In the dynamic landscape of modern Nigeria, the intertwined forces of economic growth, political modernisation, and democratic evolution present both unprecedented opportunities and complex challenges. As the nation strides forward, the delicate task of balancing development ambitions with deep-rooted cultural heritage becomes paramount. Nowhere is this dialogue more exact than in the Yoruba homeland, where the ancient institution of traditional Obaship stands as a pivotal pillar. The Obas, once the sovereigns of powerful kingdoms, now navigate a unique space as custodians of history, moral authority for their people, and crucial partners in governance and development. Their role is not merely ceremonial; it is a critical role between the enduring values of the past and the urgent demands of the present, influencing everything from local economic initiatives and social cohesion to the very fabric of Nigeria's democratic project. Understanding this intricate relationship is essential to comprehending the true trajectory of development and what should be the priority of Osogbo and Iwo people as it affects Osun State.
While modern day development and challenges far beyond any royal rumble, history for historical sake needs to be straightened.
The Ataoja of Osogbo, Oba Jimoh Oyetunji Olanipekun, recently reaffirmed the ranking of the Ataoja as fourth, counter to the state-recognised ranking which places the Oluwo one step ahead. The Ataoja’s assertion has lately generated a series of diatribes in response from Iwo. Whilst the Ataoja relies on documented facts, the co-ordinated harangues from Iwo thrive on historical canards, heavily inundated with fabrications and a brazen disregard for the rich culture of the Yoruba race—a culture that would be incomplete without acknowledging the significance of Osogbo to both ancient and modern Yoruba civilisation.
Osogbo is, unarguably, a peaceful town with an unmatched, hospitable demeanour; it thrives and blossoms in its ready candour of extending friendship to all neighbours, both far and near. It is sufficient to say that Osogbo and Iwo, to this day, have no traceable history of hostility, bickering, or conflict of any kind. This remains the case even when the Ataoja’s seat was, through clandestine manoeuvre, changed from 4th to 5th, with the Oluwo becoming the unjustifiable beneficiary. Therefore, these ruthless yet subtle verbal attacks will not be dignified with an equal response; instead, effort shall be made to address the discrepancy through rational proposition.
The Ataoja’s call for a reversal should be respected, and the state government ought to do the needful with immediate alacrity. If, however, anyone is aggrieved, such grievances can only be addressed through facts and historical claims that are rationally admissible, not through feeble attacks that hold no relevance in a rational world.
Among the falsehoods propagated to downplay the revered Ataoja stool, the Iwo Board of Trustees likened Osogbo and its royal institution’s prominence solely to its status as the capital city. This blatant lie and disregard for the entire Osogbo people calls for clarity: beyond its symbolic and traditional significance in the history of the Yoruba race, it must be noted that present-day Osogbo was established by the direct descendants of Oduduwa, Gbadewolu Larooye the First. This is an incontestable, documented, and well-known history, alongside the story of how Osogbo came into existence. Gbadewolu Larooye (I), a direct descendant of Owa Ajibogun the Adimula of Ijeshaland, left Ipole with a beaded crown to establish present-day Osogbo. Public knowledge of these sacred facts predates both the creation of the colonial Oyo–Osun axis, Osun State, and the Osun State Council of Obas. Interestingly, the name ‘Osun’, which has premised this literary fiasco, is derived from a river domiciled in Osogbo—a sacred cultural landmark that is sine qua non to Yoruba history. Certainly, Osogbo occupies an auspicious cultural and political space in the rich history of the Oduduwa race.
Perhaps those issuing these tantrums are not conversant with Yoruba history. That Osun State has a Council of Obas and not a Council of Emirs is entirely due to Osogbo's symbolic place in the history of the Yoruba race. Whilst the average Osogbo indigene respects Obaship in Yorubaland, it is not our place to wrestle with a believer in Emirship over who should sit on which seat in the council of Yoruba traditional rulers.
The Ataoja’s call did not emerge from the blue. Since the creation of Osun State and the establishment of its Council of Obas, the Ataoja had always occupied the fourth seat until late 2009. This was prior to the demise of Ataoja Iyiola Oyewale Matanmi III, whose conspicuous absence, due to his final earthly sojourn to reunite with his ancestors, allowed surreptitious changes to be effected, demoting the stool to 5th.
The Ataoja's call for justice is legitimate, but it must be the beginning of a larger conversation, not the end. The ultimate validation of any leader, traditional or political, will not be their seat number in a council but their ability to provide tangible leadership that improves the lives of their people. The Princes and Princesses of Yorubaland must now prove their relevance not by ancient pedigree alone, but by their capacity to champion progress, unite their people, and demand effective governance in the face of Nigeria's worsening democracy.
Let's remind ourselves that a deliberate and damaging assault upon the local economy of Osun State is currently underway, orchestrated through the unjust seizure of its Local Government allocation by the Federal Government under the leadership of Asiwaju Bola Tinubu. This act effectively stifles the grassroots governance and financial autonomy essential for the well-being of our communities.
In this critical juncture, the eyes of posterity are fixed upon the role our royal institutions across every town and village in Osun State will play. There is a profound expectation for these custodians of our heritage to champion the cause of justice, to actively seek redress, and to work tirelessly towards restoring vitality and proper administration to the various Local Government Areas. The future judgment of history awaits their response to this challenge.
*_GD Oladimeji_*
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