What does Oluwo want?

The Oluwo of Iwo, Oba AbdulRasheedAkanbi has built a reputation for himself as the most controversial Yoruba traditional ruler in his two year-reign. Since he ascended the throne , he has not stopped attracting mixed reactions from the public, TUNDE BUSARI takes a look at his reign.

THE vacuum created by the demise of the immediate past Oluwo of Iwo, Oba AsiruTadese was filled on November 9, 2015 when the news broke and the then Prince AdewaleAkanbi was installed as the late Tadese’s successor.

After the announcement was made, Iwo indigenes and non-natives took to the streets to welcome their new traditional ruler who entered the town in a convoy that signaled the beginning of a new era in the history of the ancient town.

Soon after he was installed and turbaned by the Sobaloju of Iwoland, Chief SafiriyuAremu at the Oluwo’s palace, he was led to Oonto’s compound where he observed the mandatory seclusion (Ipebi) for two months after which on January 16, 2016 the Governor of Osun State, OgbeniRaufAregbesola presented the Oluwo his staff of office.

Held inside the Reality Television on Iwo-Osogbo road, the colourful occasion was witnessed by a crème-de-la-crème of the society, including the Governor of Oyo State, Senator AbiolaAjimobi, the Ooni of Ife, Oba AdeyeyeOgunwusi and numerous A-list personalities who converged on the town from far and near.

A delegate from Canada, the former base of Oba Akanbi also travelled from the North America in honour of one of them who had made his mark before returning home to ascend the throne of his forefathers.

The ceremony over and Oba Akanbi rolled out his mission statement as well as his vision for his town assuring his subjects home and abroad of a revolutionary reign that would restore the dwindling glory of Iwo not only in Osun State but in Yorubaland as a whole.

In his reckoning, Iwo had been reduced to anonymous town despite its size and population, especially its role as one of a few towns which votes determine the fortune or otherwise of a governorship aspirant.

In Osun West Senatorial District, no other town can arguably boast of the size of Iwo. Oba Akanbi, thus, promised his people of a new era in which Iwo would be on the limelight and hug newspaper headlines.

And true to his words, he became object of Nigeria media headlining many daily newspapers and soft sells, including online medium and dropping statements most of which were unconventional and indeed different from the norm expected from a traditional ruler. The aftermath of that development was the public unprecedented attention to the Oluwo and Iwo town.

As if Oba Akanbi was enjoying the controversy, his first eid-el-fitri prayer, after the end of 2016 Ramadan fasting, ended in another controversy. Against public expectations, he found his way to the seat of the chief imam at the pray ground and led the two- rakah ceremonial prayer.

The congregation, who apparently never saw such a scene went to town with different version of the stories, all of which generated reactions and public debate on the appropriateness of Oba Akanbi to have usurped the duty of the chief imam and reduced him to a member of the congregation.

• Why I visited Emir of Ilorin —Oluwo

Amidst the controversy, however, the Oluwo justified his action with the history of Islamic religion in Iwo, arguing that the Oluwo brought Islam to the town and was the first Muslim who was leading prayer and teaching his subjects Islamic education. His argument was supported by Islamic scholars in the town and the matter died a natural death.

A few months afterwards, the Oluwo appeared at a function in the palace of the Ooni of Ife, Oba Ogunwusi in the company of his wife, a Jamaican, who surprisingly adorned a crown.

The odd spectacle did not escape the lens of the media, which spread the news like a wildfire and again dragged the Oluwo to the public court where he was called all sorts of names including an enemy of Yoruba culture which, according to them, forbids a woman to wear crown, exclusively reserved only for the king.

Having absorbed the volleys of insults, Oba Akanbi shed light on the place of his action in Yoruba history. He referenced the Yoruba progenitor, Oduduwa as the first traditional ruler who permitted his wife, Yeyemeso, otherwise known as Olokun, to wear crown.

“Notable scholars and archaeologists have researched and confirmed that what I did was in order and a demonstration of Oduduwa’s respect not only for his wife but also for womenfolk,” he defended.

Before the smoke of that incident subsided, the Oluwo was in the news again. He was captured on his stool spotting a suit and jeans with his crown. That was another straw that threatened to break his back but he also survived the dust which the fuss raised.

The monarch then explained his desire to turn Yoruba local Aso-Ofi fabrics to suit with a view to attracting the youths, who hitherto saw the fabrics as a costume for epic movies. He, thus, sewed Aso-ofi into a variety of trendy styles for both sexes in partnership with famous artistes to enjoy wide acceptability. The traditional ruler hosted the popular hip-hop star, Olamide in his palace and made a strong statement with the visit, urging the youths to embrace the fabrics.

“We cannot compel our youths and teenagers to wear Agbada made of Aso-oke or Aso-ofi. That is why I have branded the fabrics and named them Telu Jeans, which are normal trousers, shorts and jackets made of Aso-oke. The fabrics will be used to sew suits to be worn to offices, schools and religious centres. This will boost the business of the local weavers, promote our culture and save us foreign exchange used to import jeans and suits,” he said.

Notwithstanding the defence, which also ignited reactions, his reputation as a non-conformist traditional ruler who seems determined to expose Yoruba culture to opprobrium, became a subject of regular debate, especially on social media where he has both friends and bitterest enemies, all of whom fight his battle.

Some months after he wore suit and jeans on the throne, the Oluwo had a running battle with the Oluwo of Iwo-Oke, Oba KadiriAdeoye. The feud degenerated to litigation at an Osogbo Magistrate Court where the magistrate, OlusolaAluko on December 30, 2016 ordered the Commissioner of Police, Osun State Police Command, FimihanAdeoye to arrest the Oluwo for what was called his contempt of the court.

“I am not joking with my order. He (Oba Akanbi) should be arrested and brought to this court on Friday, January 6, 2017. The sanctity of the judiciary must be protected,” the magistrate said.

No sooner had the matter was finally resolved than the Oluwo and Chief AbiolaOgundokun, a politician and top indigene of the town, fell apart in a circumstance, which confounded many who saw them as inseparable when the going was beautiful and Ogundokun coming in and out of the palace at will.

The feud degenerated such that the Oluwo stripped Ogundokun of the BashorunMusulumi of Iwoland, an action which Ogundokun resisted with a case filled anOsun State High Court sitting in Osogbo, the state capital. The court granted an order restraining Oba Akanbi from removing Ogundokun of the religious title.

Remarkably, the matter turned messier when the monarch went on air to say what the public considered unexpected of a royal father against Ogundokun. That visual went viral and earned Oba Akanbi another round of salvos, dismissing him as unfit to the throne.

• Makarfi is a good leader —Oluwo

Just a few months later, Oba Akanbi was back in the news over the 2017 edition of the annual Iwo Day, a gathering of the indigenes and their invited guests from all walks of life. The Oluwo and the organizing committee differed on the date and the development shook the town.

Nigerian Tribune gathered that the intervention of Governor Aregbesola saved the situation, after which the event eventually held on the Oluwo’s choice date.

Obviously not done, in penultimate Saturday, he was again at the centre of yet another controversy when he said he could use Emir title, a contrast to his traditional Oba identity.

Specifically, the new media has since turned to a theatre of exchanges between the Oluwo’s air combatants and his critics whom are unapologetic in their call for his exit from the throne.

The traditional ruler’s unilateral installation of Waziri of Yorubaland, Sheik Yahquub Abdul-BaaqiMuhammedalso compounded his problem as he was seen as pursuing what they called a Northern agenda to outrun Yorubaland in line with the dream of the late Uthman Dan Fodio, the jihadist who spread Islam in the Northern Nigeria.

One week before the event held in the Oluwo’s palace, the League of Imams and Alfas had distanced itself from the installation and told Oba Akanbi to restrict the title to his domain.

However, eminent indigenes of Iwo and traditional rulers under Iwo kingdom attended the event in addition to the representative of governor Aregbesola, Amir Hajj ZikkirulahiHazzan. Also in attendance wasthe Eketa of Iwoland, DrOluremiAtanda, and a member of the national assembly, GafarAmere.

The Chairman of the installation ceremony, AlhajiAbdulGaniyAremu, who is also the Ekerin of Iwoland, said the people of Iwo wanted the town to maintain its status as the citadel of religious leadership, maturity and religious progress.

While the fire of criticism rages, the Araba of Osogboland, IfayemiElebuibon also added his voice and indeed frowned at the Oluwo’s penchant for undermining Yoruba culture of which he is traditionally required to be custodian.

The respected head of Ifa priests said a king with the same mindset of the Oluwo is a setback to Yoruba culture and tradition, which, he revealed, are held in high esteem in the US, Brazil, Canada and other foreign land. Elebuibon added that his observation of the Oluwo’s Islamic posture is against his promise to uphold Yoruba custom during his installation.

“It is not right that he is pursuing agenda of promoting foreign culture at the expense of our own. But he should realise that his domain remains a Yorubaland,” he said.

Similarly, the President, Yoruba Council of Youths Worldwide (YCYW), AremoDotun Hassan described the Oluwo’s action as premeditated mission against Yoruba Land through, calling on Governor RaufAregbesola to call the traditional ruler to order in due course to nip in the bud the effect of the development.

“We hope this will go a long way to salvage our common heritage from imminent danger and possible collapse,” he stated.

In a most dramatic manner, however, barely 24 hours after, the Oluwo issued a release through his Press Secretary in which he denied ever abandoning his Oba identity for Emir, noting he only said that he could be called Emir. He said Yoruba culture is important to him more than subjecting it to ridicule, making reference to the host of traditional festival in his palace as custodian of culture. Oba Akanbi said he might not be an active participant at the festival but the palace retains the duty to ensure the festivals are observed.

“I think you witnessed the Egungun festival here in the palace last year when different masquerades came to perform. It was a colourful sight watching them doing their performances. I ensured adequate security and we recorded no major clash among masquerades against what obtained in the past.

“What I am saying is that I am not interested in killing our culture but I must always say it that culture all over the world is not static. Culture follows trends, which means, some elements which are not good to human development should go,” he said.

Many have asked repeatedly to what end the Oluwo keeps up with the various controversies trailing him when indeed he could direct his energy to more positive ventures for his domain.

Reputed for generous response to posers, Oba Akanbi described his attitude as multicultural aimed at entrenching national unity among diverse ethnic groups in Nigeria.

He lamented agitation for secession as a product of hatred, calling on traditional rulers to harness their conducts for the integration of national unity such that a Yoruba man, according to him, can vie for elective position in Hausaland and win.

Oluwo enjoined traditional rulers to always work towards aggressive cultural integration to challenge the old system characterized by ethnic discrimination.

“Discrimination has dragged us so backward politically as well. Our conventional behaviour is retrogressive. I have Fulani, Hausas,Igbo in my domain. They are all my children. I am an Emir to Hausa in my domain, Igwe to Igbo and so on”

“Until my teaching is heard, I shall push my belief to the door of all authorities. Every king should be a father to all irrespective of their location. If you want to be father to all, you must accommodate everyone and treat them equally,” he asserted.