Group known as Ogbakha-Edo Indigenous Peoples Welfare Foundation has rejected a bill seeking to “constitutionally enshrine the Ooni of Ife and the Sultan of Sokoto as permanent co-chairmen of the Nigerian Council of Traditional Rulers at the National Assembly.

According to the group, the “ill-conceived and historically unjustifiable proposal is not only logically flawed but also provocative, divisive, and culturally offensive.”

Addressing journalists in Benin on Friday, Chairman of the group, Professor Sam Guobadia, flanked by General Secretary, Dr. Andrew Izekor and other executives and members of the group, said the bill in question at the National Assembly “represents a blatant attempt to institutionalize supremacy where none exists, and to exploit past protocols of convenience—wherein these rulers merely led delegations for the sake of political expediency—as a basis for permanent constitutional recognition.”

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The group added: “The Benin people, anchored in centuries of cultural pride and historical sovereignty, vehemently reject any move that seeks to subordinate the imperial and highly revered throne of the Oba of Benin to any other traditional or religious authority under the guise of national unity or representational balance.”

Ogbakha-Edo, while describing the Oba of Benin among the highest-ranking traditional rulers in Nigeria, said “it is absolutely unacceptable—indeed, an affront to justice and history—to diminish his stature through such unwarranted and biased constitutional manipulation.”

The group, while describing the bill as “politically motivated assault on the delicate balance and mutual respect that currently define inter-traditional relations in Nigeria,” stressed that “it threatens to upend centuries of coexistence, fuel regional discontent, and reignite historical grievances.”

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The group emphasized: “We reject in totality, any attempt to undermine or diminish the authority of the Oba of Benin.

“We find it highly inappropriate to perpetually subjugate the Oba of Benin by way of an illogical constitutional enactment.”

The group, therefore, demanded the “immediate withdrawal of the proposed bill in its entirety or make the position non-permanent and rotational amongst the first class traditional rulers.”

Ogbakha-Edo, also urged the “National Assembly to tread cautiously and not allow political maneuvering to destroy the dignity, balance, and integrity of Nigeria’s traditional institutions.”

Tunde Odesola

Clad in a silver-colour spacesuit like Neil Armstrong, the first man to set foot on the moon, I boarded my shuttle of prose – on a mission through myth and reality – to the ancient town of Ikoro-Ekiti, a lush land that existed long before western capitalist-cartographers carved territories out of ancient empires they later christened Africa; long before the white man arrived with his brutal scissors and treacherous thread to cut and suture lands, lineages and languages.

I am not terminating this journey at Ikoro-Ekiti; it is only my first port of call. Here’s the flight schedule, if you care. From Igbajo, the Land of the Brave, in Osun, I shall power my pencraft towards Ikoro-Ekiti, on a nonstop flight, before heading to Islam-dominated Ilorin, the city of Àfònjá, located in modern-day Kwara State, and then head to Iwo, the illustrious town in present-day Osun State, where the parrot sings truthful tunes on the banks of Obà River.

Are you ready to embark on this exploration with me? Okay, if the egungun is ready, the cane is ready, too. O ya, hop on board, and let’s travel through the marrow of myth.

Once upon a time, writes Prof Wande Abimbola in his book, “Ifa Divination Poetry,” published in March 1973, a king ascended the throne of Ikoro-Ekiti. His name was Oba Onikoro Mèbí. The powerful king had many queens, among whom was a promiscuous belle, whose name was not dignified with a mention in the Ifa corpus that bears her story.

The warmth and succulence of Onikoro Mèbí’s bed notwithstanding, this beautiful queen was stoking the heat of another man’s loins. “Stolen water is sweet, and bread eaten in secret is delicious,” says King Solomon in the Book of Proverbs, chapter 7, verse 17. Onikoro’s queen and her lover got carried away by the juice of their dalliance; they ate and drank until the king caught them red-handed.

Unlike these days, there’s a punishment for anyone caught in the trap of sacrilege, in those days. Such a culprit would be stripped, bathed in ash, bound hand and foot, and dumped by the roadside on the way to the market, for passersby to see their shame.

In ages past, palaces in Yorubaland consisted of 16 separate quarters, with the king living in the biggest and most dignified of the quarters. The king’s wife was to be given the ash treatment, but Onikoro Mèbí felt that it would belittle his esteem in the eyes of the world. So, he had his male servants strip his wife, drench her in ash, and tie her up in front of one of the apartments, figuring out which day of the week was best to behead the culprits.

In a moment of sober reflection, however, Onikoro Mèbí sent for his herbalist, Àgbìgbònìwònràn, expressing his wish to seek Ifa’s counsel on the matter at hand. Before Àgbìgbònìwònràn left home for the king’s palace, he went and consulted a group of herbalists whose tradename was Kese-Kese Baba Kàsà-Kàsà. The herbalists told him to offer a sacrifice to the gods urgently. But, Àgbìgbònìwònràn did not offer the sacrifice as charged, valuing royal summons above spiritual sacrifice. So, off to the palace, he went.

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Onikoro Mèbí unburdened his heart to Àgbìgbònìwònràn, who stared at the floor while the king talked. When the king was through, Àgbìgbònìwònràn consulted Ifa, and Ifa warned that the king should be careful with the way he handles the case of his wife, saying the king had only seen Kese-Kese, adding that Kàsà-Kàsà, the father of Kese-Kese, was coming behind. Thus, Àgbìgbònìwònràn used the wisdom in the name, Kese-Kese Baba Kàsà-Kàsà, to counsel the king.

Through the story of Onikoro Mèbí and Àgbìgbònìwònràn as enshrined in Ifa teachings, the myth of Kese-Kese baba Kàsà-Kàsà was entrenched in Yoruba worldview and subsequently became a popular proverb.

As Ifa called for caution, Onikoro Mèbí felt ashamed to free his wife by himself, so he told Àgbìgbònìwònràn to go and untie the queen. When Àgbìgbònìwònràn got to the naked queen, their eyes locked, and he untied her hands, legs, and thighs.

While Àgbìgbònìwònràn was digging the queen’s soil to sow his wild oats, the queen burst into a shriek: “Fife ni n fe mi o, fife ni n fe mi, Àgbìgbònìwònràn ko kuku tu mi sile, fife ni n fe mi,” meaning: “He is not untying me, he is not untying me; Àgbìgbònìwònràn is making love to me, he is not untying me!”

The king heard the scream of his queen. He rushed down to the apartment and found a stripped Àgbìgbònìwònràn, his Ifa pouch, clothes and cap flung in different directions, sweating and panting. Instantly, the king unsheathed his sword, swung it, and Àgbìgbònìwònràn’s head thudded hard on the ground, blood squirting.

The news of Àgbìgbònìwònràn’s beheading travelled like wildfire, reaching the paramount palace of the Alaafin of Oyo, whose panegyrics – Obaléyò Ajòrí, Oba Ajodo emi gbára, Oba Ajeèsé-Yokùn-Tòòtò-Léyò – resounded at home and abroad. So, the Alaafin summoned his vassal, Onikoro Mèbí, to Oyo.

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Obaléyò Ajòrí asked Onikoro Mèbí why he beheaded his babalawo. The embattled king told his side of the story, bereft of caution, patience and due process. The Alaafin gave his verdict: Onikoro Mèbí, too, must die. His head bounced on the ground like that of Àgbìgbònìwònràn.

Now, Ilorin comes into view as I nose my spacecraft in a descent. Ilorin is a beautiful city. The touchdown will be in a few minutes. Fasten your seat belts, please. After disembarking, we shall go to Oke-Kudu, an area of Ilorin.

Factually, the Onikoro Mèbí analogy exemplifies the latest katakata between the Oluwo of Iwo, Oba Abdulrasheed Akanbi, and his longtime alfa, whose name was simply given in a viral video as the Magaji of Oke-Kudu in Ilorin.

In the ungodly video, the magaji portrays himself as the creature who controls the creator. The video provides a classic tool to atheists, who see God as a creation of Man to explain the unknown. Also, the video has the potential to drive agnostics farther away from the realm of belief. Indeed, if a little child watches the video, he is likely to come off with the notion of Allah as being a king kong, who is controlled on a keypad by the reckless.

To start with, Magaji Oke Kudu claims he knew Akanbi when he was hustling in Canada, and that he was the one who told him to marry his first wife, when Akanbi wouldn’t stop getting into trouble. He explains that the marriage to a northern Nigerian lady produced two sons.

In a bid to show how close he was to Oluwo, the Magaji produced an alleged photocopy of the information page of Akanbi’s passport, saying the Iwo monarch had invited him to Canada long before he became king.

Sitting regally in Arabian apparel, with a ceiling-high turban, the angry magaji said that when Akanbi had a run-in with the law in Toronto, he was the one who begged Allah to make the principal witness in the case against Akanbi go mad. He said, “Akanbi was arrested for money laundering. They (police) came to his house and saw money in his house. He was set up by his girlfriend, Loranie, and was arrested. The case came up in a lower court; we begged God on his behalf, and he won. They rearrested him and took him to the central court. They retrieved the huge sum of money from him.

“The judge asked that Loranie be produced in court to come and testify; if the lady testifies against Akanbi, he would go to jail. A lot of Nigerians abroad bag 50-year jail terms and more. He became jittery and confided in me. And I told Allah, ‘God, you’re the one who forgives; forgive me and forgive Abdulrasheed, too’.

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“So, the lady was produced in court, with both of them in separate witness boxes. The judge asked the lady if she knew Akanbi. Of course, she knows him. (Magaji waves his right hand to God in supplication.) If Akanbi appreciates what we did, he shouldn’t forget us; he shouldn’t forget Ilorin forever.

“When the judge called on the lady to talk, she became mad instantly. May God forgive me and forgive Akanbi. She became mad! They asked her questions, but she was just tearing at her hair. The judge dismissed the case immediately.”

Magaji recounts how the Oluwo was caught and jailed in the US for criminal impersonation while on a visit, saying he (Magaji) again begged God for him (Akanbi) to regain freedom. “I saw that he had no one; that’s why I stood by him fully. I didn’t help him because of money; he had no money,” magaji said.

Though it is on record that two British tabloids, The Sun and The Mail, in 2024, revealed how Oluwo was jailed twice in the US and deported to Nigeria in 1999 for engaging in money fraud, among other crimes, I shall not dwell on his past transgressions.

While digging in on this story, I discovered that the magaji was annoyed with the Oluwo because of the shoddy treatment the king allegedly meted out to him some time ago. Specifically, the man, who calls himself an imam, said he was chased out of Iwo palace by 12:30 a.m., when he was on a visit to the palace, stressing that he had to go and sleep in a mosque till daybreak. Magaji called on Akanbi to return the Toyota Camry, aka Muscle, which he claimed he had given to him.

By coming to the public with the news of the false and ungodly help he rendered to the Akanbi, the magaji was going to kill two birds with one stone. He aims to display the authenticity of his brutal powers so that ignoramuses could flock to him, seeking protection, ritual money, etc. He also wants to get even with Akanbi for turning his back on him.

The magaji, whose video I watched, appears to be over 50; a fool at 40 is a fool forever, goes a popular Nigerian saying. It is baffling that an imam, who has a congregation and who teaches people, doesn’t know that anyone who holds the tiger by the tail ends up in its belly.

To be continued

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

X: @Tunde_Odesola

A former Minister of Education and Chief Executive Officer of Human Capital Africa, Dr Oby Ezekwesili, on Thursday, knocked the National Assembly over its efforts on the ongoing constitutional amendment, describing it as a charade and a conduit pipe to waste public funds.

Ezekwesili equally lamented that hijack of the nation’s political space and, by extension, that of the continent by a set of criminal enterprise gangs who now sit at the table and slice governance in the direction that best suits them while the larger interest of the people suffers.

The former minister stated this on Wednesday while delivering her keynote address on “Reworking Nigeria’s Federalism: Perspectives on Restructuring and Fiscal Federalism” at the 7th Penpushing anniversary and annual lecture.

Ezekwesili said that rather than acceding to the people’s demand for a fresh constitution that will help address all the imbalances and the inequalities that defined the current constitution, the National Assembly decided to embark on a venture that will do little or nothing to help address the need to restructure the country along the practice of true federalism.

She explained that the agitation for secession by some part of the country, the problem of insecurity, the challenge of unemployment and poverty, and maladministration as a whole will only be resolved with a new constitution that prioritises devolution of powers, justice, equity, and fairness to all irrespective of tribes and ethnicity.

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The former minister has equally called on the media to be at the vanguard of demanding a new constitution that is powered by the people and will ultimately serve the progress and development of the country.

Ezekwesili said, “The ongoing constitutional amendment cannot work, it cannot address our problem, it is a charade and sheer waste of resources. The demand for a new constitution is a matter of life and death

“For instance, when the engineer tells us that the foundation of a building is structurally defective, is it not to take the whole building down because it will continue to constitute an endangerment to the people.

“You won’t say, Oga, can we just do some little adjustment to the building, no, it won’t work, and this is same with nation building. So this expensive charade that the National Assembly is embarking on and spending money on won’t take us anywhere.

“The media should take the front seat and be at the vanguard of a demand for new constitution. We must have a constitutional conference that enables the people of this country to have honest conversation around things that will make us make progress and make Nigeria work for all of us.

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“If there is anything that will come out of this annual lecture it must be that the media should be at the vanguard of a push for a constitutional conference, one that will enable the constituent part of this country, a constituent assembly elected by the people, they go, they sit, they have the discussion on the basis of the issues that makes fiscal federal system of government to work and come out with issues that are eligible for constitution which is put before the people to vote in form of referendum.

“This is what Kenya did after almost collapsing, and since then, you never hear them talking about break-up, they will talk about the need for good leaders”

Ezekwesili added that there is nothing mysterious about good governance, as it has been done in other parts of the world and could be replicated here too in Nigeria and Africa as a whole.

She disclosed, “There is nothing that is mysterious about good governance, this thing has been done elsewhere and could be replicated here in the country.

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“Unfortunately, today’s politics has been hijacked, what we now have is a criminal enterprise gang and this is not only in Nigeria but across the continent. A criminal enterprise gang has taken hold of politics and excluded the society and these people just sit at the table and just slice governance in the direction that suits them but that must not be made to continue.”

Ezekwesili explained that there is a strong connection between the quality of African politics and its economic performance and prosperity, adding that this sad reality may, however, not change for a long time to come if nothing is done to improve the quality of its politics and the political leaders.

The activist said that the true practice of fiscal federalism will foster greater regional autonomy and collaboration, satisfy the demand for self-determination without breaking up the country, boost productivity and accountability, and improve leadership capabilities, among other things.

Also speaking at the annual lecture, the immediate past Nigerian High Commissioner to the United Kingdom, Sarafadeen Ishola, said that the country’s current federalism is adopted in principle but suffers in practice and neither delivers the autonomy expected by the federating units nor promotes the developmental competition required for national growth.

Ishola, who chaired the occasion, said that true federalism is not only about devolution of power but about responsible governance, institutional clarity, fiscal equity, and citizen-driven accountability.

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He added that Nigerians must therefore not behold restructuring as a sectional agenda but must embrace it as a national rebirth strategy to address some of the challenges hindering effective management of the country.

Speaking at the event, the founder of Penpushing Media, an online platform, Mr Dimeji Kayode-Adedeji, said that the essence of the annual lecture is aimed at elevating conversation around issues that could further enhance the greatness of the country.

Kayode-Adedeji said the online news medium has continued to grow in leaps and bound, contributing significantly to changing the narrative of the country through qualitative reportage and dose of philanthropic gestures that are deliberately designed to uplift humanity.

He explained that as part of the focus of the online news medium to contribute to the growth of mass communication undergraduates, the news platform has helped to train over 80 students from various institutions, while it has also instituted an annual award honour for the best graduating mass communication students in the higher institutions.

There were also goodwill messages from former Presidential Spokesman to the Late Mohammadu Buhari, Mr Femi Adesina, the Chairman of Editorial Board of Penpushing Media and former Chairman of Nigeria Union of Journalists, Lagos State Council, Deaconess Funke Fadugba; and the Chairman, Planning Committee, Dr Abiola Akiyode-Afolabi, among others.
(PUNCH)