"Truth exists, only lies are invented"
- Georges Braque
The Fusengbuwa Ruling House (Ijebu Ode), next in line to produce an Awujale, is dealing with competing claims of connection. Alhaji Wasiu Ayinde Marshall (K1 Fuji maestro and the Olori Omoba of Ijebuland) recently threw his hat into the ring, sparking buzz online. It is time for the Ijebu people and Yorubaland to reflect on this development.
The Alhaji Wasiu Ayinde vs. Fusengbuwa saga and certain other aspirants' claim to same Fusengbuwa, exposes a worrying decline in morals and regard for history and tradition in Yorubaland. Looking beyond Alhaji Wasiu Ayinde, the truth is that the Fusengbuwa Ruling House is a victim of a prevailing scheme by wealthy overambitious elements to twist reality for prestige and other personal gains. The question begging for an answer is: how many families and thrones are already infiltrated, if not completely hijacked? This drama exposes deep-seated corruption in Yorubaland's traditional institution. If truth must be told, we are at a crossroads—fix or fade?
The Fusengbuwa case, hinging on family membership, is alarming. Even without judging the current claims, some online commentators have suggested that being a titled chief and an Ijebu indigene should automatically qualify Kwam 1 for the Awujale throne. While such a suggestion turns logic on its head, it is important, for the sake of public sanity, that we reflect on the essence of family.
Family membership is clear and public. Those claiming that title plus indigeneity qualifies one for the Awujale throne are not only undermining the public's intelligence and the customary law governing family constitution in Yorubaland, but they are also contributing to societal disorder. If things reach a point where outsiders question a family’s right to define its own membership, then there is a significant breakdown of societal control.
A Ruling House is a specific royal lineage with a common ancestor. It includes branches eligible to produce successors to a chieftaincy in line with tradition. Members may not all meet, but the representatives of the lineages know themselves and their respective members. Honestly, families know their people, whether locally or globally. There is no confusion about it.
In the Ijebu Royal House, not only does the Awujale host an annual feast for his children where shared interests are addressed, but as it is the custom in Yorubaland, members of the Ijebu Ruling House, lineages, and royal families also jointly hold prayers to their ancestors, "Oshii," and contribute for family members' marriages, coronations, burials, and other social engagements. No decision regarding their ancestors' legacy is reached without the involvement of all branches or units. In summary, a family knows its members and those who do not belong to them.
What is happening to Fusengbuwa is a new low previously identified with politicians inducing folks to fake lineage, “proving” descent to hijack dynasties or claim indigene-ship of a community. They call it buying a family lineage "rira ile," an abomination and sickening development perpetuated by men who lack conscience, self-dignity, and moral standards.
If truth be told, the traditional rulers are the spoilers, they create the atmosphere for such activities. The current trend stems from the corruption of the people's socio-cultural thought patterns by recent traditional rulers, whose paths to the throne are mostly questionable. They induce kingmakers with bribes, bypassing laid-down procedures and rituals. Their flamboyant lifestyles inspire their subjects to place wealth above its actual place among the parameters for judging a proper Yoruba person, "Omoluwabi." This subtle but dangerous negative reorientation accounts for the growing insecurity in our society. Rather than good character, the kingmakers now select wealthy people for chieftaincy posts, with its antecedent consequences.
Obas appointed through shady deals betray community trust, ditching native laws, customs, and traditions for foreign beliefs. Rich foreigners receive Otunba and Baaleship titles under such Obas. Chieftaincy titles have been reduced to an article with which friends and the highest bidders are rewarded. A community whose leadership is made up of illegitimates breeds chaos as he will subsequently elevate fellow impostors and crooked elements within the community. History, tradition, and laws all suffer since their guardians are active accomplices in the scheme to destroy them. This is the reason why uncertainty pervades the system nowadays. Things have gone so badly that some people think they are above the rules.
No legitimate Yoruba person claims membership of a Ruling House without ties. It is only possible because there is no accountability. Gone are the days when our people said that things cannot go wrong in a community with a king and chiefs: "Ilu to ni Oba, to ni Ijoye." Today, families are split; if not directly by traditional rulers, they are supporting one party against the other for their own selfish interests which may range from land or monetary gains. No wonder disputes that were supposed to be resolved by traditional rulers now fill the courts. Who takes his or her case to an Oba whose connection to the throne, sense of judgement and character are questionable?
Gone were the days when Obas were above board. Who dares to claim what his ancestors were not, in the days when the elders were men of integrity, honesty, and faithfulness to the peace of the communities?
Today, the elders are ready and willing to kill and burn down the community they control for their selfish interests. Under such circumstances, a palpable atmosphere of uncertainty is created with an impression that there are no checks for actions and everyone is free to do and claim as he or she wishes.
While Fusengbuwa Ruling House owe the society the singular duty of looking into similar allegations against certain other aspirants, yet the Fusengbuwa (Ijebu Ode) ordeal, which position was widely acknowledged, gives hope that the Yoruba people know the truth and see beyond the damage done by some rulers. Tradition is still strong in our hearts.
Conclusion:
Ijebuland and the Yoruba people, it is time to review our traditional rulership affairs. We should pick loyal princes and princesses for authoritative roles. Let us preserve history, culture, and tradition.
Source: Omo'ba Prince Samuel Olawunmi Anikinaiya
Igboro Lawa!
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