According to Prince bolaji adeyemi atiba, who spoke on behalf of the Supreme oyo dynasty.
If anyone is disrespectful, let the person have a taste of embarrassment, fill ridiculed so that next time he won’t demand for insult by crossing his boundaries to others.
The “delicacy” the alaafin always craves has landed on his table.
There’s a particular proverb in Yoruba land that says, if you allow a “Tapa” to build a house for his gunuko masquerade, he will contest to be a king in the future
This literally means that if you overlook lies, they will spread. As time goes on, they will become reality.
The Oyo extraction of Yorubas has always been known as the core Yorubas, undoubtedly. We all speak their language across Yoruba land. Despite the fact that other Yoruba extractions have their local dialects, they still stick to the central and most widely spoken Yoruba language (Oyo dialect).
The name “Yoruba” is undisputed and solely belongs to the Oyo people.
The Oyo dialects were coined and established by the Great Prince, Oranyan, the founder, and first Alaafin of Oyo.
Oranyan is the grandson of the main liberator, Oduduwa.
The superiority of the establishment and the arrangements of Oduduwa’s House can not be tampered with. However, with the current scheme of things in Yoruba tradition, it seems likely to revisit the identity of everyone so that Paul and Peter can set boundaries once and for all.
Right from time immemorial, people have always been traced with their identities.
When you see Eyo masquerades, no one needs to question their origin. We all know Eyo belongs to Eko.
If you talk about Sango, no one needs to tell you that it is the symbol of the Alaafin.
The same applies to chieftaincy titles.
The precolonial political system of Yorubas has set a particular record for the institution of Alaafin, which is not subject to opposition anymore till eternity.
The institution of Alaafin has the clearest historical arrangement for their governance long before the arrival of the British.
1. (Àlààfin) being the Lord of the Palace and his àremo, who is even more powerful than some kings in what is today’s Yoruba-land
2. (Oyomesi) the seven members of the kingmakers: Basorun, Agbaakin, Samu, Alapinni, Lagunna, Akiniku, and Asipa.
3. Iyaji, the Baba-iyaji, is the head of princes.
4. The Oloye Omooba, which also consists of Ona-Isokun, Elepe, Oni Idode, and so on.
5. The palace chiefs: Otun Efa, Osi Efa, Ona Efa, Kudeefu, and the rest of them.
6. District chiefs: Alagunpopo, Jabata, Alajagba, Olotefon, Onidode.
7. The palace functionaries: e.g., Esho, Alagogo Oja, Kakaki, Sekere drummers, and the major drummers.
8. The female palace functionaries: Iyamode, Iya Ita Okoto, Iya Kobi Asiri, Iya Ile Koto, Agbala Ogun, Agbala Kooko, and Senwele.
All those are names associated with the Oyo people.
All this metamorphoses into the cold war between the Oonirisa and the son of Oduduwa, the Alaafin.
This is a very old cold war between the Alaafin and the Ooni.
The immediate past Alaafin, Oba Dr. Lamidi Adeyemi, had blatantly told the late Ooni Adesoji Aderemi to his face that he had no authority to honor anyone with chieftaincy titles cutting across Yoruba land. They both ended up in court, and the Alaafin won effortlessly.
The same history repeated during the reign of the late Ooni Sijuwade Olubuse. It almost divided Yoruba land during that period. If anyone hasn’t told you, that was the major issue that led to the creation of Osun State out of Oyo in 1991. The politicians might deny it, but that was just how the whole issue was resolved.
Come again, last week, the current Ooni Ogunwusi Ojaja has drawn another battle line with his landlord, the Alaafin, by merging two major positions of the institution of Alaafin and handing them over to someone: Agbaakin Basorun of Yoruba land. Even the name doesn’t make sense. Merging two different names with different meanings together makes no sense to any sensible person.
Only the arrangements of the chieftaincy show confusion. Ask them in Ile-Ife what Agbaakin and Basorun mean? They have no history to back it up.
Wherever you hear the name “Basorun,” they are referring to the same Basorun of the Alaafin. The Basorun area in Ibadan is named after the Alaafin’s Basorun. Let them tell you the meaning of òrun in Ile-Ife.
Someone with a doubtful identity is still deepening his hands into the drum of history that does not favor him. Will the new Alaafin allow such a thing to happen? I defer.
The incoming Iku Baba Yeye will rather support the total scrapping of the traditional institutions than allow his father’s most senior domestic staff to act like a bonafide member of Oduduwa’s house.
The man honoured with such stolen chieftaincy titles only toyed with his peace of mind. He dares not introduce himself as such a title holder in the presence of Àlààfin. He won’t think of doing so.
The new Àlààfin will appoint a Arole Oodua of Yoruba land so that, when next the animals with horns are summoned, the snail will respect itself by not showing up. Except he wants to be snuffed by the strides of sango.
As long as the Oonirisa keep associating himself with the house of oduduwa, he can never oppose or in any competition with iku baba-yeye, the alaafin. Except there’s another name or tribe he could call himself , but claiming a yoruba king in yoruba-land, not on this planet anymore. that any king compares himself to the alaafin.
bìì tìì wulè kì ayè ò bajè to, àlààfin kìì s’ègbe bàbà eni kànķàn nì ile yòoba.
Ooni can honour anyone with a befitting chieftaincy title, but that is just within ile ife. Not even extend to the neighbouring towns like modakeke, where 80% of the constituents are originally oyos.
Obà l’olàyè o # obà l’olaye
Àlààfin iwo ‘lonibadàn # iwo l’onìbadàn # ìwo lo l’osgbo orokì O te d’offamojo # ìwo lo n’seyin oro ebedimoko # Àlààfin l’onife to fì d’ede#
