I join other well-meaning Ìjẹ̀ṣà sons and daughters in congratulating Ikú Bàbá Yèyé, Aláṣẹ Èkejì Òrìṣà, Ọwá Obòkun of Ìjẹ̀ṣàland, His Royal Majesty, Ọba Clement Adewuyi Haastrup. K’ádé pẹ́ lórí kí bàtà pẹ́ lẹ́sẹ̀.

May Ìjẹ̀ṣàland witness unparallel peace, progress, and prosperity during your reign.

Now that the contest for the stool is over, I urge all and sundry, including the other contestants, to join hands with our Ọwá for the important tasks of building a better and more prosperous Ìjẹ̀ṣàland. Regardless of any real or perceived defects in the personalities or in the process that produced our new Ọwá, we must put our differences aside and work together as one family for the benefit of future generations.

I have reservations about the process that produced our new Ọwá. I do not question the outcome; however, I believe that this is the time to take stock, reflect on the process and ensure we improve on it. If we keep quiet, we risk normalising a disrespectful process. There is a Yoruba adage that says a person who is unwilling to die cannot ascend to the stool of their father. 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, this last contest was anything but vigorous or spirited. 

It appeared to be 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 quality candidates the opportunity to contest. 

I understand 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 contesting was his patriotic duty. 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, 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 and open. Even though the elapsed time between the demise of Ọba Agunlejika and Ọba Aromolaran was only five 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 three months after the demise of Ọba Aromolaran.

The speed with 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 as the winner regardless. The state government is not bothered by or constrained by the need for an appearance of legitimacy. 

The authorities are not bothered by the sensitivity and preferences of Ìjẹ̀ṣà people. As far as they were concerned, to cite Wole Soyinka in Kongi’s Harvest, “the will of the state is supreme.

Destiny has entrusted in our hands the will of the state.” 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 Ìjẹ̀ṣà, people were publicly discussing qualities such as youth, history of involvement in the activities of Ìjẹ̀ṣàland, proficiency in Ìjẹ̀ṣà language, etc., that they wanted in their new Ọba. Still, it appears the almighty government decided to give a middle finger to the people — I can imagine them joking in the government house — “What gave

the Ìjẹ̀ṣà the idea we have a duty to respect their wishes”. 

Take the age issue. 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 an average Nigerian man. 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 appears to be the very attribute that the government loves to impose on the conquered people of Ìjẹ̀ṣàland. 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 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. If true, 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, one of the (kingmaker) offices is vacant, seven 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 four (31 per cent) were qualified and able to exercise the power. Four of the 13 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 seven of the high chiefs were not qualified to take part because state officials claimed that they did not have records of appointed high chiefs even though they had otherwise been exercising the duties of their offices without any challenge to their authority. Who questioned the high chiefs’ right to participate in the process? One or more of the contestants, or was it the government’s decision? Interestingly, a warrant officer was appointed to vote on the proxy for the vacant position. 

I would like to know whose interest the warrant officer voted for and how the warrant officer decided for whom to vote.

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 development efforts in the whole of Ìjẹ̀ṣàland and seek the counsel of different stakeholders in the community — women, the young, professional elites, etc. 

Luckily for our Kabiyesi, some mechanisms are 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 energy and ideas to move Ìjẹ̀ṣàland forward.

May God guide you to lead Ìjẹ̀ṣàland to greater heights.

Gbenga Adejuyigbe is a Toronto-based management consultant with CPA, FCA, and CFA. He can be reached at dadejuyigbe@yahoo.com.