The order was issued in a statement by Alaafin’s Director of Media and Publicity, Bode Durojaiye, on Monday, declaring that the Ooni had no right to confer titles that bother on Yorubaland.

He warned that the Ooni had 48 hours to revoke the title given to the businessman or face consequences.

The Alaafin said rather, he had the right to confer titles affecting the entire Yorubaland, being the “Titan of Yorubaland and on whom holds the exclusive right to confer any chieftaincy title which covers the entire Yorubaland on anyone.”

He stated that the instrument of office presented to Oba Ogunwusi, during his installation, specifically limited his traditional area of authority to Oranmiyan local government.

READ ALSO: Olubadan-designate, Ladoja, arrives Ibadan to rousing welcome

The statement reads: “The attention of the Alaafin of Oyo and the Titan of Yorubaland, Oba Owoade 1, has been drawn to the purported conferment of chieftaincy title of Okanlomo of Yorubaland on a business tycoon, Dotun Sanusi, by the Ooni of Ife, Oba Ogunwusi.

“The conferment of chieftaincy title, which bothers on Yorubaland by the Ooni of Ife, is not only an affront to the referred institution of the Alaafin, who is the Titan of Yorubaland and on whom holds the exclusive right to confer any chieftaincy title which covers the entire Yorubaland on anyone.

“The Ooni of Ife is behaving as if there is no authority to check and call him to order and because of that ‘above the law’ syndrome of his, he is in the habit of walking on everybody’s’ back including the apex court in the country, the Supreme Court, which had ruled on the exclusive preserve of the Alaafin to confer chieftaincy title that covers the entire Yorubaland on anyone.

“The instrument of office presented to Oba Ogunwusi, during his installation, specifically limits his traditional area of authority to Oranmiyan Local Government, which has now been split into three Local Governments, viz: Ife Central, Ife North and Ife South.

”The dictum that nobody is above the law of the land is now being put to a crucial test and the reality of our time makes it very obligatory for the Alaafin to call the Ooni of Ife to order and demand revocation of the so-called Okanlomo of Yorubaland chieftaincy title conferred on Sanusi within 48 hours or face the consequences.”

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In a statement issued by his media aide, Mr. Bayo Onanuga, the president praised Ooni’s extraordinary leadership and maturity since ascending the throne at 41, emphasising his significant role in preserving the rich traditions of the Yoruba people in the ancient city known as The Source.

President Tinubu acknowledged Oba Ogunwusi’s deep sense of duty, wisdom, and knowledge as he fulfils his responsibilities as both the traditional ruler of Ile-Ife, Osun State, and the revered spiritual leader of the Yoruba people.

READ ALSO: Presidency: No vacuum as Tinubu, Shettima are out of the country

The president also recognised Ooni’s critical contributions as Co-Chairman of the National Council of Traditional Rulers of Nigeria, where he serves as a unifying figure, a steadfast supporter of government policies, and a passionate advocate for religious tolerance, peace, and the unification of our nation.

President Tinubu commended Oba Ogunwusi’s tireless advocacy for women and youth empowerment through education and entrepreneurship, underscoring his admirable philanthropy and unwavering commitment to uplifting those in need throughout Nigeria and beyond.

With heartfelt optimism and support, the president paid tribute to the Ooni for exemplifying the traditional Yoruba values of humility, peace, and generosity while also honouring the dignity and integrity of his exalted throne.

“As the esteemed Yoruba monarch celebrates this significant milestone, President Tinubu offers his sincere prayers for the continued success and prosperity of His Imperial Majesty’s reign, which will undoubtedly benefit the people of Ife and the nation at large,” the statement reads in part.

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The conference with the theme, “Strengthening Islamic Unity and Progress in Yoruba Land” will also honour the Awujale and Paramount Ruler of Ijebuland, Kabiyesi Alayeluwa, Oba Dr. Sikiru Kayode Adetona, as the first ever Amir-ul-Mulukin (Amīr-ul-Mulūk-il-Muslimīn of Yorubaland, Edo and Delta states) of Yorubaland at an event that will hold at Awujale Palace, Ijebu Ode, on Tuesday, October 8, 2024 by 2.00 pm.

The letter of award from the League of Imams and Alfas Yorubaland, Edo and Delta reads in part: “We also acknowledge your tremendous contributions to the growth and development of Islam in Southwest Nigeria, and other regions of the country. Your unwavering support for Arabic and Islamic education, scholarship, and community development has inspired generations. These contributions also manifested in the recent distribution of Sports Utility Vehicles (SUVs) to some Chief Imams in ljebuland, particularly the Grand Chief Imam of ljebuland, Shaykh Miftaudeen Gbadegesin Ayanbadejo.

READ ALSO: Osun vs Segilola: Ministry probes claims, warns against divestment

“Your leadership has fostered interfaith harmony, promoting peace and understanding among diverse communities.

“In recognition of your exemplary service to Islam and humanity, the League of Imams and Alfas in Yorubaland, Edo and Delta States has decided to honour you with the prestigious title of Amir-ul- Mulukin (Amīr-ul-Mulūk-il-Muslimīn of Yorubaland, Edo and Delta States) (Commander of the Muslim Kings) in Yorubaland, Edo and Delta States.

“This esteemed title reflects your status as a pillar and champion of Islamic values and a symbol of unity among Muslims.”

Awujale, the longest reigning first class monarch in Nigeria, has accepted the title and he is expected to be joined at the award ceremony by members of the Ijebu Traditional Council, IYC, representatives of the Regberegbe (Age-grade association),  and other illustrious sons and daughters of Ijebuland.

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The prestige of the cultural and traditional institution in Yorùbáland is one of the reasons why Yoruba traditional systems and values have attracted so much attention and admiration over the years. The institution commands nothing short of reverence. The legendary feats of Yorùbá Obas in times past have impacted oral history, with in-depth documentation of historical accomplishments; situated in the larger-than-life image of Yoruba kings, and the narrative surrounding royalty in Yorubaland. These Obas didn’t rule their domain as mere mortals, but like gods and custodians of the mythical.  They wear dual crown: First as a King and as a father to all living; including the beings that inhabit the forest, the sea and extra- terrestrial sphere.

The royal father’s power is likened to that of the gods! Kabiyesi Oba alaase ekeji Orisa. This paean places the king on the same pedestal as the gods. Yet, the Oba is accountable to his people and the gods of the land. His primary duty is to develop his domain, as well as secure every aspect of the socio-cultural well-being of the land.

How is it that Ibadan – a renowned cosmopolitan town, described in the classic work of the iconic poet – JP Clark. Ibadan, as “a city of brown roofs” with many firsts in developmental strides – has suddenly lost its uniqueness and chosen to rewrite its history as “a city with plethora of crown-heads”?

The recent installation of new crown heads in Ibadan has set on motion, discourse on the mythology of ascendancy to the throne of Obaship in Yorubaland. This development deserves a thorough scrutiny and conversation on whether the age-long tradition should be preserved, reviewed or jettisoned for modernization. Roll back to history, the relegation of Alaafin Aole of the old Oyo Empire in 1817 by his war “General”, Afonja, dented the image of the Yoruba race, and caused serious upheaval in the land. It later plunged the Yorubas into a 16-year civil war, which became the longest civil-ethnic war in world history. This was known as the ‘Kiriji or the Ekitiparapo’ War. This implies that the future of our culture and heritage, as a people, rests on the shoulders of the traditional rulers and the institutions around them. As guardians of culture, they are the first and last line of defence against foreign infiltration and expropriation. But over the years, the cultural milieu of the Yoruba nation has not been as vibrant and elegant as it used to be. Infiltration and dilutions in so many ways have caused people to abandon their culture. Most of the traditional values and morals laid down by our forefathers have been jettisoned for western and modern ways of life, which have eroded our strong traditional values.

It is safe to assume that royal Institutions in Yorubaland have been compromised and messed up because of the urge to amass wealth and gain affluence.  What we are witnessing, is as result of political influence in the selection or appointment of candidates for the stool and the urge to unduly regulate traditional institutions, in order to curtail their powers. The embarrassing cheapened award of chieftaincy titles and general breakdown of law and order cum moral decadence in Yoruba land, calls for urgent attention and resolution. A Yorùbá adage says, “An elder doesn’t sit in the market place and watch the head of a newborn get twisted”. The worth and weight of Obaship in Yorùbá land is more than just the throne. Situating this in a correct perspective,  calls for proper education on Yoruba culture and the importance of its preservation.

It is not an issue that some local errant chiefs were elevated. The crux of the matter, is that the upgrading must be seen to have been carried out in line with the tradition that confers such authority on the prescribed officer whose duty is to bestow such honour. In this case, the award leaves much to be desired. It questions the suitability and moral capital of those who have assumed the role of custodians of our traditions and culture.  Sadly, what is being witnessed now by the younger generation is a perversion of the customs and traditions they’re to preserve. And for this reason, we would not keep mute, watching without crying blue murder of our culture.

It is not an assumption that royalty and politics are like oil and blood; the two don’t mix well and should not be allowed in any union whatsoever. It is on this ground that everything must be done to preserve Yoruba culture and heritage. This applies to the right positioning of the Obaship in the entire Yorubaland. In our country where history no longer feature in academic curriculum, it’s the duty of the Obaship and traditional leaders to ensure that our culture, morals and heritage are preserved and nurtured while the empowerment of youths to ensure peace; and the protection of lives and property in the community, should rest on the shoulders of the one who is considered as the “second in command to the gods”. Here we are – the ‘Alase Ikeji orisa’ is no longer serving a collective interest but personal. He’s too shortsighted to acknowledge that the fate of his people lies so much in his leadership, and that societal progress and development, depends on his preservation of its history, culture inclusive of its arts. The richness of the Yorùbá culture and heritage connects the world just as the Atlantic connects diverse countries. Its level of wealth is multi-layered, hence, it must be protected at all cost and the role of the Oba and traditional institutions in delivering this duty is important. And at the same time, our collective responsibility is to ensure that our cultural heritage, including arts, must be preserved, not forgetting that every son and daughter of this iconic race, must strive to be good ambassadors of the Yorubas, reputed as the most sophisticated, among the black African race. The institutions should not just care about traditional issues, it should look inward and see how the land can be developed socio-culturally, morally, economically, and in every way possible.

Let me drop a note of caution – the beginning of the end of dynasties and civilizations often starts when social decay seeps into the leadership of a people – in this case, the elevation of young pliable chiefs into kingship, without understanding the onerous responsibility that accompanies the authority invested in them. This Yoruba proverb becomes apt here:  “An extended or large family enjoys peace so long as the illegitimate children in it, have not grown up.”  It appears as if the illegitimate offsprings in the land, are now on stage to wreak havoc on our cherished cultural values.

READ ALSO: The looming religious crisis in Ilorin, By Kazeem Akintunde

How is it that Ibadan – a renowned cosmopolitan town, described in the classic work of the iconic poet – JP Clark. Ibadan, as “a city of brown roofs” with many firsts in developmental strides – has suddenly lost its uniqueness and chosen to rewrite its history as “a city with plethora of crown-heads”? Yet, one thing stands out of the exercise – the installation. This cannot be overlooked as the promoters of this exercise; are well aware that this abnormality cannot continue. It would surely be undone, in no distant time. The truism that power is transient is unfurling. The disturbing issue is: are the promoters ready for the consequences when they unfold? Would the hush tones in the background be sufficient to quench the smoking flax when it engulfs? I know danger lurks. Societal pushback to the subterfuge among the Obas in Ibadanland is imminent, it’s a matter of time before it unfolds.

The misnomer notwithstanding,  some of the promoted Baales are indeed due for the exalted office because of the positions they occupied in Ibadan history and as such, the Olubadan reserves the right to dispense justice by way of according them their rightful place in history.  However, the ‘dandawi process’ ought to have been sorted out; rather than the lumping, which paved way for the enthronement of the likes of Onijaiye, Oniroko, Alakufo, Lalupon, Erunmu, Ido and few others. Of what benefit have those that were dashed crowns, been to Ibadan?

An Oba crown represents the highest level of authority vested in a King, and thus referred to as Adé. The bead-embroided crown is the foremost symbol of a Yoruba King and the greatest mark of honour and sanction of divine authority.  By these petty crownings, the myth surrounding the institution is being broken. The supposed ” ikeji-orisanla” is being laid bare and stripped of honour. I have said repeatedly that “Korimagbofo cap ” otherwise known as ‘Ade-paali ‘ is not the same as Ade-Isembaye. The sacred groove called Ipebi serene atmosphere where the ancients reside, has been jettisoned for street parades. Obas are now subject to reading of oaths and written in Western languages to the detriment of the ‘alales vows’ – ancestors ordinances. All ipebi observatory rules and injunctions are traded off because of few, on ego trip!

This piece would not be completed without having a word for those parading as socialites among the so-called chiefs. They need to watch their steps. How much of Ibadan history were they exposed to? If they’re well-grounded as they claimed, they ought to know they’re pawns in a chess game, and at the appropriate time,  they’d be shown where they belong.

Wearing of a beaded crown or Ade in the literary sense of it, has to be defined ONLINE? with the status of each of the Oba and not just the award and the uniformity. In so doing, not only would the second class Oba display superiority to the lesser one?  Adé ńlá, literally “Big Crown”, is an elaborate conical head gears that feature a heavily beaded veil and fringes that shields or obscure the face. The other category is the Akoro – the smaller coronets worn by regional rulers under the suzerainty of a paramount authority and a more powerful Oba, who were essentially vassals under the Emperor of an empire. The titles of Looja and Baale are two titles that are known to wear Akoro in Yorubaland rather than an Ade which they do not have the right to wear. In the real sense, the crown incarnates the intuition of royal ancestral force, the revelation of great moral insight in the person of the king, and the aura of aesthetic experience.

Obaship is a choice and nobody is forced against his wishes to become one. However, when you make your choice, it must be with full understanding that Obaship is not only about flamboyancy and access to wealth, but the spiritual, cultural and political leadership of the land. But what do we say to the new Ibadan oriki ‘panegyric’ being crafted: omo Onigba-Oba ti ndade, ti o mo ko to orun ileke – ko lo nle, ko’dowo, omo onile booji – offspring of the two hundred crown heads, who know not the undeserving neck for the necklace. And thus, before our very eyes Ibadan Ilu Olokiki is now ‘Ibadan Onigba-Oba ma wo-ipebi’ Ibadan a city with two hundred headcrowns without traditional values – a downturn trend no one ever imagined.

This piece would not be completed without having a word for those parading as socialites among the so-called chiefs. They need to watch their steps. How much of Ibadan history were they exposed to? If they’re well-grounded as they claimed, they ought to know they’re pawns in a chess game, and at the appropriate time,  they’d be shown where they belong. A word is enough for the wise

*Ogundipe is former president of the Nigeria Union of Journalists

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The  chiefs were installed on Saturday in Lagos at a ceremony which was attended by dignitaries including former Governor of Ogun State, Otunba Gbenga Daniel; Titi Atiku, wife of the presidential candidate of the Peoples Democratic Party, PDP, Alhaji Atiku Abubakar and Abiola, wife of Peoples Democratic Party’s governorship candidate in Lagos State, Jimi Agbaje, among others.

He said going by the onerous task before him as the Aare Onakakanfo of Yorubaland, he needed some capable hands to assist him.

The people, he said, were picked from the different Yoruba speaking states of the country.

He also pointed out that his action was with the approval of the Alaafin of Oyo, Oba Lamidi Adeyemi.

His words:  “I appointed these 21 chiefs to help me to succeed.

“As the Aare Onakakanfo, my job covers the entire Yorubaland, but I cannot be everywhere at the same time.

“The people I am installing today as chiefs from everywhere we have indigenous Yoruba people, including Kogi and Kwara, will act for me in their respective domains and handle issues.

“They will interface with their local Obas and traditional chiefs to ensure peace and development in Yorubaland.

“I am not the first Aare to have appointed chiefs.

“In fact, I am the 13th Aare to have done that.

“The only two who did not appoint chiefs were Aare Abiola and Akintola, and that was because they were seriously engaged in politics and had limited time.”

Aare Onakakanfo enjoined the new chiefs to justify the confidence reposed in them.

He also disclosed that very soon, he would set up a 70-man advisory committee to help further.

Some of the chiefs are a top journalist, Shola Oshunkeye (Baaroyin Aare); chieftain of the Labour Party, Dr. Kayode Ajulo (Maiyegun Aare); Ademola Ige (Baameto Aare), and Prof. Taofeek Raheem (Parakoyi Aare).

Meanwhile, Adams at the occasion stressed that restructuring remained the solution to the various problems confronting Nigeria.

“Solution to the problems bedeviling Nigeria is for the country to adopt restructuring.

“We are living with these problems because we are reluctant to retrace our steps and adopt the system that suits us,” he said.

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