By: Tunde Busari
Being a paper presented by Chief Tunde Busari at the Second Zonal Assembly of the Network of Kings from Osun Countryside holding at the SeeBee Hotel, Iwo, Osun State on June 19, 2025.
Introduction
Permit me to make this declaration that the blood in my veins that makes me a Yoruba man and my profession which guarantees my close proximity with our traditional institution, have combined to impel me showing concern to any discourse associated with Yoruba cultural heritage and value system. Also, permit me to admit my personal relationship with the late 45th Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi, who reigned from 1971 to 2022 and who offered me a fair, almost limitless privilege to access, observe and study him to an appreciable extent. He gave me confidence to always express contrary views against his submissions on nearly all issues on which he sought my words without any guise of intimidation or suppression.
Therefore, at this gathering, I am going to be as much dispassionate as my capacity can take because this paper aims principally at strengthening the sacredness of our traditional institution further beyond where it is.
In order to achieve this objective and also for the sake of clarity, I will use reportorial approach because I need diverse angles and their benefits to articulate my position not only as an impartial arbiter but also as an agenda setter to build a more unified relationship among our royal fathers, who are the living link between us and our forebears and indeed representatives of supernatural forces
History and Obaship
In this paper, I shall talk of Obaship from the context of History because the two are interwoven and would, therefore, be used interchangeably, particularly to save time and to run away from what, in the newsroom, we call tautology.
From the pre-colonial era, as a distinct people, we respected the sovereignty of a king, who is selected among princes from approved ruling houses, as head and custodian of custom and tradition of his town. Although informally and without according him a specific power and role in contemporary governance, the 1999 Constitution of the Federal Republic of Nigeria (as ammended) also recognises him as a vehicle through which government policies can be communicated to his chiefs and subjects. No wonder aspirants to public offices often seek, consult and establish a cordial relationship with traditional rulers of their towns and communities before throwing their hat into the ring. They note and, in fact, appreciate the existing connection between the palace and the electorate. They know a king still retains substantial influence over his chiefs who represent their clans in the palace and whose words are respected by their people back in their family compounds.
About two month ago, there was a drama at the Palace of the Olubadan, underscoring the role played by the traditional institution. The Olubadan-in-Council rose from a meeting and stripped two Mogajis of their titles having established that the said Mogajis were involved in land grabbing enterprise. Emotional reactions of the culprits to the public disgrace underlined the high esteem in which the duo hold the Olubadan’s Palace and the Olubadan-in-Council decision on them.
Irrespective of the dominance of Yorubaland by two imported religious beliefs; that is, Islam and Christianity and their unrelenting campaigns to suppress traditional religion, even quite unfortunately with help of few traditional rulers, the latter still subsists and continues to preserve history, identity and integrity of each town.
In his book titled “Religion, Politics and Power in Northern Nigeria”, Reverend Father Matthew Kukah acknowledges the domineering presence of the two religions and submits that “Today, both Islam and Christianity are straddled across the Nigerian polity, each no longer knocking and pleading to be admitted, but seeking to take over the architectural design and construction of the Nigerian polity.”
Be that as it may, the annual Osun Osogbo Festival, which holds in August of each year and draws s tourists from different parts of the world to the town, asserts the spiritual status of every reigning Ataoja; the monarch is not only the chief host of the festival, he is, in addition, the central figure around whom the weeklong festival events are built.
It is also gratifying that our states governments now have set aside a day for Isese when all traditional worshippers are gathered formally to celebrate and showcase their denominations. It is also heartwarming that the Lagos State House of Assembly has since ensured that business of the house is conducted in Yoruba language once in a week just as Osun State Government currently implements that Adire fabrics are worn by public functionaries in one of work days.
Distinguished royal fathers, here present, what I am driving at is that however feeble and perhaps toothless, traditional institution remains a conspicuous feature of contemporary government and shall continue to be so in as much as we speak our language, observe local festivals and perform rites. But, you, our royal fathers, will require to understand and appreciate the limitations of your authority within the framework of modern system of government.
You will need to continually work for the peace and growth of your domains by initiating and supporting developmental schemes that would challenge government and attract more life-changing projects to your town.
Six years ago, I passed a night at the Ife Grand Resorts and Leisure. During my stay and tour of the expansive facility, I saw a leadership by example which the founder, the Ooni of Ife, Oba Adeyeye Eniitan Ogunwusi, had demonstrated in that magnificent investment that has removed Ife youths and old from the chaos of unemployment. Notably, what you see on that landscape is almost a replica of the waterfront Inagbe Grand Resorts and Leisure in Lagos also founded by the Ooni before he ascended to the throne, indicating that he long had in his system a picture of his reign.
Same transformative story can be said and seen in Kuta, where the Olowu, Oba Adekunle Makama Oyelude came to the throne of his ancestors on September 15, 2012, lifted the name and brightened the image of the town to national and international awareness. Interestingly, the Federal Government of Nigeria recognised his contributions and honoured him with the Commander of the Order of the Niger (CON) in May 2023.
Just yesterday, I was marvelled at the pace of development going on in an hitherto anonymous Okorogbin community in Ogun State. I found out that the Baale of the community, Chief Muftau Adekunle Adeite, who was appointed a year ago, personally set up the only water factory in the community that employs indigenes and non-indigenes.
The Orangun of Oke-Ila, Oba Adedokun Omoniyi Abolarin’s model Abolarin College, where brilliant but less privileged pupils enjoy scholarships, has opened up the town to the world.
Regardless of teething challenges encountered in running and sustaining the tuition-free college, each academic session, it contributes to the functional education that goes beyond the four walls of classroom in conformity with a submission of Chairman, Board of Trustees of the Fountain University, Osogbo, Professor Yusuf Ali (SAN) at an academic gathering in the school.
Ali said, “Functional Education is not only theoretical knowledge, it is a system that offers practical skills, critical thinking ability and an entrepreneurial mindset needed to solve real world problems.”
You should also consciously embark on what an erudite Historian, Professor Toyin Falola, in his January 13, 2025 piece titled “Alaafin Owoade and Yoruba Renaissance” called “cultural diplomacy”. This proposal, in my view, is a practical road to spread Yoruba civilization beyond its current coverage. You should, for instance, study details of how Ijebu-ode has successfully transformed its hitherto local show (Ojude Oba) two days after Ileya Festival to a tourist product already assuming an international dimension.
In this regard, the Eburu of Iba, Oba Adekunle Adeogun Okunoye has scored an excellent grade for having innovatively invented what he called the annual Oriki Yoruba Festival, sixth edition of which he is hosting on December 13 this year. Through his well thought out and clearly defined Eburu Adekunle Yoruba Cultural Renaissance, Oba Okunoye has advertised the value of his domain to pilgrims who look forward to witness each edition of the festival, featuring promotion of Yoruba language, poetry in particular and climbing of the Onyanja mountain.
Formation of the Network of Kings from Osun Countryside, under whose authority we assemble here today, is a positive collaboration needed for harmonious interactions and justice advocacy. This body should take a step further by rising against a certain claim of a non-Yoruba ethnic group to Ile-Ife as contained in Standard History Studies for JSS1–JSS3 authored by Tony Duru and Ijeoma Duru.
That the Igbos founded Ile-Ife before Oduduwa later invaded and displaced them is a wicked distortion which you should all tackle before it is too late, that is, before the fraud is forced down the throat of our grand-children in the future with a singular view to losing their identity.
As I have pointed out earlier, you need to understand the limitations imposed on your existence by the constitution of Nigeria. How? Firstly, you should not live permanently on the wing of history at the expense of this fast changing world which demands some forms of flexibility, adaptability, tolerance and progressive promotion of peaceful co-existence. It is unrealistic and virtually impracticable for traditional rulers to hold on to and assert old prestige, privileges and authority when power dynamics have shifted.
Yes, both Ile-Ife and Oyo hold a preeminence position among the Yorubas. Ile-Ife is the cradle and spiritual headquarters of Yoruba race just as Oyo is recognised as epicentre of political civilization of Yoruba race, extending Yoruba presence and domination to as far as the present day Ghana. Having recognised that, however, none of you here should dabble into any supremacy issue either to seek visibility or curry favour. Rather, you should talk, work and walk to ensure an end to the years of suspicion provoked by unnecessary rivalry that tended to polarise the Yoruba race with the sacrifice of growth within Nigerian nation.
I am delighted to recall that both the late immediate past Ooni of Ife, Oba Okunade Sijuwade Olubuse and the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi realised the cost of their competition on our race and agreed to embrace peace. I recall an evening sometime in 2017 when Alaafin, in his office, revealed to me that about five years to the Ooni’s transition, he had called him and spoken quite unusually but frankly about need for them to chart a new course; Oba Adeyemi said the Ooni told him that he would love to spend the rest of his reign in peace rather than in further exchanges. The Alaafin added that he gave the Ooni his word and stuck to that promise till he joined his ancestors on July 28, 2015.
The late South African President, Nelson Mandela, appreciated and preached peace having served 27 years in the prison during his sustained struggle against apartheid. He said, “Peace is the greatest weapon for development that any people can have.”
By your words and comportment within and outside your domains, you should always work for peace and also show leadership of purpose upon whom your subjects look; you should additionally shun statements and actions that are capable of causing a setback for your people and igniting tension in the polity.
Conclusion
To round off this discourse is to restate the fact that Obaship still remains an instrument of mobilisation and a bridge between the government and the people. This recognition is seen in candidates of all political parties paying homage to the palace and seeking royal blessing before they mount the rostrum for their electioneering campaigns. The simple lesson therein is that as a royal father of all, a traditional ruler should remain apolitical and open the door of his palace to all parties and support every admnistration in power. When a traditional ruler openly declares support for a political party, he has inadvertently submitted his authority to the leadership of the party; he is no longer a father; he is a follower to those who are supposed to be his subjects. And finally, he stands the risk of being punished in any guise should his party fail to form the government in the new dispensation.
Perhaps, the dethronment and exile suffered by the 43rd Alaafin of Oyo, Oba Adeniran Adeyemi in 1955 wouldn’t have occurred were the king not linked to the opposition National Council of Nigeria and Cameroons (NCNC) in the defunct Western Region Government headed by the late Premier Chief Obafemi Awolowo. In Oyo, on Sunday September 5, 1954, there was a clash between members of the governing Action Group (AG) and the NCNC wherein fatalities and injuries were recorded. Chief H.O. Davis of the Nigerian People’s Congress, an affiliate of the NCNC reportedly suffered head and body wounds while members of the AG were also not spared. The AG government held Oba Adeyemi, known for his sympathy with the NCNC, culpable, hence his probe and eventual loss of the stool.
It is high time this truth was said to clear all shades of ambiguity and guide our Igbakeji Orisa right. Regardless of stature of a traditional ruler, his stretch is not beyond his kingdom. Put differently, each monarch, holding his instrument of appointment, is a royal father to the people within his domain. Going by the constitution which has taken away the political power of traditional institution, it is, therefore, a waste of energy by kings to engage in fights over who is superior and who is not, when the actual power resides in chairman of your local government.
In this context, I want to sign off with a reference to Saturday Tribune Editor, Lasisi Olagunju’s column, “Monday Lines”, he published on May 26, 2025. The cerebral and multiple award-winning Olagunju, out of disgust over in-fightings, declares “Beyond being symbols of communal unity and cultural pride, the political power of the oba are in the graveyard of history.”
He says further that if he had the constitutional power like an executive governor, he would proscribe the Council of Obas and Chiefs and “tell each oba to stay at home and limit his problem to his domain.”
I thank you for listening. May your ancestors continue to guide you right on the throne. Kabiyesi o!
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