By Bukola Ogunyemi

The battle for the seat of Ile-Ife may not have been won after all. The royal houses of Ife lands dealt with 21 names and pedigree over months, a king emerged but the battle for the Ife Ooye is far from over.

Oba Ogunwusi, Ooni Ojaja II has been in the frontpage of new media pages since his December 17th coronation for good or ill. The frothing excitement at a new, young, educated and 21st century complaint king was a sight to behold and experience. It’s been hoped the new king would bring the world and its goodness to Ile-Ife, Yorubaland and Nigeria. Over 6 months of his reign, the world has seen more of Ile-Ife than in recent decades, just not the way many hoped.

The new king is a (business) traveller. Where the old Yoruba kings were shrouded in godly mystery, Ooni Ojaja II has inadvertently opened the veil shielding the old gods and new; and stepped into the world. His visit to the Oyo Palace was well received in the good faith it was surely offered, as was his journey to Egbaland. His subjects and the entire Yoruba hailed his reconciliatory efforts.

All laud rendered began to wane after news of his impending marriage circulated and theories of his marital, home and love life floated in cyberspace. His perception index rose beyond the Y axis when he, against our ideas of what a Yoruba king should do, travelled to the United States Smithsonian Museum with the Sango Fire-bringers no less. The response of the US Fire Service provided a few days’ worth of mirth and lessened the onslaught of disapproval for an internet second. Granted, he only visited the DMV but the firemen will not forget so quickly that they saw real fire-breathers. Could they put out the fire?

He took Ile-Ife to the world, to the ire of his subjects and well-wishers who deem his travels mere jaunts instead of a royal and godly arrangement of his body on a throne in the ancient city of Ife. The anger kindled against his Highness’ movements is comical. But the fury generated when he declared a foreign old god as his personal chi has bordered on violent.  As is the custom for the mobile generation, issues are presented, quartered and pureed before individuals have had a chance to read between the lines. As is wont to be, this generation are poor students of history.

The Alaafin of (the historical throne of) Oyo, Iku Baba Yeye, Alase Ikeji Orisa; Oba LamidiAdeyemi III, the occupier of Sango’s throne, is a Muslim.  He was seen praying with his wives ahead of the men at Eid.

Eleko of Eko, Oba Rilwan Akiolu, the Grand Custodian of the arts and culture Eko and her peoples profess and possess, is a devout Muslim who recently joined the Nigerian President on a pilgrimage in the holy city of Mecca.

Timi of Ede, Oba Munirudeen Adesola Lawal, Laminisa I, is king over a predominantly Muslim town which happens to also house the last stronghold of Sango worshippers. The real, hair braiding, fire-breathing sort.

Oba Samuel Adeleye Adenle I, Ataoja of Osogbo(1944 – 1976), was a devout Christian who reigned over a predominantly Muslim town and home of Oshun, the goddess of love, beauty and fertility.

The past Olubadan of Ibadan, Oba Samuel Odulana Odugade I was a known devout Christian as was Oba Isaac Akinyele, a practicing Christian named Olubadan in 1955.

Ojaja II, in a widely circulated video was shown declaring Jesus as his father (or god). This sparked a near violent furore of the likes exhibited when a politician is found to have stolen massive bales of Naira. These petitions are on the basis that Ojaja’s statement is a declaration of war against the ancient Yoruba religions he is charged and sworn to protect and preserve. He has also been accused of abandoning culture and tradition for a foreign god; an affront to the Yoruba gods and even Olodumare. The complainants decried the fast-vanishing reverence for these gods and their practices of worship. The horror!

The accusers have gone so far as to ask for his abdication of the throne of the highly esteemed office of the Oonirisa. Strange as it may seem, majority of the exhibitors of anger belong to two of the major religions: Christianity & Islam. They will not be found when goddesses of the rivers and seas (Oya and Yemoja), the god of thunder/lightning and iron (Sango and Ogun) are being venerated. These same people will not garb their children in articles depicting the worship of Olokun, Oshun or any of the numerous gods in Yorubaland. While tweets and posts have gone on to criticize what is seen as the submersion of the Yoruba culture, the writers have failed on their parts to understand the Yoruba attitude to religion.

The Yoruba believe there are many ways to commune with Olodumare. This explains the largely tolerant nature of the nation even in the face of such turmoil across the Nigerian nation. Why, you may ask, is a king choosing his personal god, among all expressions of Almighty God suddenly a cause of gut-wrenching alarm? Many Obas, having risen to the throne, commonly raised their lineage gods above all else without rancour. Again, because of the religious nature explained above.

Adding to his business development strategies and international relations as the travelling king, it seems Oba Ogunwusi is about the business of demystifying the Yoruba monarchy, redefining the terms of relationship between the crown and the people. He is seen more and more as a man and a king and less as a god-king. In so doing, he appeals to people of the present and future, who he will rule over for most of his reign.

Does Ogunwusi’s declaration for Jesus conflict with his role as custodian of Yoruba culture. Not if we are able to make a distinction between Yoruba culture and Yoruba traditional religion, no matter how intertwined both constructs are. A king reigns over people of all faiths and has a responsibility to uphold the freedom of worship in his domain. His personal faith notwithstanding, the Ooni’s presence at and participation in the worship of all recognised gods in Ife kingdom (even via delegation) puts all debate to rest.

If Oba Ogunwusi had no problems taking as part of his entourage to the United States, Sango worshippers who gave a fired up performance at the Smithsonian, it’s safe to say he’d have no qualms accommodating all the other gods in Yorubaland and their worshipers. And even more so be proud to showcase them to the world on his many travels.

Some are of the opinion that the Oba is not a true Christian, by whatever definition of what true Christianity is, if his declaration for Jesus does not preclude him from recognizing other gods, and engaging in what they consider idol worship. However, the paradigm of his relationship with the Jesus he professed so publicly is a personal affair.

Kings have always travelled to build alliances, kings have also always gone on pilgrimages, even when horses were like private jets and ravens offered courier services. Cultures evolve and so must their custodians. And peoples.

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