If care is not taken, the Olú of Ìwó will sooner than later take a fateful and historic trip to Sokoto and come back as the 2nd Emir of Ilẹ̀ Oòduà with authority from the Sultan of Sokoto!
This brief treatise is written with the sole intention of getting those who see themselves as elders in Ilẹ̀ Oòduà and ọmọ Káàrọ́ oòjíire to review their understanding of what gives an Ọba rights and privileges to the throne whilst appreciating the efficacy and legality of the rites which a Kábíyèsí undergoes and must uphold to become, reign and remain as a sovereign.
I write this here due to my ongoing musings regards the historical injustice and subterfuge represented by the loss of many lands of our predominantly monoethnic region to the Fulani hegemony in Ilorin; for which there is no current remedial course of action. That city is today suffering from what I choose to call cultural shizophrenia.
It should be noted that the sovereign of Ìwó has in recent times made very verbose remarks which call for concern and which shows where he is headed with his show of disdain to the traditions and ethics of the culture that brought him fame. It is also self evident that he has little regard for the traditional norms which establishes him as sovereign.
In view of the above, it should be stated clearly that the reason he can enjoy such ignominy without effective reprimand is due to the fact that the institution of royalty in Ilẹ̀ Oòduà is shrouded in needless secrecy whilst the customary laws which establishes precedence may not take into consideration the esoteric dictates of the title these Ọbás superintend. The Oluwo was suspended from the Traditional Rulers Council in Osun for infractions against the ethics of that association when he got into fisticuffs with a fellow monarch. Since then, and in an attempt to show disdain for that association, he has made many negative remarks which are mostly a reaction to his suspension. Whilst these may be overlooked, what should never be overlooked is his stance on Islamic authority which is indeed a very contentious aspect for all concerned.
It is also made even more pertinent due to the recent fad where everyone and anyone fashions himself Ọba of various unknown kingdoms especially outside the shores of Nigeria and beyond.
How does a King derive his powers? Is it strictly by lineage, by law or based on the traditional rites he undergoes? Under our nascent democracy, it appears the most important of these is the customary law which establishes their rights and privileges backed up by duly constituted authority. The most important of these is what needs to be addressed by the traditional elders of Ilẹ̀ Oòduà who need to use the Olú of Ìwó as an example to checkmate any planned or future infringements of the rites and rights of traditional institutions.
Let it be known that there has been a war of attrition between the traditional hegemony in Ilẹ̀ Oòduà and the Islamic emirate structure for at least 300 years as every emirate in the North of the country was once the bastion of traditional Kings akin to those found in Ilẹ̀ Oòduà. These Kings were established by rites and not via Sharia. These fundamental differences and the ongoing push southwards by that hegemony will effective result in the continuation of this strategic incursion into Yoruba heartland.
Olú of Ìwó is the weak link and his stance has betrayed his mindset that indeed he is the subterfuge that may be coopted by our age old antagonists to disrupt the traditional institutions in none other than the source and spiritual home of all ọmọ Káàrọ́ oòjíire; Ọ̀sun State!
A word is enough for the wise as we look to preserve and protect the territorial integrity of our ancestral lands as well as the supremacy and uniqueness of our cultural values.
Ire o!
By DBA
Copyrights ©️ 22nd Oct 2021
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