The selection of Ọwá Obòkun of Ìjẹ̀ṣàland – Matters arising

Governor Ademola Adeleke (left) presenting the Staff of Office to the new Owa Obokun of Ijeshaland, Oba Clement Adesuyi Haastrup

Published By: Isa Isawade

By Gbenga Adejuyigbe

I have reservations about the process that produced our new Ọwá. I do not question the outcome; however, I believe this is the time to take stock, reflect on the process, and ensure we improve. If we keep quiet, we risk normalising a disrespectful process. There is a Yoruba adage that says a person unwilling to die cannot ascend his father’s stool. Inherent in that adage is the belief that the contest for a vacant stool is expected to be spirited and vigorous. It requires that all contestants have a reasonable opportunity to make their case and be heard.

In my opinion, the last contest was anything but vigorous or spirited. It appeared it was orchestrated and carefully guided to produce a predetermined outcome. I am not suggesting that a fair and thorough process would have produced a different outcome. The elapsed time between the demise of Ọba Aromolaran and the announcement of our new Ọwá is unprecedently short; it did not afford adequate time for those who may first reflect on the enormity of the responsibility before deciding to throw their hat in the ring to do so, thereby depriving the people some of the qualitative candidates the opportunity to contest.

I understand that it took time and effort to convince Kabiyesi Ọba Fiwajoye Ogunmokun to throw his hat in the ring. By today’s lightning speed of selecting the Ọwá, the contest would have been over before they could convince him that it was his patriotic duty to contest.

Ọba Fidipote Ajimoko II joined his ancestors in October 1956 and Ọba Fiwajoye Ogunmokun Biladu III became Ọwá in July 1957. Ọba Ogunmokun joined his ancestors in July 1963, it wasn’t until July 1966 that Ọba Peter Adeniran Olatunji Agunlejika II was installed. The delay in the selection of Ọba Agunlejika was partly due to the political crisis that engulfed the Western Region at that time. It was also partly due to the epic contest between millionaire Prince Ladejola Oginni backed by his cousin S.B. Bakare, and Prince Peter Adeniran Olatunji also backed by his maternal cousin, Lawrence Omole. Even Isaac Kehinde Dairo pitched his tent with one of the sides and released a record hailing Ladejola Oginni as Ọwá.

That was what a real contest looked like; it was vigorous, it was open. Even though the elapsed time between the demise of Ọba Agunlejika and Ọba Aromolaran was only 5 months (September 1981 to February 1982), that was because both the Aromolaran and the Bepo branches of the Bilayi Arere ruling house more or less presented an acceptable consensus candidate to the people, even that was much longer than the barely 3 months after the demise of Ọba Aromolaran.

The speed at which the process was conducted gave the impression that the state government engineered the charade. Even though the eventual winner is well qualified (except for his age), and would more likely than not have emerged the winner regardless, the state government was not bothered by or constrained by the need for an appearance of legitimacy. They were not bothered by the sensitivity and preferences of Ìjẹ̀ṣà people. As far as they were concerned “The will of the state is supreme. Destiny has entrusted in our hands the will of the state,” Wole Soyinka in Kongi’s Harvest. It was unnecessary, even colonial administrations showed more respect to the people than this.

When the throne became vacant, in the long-standing tradition of the Ìjẹ̀ṣàs, people were publicly discussing qualities such as youthfulness, history of involvement in the activities of Ìjẹ̀ṣàland, proficiency in Ìjẹ̀ṣà language, etc., that they wanted in their new Ọba, but it appears the almighty government decided to give a middle finger to the people – I can imagine them mocking in the government house – “what gave the Ìjẹ̀ṣàs the idea that we have to respect their wishes?”.

Take the issue of age, at 76, he is the oldest person ever to be installed Ọwá. I pray that God will bless him with a long life and good health, however, actuarially speaking, he is already past the life expectancy of Nigerian men. We should note that Peter Agunlejika was 54 when he became the Ọwá. Aromolaran was 44!

Some people have suggested that Ọba Haastrup, before showing interest in becoming the Ọwá showed little interest in the affairs of Ìjẹ̀ṣàland and that even when he was deputy governor, he did little to endear himself to the people. That’s the attribute of the man the state government has imposed on the conquered people of Ìjẹ̀ṣàland.

• Adeleke presents staff of office to new Owa Obokun of Ijeshaland

Some have contended that there are two branches of the Bilaro ruling house and that the last two Ọwás from the ruling house have been from the Ajimoko branch; they argued that it was the turn of the other branch to produce the Ọwá for the Bilaro ruling house. I do not know if the claim is true or not, but if true, then the other branch of the ruling house deserves some consideration. I think the Osun State Government should tell us if the claim has merit and if contestants from the other branch received any consideration.

I have put the choice of our Ọwá squarely on the feet of the Osun State government. In theory, the kingmakers met and voted for the new Ọwá, at least that was what they wanted the people to believe. That narrative is patently laughable, it is insulting to the intelligence of the people. According to the narrative from the local government spokesperson, of the 13 kingmakers, the office of one of them is vacant, 7 did not meet the requirement to take part in the process, and one did not attend the meeting. That means, out of 13 individuals vested with the power to select the new Ọba, only 4 (31 per cent) exercised the power. Four of the thirteen representatives of the people made the most important decision possibly in a generation for the people! Even for Nigeria, that is a bit too in-your-face arrogant.

We understand that 7 of the High Chiefs were not qualified to take part because the government claimed they did not have records of their appointment as High Chiefs even though they have otherwise been exercising the duties of their offices without any challenge to their authority. If I may ask: who decided to question the right of the High Chiefs to take part in the process? One or more of the contestants’ or the government’s decision?

Interestingly, a warrant officer was appointed to vote as a proxy for the vacant seat. I would like to know in whose interest the warrant officer voted and how the warrant officer decided whom to vote for.

While I consider the process a big middle finger to Ìjẹ̀ṣà people generally, I still believe that it is more likely than not that the same outcome would have been achieved if a fair and more respectful process was followed. I, therefore, urge the people to accept our new Ọba and work towards the success of his reign.

I do not envy our new Ọba, because of the patently unfair and rigged process, he has a higher-than-normal burden. He must extend his hands of love to the other contestants and genuinely work towards being the Ọwá of everyone. Given the claim that he has been too distant from Ìjẹ̀ṣàland, he has to dedicate his reign to the service of the people and work tirelessly to build bridges between communities, support developmental efforts in the whole of Ìjẹ̀ṣàland.

The new Ọwá should seek the counsel of different stakeholders in the community – women, the young, professional elites, etc. Luckily for our Kabiyesi, there are some infrastructures already in place that he can leverage for the benefit of the people. Although I have never met him, I have heard some great things about what Asiwaju Yinka Fasuyi and his group have been doing. I urge Kabiyesi to tap their energies and ideas to move Ìjẹ̀ṣàland forward.

May God guide the new Ọwá to lead Ìjẹ̀ṣàland to greater heights.

Gbenga Adejuyigbe, CPA, FCA, CFA is a Toronto-based management consultant – dadejuyigbe@yahoo.com