By Tosin Ajirire
For the people of Ile-Ife, the cradle of Yoruba race, it is a new dawn. The coronation today of Ooni, Oba Adeyeye Enitan Ogunwusi, marks the beginning of a new era in the ancient city. He is of the Giesi Ruling House.
While announcing his approval on October 25, 2015, the Osun State Government had said the choice of Ogunwusi, as the 51st Ooni “follows the completion of the due process by the kingmakers and the communication of their decision to government.” Indeed, the appointment of the new monarch came 89 days after the demise of Oba Okunade Sijuwade, the Olubuse 11, in London on July 28, 2015, even though his death was only confirmed on August 10. For Ogunwusi, however, it was a long, tortuous journey to the highly revered throne of House of Oduduwa, as controversies dogged his emergence. Immediately after the death of Oba Sijuwade, the search for his successor took a controversial dimension. With the kingmakers’ support and citing the “Ooni of Ife Chieftaincy Declaration of 1977,” the Giesi Ruling House laid claim to the throne. But the Ogboru Family objected while contending that Giesi had conceded its turn to produce an Ooni to the late Oba Sijuwade. They added that the concession rather than being to the Ogboru fa
mily as a whole was to the late king as a person.
Oba Sijuwade came from the Ogboru lineage. Apart from Giesi and Ogboru, there are two other ruling houses in Ile-Ife. They are Lafogido and Osinkola. All the royal houses have at one time or the other produced the Ooni. Sijuwade reigned between 1980 and 2015; his predecessor, Oba Adesoji Aderemi, who came from Osinkola house, reigned from 1930 to 1980. Oba Derin Ologbenla of Giesi house ruled from 1880 to 1894 and from Lafogido house came Oba Ademuluyi Ajagu, who reigned from 1910 to 1930.
Still insisting that Sijuwade’s reign should not be counted for the Ogboru family, the Adetipe family of the Ogboru ruling house submitted an expression of interest for the Ooni stool. According to Adetipe, the Ogboru royal house, which produced the last Ooni, has seven clans including Molodo, Amodo, Alaka, Adejokun, Odogbon, Ooni/Ilare, and Olubuse/Olodo. He explained that the late Sijuwade in 1980 had an agreement with the Giesi family to trade its turn for the throne, and this agreement did not carry along the entire Ogboru ruling house.
But spokesman of the Giesi family, Prince Adelowo Ogunleye put a lie to Adetipe’s submission. He said the Ooni of Ife Chieftaincy Declaration of 1977 and Oyo State Government Memorandum of September 16, 1980, provided for only four ruling houses namely Osinkola, Ogboru, Giesi and Lafogido in that order. And since the Ogboru family produced the late Sijuwade, Giesi is the next in line to produce the new Ooni.
As if the controversy generated by the claims and counter claims of the Giesi and Ogboru ruling houses was not enough, the tempo of the contest was further raised when the state High Court, Osogbo, granted an injunction restraining the kingmakers and Governor Rauf Aregbesola from accepting any nominations from the Giesi ruling house to occupy the Ooni’s throne. The injunction came as a result of a suit filed by the Lafogido ruling house, challenging the decision of the kingmakers to settle for the Giesi ruling house to nominate the next Ooni. While still contending with this development, head of the kingmakers, Obalufe of Iremo, Chief Folorunso Omisakin, who had earlier announced that the Giesi family would produce the next Ooni, passed away.
The legal brouhaha and death of Obalufe had no doubt created more tension in the ancient city. But at last wise counsel prevailed and a soothing balm finally came with the endorsement by the state government of Ooni Adeyeye Enitan Ogunwusi.
Man of destiny
For those who think Ogunwusi is coming from nowhere to mount the most exalted throne of House of Oduduwa, a look at his pedigree will convince anyone to the contrary. Ever before he was born 41 years ago into the family of Prince John Oluropo Ogunwusi, a retired radio and television presenter in the state and the late Margaret Wuraola, his emergence as the Ooni had been foretold. Pa Ogunwusi said “destiny has prepared him (his son) for this assignment even long before his birth.”
He explained that a man of God had prophesised that his son would be a great man: “A prophet predicted that he would be great and that was just before he was born… He exhibited greatness since birth and followed it up till the moment providence bestows on him the responsibility of occupying the royal seat of his forebears.” No wonder, the Ooni was named Enitan meaning “man of destiny.”
For his elementary education, Oba Ogunwusi attended Sobuola Memorial Nursery and Primary School, Ibadan, Oyo State, but completed it at Ibadan District Council (IDC), Akobo, Ibadan, Oyo State. In 1985, Ogunwusi proceeded to Loyola College, Ibadan, and later to St Peter’s Secondary School, Omi Okun, Ile Ife, where he obtained his secondary school certificate. For his higher education, he attended The Polytechnic, Ibadan, and graduated with HND in Accountancy. Apart from being a chartered accountant, the Ooni is also a successful businessman and real estate mogul. Handsome, charming and charismatic, he is married to Adebukunola Adebisi and blessed with a daughter, Adeola Anuoluwapo.
Agenda
With his wealth of experience and track record in community development, many would agree that the Ife people and the entire Yoruba race are in for a good time. Unveiling his agenda, the new Ooni said his coming to the throne is a clarion call to heed his selfless desire to serve the people of Ile-Ife, the Yoruba race and all of humanity. He explained that the Ile-Ife of his dream would be strategically positioned to empower its people socially, economically and culturally to bring about the desired developments:
“Our ultimate goal is to reposition the House of Oduduwa as a worthy example of successful inward-looking community. I am very passionate about my roots with the determination of bringing Ile-Ife to the forefront of economic and social affairs… Plans are well underway to revitalize Ife in the areas of sports, mining, agriculture, real estate, tourism and rapid industrialization. To achieve this transformation, a brand new platform named House of Oduduwa Resources Limited has been established to stimulate the entire economy of Ile-Ife with a positive impact on the entire Yoruba race and our nation as a whole. House of Oduduwa Resources Limited will be tasked with rebuilding Ife into the New Ife City (NIC).
“My fervent desire is to grow House of Oduduwa Resources Limited into one of the biggest corporations out of Africa, likewise uniting all lovers of Ife with the people of Ife. Earlier this year, I acquainted the youths of Ile-Ife of my plans to replicate the truly Nigerian project, Inagbe Grand Resorts, Lagos, (almost 100 percent of raw materials used are locally sourced) in Ile-Ife. Inagbe Grand Resorts is the first of its kind and will soon be the most sought after resort destination in all of West Africa. I have developed an incredible master plan for the proposed Ife Grand Resorts, which will be an offshoot of Inagbe Grand Resorts, Lagos.”
Ife/Modakeke crisis
The Ife/Modakeke crisis is a sore point that must attract the attention of the new Ooni. The problem didn’t just start today, it has been in existence since the reign of Olubuse 1, but came to the peak during the time of Oba Sijuwade, the Olubuse 11. Indeed, in 1998, the two communities fought bloody war that claimed many lives.
However, for 50 years that Oba Aderemi, the precursor of Oba Sijuwade reigned, there was peace as the two communities lived in harmony. How did he do it? Oba Aderemi played the role of a royal father to all by marrying a wife from Madakeke!
Now, how will the new Ooni ensure lasting peace between the two warring communities? Describing himself as a man of peace, Ogunwusi vowed that under his reign, never would Ife and Modakeke fight a war again: “In recent history, one cannot mention Ile-Ife without acknowledging the Ife and Modakeke conflict. It is unfortunate that lives were lost during the war between Ife and Modakeke; a war that had no economic value and displaced many lives…
“We shall set up a foundation that will support post war effects and the rebuilding of war torn Ife and Modakeke. Thereafter, there shall never be war again. I stand firmly for peace and unity between Ife and Modakeke. I guarantee that this peace and unity will transcend into economic and social benefits for everyone.”
Ooni/Alaafin supremacy contest
Perhaps, another issue that may come to play is the age long cultural rivalry and supremacy war between the Ooni of Ife and Alaafin of Oyo. When the current Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III was installed in the late ‘70s, he apparently conceded seniority and respect to the then Ooni of Ife, Oba Adesoji Aderemi, who was not only an elderly monarch but also the governor of the then Western Region. But that ended with the passing away of Oba Aderemi and the enthronement of Oba Sijuwade.
There was no love lost between the two kings as they fought to a standstill. Even the creation of Osun State from the old Oyo State did not stop the war. There was still mutual distrust and cultural rivalry between the two until the demise of Oba Sijuwade.
Now, what goes round comes around. Naturally, as an elderly Oba, the Alaafin will expect the new Ooni, who is far younger than he; to accord him the same respect and honour he gave the late Oba Aderemi.
However, being a man of peace, the new Ooni has promised not to engage in any animosity or supremacy war with anybody: “We shall use this stool to unify the entire Yoruba race. There shall be no division, no supremacy or animosity among us. We are all from one and the same source – God Almighty.”
Yoruba cosmogony
In Yoruba cosmogony, sons prostrate to greet their fathers and not the other way round. So, now that his son has become king, would Pa Ogunwusi prostrate like everyone to greet him? This is a great concern for many, most especially, traditionalists. Nevertheless, Pa Ogunwusi set the record straight when he disclosed that he would prostrate for his son if occasion demanded.
In an interview with The Sun, he said: “There is no cause for alarm. Even though, the Yourba culture forbids that father should prostrate for his son, the position of an Ooni is a powerful one that he must be adored, respected by all and sundry.”
When prodded whether he would actually prostrate for his son, he retorted: “Why not? It is a must and let me tell you that when occasions arise that I should do so, I will gladly do so the way other young and old will prostrate for him. It is his office and tradition that we are respecting and we will continue to do so.”
By now the reality of his new status must have dawned on the new Ooni, after being holed up in Ipebi (seclusion) where he was tutored on various subjects, including the history of Yoruba, cultural etiquette and boundary studies, traditional worship and cultural festivals, especially the significance of Olojo; relationship of interdependence between the Ooni and his chiefs, bond of kingship in Yorubaland and fraternity with other Yoruba monarchs, primacy of traditional officialdom, and most especially, the import and significance of his Are, the Oduduwa crown.
After being formally installed as the Ooni of Ife today, the course of his life would have been finally altered. He would no longer be a mere mortal. He would have transformed to Oonirisa or Alase Ekeji Orisa (Chief Commander whose words are sacrosanct like that of the gods), and Kabiyesi (One whose action cannot be faulted).
It is then that he would be known and addressed as His Imperial Majesty, Oba Adeyeye Enitan Ogunwusi, the Ooni of Ife!