The selection of Aláàfin Ọ̀wọ́adé was not only dramatic but also divinely inspired. The process culminating in his installation was an elevation of our culture. Historically, we all know how Ifá- Ọ̀rúnmìlà plays critical role in the choice of an Ọba. That is the extend of our knowing. In the case of Aláàfin Ọ̀wọ́adé , it was Ifá in practice. The best of oracular divination.
No one else but Awísẹ of Àgbáyé, Professor Abímbọ́lá Ògúnwándé, former VC of the of the foremost university, OAU, took charge of the immaculate and holy stable of Ọ̀rúnmìlà. The oracle was undisputable and sacrosanct. The oracle spoke with the tone of finality. After the divination came the most sorted peace. ‘Lẹhin Òkùnkùn, Ìmọ́lẹ̀ tan, Abímbọ́lá Ọ̀wọ́adé Ẹlẹ́wù Ẹtù di ọba’. That was celestial extraordinaire. Who dares the gods? That was what we know about Ifá. when Ifá speaks, the gods spoke. You may disagree with the governor, president, men and women but up till now, none has summoned the courage to challenge the voice of Ifá in that process.
Aláàfin Ọ̀wọ́adé had the backings of the gods. his choice was not by men but by ‘àwon onílẹ̀’. We witnessed history in the making.
Aláàfin Ọ̀wọ́adé has nothing to prove to any man. The fact of the matter is that he could as well had been chosen by Ifá behind closed doors. But his choice was orchestrated. The Ifá priest was a man of an impeccable character, an exemplary leader, a world-renowned academia, an achiever of great repute. Not only that, Aláàfin Ọ̀wọ́adé was chosen in the full ‘glare’ of the Òrìsà with the glamour of the media, and the political gladiators. Aláàfin Ọ̀wọ́adé was not an Ọba made in camera. What else does Aláàfin Abímbọ́lá Ọ̀wọ́adé want? He has nothing to prove to men but to linger to satisfy the his ‘orí’, ‘Ẹlẹda’ the gods and his forefathers. These are the people that found him worthy out of the multitude. I am not sure he was the richest or the most influential, yet ‘àwọn alálẹ̀’ wanted him, àwọn ayé téwọ́ gbàá.
How I wished Ikú bàbá yèyé and his retinue of aides saw it this way? Not so many people are comfortable with events after the installation of this distinguished ruler of Ọ̀yọ́ kingdom. The voices of men from the seat of Sàngó had been unpleasant, discordant, riotous and dissonance. Twice in quick successions we have read press statements refuting allegations of misconducts from the sacred stool of Ọ̀rányàn. Aláàfin Ọ̀wọ́adé does not portray evil. He is gentle in outlook and conduct. He is Ọmọlúàbí personified. He may be new on the throne but not new as a Yorùbá man. He had history with him. He is a product of the throne. He was born with the flair and the glamour of kingship. Aláàfin leads and is never being led.
I quite understand the rush to impress the new Aláàfin. His aides are positioning for space. That is normal. However, they should be guided by history. I heard them say he is Olórí Ọba ilẹ̀ YORÙBÁ.
I suspect there is an attempt to instigate rancor and acrimony. Unnecessary, if I may say. We might have lost a big chunk of our history, but our sense of reasoning and responsibility are intact. Those gladiators stoking ember of disharmony need to be reminded that we were never Yoruba until the mid of 20th century. Yorùbá was a name coined by political impressionists to rally the children of ‘Kóotú o jíire’ (Káàrọ́ ojíire), power relations. Before the emergence of Yorùbá Nation, we were known by our sub-ethnic names. We were either Ìjẹ̀bú, Èkìtì, Ọ̀yọ́, Ègbǎ, Ìjẹ̀sà, Ondó, Ìkálẹ̀, Ìlàjọ, Ìgbómìnà, and so on. How can someone be Aláàfin of Yorùbá when the seat of Aláàfin predated the existence of Yorùbá?
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So many Yorùbá towns were not known as a part of the Ọ̀yọ́ Aláàfin. I can name them. The relationship of these subethnic groups with Ọ̀yọ́ was sourced for Ilé Ifẹ̀. All the towns on the eastern part of Yorùbá land- Ondó, Ilésà, Adó-Èkìtì, Àkúrẹ́, Ìjerò, Arámọkọ, Ìlá-Ọ̀ràngún, Òkìtìpupa, Ìkàrẹ, Ọ̀wọ́, Ilọ̀ Oluji, Òkèmẹ̀sí, Èkó, Badagry, Ọ̀tà, Ìjẹ̀bú, Ẹ̀pẹ́ and many other are not of Ọ̀yọ́ sub-group. All these towns trace their origin to Ile ife. What is the relationship of the Àwórì with the Ọ̀yọ́? Akran Gbafoe that was the first Akran of Badagry came from Ile Ife. And these people have also subscribed to the mono-ethnic name, Yoruba. So how can Aláàfin Ọ̀yọ́ be Aláàfin of Yorùbá land?
I don’t doubt the big influence of Alaafin and the Old Ọ̀yọ́ kingdom. Aláàfin was powerful and grandeur. He was a colossus. he ruled with fury and powers. He interacted with the outside world- the Fulani to be precise. Does that negate our history? As long as that throne was sourced from Ọ̀rànmíyàn, Aláàfin should know his place in the anal of Yoruba history. He was big though. but ‘Ilá ò kìí tóbi ju onírè’. (an okra tree does not outgrow the harvester).
Much of the influence waned by Aláàfin was orchestrated by Àjàyí Crowther through his books. Àjàyí wrote first. He wrote what he knew and perhaps favored him. He was an Ọ̀yọ́ man anyway. The influence of Aláàfin was also inspired by the colonial invaders. Explorers like Jones and Richard Landers landed in Ọ̀yọ́ first before any other places. These people also documented their experience. they were limited in all circumstance. Should we take the account of invaders as superior to our history?
There is no doubt that the writings of these people were an unfair representation of who we are as Yorùbá people. Their writings have limited have culture, our language, our belief to what operated in Old Ọ̀yọ́. Yorùbá are more than that. Ọ̀yọ́ is a part of the Yorùbá and Ọ̀yọ́ can never be Yoruba in her entirety. Take for instance, our language is more that Ọ̀yọ́ Yorùbá. our drumming tradition is more that dùndún and bàtá. (Dundun is actually traced to the North.) so many other tribes along West Africa coast have talking drums anyway. Our singing is more than monotone of the Ọ̀yọ́. Yoruba are rich in harmony. Go to Ifẹ́, Èkìtì, Ìjẹ́sà Ondo, Ìkálẹ̀ and experience the rich harmony of the Yoruba which is missing in the Ọ̀YÓ-Yorùb´ area. Our dressing goes beyond Buba and Agbada. How then can Ọ̀yọ́ be an adequate representation of Yorùbá race?
Sàngó, the prime Ọ̀yọ́ phantom is still a ‘foreign’ religion in the eastern Yoruba axis. The Ekiti people actually call it Òrìsà Nupe.
In terms of expansionistic tendencies that characterized the Oyo kingdom. Ọ̀yọ́ never conquered beyond Ọ̀sun. At Ìmẹ̀sí ilé, The Ekiti parapo, the longest internecine war in history held the Oyo invaders for 17 years. They never won the won. The war relics are still there. The memories of Fabunmi, the war generalissimo are there in Okemesi. so how can Alaafin be Alaafin of Yoruba land.
Alaafin is a super king. That stool is prime. Owoade is exceptional His subjects can make-up so many stories but can never re-make their Ile Ife origin. What binds us together is Ile ife. The source. Ife Oodaye. Ife Ooye, Ibi ojumo ti n mo wa. If we all subscribe to Ife as our source. If we all agree that we have one Oba in Ile ife. We must continue to respect the throne of Orisa Ife. Odo to ba gbagbe orisun e, a gbe. Ooni was never an Oduduwa. He never claimed to be Oduduwa. Ooni is arole Oodua. so why the fury?
May Alaafin Owoade reign for long, May Oyo experience peace and progress in his reign. May Yoruba land grows abundantly in the time of Alaafin Owoade. I plea that Alaafin Abimbola Owoade Elewu etu II take ownership of his throne. He should rise up to the challenge of leadership. The Ifa chose him and him alone. All other pretenders are opportunistic and fortune seekers
ki ade pe lori. ki bata pe lese. esin oba a je’ko pe.
igba odun O dn kanni.
ka bi e si o
Viva Nija
