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Tag: Olubadan

  • Olubadan urged to check media aide against inflammatory statements

    Olubadan urged to check media aide against inflammatory statements

    A Socio-cultural group, Oyo Development Initiative (ODI), has urged the Olubadan of Ibadan to caution his media aide for allegedly using abusive, derogatory and denigrating words in reaction to issues, especially to elders.

    ODI likened words to eggs, saying when broken, they have no remedial value.

    In a statement at the weekend by its Coordinator, Dr Adesola Okanlawon, the group said verbal aggression and words deployed by the Olubadan’s media aide in the wake of the Oyo State government’s 1959 Olubadan Chieftaincy Declaration review and subsequent elevation of some traditional rulers and chiefs were inflammatory and inciting.

    It noted that such disrespect for elders was unknown to the Yoruba culture and that they was at a variance with the noble role of the palace in the preservation of the people’s culture.

    ODI said such disrespectful and abusive use of language would end up heating up the polity.

    The group recalled that the statement credited to Mr. Adeola Oloko, the former Chief Press Secretary to Governor Rashidi Ladoja and now Media Assistant to the Olubadan, in which he said members of the Ibadan Elders’ Forum were serial liars and opportunists, was one taken too far.

    It said such a statement was unbecoming of a Yoruba man to his elders, adding that his utterances towards the elders on behalf of the palace fell short of moral and cultural standards of the Yoruba concept of “Omoluabi”, the thoroughbred.

    ODI said: “The abusive statements credited to Mr. Oloko against Ibadan elders, traditional chiefs, among others, have not helped in any way to douse the tension but rather escalated the disagreements. We all know that Ibadan people know how to resolve their differences. However, seeds of discord sown through verbal and abusive words, especially against elders, might be irreparable.”

  • Oyo APC hails Olubadan for suit against chieftaincy law review

    Oyo APC hails Olubadan for suit against chieftaincy law review

    The Oyo State chapter of the All Progressives Congress (APC) has hailed the Olubadan of Ibadan, Oba Saliu Adetunji, for challenging the government’s review of the chieftaincy law in court.

    The party noted that the step is more honourable than the previous combative steps and provocative statements from the monarch’s palace.

    It said most of the statements credited to Mr. Adeola Oloko, the Media director of Oba Saliu Adetunji, were not complimentary of an imperial majesty’s stool.

    Oyo State APC said residents should understand that what happened on the chieftaincy law review could be likened to the hand of Esau and the voice of Jacob.

    The party said the Olubadan “is a man of peace who respects his stool and accords same to his people”.

    In a statement by its Director of Media, Research and Strategy, Dr AbdulAzeez Olatunde, APC hailed the royal father for remembering that justice can only be achieved through the court and not through rude, insulting, provocative and inflammatory statements by media aides, who ought to be chastised for their uncharitable utterances.

    The party said such provocative statements only worsened the desecration of the respected stool of the Olubadan.

    It noted that contrary to the insinuation from the palace that the Olubadan’s allowances had not been paid in the last six months, the party said the monarch’s allowances and those of other members of the Local Government Traditional Council and the Oyo State Council of Traditional Rulers had been paid to date by the 11 councils on one hand and the state government on the other, in line with the payment status of everyone on the payroll of both tiers of government.

    APC said the Olubadan’s allowances were not treated in isolation but with those of other traditional rulers as well as those on government’s payroll.

    The party stressed that when salaries are delayed, it is not only the Olubadan that is affected but all on government payroll.

    It decried what it called the malicious attempt to portray the Oyo State government as singling out the monarch for victimisation.

    The statement said: “Our father, the Olubadan, receives multiple tax-free payments from all 11 local governments in Ibadan land. For instance, he has collected till August 2017 from Ibadan South East Local Government Area, Ido Local Government Area, Ibadan South West Local Government Area, Ibadan North Local Government Area, Oluyole Local Government Area and Ibadan North East. Lagelu Local Government Area has paid up to July (2017). Egbeda and Ona Ara local government areas have paid up to June (2017). Only Akinyele Local Government Area is behind in meeting its financial obligations, and it is not peculiar to the Olubadan but to the generality of its payroll.

    “Contrary to the six months outstanding being peddled, the state government has paid all monarchs in the state up to June (2017) from the appropriated fund of the approved budget. That is the same month workers in the state have been paid up to. “Kabiyesi still collects his honorarium for any event he attends, just as the recently held APC organised public sitting on true federalism. These details were sourced from the Ministry of Local Government and Chieftaincy Matters through the director in charge, Mr. Zaccheus Jaiyeola. We challenge Mr. Oloko to produce documentary evidence that the governor has stopped payment of Olubadan’s allowance.

    “We in the APC hold and respect our royal fathers. We accord them their due respect and we will continue to support them. We, however, appeal to them to separate politics from communal development as well as chieftaincy matters.”

  • Balogun: Olubadan still paramount ruler

    Balogun: Olubadan still paramount ruler

    One of the 21 kings crowned in Ibadan, Oba Lekan Balogun, has said the review of the Olubadan chieftaincy law has not changed the hierarchy in the traditional system of Ibadan.

    Addressing reporters at his Alarere, Ibadan palace, Balogun, who is the Otun Balogun of Ibadan, identified ignorance as the cause of controversy trailing the review.

    The monarch advised those behind what he called ‘’unnecessary confusion’’ to study the review of the Ibadan chieftaincy law.

    He said the Olubadan of Ibadan, Oba Saliu Akanmu Adetunji, remained the paramount ruler of Ibadan since the town was not geographically divided.

    Balogun noted that Governor Abiola Ajimobi reviewed the law out of his love and passion for Ibadan, contrary to insinuations it was politically motivated.

    The monarch said the review was to add prestige and glamour to the Ibadan traditional chieftaincy system and not to denigrate the Olubadan stool.

    He said: “The review has changed nothing in the Ibadan traditional chieftaincy system. Ibadan still remains one under the paramount ruler of the Olubadan. It has not changed anything in the hierarchy. For example, I am still the Otun Olubadan.

    “What only changed are fashion and nomenclature. Before, we were referred to as high chiefs; now we are called obas, His Royal Majesty. Before, we wore caps but now we wear crowns.”

    Reacting to a statement credited to Oba Adetunji, in which the frontline monarch reportedly referred to the crowns given to the Ibadan kings as “carton crowns”, Balogun said he did not believe the statement was from the Olubadan’s palace.

    He said Oba Adetunji was too refined, responsible and gentle to make such a statement, adding that the statement may have come from the spokesperson of the monarch.

  • You’re wearing “carton” crowns- Olubadan

    You’re wearing “carton” crowns- Olubadan

    The Olubadan of Ibadan, Oba Saliu Adetunji, has said the 21 new monarchs in Ibadan land are wearing “carton” crowns.

    Oyo State Governor Abiola Ajimobi recently crowned 21 obas for various parts of Ibadan land.

    Criticisms have trailed the action from the Olubadan and his supporters, but the government has been hailed by the monarchs and others.

    Oba Adetunji, who implored the kings to wait for their time, said it took him over 40 years to ascend the throne of the paramount ruler of Ibadan.

    The frontline monarch recalled that he started his journey to the throne as a mogaji in 1976, after persuasion to be the mogaji (family head) of his clan for over three years.

    Oba Adetunji spoke yesterday while hosting some protesters on a solidarity visit to his Popo ‘Yemoja palace on the controversial coronation  in the aftermath of review of the Olubadan Chieftaincy laws by the Ajimobi administration.

    The protesters, who were mainly youths and mogajis, under the aegis of Council of Mogajis of Ibadan and Integrity Youths of Ibadan, addressed reporters at the Nigerian Union of Journalists (NUJ) Press Centre, at Iyaganku in Ibadan, before heading to the palace.

    The protest was held amid heavy security presence, with the police at strategic points.

    There was an alleged threat by a faction of the mogajis, which gave the governor a seven-day deadline to register their displeasure at the “verbal assault” against the stool of the Olubadan.

    Prominent mogajis at the media briefing include a former Deputy Governor Hazeem Gbolarunmi as well as Moshood Akere, Molade Adeyemi, Olawale Oladoja and Jelili Adanla.

    Others are: Abass Oloko, Olasegun Ademola, Badmos Adewale, Ifelere Osho and Lamidi Olalekan, all mogajis of various parts of the ancient city.

    A banner at the media briefing and at the palace of the Olubadan reads: “Poised to approach the court for declaration that the new Olubadan Chieftaincy Law is unjust, unlawful, null and void.”

    Oba Adetunji, who received the protesters amid music and fanfare, preached love among fellow beings.

    The frontline monarch said this should be of paramount interest to everybody instead of what he called the selfish interest by some individuals.

    He said: “I started as a mogaji. I was moving step-by-step before I assumed the throne after 40 years. I thank God for that. We must all love one another. If you love yourself and hate others, your purpose of love is nothing. I was called by the elders of my family to become a mogaji more than 40 years ago. I rejected it. For three years, they persuaded me for the role.

    “In trying to convince me, the representative of my family told me that it could be that one day I would become a king. I then accepted it and became the mogaji of my family. I waited on God and He made me king.

    “Those who were crowned a few weeks ago know within themselves that they are wearing fake crowns. Those are just carton crowns. I began my journey more than 40 years ago. Why can’t they wait for their turn? If you don’t wait for your turn, you will be on the wrong side of destiny.”

    On the essence of the visit, Gbolarunmi said it was for solidarity to assure the king that he had the support of his people.

    The spokesman noted that even if the government had good intention about the review, the manner it was executed could be misinterpreted by the people.

    He said the protesters had no issue with the governor but with his policy and decision on the chieftaincy law review.

    Gbolarunmi said even if there would be any review, it should be the decision of members of the Council of Chiefs, who he said would send same to the governor for ratification and approval.

    The spokesman added that it is never heard in the history of the state that kings were crowned on a Sunday.

    According to him, the chieftaincy law review must be reversed, especially how chiefs are appointed in Ibadan land.

    He said: “We are here to empathise with the Olubadan of Ibadan land and pay a solidarity visit to him. The purpose is to inform the government that we want to be heard and to be seen that they should maintain the status quo. They should go back to the status quo of the traditional chieftaincy law of Olubadan. If at all the government has a good intention, people will call it something else because they have to refer to the 1959 Chieftaincy Declaration laws. If at all they want to make any amendment, the Council of Chiefs is in the position to amend and take it back to the government for approval.

    “Where is it heard in the history of Ibadan or even the Yoruba land that the government would crown obas and baales? I have never heard it; I don’t know if you have heard it. Maybe, I have not even heard my history well. But maybe somebody can tell me. With the ways he (governor) has gone about it, people will not believe he has a good intention.

    “What we want is that they should go back to what used to be in the selection of chiefs in the Olubadan Chieftaincy laws. How they used to do it in the past is that if anything would change at all, all the members of Council of Chiefs would sit and then say what they want as review and amendment. Even if it is about those to be given crowns, it is not any government that would sit in the morning and in the evening say they have appointed chiefs.

    “It is unheard of anywhere in Yoruba land that the government installed and crowned some people as kings. Those who get crowns from government should know that they are not crowns they are putting on. That is not how to become kings.

    “Even if the government had a good intention, people will see it differently. There is no one that says the Olubadan should walk around alone. Everyone knows that it would add glamour and honour, but even if we must do it, it should be the Council of Chiefs…

    “The only authority that exists that everyone knows that can enthrone kings and baales and even mogajis is the Olubadan, except some people just sit somewhere and deceive themselves. If it is not that, they have something else in mind. Why are they making it so in a hurry?”

    Also, a statement by the monarch’s Director of Media and Publicity, Adeola Oloko, described Ibadan elders as “serial liars”.

    It described as untrue and unfounded a statement credited to the elders that the Olubadan had consented to the controversial chieftaincy review by the state government.

    The statement recalled a radio interview in which the elders, led by Olu Sanu, allegedly claimed to have met with Olubadan and the paramount ruler purportedly consented to the elevation of the chiefs to obas.

     

  • Olubadan, history and ‘raw data of treachery’

    I am trying so hard to understand what part of the reformation of the Ibadan Obaship and chieftaincy institution some people are trying so hard to misunderstand. But let us even start the story from its very beginning. On Sunday, August 27, the governor of Oyo State, Abiola Ajimobi, acting in accordance with the powers conferred on him by Section 28(i) Cap. 28 Vol. 1 of the Chiefs Law of Oyo State of Nigeria 2000, promoted 33 chiefs to Obas in Ibadanland. Twenty-one of the beneficiaries were physically present to receive their staffs of office at a public, not secret, event that was held at the iconic Mapo Hall, Ibadan. The government White Paper on the promotion of the senior chiefs was properly conveyed in Government Gazette No 14, Notice 27 Vol.42 of 23rd August, 2017 and Gazette No 15 Notice 28 Vol. 42 of August 24, 2017 respectively. Since that event of a fortnight ago, neither the government of Oyo State nor the traditional institution in Ibadanland has known peace. Many have even made out the historically significant event to be a huge joke.

    And what is the bone of contention? Most commentators on the issue have continued to argue as though Governor Ajimobi committed a sacrilege by doing what was and still is right.  They have argued as though it is unthinkable to weigh on the positive side of history and the people because a position/office appears to be larger than life and, therefore, untouchable. Worse, they have argued that the whole exercise was targeted at a single individual who is only still ‘aspiring’ someday, if it pleases God Almighty, to become the Olubadan, as if 41 people had not ascended that exalted throne. How big and potent is one man’s ambition that it should require the instrumentality of state apparatus to stop it?

    Perhaps the charge of a vendetta against Senator Rasheed Ladoja by Governor Ajimobi would have been easier to sustain if the idea of the review of the 1959 Olubadan Chieftaincy Declaration made pursuant to the 1957 Chiefs Laws and other related Chieftaincies in Ibadanland had originated with the incumbent. Successive administrations from the old Western State to the present Oyo State had instituted various Commissions of Enquiry to, as Governor Ajimobi has argued, “redress the lop-sidedness in the number of beaded crown Obas in Ibadanland vis-à-vis other zones in the state.” The whole of Ibadanland has only one beaded crown Oba as against several in other zones.

    Does this justify what appears to have been an unwieldy number of beneficiaries that were crowned on the same day? Government did not on its own choose to elevate 11 high chiefs in the Olubadan-in-Council and 22 ancient Baales to the position of Obas. The decision was grounded in historical antecedents and requests for additional beaded crowns, as articulated in 91 out of 118 memoranda that were submitted to the Judicial Commission of Inquiry set up by Governor Ajimobi on May 19, with a mandate to review the existing 1957/59 Chieftaincy Declaration of Olubadan of Ibadanland. The principles of equity and natural justice make it imperative that whoever the crown fits and is found to be fit and proper should wear one.

    Did Governor Ajimobi do wrong, as critics of the exercise would want the world to believe? No. Let’s not forget that Ajimobi is himself a part of royalty and has as much claim to the stool of the Olubadan as those shouting ‘murder’ for short-term, self-serving purposes. It is interesting that from 1993 to the present, Ibadan indigenes – from Kolapo Ishola to Lam Adesina to Rasheed Ladoja to Abiola Ajimobi – were governors of Oyo State. All were involved in issues that bordered on a review of Chieftaincy Declarations across the state during their tenures. Ajimobi is only different to the extent that he willingly offered to tackle the subject head-on regardless of its intended or unintended consequences. He offered to align himself with non-partisan calls for a modernisation of the traditional chieftaincy institution in Ibadanland, as championed over the years by the Ibadan Elders Council; Central Council of Ibadan Indigenes (CCII) and eminent sons and daughters of Ibadanland, such as Chief T. A. Akinyele; the late Chief Omowale Kuye, the former Otun Olubadan and all but one member of the Olubadan-in-Council. If the anti-Ajimobi commentators know better, perhaps, they should come clean with their facts rather than attempt to demonise Ajimobi for his uncommon courage to do right, even when Ladoja, as governor of Oyo State and ‘Olubadan-in-waiting’ lacked the moral courage to implement the recommendations of the Adio Commission of Enquiry that he set up on the same subject matter.

    Is Ajimobi a revisionist? Not by any stretch of the imagination. But this question is, perhaps, best answered with supporting evidence from Dr. Festus Adedayo, who, for many years, was a Special Adviser to Governor Ajimobi. Although he has now chosen to help stand history on its head in respect of the Olubadan chieftaincy controversy, Adedayo’s words, which are reconstructed from his past interview with Vanguard newspaper, provide critical points of enlightenment on Ajimobi and his vision.

    According to Adedayo: “The best way to assess the (Ajimobi) government is to cast one’s mind back to what was before May 2011. Oyo State was one big violent theatre where chaos and disorder reigned. The pedigree of the governor as a hater of violence and one who would deal with any fomenter of brigandage has helped to stem the tide of violence. Are we saying Ibadan people are so in love with retrogression that if they see a governor that is developing their land and serving their interest, they will elect not to continue this spiral of development? The truth of the matter is that the elite are like fundamentalists who impose their enemies on God; that their enemies must be the enemies of God. The ordinary people of the state love development but the elite always like to renew their insatiable patronage and patrimony.”

    What has changed between 2014 when Adedayo made these assertions and now? Perhaps, nothing except a corrosion of values by self-interest. Like Adedayo, this writer is amazed at the “raw data of treachery” and human capacity for mischief; for the quantum of treachery on a daily basis is alarming.” We need to thank Adedayo for showing that Ajimobi is no flippant executive but one who takes service to his people as a serious job for serious-minded individuals. Nothing more to add.

     

    • Ajibola, a public affairs analyst, writes from Ibadan.

  • Mogajis back Olubadan chieftaincy law review

    The Ibadan Council of Recognised Mogaji has expressed support for the review of the Olubadan chieftaincy system by the Oyo State government.

    The government reviewed the 1959 Olubadan Chieftaincy Declaration last month and elevated baale and high chiefs to oba while the Olubadan of Ibadan became an imperial majesty.

    But some mogaji (family heads) have gone to court, challenging the propriety of the review because the review elevated baale above them.

    But the Ibadan Council of Recognised Mogaji issued a communique at the end of its meeting at the weekend at Mapo Hall in Ibadan, the state capital, saying the review was done in good faith.

    They noted that it elevated the throne of the Olubadan.

    The communique signed by its Chairman, Mogaji Asimiyu Adepoju Ariyori, and the Secretary, Mogaji Isiaka Raji Elegbaowo, reads: “There are no other recognised mogajis than the Ibadan Council of Recognised Mogajis. We found out that some faceless people are using the misunderstanding on the Ibadan chieftaincy reform as an opportunity to portray themselves as the authentic mogajis and thereby causing distraction.

    “We are not part of any rancour; neither are we interested in any crisis in Ibadan or a divided Ibadan. We want a united Ibadan and we are interested in the development of Ibadan land as well as that of our leaders.

    “We resolved that the chieftaincy reform was done in good faith and it brought elevation to our father, the Olubadan of Ibadan, the Olubadan-in-Council, the baales and the people of Ibadan.

    “We want to assure the people of Ibadan that the reform was done in a right way. We solemnly support the governor. We are telling the government that it has our backing on the recent elevation of our father, the Olubadan of Ibadan, and our former high chiefs. We are interested in the elevation of our leaders but if the government engages in activities that belittle our leaders, we will not support the government.

    “We are not interested in anything that will destroy the peace in Ibadan. We are happy with what Governor Abiola Ajimobi has done and we want to assure our people that nothing has changed in the ascendancy structure of the Olubadan throne.

    “We want understanding of the people and we do not want the four dissidents, the so-called mogajis, to destabilise the peace in Ibadan as well as misinform the people. Anybody who is a traditional Mogaji-in-Ibadan will be among us. We do not want a crisis in Ibadan and we are appealing to the four mogajis, who are calling themselves authentic mogajis to desist from activities that can cause disharmony in the city.

    “We are not politicians; we are traditional chiefs of the city. They (the four mogajis) are politicians and that is why they cannot be with us. We wonder why four people will be more than us?

    “We, therefore, implore the government, our father, Kabiyesi, the Olubadan of Ibadan, the newly created Obas-in-Council and elders in Ibadan to come together for the progress and development of Ibadan.”

  • Oluwo meets Olubadan as mogajis plan protest

    Oluwo meets Olubadan as mogajis plan protest

    Efforts by some Yoruba monarchs to broker peace in the crisis generated by the crowning of 21 obas by Oyo State Governor Abiola Ajimobi, have yielded some results.

    The Oluwo of Iwo, Oba Abdulrasheed Akanbi, yesterday visited the Popoyemoja palace of the Olubadan of Ibadan, Oba Saliu Adetunji.

    The meeting was held when members of the Authentic Ibadan Mogaji said they were preparing to protest their displeasure over what they described as “verbal assault” against the Olubadan stool by Governor Ajimobi.

    Besides the crowing of the kings, which the Olubadan and some mogaji are contesting in court, the group issued a seven-day ultimatum against the governor, following his appearance on a radio programme, that he once sent one of the Olubadan’s wives on love errands.

    The ultimatum will expire on Tuesday.

    During the Sunday visit, the Oluwo, after a two-hour meeting with the Olubadan, told reporters that the efforts were aimed at finding a lasting solution to the crisis by making peace with all parties.

    Noting that the efforts will examine how the traditional system will not be trampled upon as well as the power of the government not eroded, the monarch said his interaction with the Olubadan showed that the monarch wanted peace in Ibadan and desired to be in charge of his domain as far as traditional order was concerned.

    Oba Akanbi said: “The closed-door meeting was about how to make peace between all the parties concerned. We are looking at how the traditional system will not be rubbished and at the same time how the power of the government will not be eroded.

    “We want peace in Ibadan. From my discussion with the Olubadan, he wants peace and wishes to be in charge of his domain, as far as traditional order is concerned. No matter how small the size of a town or village, the leader would not want it to be destroyed.”

    The Oluwo assured Ibadan residents that an end was in sight to the crisis.

    The monarch said both sides would need to make sacrifices to resolve the misunderstanding.

    He said: “We cannot leave everything to the monarch. He needs the support of traditional leaders to arrive at a solution. According to the constitution, which must be respected, kings are under the government. This is to elevate the Olubadan and to make him a bigger king in Yoruba land. I will always support the traditional system in Yoruba land. I will always support the kingship and for us to resolve this stalemate.

    “I don’t care what politicians will think when I am a king and visiting another king having an issue right now. A matter like this cannot be politicised. It should be on how the traditional institution and government can be respected. Ajimobi is the head of government and Olubadan is the head of traditional institution in Ibadan.

    “We will have a sweet and juicy end as both parties will have to give. Both parties will laugh at the end of this initiative. We are gradually coming to the end of it. Thank God, the Olubadan is a king who listens. He does not accept bad advice because he has principles and the governor is also a son to the Olubadan.”

    Also, spokesman of the Authentic Ibadan Mogajis, Chief Wale Oladoja, who is also the Mogaji of Akinsola compound of Oopo Labiran in Ibadan, said the group had applied for a police permit for the protest.

    Oladoja, who claimed that the group had nothing against Ajimobi, said it only wanted the governor to separate governance from traditions and customs of the people.

    He said: “Our stand on the seven-days’ ultimatum remains intact. The governor must apologise for insulting the wife of our father and Olubadan of Ibadan over his recent comment on the wife of Olubadan. No intimidation can make us change our mind. We are the bona fide sons of Ibadan and nobody can dispute that.

    “All indigenes of Ibadan know their mogajis. So, nobody can deny that we represent our families. We won’t allow unconstitutional crowning of high chiefs to obas, and baales to kings. It is custom robbery and we won’t accept that. Above all, it is not possible and we won’t accept it.

    “The governor should allow the court to decide the fate of everyone involved in the Olubadan crisis and stop verbal vituperation against the person and stool of the Olubadan.”

  • Olubadan: Judge transfers Ladoja’s case to CJ

    Olubadan: Judge transfers Ladoja’s case to CJ

    There is a twist to the case by former Oyo State Governor Rashidi Ladoja against review of the Olubadan 1959 Chieftaincy Declaration.

    Justice M. I. Sule of Oyo State High Court has transferred the matter to the Chief Judge, Justice M. Abimbola.

    In a ruling at the resumed hearing yesterday, the judge said she would not want to start a case she won’t finish before the court’s vacation on September 12.

    Justice Sule said she had two rulings pending before her, which she must dispense with before the vacation.

    According to her, the chief judge will know what to do with the matter.

    Justice Sule is the second judge to handle the matter earlier assigned to Justice Diran Akintola, who allegedly refused to hear an ex parte application meant to stop the panel from sitting.

    This prompted Ladoja to petition the Chief Justice of Nigeria (CJN), Walter Onnoghen.

    Following the CJN’s intervention, the case was re-assigned to Justice Sule before who parties appeared on August 21 to hear a contempt charge against Governor Abiola Ajimobi and Justice Akintunde Boade, who chaired the panel.

    Ladoja’s lead counsel Michael Lana yesterday accused the Commissioner of Justice and Attorney General, Oluwaseun Abimbola, of refusing to file the processes timeously to aid conclusion of the process of installing the obas on time.

    Lana reminded the court the defendant had issues with the letters of appointment to the 21 obas and “purportedly held a coronation ceremony, which was heavily advertised and shown live on television”.

    The lawyer said all actions the governor had taken on the matter constituted contempt, which the court condemned in several instances.

    He submitted that such must not be allowed to go unpunished.

    Lana requested the judge to stand down the matter for 30 minutes to enable him to file a response to the preliminary objection filed and served yesterday by the attorney-general.

    But Abimbola shrugged off the allegation of delaying the process.

    The lawyer argued there is an amendment to the reliefs sought by the claimant.

    He said this structurally affected the originating summons, which informed the delay in filing some processes.

    Abimbola said the contempt application filed by Ladoja’s lawyer was based on sentiment, adding that the claimant’s lawyer should not give the impression the State High Court was winding down because of vacation.

  • 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.

  • Ladoja: I’m prime target of Olubadan chieftaincy law review

    Ladoja: I’m prime target of Olubadan chieftaincy law review

    The Osi Olubadan of Ibadan and former Oyo State Governor Rashidi Ladoja has said he is the prime target of the government’s review of the Olubadan Chieftaincy Declaration law.

    The former governor said he was asked to either “join in the mockery of obaship and agree to be made a government-appointed oba” or forfeit his right to the throne.

    In a statement by his media aide, Alhaji Lanre Latinwo, the former governor said he remained the Osi Olubadan of Ibadan, adding that he would neither agree to being a government-appointed oba without a domain, chiefs and subjects nor “support an attempt at desecrating the Olubadan throne”.

    The statement said: “High Chief Ladoja believes that only God chooses the Olubadan, as clearly demonstrated in the divine enthronement of the current Olubadan, His Imperial Majesty, Oba Saliu Adetunji, who was three steps to the throne. May God lengthen the years and reign of Oba Adetunji in sound health.

    “We will like to make it abundantly clear that thousands of Ajimobi can’t stop Ladoja from becoming the Olubadan, if it is the will of God.

    “People continue to ask the question: why the mockery of obaship in Ibadan is the most important thing to Ajimobi, of all the challenges facing his government? It is now clear that Ajimobi has found in this futile exercise, a distraction from his six years of misgovernment in the state.

    “Ajimobi is using temporary executive power for ego trip and feels that he is humiliating perceived enemies and playing God. Why should the governor turn himself into a kingmaker, ignoring the long-established peaceful, self-reforming chieftaincy system of Ibadan, which has become the envy of many cities because it is rancour-free?

    “Today (August 29) makes it exactly 21 months to the expiry of Ajimobi’s governorship. The state will surely be free from the stranglehold of the Emperor and the office will outlive the officer. Very soon, Ajimobi’s portrait will join those of ex-governors hung on the wall of the Executive Council Chambers. Whatever has a beginning must have an end.

    “Again, we will like to appeal to the people of Ibadan to remain calm and peaceful, even in the face of provocation, as this misuse of power, pursuit of vendetta and bastardisation of a rancour-free process will be challenged to the end through constitutional and peaceful means.

    “High Chief Ladoja is already in court over the matter and we await a judicial pronouncement on it soon. Ajimobi, who set up a panel disregarding Ibadan traditional system, received its report and interpreted its recommendations to suit his selfish agenda against the popular wish of the people of Ibadan and the Olubadan. This is laughable.

    “Without recourse to the House of Assembly, which has the constitutional duty to make or amend laws, he has appropriated legislative function and added such to his Executive role. This charade can’t obviously pass a judicial challenge.

    “We ask him to enjoy the remaining months of his governorship while it lasts.

    “We wish to remind him that he has booked an unenviable chapter for himself in the annals of the history of Ibadan and posterity will be the judge him.”