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OPINION: Ibadan-Oyo War Of Supremacy Over Obas Council

Published

2 months ago

May 26, 2025

By Lasisi Olagunju

At the Alaafin’s Garden Hall in Oyo on 6 November, 1934, Alaafin Siyanbola Ladigbolu held a storming meeting with the Resident of Oyo Province, the Honourable Mr. H. L. Ward-Price. The Resident was the equivalent of today’s governor; the Province equated today’s state. That meeting was called to discuss the news filtering out that the white man was moving the capital of Oyo Province from Oyo town to Ibadan.

The meeting was held in a very tense atmosphere. The Lagos Daily News of 13 November, 1934 carried the proceedings verbatim. There is an excerpt here:

The Aláàfin: I summoned this meeting with a view to ascertaining whether the ugly rumour of your impending removal from Ộyó to ibadan was true or not as I have not been authoritatively informed by you.

The Resident: Who told you that I am removing to Ìbàdàn?

The Aláàfin: No one did but it is a general talk among my people that you are packing up.

The Resident: But who told you that? The Aláàfin should not believe foolish talks and rumours.

The Aláàfin: If you want to prove the veracity of my statement, just give three pence to a small boy in the street with the request to bring in as many persons as he can find talking on this subject. You will be surprised at the crowd that will throng this place in a minute. It is a common saying everywhere.

The Resident: Anybody can say what he or she likes but I do not think the Aláàfin believes everything he hears.

The Alâàfin: I do not believe everything but this is too general to be a lie. I and my people do not want you to go. But if you say that you are not leaving Oyó, I am satisfied.

The Resident: I am transferring my Provincial Office to Ibàdàn. That is, my clerks are going to Ibàdàn and I am going to make Ibàdàn my business place. But I shall be living in Ộyộ.

The Aláàfin: How is it then that you say just now that you are not leaving Ộyó? This is rather suspicious. I do not like it.

The Resident: But can’t the Aláàfin see the difference between the Resident and his staff? I am not removing from Ộyộ; my clerks are.

The Aláàfin: I do not want you or your staff to leave Ộyó. Why? I am not pleased at the mere suggestion of it.

The Resident: You see, at Ộyó I have so much work to do through my mails coming in in great abundance. The mails are received twice weekly. Replies to some letters are sometimes delayed through that cause. Whilst at Ibàdàn I can get my mails every day and writing can be reduced or facilitated by the use of phone messages. Letters come from Forestry Department, Agricultural Department, etc., etc. which can be answered at once.

The Aláàfin: But you are not the first Resident to experience the difficulties of which you now complain. How is it that your predecessors never complained of this and were able to satisfy all concerned? Besides, these difficulties can be easily adjusted. I am not pleased that you should go to Ibàdàn for that reason.

The Resident: As I have said, while my office remains at Oyó, I shall never have to know the people of Oyó very well. Even some of the chiefs before me now (referring to the Ộyó chiefs present) are not well known to me because I am constantly engaged upon my work at the Residency. But if I go to İbàdàn, then my work is over. I can come to Ộyo two or three days. I shall then be able to devote more time to Oyo affairs than I have hitherto done.

The Aláàfin: This sounds strange! But you are known and addressed as the Resident of Oyo not of Ibàdàn.

The Resident: I am also Resident for Ibàdàn, Saki, Ifè, etc., etc. as well.

The Aláàfin: Exactly so by virtue of my position as the overlord of the places cited. But Oyó is your home. You are my Resident.

The Resident: Yes, I admit that Ộyo is my headquarters and I shall continue to reside there when I finish my work at Ibàdàn. At least I wish to try it; if not successful, I shall bring back my office. I have no mind of changing my headquarters. Do you think I can change that without the sanction of the Governor?

The Aláàfin: All right. But I am not pleased.

The Resident: Yes, the Aláàfin and the chiefs need not entertain any fear as I shall continue to carry on my work as usual.

The Aláàfin : All right, let us hope so.

It happened. If Ibàdàn was the capital of the old Western Region and the old Western State and is the capital of Oyo State today, the above is how it happened, the story as told by J. A. Atanda in his ‘The Divisional Power Structure in the New Oyo Empire, 1914 – 1934’. The article deals with so many issues including the troublous Ibadan-Oyo relations.

As it turned out, the Resident moved the capital from Oyo to Ibadan without approval from Lagos. And he got away with it. The Aláàfin believed he did it because ‘rebellious’ Ibadan had won him over. The truth was that the Aláàfin had become too hot for everyone to handle and relate with. Ward-Price did it because he thought the Aláàfin was behaving as if he was the boss of everyone – including even the Resident. A month earlier (October 1934), the Aláàfin had reportedly declared that “I know that there is no (one) else besides me but God.” The Resident was supposed to be Alaafin’s boss; he was today’s governor. The man had powers and he used it to teach some lessons in power relations.

Earlier still in 1934, that same Resident had told Oba Aromolaran I, the Owa Obokun of Ijesaland, in his palace in Ilesa that “white ants are eating the legs of the Aláàfin ‘s chair without his knowing.” It was interpreted in Yoruba to the Owa who did not ask the white man to explain what he meant. The oba knew that it was an official acknowledgement of a gradual setting of the sun of what historians call the New Oyo Empire which started with the founding of a new Oyo town in about 1830. Mr. Emmanuel Adedeji Kayode was the orderly (asojú) to the Owa Obokun from 1920 to 1942. He listened to that conversation between Ward-Price and Owa. He retold it to Professor J. A. Atanda in an interview held at his Ereja Quarters residence in Ilesa on 13 June, 1966.

I do not know in person the present Aláàfin of Oyo, Oba Akeem Owoade. I have not met him but the first and the only newspaper interview he has granted since his choice as the Aláàfin was conducted by me – on the phone. He sounded calm and humble throughout that interview engagement. He spoke on his expectations and laid out his plans for his people. I think I was impressed. Although I know that like an aircraft, the take-off is always difficult, still I feel there are already too many negative vibes since this oba’s coronation. I am writing this today as my own incision in his occiput on how he flies his plane, particularly his handling of the current crisis over the composition and chairmanship of the Oyo State Council of Obas.

The contentious Oyo State Council of Obas bill was passed some days ago. The new Aláàfin and his townspeople are not happy with that bill. But the authors of the bill originally proposed making Aláàfin the permanent chairman; in his absence, Olubadan and Soun were to serve as concurrent chairmen in that order of ranking. Very loud protests by Aláàfin’s people that their king would not share the seat with anyone even when he is absent woke up the other side – Ibadan and Ogbomoso. They reacted by rejecting the bill as originally drafted, and demanded a rotation of the chairmanship. They will share the seat two years apiece. Now, they’ve won.

They would win. In particular, the Ibadan would win. They have so much resistance and activism in their checkered history to guide them. Besides, they are brave and daring in reaching for whatever they covet. Their ancestors had it. At the beginning of the Ibadan-Ijaye war in 1861, an Ibadan General who later in life became famously known as Basorun Ogunmola, was reported to have boasted a promise that: “After shaving the crown of the head (Ijaye), he would shave the occiput (Abeokuta).” That was the Ibadan warlord’s way of promising to destroy one enemy after the other. He did not mention Oyo and its king, the Alaafin, but it is there in history that when it was his time to be Baale of Ibadan, Ogunmola told the Alaafin that the title he wanted was that of Basorun, Oyo’s prime minister. And he had it even while someone was holding the title in Oyo.

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Professor Bolanle Awe in a 1965 piece wrote that Ogunmola and, much later, Aare Latosa while establishing an Ibadan empire stretching over the whole of Yorubaland “openly discarded the support and friendship of the Alaafin of Oyo. Of the two leaders, however, Ogunmola was the wiser, in that he replaced the Aláàfin’s friendship with that of the British government…” (See Awe’s ‘The end of an experiment: The Collapse of the Ibadan Empire, 1877-1893’). The effect of that foundational friendship with the new power, the British, is what we see later in the colonial government acknowledging Ibadan over Oyo as the new power centre.

Potshots aimed at Oyo are Ibadan’s regular bugle songs of freedom. A conference of Yoruba Chiefs was to be held in Ibadan in May 1939. Then a storm ensued over a custom-made damask cloth for the conference. The cloth had the photograph of Olubadan Abasi Alesinloye holding a tiger on a leash. The Aláàfin protested vehemently and the government banned the cloth from being sold and worn throughout the province. Why did the Aláàfin protest? Ruth Watson explains in her ‘Civil Disturbance is the Disease of Ibadan’ (2003, page 159) quoting Olubadan’s driver: “Abasi was holding a tiger, that signifies Oyo under Ibadan because that tiger sign (symbol) belongs to Alaafin. He had rope tied around that tiger’s neck, it was pulled tight.” Between that time, 1939 and now, so many events have occurred which have served to relive that experience of a tiger on a leash. Many more will happen.

The present Ibadan-Oyo crisis over the chairmanship of Oyo State Council of Obas and Chiefs I find very vexatious and unnecessary. The new Aláàfin should shake off suffocating creepers from his orange tree and own himself. He should move closer to his ancestor, Atiba, and ask him how he used diplomacy to make the Ibadan serve his purpose; how his son, Adelu, got the Ibadan fight his wars, particularly the decisive one against Kurunmi of Ijaye in 1861-1862. The Aláàfin needs Ibadan and other Yoruba towns more than they need him. I pray for his success but the current noise so early in his reign is very distracting and unnecessary. In fact, if I were the Aláàfin, I would call a strategic, unilateral ceasefire on this council of obas thing; I would withdraw my troops while I reach out to rival kingdoms. There are greater things ahead to do together.

“Vision is the art of seeing what is invisible to others” (Jonathan Swift). Yoruba ancestors saw today and made it a rule of behaviour that obas must never leave their kingdoms. They also decreed it a taboo for obas to meet face to face. Throughout the period of obedience, no oba compared his height with another’s and none talked down on another. But the British broke the pot, first in 1886 to sign a treaty; second in 1925 at a durbar for the visiting Prince of Wales. The really bad one was in 1937 when the British called and held a Conference of Obas of Western Province. Since then, intrigues and fights over who sits where have combined to ruin the family.

What do our obas really do with the present so-called council of obas? What will happen if a state does not have that council? I do not want to ask what will happen if there really is no oba in a town. Should custodians of culture be found fighting over a council that is practically powerless and of no developmental value to the society? Besides, and this is important: Is there an oba today whose kingly arms reach out beyond his kingdom? There was an Oyo Empire at a time when there was no Ibadan. There was an Ibadan Empire which succeeded Oyo Empire at the demise of Oyo and its powers. Today, neither exists.

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From the epochal 1934 to date, Ibadan has not stopped insisting that the present Oyo is not the Old Oyo to which their ancestors belonged and which they served. The British in the 1920s set up a court of appeal for Oyo province and made the Aláàfin its chairman. What was the reaction from Ibadan? Ibadan people refused to take their cases to that court. I got an interesting paragraph from Professor Toyin Falola: “The Aláàfin ‘s Appeals Court only existed on paper as far as its connection with the Ibadan ‘native’ courts was concerned.” The people knew that the political implication of taking their case to Oyo would be “to offend all the (Ibadan) chiefs who held the Aláàfin in contempt.” (See Toyin Falola’s Ibadan, 2012, page 600).

Today’s Ibadan will not submit to today’s Oyo. Their fathers didn’t. Late Nigerian art historian, Professor Cornelius Adepegba, in a 1986 journal article did an extensive work on controversies such as the current one. Adepegba struck a cord in noting that “when the British were upholding the Aláàfin ‘s supremacy, a section of Oyo domain, particularly Ibadan, did not stop protesting until it was separated from Oyo native administration in 1934” (Read Adepegba’s ‘The Descent from Oduduwa: Claims of Superiority among some Yoruba Traditional Rulers and the Arts of Ancient Ife’, 1986).

In Olufemi Vaughan’s ‘Chieftaincy Politics and Communal Identity in Western Nigeria, 1893-1951’, we read that as early as 1914, Ibadan launched an association of elites called the Egbe Agba O’tan (Society of Elders Still Exist) to defend Ibadan against policies inimical to its progress. To clearly show its anti-Oyo/ Aláàfin stance, Vaughan reports that “the organization broadened its political base by appointing the Ooni of Ife as patron in 1923; in March 1928 it made the educated ‘crown’ prince of Ife, Adesoji Aderemi (who succeeded as Ooni two years later), as honorary member…By embracing the Ooni and its influential ‘heir apparent’, the Egbe posed a traditional counterweight to the political supremacy of the Aláàfin.” But the hand of fellowship to Ile Ife did not mean that Ibadan was trading one chain for another. We realize this when we fast-forward fifty-something years later. At a meeting of the Oyo State Council of Obas on Thursday 20 October, 1983, when the Ooni referred to himself as “the father of all”, Olubadan Yesufu Asanike was among obas who kicked and vehemently rejected that relationship. He was quoted as saying “O si wa npe wa ni omo re. Baba taa ni?” (He called us his children. Whose father is he)?”

Ironically, those things which Oyo did to Ibadan which Ibadan loathed and rejected, Ibadan at the height of its powers did worse to others. It took the people of the present Osun State generations of ‘anti-colonial’ struggles to stop listening to a crude refrain of exploitation from Ibadan chiefs: “Omo yín ó d’àgbà yíò tó ‘gbà sìn k’á tó tún wá (Your children would have matured enough to serve us before we come again).” When the people felt they had had enough, they finally found the right words to reply Ibadan: “Omo wa yíò ti d’àgbà yíò tó ìyà gbòn tí e bá tún wá (Our children would have matured enough to shake off your yoke if you come again).” Read this in ‘Oyinlola Olokuku: Every Inch A King’ by Lasisi Olagunju, et al (2005:78). The Ekiti/Ijesa/Ila people’s response to the same experience was violent; it was the trigger for the war that eventually ended all wars in Yorubaland in 1893. These experiences and responses can serve you if you feel sufficiently cheated and dispossessed by the Nigerian elite and the system.

Now, descendants of the past are fighting one another to recreate the privileges their ancestors enjoyed. Ancient Greek philosopher, Heraclitus, told humanity that “you can’t step into the same river twice.” Power and privileges constantly flow downstream; like running water, they are in ceaseless motion. Neither Oyo nor Ibadan seems to realize the truth in that quote. They are fighting over the permanence or the impermanence of a presiding office which really presides over no one in the real sense. Beyond being symbols of communal unity and cultural pride, the political powers of the oba are in the graveyard of history. The point I make in all this is that if I were the governor of Oyo State today, I would cancel that council of obas and tell each oba to stay at home and limit his problem to his domain. After all, each of them has an instrument of appointment which clearly states the geography and limit of his suzerainty. Or should a man be made a king and still be hankering after money ritual? A kingdom should be enough for a king.

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Kidnapping: CP Agbonika Establishes Tactical Division In Edo Community

Published

4 hours ago

July 20, 2025

Editor

By Joseph Ebi Kanjo

Edo State Commissioner of Police, Monday Agbonika, has announced the establishment a new Tactical Division in Ivieukwa- Agenebode, Etsako East Local Government Area of the state aimed at curbing incessant kidnapping and related crimes in that axis.

A statement by the Edo State Police Command’s Police Public Relations Officer, Moses Yamu, said the CP made the announcement on Saturday, July 19, 2025, when he paid a “strategic visit to Agenebode, Etsako East Local Government Area, as part of ongoing efforts to assess and strengthen the security architecture across the state.”

Recall that on Thursday July 10, 2025 night, gunmen attacked the Catholic Immaculate Conception Minor Seminary School at Ivianokpodi-Agenebode, killed a member of the Nigeria Security and Civil Defence Corps (NSCDC) attached to the school and abducted three students of the school.

The attack came barely ten months after an attack was carried out in the area. Two people including a priest were kidnapped and one killed during the attack.

Consequently, the police imagemaker, while quoting the CP in the statement said that the Tactical Division, when established, would service a rapid unit challenges in the area

The statement partly reads: “During the visit, the Commissioner of Police made a stop at St Peter Grammar School Corpers lodge, Agenebode, and the Immaculate Conception Junior Seminary, Ivianokpodi-Agenebode, where he met and interacted with serving members of the National Youth Service Corps (NYSC).

“He assured the corps members of the Command’s unwavering commitment to their safety.

“CP Agbonika used the opportunity to highlight the proactive measures being adopted by the Command to prevent crime and respond swiftly to any emerging threats in the area.

“In furtherance of this, he officially announced the establishment of a new Tactical Division in Ivieukwa- Agenebode. The Tactical Division will serve as a rapid response unit to address security challenges, particularly in rural communities and riverine areas within the LGA and adjoining environs.

“Personnel of the State Intelligence Department (SID) were equally deployed to ensure timely intelligence gathering in the area.”

The PPRO in the statement said the “Commissioner reaffirmed that the Nigeria Police Force under his leadership in Edo State remains committed to partnering with communities, institutions, and other security stakeholders to maintain law and order across the state.”

He further “urged residents to remain law-abiding and continue to cooperate with security agencies by providing timely and useful information that can aid in crime prevention and detection.”

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OPINION : Awujale’s Burial And Aso Rock’s Graveyard Politics

Published

5 hours ago

July 20, 2025

Editor

Why should I bother myself with what is done to my body when I die? Oyomesi (the council of seven high-ranking chiefs in the Oyo Empire) knows what to do with my body!” That was what immediate past Alaafin of Oyo, Oba Lamidi Adeyemi 111, told me in his palace, a few weeks before he journeyed to Ibara – where Oyo buries its kings. He was furious with Ogun State traditional rulers. His grouse was with the Obas and Chiefs Law of 2021. That law has aberrant stipulations that are repugnant to tradition and customs. One of them is the provision stipulating that traditional rulers can be buried according to their religious dispositions. The Awujale of Ijebuland, Oba Sikiru Adetona, who recently passed, initiated it. The bill sought to make “a law to provide for the Preservation, Protection and Exercise by Traditional Rulers of their fundamental rights to be installed and buried according to their religions or beliefs and for other related matters.” In 2022, Governor Dapo Abiodun became the pall-bearer of this sacred, even if mythical, ritual of traditional burial of kings transmitted from our forebears.

To fortify institutions and systems that they revered, our forebears curated a number of taboos, myths, wise-sayings and social mores which served to make them distinct in everyday relations. An ancient saying that explains the secrecy of their kings’ burial is, “it is a taboo (èèwò) to bury the initiate the same way you bury a non-initiate.” It is one of Yoruba’s ancient aphorisms which escaped into the modern time. Though modernity has afforded us opportunity to see those inherited myths as mere decorative palm fronds (màrìwò) on a masquerade, they are the pillars upon which Yoruba traditional institution stands.

On Tuesday last week, as I stepped into the Obafemi Awolowo Auditorium of the Federal University of Technology, Akure (FUTA) Ondo State, I was confronted with two choices. Before me were traditional rulers of immense renown. They gúnwà-ed (pardon my inflection for their royal sitting) in their ancient majesties. The Olowo of Owo and Chairman of the State Council of Traditional Rulers, Oba Ajibade Gbadegesin, Ogunoye III, was there. He reminded me of one of his mythical predecessors, Sir Olateru Olagbegi, KBE. The Deji of Akure, Oba Aladetoyinbo Ogunlade Aladelusi, whose stool parades lustering pedigree of great kings like the British-trained lawyer, 42nd Deji, Oba Ademuwagun Adesida, was there. The king of my village, Ilu Abo, and former Secretary to the Government of the Federation, Oba Olu Falae, was there. And many others. They were all gathered for the 10th coronation anniversary colloquium of the Deji. The topic for discussion was, “Role of Nigeria’s Traditional Institutions in Nation Building: Impediments and Prospects” and I was one of its three discussants. The options before me were binary: Give the Kabiyesis the platitudes they were used to, or tell them the absolute truth they needed to know? I chose the latter.

So, I began. The traditional institution parades a great pedigree. Today, however, the traditional institution is at its lowest ebb. Seldom regarded, kings would seem to have lost their relevance and sacredness. Entrance into the institution has been generally bastardized. Money dictates who becomes king and in the process, illegitimates and dregs of society get smuggled into the system. An Oba is known to smoke marijuana. The bulk of them are land-grabbers who make money from the tears of their people. We now have kings who are ignorant about the customs of their people. I once heard a thoroughly confused Oba introduce himself as “Oba Assistant Pastor” on television. The most annoying part of it is the ease with which they repudiate the customs and myths surrounding their offices. The latest is the funeral of the late Awujale of Ijebuland. A few days ago, Kabiyesi, one of the most revered monarchs of Yorubaland, was buried like an ordinary mortal and soldiers prevented traditionalists from having a hand in his burial. As I spoke, there was pin-drop silence. While many felt I was audacious in the presence of the Irunmole, some agreed that our fathers needed to hear the gospel truth. “The traditional institution must redeem itself if it wants to be taken seriously,” I concluded.

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In an interview Oba Adetona granted before his death, he cavalierly disdained the traditional institution. A valiant man who stood staunchly against General Sani Abacha, in that interview, Awujale exposed virtually all the sacred innards of Yoruba kingship. For instance, the cult of secrecy preceding installation of Yoruba kings got massively shellacked by the Awujale. “What we did in seclusion is nothing secret. We were just there making merry and enjoying ourselves while relatives, friends and other well-wishers come around to visit and rejoice with the king. What is the fortification they are talking about? …Where were the traditionalists you talk about then? And what rites are you referring to? I cannot recall any rite that was done behind the scene. Let them come and tell me. It is all lies. Nothing like that. They even tell you that they give the heart of a deceased Oba to the new one to eat! They are crazy…I didn’t eat anything oooo. So, no such thing happened,” he said.

This was the very first time I would see a Yoruba king expose and explode the myths of the centuries-old traditional institution. By their very definition, myths are lies. You will find many of Yoruba ancient myths in German editor, scholar and writer, Ulli Beier’s book with the title, Yoruba Myths (1980). Andrew Apter of the Yale University, in his journal article entitled, “The Historiography of Yoruba Myth and Ritual” History in Africa, Vol. 14 (1987), pp. 1-25, said of it, “Myth is… a false reflection of the past” or a “testimony of the past in oral societies”.

Several other myths were curated to fortify their kingship system. Yoruba needed to differentiate their kings from ordinary mortals. Their aim was to invoke dread, respect and an eternal relevance for the system. One is that, kings’ heads are not to be seen by ordinary mortals. The rationale is that, if every Tom, Dick and Harry sees and touches their kings’ heads, it deconstructs them and the overall system. Again, in the process of carving immortality for their kings, Yoruba compare them to the gods, “igbá kejì òrìsà” and say their kings do not die. So, if they don’t die, a taboo was then needed to literally demonize sighting the corpse of an Oba. Like Christians did to mythologize their founding patriarch, Jesus Christ, the Yoruba also created and surrounded their kings with myths. It is a taboo, for instance, to say an Oba dies but appropriate to use the euphemism, “Oba w’àjà” – he ascended up through the rafters. Obas’ exits are not announced like mortals’ but with elements of sacredness and sobriety. As Christians are not allowed to query the non-empirical claim of their patriarch’s birth and anyone who does so is a social outcast or an atheist, the Yoruba do not take kindly to attempts to remove the ancient shawls surrounding their kings.

Myths were essential to the ancient Yoruba people. Many of them are found in palaces. For instance, if you enter the palace of the Alaafin of Oyo today, you must remove your shoes, sandals and slippers. It is said that it is a taboo not to. No one has ever been let into the repercussions of dissension. Until recently, no one shook the hands of an Oba. Oba Lamidi Adeyemi was lucky. As he aged, providence, the designer of his visage, decorated his face with dread. You couldn’t look at Oba Adeyemi’s face without a dread running down your spine. You would assume you were looking at the frightening face of a lion. As close as I was to him, whenever I was in his presence, rather than his face, I looked at my feet.

All the above make attempt by traditional rulers in Ogun State, in concert with their governor and legislators, to commonize the burial of their kings, a cultural heresy. Some other parts of Yorubaland have also partaken of this despicable heresy. All Yoruba of goodwill must get Dapo Abiodun and his co-travelers on this journey to retrace their steps. It is a calamitous journey. Obas must go through the seclusion rites of Ipebi and must be buried according to the tradition they willingly subjected themselves to. It is called traditional rule, not modern rule. The burial of Oba Lipede, the Aláké Egbaland, some years ago, was going to end up a calamity but for a momentary recourse to reason. In Ogbomoso, the body of Soun, Oba Ajagungbade III, was subjected to a despicable act of public viewing. Ibadan people seem to have made this desecration of their Obas’ bodies an art. They did it with the bodies of two previous Olubadan who ‘w’àjà’-ed, Oba Saliu Adetunji and Oba Lekan Balogun. The two Obas’ bodies were carted round and about like skinned goats from the abattoir. The greatest calamity would have befallen Yorubaland when Aláàfin Adeyemi ‘w’àjà’-ed and Islamicists attempted to bury him like an ordinary mortal. It took the firmness of Sango cult adherents to stop the drift. They instantly stopped the madness.

I have heard canvassers for the modernization of traditional institutions talk about the dynamism of culture. Yes, I agree, culture is not static and should not be resistant to change. However, as I said earlier, the glue that holds that institution in this age of modernity is the survival of those ancient myths. Without them, kings lose their differentiation from all of us. Come to think of it, why are so-called kings this cowardly that they are afraid of what becomes of their bodies which would be consumed by maggots anyway? Even an atheist, Dr. Tai Solarin, asked that his body parts should be given to medical students for anatomical studies.

At the Deji of Akure’s 10th coronation, the Olowo of Owo came to the rescue of the institution of his forefathers. He told anyone not ready to take the heat to steer clear of the kitchen.

Still talking about burials, the passage of President Muhammadu Buhari has elicited diverse comments. To start with, I do not agree that when a person dies, regardless of the evils they commit while on earth, they should be sacralized. I began canvassing my opposition to this view, said to have been inherited from our past, long time ago. For eight good years of Buhari’s reign, I made my views of him available to all. The summary is that he was a disaster. In saner societies, his kind should never come near the dais of responsible governance. Today, many Nigerians queue where I stand.

Last week, President Bola Tinubu harvested the proceeds of Buhari’s death. I enjoyed his graveyard politics and diplomatic burial shuttles to Daura and Kano last week, ostensibly in pursuit of the mythic 12 million CPC votes said to have been sequestered in the hands of Buhari. More importantly, I hope Tinubu reckons with the lessons in his predecessor›s sudden death? One is that, you cannot sow tears and sorrow and expect a debased, pummeled and traumatized people to garland your corpse with deodorants as elegies. Apart from Tinubu and his graveyard politics crew, Nigerians literally pelted Buhari’s body with pellets at his departure.Tinubu should use this lesson to review his policies and find ways of making the rest of his life count in favour of the people. In the same vein, our traditional rulers should have a rethink. Most of them seem to have, by their conduct and proclamations, borrowing from the lesson from an ancient old anecdote, shown the fox that the crown on their cock›s head holds no fire. If we continue to label our beautiful calabash ‘pankara’, what South Africans call wanzagsi – a broken calabash – we should not be surprised if the ignorant elect to pack their dirt with it.

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APC Remains A Party Govern By Constitution, Rules — Edo Dep. Gov

Published

14 hours ago

July 20, 2025

Editor

The Edo State deputy governor, Hon. Dennis Idahosa says the All Progressives Congress (APC) is a party whose internal workings and decisions are guided by its constitution and rules.

He noted that the ruling party operates within the bounds of Nigerian law and respects democratic principles.

According to a statement by his Chief Press Secretary, Mr Friday Aghedo, the deputy governor made these assertions on Saturday while fielding questions from newsmen during the conduct of the party’s primary for the Ovia federal constituency bye-election scheduled for August 16.

While commending the people for their peaceful disposing during the primary, expressed excitement that true internal democracy was at play for the primary.

The deputy governor who cast his vote at Iguobazuwa West, Ward 2,
declared that “APC is leadership driven political party.”

He noted that the exercise was peaceful and well coordinated in all the wards visited by him.

Highlighting the uniqueness of his ward, he said, “This is my ward, Iguobazuwa West Ward 2. Voting here was impressive as a mammoth crowd endorsed Omosede.

“We await results of the 23 Wards that make up Ovia Federal Constituency, which consists of the two Ovia local governments.”

Idahosa declared that the conduct of the primary marked a benchmark in Ovia federal electioneering process based on the voluntary withdrawal of other aspirants to make way for the emergence of Omosede, as the sole candidate.

This stand, he noted, was based on the fact that Igbinedion, a formee member of the Green chamber, stood a good chance with present political data showing a shortfall of the female gender in the political terrain.

“This brought up the need for gender inclusiveness, as there are presently no female candidates representing Edo state at the National Assembly,” he stated.

Simirlarly, a member of the party’s national electoral commitee, Jafaru Leko, declared that the process was “smooth, organized and credible.”

Also, the chairman of the primary in the federal constituency, Barr. Lucky Ajokperiniovo, who announced the final results of the primary conducted in 23 wards that make up the federal constituency.

He declared Igbinedion, the sole candidatw for the primary, the winner haven polled a total vote of 5819.

“With this aggregate score in the two council areas, Gabriella Omosede Igbinedion is hereby announce as the winner of the primary and the party’s candidate for the bye-election,” he stated.

It would be recalled that the Ovia federal constituency seat became vacant following the election of the former holder, Dennis Idahosa, as the deputy governor of the state.

Igbinedion, then member of the Peoples Party, was the occupant of the Ovia federal constituency seat in the 8th assembly.

She was defeated by Idahosa while seeking reelection in the 2019 general elections.