Extreme Cultural Destruction by Yoruba "Kings"
This is not written by Us but We felt it so pertinent to post here on Our site. It is about how the so called custodians of our culture are destroying our culture.
Cultural Alienation and Self-Colonization
A quick reflection on the degree of cultural decadence in Yoruba societies shows a situation whereby appreciation of traditional practices is at its lowest ebb, abandonment of ancestral values in favor of Western culture, and the Abrahamic religions are preferred at the detriment of Ìṣẹ̀ṣe. Cultural decadence refers to the supposed decline of a society’s cultural values, traditions, morals, and identity. It is typified by the elevation of foreign cultures, cleverness, and religious pretension over native customs and traditions. Several efforts have been made by social and traditional religious organizations aimed at improving traditional norms and compliance among the traditional institutions, including Obaship and chieftaincy. Unfortunately, there hasn’t been much impact on society despite these various efforts; rather, a growing affront to the Yoruba traditional institutions grows unabated. Many people are now outraged or stupefied by the news of ethical lapses among the Yorùbá traditional Ọbas.
“Ọ̀bẹ ń ba ilé ara ẹ̀ jẹ́, ó ní oún ḿba àkọ̀ jẹ́.” Meaning that the knife is destroying its own home; it says it is ruining the sheath. This is typical of a person whose actions will eventually recoil on him or her, even though the person thinks that he or she is hurting others. It is unfortunate to see the recent act of cultural alienation being epitomized by the Government of Ogun State and the family of the late Awùjalẹ̀ of Ìjẹ̀bú land, Ọba Sikiru Kayode Adetona, when the Ọba died and was denied the proper traditional burial rites to be performed by the Òṣùgbó. He was buried according to Muslim rites. Ọba Sikiru Adetona, who, after being installed and coronated according to the traditional rites and customs, later denied the Yoruba spiritual practices and heritage, while embracing only Islam. To the late Awùjalẹ̀, his attack was targeted at the Oníṣẹ̀ṣe (the traditionalists). But in the end, the attack will recoil not only on him but also on the family he left behind. To the Governor, it is rather unfortunate that where one intends to find wisdom, stupidity is demonstrated in the highest form. The Governor, in conjunction with members of the State Assembly, and Ọba Adetona have committed cultural heresy and total disrespect to ancestral rituals by their controversial law of 2021 regarding the installation and burial of an Ọba in Ogun State. The attitude of the Ọba’s family and the Yoruba Muslims in Ijebu Ode, in my understanding, typified a lack of humility, respect, and disregard for the traditional institutions of which the late Awùjalẹ̀ (ọba -king of Ijebu Ode) was supposed to protect. It has no other interpretation but cultural alienation and self-colonization in its highest form. Cultural alienation (Ìrẹ̀ntẹ'Gbè) refers to a sense of estrangement from one’s native culture due to adopting another culture’s values or practices. This often results in identity confusion, loss of cultural belonging, or even death. Self-colonization refers to internalizing colonial values and rejecting their indigenous culture in favor of the colonizer’s, preferring foreign languages, dress, or religion while devaluing native ones. In a stanza of Ìrẹ̀ntẹ ‘Gbè) Ìrẹtẹ̀ Ogbè), Ifá says:
Ẹni àbíni bí kii wun wọn
Ẹni ẹlẹ́ni níí yá wọn lára
Dífá fún Ìwọ̀-dẹ̀ẹ̀rẹ̀
Tí yóó ṣe alábàárìn ẹja…
Translation
They are never fascinated by their kinsmen
But became fascinated by people from strange lands
These were Ifa’s declaration to Iwo-deere, the Hook
Who would become the fish’s companion
In the stanza above, when fish chose the hook as its companion over the natural food and plankton provided in the water by Olódùmarè for fish to feed on, the result was its capture, enslavement, and death. A word is enough for the wise.
The Ọbas in Yoruba land are supposed to be the custodians of culture and high moral virtues worthy of emulating. What we are witnessing today is so despicable that the traditional institutions that serve as a protective structure for the Yoruba culture and survival are being relegated to the background. As far as we are concerned, any politician, or Ọba, who engages in destroying our traditional institutions has offended the Alálẹ̀s, Ifá, and Olódùmarè and will suffer the consequences.
The recent excessive desire by some Ọbas (especially Igbólabí) to happily denigrate and destroy our Ìṣẹ̀ṣe is nothing but a mental disturbance marked by periods of euphoria or delusions, either as a result of substance use, mental slavery, or ignorance. Now is the time for all real Ọmọlúàbís of Káàárọ̀-oò-jííre to rise against this deliberate onslaught on the entire Yoruba race. In one of the Yoruba proverbs, “Tí ará ilé ẹni bá ńjẹ kòkòrò burúkú, tí a kò bá sọ fun, kùrùkẹrẹ ẹ̀ kòní jẹ́ ká sùn lálẹ́.” “If your kin are engaging in anti-social behavior persistently without caution, the consequences of their action may create uneasiness for all.” This is why their foolishness should not only be curtailed but stopped forthwith. The stanza of Òtúrá Ìrosùn has given us a warning to act now in whatever form deemed fit before our foundational source (Ìṣẹ̀ṣe) and heritage are completely pushed into oblivion. It goes thus:
Tó bá b’ójú, a bá’mú
Tó bá bá imú, a b’ẹ́nu
Tó bá bá ẹnu, a b’ẹ́sẹ̀
Tó bá bá ẹsẹ̀, ẹsẹ̀ a ṣìnà
T’ẹ́sẹ̀ bá ṣìnà, a wọ̀’gbẹ́
T’ẹ́sẹ̀ bá wọ̀’gbẹ́
A fi rá iwín lórí
Tó bá rá iwín lórí
A fi rá koóko lórí
Dífá fún Elérèsé
Ọmọ a kó tiwọn bá tiwọn
Translation
Whatever happens to the eye will affect the nose
Whatever affects the nose will automatically affect the mouth
If it affects the mouth, the legs will be affected as well
If it affects the legs, the legs will be misdirected
And this will lead the legs to the wrong path (in the bush)
In the bush, the legs will step on feces (excrement)
And in turn, the feces will be rubbed on the grasses
These were Ifa’s messages for Elerese
The one who was going to enmesh others in his stupid act…
The Ọba is a recognized head or ruler of a town, collectively chosen by the whole community through the council of chiefs (afọbajẹ) and, in most cases, through Ifá divination. The Ọba elect undergoes a royal seclusion called “Ìpèbí” for a particular period of time, usually three months. During this period, the Ọba elect is given the necessary leadership training, up-to-date lectures on the history of the town, the significance of various traditional practices, including customs, traditions, and belief systems, and spiritual protection. Thereafter, the full coronation is made, which confers on the Ọba the title of the “Aláṣẹ Èkejì Òrìṣà.” At Ipebi, the Ọba is imbued with the sacred àṣẹ that empowers him to rule over his people successfully. At demise, the late Awùjalẹ, Ọba Sikiru Adetona, failed to properly return the Àṣẹ to Mother Earth and ancestors, leaving it improperly anchored. Having gone through the sacred process of installation and coronation as the Ọba, it is expedient for him to fulfill the sacred obligation owed to the Mother Earth, Òrìṣà, ancestors, and the community. With his shameful exit, Oba Sikiru Adetona has created spiritual imbalance and vulnerability not only for his family but the entire citizens of Ijebu land.
Perhaps we need to remind the slaves of Abrahamic religions who are sitting on the thrones of our ancestors that Adé, the crown they are wearing, belongs to Ọ̀rúnmìlà. According to the scriptures of Ifá, Ọ̀rúnmìlà decided to journey to Ìkọ̀lé Ọ̀run to collect 400 Adé (crowns) from Olódùmarè for his generations on earth. On getting back to the earth, people asked Ọ̀rúnmìlà why he had to collect only 400 Ade, and that the quantity might not be adequate for everyone. Ọ̀rúnmìlà then replied that the crowns are not meant for everyone but for his descendants only. This is stated in a verse of Ọ̀wọ́nrín Dàágbọ́n (Ọ̀wọ́nrín Ògúndá). It reads thus:
Báa bá ṣe bọ Éégún
Leégún ṣe ńgbe ni
Báa bá ṣe bọ Òòṣà
L’òòṣà ṣe ńgbà
Báa bá b’Ọ̀pẹ̀ láboyè
Ó ma ńṣíjú ire é wo ni
Dífá fún Ọ̀rúnmìlà
Baba ńlọ rèé gba irinwó adé láti ọ̀run wálé ayé
Wọ́n ní kó rúbọ
Ó gb’ẹ́bọ, ó rú’bọ
Translation
The way we propitiate Egungun
It is the same way that Egungun supports one
The way we propitiate Oosa (Òrìṣà)
It is the way Òrìṣà accepts our propitiation
If we propitiate Ifa contentiously
It will surely bless us with ire
These were Ifa’s messages to Orunmila
When going to Orun (heaven) to receive 400 crowns and bring them to the world
He was advised to offer ebo
He complied
Ọ̀rúnmìlà, in his infinite wisdom and humility, had to concede to the Ọba on the issue of wearing the same crown despite being on the same pedestal as the Ọba. That is why the Àràbà crown is designed differently and decorated with òtútù ọpọ̀n beads. In a stanza of Èjì Ogbè, it was the same Ọ̀rúnmìlà who went to collect Adé, the crown for the Ọbas on earth. Therefore, we can confidently assert that the Ade (crown) being worn by all Yoruba Ọbas belongs to Ìṣẹ̀ṣe. Any Ọba who derides, denigrates, and abandons Ìṣèṣe needs to relinquish the throne and submit the crown to the Ìṣẹ̀ṣe community where it belongs. Adé Ìṣẹ̀ṣe is different from Adé Jerusalem or Adé Mecca. In the stanza of Èjì Ogbè, Ifá says:
Ṣokiti Sómbó
Ṣombo Ṣòkítí
Àyàn ta pàrà pàrà jákùn
Okùn ọlà lokùn Eríwo
Òlùgbóndóró p’ajá májẹ̀ẹ́
Ilẹ̀ dindin nilẹ̀ àkùrọ̀
Bí sọ̀rọ̀sọ̀rọ̀ bá sọ díẹ̀ níbẹ̀
Ẹ jẹ́ ká báa yín sọọ́
Àwọn ni wọ́n dífá fún Ọ̀rúnmìlà
Baba ntọ̀run bọ̀ wáyé
Ó kó Adé mẹ̀fà lọ́wọ́ látòde ọ̀run
Nígbà tó délé ayé
Ó gbé ìkan fún Alárá ọmọ Ògbólú Ajé
Ó gbé ‘kan fún Ajerò ọmọ Ògbólú ọ̀kọ̀rọ ìjà kanlẹ̀
Ó gbé ‘kan fún Ọwárè l’Ókìtì Ẹfọ̀n
Ó gbé ‘kan fún Ọba lálède Ọ̀yọ́
Ó gbé ‘kan fún Ọọ́ni Alànàkàn Èsùrú
Ó wá gbé ‘kan tókù fún àwọn ọmọ rẹ̀
Ọ̀kan tókù làwọn Àràbà ńdé lónìí.
Translation
Ṣokiti Sómbó
Ṣombo Ṣòkítí
Àyàn ta pàrà pàrà jákùn
Okùn ọlà lokùn Eríwo
Òlùgbóndóró p’ajá májẹ̀ẹ́
Ilẹ̀ dindin nilẹ̀ àkùrọ̀ )
Bí sọ̀rọ̀sọ̀rọ̀ bá sọ díẹ̀ níbẹ̀
Ẹ jẹ́ ká báa yín sọọ́
These were the babalawos who cast Ifa for Orunmila
When coming from heaven to the earth
And would bring along six crowns
On getting to Earth
He gave one to Alara, the offspring of Ogbolu Aje
He gave one to Ajero, the offspring of Ogbolu Okoro Ija Kanle
He gave one to Oware in the land of Okiti Efon
He gave one to the Oba in Oyo
He also gave one to Ooni Alakan Esiu
And he gave the remaining one to his children
That remaining one is what the Arabas are using to this day
It is important to let us know that “Ade” (Ọba crown) in Ifá and in Yorùbáland is sacrosanct on its own and not for decoration or honorary purposes. That is why special rites and rituals are performed before an Ọba can wear it. And a well-coronated Ọba with all necessary rites and rituals is called “Aláṣẹ Èkejì Òrìṣà” meaning “The Authority next to Òrìṣà.” For an ignorant person who adorns himself with Adé, the crown without going through the normal rites and rituals is breaching a taboo with grave consequences, and sometimes results in premature death or grave consequences for his family. In Ọ̀wọ́nrín Òtúrá (Ọ̀wọ́nrín Eléjìgbò), Ifá warns anyone who is stubborn and who doesn’t like to hear the truth, just like a drug addict-Oba (Igbólabí) in Yorùbá land, who is always acting under the influence of a substance, to be careful and desist from such acts. It is therefore in this person’s interest to listen and change his wrongful and shameful act. Else, he will face the full wrath of the Alálẹ̀s. On this, Ifá says:
Ajá táa bá wí fún tí kò gbọ́
Níí d’ajá Ẹlẹ́gbára
Àgbò táa bá wí fún tí kò gbà
Níí d’àgbò ‘mọlẹ̀
Ọ̀tọ̀ọ̀tọ̀ èèyàn táa wí fún tí kò gbọ̀
Níí fọwọ́ àjárì bomi
Dífá fún Aláwìígbọ́
Níjọ́ tó ńlọ kọ oko a kìí kọọ́
Wọ́n ní kó má kọọ́
Ó ní òun ó kọọ́
Ẹbọ ni wọ́n ní kó wáá ṣe
Ó kọtí ọ̀gbọnyin sẹ́bọ
Èrò Ìpo àti Ọ̀fà
Ẹni gbẹ́’bọ níbẹ̀ kó rúbọ
Translation
The dog that was warned but refuses to heed the warning
Will become the dog of Èṣù (will be used to feed Èṣù)
The ram that was advised but refuses to accept the wise advice
Such ram will become the ram of the Imọlẹ̀ (will be used to feed the deity)
And a human being that we advised who refuses to listen will regret his action
Ifa’s message for a self-conceited and stubborn person
When he was going to cultivate the farm, which was taboo to cultivate (doing the forbidden)
He was advised not to do so
He refused to comply
Travelers to Ipo and Ofa land
Let those advised to offer ebo do so accordingly
Another warning comes from another stanza of Ọ̀wọ́nrín Òtúrá (Ọ̀wọ́nrín Eléjìgbò) against those Ọbas who, after ascending the throne, enjoy all the benefits and decide to tarnish Ìṣẹ̀ṣe or go against the traditional values they are expected to uphold because of love intoxication with their wives or low self-esteem developed from their newfound religion. They tend to violate the traditional norms and practices just like the late Awujale did after ascending the throne of his ancestors. The stanza reads thus:
Báyé bá yẹ ni láyẹjù
Ìwà ìbàjẹ́ làá hù
Adífá fún Oníjẹmọ Àkọ́kọ́
Èyí tó ní òun yóó fi obìnrin òun mọ awo orò
Ẹbọ ni wọ́n ní kó ṣe
Ó kọ̀, kò rú
Ǹjẹ́ o mọ̀ o ti ṣé
Bí ẹ bá pe ìtá bẹ pe Ìrẹ̀lẹ̀, bí ò jẹ́
Ẹ ṣí àpèrè ọba wò
Translation
If they become too comfortable on the throne
They begin to behave badly
This was the message of Ifa for Onijemo, the first
The one who desired to reveal the secret of Oro to his wife (due to love intoxication)
He was advised to offer ebo
He refused to comply
“But you knew the consequences.”
Why then did you do it?”
If you invoke the spirits of Ita and Irele
Yet, there is no response
Then, you should open the throne and see what is hiding underneath
In this Odù, Oníjẹmọ, the first was a king who was blindfolded by the love he had for his wife to the extent that whatever the wife requested, he would grant her. When it was time for the Orò festival, the wife persuaded the Ọba to allow her to have the opportunity to see the Orò, which was taboo for any woman. The Ọba foolishly agreed and asked his carver to carve a special stool for him for the occasion. The stool was made with some tiny holes in it to enable anyone under the stool to see what is going on in the open. On the appointed day of the festival, the Ọba hid his wife under the stool within the Orò grove. As soon as they started, the chief priest threw kola nuts several times to invoke the spirits of Orò (Ìtá and Ìrẹ̀lẹ̀ Deities), but the kola nuts were not accepted and were always met with deadlock.
Thereafter, a Babalawo was asked to cast Ifá to find out why the kola nuts were not accepted. Ifá was consulted, and the Odù Ọ̀wọ̀nrín Eléjìgbò was revealed. Ifá told them that the reason why the deities did not respond was right under the Ọba stool. The chiefs prevailed over the Ọba to allow them to check what was under the stool. In the end, Ọba’s wife was found hiding under the stool. Because this is an abomination, the wife was killed instantly, and the king, too, was asked by the priests and the Osugbos to go and commit suicide for violating the age-old tradition of the town. This was how the king foolishly lost his life and that of his wife for flagrant disobedience to the traditional customs.
Let the ignorant Ọbas who are fond of desecrating the Yorùbá tradition know that the power and energy of our deities are still potent up till now and are ready to fight at the appropriate time. Those who have ears should listen.
It is also interesting to know that ìrùkẹ̀rẹ̀ (horse/cow/ox tail) also belongs to Ọ̀rúnmìlà. Ìrùkẹ̀rẹ̀ is one of the paraphernalia of Babaláwo. There are several stanzas of Ifá to buttress this assertion. Let the so-called Ọbas (hypocrites) tell us the history of Adé and Irùkẹ̀rẹ̀. In Òtùrúpọ̀n Ọ̀sá, Ifá says on ìrùkẹ̀rẹ̀ as follows:
Òṣìkà ò tó ògb’ìkà
Ògb’ìkà ò tó òṣìkà
Arọ ọ́ gún wọn lọ́bẹ
Ẹpọ̀n ń sá o
Dífá fún Ọ̀rúnmìlà
Tí yóó fòwò ìrùkẹ̀rẹ̀ lé gbogbo ọmọ rẹ lọ́wọ́
Ẹbọ ni wọ́n ní kó wáá ṣe
Ó gb’ẹ́bọ, ó rú’bọ
Òwò ìrùkẹ̀rẹ̀ làwa ń ṣe é là nílé wa o
Òwò ìrùkẹ̀rẹ̀
Translation
A wicked person is not as dangerous as a supporter of wickedness
And a supporter of wickedness is not as dangerous as a wicked person
A cripple stabbed them
And Epon is running helter-skelter
Ifa’s message for Orunmila
Who will hand over the business of using ox tails to all his children
He was advised to offer ebo
He complied
It is the business of using ox tail that we do to succeed in our home
In Ọ̀yẹ̀kú Òdí, Ifá says:
Ijó nijóo ilée wa
Ayọ̀ layọ̀ọ ilée wa
Èmí ò mọ’bi Ọ̀yẹ̀kú ti wá lu Òdí
Dífá fún Ọ̀rúnmìlà
Yóó fòwò ìrùkẹ̀rẹ̀ lé gbogbo ọmọọ rẹ̀ lọ́wọ́
Ẹbọ ni wọ́n ní kó wáá ṣe
Ó gb’ẹ́bọ, ó rú’bọ
Ẹ̀yin ò mọ̀ pé òwò ìrùkẹ̀rẹ̀ làwa ńṣeé là nílée wa
Translation
Dancing belongs to our home
And joy is the joy of our home
I do not know where Ọ̀yẹ̀kú had come to strike Òdí
Ifa’s message for Orunmila
Who will hand over the business of carrying horsetail to all his children
He was advised to offer ebo
He complied
Can’t you see that it is the business of carrying horsetail that we are doing to succeed in our home?
Ìrùkẹ̀rẹ̀ is used as part of the costume of an Ifá priest, which is also placed beside the priest during Ifá divination. Ìrùkẹ̀rẹ̀ means Ìrù (tail), Ọ̀kẹ̀ẹ̀rẹ̀ (cow). Ìrùkẹ̀rẹ̀ is used during a sacrifice. It is also used to wipe off the Odù-Ifá marking on Ọpọ́n-Ifá during consultation. In Ìdin-Kànràn (Òdí-Ọ̀kànràn), Ifá explains the relevance of Ìrùkẹ̀rẹ̀ to any Babaláwo. In this Odù, Ifá says:
Òpẹ àtàná níí jẹ̀bi àdà
Awo ẹtu ni ò gbelèjì í sùn
Dífá fún Olókun Ṣẹ̀níadé
Wọ́n ní kó rúbọ òfò ọdúnnìí
Ó fẹbọ ṣ’alọ́
Translation
The palm tree at the crossroads is guilty of being hit with a cutlass
The duiker hide cannot accommodate two sleepers at the same time
There were the declarations of Ifa to Olokun Seniade
When asked to offer ebo against loss that year
She delayed the sacrifice
In this Odù, Ifá says that Olókun Ṣẹ̀níadé was advised to offer a sacrifice with two pigeons and money. She refused to offer the ebo on time. A few days later, her cow died. She then instructed that the dead cow should be dressed up like a human corpse. She asked her family to tell everyone that she was dead. She hid herself somewhere nearby and sent for the group of Awo to come and cast Ifá for them. All the Awo invited were saying that following Olokun’s death, everything would be well and fine in the family. They later went out to go and look for more Awo to further explain what Ifá had to say from the Odù that was revealed for the family.
After some time, they met a Babalawo called Ìrù (tail), who declared that Olókun Ṣẹ̀níadé was not dead, but rather, she had suffered a loss. On hearing this, Olókun Ṣẹ̀níadé emerged from her hiding place and asked Ìrù to specify what she needed to offer as an ẹbọ. It was at this time that Olókun Ṣẹ̀níadé offered the ẹbọ and then regarded Ìrù as a great Babaláwo. Since that time, Ifá made it compulsory for Awo to go out with Ìrùkẹ̀rẹ̀ anywhere they were going, especially when going for divination. That was how Ìrùkẹ̀rẹ̀ became a close companion of all Awo.
In Ọ̀kànràn Ọ̀sá, Ìrùkẹ̀rẹ̀ was what Ọ̀rúnmìlà used to become victorious over all adversaries, and was able to achieve the victory that Olú, the warrior, could not achieve. This is a popular verse that is always recited during the performance of ẹbọ rírú. On this, Ifá says:
ká mú gégé lu gégé
Awo ilé Alákòókó
Ìgbín ò lára iná yíyá
Àwòdì ni ò pa sàà gb’ádìẹ àbá
Olúwo mẹ́ta, ìrùkẹ̀rẹ̀ mẹ́fà
A dífá fún Olú
Ó ńgbógun lọ sí ìlú gọ̀rọ̀ndì-gọrọndi
A dífá fún Ọrúnmìlà
Ó ńgbógun lọ sí ìlú gọ̀rọ̀ndì-gọrọndi
Wọ́n ní kí wọ́n ṣá káalẹ̀ ẹbọ ni ṣíṣe
Ọ̀rúnmìlà nìkan ló gbẹ́bọ níbẹ̀, tó ńṣẹbọ
Èsín gangan
Olórógun Olú ni
Ọ̀kọ̀ gangan
Olórógun Olú ni
Ogun tí Olú fi ẹ̀sín ṣí
Tí ò leè ṣí
Ogun tí Olú fi ọ̀kọ̀ jà
Tí ò leè jà
Kínní Ẹ̀dú fi túmọ̀ ọ rẹ̀?
Ìrùkẹ̀rẹ l’Ẹ̀dú fi túmọ̀ ọ rẹ
Ìrùkẹ̀rẹ̀ l’Ẹ̀dú fi ṣẹ́gun
Ifá, bá wa tú’mọ̀ Ikú
Bá wa tú’mọ̀ Àrùn
Bá wa tú‘mọ̀ Ẹ̀jọ́
Bá wa tú’mọ̀ Òfò
Translation
Let us strike gege against gege
He was the resident Awo of Alakooko
The snail is not too keen on warming itself by the fire
The hawk cannot swiftly pick a fowl from its incubating corner
Three Oluwo, six cow tails
These were the Ifa messages for Olu
When going on a war mission to the land of Gorondi-gorondi
Also declared the same messages for Ọrúnmìlà
When going on a war mission to the land of Gorondi-gorondi
They were advised to offer ebo
It was only Ọrúnmìlà who offered the ebo
The javelin was a great weapon for Olu
The spear, too, was a great weapon for Olu
The war, which was fought with a javelin
Which was impossible to execute
The war, which was fought with a spear
Which was impossible to win
What did Edu, Ọrúnmìlà, use to break up the conspiracy?
It was a cow's tail that Edu used to break up the conspiracy
It was a cow's tail that Edu used to achieve victory
Ifá, break up the conspiracy of death for us
Break up the conspiracy of affliction
Break up the conspiracy of litigation and contention
Break up the conspiracy of loss for us
Awujale Sikiru Adetona may have gone, but the bad legacy he left behind will always trail his family from generation to generation. This is the kind of unappreciativeness that happens when you occupy a position you did not deserve. Oba Sikiru Kayode Adetona was not the one chosen by the ancestors to occupy the throne, but because of the misplaced whims, parochial thinking, and selfishness on the part of the “afọbajẹ” (kingmakers) substituted Sikiru for his father just because of his Western education. What has Western education got to do with choosing the right person? He made several negative remarks about the Osugbo in an attempt to call a dog a bad name just to hang it. He claimed that the Osugbo who officiated his Ipebi rites were novices. How did he (himself a novice) know at the young age of 26 years that they were novices? Is it possible for the whole Ijebu town, as significant as Ijebu Ode, to hand over the rites of Obaship to novices? The people who are assigned to these roles in Osugbo fraternity are professionals in the field. He also claimed stupidly that there was an iroko tree he was warned not to see again in his life, which he claimed he had passed through the road deliberately to see the tree. “Ọmọdé bú ìrókò, ó bojú wẹ̀yìn, òòjọ́ kọ́ ni Olúwéré ńjà.” “A youth vituperates Iroko and immediately looks back for any response; Iroko does not fight immediately but fights at its appropriate time.”
Did Ọba Sikiru Adetona tell the world what led to the purported festered sore on his foot for a long time? (Egbò àdáàjinná)? What do you expect from an arrogant narcissist who married two daughters of the same parent without emotional feelings and moral ethos of a typical Ọmọlúàbí? If he thinks that because he did not die after violating the taboos, then what they did for him during Ìpèbí was of no effect. He has forgotten that the sins of the father will also be visited on the children for several generations. This is how a generation curse is initiated by the selfish, self-conceited individuals who are only interested in what benefits them at the detriment of the generations yet unborn. Apart from his family, the whole town might be thrown into a tumultuous situation due to his selfish act. Similarly, we were told that the one in Ìwó land was not chosen originally, but he was smuggled in by the political powers that be in Ọ̀ṣun State at that time. How do we expect such a person to appreciate, respect, and protect the tradition that made him who he is now? Bunch of ingrates!!!
To the Osugbos and all Ìṣẹ̀ṣe practitioners, you are commended for a show of maturity and tolerance displayed during the inglorious burial of the late Awujale. It’s a matter of time. A kìí gbéjà èèwọ̀, bó bá pẹ́ títí ohun tíí bini yóó bini. Èèwọ̀ cannot be defended; it is a natural retribution that occurs at the right time. Tí àlọ bá lọ, àbọ̀ ńbọ̀.
Aboru aboye, abosise
Fakunle Oyesanya, PhD.
President, ICIOS
Akoda Awo of Ibese kingdom, Ikorodu
Eletu of Ojokoro Land, Lagos