The Nation Newspaper

Tag: Kings

  • Abduction: When kings become easy targets

    Abduction: When kings become easy targets

    What makes a king? His word, which is unquestionable? His mystical powers to disappear and reappear in the face of danger? His inherent right to marry as many wives as possible as well as take over (gbese le) other people’s wives. These and many more define a king, especially in Nigeria, nay Africa.

    Our kings see themselves as god and seek to be worshipped as such by their subjects. In Yorubaland, where they are referred to as Kabiyesi (the unquestionable being), they reign under the divine right of having God’s mandate. Indeed, it is said, “God chooses kings”. Whether our kings behave godly on getting to the throne is a different thing entirely.

    Our kings boast of many things, especially their supernatural power to divine the future and prepare well ahead for it. So, a king does not go out without consulting the auguries. He leaves the confines of his palace only after being assured that he will go and return. As ordinary mortals, we lap up all these stories about the ‘super’ being that our king is. Nothing will ever happen to him no matter when he goes out! So, we thought until kidnappers exploded this myth.

    Right in his palace somewhere in the riverine area of Lagos, an oba was kidnapped a few years ago and taken away in a boat. What is more, the get-away boat was anchored right behind his palace until it was used to whisk him away. After his release, he was quoted as saying that he was abducted cheaply because he was in boxers! Whether in boxers or even unclad, an oba of African origin, especially of the Yoruba stock, should be battle-ready. He should not be taken by surprise under any circumstances.

    This is not a mockery of our tradition,  custom and culture. It is an exposition on what has become of our revered institutions, which ordinarily should act as buffers, in the face of the prevailing insecurity and economic hardship. As traditional rulers, kings hold sway in their domains. Security, economic, cultural and domestic disputes are brought to them for resolution. Even when a person goes missing in the  community, the matter is brought before the king to consult the gods to determine that person’s whereabouts.

    But who do the people consult when their king goes missing? Are kings even supposed to go missing in the first place? They are not because it is a development that should have been foreseen and nipped in the bud. This was the parallel a seasoned Ifa priest, Chief Yemi Elebuibon, was trying to draw while reacting to the killing of two monarchs in Ekiti State, Oba Olatunde Olusola, the Onimojo of Imojo, and Oba Babatunde Ogunsakin, the Elesun of Esun Ekiti, by kidnappers. Their counterpart, Oba Adebayo Fatoba, the Alara of Ara Ekiti, escaped.

    The monarchs were returning from Kogi State when they ran into an ambush by the kidnappers. Kings running into an ambush? Ewo (abomination)! But it happened. Were they not alerted of the danger ahead by their occultic senses (Sara o so fun won ni), as the Yoruba will say. They walked blindly, so to say, into a trap, something that should never happen to a king. Elebuibon put it succinctly in his analysis of the situation:

    “We do have traditional means of protection in Yorubaland. It is just that the foreign religions that were embraced by Yoruba traditional rulers have rendered them powerless. Most of the monarchs did not go through the necessary rites and rituals, and therefore, they lack the necessary charms that can make someone disappear and reappear, charms that can free someone from clutches when held.

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    “A monarch should not be kidnapped anyhow like that if he is immune and he embraces traditional things. Before a king sets out on a journey, there are things he must do. He must be able to see ahead, if it is a journey he should embark on…”   Kidnappers have weighed our kings and found them light, too, too light on the scale. This is why they have become become bold and audacious in attacking and kidnapping monarchs.  Their thinking is If they can do it to one, they can do it to others.

    But they know where to draw the line. As mad as they are, they know that they cannot cross the path of some kings. Come to think of it, should kidnappers even ever think of crossing the path of any monarch? No, they should not. We got to this sorry pass because many of our kings are not kingly. They may even be friends with these kidnappers who are terrorising the country.

    It is unfortunate that while these unsrupulous kings are stewing in their own juices, the innocent among them are not being spared. E get as e be for kidnappers to go after kings. There is more to it than meets the eye. If the obas have any gods to invoke to stop this shame, they should do so now and stop issuing mere threats.

  • Five prominent Nigerian Kings who are Christians

    Five prominent Nigerian Kings who are Christians

    Kingmakers on Friday enthroned Pastor Ghandi Olaoye as the new Soun of Ogbomoso.

    Oba Olaoye was installed with a crowd of ecstatic indigenes welcoming the new monarch to the palace.

    Here are five Monarchs who are Christians.

    1. Oba Adedapo Adewale Tejuoso

    Oba Adedapo Adewale Tejuoso

    Oba Adedapo Adewale Tejuoso Karunwi 111, Oranmiyan is the Osile of Oke-Ona Egbaland in Abeokuta, Ogun State.

    He is the father of Senator Lanre Tejuoso.

    Oba Tejuoso was born to Joseph Somoye Tejuoso and Esther Bisoye Tejuoso, who was the granddaughter of Oba Karunwi I of Oke Ona.

    Oba Adedapo Adewale Tejuoso is described as an unshakable believer in Christ.

    He hosts an annual worship program “The Kings’ Day of Praise”, a day set aside for kings to meet and worship God.

    It usually takes place on the second Thursday of every October after the independence celebrations just to thank God.

    2. HRM Jacob Gyang Buba 

    HRM Jacob Gyang Buba 

    Da Jacob Gyang Buba CFR was born on October 10, 1951. On April 1, 2009, he was sworn in as the Gbong Gwom, the paramount traditional ruler of the Berom Kingdom, becoming the 5th Gbong Gwom after the demise of Da Victor Dung Pam.

    He practises Christianity and was made National Vice President of the Association of Christian Traditional Rulers of Nigeria (AOCTRON) representing the Northern parts of Nigeria.

    He is the Chairman, Jos Traditional Council of Chiefs and president of the Plateau State Traditional Council.

     He serves as the 3rd Chancellor of the Nnamdi Azikiwe University since March 2016 at the 10th convocation of the institution.

    3. Oba Ayodele Adejuwon

    Oba Ayodele Adejuwon
    Oba Ayodele Adejuwon

    Oba Ayodele Adejuwon was born on November 15, 1970.Oba Ayodele Adejuwon

    He became the king of Isan-Ekiti in 2017.

    He is the Onisan of Isan Ekiti and Chairman of Ekiti State Council of Traditional Rulers.

    Read Also: BREAKING: Ghandi Olaoye enthroned as new Soun of Ogbomoso

    Before ascending the throne, he was a pastor at the Redeemed Christian Church of God (RCCG).

    He hasn’t left his faith as he still practises Christianity.

    During an interview with Daily Sun in 2018, he described himself as ‘a king and a representative of God on earth’.

    4. Oba Adeyeye Enitan Ogunwusi

    Oba Adeyeye Enitan Ogunwusi

    Oba Adeyeye Enitan Ogunwusi, (Ọjájá II) CFR was born on October 17, 1974.

    He ascended to the throne of his forebearers in 2015, succeeding the deceased Oba Okunade Sijuwade, who was the 50th Ooni of Ife.

    Oba Adeyeye Enitan Ogunwusi (Ojaja II) is the 51st and current Ooni of Ife.

    The traditional ruler also practices Christianity.

    Ooni during the grand finale of New Year Prayers organised by the Christian Association of Nigeria (CAN) at Afewonro Park, Enuwa Square, on Saturday, January 7, 2023, in Ile-Ife, confessed Jesus Christ as Lord of lords, adding that He turns shame into celebration, According to a report by Daily Trust.

    5. Oba Ghandi Olaoye

    Oba Ghandi Olaoye

    Oba Ghandi Olaoye is the new Soun of Ogbomoso.

    He was born on August 23, 1961, to the royal family of Olaoye, one of the 5 royal families alongside the Oyewunmis and Ajagunlades in Ogbomoso.

    Ghandi  also called “Pastor G” has been pastoring for over 30 years; starting from 1992 when he began his pastoral duties at the RCCG.

    He is the Senior Pastor of the Redeemed Christian Church of God (RCCG) Jesus House Washington DC Parish.

    Oba Ghandi had pastored three RCCG churches in Nigeria before migrating to Germany where he oversaw another RCCG Parish in Bonn.

  • ‘Women were kings in the past’

    pre-colonial African society believed in the complementarity of both genders  and their necessary contribution to public affairs. Today, many people justify women’s maltreatment by using culture or so-called traditional norms”, said Prof Sophie Oluwole, a Nigerian philosopher, at an event commemorating this year’s International Women’s Day.

    With the theme: Women on the move: gender expectations and unequal power relationships in the Nigerian society, the event, which was held by the French Consulate in partnership with the University of Lagos (UNILAG), focused on societal expectations from men and women.

    While questioning what the society believes are women’s responsibilities in Nigeria, answers were supplied  by a few in the audience who said that en were still expected to provide and cater for their families’ financial needs while women were expected to passively receive.

    However, it was generally agreed that men and women were prisoners of certain stereotypes which are a hindrance to healthy relationships. This is because financial power is mostly in the hands of men; therefore, women’s entry into business, politics or other industries is more difficult and they are limited to secondary roles.

    Challenging the societal expectation from women in the 21st century, Prof  Oluwole, the first panelist, said “African women, contrary to popular opinion, worked side by side with men in ancient times, serving as religious and community leaders.”

    Giving historical examples, she said: ‘There are instances in Yoruba land where the monarch was a woman addressed as a king and not a queen in a secondary role’

    Highlighting forms of oppression women suffer and raising confident women who will not be cowed into silence if abused, TitilolaVivour-Adeniyi, the Lagos state coordinator of the Domestic and Sexual Violence Response Team (DSVRT)spoke  about the subtle ways in which a woman can spot a potential abuser ‘A man who tries to separate you from friends and family, a man who wants you to stay home but without making adequate preparations and others’

    Claudine Lepage, a French Senator who took the audience on a journey through the laws which her home country, helped secure equal rights for men and women and fight gender based poverty. ‘Boys and girls must have the same opportunities in society for it to be considered a real, functional, democracy,’ she said.

    The event also focused on the portrayal of women in the media through Rita Dominic’s contribution in which she admitted that Nollywood’s portrayal of women is both at times empowering and other times stereotypical as an audience member put it “showing women as witches or video vixens”.

    TabiaPrincewill, the moderator and organiser of the event as well as SA to the Lagos Secretary to the State Government asked relevant and insightful questions to ensure the audience got the best from the panel discussion. She also worked closely with the French consulate cultural attache to design a fitting experience and was pleased to “show the world that Africa is more than the stereotype of women waiting passively for things to happen. African women have been leaders in many fields, she said.

  • Kings and, The King of kings

    In universal term, a King is someone who has manifested mastery in a particular discipline and not necessarily restricted to custodians of the traditional institutions. That explains the reason for King of Juju, Apala, Fuji Music among a host of others. Having established that, it needs be said that the differences between earthly kings and The heavenly King are extremely wide. While the former have restricted jurisdiction, curtailed influence and limited knowledge, the latter is unlimited – He is Omnipotent, Omnipresent and Omniscient. It is therefore incongruous and of no dependable value for anyone to assume that earthly kings play the role of God in any of life’s issues. Like the motto of the Lagos University Teaching Hospital, “we care but God heals”. Earthly kings can talk, brag and try to convince without action but real performance is the exclusive right of The King of kings.

    One of the greatest weapons of warfare that has been since biblical times to date is the withdrawal of support by privileged nations to any nation they desire to bring to their knees. From the passage of our text, Benhadad, the King of Syria and his host employed this same tactic against Israel. Benhadad sent his armies to the boundaries of Samaria such that food supplies, clothing and other utilities were debarred from reaching them – the city was besieged! Before long, demand became more than supply hence famine became imminent. The survival instinct of human beings therefore came to the fore as two women resorted to internal arrangement of eating their children one after another. In line with their agreement, one of the women surrendered her son as a meal but when it was the turn of the other woman she reneged on the terms of their agreement – she hid her son!

    The woman became so traumatized as the problem was beyond her control hence she went to the king.  Often times, we also run headlong into such disappointments and abuse of agreements and in a bid to get out of the melee, we assume that ‘a mad man may be a mechanic’. It is in that circumstance that we run to human beings that we opine can help us – maybe our bankers or benefactors when it is tied to finances, Doctors when it borders on health issues, a Pastor when it has to do with spiritual matters, a superior officer to solve employment issues or a king when it comes to influencing others within a restricted geographical enclave. It was this situation that compelled the distraught woman to solicit the assistance of the King of Israel who was very honest to express his limitation as an earthly king and confessed that the Almighty God is the only King with unlimited capacity.

    A man of God once said that the result you have is dependent on the person you are running to for assistance. No one can ever go beyond the level of their helper. If you run to a local chief for help, the best you can get from him is a local attention and if privileged can be conferred with a local chieftaincy title. If the person helping you is a local government Chairman, his influence is restricted to his local area. Anyone who cries to a Governor for help is constricted to a section of the national map. In fact, if the person rendering assistance is the President of a nation, the beneficiaries are more often bounded to that national horizon and not the continent. However, if it is the Almighty God you run to, He is indefinite in geographical compass, fathomless in occupational dimension and immeasurable in connection – in fact, the entire world belongs to Him. “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist” ( Colossians 1:16-17).

    Given that earthly kings may be able to influence their wives and children, same cannot be said of people outside the ambit of their direct influence but the Almighty God has control over the heart of men and has power to turn it wherever He wills (cf Esther 5:1-4). It is by Him that “…kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth” (Proverbs 8:15-16). The Unlimited God, and not any earthly being, is the One with capacity to make a way where there is logically no road. He manifested this power in Exodus 14 when the army of Pharaoh pursued the Israelites knowing fully well that the path they took was a dead end, the Almighty God destroyed the barrier, opened the Red Sea and made an expressway for His children to pass – He made a way, where there was no way. He is a man of war (Exodus 15:3 cf Isaiah 43:19). When He decides to fight on behalf of His children, He defies conventional methods of warfare. He can open the heaven to release bombs on aggressors (Joshua 10:11), He can release fire from heaven on powers sent to arrest His child(ren) (2Kings 1:9-12), He can open the ground to consume accusers (Numbers 16:23-33) etc.

    Brethren, the only one that you ought to put your trust in is the Almighty God and not any earthly king. He is the One that will never leave you nor forsake you as He has “…..graven thee upon the palms of my hands; thy walls are continually before me” (Isaiah 49:16). It is foolhardy and at the end disappointing to put one’s trust in man and turn attention away from the Almighty God. King Asa of Israel “….in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the Lord, but to the physicians (2 Chronicles 16:12).

    Jesus Christ wants you to “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30). The Psalmist said in Psalms 55:22 that “Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved”. When you come to Him, He will in no wise cast you out, He will accept you as one of His children and attend to the issues of your life.

    Prayer: Almighty God, you are the only help for the helpless, give me grace to trust only you and not repose my confidence in earthly vessels, in Jesus’ name.

  • 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.

  • Rejected abroad, ‘kings’ at home

    Rejected abroad, ‘kings’ at home

    As people pour into farms to cash in on the business opportunity of feeding a booming population, concerns over the safety of the foods consumed by Nigerians have been brought to the fore with the banning of Nigeria’s food items exported to Europe, writes HANNAH OJO. 

    CAUTION ALERT. That was the mood triggered with the scary move of the European Union when it banned several food items originating from Nigeria in 2015 and 2016. Prior to the ban, cases of food poisoning leading to loss of lives were often reported in the Nigerian news space. Last year, a family of six in Kaduna reportedly died after eating contaminated beans cake.

    It is, therefore, not surprising that when the European Union rejected 67 processed and semi-processed foods from Nigeria as a result of poor quality, contamination and high levels of chemicals in the preserved products, food items such as beans, melon seeds, palm oil, bitter leaf, pumpkin, shelled groundnuts and live snails topped the list. The pesticide level of banned beans from Nigeria was said to be between 3.03mg per kg to 4.6mg per kg of Dichlorvos pesticide, while the acceptable residue limit is 0.01mg/kg.

    The chemical contents notwithstanding, findings revealed that Nigerians consume these food items with relish. Absence of labeling or inadequate labeling in many cases, renders many helpless as they are forced to buy food from the open market without gleaning proper information on the chemicals that have been used to preserve the food items.

    Findings show that melon, one of the exported food items banned by the European Union, which is a soup delicacy consumed with relish in Nigeria, can be compromised by aflatoxins. Aflatoxin is a toxin produced by certain fungi found on agricultural crops. Contamination of melons has become more rampant in recent time as  many no longer follow the conventional style of removing melon seeds from its protective shell but rather rely on ground melon wrapped in cellophane bags purchased in the open market.

    If melons are packed in cellophane bags, there is a tendency that the acids in the melon will react with the cellophane’s petroleum reside, making it to become oxidised overtime. This way, free radicals are stocked into the soup which would be later consumed with relish.

    Also, with Nigeria’s haphazard storage system and the long process in transporting food from the farms to ready markets, shelled groundnuts, another exported banned food items consumed in Nigeria, is easily infected with fungi. It reacts by denaturing the oil. Vegetables are also not immune to aflatoxins infection as they are quick to rotten.

    According to Dr Oladele Dokun, a veterinary doctor at the Nigeria’s Animal Care Laboratory, “Research has shown that aflatoxin causes infertility, abortions and delayed onset of egg production in birds as well as sudden losses in egg production in actively laying birds. Furthermore, loss of appetite, skin discoloration or even yellowish pigmentation on skin can be observed in fish.”

    Aflatoxic poisoning is also known as aflatoxicosis. In humans, it  may present as nausea, vomiting, abdominal pain, convulsion, collection of fluid in the lungs (pulmonary edema), collection of fluid in the brain (cerebral edema), abnormalities of the blood, including blood cancer even in children, bleeding, liver damage and cancer,  kidney and heart damage and even death.

    Likewise, a  study on local African markets carried out by Dr J.H Williams of the University of Georgia, United States, reported that about 40 per cent of the commodities found in the open markets exceeded the permissible aflatoxin levels (in excess of the international standards of 10-20ppb) and that an estimated 4.5billion people in developing countries are at risk of uncontrolled exposure to aflatoxins.

    “It is known that high aflatoxin levels in the bloodstream depresses the immune system, thereby facilitating cancer, HIV, and stunting the growth of children”, the report quoted.

    Sharing a personal experience, Mr Femi Kusa, a columnist and fellow of the Nigerian Association of Physicians of Natural Medicine recalled how he once ordered 20 litres of fresh palm kernel oil from a region of the country but was shocked to find a white film over it some days later.

    “It was fungi! So, I threw the keg and its contents away and proceeded with the detoxification of my system. This sort of thing can make one ill, and an inexperienced doctor would merely provide drugs to suppress symptoms he observes and not uproot the cause(s).

    “If you shrug your shoulders in disbelief, saying our grandparents ate these things and lived to ripe, old age, you may not have looked at the other side of the equation. That other side was their diet. Did they consume sugar the way we do today? Did they eat junk foods? Were they stressed up the way we are? Did they not sleep longer and more restfully than we do? Their bodies were not as weak as ours, and probably didn’t collapse as easily as our do under aflatoxin bombardment”, Mr Kusa questioned in his piece titled “Aflotoxins in Nigerian Foods”, published in the Natural Remedies for Sound body and Mind column for The Nation.

    It was also gathered that a few years ago, the EU banned the importation of Nigerian cocoa after a high Gamalin-20 (a pesticide) was found in chocolates and ovaltine. Later, another import ban covered beans, sesame seeds, melon seeds, dried fish and meat, peanut chips and palm oil.

    Prof Kolawole Adebayo, a rural development expert lecturing at the Federal University of Agriculture, Abeokuta, believes that the influx of contaminated food in the country owes to activities in the informal food sector which produces most of the food consumed in Nigeria.

    “If you want to buy garri, you don’t look for the National Agency for Food and Drugs Administration and Control (NAFDAC) number because you are going to buy it in the local market. However, if you set up a company which sells packaged garri, then you need a NAFDAC number. This same rule applies if you want to export outside of Nigeria.”

    Commenting on the banned Nigerian food items in Europe, Prof Adebayo, who is also the Project Director of the Cassava: Adding Value for Africa Phase II (CAVA II), affirmed that once there is evidence of some unwanted bodies in a food crop, the importing nations are within their rights to reject it.

    “I think the problem the agric export sector faces in this instance is that some of the exporters did not get the required certificate, not because the food items in themselves were bad. This is a problem of the government perse in terms of how it implements its own programmes and policies and what it allows to go in or come out of this country”, he stressed.

    Explaining how insufficient labeling can cause food poisoning, Prof Adebayo described partly labeling as a poor agriculture practice.

    “If you are selling frozen food and it has been protected against weevils, the chemical you find in beans is not attacking it while in store or in transit, you need to label so that your customers buying it will know that this particular beans has been treated with an insecticide and will not be fit for consumption for another one month.”

    Emphasizing on the need for the active inspection of food items in the open market by regulatory government agencies, he likewise canvassed for the promotion of radio awareness jingles to enable consumers to be discerning.

    Also, the President, Federation of Agriculture Commodity Association of Nigeria, Dr Victor Iyama, in a chat with The Nation maintained that contamination of food from Nigeria is not as rampant as being orchestrated by the European Union.

    Speaking on unsafe foods in the informal sector, he averred that most of the contaminated foods imported into the country are compromised by their packaging and presence of preservatives. For foods of Nigerian origin like beans banned in Europe, he attributes storage as the cause of contamination.

    “The few contaminations from the farms would be those that use expired or banned chemicals. That is why we are trying to eject bad packaging, especially hydro carbon free bags and all that. We are also training farmers to adopt organic fertilizers, though that has its own cost because the yields would be limited but it is better to have safe foods than fantastic yield,” he said.

    Faced with the reality that some of the food items in the open markets are   usually infected with rodents, he said plans are on to embark on radio jingles to educate food vendors to cover their food, in order to prevent possible outbreaks of diseases like lassa fever.

    Early last year, the Minister of Agriculture and Rural Development, Audu Ogbeh, raised a warning signal, saying Nigerians might be killing themselves in installment through the food they eat.  Food items mentioned included moi-moi wrapped with cellophane and sachet water exposed to the sun at 28 degree Celsius. He also adds that many of the cows shepherded by herdsmen are already infected with tuberculosis.

    NAFDAC’s Director of Special Duties and Communications, Dr Abubakar Jimoh, in a phone conversation with The Nation stated that in an attempt to safeguard the health of Nigerians, the agency, which is charged with regulating processed foods, is also working with farmers to ensure that whatever they produce at home will not be rejected in the international community.

    “We have recently established a veterinary department which works closely with Nigerian farmers and even animals that have contaminated drugs administered to them. We do not want them to get into the body of an average consumer.”

    Dr Jimoh also averred that the agency has been educating farmers on correct chemical applications for food storage in order to prevent food contamination.

    On precautionary measures to be taken, Prof Ngozi Nnam, a former National President of the Nutrition Society of Nigeria, advised Nigerians to consume fruits and vegetables rich in powerful anti-oxidants in order to suppress the effect of contaminated foods.

    “Nature has a way of taking care of contamination but our problem in Nigeria is that we don’t take enough foods rich in antioxidants. Vitamins A and C are good sources that are derived from fruits and vegetables. Nigerians should consider adding fruits and vegetables to their diets as they help protect the body from harmful effect of contaminants,” she advised.

  • These kings must go to hell

    A bottle of Louis XIII wine, which costs at least £5,000, stands majestically on a side stool in Ekiw’s expansive office. A portion of it is in a golden tumbler in his left hand. He sips from it from time to time and each time he does that, his eyes light up in a manner suggesting: this is the life!

    Some minutes back he received a call from his mother. She is the only parent he has known for a long time. Though his father is alive, he considers him dead. The man is a good example of irresponsibility. He has 20 children from five women and did nothing to raise them. His own case was the most pathetic because he even denied his pregnancy. It took all kinds of persuasion for him to accept being his father five years after his birth. His emergence as a council chairman after the National Youth Service Corp (NYSC) one-year mandatory service worsened their relationship. Every day his father would call him requesting for money and other material things. By the time he became the Controller of Staff to Timiro Ihceama, he was no longer on talking terms with the old man.

    Before his mother’s call, Mr Second had called. He was calling to inquire about the contracts he promised him in exchange for his support.

    A phone call brings him back from the past. On the line is Noemsi, his media aide. He looks at the phone and feels like ignoring it. After all, the caller is an aide he pays and makes to write whatever he wants. He feels like the ultimate kings who pays the piper and calls the tune. The call rings out the first time and he sips his Louis XIII.

    Noemsi calls a second time. He still ignores it, but as it is about to cut, he picks it.

    “What is it?” he asks.

    Like an obedient servant, Noemsi responds: “Good morning sir.”

    He does not return his greeting.

    Noemsi continues nonetheless. He is used to the man’s bad manners. He would have left the job when the man was a junior minister and was always harassing him for not projecting him very well in the media, but he hung on because the pay and other things attached were better than what he enjoyed as a correspondent with Flagship newspaper in Makurdi.

    “I was calling to find out if you have seen the video of your area’s monarchs who visited your predecessor,” Noemsi tells him.

    Ekiw remembers the video. It sits on the television stand.

    “We need to react to it in the media but I need you to see it and tell me how to spin the media reports in our favour. The video appears damaging sir,” Noemsi says.

    Ekiw is silent for some seconds.

    “Call back in 30 minutes.”

    The call ends and he summons his house help to come and operate the DVD player. Soon the video starts playing. Timiro Ihceama, who is now a super minister in Sai Baba’s cabinet, welcomes the monarchs. The camera pans in the direction of some 15 traditional rulers who are members of the Errewki Supreme Traditional Rulers Council. Greetings are exchanged.

    He almost loses track of the video until Ihceama’s voice brings him back from the dream land. Holding a microphone, the super minister says: “Your Majesties, our state is in a critical junction. And it is a moment when we have to make another crucial decision, one we should make with all sense of responsibility.  Errewki land, as an ethnic nationality, has a very critical role to play at this point in the life of our dear state. As custodians of culture, values, we expect the custodians of our culture and value system as traditional rulers and fathers to lend their voices of reason so that the people can take the right path. Your royal majesties need to maintain dignity in the face of politicians who are ready to buy the people’s conscience. We cannot afford to let this rerun go the way of the other where the people’s will was subverted.”

    Ekiw adjusts his seat at this stage and mutters: “Bastard! I am the one he is throwing stones at.”

    Eze Eberi, the deputy chair of the land’s traditional council, soon begins to respond on behalf of his colleagues. The way he starts annoys Ekiw and he feels like slapping the monarch.

    “His Excellency-forever,” Eze Eberi begins, “on behalf of Errewki traditional rulers, we are happy with the way you have received us. The thing we are doing here today has a lot to tell. You have done so much for our people and that is why we have come all the way to the FCT to pay homage.”

    “Stupid man,” Ekiw mutters and adds: “God punish your generation.”

    The traditional ruler continues:  “What the Supreme Council requires from every son and daughter of Errewki here present and those at home is that we want this message to reach every nook and cranny of Errewki. At a point, Your Excellency, we asked you some questions: one, with the level you have taken Waters State to, after your tenure, will these things still be maintained? Two, with all the security challenges we have been facing, after your exit, what will be the fate of our people? But we all know what is happening now because the will of the people was subverted. Errewki man has been portrayed as greedy. If because of the population of Errewki, we decide to rule for life, almost no one in this state can stop us. We can decide to play born to rule. Our population gives us that advantage.  Our people agreed that power must shift to the minority as the minority also has something to offer, but the greedy did not allow it to work. But we thank God for life and we will do all within us as regards the rerun.

    “Don’t be distracted by all intimidations. We, members of the Supreme Council of Traditional Rulers at this moment endorse you as our political leader and declare that all sons and daughters of this nationality in the four local governments will continue to rally round you.”

    Iheceama thanks the monarchs and makes some remarks:  “The Umbrella Peoples Party has given us a thug for governor. Do we just fold our hands? No, we cannot.  We have to keep checkmating him and through that we will be able to get our state back pretty soon.”

    He hisses after this. He pauses the DVD. He thinks about the use of the words ‘greedy’ and ‘intimidation’ by the monarch. He has no doubt in his mind that he is the one being referred to. He releases the pause button after some seconds. Now, the monarchs are leaving the palace. He has seen enough. He switches off the DVD player with the remote control.

    Seeing his former boss talk like him in that manner brings to his mind a statement by his daughter: “One moment, you see people being good friends and ready to sacrifice for one another and then the next moment, they are the worst enemies around. This kind of politics baffles me. It baffles me, it really does.”

    In no time, his phone rings. It is Noemsi on the line. He picks it and without listening to what he has to say, he shouts: “These kings must go to hell” and cuts the call.

  • The slaughter of kings

    The slaughter of kings

    Thank God for democracy. Thank God for kings. It is a contradiction that works well here. No matter how avidly we proclaim our republican virtues, we are, at heart, all royalists.

    The earlier we admit this to ourselves the better it is for us to make our so-called republic worth the while. Recently, a ranking of Yoruba monarchs stirred a little unease in some quarters. The Alake of Egbaland, Oba Adedotun Gbadebo, unveiled the hierarchy from his own point of view. He said the Ooni of Ife was numero uno, followed by the Alafin of Oyo and Oba of Benin respectively.

    In a brilliant but characteristically unwieldy rebuttal, Odia Ofeimun harks back home and anoints the Oba of Benin on the prime spot. Ofeimun begins by disavowing any fidelity to kings, and apes the chic fashion of calling oneself a republican.

    I am not interested in the hierarchy. But neither am I happy with the slaughter of kings. By the way, that phrase comes from the Bible where Abraham makes mincemeat of pagan kings.

    Since the British slaughtered our kings metaphorically to make Nigeria a colony, we have pretended to have outgrown them. But the wise among us know better. So, they engage the royals. We can recall the recent spat between Oyo State Governor, Abiola Ajimobi and the Olubadan-in-council over the elevation of the irritant Ladoja and other chiefs without regards to due process.

    It was billed as a standoff of two antipodal worlds. Modern versus ancient, republican versus royalist, bureaucratic versus traditional, the past versus the future, indigenous versus foreign.

    But the cards lay in the governor’s hands. The law gives him the power. He held his grounds. But some elders pitched in and they both etched peace and ended the furore. That was principally because the governor understood the intricacy of traditional mores. The matter was resolved with the understanding that their elevations held as long as they provided documents of their medical and security screening.

    Gov. Ajimobi showed a hand of cultural nuance and maturity rather than a modern radical in power. He did not act like President Kongi in Soyinka’s bleak play Kongi’s Harvest, who places the king under lock and key.

    But not long after, Ibadan tells us another story. The Olubadan dies and a transition beckons. But not to worry. There will be no night of long knives dripping with intrigues and backstabbing. No dark horses emerging, no permutations, no politicking, no underhand manoeuvres. Forget the tale of bribery from a chief. The rules shun the stealth of filthy lucre.

    Ibadan has a smooth transition. The successor is known and he will step right on the throne of the fathers once all rites are fulfilled. Yet Ibadan history is rooted in the republican principle. Founded on a highland, it gathered migrants from the wars bursting all over Yorubaland. The new citizens made themselves a new society with kings not based on the old ways. It was a town of generals. The men who rose were not of the royal blood line. They were swordsmen who shed blood for the new land. The Ogunmolas and Latosas earned their epaulets by gallantry.

    But the society has not ended up a democracy, but a feudal redoubt. That’s the irony. It is like Igboland, where kings are nothing, but it blends republican ethos with social rules that invoke a feudal milieu. In Ibadan, it is a sort of gerontocracy, where the oldest becomes king. It works and our politicians have called for a politics where rules work, not chaos. Not the power of the strong man.  In Ibadan, they teach us the supremacy of the rule of law.

    Unlike our politics where a transition leads to fear and trembling, and where in some kingdoms heads roll, Ibadan is easy. The departed Olubadan embodied the full persona of Nigerian power, and Gov. Ajimobi serenaded him as a soldier, politician, bureaucrat, king.

    All of that is in us. We may say we are no royalists. But we show it everyday. We bow to the elder. In Urhoboland, the younger says migwo, (I am on my knees) to the older person. The Onyisi syndrome is alive and well in Igboland. The Yoruba still gleefully prostrate. In weddings, a 30-year-old suitor prostrates to a two-year-old in-law, at least in theory. The baba gan refrain riffs through the culture. Ranka dede, a northern term of obsequious subordination, only became temporarily antiquated in the last election cycle when Buhari’s fans chanted Sai Baba.

    The top of all obeisance lies in the throne. It is the apex court of genuflection. It is only the king that cannot bow, a taboo that Soyinka hints at with revulsion in Kongi’s Harvest.

    In my first visit to the United Kingdom, a hotel hand was cross at me for ruffling a British currency note with the picture of the queen. Oliver Cromwell who presided over the killing of Charles 1 was not bold enough to decree a farewell to the monarchy. Part of the sanity of the British democracy comes from the stabilising awe of royalty.

    For all his republican craving, Napoleon Bonaparte crowned himself king in Rome and his seductress and wife Josephine as queen. In the United States, we see the appetite of royalty. Once, the Kennedy family was their unofficial royalty. In their absence, we have all forms of royalty, high like the imperfect Bush family, or low like the Kardashians. It is probably the reason America is the celebrity capital. As men seek gods, societies seek kings and princes. In fact, some Americans wanted George Washington to be crowned king. Others wanted him to reign as president till death. It is not for nothing that this celebrity fascination has drowned the world. In his novel, The Prince and the Pauper, Mark Twain, an American, emphasised the integrity of royalty by showing that a prince could never act as a pauper, or vice versa.

    In Yorubaland, a saying goes thus, “we cannot serve the father and also the son.” That has been used with the Awo clan. That is probably reinforced because the palaces in Yorubaland still retain a certain grandeur. We were all witnesses to President Jonathan’s peripatetic folly of begging about the palaces of the Southwest.

    I know many who say bad things about royalty in a democracy. If, for instance, chieftaincy titles were stopped, they would be the first to cry foul.

    Rather than disavow royalty, we should learn how to make it work. We already have it in the way we organise our families, villages, local government, politics, business, etc. Rather than deny, let us explore it and make something out of it as Governor Ajimobi did. We may devise a new society and ideology from it. Just maybe. We may call it royal democracy. As we have social democrats, Christian democrats, etc, we may have royal democrats. Rather than savage the kings, we could salvage a system.

  • God save the kings!

    God save the kings!

    For progressives who also embrace tradition and perceive no contradiction in so doing, there is much to inspire and encourage in recent news.

    Let me start with a fundamental question? Is there a contradiction with progressives embracing tradition? Or does a progressive have to defend embracing tradition? Not necessarily, especially if the idea of progressive traditionalism makes sense. By this I mean the deliberate and active encouragement of tradition moving with the times. It does make sense!

    I once had an experience with a member of the family of the late Onjo of Okeho, Oba Ereola Adedeji. It was Christmas holiday when I visited Okeho. As I drove around town I ran into a group of merry makers dancing on the street. I stopped my car in the middle of the road so they can pass by. But their leader would have me do more. He wanted me to come down from my car. I didn’t, and he considered it an insult and shouted some obscenities. I didn’t respond. He then invoked what he thought was the traditional right of a royal family which for him I had trampled upon.

    Before I got home, my father heard about it and went straight to Kabiyesi Adedeji. I had held a meeting with Kabiyesi earlier in the day on his interests in mobilising the elite for the development of the town. He was therefore embarrassed by what his younger brother had done and he called him to caution and apologise to me.  That was enough for me to want to do more for the town and for the monarch who was not going to turn back the clock of progress.

    The present Onjo of Okeho, Oba Rafiu Osuolale Mustapha, has also embraced progressive approach to tradition because it is the only way for tradition to endure.

    My experience with the traditional rulers that I have had contact with in Yorubaland has been nothing but positive and uplifting. From Oba Rilwan Akiolu of Lagos whose thoughtful response to affectionate shout of “Kabiyesi” from admirers is “Olorun lo n je bee” (That is God’s title), to Oba Sikiru Adetona, the quintessential integrity model, to my foremost senior, Oba Alani Oyede, the Olota of Ota, I have seen the best in what tradition can be. Sure, there is always going to be some uninspiring stories. But that is true of all other social and political institutions and we don’t throw away their bath waters with the precious babies.

    I had not seen Oba Oyede since 1966 when he completed his Teachers Grade II programme at the African Church Teachers’ Training College, Ifako, Agege until he showed up at the public presentation of my book on December 21 last year. As those who were at the event witnessed, it was an emotional moment for both of us.

    Senior Oyede was an all-round student. He was the school goal-keeper, the captain of the volley ball team and the college librarian. He appointed me his junior librarian and I succeeded him as the college librarian in 1967, my final year. We lived in the same Joseph House, and as I mentioned to him during my visit to his palace in Ota recently, I inherited his bed in the House.

    That Oba Oyede chose to risk his frail health to honour my invitation was the height of affection which we mutually shared. And rather than expecting anything from me, he also made donation to the Foundation which I co-chair with my wife.On my visit to his palace, he presented me with invaluable gifts to last a lifetime. At that visit, he ensured that he invited one of my classmates, Bishop S. A. Odu and it was a great reunion. The Oloris, Chief Akinyemi, the Ajana of Ota, were friendly and pleasant hosts.

    Oba Akiolu, who also graced the public presentation of my book, is a modern progressive Oba in all respects. Some years ago, Oba Akiolu visited Maryland to see a young man, who was studying there. I met him at the airport and gave him a ride to his hotel. As I tried to open the back door for him so he could sit comfortably at the back, Kabiyesi went for the passenger’s seat in the front. My request for him to take the back seat was ignored. He then volunteered the information that having been a police officer; he was comfortable anywhere and under any condition. He loaded two pieces of luggage with food items for us all the way from Lagos. That is tradition combined with progress. For extreme traditionalists, an Oba does not give; he only receives.

    Money is the root of all evils, including the evil of belittling tradition and its keepers. What is pleasing to me is that I have not heard that any of our Obas is linked with Dasukigate or Anennihgate. Indeed, they have come out to deny categorically that they had no part in the booty sharing.

    The foregoing observations are pertinent as evidence of our coming of age in the progressive development of our communities and the enlightened reconciliation of tradition with progress. For all these, there is a good reason for optimism and pride.

    However, the recent news of the visit of the Ooni of Ife, Oba Enitan Ogunwusi, Ojaja II, Arole Odua, to the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III, Iku Baba Yeye, coming 79 years after the last such visit by an Ooni, is the foremost tradico-progressive news of the century. That Alaafin and Ooni shook hands openly, sat together and worshipped together in celebration of the 45th anniversary of the Alaafin’s coronation is a story that must warm the hearts of all Yoruba worldwide.

    Why is it an indication of progress? There’s no denying the fact that the root of the crisis between Alaafin and the late Ooni drew the Yoruba back in the scheme of things. It prevented the public show of unity of Yoruba traditional hierarchy, which sent the wrong signal to others. If we cannot speak with one voice because our traditional rulers will not lead in that direction, can we blame anyone for marginalising us? That the foremost rulers of Yorubaland embraced peace and cooperation to push the Yoruba agenda is progress.

    Secondly, it is also not in doubt that self-centred politicians have benefitted from the division or misunderstanding between the two royal fathers over the years. And a number of them must have cheered them on while it lasted. Now, those politicians are enemies of the progress of the Yoruba and they have been shamed by the singular act of courage and patriotism on the part of the new Ooni and Alaafin.

    We must, however, not also forget that for every dancing iromi, there is a strategising drummer even if unseen and unappreciated. The drummers to whose beat the royal fathers gleefully danced know themselves and we also know them as foremost progressives. In the fullness of time, they will reap the rewards of their nationalistic and patriotic endeavours.

    I was almost ready to submit this piece when the news broke of the transition of the Olubadan of Ibadanland, Kabiyesi Oba Samuel Odulana, at the ripe age of 101. A foremost progressive among traditionalists, his experience traversed all areas of the social and political life of Nigeria. An army officer, he fought in the war of the Greatest Generation, served in the parliament of the First Republic as well as in its executive branch as Minister of State. As a co-founder of the Ibadan Economic Foundation and the Ibadan Progressive Union, Oba Odulana championed the cause of progress and development even before he ascended the Olubadan throne. His life, which crisscrossed centuries and millennials, was full of notable achievements. That he lived to see the promise of leading Yoruba Obas coming together is a lasting tribute to the sweet memories of his life and times. He is already resting in peace.

  • Ashimolowo to teach at Kings

    Ashimolowo to teach at Kings

    Pioneer students of The Kings University, Ode-Omu in Osun State, will be delighted to learn that Pastor Matthew Ashimolowo, founder of the university, will take them some classes when the university opens for academic activities this month.

    Pastor Ashimolowo, Senior Pastor of the Kingsway International Christian Centre (KICC), said in an interview that he would take motivational and success classes.

    He explained that it is part of efforts to fulfil the over-arching philosophy of the university to produce credible leaders for Africa.

    “I personally will teach in that university. I will be teaching a subject that deals with motivating young people to succeed in the world, and to let them know that being Nigerian, being African does not preclude from changing your world,” he said.

    He said the university would focus on leadership, Information Communication Technology as well as entrepreneurship.

    “We need to raise entrepreneurs, people who are able to build global business and are not scared to do business with space and volume,” he said.

    The university would begin academic activities this month with 20 programmes under two faculties.

    The programmes under the Faculty of Science are: Biology, Biotechnology, Microbilogy, Chemistry, Computer Science, Mathematics, Physics and Physics with Electronics; while the programmes under the Faculty of Humanities, Management and Social Sciences are: Religious Studies/Philosophy, History, English Language, Linguistics, Accounting, Banking and Finance, Business Administration, Economics, Political Science, and International Relations.

    With Ashimolowo offering 40 scholarships through his Matthew Ashimolowo Scholarship Scheme (MASS) to brilliant students; and the KICC adding 80 more, 40 per cent of the 300 students to be admitted in the first session would be on scholarship.

    Superintendent of KICC, Pastor Femi Faseru, said the facilities in place would comfortably accommodate all students admitted.