TOSIN OYEDIRAN writes on the reign of the late Alaafin of Oyo, Oba Lamidi Adeyemi, his views on federalism, regionalism and culture
Kings do not die in the Yoruba tradition. Thus, it is abominably perverse to lay claim to that. Yoruba monarchs transit to the world beyond to join their ancestors. The Alaafin of Oyo, Oba Lamidi Adeyemi, was immortality-challenged. The late king was allegedly reluctant, so he took death to neutral ground. He eventually pitied death and let it ‘won’ in a fairway.
Oba Adeyemi had for long-lived with acumen noteworthy for scaring death, so was his capacious agility for his favourite sports, boxing, and beautiful women that kept his detractors busy. He never hung his boots or gloves until scaling to the world beyond.
The monarch was undoubtedly intelligent and kept a rich view on salient discourses in the country. Here are some notable points of views of the late Alaafin Lamidi Adeyemi on peculiar issues:
On restructuring:
The PUNCH had earlier reported the view of the Alaafin of Oyo, Oba Lamidi Adeyemi, on restructuring Nigeria at the unveiling of a book, ‘I Love Nigeria My Country’, in Lagos earlier in February. Our reporter reported that the monarch said there would not be meaningful progress in the country except there was restructuring.
The monarch said, “Nigeria enjoyed her best years when we were practising the regional system of government. What we currently practise can be likened to a unitary system of government; it is not federalism, except we are deceiving ourselves.
“This is an opportunity for Nigerians to read and understand the constitution and decide if it works. Unfortunately, literary giants are not celebrated in this part of the world. We need to praise this young man for this feat,” Oba Adeyemi added.
On preserving Yoruba language:
The PUNCH reported in October 2018 that the Alaafin of Oyo, Oba Lamidi Adeyemi charged parents to protect the future of the Yoruba language by encouraging their children to speak and write the language.
The monarch said that in a speech he delivered at the grand finale of the Yoruba essay and reading contest organised by the Egbe Atunbi Yoruba, a socio-cultural non-political organisation, in conjunction with BBC News Yoruba, for secondary schools selected around Ibadan.
Alaafin highlighted the concept of Omoluabi (good character) in Yoruba culture and tradition, stressing that a good knowledge of the language would aid the learning of the English language and other studies.
He said, “How can we have the concept of good character? Why can’t our children speak Yoruba again? There are three ways of imbibing the Omoluabi concept no matter how much you study; through birth, our parents’ training, and the environment we live. Those who had successful dealings with the Europeans in those days had formal and informal education from their [email protected]
On regionalism
The PUNCH gathered that Sahara Reporters captured the monarch’s view on the demand for an end to Federal Character following the incessant attack on the Yorubas in the west on their farms and villages due to clashes with herdsmen. Alaafin made this known at a conference organised by Yoruba KO’YA Movement in Oyo State in 2018.
Oba Lamidi Adeyemi’s monarch implored the Federal government to return power to regionals as it was practised before the military coup of 1966, saying the idea of federal character has eroded merit in the country.
The event, which focused on the herdsmen-farmer crisis, had the paramount king said: “Regionalism is the way out; the current quasi-federal system of government would continue to promote hunger, ethnic intimidation, religious intolerance, infrastructure decadence. I demand a return to where we were before 1966.”
On his belief on the power of fate:
The king disclosed to our correspondent in a cut-aside interview at an occasion in Ibadan that being born with silver, brass or golden spoon does not really matter, what will be, will be. He maintained that he lost his mother, Queen Ibironke, at a very young age and couldn’t live with his father. He grew as a lone soldier whereas he could have grown in luxury and affluence as a royal son should, but his growth was far from what could have been.
Alaafin Adeyemi made the reiteration to affirm that no matter what life throws at someone, with determination, courage and perseverance, fate will always take its course.
On making the best of whatever life presents:
Wikipedia, online resource, wrote that the monarch went to a Qur’an school in Iseyin before proceeding to St. Andrews Primary School. He moved in briefly with the Alake of Egba, Oba Oladepo Ademola, in his palace before the Egba women protest made truncated his education and were on exile in Osogbo.
His father in 1948 sent him to live with Sir Kofoworola Abayomi in Ikoyi, Lagos, where he attended Obalende Modern School and later Tinubu Methodist School. He came second in his Entrance Examination into secondary schools in Lagos Island and he was offered admission in Igbobi College and St. Gregory’s College, Obalende, and chose the latter following his guardian’s wish.
He left St. Gregory’s College with very good grades and had the choice to study Law, Economics, or Public Relations. His quest for Law changed when his father was deposed on February 14, 1946, two days before the trip abroad. He was offered a job at the Royal Exchange Assurance, Marina, Lagos.
The road to the throne:
In 1971, Lamidi Adeyemi succeeded Alaafin Gbadegesin Ladigbolu II and worked as an insurance clerk.
“As the usual practice in selecting the new Alaafin, after the death of Alaafin Bello Gbadegesin, the Oyomesi called for a meeting within the Alowolodu royal family, which shares the throne alternatively with the Agunloye family.
The contention for the throne of the Alaafin became more intense to the extent that some of the princes from the larger royal families in Oyo became contenders among which were Aremo Sanni Gbadegesin, Prince Olanite Ajagba, Prince Afonja Ilaka, Prince Lamidi Adeyemi, and Prince Sanda ‘Ladepo Oranlola. The hassle lasted for years because he kept defeating government’s preferred candidate about three times repeatedly.
His philosophy on the ancestral throne:
The philosophy behind the Alaafin as an institution is “It is a duty for service and service to humanity Once.” someone becomes the Alaafin. The totality of his life is service to the people and humanity in general. The Alaafin has no life of his own; day and night, he is for the service of the Yoruba race, nay humanity. He played a pivotal role in creating five of the six Yoruba states during military rule.
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