Connect with us

Lifestyle

Alaafin vs Ooni: Monarchs under spell, say traditionalists

Published

on

The Traditional Religion Worshippers Association, Osun State, has said the Alaafin of Oyo, Oba Abimbola Owoade, and the Ooni of Ife, Oba Enitan Ogunwusi, may be under a spell due to repeated clashes between them.

The President of the group, Oluseyi Atanda, said members of the association needed to perform rituals to settle the disputes between the two frontline Yoruba monarchs.

This is as a popular poet and Ifa priest, Ifayemi Elebuibon, said traditionalists had been offering sacrifices for peace to reign in Yorubaland.

The hostilities between the traditional rulers were reopened on Monday after the Alaafin faulted Ooni’s decision to confer the title of Okanlomo of Yorubaland on a businessman, Dotun Sanusi.

Oba Ogunwusi bestowed the title on him during the unveiling of 2geda, an indigenous social media and business networking platform, at Ilaji Hotel, Ibadan, Oyo State, on August 16.

In a statement signed by his media aide, Bode Durojaiye, the Alaafin issued a 48-hour ultimatum to the Ooni to revoke the title or “face the consequences,” arguing that no traditional ruler other than him had the authority to confer a title covering the entire Yorubaland.

However, the Ooni’s spokesperson, Moses Olafare, said Oba Ogunwusi had directed him to ignore the Alaafin’s outburst and leave the matter “in the court of public opinion.”

Commenting on the matter in an interview with Saturday PUNCH, Atanda expressed concern over the outbursts of the two monarchs, warning that their aides should be cautious.

The gynaecologist said it was unfortunate that the monarchs, who identified with the traditional religion, found themselves in such a needless quarrel.

Atanda said, “The two monarchs are traditionalists. We are from the same father. What could have caused the fight? May we not be under spell in Yorubaland. What is happening could be a spell from some people who don’t want the Yoruba race to unite.

See also  Growing up in Afrika Shrine made me free — Made Kuti

“What is happening can turn into a serious crisis; before you know it, some Yoruba monarchs will be queuing behind Alaafin and others will align with Ooni, and there will be a crisis.”

Asked if he meant that Alaafin and Ooni were under a spell, Atanda said, “It can be a spell. What is the reason for the quarrel? Both kings are wealthy, influential and exposed.”

Similarly, Elebuibon described the renewed feud between Ooni and Alaafin as needless, saying they should be concerned about the development of Yorubaland, not a supremacy battle.

He said it was embarrassing that the two monarchs, who were representing the Yoruba race across the world, were entangled in a supremacy battle.

The Araba of Osogbo said, “We are trying to resolve a matter, but somebody is frustrating the efforts (a n je ekuru k’tan, enikan tun gbonwo re s’awo). I wasn’t expecting what is happening. The two monarchs are cool-headed; they are frontline Yoruba monarchs representing the race across the world. If the two of them are exchanging words, it is a disgrace to every Yoruba.

“What should be paramount to them should be the development of the Yoruba race, not a supremacy battle. What are we going to gain from a supremacy battle? Some people are fanning the ember of discord, but the two monarchs should be above board. Criminals from other races are killing our people and trying to occupy our land, yet what we have is a supremacy battle from our monarchs. That shouldn’t be. God will settle everything. We are praying and offering sacrifices.”

No fresh legal process

Meanwhile, our correspondent gathered that the Alaafin was not considering a fresh legal process against the Ooni.

See also  Ikogosi Warm/Cold spring in Ekiti State

It was learnt that Oba Owoade had vowed to release the Supreme Court judgment that purportedly affirmed his exclusive rights to confer chieftaincy titles covering the entire Yorubaland.

Findings revealed that Monday’s outbursts marked the second clash between the Alaafin and the Ooni this year.

The two prominent monarchs had earlier clashed in March over the control of Oyotunji African Village in Beaufort County, South Carolina, United States, following the killing of the village leader, Adejuyigbe Adefunmi.

Ooni had sent a team of monarchs to Oyotunji to perform traditional rites after Adefunmi’s murder.

However, Oba Owoade, who was in seclusion at the time, allegedly called one of the traditional rulers sent to the village and demanded that they vacate the community, claiming it was Oyo’s territory.

The Alaafin’s Director of Media and Publicity, Bode Durojaiye, on Friday, declined to comment on the next step the Alaafin would take after the expiration of the 48-hour ultimatum he gave to the Ooni.

The ultimatum elapsed on Wednesday.

Asked if Oba Owoade would sue the Ooni for refusing to revoke the chieftaincy title, the spokesperson said, “I am under instruction not to talk to anyone on this matter again. I can only tell you that prominent Yoruba leaders both within and outside the country have intervened. That it is.”

When asked about the content of the Supreme Court judgment he referred to in his earlier statement, the Alaafin’s spokesperson said, “You will read it by yourself when we release it. Just be patient.”

An insider in the palace told our correspondent that Oba Owoade would not resort to a legal process to force Ooni to revoke the title or assert his supremacy.

See also  Dr. E. Latunde Odeku: The Pioneer of Neurosurgery in Nigeria and a Trailblazer in African Medicine

The palace source said, “It has not got to that. There is an existing Supreme Court ruling, so instituting another legal process may not be necessary. It is not a fresh issue. It is recurring.

“There are many Yoruba elders who have been calling Kabiesi every day on the matter. The call is too much; appealing that we should allow Yoruba elders to wade in.

“However, the matter is not over. We are going to review and reveal our next step on the matter,” he said.

Another credible source at the palace told our correspondent that the Alaafin had warned his aides against inciting or divisive comments on the matter, and that efforts were on to reconcile the two prominent rulers.

“I can confirm that our elders have intervened and they are making moves to settle the matter at both ends. Talking to the press may jeopardise their efforts,” he stated.

Some insiders in Ooni’s palace, who disclosed that Oba Ogunwusi was at peace and was not ready to take on anybody on the matter.

“They were the ones who issued an ultimatum and they are the ones that know the consequences they want to unleash. They should be asked what their next action will be.

“Honestly, we (Ooni’s palace) don’t want to join issue with anybody on this matter. They have issued a threat and they should tell us what to expect. They are not even remorseful about it. We have left the matter in public opinion. The people should judge.”

The Ooni’s spokesperson, Moses Olafare, declined to comment on the matter.

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Lifestyle

Ìwòyè-Kétu: The Yoruba Town That Spans Two Nations and Lives by Ancient Taboos

Published

on

Ìwòyè-Kétu is one of the most remarkable Yoruba communities in West Africa, not only for its deep-rooted traditions but also for its unique geopolitical identity. The ancient town straddles two modern nation-states—Nigeria and the Republic of Benin—yet remains culturally, spiritually, and traditionally unified as one Yoruba settlement.

A Town Without Borders in Spirit

Geographically, Ìwòyè-Kétu is primarily located in Imeko/Afon Local Government Area of Ogun State, Nigeria, while its western section lies across the international boundary in the Republic of Benin. This border, imposed during the colonial partition of Africa, cuts through the town but has failed to divide its people.

Families live on both sides of the boundary, speak the same Yoruba dialect, observe the same customs, and recognise one traditional authority. Daily life reflects this dual reality: residents freely transact using both the Nigerian naira and the West African CFA franc, depending on location and convenience.

Unified Kingship Across Nigeria and Benin

Despite existing in two countries, Ìwòyè-Kétu is governed traditionally by one paramount ruler. The recognised monarch is:

His Royal Majesty Oba (Sir) Isaac Adegbenro Oyero,
the Ooye of Ìwòyè-Kétu, also styled Adekilúrójú – Ada Páàkó II.

His authority is acknowledged by the community on both sides of the border, making Ìwòyè-Kétu a rare example of a binational Yoruba town under a single royal institution.

Origins in Ile-Ife

According to Yoruba oral tradition, Ìwòyè-Kétu was founded by Olúmu (or Olómù), a legendary migrant from Ilé-Ifẹ̀, the spiritual homeland of the Yoruba people. Like many Yoruba settlements, its founding narrative emphasises migration from Ife, reinforcing the town’s ancient roots within the broader Yoruba civilisational story.

See also  PHOTOS: Chief Nike Davies-Okundaye and the Legacy of Nike Art Centre

Ìwòyè-Kétu forms part of the historic Kétu region, once a powerful Yoruba kingdom before European colonial boundaries fragmented it between British-ruled Nigeria and French-ruled Dahomey (now Benin).

Sacred Taboos That Still Govern Daily Life

Ìwòyè-Kétu is widely known for its strict traditional prohibitions, which continue to be enforced by custom and belief:

Use of umbrellas is strictly forbidden anywhere within the town.

Rearing pigs is prohibited, and pork is traditionally avoided.

In some oral accounts, digging wells is either forbidden or tightly regulated.

These taboos are believed to be tied to ancestral covenants, spiritual agreements, and the town’s founding myths. Violations are traditionally thought to invite misfortune, reinforcing collective adherence across generations.

Language, Culture, and Continuity

Despite the Nigeria–Benin divide, Ìwòyè-Kétu remains culturally seamless. Yoruba language, customs, festivals, and lineage systems are shared. The town stands at a linguistic crossroads where English and French meet administratively, but Yoruba remains dominant socially and spiritually.

A Living Example of Pre-Colonial African Unity

Ìwòyè-Kétu exemplifies how pre-colonial African societies continue to transcend modern borders. Long before Nigeria or Benin existed, the town functioned as a single cultural entity—and it still does.
In an era where borders often define identity, Ìwòyè-Kétu reminds us that history, tradition, and shared ancestry can be stronger than lines drawn on maps.

Sources

Yoruba oral traditions and local historical accounts of Ìwòyè-Kétu

Ogun State local government and cultural heritage records (Imeko/Afon LGA)

Nigerian media reports and cultural features on Ìwòyè-Kétu’s taboos and binational status

Community welcome signage and local testimonies

Cross-border Yoruba history of the Kétu Kingdom (Nigeria–Benin)

See also  PHOTOS: The History of Colonial Masters in Nigeria

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

Continue Reading

Lifestyle

Emotan; The Benin Heroine (PHOTOS)

Published

on

Throughout history, in every culture around the world, extraordinary women have pushed society to think bigger, move forward and create.

Emotan is a glowing example of boundless courage and world-changing ingenuity.

Emotan a market woman, single-handedly raised an army and overthrew the illegal regime of Oba Uwaifiokun who usurped his brother and conspired with his chief to kill King Ewuare.

She protected Oba Ewuare in her hut and showed him kindness when he was trying to reclaim his throne back.

Emotan helped install Oba Ewuare the Great, who was the most outstanding Oba in the ancient Benin Kingdom around 1440AD.

Eventually, when Oba Ewuare regained his throne, Emotan became the King’s favourite citizen.

Moreso, her kindness wasn’t restricted to the Oba alone, history tells us that Emotan converted her hut to a crèche to help nursing mothers who patronized her or came to the market for other things.

At that time, her daycare centre was popular in Benin and it can be said authoritatively that she started the first-day care centre in Benin.

After her death, her body was buried at the Oba market at the exact spot where she sold her goods. A tree was planted on her grave and she is being worshipped as the mother of love and kindness

Source: Benin achive

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

See also  How ‘Missing’ Iya Oge Of Lagos, Opral Benson Was Found In Liberia
Continue Reading

Lifestyle

Michael Adekunle Ajasin (1908–1997): Scholar, Educationist, and Statesman of Principle

Published

on

Michael Adekunle Ajasin remains one of the most respected figures in Nigeria’s political and educational history, remembered for his intellectual depth, personal integrity, and unwavering commitment to democratic ideals and public education.

Born on 28 November 1908 in Owo, present-day Ondo State, Ajasin’s early life was shaped by discipline, learning, and service. He attended St. Andrew’s College, Oyo between 1924 and 1927, one of the foremost teacher-training institutions in colonial Nigeria. After qualifying as a teacher, he worked in the profession for several years, laying the foundation for what would become a lifelong dedication to education.

In 1943, Ajasin gained admission to Fourah Bay College, Sierra Leone, then one of the most prestigious higher institutions for Africans in British West Africa. He graduated in June 1946 with a Bachelor of Arts degree in English, Modern History, and Economics. Determined to deepen his professional competence, he proceeded to the Institute of Education, University of London, where he obtained a Postgraduate Diploma in Education in June 1947.

Family Life

Ajasin married Babafunke Tenabe, also a teacher, on 12 January 1939. Their marriage produced four children—two sons and two daughters. One of his daughters, Mrs Olajumoke Anifowoshe, distinguished herself in public service, becoming Attorney-General and Commissioner for Justice in Ondo State, further reflecting the family’s strong tradition of civic engagement.

Educational Leadership

On 12 September 1947, Michael Adekunle Ajasin was appointed Principal of Imade College, Owo. His tenure was marked by visionary leadership and an aggressive staff development programme. Notably, he facilitated opportunities for teachers to pursue further training at University College, Ibadan, at a time when such advancement was rare.

See also  How ‘Missing’ Iya Oge Of Lagos, Opral Benson Was Found In Liberia

In December 1962, Ajasin left Imade College to establish Owo High School, where he served as founder, proprietor, and first principal from January 1963 to August 1975. Under his leadership, the school earned a reputation for academic excellence and discipline, reinforcing his belief that education was the most effective instrument for social transformation.

Political Thought and Early Activism

Ajasin was deeply involved in Nigeria’s nationalist and pre-independence politics. In 1951, he authored a policy paper that later became the education blueprint of the Action Group (AG), boldly advocating free education at all levels. This proposal would later be implemented in Western Nigeria under Chief Obafemi Awolowo and remains one of the most impactful social policies in Nigerian history.

He was among the founders of the Action Group, a party whose ideology centred on immediate independence from Britain, universal healthcare, and the eradication of poverty through sound economic planning. During the 1950s, Ajasin served as National Vice President of the Action Group.

Legislative and Local Government Service

Ajasin’s political career expanded steadily. He became an elected ward councillor, then Chairman of Owo District Council, which covered Owo and surrounding communities such as Idashen, Emure-Ile, Ipele, Arimogija, Ute, Elerenla, and Okeluse.

In 1954, he was elected to the Federal House of Representatives in Lagos, serving as a federal legislator until 1966, when military rule interrupted Nigeria’s First Republic. His years in parliament were characterised by advocacy for education, regional development, and constitutional governance.

Return to Politics and Governorship

In 1976, Ajasin became Chairman of Owo Local Government. With the return to civilian rule, he joined the Unity Party of Nigeria (UPN), the ideological successor to the Action Group.

See also  PHOTOS: The History of Colonial Masters in Nigeria

In 1979, he was elected Governor of Ondo State, with Akin Omoboriowo as his deputy. His administration prioritised education, rural development, and fiscal discipline. However, political tensions emerged when Omoboriowo defected to the National Party of Nigeria (NPN) and contested the 1983 gubernatorial election against him. Although Omoboriowo was initially declared winner, the results were later annulled, and Ajasin was sworn in for a second term.

His tenure was abruptly terminated by the military coup of 31 December 1983, which brought General Muhammadu Buhari to power.

Integrity and Personal Example

Michael Adekunle Ajasin was widely admired for his personal honesty. Reflecting on his years in office, he famously stated:

“I came into office in October 1979 with a set of my own rich native dresses and left office in December 1983 with the same set of dresses; no addition and no subtraction.”

He further noted that he owned no personal cars upon leaving office, having exhausted the two he had before assuming governorship. This statement has since become a benchmark for ethical leadership in Nigeria.

Pro-Democracy Struggle

In the 1990s, Ajasin emerged as a leading elder statesman within the National Democratic Coalition (NADECO), which opposed military dictatorship and demanded the validation of Chief M.K.O. Abiola’s annulled June 12, 1993 presidential mandate.

In 1995, he was arrested by the Abacha military regime, alongside 39 other activists, for participating in what the government termed an illegal political meeting—an episode that underscored his lifelong commitment to democracy and civil liberties.

Educational Legacy

As governor, Ajasin signed into law the establishment of Ondo State University in 1982, located in Ado-Ekiti (now in Ekiti State). In 2000, during the administration of Chief Adebayo Adefarati, a new university in Akungba-Akoko was named Adekunle Ajasin University in his honour. He also played a key role in the establishment of The Polytechnic, Owo.

See also  Growing up in Afrika Shrine made me free — Made Kuti

Michael Adekunle Ajasin stands as a rare example of a Nigerian leader whose intellectual rigour, moral discipline, and public service aligned seamlessly. His legacy lives on through the institutions he built, the policies he shaped, and the enduring example of integrity he set in public life.

Source:
Ondo State Government Historical Records; Nigerian Political Biographies; Action Group Party Archives; Adekunle Ajasin University Documentation

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

Continue Reading

Trending