The Yoruba word for tradition is ‘afowodowo’. By tradition the Yoruba meant a long-established custom or way of living passed down from generation to generation. To the Yoruba, tradition was a specific practice, symbolic of important values or social norm. It was a specific aspect of the people’s way of life. Tradition was characterised by the persistent transmission across generations. It carried deeper significance beyond its practical functions. To the Yoruba, it provided a source of connection to the past. It reflected cultural identity and social norms. It was deeply rooted in history and it reflected the values, beliefs and soul of the Yoruba nation.
The Yoruba operated a sophisticated democratic system of government. First, the empire was based on individual self-governing city states. There was no emperor, no single Yoruba-wide leader. Instead, the autonomous Yoruba city states were connected by a strong bond of kinship with shared origin, culture, language, and tradition, and spiritually by ‘life guides’, like Sango and Oya. In the olden days, the ‘life guides’ were neither formed into a unified religion system nor were they called ‘orisa’.
Second, the Yoruba operated a ‘constitutional’ monarchy, which gave them the nickname ‘omo alade’ meaning ‘child of the crown’. According to this constitution, the Oba sat as chairman at the top of a government that he shared with a council or Igbimo. The scope of the authority of the Oba was determined by the Igbimo, which had the power to remove him if he overstepped the mark. Membership of the Igbimo was selected from the community as decreed by tradition. The existence of the Igbimo meant that the Yoruba Oba was not a ruler. He only reigned, that is, he held office as the ‘chief of state’ possessing little governing power. Even Lugard acknowledged that the Yoruba governance system was democratic.
On 1 January 1914, the British imposed the indirect rule constitution and transformed the role of the Oba to that of local ‘ruler’, servant of the British. Subsequent self-rule and independence constitutions constituted Yorubaland into one political entity, the Western Region. The Oba was included in the governance of the Yorubaland as the House of Chiefs. The British, the traditionalists that they were, did not interfere with how the Oba was selected or how he was buried. The British imposed their rule but still respected the tradition of the Yoruba.
In 1967, the Nigerian military imposed the unitary constitution and used it to deprive the Oba of a constitutional role in Nigeria’s governance. The reaction of our Oba to the loss of the governance role has been to continually submit their CV to seek political relevance. The first article on their CV was to denigrate tradition surrounding the coronation of the Oba. They could not even get their story straight. Awujale claimed that the pre-installation purdah was all about men behaving badly. Oluwo claims they sacrificed people for his predecessor but he did not report this dastardly deed to the police. The second article on their CV was to repudiate the very foundation of the Yoruba race. According to the OOni, the Igbo and the Yoruba both originated from Ile Ife. Awujale on the other hand claimed that the Ijebu were not Yoruba, apparently they emigrated from Sudan. So much ignorance.
The third article on their CV was to seek to be buried like a commoner outside the palace cemetery apparently in accordance with Christian or Muslim tradition. Apparently these foreign religions offered after life that was better than offered by the Yoruba spirituality. In what way is the Yoruba spirituality more barbaric than Islam? In what way is the Yoruba spirituality more idolatry than the worship of Christian saints? Presumably the Awujale’s god would exclude Yoruba maggots and permit only Muslim maggots to consume his body.
Supporters of the Awujale and Oluwo say tradition is fluid, not written on a tablet of stone, not static, must grow and modernise. Sadly, they mean by modernisation that we adopted the traditions of Arabs and Europeans. To the modernisers, ours should be anything goes tradition, shifting sand tradition. But how do you build on a foundation of shifting sand? You cannot. And that is the problem facing us today. Africa is failing because we seek to build our socio-economic and political houses on shifting sand. China built its power and prosperity on the foundation of their solid unyielding tradition. That is the way to go.
The disappointing thing is how these appeasing, insecure, and weak Oba have left their peoples rudderless. Awolowo created a miracle in Yorubaland with proceeds from cocoa. What have these Oba with their inferiority complex done for their peoples? The Awujale could not lead the moneyed men of Ijebu-Ode, and there are many, to transform the city into a modern metropolis. The Oluwo can only wallow in his inferiority complex. These so-called educated Oba offer nothing of value. No leadership. Nothing. Just self-aggrandisement. They choose English titles – His Royal Highness; His Imperial Majesty – rather than the Yoruba title of Kabiyesi, which is equivalent. Pomposity without foundation. If you don’t believe in the Yoruba tradition why call yourself ‘Igba keji orisa’ (second to the orisa)?
It is clear that we must avail ourselves with the means of impeaching these unworthy men; these men who point to their father’s house with their left hand. We should start by demanding that all Oba swear an oath of allegiance to the Yoruba custom and tradition. That way a breach of oath would be justiciable. We must stop giving our Oba a free ride. Our forefathers did not. Why should we? The authority to amend our tradition, if we so desire, rests with us not with them.
In the Yoruba tradition, the Oba was a hireling. He did not make decisions; decisions were made for him by his people through the Igbimo. The Oba had no authority to change the Yoruba tradition; only his people could change their tradition. Tradition did not belong to the Oba; it belonged to the people. Any aspirant to the office of Oba who disagrees with the Yoruba tradition should not accept the office. Any current Oba who disagrees with the Yoruba tradition should resign.
The Yoruba Party in the UK (YPUK) is the political voice of the UK Yoruba community. Join us at www.yorubapartyuk.org
YPUK has instituted a court case to force the UK government to act in accordance with the terms of the 1888 Britain-Yorubaland Treaty. You can donate to the case at Lloyds Bank – Sort Code: 30-54-66; Account Number: 32655960.