Yoruba has a rich convention. The age-long
culture gives shape, substance and consistency
to the convictions of its kin. The custom has
been acquired from era to era. The image of
the solidarity of the race is authority. Its
support is Ile-Ife, the appreciated consecrated
dwelling place its begetter, Oduduwa.
At whatever point any Owooni (Ooni) Adimula
joins his predecessors, the news is not broken
without taking after the due procedure of
society. Ooni is the property of Yoruba race. He
is the caretaker of the family of Oduduwa, its
holy place and the defender of its legacies.
Subsequently, it is totally an unthinkable for any
ruler, illustrious family and royal residence boss
to break the news without freedom or regard
from the suitable customary quarters.
The declaration of the Ooni's demise is a
conventional part presented on his sibling, the
Oore of Otun and Mobaland, a child of Oduduwa
and one of the 16 principal rulers in Yorubaland.
The ruling Oore
is Oba Adedapo Popoola, an
economist and chartered accountant .
In the wake of discovering that the Ooni has
waja (passed on), the royal residence boss are
required to educate the Oore. The Oore will
grieve his entry in a conventional manner. He
won't waste time in breaking the news to other
Oduduwa kids, particularly the Alaafin, the
relative of Oranmiyan Akinorun, the Ewi of Ado-
Ekiti, the Oba of Benin, the Onipopo of Popo,
the Onisabe of Sabe, and the Owa Obokun
Adimula. The Oore will likewise convey along
the Ajero Asotemaru, the Alara and the
Obalufon Alayemore.
The chief rulers will break the news to their
towns and vassal towns. Days of grieving will be
proclaimed. The consideration of the towns and
towns will concentrate on Ile-Ife, the Orirun,
where their lords acquired their true blue
crowns.
In old times, a festival will be declared, with its
trademark appearance to the support by rulers,
joined by their boss and families. The castle
boss will assume predominant parts amid the
entombment service. They will likewise assume
overwhelming parts amid the determination of
another ruler for the prestigious throne.
After the new Ooni is delegated, Yoruba rulers
will accord him programmed acknowledgment
and appreciation. He may visit chose royal
residences of his sibling obas in the soul of
fellowship. As a sovereign, the historical
backdrop of the race must be on his lip.
He is
required to be real. In the times of yore, the
Ooni was the caretaker of learning. In this
manner, amid the beginning of pilgrim period,
Owooni Derin Ologbenla, the Ooni of Ife, who
served as the Baale of Oke-Igbo, was the main
child of Oduduwa, whose affirmation could be
trusted when the outsiders were attempting to
determine the crack between the Awujale of
Ijebuland and the Epe ruler over area. The Ooni
announced that Epe and Ikorodu were expansion
of Ijebuland. His confirmation was maintained
by the British.
Likewise, just the Ooni's voice was trusted by
the pioneer experts in finding out the
genuineness of cases and counter-claims to
illustrious crowns by the offspring of Oduduwa.
In those days, there was no opponent between
the Ooni and the Alaafin of Oyo realm. While
the Alaafin's domain stretched out from Ilorin,
where Afonja defied the suzerain, to Popo and
Sabe in the present-day Republic of Benin,
despite everything he viewed Ife as his
hereditary home. In this way, there was no
erosion, however agreeable administration, in
light of history and customary meetings.
However, neither Ooni nor Alaafin could
counteract collective conflicts and wars that
attacked Yorubaland for more than 100 years.
The wars were propelled by expansionist
inclinations and yearning for self-sufficiency.
The old Oyo realm was debilitated by the Fulani
warriors who helped Afonja to support his
insubordination to Alaafin. Later, these
interlopers who needed to keep running over
Yorubaland to dunk the Koran in the Lagos
Lagoon were halted by the Ibadan powers.
Additionally, Ife collapsed, after the surge by
Modakeke in an insubordination fuelled by Oyo
vassal towns in the times of Owooni Abewela.
Custom has it that, when Ife was scattered, the
parcel to "re-gather" the old town fell on
Olubuse, the considerable warrior, who
welcomed scattered individuals who had gone
to visit in Ifewara and Ifetedo and its environs
for the noteworthy war of freedom. Olubuse Ere
conjured the soul of his progenitors,
encouraging them to ascend with regards to the
support. He recovered Edun Abon, Ipetumodu
and different towns and hushed the Modakeke
revolt.
Be that as it may, after his passing, Owooni
Ajagunlaforikan Ademiluyi restored contract with
Modakeke. It was in the beginning of the pilgrim
guideline. He pined for the frontier handbag,
with an expectation to expand his well off
coast. At that point, rulers got stipends from
the power, taking into account the number of
inhabitants in their towns. In any case, when
war broke out in the middle of Ife and
Modakeke, Ife was again under attack.
The
sharpness swarmed in Ile-Ife and Modakeke
until 1930 when a famous sovereign, Adesoji
Tadeniawo Aderemi, rose the throne.
Aderemi's crowning ceremony in 1930 was a
defining moment. It joined the past with the
present. As per students of history, as he was
being delegated, a rainbow was said to have
showed up. The castle was concerned by the
inquisitive sign. Botanists and other antiquated
fathers of insider facts were collected to
decipher the signs. As one, they saluted
Aderemi as they paid reverence. The Ooni was
educated that a sovereign had been naturally
introduced to the imperial gang. At the point
when a pursuit was directed, it was found that
the child of Ooni Adelekan Sijuwade Olubuse 1
had brought forth a child. He was named Omo-
Oba Okunade. The old individuals looked into
the future and told the ruler that he would live
to a maturity and thrive. They didn't decide out
the truth that a successor had been conceived.
Okunade Sijuwade was naturally introduced to
lavishness. He was conceived with silver spoon
in his mouth. When he was an understudy of
Abeokuta Grammar School, he displayed his
experience as a regal sovereign of the support.
The chief, Canon Israel Oludotun Ransom-Kuti,
was a stickler. However, when he needed to
flagellate Okunade subsequent to conferring an
offense, the sovereign questioned. He told Kuti:
"I am the future Ooni of Ife." Kuti was an
exceptionally regarded Yoruba man. He was
versed in the history and society of the race.
Before he was exchanged to Abeokuta
Confederation, he had served as key in
Ijebuland.
The foremost took the youthful sovereign to his
office. He made enquiries about Okunade's
case. When he figured out reality, he shouted: "I
won't stick the future Oba of Yoruba." The old
instructor scolded him to act well from now on,
saying that anyone who sought to lead Yoruba
should not be discovered needing.
Subsequent to leaving Abeokuta, Sijuwade
worked in his dad's organization and in The
Tribune before traveling to another country for
higher studies. He returned as a major kid a
business chief with Leventis Motors. He profited
and wandered into private business. He
recorded immense achievement. He turned into
an altruist. His closest companion was Bobo
Doherty.
In December 1980, Sijuwade satisfied his fate.
He had arranged for the throne ahead of time. It
was an incredible benefit for him to succeed
Aderemi, a previous individual from the House
of Representatives and pastor. Truth be told, he
contributed tremendously into the recovery of
the royal residence amid Aderemi's rule.
Sovereign Sijuwade was a ruler in-holding up.
Yet, there was no contention and doubt in the
middle of him and Sir Aderemi, who had
"embraced" him as a child.
One of his opponents amid the obaship tussle
was Dr. Ademiluyi, a regarded specialist. In any
case, Sijuwade's prominence, charm and
carriage predominated all of them. The rising
political class was seeking the consideration of
the conventional rulers. Amid the development
of the Egbe Omo Oduduwa, which later turned
into the Action Group (AG), Oba Aderemi was
the supporter, alongside Pa Akinola Maja and
Olowo of Owo, Oba Olateru-Olagbegi. The
Alaafin, Oba Adeniran Adeyemi, was an over the
top supporter of the National Council of Nigerian
Citizens (NCNC). Ooni's backing for the Egbe
and AG gave the gathering an edge.
In this way, when he went on, the political
strengths were at play once more. The previous
AG Publicity Secretary, the late Chief Bola Ige,
was the legislative leader of Oyo State. The late
sage, Obafemi Awolowo, the Odole of Ife and
his wife, Mrs. Dideolu Awolowo, had given
Sijuwade their gift. The coast was clear for him
to mount the throne of his progenitors. The
crowning liturgy was commended all through
Yorubaland and past. In participation were
customary rulers from all parts of the nation.
Indeed, Queen Elizabeth of England sent a
delegate.
After the service, he set out on voyage through
Yorubaland. He went by Oyo, Ekiti, Owo, Akoko,
Ijebu, Remo, Egba, Benin, Popo, Sabe and
Yoruba in Brazil. He gave to castles, homes and
schools. Oba Sijuwade made HID Awolowo the
Yeyeoba of Ile-Ife and later, Yeye Oodua of Ile-
Ife.
In any case, emergency soon softened out up
his kingdom. There was resumption of dangers
in the middle of Ife and Modakeke. Numerous
individuals lost their lives. Structures were on
fire. Numerous houses were left. Voyagers had
a bad dream going through Ife. Yoruba grieved
over the destiny of the support. It was a wide
takeoff from the rule of Aderemi, who had
hitched Segilola from Modakeke. In any case,
student of history can't point the finger at Oba
Sijuwade. The sharpness dated back to the rule
of his distinguished granddad, Oba Adenekan
Olubuse. Peace did not return until a different
neighborhood government was made for
Modakeke. Additionally, emergency broke out
between the Ooni and different obas-the
Alaafin, Owa and Soun of Ogbomoso-over the
chairmanship of the Oyo State Council of Obas
and Chiefs. The emergency was determined
when osun State was made. Ooni turned into
the changeless president. The chairmanship is
currently being turned among other top of the
line obas.
On the other hand, Ile-Ife lost its offer for the
capital of Osun State, to the dismay of Oba
Sijuwade. The elements centrality, so to speak,
past part of Osogbo as the headquarter of Osun
Division and government inclinatioln supported
the moving steel city. Be that as it may, a local
government with its headquarter at EnuowaIle-
Ife, was created to compensate for the loss.
The tension between Alaafin Layiwola and Oba
Sijuwade also intensified. Both made
antagonistic claims as the overlord. Yoruba
obas kept silent. Oba Adeyemi said he is the
leader of the Oyo empire. Oba Sijuwade said the
empire had ceased to exist. Recently, the Ooni
upgraded some community heads into Obaship.
His authority was not questioned.
Oba Sijuwade and the Oba of Benin, Omo N’oba
Uku Akpolokpolo, also clashed. The Benin
monarch had disputed the historical claim that
Oranmiya’s children ruled Benin Kingdom. Some
historians from Benin alleged that the legendary
Ife prince escaped from Benin when he was
about to be apprehended for an offence. The
Olowo-Eko took sides with the Benin monarch.
Oba Sijuwade cried foul. He said even Oba
Akenzua acknowledged his Ife connection. He
explained that, up to the 1930s, the official
language at the palace of the Oba of Benin was
Yoruba. Turning to Yeyeoba Awolowo at a
ceremony in Lagos, he said: “You are the
Yeyeoba of Yoruba, which extends to Benin.”
Oba Sijuwade also had to contend with political
crises in Osun State between the Peoples
Democratic Party (PDP) and the defunct Action
Congress of Nigeria (ACN).
He was also unable to forge unity and cohesion
in Yorubaland, which has been bitterly divided
by the pursuit of antagonistic interests by
members of the political class.
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