As expected, the coronation of new chiefs for Ilaro-Yewa was a display of the values and tradition of Yewa land and a time to honour the young monarch, Oba Kehinde Gbadewole Olugbenle. Seun Akioye who was at the event reports
The Olu of Ilaro and Paramount Ruler of Yewaland, Oba Kehinde Gbadewole Olugbenle (Asade Agunloye IV) took his seat at quarter past noon to the sonorous rhythm of the traditional gbedu drums and the singing of Kile nfoba pe (do not take the king for granted). The young monarch took his time in greeting the array of subjects who had prostrated themselves before him, waving his horsetail and mouthing blessings.
It was the conferment of traditional chieftaincy titles on seven illustrious citizens of Ilaro; these are not ordinary chieftains, but traditional title holders who are stepping into the shoes of their ancestors. Since his coronation as the Olu of Ilaro, this would be the first time the King would be conferring traditional titles on new chiefs.
The seven chiefs are: Chief Adenitumo Odunewu (Ekefa of Ilaro); Chief Adesola Kusimo (Aare Aguro of Ilaro); Chief Michael Babatunde Ajuwon (Sawo of Ilaro); Chief Ganiyu Aderonmu (Balogun Ilu Ata); Chief Mrs. Afusat Odunfa (Iyalode of Ilaro); Chief Dauda Fadayiro (Baale of Ipake) and Chief Isola Ewumi (Baale of Ipaja).
The new chiefs sat to the left of the king while their senior colleagues sat to the right, while three gbedu drums literally sat in front of the king; they are of varying heights and sound. Intermittently, the drums would sound and a voice would hail the king, even though the occasion belonged to the chiefs, it was evident the day belonged to the King.
The city of Ilaro (Ilu Aro) is steep in mystical heroes and supernatural warriors, the progenitor, a warrior named Aro running from political unrest in Oyo moved to the site in 1,650 AD; he was later to invite other warriors from Oyo, like Opa Owayara of Efe family, to help defend the new town. One of such warriors is Oronna, who possessed terrifying magic, with which he defeated enemies of Ilaro.
Even after his death, Oronna was said to have risen from his grave accompanied by thousands of supernatural warriors to defeat the enemies of Ilaro. However after falsely calling for his help, he, in fierce anger, disappeared into the ground, leaving a long chain tied around his waist. The legend says the chain exists till date, in a shrine built over the very spot that now stands at the centre of the city.
A historic ritual
On assumption of office in 2012, Oba Olugbenle sought for peace and unity among his subjects. One way of ensuring this is to “look into the rightful families entitled to the vacant traditional chieftaincy stools,” Alhaji Kamorudeen Musa, chairman of the Chieftaincy committee said.
The chieftaincy title committee conducted thorough investigations before endorsing the applicants; and when the new chiefs were unveiled, they were of various callings and persuasions. Chief Kusimo, who lives in the Unites States (US), is a pastor and has multiple Engineering degrees, including a PhD in Mechanical Engineering and Engineering Management. Chief Michael Ajuwon, the new Sawo also lives in the US, where he practises as a registered nurse and is the youngest chief to mount not only the Sawo stool but also the traditional stool.
Ajuwon had helped in founding the Yewa Descendants Union North America (YDUNA) and had helped plan the first Yewa Day in the US in 2014.
Far from being a traditional rite of incantations and the metaphoric, the rituals for the conferment, were a mix of Christianity and Islamic religious rites. The nominated chief would kneel before the king, while the Onasokun of Ilaro reads his citation and the Abore, Chief Ezekiel Adeoye, proceeded to conduct the swearing-in, using either of the holy books. The chiefs declared on oath that: “For the rest of my life, I will not betray the king and the town.”
The Abore then proceeded, with the permission of the king, to put the ewe oye, beads and cap on the intending chiefs, rounding off in the “name of the Father, Son and the Holy Spirit.”
With the seven chiefs installed, it was time for the traditional greetings, but not as we know it. The new chiefs, arrayed in their traditional dresses and newly installed staff of office, began the traditional dance greeting. The three gbedu drums also began a slow but steady beat; the chiefs were mandated to do the dance to the gbedu drums 50 metres away, turn back towards the king, dance again and inches before the monarch, salute kabiyesi, as they lie prostrate in greeting. This ritual was repeated three times, after which the Balogun spoke on behalf of all the chiefs.
The new chiefs promised change to the city. “We thank God no evil happened today. I want to open a company here and provide employment for the young people,” the Ekefa said. The Iyalode expressed similar sentiments, thanking God for the successful event.
For the Ajuwon family however, it was a happy moment, because the Sawo (Kingmaker) stool had returned to the family after a long time. “We are happy the chieftaincy is back in our family, the Sawo is a first class chief called the Alagbon; he is a kingmaker. As a family, we have several plans for Ilaro, we have plans for a recreation center and the Sawo wants to build a sports facility, as well as start the Ajuwon Foundation for the less privileged,” Issa Ajuwon, a spokesperson for the family said.
The Sawo, who expressed deep appreciation to the King, said his motivation to run for the position was his family and he felt “fulfilled” after being conferred with the title.
But does he feel intimidated by the older chiefs? “Not at all; I have held several meetings with the other chiefs, where I emphatically told them that the relationship I want to have with them, is that between a father and his son. Sincerely speaking, I am beginning to enjoy working with them,” Sawo said.
