- ‘Thugs, fraudsters may soon become kings if politics, money continue to influence appointments’
Stakeholders have expressed concerns over worsening controversies and disputes that have been greeting the selection and appointments of traditional rulers across the country.
They argued that contentious selections of monarchs have exposed the traditional institution to mockery and irrelevance, especially by governors and other government officials.
Before the 21st century, Nigeria’s traditional rulers commanded very high respect and huge influence in many parts of the country.
Even though their ascendancy to thrones was not perfect, the controversies that arose during selection processes were well managed.
But, recent events including appointments and embarrassing removal of kings, have made stakeholders question the relevance of traditional institutions and the dire consequences the situation is causing on the jurisdictions they oversee.
They blamed politicians for increasingly debasing the traditional institution by striving to foist their political stooges on the people even when such persons are not seen to be qualified in the face of traditional methods of selections.
According to them, this worrisome situation has given politicians the clout to increasingly humiliate traditional rulers in the public just because they were instrumental to their emergence as kings.
In 2020, the Emir of Kano, Muhammadu Sanusi II, was embarrassingly dethroned by the Kano State Government and also banished over alleged “insubordination.”
Former President Olusegun Obasanjo had in 2023, also ordered a group of Obas to stand up and sit down for being “disrespectful.”
In December 2024, the Egba Traditional Council suspended the Olu of Obafe in the Obafemi/Owode Local Government Area of Ogun State, Oba Taofeek Owolabi, for six months over allegations of land grabbing leveled against him by the Agboro Olatunde Community Development Association.
The suspension was contained in a letter dated December 13, 2024, signed by the Alake of Egbaland and President of the Egba Traditional Council, Oba Adedotun Gbadebo.
“Political incursion in traditional rulership has been exposing monarchs to disdain and ridicule.”
The council disclosed that Oba Owolabi’s suspension followed his failure to honour invitations from both the Ogun State House of Assembly and the council’s Ethical Committee to address the allegations.
The embattled monarch’s troubles began on January 29, 2024, when the Agboro Olatunde Community Development Association petitioned the Ogun State House of Assembly, accusing him of illegal land acquisition.
Despite multiple notifications, Oba Owolabi reportedly failed to attend meetings scheduled for July 8, 10, and 17, 2024 at the Assembly Complex in Oke-Mosan, Abeokuta.
In October, the traditional ruler was arraigned before a Magistrate’s Court in Owode-Egba on charges of defrauding one Michael Adeyemi of N75 million and assaulting a police officer.
The case, which includes four counts of felony, fraudulent conversion, and assault, is still pending in court.
The Egba Traditional Council stated that Oba Owolabi’s refusal to cooperate with its Ethical Committee left it with no option but to invoke Section 36 (1) and (2) of the Ogun State Obas and Chiefs Law of 2021 to suspend him.
The council described the monarch’s conduct as “entirely unexpected of anyone who has any claim to being a traditional ruler.”
The suspension, effective immediately, bars Oba Owolabi from attending government functions or presenting himself publicly as the Olu of Obafe. The monarch will also forfeit all entitlements, including his salary, for the duration of the six-month suspension.
The letter further notified the Commissioner for Local Government and Chieftaincy Affairs, Ganiyu Hamzat, of the council’s resolution.
Despite the reactions and condemnations that greeted the harsh treatments of kings, nothing appeared to have changed.
In Yorubaland for instance, the appointments of traditional rulers are becoming contentious, thus heightening concerns of critical Nigerians on public perceptions of the traditional leadership.
The selections of Soun of Ogbomoso, the Owa Obokun of Ijesaland and the Alaafin of Oyo are the fresh contentions as princes and other contenders claimed that highest bidders were favoured and not the persons that Ifa oracles actually chose.
With rising litigations by aggrieved contestants, monarchs might have to be appearing in courts to defend their enthronement.
Nine royal families from Oyo, collectively known as “The Atiba 9,” have rejected the appointment of Prince Akeem Owoade as the new Alaafin of Oyo.
The families criticised Governor Seyi Makinde for presenting the staff of office to Owoade, following claims by U.S.-based Awise Agbaye, Wande Abimbola, that Ifa had chosen Owoade for the throne.
They argued that the selection process violated Oyo’s customs, traditions, and the rule of law, blaming Makinde for not following due process.
With the current arrangement, the aggrieved princes said any occupant of the Alaafin stool will lose respect from other Yoruba obas, especially those who were supposed to be taking instructions from him, insisting that they are instituting legal framework against the new monarch.
In their separate reactions to these contentious selections, stakeholders in Yorubaland called for constitutional review that would de-emphasise political influence in the selections and appointments of traditional rulers.
Speaking in an exclusive interview with The Point, a former Nigerian Ambassador to Philippines, Yemi Farounbi, said those in government, kingmakers and Obas themselves are culpable in dragging the traditional institution to the mud.
He said, “Unless we put a stop to the increasing recklessness and rascality by those in government, by the kingmakers and the Obas and Emirs, very soon, the high positions will be deprived of the blue blood and will be so devalued to anyone who has money and is politically correct, including thugs and fraudulent persons.”
“They (Governors) don’t need to be part of it. So, we can only appeal to the Chief Executives in the states that they should not give political consideration to the selection of Obas.”
Farounbi remarked that most traditional rulers have suddenly become “bystanders in the communities they rule,” noting that the political leaders now occupy the center stage.
“What we are witnessing is just an amplification of what the British Colonial powers started when it introduced democracy into Nigeria. Over the years, the position of the Obas and Emirs has reflected a conflict between tradition and modernity. On the one hand, the Oba or Emir is a royal blue blood that ought to be selected through an age long traditional process. On the other hand, the Oba or Emir is an appointee of the government, whose appointment must be approved by the Government. The increasing democratization of governance has marginalized these lofty Obas and Emirs into irrelevance. They have become bystanders in the communities they rule as the political leaders occupy the center stage,” he said.
He lamented that appointments of monarchs have been bastardised and monitised, adding that it has become a bazaar of sorts where the highest bidder is crowned.
“They have therefore become tools in the hands of the government. And if they resist, they get removed as has happened to the Sultan of Sokoto, Emir of Kano, Olowo of Owo, Alaafin of Oyo among many others.
“Unfortunately, the appointment process has become distorted by the vulgar monetization of almost everything in Nigeria. So, kingmakers turn the selection process into a bazaar in which the highest bidder wins, or the most politically correct wins, not what the Ifa says any longer. That happened in Osun State in the enthroning and dethroning of Obas in quick succession between Oyetola and Adeleke Administrations.
“Another intrusion into the process is the intervention of Christianity and Islamic religions. This has led some Obas in the name of civilization or religion to break traditional practices. Such deviant behaviours include not covering their heads, eating in public and socializing in parties. All these have demystified the positions of Obas and Emirs.
“The culmination of all these over the years is an increasing lack of respect and relevance. This must be the reason when in the first Republic we had the House of Chiefs not the House of Obas. That is why we have the National Council of Traditional Rulers. It’s why we use the Chieftaincy Declaration because the colonial powers couldn’t equate to the British King or Queen. And that’s why they are on stools and not thrones,” Farounbi stated.
On the way forward, the octogenarian said, “The solution is in the hands of the government, kingmakers and the Obas. The Obas and Emirs must study how the British Monarchy has functioned along with democratic institutions. The Obas and Emirs must depoliticize their positions and remain in deed and truth the fathers of all. Perhaps the constitution should give them responsibilities similar to the peerage system in the UK.
“The kingmakers must perform their duties as prescribed by tradition. They must allow Ifa to speak, not cash political alignment or religious affiliation.
“The Emirs and Obas must carry themselves with grace, dignity and honor. They must not derobe themselves, they must not demystify their offices. They must carry out their functions with the awe that tradition prescribes. If their religion is in conflict with traditional expectations, they should not vie for the positions of traditional ruler,” the elder statesman added.
Also canvassing for removal of politics in the selection of kings, a traditional chief, Ayodele Adeyemo, said political incursion in traditional rulership has been exposing monarchs to disdain and ridicule.
On the raging contentious selections, he said, “It is not unusual to have this controversy in anything that is of permanence and of influence because if you are an Oba that is permanent somehow and it wields a lot of influence and therefore, anybody that has what we can call prerequisite will naturally pray that he should be. Even in the past when traditional methods were relied upon, there were issues and people claimed that Ifa didn’t speak the way it spoke but the issues were minimal because people really believe in that system.
“Now, the most unfortunate thing in recent situations is that virtually everything has been politicized. Now, traditional roles have been politicized, traditional processes have been politicized, and so on and that is why there is no confidence in the system again. Even when somebody hasn’t been cheated but because of the new patronage that the traditional rulers are having from politicians, everybody feels he wants to be on the throne, whereas it is not everybody that would just be a leader, not to talk of being a king. So, I feel there is this political incursion to it and one should be conscious of that because the people who are protesting may have a right and that is because the system has been politicized unduly and largely more than how it used to be.”
Adeyemo, the Asiwaju of Ogobi Ede in Osun State, said the controversial emergence of traditional rulers has been making them rule over people who are divided and acrimonious.
For him, “The consequences of this situation can easily be felt, not only known because if a town or community has a leader in a traditional ruler and his emergence is surrounded by controversies, it will take some time before you can harmonise Princes and so on and so forth.
“Unfortunately, we have a new system of dispute resolution. It is new in the sense that in the past, they would take an Oba to Sango and other deities to take oath, and with that, people would become at peace but the new method of resolution is “go to court” and we know what that means in Nigeria. When you say “go to court”, it is mostly justice delayed. I am not saying that there is no justice in courts; I am saying that it takes longer time, energy and so many resources to pursue interest and that is a problem.
“So, what I am saying is that the consequences of this sad development is that the communities break into factions and before you know it, it will take so much time, energy, wisdom for whoever becomes an Oba to harmonize, to appease the aggrieved and in some situations if the person who becomes an Oba is not endowed with wisdom, he may be thinking he is in the right group, right group would mean those people that sponsored him, but for how long can that last,” he contended.
Offering panacea, Adeyemo suggested constitutional amendment of the Obaship selection process, adding that, “The constitution may need to be amended because the executive has a role and you know the role, it is the one that will give the staff of office. I am talking of the state executive. They (Governors) don’t need to be part of it. So, we can only appeal to the Chief Executives in the states that they should not give political consideration to the selection of Obas. When an Oba is made and he is made honourably, there will be development and every Oba wants development. You don’t need to buy an Oba before he becomes your friend. The Oba wants development in his own town too and so he wouldn’t want to oppose you (Chief Executive). So, it shouldn’t be a political arrangement. Let it be traditional, let us depend on the goodwill of the people, rather than just political will of the Executive.”
Makinde, Oyomesi bicker over Alaafin stool
The Governor of Oyo State, Seyi Makinde, declared recently that individuals involved in illegally collecting money during the selection process for a new Alaafin of Oyo will face prosecution.
Makinde made this statement on Monday during the presentation of the Staff of Office to the newly appointed Alaafin, Abimbola Owoade, at his office in Ibadan.
In his speech, the governor emphasised the significance of the Alaafin stool, not only to the people of Oyo but also to the entire Yoruba race.
He said, “The Alaafin stool is very important, not just to Oyo State but to the entire Yoruba race. So, under my watch, I made it very clear that the stool is not for sale. It is not a stool for us to toy with.
“I met the prince for the first time in my life yesterday. I had never met him before. I did not know his profile or the profile of any of the princes vying for the stool. It was deliberate because I didn’t want to add my own opinion or be in any way influenced.”
The governor strongly condemned the politicisation of the royal institution and assured that, under his leadership, the selection process would remain free from financial manipulation.
Makinde added, “Some people said maybe it was political consideration. No. Politics and electioneering are games, but once you’ve been elected, governance is serious business. So, we will not play politics with governance.
“Those who are still hell-bent on destabilising our traditional institutions in Oyo should beware — the government will not relent. We will prosecute them. The money they collected will not go unnoticed. Except the Kabiyesi forgive them, I will not forgive them either.”
He further announced, “The coronation proper will take place in four weeks, but today I will hand over the certificate and staff of the office.”
Owoade’s appointment as the 46th Alaafin-elect attracted an esteemed gathering of dignitaries, traditional rulers, religious leaders, government officials, and jubilant Oyo indigenes.
Owoade’s ascension follows the passing of the late Oba Lamidi Olayiwola Adeyemi III in April 2022, who ruled the Oyo Kingdom for five decades.
However, five kingmakers in Oyo town, on Wednesday challenged Governor Makinde to present evidence he has against them in court over an allegation of bribery he leveled against them.
The Oyomesi High Chief Yusuf Akínade, Bashorun of Oyo; High Chief Wakeel Akindele, Lagunna of Oyo; High ChiHamzazat Yusuf, Akinniku of Oyo; Chief Wahab Oyetunji, warrant chief stand-in for Asipa of Oyo, and Chief Gbadebo Mufutau, warrant chief stand-in for Alapinní of Oyo in a letter to Makinde asked him to refrain from campaign of calumny against their personalities.
Responding to the governor’s allegations in the letter signed by their legal representative, Adekunle Sobaloju (SAN) stated, “It is disheartening that Your Excellency continues to make public statements that cast aspersions on their integrity.
“We recognise Your Excellency’s right to defend your actions in court, given the ongoing legal challenge to your recent decision. However, we respectfully remind Your Excellency that the court is the appropriate forum for presenting evidence and arguments,” it said.
The letter added, “The Oyomesi, in their respect for the high office of the governor of Oyo state, have refrained from joining issues with you in the public arena.
“It is, therefore, disheartening that Your Excellency continues to make public statements that cast aspersions on their integrity.”
The kingmakers added, “We urge Your Excellency to refrain from resorting to a trial by media or the court of public opinion in a bid to confer legitimacy on recent unlawful acts of the state, under your command.”
‘Makinde not interfering in new Eleruwa selection process’
Meanwhile, some concerned indigenes of Eruwa in Ibarapa East Local Government Area of Oyo State, have said that the governor of Oyo State, Seyi Makinde, was not involved in the picking of a new Eleruwa as is being speculated.
The indigenes of the town stated this while reacting to a statement credited to the Chairman of Eruwa Council of Elders, Chief Joseph Peluola, when he said on a radio programme that governor Makinde is interfering in the process of picking a new Eleruwa of Eruwa.
The group noted that the state government is yet to make any pronouncement on the choice of new Eleruwa as the kingmakers just sent the name of the new traditional ruler to the state government on Thursday.
In a statement signed by the spokesperson of the group, Olalekan Idowu and made available to journalists on Saturday, the group of Eruwa indigenes noted that, “we noted with dismay the attempt by Chief Joseph Peluola to misrepresent to the public the genuine efforts of the Oyo State Government and the Eruwa kingmakers in selecting a new Oba for our town.
“The truth is that the Oyo State Government has asked the Akalako ruling house to present their princes to the Eruwa kingmakers and for the kingmakers to make their choice.
“On the whole 18 princes wrote in through their families and the Oyo State Government performed its duties under the local government administration laws by witnessing the selection process. No more no less.
“It should be noted that the choice of the kingmakers up till now is only known to them and the Oyo State Government which they transmitted their decision to.
“Former Kabiyesi Oba Adegbola whose father is from the Olurin royal family which is part of the larger Akalako ruling house was nominated by his family alongside 17 other candidates. His participation is normal and legitimate and does not call for any over-dramatisation.
“Also for anyone familiar with the obaship selection process in Yorubaland, no serious contender to any obaship stool will be a stranger to his town’s kingmakers.”
The statement further reads, “Chief Peluola’s strange and pedestrian opinion that candidates should queue before kingmakers for interview is most unthinkable and unexpected from a person of his age and familiarisation with the customs of our people.
“He is certainly neither wiser nor more versed than the kingmakers and the arms government vested with superintending over the process of selecting the new Eleruwa.
“As stakeholders in Eruwa’s development we affirm that we have not observed or witnessed any aspect of the Eleruwa Chieftaincy Declaration and the Oyo State Chiefs laws that have been compromised under the ongoing process.”
