Olubadan before him that had the prefix ‘Ade’ before their names. Adebimpe, just like it happened to my father, now it is happening to me. So, there is much in a name. That was when it started through my father and it is also starting through me. Names are really of key significance. It is joy forever!

    When he became the first Olubadan to wear a beaded crown, how will you describe the feeling in your immediate and extended family?

    We thanked God for it and it was awesomely celebrated by the whole of Ibadan. It was an innovation, the people accepted it and the occasion was really joyful. That it started with us, it has a place in history and the name has now become indelible and golden in the history of Ibadanland.

    Where was the crowning of your father done?

    The crowning was done at Mapo Hall. And incidentally my own crowning too was done at Mapo hall. Even the present Olubadan of Ibadanland also received his crown at Mapo Hall.

    So government organised a special ceremony for the crowning since the Olubadan was already on his throne?

    Yes. The ceremony was held on December 10, 1976. Now, the beauty of the present reformation is that all the Olubadan, including my dad, uptil the present Olubadan, were known and addressed as ‘Royal Majesty’, because there was no other oba below them or there was no oba to be enthroned under them. Only the kings that can enthrone other kings are known and addressed as ‘Imperial Majesty’. And that is what we have been nurturing, thinking about, pondering about for a long time. And now God has used the present governor, Abiola Ajimobi, to be bold and courageous enough to promote the dignity of obaship in Ibadanland. I thank God for him and he will go down in history as the transformer of the Olubadan chieftaincy system. All the previous governors have tried to reform the Olubadan Chieftaincy system in Ibadan in one way or the other, but none ever thought that it could come up in this way. Well, I won’t say because it didn’t happen during their time, God has time and purpose for everybody and Ajimobi is only destined to achieve this feat for Ibadan. Because he was courageous and bold enough to achieve the rare thing and rare feat, for Ibadan, I thank God for him and by the grace of God, his name will go down in history as the transformer of Ibadan chieftaincy system.

    Since you have been enthroned as His Royal Majesty, how have your kinsmen and women been responding to the elevation?

    Yes, I tell you, everybody gladly accepted it and they were happy that it is happening and that we are again part of that history. It started from us, from our family, and we are still part of another history that is being made. That means we have scored two golden goals already. And who will not be proud of that? Two obas from Adebimpe family? We thank God for it. And I want us to appreciate it that it is coming at this time and that this man, Ajimobi, is the one doing it. I will still mention it again, before our coronation, we said Olubadan was a royal majesty and it was from that day of our coronation that he became His Imperial Majesty. He will now be installing obas in Ibadan. Take for instance, the Oba of Lagos, he has so many other obas under him and any occasion he attends, you will see the entourage of his royal fathers following him. See other paramount rulers as well, that is what makes them Imperial Majesty. See what happens around the Ooni of Ife and the Alaafin of Oyo and many places like that. The only thing that is constant is change. That we are part of these changes is good, and that is not the end of it. Many things will still happen later. This is not even the end of the change to the Olubadan chieftaincy system. Some people will still bring other innovations that will promote the dignity of Ibadanland.

    I am indeed happy, joyful and elated that I am part of this history at this time. I am indeed very grateful to God. And perhaps many people don’t understand it; it will not diminish Olubadan authority on the administration of Ibadanland. Far from it. Anything that his obas do in their various domains must be ratified by the Olubadan because he is the prescribed authourity of the entire Ibadanland. So, as the Chairman of the Traditional Council of Akinyele Local Government, if we want to appoint any baale there, the traditional council there will have to do the exercise and report to Olubadan and the Olubadan-in-Council because they still have to make the final decision to approve or not. Any of the baales that we screen at our local government levels depend on them. It is the decision of the Olubadan-in-Council that Olubadan will stamp as the prescribed authority. So, that is what will dignify the system and I think it is a beautiful thing. We thank God that it is happening. Our kabiyesi must not fear anything. And I thank God for him and as the reformation started from my dad, this new reformation is also starting from him (Olubadan). His name will go down in gold as the first Imperial Majesty in Ibadanland. I think it is a lack of understanding of the nitty-gritty of the whole system that is causing the misunderstanding. But in actual fact, it is a fantastic thing.

    There are some critics of the new review. One of the questions of the critics is if the new royal majesties can appoint chiefs as expected of every oba and how do they get chiefs since they don’t have specific ancient kingdoms they are to rule over. The second question is that now that we have the Imperial Majesty supervising the Royal Majesties and Royal Highnesses, is it going to still be in a line of royal tradition in which the lesser obas will remove their crown in honour and respect of the Imperial Majesty?

    Like I told you earlier, the Royal Majesties have their different domains, that is where they represent the kaboyesi, the Olubadan of Ibadanland. I belong to Akinyele Local Government Traditional Council just like all others in the 11 local governments in Ibadan. I told you something about the appointment of baales in the lesser cities; I have a traditional council which I chair. I have members there, including baales. They are under me. We will screen all the candidates for any vacant position in the local council where I preside over, particularly the villages and or communities. We will screen them because they have to present documents to back their claims to the ownership of the baale of the place. We will do our write-up and everything and we will then send our final report to the Olubadan and Olubadan-in-Council for final screening and ratification. The final decision or whatever we have done at the local government level rests on the kabiesi and his council, which means we are still subjected to whatever is the decision of the Olubadan and the Olubadan-in-Council.

    Are you not going to have chiefs that will be working with you?

    No, the baales are there already to do that. They are already serving as my own chiefs and in that case, not all the baales have been elevated to the post of Royal Highness. Even the baales that have been elevated to the position of royal highness in my domain are still under me and under my control because I am the chairman of the traditional council of the local government and that is why I am the Royal Majesty. It is higher than the Royal Highness and that is one of the beauties of it.

    And as Royal Majesties, how do you pay homage and or obeisance to His Imperial Majesty when you are also wearing beaded crown?

    It is still the normal thing. You cannot just stand with your hands to your side or your pocket to greet Kabiyesi Olubadan. Neither can my own Royal Highnesses stand up to me; they have to do the normal thing as prescribed by the tradition. The elevation does not erode or remove the normal traditional courtesies the lesser obas pay to the higher oba.

    I congratulate you, because you are a direct son of the late Oba Gbadamosi Adebimpe. The world is changing and I will like to know if any of your sons is also interested in this traditional system so that we would say in the nearest future, that we can still have another crowned king in the Adebimpe family.

    Adebimpe family is made up of four principal sections. It is only by coincidence that my own choice as the traditional chief came when it was my section’s turn. We have produced many mogajis but unfortunately they couldn’t ascend to the line, but when it got to my father’s section, I was picked. So, it could still happen but that is a decision for the whole family. So, it is not my section’s exclusive right, the system is a fantastic one. The Adebimpe family is a very large one consisting of four principal sections.

    Were you already a mogaji in 1976 when your father was enthroned?

    No, it was impossible. It was after him that I became a mogaji. It doesn’t work like that. You cannot be an oba and your son a mogaji, it is impossible. It is after the demise that you will have to apply to the Olubadan for the appointment. After a king’s demise, the families will agree on who to represent them as the mogaji. I started as a mogaji in 1991. Sen. Rashidi Ladoja became a mogaji about a year later but he was at the ceremony where I became the mogaji as my very good and close friend.

    How come Ladoja is your senior in rank?

    That is God for you. Now, even in July 1993, I was already Jagun Balogun of Ibadan but before the formal installation that took place in October 1, 1993, there was vacancy at the Olubadan line and Ladoja became the Jagun there. It was from October 1 that his own ladder started counting but my own started counting since July 1993. So, I was his senior but your elevation depends on vacancies on your line. There were so many vacancies at the Olubadan line. Even some people who started many years after me had gone higher in ranks in the Olubadan line because of the several vacancies there. Now, Ladoja had risen tremendously along that line.

    In fact there was a time the gap between us was about eight steps but that is the work of God. You cannot become anything except God makes you. So there is nothing to rival or envy about. He who God wants to make the Olubadan of Ibadan is only known by God. You cannot struggle, you cannot contest it, you cannot protest it or even buy it. So, only God knows who is going to reach there. But the prayer of every chief is for them to reach the peak of the traditional chieftaincy line. That is how it is. He is today the Osi of Olubadan line and I am here today by the grace of God, the Ashipa Balogun of Ibadanland. God knows. You only know when you get to the line, you don’t know when you will bow out and only God knows who will get there and there is no competition about that.

    What word of advice do you have for the critics of this latest review and for the sons and daughters of Ibadanland?

    For any reform whatsoever, no matter how good it is, people will always see the other side of it. There is nothing good that is not criticised because the way I see it may be different from the way you will see it and you have the independence and freedom to express your opinions about it. But the most important part of it is to educate people, tell them the benefits over the demerits of that reformation. The reformation of the new system is more advantageous, more dignifying and more befitting for our traditional headship of Ibadanland. When you make them to realise that the Olubadan cannot become His Imperial Majesty if he does not have other smaller or lower kings under him that he can install and crown, it is impossible. All the kabiyesis that had ruled Ibadanland had only installed baales and mogajis and those ones are not crowned obas. I thank God for the present Olubadan because this reformation is starting with him. He started it and his name will go down in gold as the man from whom a new order started.

    To all Ibadan sons and daughters,  I want them to embrace it; thank God that we have a son who is the current governor of Oyo State that has thought of giving Ibadan this befitting and dignifying status through the transformation of the Olubadan Chieftaincy.

  • Ibadan chieftaincy report going through normal processes, says commissioner

    Oyo State Commissioner for Local Government and Chieftaincy Matters Bimbo Kolade said yesterday that the report of the Ibadan chieftaincy review panel is going through the normal process before becoming a law.

    The Olubadan of Ibadan Oba Saliu Adetunji has already rejected some of the recommendations of the Justice Akintunde Boade-led Judicial Commission of Inquiry on the review of the existing 1957 Olubadan Chieftaincy Declaration.

    Kolade said: “I will say emphatically that it is no. If you go through the chiefs law, if you go through the declaration that we are using for Olubadan Chieftaincy Matters, it was put together in 1957, it eventually became a certified declaration in 1959, and it has been there running.

    “On what this present administration is trying to do, let us face it, what is the meaning of High Chief? A chief is a chief. It’s because you are trying to qualify it and make it better for people, recognising their status. That was why the High Chief comes into it, otherwise, a chief is a chief.

    “The government is now saying we have used High Chief for so, so and so, and High Chief has become obsolete. Then, can you have it as Oba? So, what is stopping ‘His Royal Majesty, Oba Lekan Balogun, the Otun Olubadan?’ What is wrong in that?

    “So, that is what we are saying. It is a model. Whatever is the succession plan that we are using in Ibadan now, did not start the very first day Ibadan was founded. It evolved as a system that should be used.

    “If this one is evolving now, I want to believe that at the end of the day, everybody is coming to credit the administration of Senator Abiola Ajimobi for the things that the administration is doing now. So, we have everything to run through its cause. At the end of the day, we will see what happens.”

    Kolade, however, stated that Olubadan of Ibadanland, Oba Saliu Adetunji, Aje Ogungunniso I, did not agree to the review initially until the exercise was better explained to him, saying: “Initially, Kabiyesi said he did not accept the review because he did not want any other person to wear beaded crown with him in Ibadanland.

    “Later, when the review was better explained to him, the Olubadan said he did not know that what government was trying to do is good, and that whatever the governor wanted, he  also wanted with him. So, what is the argument in that? So, it is normal for people to agree to disagree and come back to agree with you.”

    Meanwhile, indigenous Ibadan youths in their hundreds have aligned with the Olubadan on the review, contending that if the proposal succeeds, it would rupture the orderly, peaceful and self-reforming traditional system, which has endeared the city to other states in the South West and beyond.

    The youths under the aegis of Integrity Youths of Ibadanland that spoke through their President, Ojekunle Wasiu call for caution on the part of the state government to have a rethink on the matter to forstall future crisis.

    He said: “We are of the view that this recommendation is highly counter-productive. Therefore, we call for moderation and caution on the side of the Oyo State Government to have a rethink on the matter so as to forestall future conflict. The government should not in anyway compare our chieftaincy system with other towns or cities in Yorubaland.”

     

  • Gani Adams gets 47th chieftaincy title

    Gani Adams gets 47th chieftaincy title

    The National Coordinator of Oodua Peoples Congress (OPC), Otunba Gani Adams, was conferred yesterday with the chieftaincy title of AWHANNUKONGAN (Asiwaju Ogun of Badagry) by the Akran of Badagry.

    The honour was part of activities marking the 40th year coronation anniversary of De Wheno Aholu Menu-Toyi, The Akran of Badagry.

    At the ceremony, Oba Akran said he honoured Adams with the chieftaincy title in recognition of his contributions to the promotion of tourism in Badagry through Olokun Festival Foundation, which had been organising Olokun Festival in the last 15 years.

    Also, a white cap chief, Onusekan Gbewa l, the Jengen of Badagry, noted that the OPC chief’s antecedent showed him as a fearless freedom fighter.

    According to him, the chieftaincy title is long overdue because of Adams’ efforts to the growth and development of Badagry.

    Addressing Adams, he said: “I am aware that you have been given more than 46 chieftaincy titles in different places in Yoruba land. I pray to God that you will be given the mother of all chieftaincy titles in Nigeria, which all of us will come and celebrate with you soon.”

    Adams thanked Oba Akran and the council of chiefs for giving him the chieftaincy title, despite the fact that he is not an indigene of Badagry.

    He pledged not to betray the trust bestowed on him by the people of Badagry.

  • ‘We support Olubadan Chieftaincy Declaration review’

    An international socio–cultural group of Ibadan indigenes, the Ibadan United in Diaspora (IUD), has backed the review of the Olubadan Chieftaincy Declaration of 1957.

    It said the state government had historical traction and legal backing for its action.

    The group’s Coordinator in North America, Mr. Remi Babatunde, said IUD premised its action on four key issues.

    He said these include the objective of the Oyo State government “to set up a commission to review the Olubadan chieftaincy, the historical traction, the legal backing and support or otherwise of the stakeholders, comprising organisation like us”.

    In a statement, Babatunde said the group supported the decision of the state government after a careful research and homework, “hence its decision to issue a public statement on the issue”.

    He added: “Ours is an international socio–cultural group made up of well-meaning Ibadan indigenes in the Diaspora with keen interests in developments in Ibadan land. As responsible individuals, we are forced at this juncture to publicly react to issues relating to the Oyo State government’s decision to embark on a review of the Olubadan of Ibadan Chieftaincy Declaration and Chieftaincies in Ibadan by the 11-man panel, headed Justice Akintunde Boade.

    “Our reaction is coming at this time due to the fact that we needed to conduct some research and do our homework properly before issuing a public statement on the issue. We also acknowledge the fact that there is a case in court on the matter and will, therefore, limit our statements to facts based on our findings.”

    Babatunde said the group’s findings revealed that the government’s position “is in line with modern trends (and) what is obtainable generally in the traditional and Obaship institution in the Southwest and a direct response to the request of majority of the Olubadan–in-Council for a review as well as the elevation the Olubadan to the level of an Imperial Majesty with Royal Majesties beneath the Imperial stool”.

    The statement added: “For a government, which professes to be modernising Oyo State, this may not be out of place.”

  • Furore over Olubadan chieftaincy review

    Furore over Olubadan chieftaincy review

    The proposed review of the Olubadan Chieftaincy Law has pitched Oyo State Governor Abiola Ajimobi against some leading lights of the ancient town. The matter is now in court. But one of the parties, High Chief Lekan Balogun has withdrawn from the case. BISI OLADELE takes a look at the issue and traces how Ajimobi has been wading through such storm in the past six years.

    When Oyo State Governor Abiola Ajimobi inaugurated a judicial commission of inquiry on the proposed review the 1957 Olubadan Chieftaincy Declaration on May 19, all hell were let loose. Mnay criticised him for delving into an institution regarded as untouchable. Some believed the governor was over reaching himself, arguing that members of the Olubadan-in-Council, elders and others interested would take him on it.

    Indeed, two members of the council, High Chiefs Lekan Balogun and Rashidi Ladoja, sued the governor and the panel, arguing that they do not have the power to intervene in traditional chieftaincy matters. But at every turn, Ajimobi reiterated that he has no hidden agenda over the matter.

    The institution of the court case coincided with the celebration of Ajimobi’s sixth anniversary. As he moved round the state inaugurating projects, the governor emphasised that those opposing his move were only playing politics. He said he did not plan to prevent anyone from moving to the next rank on the Olubadan ladder.

    He insisted that his administration was working on the possibility of producing some beaded crown-wearing Obas in the city to add more honour and influence to the throne of the Olubadan.

    Last Wednesday, Ajimobi cart the carpet under the feet of those against the review.

    Earlier, the Central Council of Ibadan Indigenes (CCII) said it would not oppose the review if it does not demean the Olubadan throne. Its President, Chief Wole Akinwande, made the council’s stand known in an interview.

    During a visit by members of the Olubadan-in-Council to the governor in his office on Wednesday, something dramatic happened. The team was led by the Olubadan, Oba Saliu Adetunji. But Ladoja was not with them.

    Members of the council at the meeting were the Otun Olubadan High Chief Lekan Balogun, Ashipa Olubadan High Chief Eddy Oyewole, Ekerin Olubadn High Chief Abiodun Daisi and Ekarun Olubadan, High Chief Hamidu Ajibade.

    Others were Balogun of Ibadan land High Chief Owolabi Olakulehin, Otun Balogun High Chief Olufemi Olaifa, Osi  Balogun High Chief Tajudeen Ajibola, Ashipa Balogun, High Chief Lati Gbadamosi and the Ekarun Balogun High Chief Kola Adegbola.

    After the meeting, the monarch told reporters he was in full supported the review because he has confidence in Ajimobi’s ability to take steps that would bring credibility to the chieftaincy positions of Olubadan and its council members.

    Oba Adetunji said: “Our visit today is to put paid to the rumours and misgivings about the review of the Olubadan Chieftaincy Declaration.

    “We have come to show our sincere support to the governor and to let him know that we are on the same page with him as the review is for the progress of Ibadan and its people.’’

    The Otun Olubadan, High Chief Balogun, who joined Ladoja in the legal battle option, made a U-turn. He said the review was a welcome development, adding that his decision to choose the legal action was as a result of communication gap.

    His words: “Change is the only constant thing in life. There is nothing that is above change. The entire furore which had resulted from government’s move was due to communication gap but that has been resolved now.

    “Life is dialectical; things must be changing and we must all be growing with it. The government is quite right to have set up machinery to look into the law and see how it can be made better.

    “We believe it is a welcome development, especially with the kind of governor we have who is keenly interested in the growth and development of Ibadan land.”

    In the six years of Ajimobi as governor, he has dabbled into similar matters that are considered delicate.

    First was his intervention in the crisis that engulfed the Oyo State chapter of the National Union of Road Transport Workers (NURTW) which had snowballed into full scale violence; claiming lives regularly and casting Ibadan and Oyo State in the mound of a state of thugs and political hoodlums.

    The two immediate predecessors of Ajimobi failed in taming members of the union, a situation that made them look untouchable. Their factional leaders-Alhaji Lateef Akinsola (aka Tokyo), Mukaila Lamidi (aka Auxilliary) and Alhaji Lateef (aka Eleweomo) operated like heads of a republic within a larger republic. Popular motor parks such as Iwo Road, Gate, Molete and Beere usually recorded bloodbaths.

    But when a reprisal attack on a faction in Iwo Road on the night of June 4, 2011 led to the killing of many innocent commuters, including a final-year medical student, Ajimobi wielded the weight of executive power by banning activities of the union. He boxed the union into a limbo and went after the three dreaded leaders.

    Many residents and observers treated his reaction with disdain but Ajimobi stood by his decisions. He backed up law enforcement agents and ensured that none of the three factional leaders was able to perform his enterprise again. After the intervention of the national leadership of the union in 2012, the governor went for a neutral person in Alhaji Taofeek Oyernde (aka Fele) with a stern warning against any form of violence. His move finally sealed the much-needed peace within the union in Ibadan, the capital city since then.

    After removing the much-feared Tokyo and banning him, the latter made frantic efforts to return to the seat but Ajimobi prevailed. Auxiliary was later arrested and jailed for a criminal offence.

    In 2012, Ajimobi also challenged popular sentiment by forcing traders and commercial vehicles out of roadsides and unapproved locations to pave way for his urban renewal project. As expected, hues and cries pervaded the entire state, with traders and their sympathisers vowing to end the governor’s political career in 2015. They moved against him from several fronts, using the media and community channels.

    They described him as an enemy of progress, arguing that traders operate in such locations even in developed countries.

    Ibadan, the state capital, where the policy was most impactful, embarked on campaigns against Ajimobi and his urban renewal policy. Opposition politicians cashed in on the move and celebrated people’s ‘opposition’ to the governor.

    But Ajimobi remained resolute. He, however, built modern markets for traders and modern parks for commercial drivers to ensure they do not return to the roadside, causing traffic and tainting the city’s supposed beautiful landscape.  He sustained his policy as he battled sentiments left and right.

    In the end, he succeeded, though his support in the city plummeted as shown in the result of the 2015 election. Ajimobi only managed to defeat Ladoja with about 3,500 votes, only a fraction of what his wide lead in the 2011 election. Today, however, the city has come to realise and appreciate the importance and beauty of the policy.

    If there is any other sensitive decision Ajimobi has taken, it was the reform of education which saw each public secondary school have its own School Governing Board (SGB).

    When the governor started the move for the reform last year, teachers, students and other stakeholders opposed him. They even staged violent protests, saying the governor wanted to sell public schools to his cronies. Teachers went on strike. School pulpits became hoodlums of a sort. Some opinion leaders bought into the sentiment and joined them to criticise Ajimobi. They asked him to back down but Ajimobi was unmoved. He went on with the policy with the argument that government alone could no longer fund public schools effectively.

    Today, all stakeholders are hailing the new policy which creates a better future for public schools.

    Another delicate issue Ajimobi dabbled into was the implementation of the creation of local council development areas (LCDA). The LCDAs were created by the Lam Adesina administration in 2002 but the idea was abandoned due to the stance of the Federal Government at the time over federal allocation issues surrounding the idea.

    Successive administrations never ventured into the LCDA project until Ajimobi assumed office. Convinced that the project would expedite development at the grassroots, he went for it but drew the flak of opposing forces that included politicians and traditional rulers.

    But Ajimobi had his way at the end.

    Currently, there are 54 local governments and LCDAs in Oyo State instead of the original 33. This number excludes the LCDAs created in Oyo land over which government and traditional rulers are trying to find a lasting solution.

     

     

  • Chief withdraws from Olubadan chieftaincy law review case

    Senator Lekan Balogun, one of the two Ibadan high chiefs who sued Oyo State Governor Abiola Ajimobi for reviewing the 1957 Olubadan Chieftaincy Declaration laws has withdrawn from the case.

    Former Governor Rashidi Ladoja and Balogun sued Ajimobi to stop the review of the laws.

    Yesterday, Balogun explained that he joined Ladoja to challenge Ajimobi’s actions  in court because of what he called “communication gap”.

    Balogun is the Otun Olubadan, was among high chiefs (excluding Ladoja) who accompanied the Olubadan of Ibadan land, Oba Saliu Adetunji, to visit Ajimobi yesterday when they endorsed the governor’s  move to review the Olubadan Chieftaincy Declaration laws.

    The governor had, on May 19, inaugurated a seven-man judicial commission of inquiry, headed by a retired High Court judge, Justice Akintunde Boade, to review the existing chieftaincy declaration and other related chieftaincies in Ibadanland.

    High Chief Lekan Balogun who was silent on the stand of his counterpart (High Chief Ladoja) said the exercise was aimed at modernizing the methods of ascension to the Olubadan throne.

    Balogun said: “Change is the only constant thing in life. There is nothing that is above change. All the furore which had resulted from government’s move was due to communication gap but that has been resolved now.

    “Life is dialectical; things must be changing and we must all be growing with it. The government is quite right to have set up machinery to look into the law and see how it can be made better.

    “We believe it is a welcome development, especially with the kind of governor we have who is keenly interested in the growth and development of Ibadan land.”

    The high chief said that the benefits inherent in the review were many, noting that the Olubadan would henceforth enjoy the company of beaded crown chiefs whenever he had any outing.

    This, he said, would raise the status of Ibadan as one of the most important cities in Yoruba land.

    He added: “The benefits to be derived from the review are enormous. Even if we don’t want to pre-empt the future, we will wait till things are resolved fundamentally. But, we know that Olubadan will no longer be moving alone any longer.

    “Of course, there will be high chiefs with the nomenclature of Obas, the Olubadan won’t be on his own anymore. When royal majesties (in other cities) go out, they are always in company with beaded crown Obas.”

    The Olubadan of Ibadanland, Oba Saliu Adetunji, while speaking at the end of the meeting held with the governor at the Governor’s Office, said he and all his chiefs were in full support of the exercise, saying it would bring development to the ancient city.

    Olubadan said: “Our visit (to the governor) today, as you can see, is to put paid to the rumours and misgivings about the review of the Olubadan Chieftaincy declaration.

    “We have come to show our sincere support to the governor and to let him know that we are on the same page with him as the review is for the progress of Ibadan and its people.”

    Other members of the Olubadan-in-Council at the meeting were the Otun-Balogun, High Chief Olufemi Olaifa; Ashipa Olubadan, High Chief Eddy Oyewole; Osi Balogun, High Chief Tajudeen Ajibola; and Ekaarun Olubadan, High Chief Amidu Ajibade,.

    Others included, Ashipa Balogun Olubadan, High Chief Lateef Gbadamosi; Ekaarun Balogun, High Chief Kola Adegbola; and Ekerin Olubadan, High Chief Abiodun Kola-Daisi.

     

  • Igwe-elect douses tension over chieftaincy tussle

    The traditional ruler-elect of Nteje community in Oyi Local Government Area of Anambra State, Dr. Charles Aduaka, has called on indigenes of the community to calm down and let peace reign. He said the call became imperative in view of the growing tension in the community following a chieftaincy tussle.

    The community was recently engulfed in crisis which claimed some lives and properties, leading to the arrest of some Nteje indigenes. Dr. Aduaka, who spoke with newsmen in Enugu, urged Nteje elders to embrace peace and not take sides no matter their interests. He pointed out that the main reason for government’s intervention in the crisis “is to ensure that the ensuing dispute is resolved and forestall people taking the law into their hands while appropriate action is taken within the ambit of the law.”

    He further explained that the issue was not that of chieftaincy struggle as was wrongly speculated by some individuals saying it was an internal crisis among members of one the  quarters  in Nteje community.

    “For the avoidance of doubt, after the demise of the Igwe Aborgu I, Igwe S.A.C Nnaemeka, the Igwe-in-Council requested the quarter which it was their turn to produce the next Igwe by electing among themselves a candidate that will be presented to the community.

    “On 25th July 2009 during Nteje Peoples Assembly at Ama-Ana Square, the Ikenga Quarter could not produce a single candidate instead four candidates emerged namely Peter Chidi Uyanwa, Charles Aduaka, Ikechukwu Okechukwu and Rowland Odegbo.

    “Based on the provisions of Constitution of Nteje community, Article 4 subsection c – j, the mandate of selecting the Igwe was taken over by the Igwe-in-Council and a new timetable was drawn for intending aspirants by the Igwe-in-Council.

    “Only two of the candidates, Peter Uyanwa and Charles Aduaka participated in the process and December 28, 2009 was earmarked for the election. On the day of the election, Peter Chidi Uyanwa stepped down for me, (Charles Aduaka) and a referendum was conducted and I got over 3,500 votes. On January 2, 2010 the Igwe-elect was presented to Nteje community at Ama-Ana Square Nteje.

    “On January 10, Nteje community presented the Igwe-elect, Charles Aduaka, to Oyi local government waiting for the Secretary to the local government to present same to the governor in compliance with Anambra State Traditional Rulers Law.”

    Continuing, Aduaka said that a letter was subsequently written to the then governor of Anambra State, Peter Obi, calling for recognition of Rowland Odegbo, who he said, did not participate in the selection process conducted by the Igwe-in-Council.

    Surprisingly, Odegbo went ahead to parade himself as the traditional ruler of Nteje on account of which Aduaka headed for the Anambra State High Court, Otuocha where he instituted a suit number OT/35/2010 and on 18th June 2012, the court presided by Hon Justice J I Nweze made an order restraining him from parading himself as the Igwe of Nteje, Aduaka said.

    According to him, Odegbo went on appeal and on November 10, 2016, the Court of Appeal, Enugu Division in Appeal No. CA/E/322/2012 dismissed his appeal in an unanimous decision for lack of merit.  He said that Odegbo further claimed to have appealed the decision of Appeal Court  to the Supreme Court and  it was on that strength upon which he has continued to parade himself as traditional ruler.

    This, Aduaka contended, was contrary to the position of the Attorney-General of the Federation issued on 7th March 2014 that a notice of appeal does not serve as a stay, an indication that Odegbo’s action was contrary the rule of law and order of the court.

    “What I am saying is that Odegbo has no legal right to parade himself as traditional ruler of Nteje and all those who are dealing with him in that regard as Traditional ruler of Nteje Community are acting  contrary to the rule of law and order of the court and he should allow peace to prevail in the community,” Aduaka said.

    Reacting to a comment by a renowned actor, Pete Edochie, a native of the community who referred to Odegbo as traditional ruler of Nteje, Aduaka said that he (Edochie) was not properly informed as he was not present during the selection and presentation processes.

    He described his comment as out of place more so when the matter was now before the Supreme Court after Odegbo had lost at the High court and the Court of appeal.

  • Ibadan chieftaincy and imperatives of change

    Change, as the only constant in life, has become a universal aphorism. Nonetheless, humans are evolutionarily predisposed to resist change because of the inherent uncertainties. Organizations and people that don’t embrace change are bound to lose ground and stagnate. In the words of a late British Prime Minister, Harold Wilson, ‘He who rejects change is the architect of decay. The only human institution which rejects progress is the cemetery.’

    The hoopla that greeted the move by the Oyo State governor, Senator Abiola Ajimobi, to carry out a wholesale review of the existing Olubadan Chieftaincy Declaration and other related chieftaincies in Ibadanland because of its touted uniqueness, is nothing short of clinging to primordial sentiments. Nothing captures the hasty criticism from familiar quarters better than the words of John F. Kennedy, who once said that ‘Change is the law of life. And those who look only to the past or present are certain to miss the future.’

    The governor had on Friday, May 19, constituted a seven-member judicial commission of inquiry headed by a retired High Court judge, Justice Akintunde Boade, to review the 1957 Declaration of Olubadan on Ibadanland, which, he said, was no longer in tune with the current realities and modern trend in Yorubaland.

    The commission was saddled with the responsibility of reviewing the existing requirements and qualification for ascendancy to the throne of Olubadan, as well as to review the selection process from the two qualifying lines of Otun and Balogun.

    It was also mandated to look into the possibilities of having more beaded crown Obas in Ibadanland, taking into consideration the present size and population of the city.

    Ajimobi had made it clear that the review was long overdue. The governor said the primary purpose of the review was to facilitate the development, modernisation and effectiveness of the traditional chieftaincy system in the ancient city in particular and across the state in general.

    To disabuse the minds of cynics, he stressed that similar exercises were in the offing across the state, in order to create an enabling environment for active contributions of the traditional institution to the socio-economic development of the state.

    The move by the governor had attracted criticisms. A former governor of the state, Senator Rashidi Ladoja, was the first to raise dust. He was soon to be joined by others.

    Ladoja, the Osi Olubadan of Ibadanland and chieftain of the Accord Party, anchored his vituperation on the same old belief that the tradition of selecting the Olubadan had become long-established and rancour-free and should not be tinkered with.

    To Ladoja, who contested the governorship elections with Ajimobi in 2011 and 2015 and lost, the governor had left ‘other important issues’ unattended to, only to be focusing on the Ibadan chieftaincy.

    Section 26(1), (2), (3), (4) and (5) Cap. 28, Vol. 1, Laws of Oyo State of Nigeria empowers the governor to approve or review Chieftaincy Declaration of any chieftaincy in the state. To this extent, Ajimobi has not gone outside his mandate as far as the proposed review is concerned. With its vast population and cosmopolitan status, I dare to say that Ajimobi’s Ibadan, nay Oyo State, will not cling to antiquated customs no matter whose ox may be gored.

    The germane questions are: Shouldn’t a declaration made exactly 60 years ago be modified, especially if the need arises? Was the declaration not made by a particular government in 1957? Does the fact that no government had attempted to carry out the review mean that it should be left perpetually unattended to? Shouldn’t there be room for dynamism? Is the law so sacred to the extent that no reasonable mortal must dare touch it? Was the Ibadan of 1957 when the declaration was made still the same as we have today? Shouldn’t the status quo, therefore, be challenged to accommodate the changing face of the ancient city?

    It is sheer bunkum to whip up salary arrears sentiment to attempt to blackmail the governor into a state of helplessness over the governance of the state. It beggars belief that supposedly informed people will join the chorus of those suggesting that the governor should abdicate other responsibilities on the account of the four-month salaries arrears. With the ongoing spirited efforts by the governor, the state’s workforce will soon begin to sing a new song to the shame of the traducers of the Ajimobi-led administration.

    It may interest such people to know that Ajimobi is not a lone voice in his call for a review of the Olubadan chieftaincy. Those that have openly expressed similar views were a former governor of Oyo State, Dr. Omololu Olunloyo; renowned historian, Prof. Bolanle Awe; and a former Editor of Daily Times, Chief Areoye Oyebola. They bared their minds at a symposium organised by the state government as part of the activities for the funeral of the late Olubadan of Ibadanland, Oba Samuel Odulana Odugade I, held at the University of Ibadan on February 9, 2016.

    These eminent personalities and illustrious indigenes of Ibadan were unanimous in their opinion that the Ibadan chieftaincy declaration needed urgent review ‘to encourage younger, educated and influential men’ to ascend the exalted Olubadan stool.

    In a position paper on the theme of the event, “Issues in Ibadan Traditional Chieftaincy System,” Oyebola noted that the Olubadan chieftaincy system was fraught with complexities. This, he said, had made it impossible for any Olubadan to reign for long. He said it was not in the best interest of modern Ibadan city for a prospective Olubadan to wait for more than 35 years after becoming a Mogaji before becoming an Olubadan; since they must cross 22 or 23 promotional hurdles.

    Contributing to the discourse, Olunloyo said that the Olubadan chieftaincy tradition, Chiefs Law and Subsidiary Laws were replete with contradictions and obstacles that needed urgent review in order to make ascendancy to the Olubadan throne problem-free. Dismissing the age-old mantra about the Olubadan chieftaincy promotion, he said that the process was not without rancour as widely believed. The erudite scholar cited examples of the contention by the Seriki family and Iyalode chieftaincy lines to be accorded due recognition as examples of unresolved issues in the chieftaincy.

    Olunloyo said: “There are six obstacles in the way of an Olubadan. Some of these obstacles are in the Chiefs Laws and some are in the Subsidiary Law. The system is semi-promotional. There was this Akinyo crisis when the late Oba Akinyele wanted to become Olubadan. In fact, what the law even says is that the Olubadan-in-council can choose from the four most senior chiefs in any line to become the next Kabiyesi, not necessarily the most senior. Something must be done to reduce the lines and the rung of the ladder. We also need to remove all obstacles in the Chiefs Law.”

    Corroborating this stance, Awe said that in spite of its touted uniqueness, the Olubadan traditional chieftaincy needed to be rejigged to encourage younger men to become Olubadan. What more can one say?

    It is on record that the late Oba Odugade waited for 42 years after becoming Mogaji before he was installed as the Olubadan at the age of 93. The reigning Olubadan, Oba Saliu Adetunji, mounted the throne at the age of 87 after staying on the queue for 40 years, just to cite the most recent examples.

    The need for more beaded crown-wearing obas aside the Olubadan, is also hinged on the need for the paramount ruler to be assisted in the traditional administration of the city. This will further strengthen the position of the Olubadan as the paramount ruler and imperial majesty in Ibadanland as applicable in Ogun, Osun and Ekiti states.

    Rather than crucifying Ajimobi for taking this bold step, he should be commended and encouraged to extend the exercise to other towns and cities in the state whose chieftaincy laws need similar review. And for genuine and constructive critics, they will have the opportunity of making their submissions in written form before the judicial commission of inquiry when it begins public hearing. For now, let the naysayers sheathe their swords.

     

    • Sadeeq is Senior Special Assistant on Media (Print) to the Governor of Oyo State.

  • ‘Don’t dabble in chieftaincy matters’

    Ex-Oyo State Governor Rasidi Ladoja has advised Governor Abiola Ajimobi to steer clear of Ibadan chieftaincy matters.

    He said any attempt to dabble into it might have consequences.

    The governor last Friday announced plans to institute a judicial panel of enquiry to review the 1958 chieftaincy laws in Ibadan land.

    Ladoja, who spoke at the weekend at the graduation and distribution of empowerment tools to graduating students trained by a lawmaker in the House of Assembly representing Ibadan South East 1, Fatai Adesina, described the planned review as “a distraction”.