The fact that the Yoruba culture is fast dying is no longer a conjecture. Its debasement -is evident in the face of our daily conduct. Everywhere, including in the primary stratum of our society, the family, either deliberately or unconsciously stifle the last breath from the lungs of the culture. Children, who are supposed to be the first line of the survival and preservation of the culture are made to appreciate foreign culture more than our own.
At school and at home, they are made to see, interact with and speak English Language as a primary responsibility to the extent that they are punished for daring to speak in what they call “vernacular”. With such frontal attack on it, one wonders how the language and what it represents can survive the test of time.
The funeral rites of the Awujale of Ijebuland exhumes the carcass of the controversy that has plagued the Yoruba traditional institution for some years.
The expiration of the 91-year-old Awujale who mounted the royal stool on April 2, 1960 opened a new vista in the annals of the confusion that has plagued the traditional institution of Obaship in Yorubaland for some years. According to media reports, the Olowa Iberu and Chief Priest of Ijebuland, complained that the Oba has stopped attending to traditional rites issues for some years.
From Ijebu-Ode to Owu, and Iwo to Ogbomosho and to many royal settings in Yoruba land, there is attack on the fabrics of the Yoruba culture and tradition by those who, as a matter of necessity should be the harbinger of good news to the cultural identity of the people. The reason for this double dealing is because of position and earthly aggrandisement.
Interestingly, these onslaughts are not from external aggressors but from the custodians of the key to the doors of tradition. That is, The Obaship which is the most unexpected quarters through which there is serious battering of all that the values and norms that the Yoruba nation stands for. Imagine an Oba insisting that he cannot support the worship of his forefather’s deities.
The Oba who should hold the pastoral book of the Orunmila, Ogun and Obatala are now the adversaries of the principles guiding the existence of these Orisha and Irumole? It is interesting that some of these Obas claim to be members of the Pentecostal churches while some are Muslims.
Why must an Oba who, knowing the rituals and oddities that the occupation of these positions entails still chose to struggle for its attainment when he is not equipped to perform the rites as required by ancestral provisions. Thereby, trying to eat the cake and have it.
Mathew 6:24 says “No one can serve two masters; for either he hates one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon”.
Any Yoruba who is a Muslim should know that the concept of Tawhid (oneness of Allah) is not negotiable because it is the most central belief in Islam. It is shrik in Islam to associate partners to God. In one word, you cannot sit on a seat as the “Alase ekeji Orisa” and still claim to be a Muslim’.
Although, it is possible that one can be converted to one of these monolithic religions while occupying this position. In that case, the most honourable thing to do is to abdicate and allow those who can run the process mount the rostrum.
In furtherance of this argument, one can further refer to a portion of the Bible in which Jesus said “Give unto Ceaser, what belongs to Ceaser and to God what belongs to God” This is found in all the synoptic gospels. (Mathew 22:21, Luke 20:25 and Mark 12:17)
To those who are already Muslims and Christians, the Oba should not have taken the position in the first instance because it certainly, as it is doing at the moment, affect the fabrics of their belief, thereby seriously hampering the free flow of culture and tradition.
In Yorubaland, an Oba must necessarily perform the initial rites for him to sit on the ancestral seat. Therefore, you cannot enter the Ipebi and still claim to be a Muslim or Christian. This is a matter of fact.
The greatest contradiction in all these, is that an Oba, by tradition is chosen by Ifa. How do you accept an appointment in any organisation that is firmly opposed to your belief and policies?
The major fault lies with the kingmakers who are supposed to do due diligence in selecting the most qualified and appropriate candidate for the exalted position.
However, monetary inducement, dishonesty and greed make this a mirage because they cannot claim not to know that these candidates for Obaship position belong to contemporary religious groups. Yet, they still go ahead to crown and install them on the royal stool.
The government of each state, through its Ministry of Local Government and Chieftancy Affairs should be more vigilant in securing the approval of the governor for unfit candidates. It should also be ready to sweep the palaces clean of those whose beliefs and convictions are antithetical and diametrically opposed to the Yoruba beliefs and traditions.
Ojikutu is a retired Professor of Statistics, University of Lagos.
