The burst of sounds like those of submachine guns spitting pellets of death rattled the neighbourhood of Gbagir community in Ukum Local Government Area of Benue State with a deafening intensity.

It was the latest in the growing supremacy battle between “Full Fire” and “Chain” as well as other militia gangs on the border between Zaki Biam (Benue) and Wukari (Taraba) states that broke out on March 5.

Terrified by the gunshots, which brought back awful memories of the late Terwase Akwaza (Gana) era, scores of innocent residents, mostly vulnerable women, children and the elderly, ran for their dear lives, many of them getting severely injured in the process.

By the last count, over 40 lives, including those of a family of seven, were lost in the bloodbath, which also saw several houses torched.

Although most of the victims were members of the rival militia groups, 12 innocent farmers within the community were gunned down in the crossfire, while 30 other villagers were reportedly injured. 

Findings revealed that the deadly clash at Gbagir was a reprisal triggered after a militia leader in Ukum Local Government of Benue State allegedly kidnapped his counterpart from Chinkai community in Wukari Local Government of Taraba State.

The victim, called Alhaji Ghana, who was abducted with his family members, was said to be known for banditry and kidnapping.

A N100 million ransom demand was made, but it was gathered that N5 million was later paid to secure his freedom.

However, after collecting the money, the militia kingpin from Ukum was said to have killed the hostages, a development that sparked outrage among the deceased’s gang members, who quickly mobilised for a reprisal. 

The power tussle

Curiously, Daily Trust Saturday gathered that following the killing of the hostages from Taraba, a ‘power hungry’ militia gang leader in Ukum Local Government of Benue State conspired and joined forces with the enemies on a reprisal mission to eliminate the rival gang in his community.

The essence, according to findings, was to enable him become the head of the militia in Ukum.

 Earlier in January this year, no fewer than 9 people were killed during a rival local militia attack at some villages in Mbatyula and Mbayongo council wards in Katsina-Ala Local Government Area of Benue State.

During the three days of bloody mayhem, which was also linked to a power tussle, several houses were reportedly burned down by the factional militia groups.

A resident of Katsina-Ala who recalled the incident said, “It was a coordinated series of attacks that were carried out in some parts of Mbatyula council ward by armed men suspected to be rival militia groups from Mbayongo ward.

“On the fateful day, the armed men stormed Atumbe, a settlement in Mbatyula ward, setting houses ablaze and carting away some properties. They later moved to Kur Hile, another settlement in Mbatyula, where some houses were also burnt.

The same thing happened at Anyom community in Mbatyula ward on Wednesday, January 17, 2024, where seven people were killed and several houses burned to ashes.

Zamzam Francis, the caretaker chairman of Katsina-Ala Local Government, had reportedly confirmed the incident and was quoted as saying that it was between the rival militia gangs.

Elsewhere in March this year, another incident occurred along the Wukari-Takum road in Taraba State, where some armed militia from the Ukum axis of Benue State allegedly attacked some locals who were travelling for an annual Christian crusade in Takum.

“They ambushed our people on the way from Wukari for the crusade. In the process, they killed three victims and snatched their car while four others were wounded and hospitalised at the Wukari General Hospital,” said a youth leader in Wukari.

The source, who did not want his identity revealed for security reasons said: “The perpetrators were bandits from the Sankera axis of Benue State who take pleasure in kidnapping to raise funds and satisfy their bloodthirsty appetite. They have been doing this to us during this kind of festival period every year. We have been patient and told our boys not to retaliate. But if they continue, we will be forced to fight back.”

How Benue’s militia started, festered

Findings by Daily Trust Saturday revealed that the enduring bloodbath by armed gangs on the border between Benue and Taraba states preceded the 2001 alleged abduction and killing of 19 soldiers by Tiv militia youths. This followed a series of attacks and counterattacks by Tiv and Jukun groups within Taraba, as well as the areas around the border between the two states.

The soldiers, according to government authorities, were on a mission to restore peace in the area affected by the longstanding conflict between the warring groups when they were abducted by some armed group in Vaase, Benue State on October 10. The discovery of their mutilated bodies two days later, on October 12, in the premises of a primary school in the town of Zaki-Biam, led to a deadly reprisal by the military in Zaki-Biam and other locations.

Following the Zaki-Biam massacre, remnants of the Tiv militia youths were said to have gone wild, even as they became vulnerable tools in the hands of politicians, particularly from the Sankera geopolitical axis comprising Katsina-Ala, Ukum and Logo local government areas.

“Militia activities in Benue’s Sankera assumed a new dimension when politicians began to leverage on remnants of the Tiv militia youths in the aftermath of the Zaki-Biam incident in 2001 to form their political gangs,” said a prominent politician from Katsina-Ala.

The source, who did not want to be identified for security reasons said: “All the major political stalwarts from that area began to create and arm their militia youths, who were used during the 2019 and successive elections.”

The emergence of ‘Gana Boys’

Towards the first tenure of former Governor Gabriel Suswam, a group of youths was unveiled at an event in Katsina-Ala. The group, which was primarily like a local vigilante charged with the mandate of protecting the Sankera geo-political axis against external aggression, was headed by the late Benue militia kingpin, Terwase Akwaza, popularly known as Gana.

Although they were said to have started operating in line with their original mandate, Gana and his boys soon began to veer off into alleged criminal activities, such as armed robbery, banditry and cattle rustling.

Several attempts by the state government to stop the group became very difficult because, as a source puts it: “The boys had found a lucrative business.”

Gana was largely believed to be at the centre of the crisis between Benue and Taraba border communities, leading to the killing of scores of victims and destruction of property worth billions of naira on both sides. He was also believed to be the brain behind most kidnappings in Taraba and Benue states, including his Tiv kinsmen who suffered untold consequences of his actions.

“The involvement of Operation Zenda and other security outfits to contain Gana and his boys yielded little or no results as they shifted base into the hinterland, from where they planned and executed periodic attacks and abductions,” a security source told Daily Trust Saturday.  

Ortom’s ‘carrot’ amnesty

When former Governor Samuel Ortom came in as Suswam’s successor, he introduced the amnesty programme to end the Gana phenomenon.

In 2015, the amnesty was first introduced, with Gana as the greatest beneficiary. On the last day of the programme, he reportedly turned in no fewer than 84 assorted firearms and thousands of ammunition and was not only granted pardon, the state government equally made him a revenue consultant as part of his rehabilitation.

But not soon after the programme, an incident occurred that cast a major setback on the whole process. Sources said he reneged after it was alleged that he sponsored the assassination of the then senior special assistant to the governor on security, Mr Denen Igbana.

“Back in the trenches, Gana placed special levies on farmers, traders and prominent people in his domain, and failure to pay meant death. He fought supremacy gang wars with his former allies, who visited carnages on several communities in Katsina-Ala and Ukum local government areas.

“This state of affairs prompted prominent indigenes of the geopolitical axis, including political, religious and traditional leaders to request for another amnesty programme, especially since the military had failed to nab him,” a community leader who sought identity protection said.

On Friday, September 4, 2020, Ortom, while on a tour of the Sankera axis, accepted the request of the leaders. He gave an ultimatum to those who wanted to embrace the second amnesty to surrender their weapons by September 8.

Before the visit, major stakeholders from the Sankera area had persuaded those with illegal weapons in their custody to surrender them.

That was how Gana found himself in the second amnesty programme.

Security sources said that in the company of religious leaders, he left his hideout and presented himself at the Emmanuel Akume Atongo Stadium in Katsina-Ala in full public glare to embrace the programme. The State Security Council was holding a meeting at the new Banquet Hall of the Government House, Makurdi, where the programme was to be formalised.

Selected traditional rulers, prominent indigenes and security personnel took off with Gana and other political chieftains from the stadium to go and present them to the Council in Makurdi.

Before he left his domain, Gana was said to have beckoned on leaders of his foot soldiers and told them that he suspected foul play and that if he eventually failed to return, they should continue from where he stopped. On their way to Makurdi, the military intercepted the convoy at Masaje, close to Yandev in Gboko Local Government Area and he was killed.

Gana’s vacuum and succession battle

Findings revealed that things began to fall apart within the hierarchy of Gana’s terrorist empire following his death. Ghana was believed to have maintained a stable network of foot soldiers from Benue and Taraba states due to his firm leadership control. Apart from armed robbery, kidnapping and other criminal exploits, he was also said to have leveraged on his political benefactors to maintain and sustain his gang financially.

However, this was no longer the case after his death as financial difficulty and a fierce battle over succession ensued among his foot soldiers and the new commanders.

“There was no more effective central control as all the units from the Sankera axis and beyond began to break away and fight for autonomy. Unlike Gana, who used to get funding from politicians, the new commanders were no longer getting financial support.

“Some of them resorted to going to Fulani herders in places like Kwande and Guma to collect money, with promises of allowing them freely graze on lands within their communities. The herders are claiming that the lands were sold to them, leading to the escalation of herders’ attacks,” a source from Kwande told Daily Trust Saturday.

Used, dumped by politicians

Daily Trust Saturday gathered that a major factor in the escalation of militia activities in the Sankera geopolitical axis of Benue State is the feeling of being used and dumped by politicians from the area.

Towards the end of Ortom’s tenure, politicians seeking elective positions from the area were said to have worked with the militia groups with promises for them, including amnesty.

Apart from providing physical protection for the politicians during electioneering campaigns, some of the militia groups were said to have even contributed financially towards the election of the politicians from the area.

During his electioneering campaign, the current Benue State governor, The Reverend Fr. Hycinth Alia, was also said to have promised to introduce a comprehensive amnesty programme for repentant bandits.

While unveiling his manifesto, christened, ‘Strategic Development Plan for a Greater Benue,’ he reportedly promised that upon winning election, he would, among others, “establish Permanent Integrated Forward Operation Bases for security men at all the flashpoints where there have been cases of armed attacks and displacement of people.

A don at the Political Science Department of the Benue State University attributed the escalation of militia activities in the state to failed promises by politicians, whom he said used and dumped the armed militia at will.

“After elections, the politicians who used these bad boys reneged on their promises, especially on amnesty. You don’t expect people armed with weapons to sit down and watch these politicians in their comfort zones while they wallow in penury,” said the don, who did not want his name in print.

Governor Alia still open to amnesty –Media aide

Responding to a question on the promise made during his electioneering campaign to grant amnesty to repentant militants, Governor Alia’s media aide told Daily Trust Saturday that the promised olive branch is still available to anyone willing to abandon criminality, rehabilitate their lives for the growth and development of their families, communities and Benue State in general.

The governor’s Technical Advisor on Media, Publicity and Strategic Communication, Solomon Iorpev, said his principal’s doors were open to everyone seeking productive and progressive change to step forward and join him to build a stronger and better Benue. 

“There are great and legitimate opportunities made available by the state in the programmes being implemented by the governor, and we are hopeful they would take advantage of them for their own good and the betterment of the state.

“Do not forget that his natural calling is priesthood, which entails rehabilitating people and prompting them to live good and meaningful lives, live peacefully with one another and be their brothers’ keepers.

“So rehabilitating Benue citizens who consciously or unconsciously have fallen into criminality is not farfetched for him,” Iorpev said.

On measures taken so far in tackling security challenges in the state, especially militia attacks and herders-farmers crises, he said the governor was passionate about the welfare of his people and working round the clock to provide security for them.

“He has engaged in comprehensive stakeholders dialogue to curb the insecurity situation in the state, the reason I believe we have some relative peace today.

“Security agents are being deployed constantly to unstable areas to stop escalation in crisis-prone areas, and in most cases, nip them in the bud.

“He has also inaugurated security outfits across the state to respond to crisis situations where they may arise. We have mining marshals, agro rangers etc.

“Though most of the insecurity situations pre-date this administration, that has not deterred him from handling it head-on as security agents are working round the clock to secure lives and property in the state,” the governor’s aide said.

allegedly attacked some locals who were travelling for an annual Christian crusade in Takum.

“They ambushed our people on the way from Wukari for the crusade. In the process, they killed three victims and snatched their car while four others were wounded and hospitalised at the Wukari General Hospital,” said a youth leader in Wukari.

The source, who did not want his identity revealed for security reasons said: “The perpetrators were bandits from the Sankera axis of Benue State who take pleasure in kidnapping to raise funds and satisfy their bloodthirsty appetite. They have been doing this to us during this kind of festival period every year. We have been patient and told our boys not to retaliate. But if they continue, we will be forced to fight back.”

[DailyTrust]

The Channels Television reporter, Joshua Rogers, who was abducted in Rivers State has regained his freedom.

Rogers was kidnapped on Thursday night at about 9 pm after he was reportedly trailed to his residence.

His attackers reportedly accosted him at gunpoint, whisking him away in his car.

DAILY POST reported that the hoodlums contacted his wife, demanding N30 million as ransom.

Few hours after the incident, the kidnap of Rogers took over the media space, with different groups calling for his unconditional release.

It is not clear if any ransom was paid for his release.

He was sighted at the residence of his elder brother with other family members and friends singing praises unto God.

The Rivers State Police Command is yet to make an official statement on the incident.

[DailyPost]

The naira, on Friday, appreciated to N1,150 per dollar at the parallel section of the foreign exchange (FX) market.

Currency traders in Lagos, also known as bureau de change (BDCs) operators, quoted the buying rate of the greenback at N1,110 and the selling price at N1,150 — leaving a profit margin of N40.

The naira appreciated by 0.86 percent from the N1,160 recorded on April 11.

“The dollar is falling and it is not my fault. It is how the FX market is now,” Lawal, a BDC operator, said.

Also, FMDQ Exchange, a platform that oversees official foreign exchange (FX) trading in Nigeria, said the naira rose by 7.16 percent or N88.23 to N1,142.38/$ on Friday — from N1,230.61/$ on Monday.

The appreciation of the naira is coming a few days after the CBN opened the third tranche of sales to BDC operations.

The apex bank began the sale of foreign exchange to BDC operators at the rate of N1,101/$ on April 8.

Also, on the same day, the CBN directed all banks to stop the use of foreign currency-denominated collaterals for naira loans.

The financial regulator is intensifying its efforts to boost liquidity and strengthen the naira.

Meanwhile, earlier today, Goldman Sachs Group Inc. said the naira could extend gains to trade below N1,000 to the dollar.

The Yoruba have a unique culture that singles them out as a methodical race. The place of lfa divinity as one of the pivots on which their culture rotates is undeniable. Little wonder the lfa divination was added by United Nations Educational, Scientific and Cultural Organisation (UNESCO) to its list of ‘masterpieces of oral and intangible heritage of humanity’ in 2005.

Ifa holds such a significant place in the lives of the Yoruba that they feel duty bound to consult it when they need to take important decisions about their lives, including the choice of an Oba.

From time immemorial the lfa oracle is consulted before an individual is chosen among the plethora of candidates to become the traditional ruler of a community. Today, however, the beat has changed and so also the dance step. State governors have usurped the place of lfa priests as they now appoint Obas by fiat except in few communities like Ibadan, Oyo State where there is an entrenched succession plan.

The consequence is the crisis that is usually foisted on communities upon the death of an Oba. So much so that there are many communities in Yorubaland today with two traditional rulers reigning at the same time.

Origin of lfa divination in Yoruba land

Ifa, according to history, was a transferred religion or belief that came into the famous Oyo Empire during the reign of Alaafin Onigbogi. Rev. Samuel Johnson, in his book “The History of the Yorubas”, identified five Alaafins he labelled “historical kings”. They include Oganju; Kori; Oluaso the one known as Osarewa s’akin (the handsome but valiant king); Onigbogi and Ofinran.

Johnson explained that Ifa came from an Ota woman named Arugba-Ifa, who was Alaafin Oluaso’s Queen and mother of Alaafin Onigbogi. Arugba-Ifa, a very superstitious woman, was said to have left Oyo for her hometown, Ota. But on hearing that her son had succeeded his father, she returned to Oyo and introduced Ifa as a religion.

The account stated that Oyo people initially rejected the ‘strange’ religion, but one Oba from a vassal town called Ado accepted her and her religion. When the Nupe people attacked Oyo and made a mess of the city, the people had to look for Arugba-Ifa and Ifa was established as a religion in Oyo, with Alado, the Oba of Ado, as the first priest.

Thus Ifa became the religion of Oyo people and by extension the entire Yoruba race. Such that before any major decision is taken in the land, the Ẹlẹri-ipin (the one who witnessed destiny) is consulted, and its pronouncements adhered to. In the days of yore, no Oba was crowned except he was picked by Ifa.

Oluwo’s confirmation

The change in trend was recently confirmed by the Oluwo of Iwo land, Oba Abdulrasheed Akanbi, whose dressing, utterances and general comportment have raised concerns within and outside his kingdom as to whether Ifa was consulted before his choice. 

Oba Akanbi confirmed in a recent interview that lfa was not consulted before he was made Oba. Rather, he assumed the throne through his romance with the powers that be in the state.

Oba Akanbi said: “Tell me one king that Ifa picked in Yoruba land. The person picked by the governor is the one God has ordained to be the king. There is no Oba in Yoruba land that would say Ifa picked him.

“It is after the governor picks you that you become a king. Ifa does not have any power over the governor.”

The Oluwo insisted that the days of Ifa’s intervention in the choice of Obas were long gone and even challenged his interlocutors to name an Oba who is a product of Ifa divination.

Essentially, Oba Akanbi declared that governors have taken the place of Ifa in the appointment of Obas in Yorubaland because their word in the matter is law, and not even Ifa can object the moment a governor approves a candidate as Oba.

Hear him: “You may be a prince and have the money, if you have the approval of Ifa and refuse to appease the governors, you have lost.

“In the time past, Ifa priests wielded the kind of power that governors wield today. They had the power of life and death. They enthroned kings and dethroned kings.

“Where an Oba combines the power of the king and the knowledge of Babalawo (herbalist), they become dictators. That is why Babalawos are not made kings in Yorubaland till date.”

Governors as lfa priests

In the last days of his tenure as the governor of Osun State, former Governor Gboyega Oyetola chose the Akirun of Ikirun against protests from the people. Reports said the kingmakers were lured to the government house where they were hoodwinked into ratifying government’s choice, Prince Yinusa Akadiri of the Oba-Ara ruling house, as the Akirun. What followed was a massive protest that set the community on fire.

The same Oyetola administration in the state installed Prince Gboyega Famodun as the Owa of Igbajo only for Governor Ademola Adeleke to come in and send Famodun packing and installed Prince Ademola Makinde as the new of Owa; , a situation that created tension in the ancient town.

In the same vein, the Aare of lre, Oba Ademola Ponle, who was installed as the king many years after the stool remained vacant, was also sent packing by Governor Adeleke who eventually installed Prince Muritala Oyelakin from the Oyekun ruling house as the new Oba of lre town.

Needless to say that bickering, animosity and chaos became the order for days. Although the government had its way, it is obvious that the peace that exists in the aforementioned communities is that of the graveyard.

Similar situations prevail in Oyo State where the governor, Seyi Makinde, had to engineer an amendment to the chieftaincy law which gave him the power to decide who mounts any traditional stool in the state.

Lately, there has been a cold war between the governor and the Oyomesi in Oyo town. According to sources, the governor has refused to assent to the candidate presented by the Oyomesi, the traditional kingmakers of the town, on the excuse that the processes were marred by corruption.

The foregoing prompted the Oyomesi to file a case against the governor. The suit HOY/38/2023 was filed by five kingmakers who asked the Oyo State High Court in Oyo to restrain the governor and his agents “from aborting the process for the selection/appointment of the candidate for filling the vacant stool of Alaafin of Oyo duly conducted by the kingmakers of Alaafin of Oyo Chieftaincy.”

The claimants in the suit are the Bashorun of Oyo, High Chief Yusuf Layinka; Lagunna of Oyo, High Chief Wakeel Oyedepo; Akinniku of Oyo, High Chief Amusa Yusuf; Areago Bashorun, Chief Wahab Oyetunji; and the Alapo of Oyo, Chief Gbadebo Mufutau. They also listed the Oyo State Attorney-General and the state’s Ministry of Local Government and Chieftaincy Affairs as defendants in the suit.

The kingmakers said they had at a meeting on September 30 unanimously selected a prince, Lukuman Gbadegesin, to fill the stool of Alaafin of Oyo, which had become vacant since April last year when the 45th Alaafin, Oba Lamidi Adeyemi, died.

They are praying the court to restrain Governor Makinde and his agents from nullifying the choice of Mr. Gbadegesin and “approving or recognising any other candidate” as the next Alaafin “after a duly conducted process for the filling of the vacant stool of Alaafin of Oyo in accordance with the native law, custom and Chieftaincy Declaration of Alaafin of Oyo Chieftaincy.”

The kingmakers also want the court to restrain the governor and the other defendants from removing them as Oyo kingmakers or “dissolving the Oyomesi in Council or appointing or selecting warrant chiefs to conduct or start a fresh process for the filling of the vacant stool of Alaafin of Oyo.”

They want the court to restrain the defendants from “harassing, disturbing, preventing or stopping the claimants from carrying on their traditional functions and responsibilities as kingmakers of Alaafin of Oyo Chieftaincy.”

The Economic and Financial Crimes Commission (EFCC) had grilled some of the Oyo kingmakers on October 18 over allegations of bribery in relation to the selection of the next Alaafin.

A petitioner had alleged that the kingmakers collected bribes running into millions of naira to facilitate the selection of Prince Gbadegesin.

This was also the case in Ogbomoso, as there has been a series of litigations going on since the selection of Oba Afolabi Ghandi Olaoye as the new Soun of Ogbomoso.

The stool of the Soun became vacant with the death of long-reigning Oba Jimoh Oyewumi on 12 December, 2021 at the age of 95 years. Prince Oyewunmi was on the throne for 48 years.

But the appointment of Mr. Olaoye, a former pastor at the Redeemed Christian Church of God, by Governor Seyi Makinde has triggered a legal tussle. One of the contestants for the Soun throne, Muhammed Kabir Olaoye, a prince, was dissatisfied with the selection process that led to Mr Olaoye’s eventual ascendancy to the stool.

The chairman of the Screening Committee for the Laoye ruling house in Ogbomoso, Abdulwahab Laoye, had earlier disowned Mr Olaoye, saying the family had not selected anybody to fill the vacant stool.

However, the Oyo State Commissioner for Local Government and Chieftaincy Matters, Olusegun Olayiwola, insisted that Mr Olaoye’s appointment followed the statutory processes.

The Oyo State High Court at Ogbomoso had on 25 October set aside Governor Makinde’s appointment of Mr Olaoye as the new Soun of Ogbomoso. A stay of execution of the judgment was later granted by the judge, K.A. Adedokun, paving the way for Mr Olaoye’s inauguration as Soun of Ogbomoso by Governor Makinde on 20th December last year.

The appellants are S.O. Otolorin, chairperson, kingmakers of Soun Chieftaincy; Salawu Ajadi, Jagun of Ogbomosoland; Tijani Abioye, Bara of Ogbomosoland; David Adeniran Ojo, Kolaba of Ogbomosoland; Yusuf Kasali Oladipupo, Abese of Ogbomoso kingmaker; and Mr Olaoye, the new Soun.

The appellants listed Muhammed Kabir Olaoye, Governor Makinde, Oyo State Attorney-General, Oyo State Commissioner for Local Government and Chieftaincy Matters, Ogbomoso North Local Government, the Traditional Council of Ogbomoso North, and Amos Olawole Olaoye, as respondents in the appeal.

In the notice of appeal dated 30 November and filed at the Court of Appeal in Ibadan, the Oyo State capital, the appellants faulted the decision of the State High Court voiding Mr Olaoye’s appointment as the new Sọun of Ogbomoso.

Accuracy of lfa predictions

It is obvious and significant that where lfa is consulted before the choice of an Ọba but the powers that be decide to do their own bidden, the consequences are always unpalatable.

Before he became the Olọwọ of Ọwọ in Ondo State in 1941, Ifa had predicted that Ọba Ọlateru Ọlagbegi ll, would become the king and there would be crisis that would lead to his banishment, but he would return as the Ọba of the town and all his enemies would be put to shame. After 25 years on the throne, Ọba Ọlagbegi in was deposed and banished from Ọwọ in 1966 and another Olọwọ, in the person of Ọba  Adekola Ogunoye ll became the king.

Twenty-five years later, Ọba Ọlateru Ọlagbegi II was reinstated as the Ọlọwọ and reigned for another five years before he joined his ancestors in October 1998. While in exile, the revered monarch maintained his dignity and those responsible for his dethronement were at the forefront of the agitation for his reinstatement 25 years later, as predicted by Ifa.

In the same vein, in August 1967, a crisis erupted in the ancient town of Arigidi Akoko in Ondo State and Ọba Muhamadu Ọlanipekun, the Sarki of Arigidi, was forced to go into exile. At the peak of the crisis, Ọlanipekun wanted to confront his enemies but his wife reminded him of what lfa predicted when he was going to be installed as king that okiki ọdẹ a fi fila perin kii ju ọjọ mẹta lọ (all the tribulations will soon become history). He therefore opted for peace and went into exile.

As it later turned out, all the efforts made by his detractors to install a new Sarki outside Olanipekun’s lineage failed until 41 years later in 2008 when an Olanipekun prince, Oba Yisa Olanipekun, was installed as Sarki of Arigidi Akoko, thus confirming the accuracy and sanctity of Ifa.

Political influence versus lfa’s sanctity

There is no gainsaying the fact that political influence has overridden Ifa in the choice of Obas in Yoruba land these days; a situation many see as eroding the race’s cultural value.

Speaking to The Nation on the issue, the Araba of Osogbo land and renowned Ifa priest, Chief Yẹmi Elẹbuibon, noted that the abandonment of the value and traditional norms regarding the choice of an Oba through Ifa divination by the kingmakers has turned them into objects of ridicule.

Elebuibọn pointed out that the position of an Oba is so critical to Yoruba culture and values that they were referred to as the eye of the gods and were thus accorded the utmost respect. He, however, lamented that the way some of Obas are fraternising with politicians has robbed them of their respect to the extent that the governor now chooses whoever he wants as the Oba of a town.

He recalled with regrets that Obas’ fraternity with the political class once warranted a former head of state to command traditional rulers to stand up and greet him at a public function; a situation he described as an insult to the traditional institution and erosion of the dignity and sanctity of royal fathers.

The lfa priest advised those who want to be kings to get ready to uphold tradition and our cultural values if they want to be king, not looking for politicians to give them what they don’t deserve.

On his part, Chief Niyi Akintọla, SAN put the blame at the feet of traditional rulers who fraternise with politicians and encourage governors to mess up with them.

He said: “If an Oba respects himself, nobody will erode him. When Alaafin Lamidi Adeyemi was alive, could any governor look at his face? Could any governor cross his path? Those who did it in the past paid for it.

“Can anybody cross the Awujale’s path? An Oba should be a man of impeccable character with aura and dignity. He respects himself and you don’t just see him everywhere.”

Akintola added: “When an Oba reduces himself to ‘Mr Available’ and turns himself into a beggar, going to governor’s office, how do you think he will command respect?

“Obas have turned themselves into puns in the hands of governors. If they respect themselves, nobody will dare mess them up.”

He argued that a situation where dollars are flying here and there because somebody wants to be a king, he will get the type of insults that are being heaped on traditional stools.

“We should allow tradition to take its course. Every town has its own tradition that is peculiar to it; we should allow it to work. But when we are tampering with the tradition, that is when we run into trouble.” he said.

Speaking to The Nation in the same vein, a renowned lawyer, Chief Ọlalekan Ojo (SAN) noted that there is nothing bad in using lfa to choose an Oba as long as it conforms with the people’s tradition.

He explained that “every system is subject to abuse, but l still prefer the traditional way through Ifa. Picking an Oba via political ladder is not too good. If a governor chooses a king because of politics, when another one comes he may look for a way of installing his own too. That is very unfortunate and not good for the system at all.”

If culture is very sacrosanct, journalist and lawyer, Chief Fassy Yusuf said, it should be adhered to, especially if the people come together and say this is what they want.

He explained that the issue of lfa may not apply to all cultures, noting that if there is manipulation of lfa, “then you can fall back to democratic norms or the constitutional law.

“Don’t forget that the lbadan system is a peculiar one. The chieftaincy law of any state is supreme.

“Take for instance Ijebu. There are four ruling houses with a rotational system. The kingmaker will pick if it is their turn. Whether their choice is subjective or otherwise, it will be put forward as the king.

“There is a procedure to be followed, and if a governor says otherwise his decision will be challenged in the court. There must be due process.”

Speaking on the kinship crisis in lkirun, the son of the soil and celebrated author of popular textbooks on O’ level Economics and Government, Dr. O. A Lawal, argued that politics has replaced traditional way of succession in the ancient city.

Lawal argued that politicians have destroyed the system to the extent that tradition has been relegated to the background.

“The people of lkirun town know how to install their king. Some politicians cannot just come from nowhere to impose a king on us. It will never work,” he said.

[TheNation]