The Nation Newspaper

Tag: Ile –Ife

  • Ooni condoles with Makinde’s family

    Ooni condoles with Makinde’s family

    The Ooni of Ife, Oba Adeyeye Ogunwusi, Ojaja II, on Monday, expressed sadness on the death of Rep. Dejo Makinde.

    This is contained in Ooni’s condolence message sent to the News Agency of Nigeria (NAN) in Ile-Ife by his Director of Media and Public Affairs, Mr. Moses Olafare.

    He said that Makinde, who represented Ife Central Constituency in Osun House of Assembly, was a gentleman endowed with attributes of “Omoluabi’’.

    According to him, his positive impacts will remain indelible on the minds of not only inhabitants of Ile-Ife but the entire state of Osun, having patriotically served as Ife Central Local Government boss.

    The monarch said that “although he left us when his courage and carriage would have been of immense benefit to Ile-Ife and Osun, we pray his gentle soul rest in perfect peace.”

  • New dawn in Ile-Ife

    New dawn in Ile-Ife

    The Obaship institution has been the genesis of rulership and government of the Yoruba nation. By tradition, it was the belief of the Yoruba that the Oba (king) represents God on earth, and in whichever community he might be, he is a personification and symbol of that community, it is a fact in Yoruba history that any Oba in Yoruba community represents “Oduduwa” the progenitor of the Yoruba race.

    Besides, whoever is selected as Oba in a community becomes the father of all and acts for all. Basically, it is also the tradition to select Obas from the Ruling House, which are the offshoots of early Oduduwa children, just as the Ife kingmakers have selected His Imperial Majesty, Oba Adeyeye Enitan Ogunwusi (Ojaja II) from Giesi Ruling House, Moore, Ile-Ife.

    “There is traditional evidence that in the ancient days the king of Ile-Ife was the one in whom resided all authority, religious and secular, and that he held “political” sway over the entire Yoruba race and the Benin kingdom,” said a prince from Giesi Ruling House, Moore, Ile-Ife and a barrister & solicitors of supreme court of Nigeria, Michael Kojeyo

    As the world gathered at Ife, today, December 7, to officially witness the ascendancy of  the Ojaja II, Oba Ogunwusi, only few know the quintessential icon of royalty and majestic splendor of  the new King and how he rules like a colossus, even to some South American states who belief Ooni is their pop.

    The monarch known as the head according to tradition, has a divine essence, therefore, making him the god head of Oduduwa dynasties. To the Yoruba people, the Ooni is not only God’s chief representative on earth but earthly head of his people who has spiritual, civil, social, cultural and political power over them.

    The Ooni, as the father, political and spiritual leader of the Yoruba race generally, believes that he derives his status from Oduduwa, the progenitor and ancestor and king of Ile-Ife.

    The authority and authenticity of the Yoruba Obas ruling today derive their “Sceptre” from Ile-Ife. The temple of Oduduwa, which is specially connected with the institution of kingship of the Yorubaland is situated in the palace of the Ooni. The authority of genuine crown of the Yoruba Obas is rested in the hand of the Ooni of Ife.

    Ooni has a special crown, why and for what reasons?

    Ooni special crown is called “ARE CROWN”, it is the symbol of uniqueness fixed on the original crown worn by the first king of Yorubaland and something of which has been included in the crown worn by each successive Ooni of Ile-Ife, to emphasize his succession to the spiritual headship over the Yoruba people.

    “No other king in Yorubaland may wear the same kind of crown, as it is a sign of supreme headship. Just as our new Ooni, Oba Adeyeye Enitan just donning this mysterious crown recently, which is worn only on coronation day and only once a year, the Ooni is instantly transfigured into his true-nature that of Orisa, his visage too becomes dreadful to behold,” Kojeyo told The Nation.

    How he will Ooni rule with the kingmakers, traditional institutions…

    From the beginning, both the ancient and modern world, the kingdom of Ile-Ife was governed and administered by the Ooni and his chiefs until the advent of the British occupation in Nigeria.

    Ooni as the paramount ruler and head of state ruled the territory and governed through the chiefs. These chiefs are in two groups, the inner and the outer chiefs; they operated as the executive or privy council for the government and for general Administration of the kingdom.

    The first group of the outer chiefs consists of Obalufe, Obajio, Obalaran, Jagunosin, Wasin, Ejesi, Obalaye and Akogun. They are eight altogether. The inner chiefs comprise: the Lowa, Jaran, Aguro, Arode, Isanire, Ladin, Lowate and Erebese; they are also eight altogether. On state matters, it is the outer chiefs who sit on the right hand of the Ooni, while the inner chief occupies the left hand.

    Ooni presides over the council of state, the state acts only with his authority. The members of the council are collectively referred to as ILU. Their areas of responsibility of include; religion, public safety, customary legislation, administration of justice, etc.

    All villages, wards and even compounds, the head at each village level being called Baale or chiefs are usually supported by sub-chiefs. They together form sub-council for the management of Ife town.

    Another important institution and part of kingmakers are (ISOROS). They are traditional priest, they are divided into three groups; i. Oduduwa group ii. Obatala group and iii. Oranfe group.

    Their leader is Obadio, the chief priest of Oduduwa, they are important kingmakers and administrators with Ooni in the aspect of spiritual administration of Ile-Ife.

    Also, the Bead crown kings (OBAS) in Ifeland, they are very important and indispensable Body of administrators in governance of Ife kingdom, they are like Ooni’s Governors in their own jurisdiction, towns and settlements.

    Ooni is their president and they are accountable to him directly on the activities, development, security of their domains. These Obas are more than forty in number and they have their different domains.

    The Ajo Ife mefa, these are the assemblies of Six Quarters of Ife, Ajo Iremo, Ajo More, Ajo Ilode, Ajo Ilare, Ajo Okerewe & Ajo Iraye. Each Ajo has representatives from family compound, and they have joint Ajo known as Ajo Ife ‘Mefa’. They are the voices of grassroot people of Ife. They are the general congress or general Assembly, they also play major role in governance of Ifeland.

    Base on an account by Kojeyo, the present postmodern democratic government in Nigeria has re-introduced in Ile-Ife just like other places with modification where necessary in accordance to the advancement of people, political, economy and social lives which leads to the introduction of professionals, Business-moguls, politicians, academia in the administration of Ile-Ife, which came up through different registered organizations and body corporates in the administration of Ile-Ife to mention few; Ife Development Board (IDB), Ife Action Council, Ife Youth Vanguard, National Ife Descendants Students Association (NIDSA), Ife Voice International Organization, Ife Elders Council, these and many more have the mandates of Ife people and Ooni in Council for the purpose of development, peace & progress of Ifeland. Therefore, Ooniship as the core of government in Ile-Ife has distinguished and extra-territorial roles as the “father” of the Yoruba Obas and chiefs, his extra-territorial roles at the Local state National and International level. One of the symbols of Black heritage. Ooni is an Ambassador General of Yorubas world

  • Ile-Ife still in festive mood as Ooni moves to Ilofi

    Ile-Ife still in festive mood as Ooni moves to Ilofi

    The people of Ile-Ife are still in a festive mood as the Ooni, Prince Adeyeye Enitan Ogunwusi, moved to Ilofi, where he would remain for 21 days for series of rituals, rites and initiations as demanded by tradition.

    The family house in Giesi Royal compound at Wanikin and his father’s house on NTA Road, Mukoro, were beehives of activities as people kept calling to congratulate relatives.

    Commercial activities, which were suspended to welcome the Ooni into town on Wednesday, resumed in full swing.

    Shops and markets as well as banks were opened to customers.

    Ogunwusi is expected to be installed the 51st Ooni after the conclusion of the rituals and rites at the Ilofi.

    The Ooni, according to tradition, will be at the Ilofi in the Ile Oduduwa, few meters away from the Ooni’s Palace at Enuwa.

    It was gathered that the Ooni left his private house for Ilofi at 2.30 pm yesterday amid very tight police security. He was said to have been led by the Isoros, kingmakers, traditional chiefs and security personnel in a convoy.

    A source said: “The Ooni has just left his house for Ilofi for the performance of certain traditional rites before he can be crowned. He is expected to be there for 21 days.

    “He won’t come out again and nobody will see him after today until after 21 days. Before the Ooni left for Ilofi, he has received a team of Isoros, kingmakers and traditional chiefs in his house and they had a discussion with them, which no one can say.”

    It was gathered that only the Isoros are permitted by tradition to stay with the new king at Ilofi throughout the 21-day period.

    Before Ogunwusi’s entrance yesterday, the Isoro cult members had embarked on certain pre- traditional rights that must be done.

    Though security operatives are not allowed to enter Ilofi, they must stay within the environment to provide security for the Ooni.

    The source, who preferred not to be named because of the sensitive nature of the information, also revealed that Prince Ogunwusi was in high spirits and obviously excited.

  • Obasanjo’s advice for Ooni-elect

    Obasanjo’s advice for Ooni-elect

    Former President Olusegun Obasanjo paid a surprise visit  to the new Ooni-elect, Prince Adeyeye Enitan Ogunwusi, in Ile – Ife on Wednesday urging him  to foster a greater  unity of the traditional rulers in yorubaland.

    Obasanjo who noted that the mood in the ancient town of  Ile Ife and beyond, depicted the picture of an Oba – elect that is tremendously accepted by the people, tasked Prince Ogunwusi on the need to build on the legacies  of the past Oonis, including Aderemi, Olubusi among others.

    The former President spoke with reporters in Abeokuta, the Ogun state capital, on Wednesday night shortly after returning from Ile – Ife.

    He said the visit is predicated on the need to see the Ooni – elect before his (Obasanjo) very tight schedule takes him outside Nigeria, and also before the 40 years old Prince Adeyeye Ogunwusi goes into the traditional (Ipebi) rites.

    “My coming today is coming on the heels of my tight programme. By 6.00am tomorrow (today), I will be in Morocco and by that time, the new Ooni would have gone into Ipebi.

    “Since he has been accepted by the Obalufe and the Sooko, I thought it is important to pay homage before going to Ipebi and that is exactly what I have done today.”

    “It is obvious from the jubilation in Ife that he is a popular choice. My advice for him is to build on the edifice of the past Ooni, including Aderemi and Olubusi.

    “I saw him as a young man, who has been very enthusiastic about contributing to growth of his people, so I am equally expecting him to show greater enthusiasm for the development of his domain.

    “He should ensure that he brings unity among the traditional rulers in Yorubaland and I want to wish him successes in this journey,” Obasanjo said.

  • Ogunwusi: A new dawn in Ile-Ife

    Ogunwusi: A new dawn in Ile-Ife

    As Ile-Ife high chiefs begin coronation rites for the Ooni, Prince Adeyeye Enitan Ogunwusi, the ancient town is aglow with festivities. Group Political Editor EMMANUEL OLADESU writes on the people’s expectations about the new dawn

    It is a new dawn in Ile-Ife, the cradle of Yorubaland. As Adeyeye Enitan Ogunwusi, chartered accountant and businessman, fulfils his destiny, the ancient town erupts in jubilation. Traditional chiefs, community leaders, Ife leading lights and youths appear to be in one accord. Women from Ojaja Agbedegbede linage are changing the cognomen of his forebears. Friends and relations of the prince from Giesi Ruling House are excited as the chiefs and members of the sacred society warm up for the installation rites. Statesmen, businessmen, politicians and other eminent Nigerians are offering felicitations. The Orisun (source) is in a happy mood.

    The news reverberates across the country that Yoruba has a new monarch. In the old Southwest, which extends to Kogi, Edo and Delta, monarchy reconnects with the kith and kin. No doubt, the main issue is the beginning of a new era in Ile-Ife. The eyes of the children of Oduduwa at home and in the Diaspora are on the youthful and promising Ooni-elect, who, has been widely acknowledged as a worthy successor to the exalted stool, vacated by the ebullient and highly influential Oba Okunade Sijuwade.

    His royal siblings – the Orangun of Ila, Alaketu of Ketu, the Onipopo of Popo, Onisabe of Sabe, Olowu of Owu, Oba of Benin and Alaafin of Oyo – are not aloof.  Also, foremost and beaded crown–wearing royal fathers in Yorubaland, including  the Owa Obokun Adimula of Ijesaland, the Ewi of Ado-Ekiti, the Oore of Otun and Mobaland, the Owajero Asotemaru of Ijero, the Obalufon Alayemore of Efon Kingdom, the Alake of Egbaland and the Awujale of Ijebuland, could not be indifferent to the new development. The Oyos, Ekitis, Ijesas, Akokos, Ikales, Ilajes, Ijebus, Egbas, Awori, Igbominas, Ebolos, Binis and even Itsekiris, are monitoring the unfolding events.

    As he inherits the honour, prestige and splendour of kingship, Ogunwusi will also shoulder the burden of royalty. At 40, he is full of energy, vigour and zest. From yesterday, he became the property of Yorubaland as the custodian of the Household of Oduduwa, the progenitor. Ogunwusi is an educated prince. He is a successful investor. He must now strive to become a successful monarch and primus inter pares.

    The new role demands much adjustment, learning, gerontocratic guidance, denial, sacrifice and wisdom of the gods. Some of his predecessors – Obalufon Alayemore, Oranmiyan Akinorun, Giesi, Lafogido, Osunkola, Ayikiti, Adelekan Olubuse Eriogun, Derin Ologbenla, Ademiluyi Ajagunlaforikan, Adesoji Tadeniewo and Sijuwade – have raised the stool to a loftier standard. The last five even played more significant roles in the shaping of contemporary Yoruba history as their reigns coincided with the period of modern civilisation.

    According to Ife indigenes, Ogunwusi’s ascension to the throne of his forefathers can only be justified, if he successfully builds on the achievements of his illustrious predecessors and avoids some of the mistakes, which attempted to mar their reigns in the ancient town.

    There has been no Ooni without a marked difference and achievement. The people of Ile-Ife looks forward to a new era of township progress, peace and prosperity. But, there are other challenges. Ogunwusi is ‘inheriting’ a divided Yoruba race. The Southwest is ruptured by political bickering. Yorubas in Kwara and Kogi are agitating for a sense of belonging. They remain as marginalised blocs outside the Western Region. The entire race is still protesting its marginalisation in the distribution of federal appointments. Therefore, the people of Yoruba will prefer an Ooni, who will protect, preserve and fight for the interest of the people without indulging in partisan politics.

    The history of Ife also shows that there are other three critical challenges before the new ruler. The first is the challenge of reconciliation in the royal households. To survive, Prince Ogunwusi should wave the olive branch to other princes, who jostled for the exalted stool with him during the selection process. All of them belong to the same extended family of yore. He should also unite some aggrieved chiefs and community leaders who opposed his bid for the throne and those who threw their weight behind his aspiration. The second is the challenge of developing a global outlook, germane to the maintenance of permanent social peace and psychological harmony in Ile-Ife and its environs and more especially, between Ife and Modakeke. The third is the challenge of diffusing the inexplicable cultural tension between Alaafin and Ooni.

    In the next three months, the Ooni-designate will face the reality of his new calling. At Ipebi (seclusion), where he will be tutored, the subjects will include the history of Yoruba race, the import of his apex Yoruba crown, the primacy of traditional officialdom, relationship of interdependence between the Ooni and high chiefs, bond of kingship in Yorubaland and fraternity with brother Yoruba Obas, traditional worship and cultural festivals, especially the significance of the Olojo, boundary studies and cultural etiquette, among others.

    Many believe that Ogunwusi is fit for the throne because he has the qualities of a blue blood. He is very charming and charismatic. Historically, all Oonis have been colourful. Before they ascended the throne, they were perceived as first class princes and Obas-in-waiting. Many of them were men of valour. For instance, Oranmiyan returned to rule Ile-Ife after returning from Benin. He later founded the Oyo Empire.

    Obalufon Alayemore left Ile-Ife to establish Efon Kingdom with other aborigines. He had to abdicate the throne when Oranmiyan returned to Ife from Benin.

    Ayikiti ascended the throne, based on the support of Are Ona Kankanfo Latoosa of Ibadanland.

    Oba Adelekan Olubuse I became the Ooni when Ife was in pains. The town was deserted because it was sacked by Modakeke. According to Rev. Samuel Johnson, Oba Olubuse wiped away Modakeke from Ile-Ife. In his book, The History of Yoruba, he wrote: “Thus, it came to pass that, on 27th day of March, 1909, twenty-three years after the imposition of the Treaty, the town (Modakeke) was broken up. Those of them who were descended from Owu relocated to their ancestral homes to Owu Ipole, between Ife and Ijebu; others to Gbagan, some to Odunabon, others to Ede; the bulk of the people, however, with Ogunsua or Baale of Modakeke, relocated to a place called Odekomu, somewhere midway between Ede, Ife and the Ijesas, about ten miles from Ife, just beyond the River Sasa, which after the war was made the boundary of Ife territory.” A year after, Olubuse I passed on.

    Oba Derinola Ologbenla ruled simultaneously as the Baale of Oke-Igbo. In fact, during his 13-year reign at Ife, he was Oooni-elect. But, the British listed him as one of the Oonis. He was a great warrior. He played a key role in Yoruba history during the 16 years of Ekiti Parapo war.

    Oba Ademiluyi brought the people of Modakeke back to Ife to boost the population of the kingdom so that he could earn a fatter allowance from colonial masters.

    However, Alayeluwa Aderemi, who ascended the throne in 1930, was the first educated Ooni. He was disliked by his predecessor, Oba Ademiluyi. In fact, Oba Ademiluyi knew that Aderemi was likely to succeed him. On one occasion, he was framed up in a traditional case, asked to give account while prostrating for more than eight hours. But, he was very courageous. Oba Aderemi was also a man of foresight. Knowing that power would shift from traditional rulers to political elite, he sent his children to school so that they could join the club of the new ruling elite. The first secondary school in Ile-Ife was established during his reign. The University of Ife was sited in Ile-Ife because Oba Aderemi requested for it. Many expected that the university will be sited either in Ondo or Ado-Ekiti. But, as the then Premier, the late Chile Samuel Ladoke Akintola put it, Kabiyesi has demanded for the school.

    The late Oba Aderemi served as a member of the Colonial Legislative Council and later, the House of Representatives, where he became a minister. When the late Chief Obafemi Awolowo became the Premier of the defunct Western Region, Aderemi became the Governor. He promoted unity and understanding between Ife and Modakeke. In fact, the monarch sealed the cordial relations with his marriage to Segilola from Modakeke.

    His successor, the immediate past Ooni, Oba Okunade Sijuwade,  was the grandson of Oba Adelekan Olubuse I. He was born around the period of Aderemi’s coronation. From childhood, he was behaving like a king. At Abeokuta Grammar School, he objected to being canned by his principal, Rev. Oludotun Ransom-Kuti, claiming that he was a prince and future Ooni of Ife. A successful businessman, the late Awolowo played a prominent role in his ascension.

    However, reminiscent of his grandfather’s reign, crisis soon broke out in his kingdom. The acrimony betwen Ife and Modakeke resurfaced and it claimed huge casualties on both sides.

    The late Ooni urged the Federal Government to consider Ife for the capital of Osun State. But, Osogbo eventually became the capital. But, Ife was compensated with an additional local government with the headquarter at Enuowa (the palace of Ooni).

    The challenges that confronted past Oonis were different from the challenges of today. Prince Ogunwusi is a businessman. Therefore, he is expected to attract investment to his domain. This, according to people, will create employment for youths. This will reduce crime.

    In the early days, Oba Sijuwade was a philanthropist. Many Ife indigenes will want the new Ooni to resuscitate that culture of touching the lives of the poor.

    As a father-figure, it is also advisable that the new monarch should shun partisanship so that he can truly be the symbol of unity in his kingdom.

    PAST OONI

    1st      Oduduwa                                   

     2nd    Osangangan Obamakin          

     3rd    Ogun                                          

     4th    Obalufon Ogbogbodirin                     

    5th     Obalufon Alayemore              

     6th    Oranmiyan                                

    7th     Ayetise                                       

     8th    Lajamisan                                  

     9th    Lajodoogun                               

     10th  Lafogido                                    

     11th  Odidimode Rogbeesin           

     12th  Aworokolokin                          

     13th  Ekun                                           

    14th   Ajimuda                                     

     15th  Gboonijio                                  

     16th  Okanlajosin                              

     17th  Adegbalu                                   

    18th   Osinkola                                    

    19th   Ogboruu                                    

     20th  Giiesi                                          

     21st   Luwoo (female)                          

    22nd   Lumobi                                      

    23rd   Agbedegbede                            

    24th   Ojelokunbirin                          

     25th  Lagunja                                      

    26th   Larunnka                                   

    27th   Ademilu                                     

    28th   Omogbogbo                             

    29th   Ajila-oorun                               

    30th   Adejinle                                     

    31st    Olojo                                          

    32nd   Okiti                                  

    33rd   Lugbade                                     

    34th   Aribiwoso                                 

    35th   Osinlade                                    

    36th   Adagba                                       

    37th   Ojigidiri                                    

    38th   Akinmoyero 1770-1800           

    39th   Gbanlare 1800-1823                             

    40th   Gbegbaaje 1823-1835               

    41st    Wunmonije 1835-1839             

    42nd   Adegunle Abewela 1839-1849

    43rd  Degbinsokun 1849-1878          

    44th   Orarigba 1878-1880                  

    45th   Derin Ologbenla 1880-1894   

    46th   Adelekan (Olubuse I) 1894-1910        47th                        Adekola 1910-1910                                             

    48th   Ademiluyi (Ajagun) 1910-1930         

    49th   Adesoji Aderemi 1930-1980

    50th Okunade Sijuwade (Ogboru )1980–2015

     

  • As Ile-Ife awaits a new Ooni

    As Ile-Ife awaits a new Ooni

    The palace of the Ooni of Ife which had always been busy round the clock is now bereft of life and activities.  The signs are there for all to see.  The evidence showing that the palace was in deep mourning mood was registered in the minds of some prominent culture technocrats who paid a courtesy call on the palace and some top chiefs of the Ife Kingdom last weekend.

    Among the visitors were Akin Adejuwon, the Artistic Director of the National Troupe of Nigeria, Yusuf Usman, the Director-General of the National Commission for Museums and Monuments and other top staff of the culture sector.  They were in town to commission a new private museum and to also felicitate with the palace on its cordial relationship with the National Museums which has its Ife office located within the precincts of the palace.

    Adejuwon, who until his appointment last years as the Artistic Director of the Troupe, had been resident in Ife for ten unbroken years was quick to observe this sudden change of mood in the palace and the sudden quiet that has now become the lot of the palace as the people await the announcement and coronation of a new Ooni.

    He said: “Yes, the D.G. of National Museum, had been angling to pay a condolence visit to the Ooni’s palace, because the late Ooni and the people of Ife, had been pivotal to issues concerning the museums and artifacts.  This is for obvious reasons, for Ife has some of the richest repertoires of artistic and historical elements in Nigeria’s history.  They have some of the largest collections of antiquities in Nigeria.  And so he thought by being in Ife for the opening of the dental museum, it would be proper also to be at the palace.  We got to the palace, we had to be admitted through an alternative entrance.  This was so because the main entrance was under lock and key and that in itself would tell you that the old palace is wearing a sombre look.”

    He went on:  “All entrances to palace were sealed at the demise of the Ooni.  So we had to go through the other door and the palace secretary and the representatives of the high chiefs were on hand to receive us.  After waiting for sometime, it was interesting to note that the whole palace looked like a ghost town.  There were no more people milling around the palace with one activity or the other.  I had been to the palace hundreds of times in my life and I had never, for once, seen the palace so quiet, so cold, so isolated and so bereft of social and cultural activities.  It then dawned on me and others that this is how a palace looks like when a new Oba is being awaited.”

    Adejuwon’s surprise did not end here.  He continued: “I have lived in Ife for ten years.  Yes, it is understandable if there is lack of movement, it would look so isolated.  Even then we were received in the Ooni’s large hall where the D.G. of National Museums thanked the chiefs for the total preservation of some of the national artifacts in Ife Museum.”

    At that event too, Ife Chiefs reiterated the importance of one of their most revered gods (deities) that would soon appear and no one would be expected to be seen in public.  The people particularly identify with this deity, very powerful in its role in the lives of the people.  Beyond this, the Ife artifacts have been part of exchange programmes between Nigeria, Spain, and some other European and American nations in the last few years.

    Above all, the rich Ife antiquities have shown the whole world that Africa and Africans had history and culture before the advent of the Europeans.  The visit was also topical in order to solicit the support of the incoming Ooni to keep the importance and prominence of Ife heritage ever aglow in national history and documentation.  The Ooni’s role in this regard can never be thwarted.

    The issue of making a bigger request and demand on the intending King was also brought to the fore.  It was heartwarming too to hear Ife Chiefs commend the management of the National Museums as they advised them on how to go about asking for more in the future.

    For a long time, the traditional Ife bronze with its remarkable facial marks depicting royalty and dignity has been adorning most art festivals world-over.  This symbol, along with others which showcase heroism in warfare, courage in traditional fanfare and lots more are some of the topical issues that the visit harped on.  In all, Ife historical and traditional properties in the National Museums and Monuments will continue to dominate the attention of those who love to make history an issue, indeed an enduring legacy.

  • Ooni final rites:Residents warned to stay indoors as Oro sweeps Ile Ife

    Ooni final rites:Residents warned to stay indoors as Oro sweeps Ile Ife

    Ile-Ife – Residents of Ile-Ife, have been warned to remain indoors as traditionalists wrap up the funeral rites for the immediate past Ooni of Ife, Oba Okunade Sijuade.
    The final rites are to be performed by the Oro deity.
    Town criers went from street to street on Saturday,asking residents especially commercial drivers and motorcyclists, to keep off the roads between 7 a.m. and 6 p.m.
    The Head of the Oro Cult in the town and the Awara of Iwara, Oba Layi Adereti, according to the News Agency of Nigeria (NAN), ordered the curfew, warning that anyone who flouted the order, irrespective of age or gender would face its consequences.
    Many residents rushed to the few available markets to get essentials that would last them for the day.
    Major markets in IleIfe have been shut since last penultimate Friday when the burial rites started,although some around Mayfair have been in operation.
    As a result of the curfew, some Heads of Departments in the Obafemi Awolowo University, Ile-Ife cancelled the continuous assessment tests for their students scheduled for yesterday.
    Some students, who reside off campus, were advised to remain indoors in compliance with the Oro cult order.
    Also, hundreds of commercial motorcyclists, popularly known as “Okada riders” were seen on Friday distributing a hand bill to their colleagues, warning them against operating in Ife yesterday.
    The Vice President of the Okada Riders Association, Ile-Ife chapter, Mr Idowu Akamo, told NAN that the fliers became imperative because some members of the association were always busy and might not have heard the town criers while making the announcement.
    He said that many of the residents as well as the Okada riders had thought the mourning period would end on August 21, adding that many residents were surprised when they heard the stay-at-home order.
    According to him, the Oro people should not be dared because the consequences might be disastrous, saying the association will not like to lose its members because of disobedience.

  • Ooni: We’ve lost a rare gem – Ambode

    Ooni: We’ve lost a rare gem – Ambode

    Lagos State Governor, Mr. Akinwunmi Ambode has commiserated with the family, friends, associates, subjects and the government and people of Osun over the transition of the Ooni of Ife, Oba Okunade Olubuse Sijuwade II, saying the nation and most especially the Yoruba race has lost a rare gem.

    Oba Sijuwade who became the fiftieth Ooni of Ife in December 6, 1980, passed on Tuesday, July 28 in a London hospital at the age of 85 after a brief illness, but his departure was officially announced on Wednesday, August 12, by the Ife Royal Traditional Council in accordance with tradition.

    In a condolence message signed by his Chief Press Secretary, Mr. Habib Aruna, the Governor said the late first class monarch will be missed for his fatherly role and advice, describing his demise as a great loss to the nation.
    Extolling the virtues of the late Ooni, Governor Ambode recalled that the late monarch used his wealth of experience in tradition and commerce to better the lot of the Yoruba race; “Without any iota of doubt, Oba Sijuwade was a forthright traditional ruler, and astute business man who for decades helped to pursue and unite the common interests of the Yoruba race. His timely interventions in communal and inter-state disputes in the past are remarkable strides that will forever remain in our minds.”
    He said the leadership role of the late Oba will remain an inspiration to all, stressing that one of his virtues as a leader was his ability to take responsibility and be responsible for others.

    “Among other virtues the Ooni dedicated himself to the service of the nation and as long as we are alive, we must remember him for many things; his peace loving nature, candidness and his belief that there is hope that Nigeria’s challenges will be surmounted in the nearest future,” he said

    He prayed that Almighty God grant the departed soul peaceful repose and his family the fortitude to bear the irreparable loss just as he urged them to take solace in the fact that he lived a fulfilled life and was leaving behind a worth legacy for his successor.

    “On behalf of my family and the good people of Lagos State, I wish to express our sincere condolences on the passing away of one of our illustrious traditional rulers. He would be missed by all,” the Governor said.

     

     

  • Ooni’s death, a huge loss – Olubadan

    Ooni’s death, a huge loss – Olubadan

    The Olubadan of Ibadanland, Oba Samuel Odulana Odugade 1, has expressed sadness over the passing away of Ooni of Ife, Oba Okunade Sijuade Olubuse 1.

    In a statement issued Friday by his Personal Assistant, Chief Isiaka Akinpelu, Olubadan described Oba Sijuade’s death as a huge loss to the people of Ile-Ife, the Yorubaland, and the nation in general.

    “The 35 years reign of Oba Sijuade was highly remarkable for ‎its contribution to the peace, progress and development of Yoruba land in particular and the country as a whole. The late Ooni of Ife’s wise counsel and timely personal interventions which contributed in no small measure towards resolving national issues and questions at critical periods in the nation’s history would be sorely missed,” he said

    Olubadan noted that Oba Sijuade’s ‎historic role and efforts aimed at forging bonds of unity between the Yoruba in Nigeria and the Yoruba in the diaspora especially in West Africa, Brazil and the Carribean will remain forever in the history of Yoruba race.

    Oba Odugade 1 while mourning the demise of Oba Sijuade recollected vividly the honour accorded him by the late monarch’s personal presence at His coronation ceremony as the 40th Olubadan of Ibadanland in 2007.

    He prayed for the repose of the soul of the late foremost monarch and the fortitude by the people of Ile-Ife, the Yorubaland and the nation ‎at large to bear the irreparable loss.

  • Ile-Ife: Tradition Vs Modernity (2)

    Ife has strong traditional and cultural beliefs that have endured for a very long time. While modernity has been encroaching very fast into various societies, the people of Ife have placed a high premium on their culture and tradition. That is why in the face of all the media attention on the fate of the Ooni, the people of the ancient city have remained undaunted and unperturbed, preferring instead, to hold on tenaciously to their age long belief.

    After all, as a foremost traditional society in Africa, Ife, as the cradle of the Yoruba race, must lead by example. The institution of the Ooni stool remains the existing seat of Oduduwa, the father of the Yoruba race. As the religious and cultural matrix of the Yorubas, Ile-Ife carries the burden of a great responsibility on its shoulders. Since the Yorubas, whose ancestry is traced to Oduduwa, are unique in their ways and values, it, therefore, follows that all the Obas in Yoruba land are direct descendants of Oduduwa. This is because they all left Ile-Ife at one time or another to settle down in their present places of abode. This is what unmistakably confers on Ile-Ife the enviable title of the cradle of the Yoruba race. As a result of this, any occupant of the Ooni stool is directly confronted with the arduous role of ensuring unity among Yoruba Obas.

    Like I said last week, oral tradition and legend have played a significant role in the history and foundation of the Yoruba as Oduduwa was supposed to have been lowered down through the clouds with a string, bearing some sand and a cockerel in his hand. He was said to have spewed the sand on the ground while he released the cock to spread it over the surface of the whole earth which was then all covered by water. But there is another version, a less mythical story of the founding of Ile-Ife. The narration is that Oduduwa came from Mecca. The account is corroborated by archeological excavations of terracottas, carved figures, brass castings, stools and monoliths in granite and quartz found in several parts of the town. All these gave the suggestion that the Yorubas have the similarity of cultural origin with Egypt. The common denominator in all the various historical narrations of the origin of the Yoruba race is the undisputable acceptance of Oduduwa as their founder and progenitor. This has been the unbreakable bond of unification among the Yorubas.

    Having said this, perhaps, we should now examine the importance of the Ooni in Yoruba history. The Ooni’s stool is an important one and it will be quite antithetical for anybody to question the authenticity of its superiority. The Ooni, a position which every occupant has carried with panache, charisma, candour, respectability and gaiety, is the spiritual head of the Yoruba race. The spiritual headship of the Yoruba race by the Ooni cannot be queried, because the authenticity of his leadership has remained sacrosanct since creation as attested to by various writers and historians.

    In a passing reference, in its Volume No 9, of December 1932 pages 10-11, the West African Students’ Union, WASU, Magazine, featured the following: ……”the Ooni of Ife – the traditionally appointed Head of The Oduduwa House” ….. Also in 1932, the writers of Itan Ilesa, listed on page 115, the following as the sons of Oduduwa (alias Olofinaye i. e. the great lord of the world). (i) Obanifon   (ii) Oba Ado (Benin)   (iii) Oloye   (iv) Owa Ilesa  (v) Orangun Aga (vi) Ajero    (vii) Elekole   (viii) Ore Otun   (ix) Alaketu or Aketu   (x) Awujale Ijebu Ode   (xi) Olowu   (xii) Alara      (xiii) Olojudo  (xiv) Oloye       (xv) Osemifarawe or Osemawe (xvi) Onipopo King of the Popos (vii) Oninan a King of the Nanans etc. Similarly, in Volume XII No 4, 662 of Monday, March 14, 1938, one Old Campaigner, a correspondent of the Nigerian Daily Times, in an article entitled “Forthcoming Chiefs’ Conference in Yoruba land’s Garden of Eden” wrote: “Here again, the Ooni, whom one may be permitted on the authority of Ex-Resident H. L. Wardprice, to call the super-father of the grand family of Oduduwa, had himself led the way”…..

    According to the writers of Itan Ilesa, “Obanifon (obalufon) occupying the premier position among the sons of Oduduwa was the last surviving son of Oduduwa. He ascended the throne of Ife after the demise of their father and he is the ancestor of the succeeding Oonis of Ife”. What this implies is that as a successor to the throne of Oduduwa, the Ooni of Ife represents the tree while other princes who went away and founded new kingdoms represent the branches: In the Government Gazette No 13, March 28, 1903, the great Alaafin of Oyo, Oba Adeyemi Alowolodu was in a discussion with Sir William Macgregor the governor of Lagos on the previous visit to Lagos of the Ooni of Ife early in 1903. In reply to a question from the Governor, the Alafin said, “Egbon mi ni” meaning “He (the Ooni) is my older brother”. That 1903 visit of Oba Olubuse Adelekan, the then Ooni of Ife, to Lagos on the invitation by the Government, was purposely to decide whether or not the two Obas of Remo at that time who were asking for beaded crown had a right to wear it. How the Ooni decided the two cases was how the case was rested. It was there and then made public that it is the prerogative of the Ooni and Ooni alone, as the accredited head of the crowned sons of Oduduwa, to decide which of the rulers of Yoruba land had the right to wear a beaded crown.

    In short, the Obas in Yoruba land know their relative position to the Ooni of Ife and documentary evidence abounds to buttress this claim. There are many other definitive things which are the prerogative of the Ooni alone as the head of the family of the Oduduwa House. However, the problem is not that these facts are not commonly known but there are some who are reluctant to accept them as true. For instance, on page 13 of the History of Abeokuta, by A.K. Ajisafe, even though two of the crowned sons of Oduduwa – the Alaafin of Oyo and the Oba of Benin – grew powerful with mighty influence, they still conceded to the Ooni his unquestionable prerogatives throughout the length and breadth of the commonwealth of Oduduwa. At a time in the past when most of the Yoruba Obas including the Owa of Ilesa, became tributary to the Alaafin of Oyo, the Ooni’s influence continued unabated.

    ‘The spiritual headship of the Yoruba race by the Oni cannot be queried, because the authenticity of his leadership has remained sacrosanct since creation as attested to by various writers and historians’
    A record of the 15th Century gave an example of the powerful Oba of Benin’s own relative position to the Ooni. When a new Oba of Benin was to be installed, for the insignia of royalty, the Ooni used to send: a staff, a cap or crown, a cross and a sword. Whenever an Oba of Benin joined his ancestors, it was customary to send to Ile-Ife to get an official mask of the deceased Oba. Usually the Benin envoys sent to Ile-Ife were only allowed to see the Ooni’s foot. On the departure of such envoys they became for life “enjoyers of the freedom of Ife”, and crosses were put around their neck. In that century, the Chief of Ugwato, a Benin Ambassador, accompanied some Portuguese to Portugal. There, the Bini Chief gave information of a most powerful king named Ogane (i. e. the Ooni of Ife) to whom even the great Oba of Benin was subject. This so moved the king of Portugal that he sent in the year 1485, one Jose Affonso d’ Aveiro, to accompany the Bini envoy to see the Ooni of Ife.

    • To be continued