One of the long-reigning traditional rulers in Yorubaland is the Olore of Ore, Oba AbdulKareem Oyewole Oyeyemi (II). Ore is an agrarian town in Odo-Otin South Local Council Development Area of Osun State. Oba Oyeyemi was installed in 1979, now spending his 40 years on the throne. In this interview by TUNDE BUSARI, the traditional ruler reflects on the circumstances surrounding his emergence among contesting candidates, among other issues.
How was life before you ascended the throne, in terms of your occupation?
I was living a quiet life here in Ore and enjoying myself in the midst of my agemates and elderly ones. Life was easy for us; there was nothing to worry about, especially about government infrastructure. We were satisfied with our environment and happy too.
What was your occupation then?
There was no other occupation anyone here could do than farming. That was and still is our occupation because God has blessed us with fertile lands on which we plant different crops: food crops and cash crops. These crops were our own source of revenue.
Aside farming, what was the other thing you were doing for a living?
Another occupation left then was tapping palm wine. And you can see that both are closely related.
Can you say you enjoyed climbing palm trees?
That is just the truth. I enjoyed it more than any other thing because it was my job.
Did you enjoy it more than farming?
I have told you that both are connected. You can say both are one. I can say I enjoyed both because they are complementary.
You speak as though you miss that past.
There is no way one cannot miss what he loved doing but can no longer do. But we need to consider the reason one can no longer do what one loved in the past. Have you seen a traditional ruler climbing trees? The past is gone into history. This must tell you that since I came to the throne I have moved on according to what my new status requires.
How did a palm wine tapper struggle to become a traditional ruler?
You probably asked me of how I got to the throne. Let me make it clear to you that the word ‘struggle’ was not involved on my journey to the throne. You should not even call it a race.
If it was not a race, what then was it?
It was not a race because I said it did not involve any struggle. Let me say it was divine intervention.
How do you mean? Were you not of royal blood?
Thank you, my son. I was as qualified as other contestants.
Then why did you write yourself off and hold divine intervention responsible for your selection?
Is there anything anybody can do successfully without divine intervention? God owns everything; I mean all of us. He knows what we don’t know even about ourselves.
You sound too philosophical but I want you to tell us specific things that worked for you to become the Olore.
The truth of the whole matter is that I did not show interest when the throne was declared vacant. I was not thinking about it because I knew my status in the town. I told you that I was a farmer and hunter. How would such a person be considered? But as God would have it, the unexpected happened, and I became the Oloore.
What was the unexpected?
If I must tell you, I was already supporting a candidate and running an errand for him during the contest. Something just happened and I was told that I was the one the Ifa oracle picked among the candidates. I could not believe my ears because I did not have money and other things needed to contest. I did not attend any school too. I was illiterate. I cannot read nor write anything. So I was disadvantaged. But the kingmakers said that I was the choice, and that was the end of the whole thing. That was how I was installed in 1979.
Can you recall your mood after your announcement?
I was not happy on that day.
Why weren’t you happy having been elevated to higher status on a silver platter.?
I was not happy because I did not have anything. Let me say I was empty. Imagine a farmer and palm wine tapper selected to the throne. But in the end, I considered the selection as part of my destiny. It proved that whatever God has destined a man will surely come to pass. It made me to be closer to God; to have more faith in Him as one who chooses whoever He likes to the throne.
What lesson has the last 40 years on the throne taught you?
As I just said that being on the throne, against my expectations, proved that God exists up there. I did not have a picture of what the future on the throne looked like. But here we are today; forty years have just passed. I thank God and my people for their support to be here as the Olore because without their support, you would not have met me in this condition amidst my chiefs with whom I oversee the town because one person cannot do it.
How many ruling houses do you have in the town?
We have four ruling houses, one of which is my own, the Oyeyemi ruling house. Other three ruling houses are Ajala, Adeyemi and Salako.
How did Ore come into being?
We were from Ile-Ife; one of a set of triplets born by Alayemore, the fourth Ooni of Ife. The triplets were Oludo of Ido-Osun, Olore of Ore and Aakosin of Ekosin. Our mother was barred from Ile-Ife, first to a place known as Erunwa and later to Igbo-Igbin. It was from Igbo-Igbin the triplets left for Ido-Osun with their crowns. After they had arrived Ido-Osun and settled down, the Olore and the Aakosin left the Oludo and migrated northwards to Ore. After a while, Aakosin too moved further north and settled where we call Ekosin today. You can see that we have a unique history.
What is the relationship among the three towns now?
Till date, there is harmonious relationship among three of us. We maintain what you may call a cordial relationship as children who were born from the same womb.
We learnt Aganju is an important part of the history of this town. How important is it?
It is true that Aganju is synonymous with Ore. In his lifetime, he was a king and warrior who fought different battles in defence of the town. Aganju later left the town and disappeared into the earth, leaving the people with instruction to always alert him when faced with a threat of external hostility. Till date, Aganju’s palace stands some metres near the market while March is dedicated to his remembrance, which is celebrated by the entire people of Ore. I must tell you that we don’t joke with Odun Aganju. It is a cultural event which brings sons and daughters of Ore together under a peaceful atmosphere. We usually perform some rites and offer prayers for our ancestors and ourselves, including generations yet unborn.
What is the state of infrastructure in the town?
When you entered the town, you could see that we are suffering from lack of infrastructure. But despite that, my mind is telling me that Governor Adegboyega Oyetola would answer our calls for development. We need higher institutions of learning where students from different towns would come and live with us here. The presence of a higher institution brings more rapid development to hosting towns than any other thing. We have stable security in place, even though we don’t have a police station here. Our hunters and OPC are doing a good job in providing security for us. We are friendly and open to visitors. Our people are also in different towns like Osogbo, Aagba and Ilorin. They have become part of those towns having migrated there during the rage of war in those days. But those families still maintain their ties with us here in Ore. You can see why I am passionate about the Herbert Macaulay issue. His grandchildren should also come back home and reunite with us. They should come out and identify with their roots. This is their hometown, the roots of their great-grandfather
What is your relationship with other ethnic groups resident here?
There are different ethnic groups co-existing peacefully with us. In fact, all the controversy about Fulani and some Yoruba towns and communities is news to us because here in Ore we live together as though we are all from Ile-Ife. There is intermarriage among us such that we look after one another’s property.