By Ejileye Lanre
The Alaafin stool is undoubtedly one of the respected traditional stools in Africa and the powerful stool has gained maximum respect throughout the world at large due to the rich history attached to the African culture and the Yoruba race all over the world.
Furthermore, The political and territorial integrity of Alaafin was a source of prestige and honor in the old Oyo Empire during the colonial era and that stands to date.
After the demise of the former occupant, The Great Lamidi Adeyemi, who ruled for fifty-two years and was a great monarch who preserve the Yoruba culture in more befitting ways, he was a walking encyclopedia and one of the most controversial kings in Africa to have enjoyed what power is and applied it appropriately during his reign.
His demise and the application of some new intending occupants brought about the interview with one of the Aspirants who is a descendant of Ladigbolu, A one-time occupant of the great institution, The ALAAFIN, Who ruled between 1911 to 1944. He was the Alaafin of Oyo when the Northern and Southern protectorates of Nigeria were amalgamated in 1914.
Firstly, kindly tell the people about your profile, short and precise, sir?
My name is Prince Dr. Ayobami Adewumi Sanda Ladigbolu. I hail from Orídọta compound Oyo. I am a descendant of the Alaafin Abubakar Siyanbola Onikepe Ladigbolu (Akanbi Erin). I was educated at the University of Ìbàdàn, the University of Lagos, Saint Andrews College of Education Oyo, Saint Bernardine Grammar School Oyo, Anglican/Methodist Secondary School Ajagba Ọ̀yo, and Baptist Primary School 2 Agboye Oyo.
I have worked and still work as a research consultant, and I am currently working as a civil servant in the federal ministry of trade, industry, and investment.
What would you do upon ascending the throne of your forefathers and in sustaining and maintaining the legacy left behind by the former monarch, Oba Adeyemi Lamidi Olayiwola III?
Upon ascending the throne, I’ll frantically make efforts to further preach the gospel of unity and patriotism among the indigenes of Ọ̀yọ Aláàfin. I will also integrate all towns whose history and origin could be traced to Ọ̀yọ Aláàfin.
The legacies that were sustained by the immediate former King were bequeathed to us by Ọranyan, Sango, Atiba, and other prominent Aláàfin who have worked assiduously to promote the cultures and traditions of the Yoruba Nation. Having understood their visions and efforts, I will employ all necessary resources (both human and non-human) to follow their paths and do better.
One of the unique qualities and traits that made the immediate past monarch, Alaafin of Oyo, different from other traditional rulers in Nigeria and Africa at large is the ability to fit into any occasion and exceptional traits of social, cultural, intellectual, political, and what have you, How did you intend to carry this burden of being able to fit in into any setting or occasion?
As a Prince who understands the nuances of the “ALAAFINATE”, this is not a burden to me. Our fathers would say “àtọ̀ eré ṣíṣá ni wọn fi bí ẹṣin” (a horse is born with the traits of being able to run). A Prince who wishes to vie for the position of the Aláàfin must have studied the basic requirements and fundamental principles of the office. He must be vast in the historical details of the office. The traits you ascribe to the immediate past Aláàfin are not peculiar to him, it is common to the past Aláàfins. This is not to say that there are no individual differences.
The past Alaafins are known to always challenge authority, In a polite, moderate, and historical way, How did you intend to combine the traditional institution with political activism?
The institution of the Alaafin creates a cultural identity for the entire Yoruba race. As a student of Philosophy and History, I am aware that the Europeans once opined that Africans have neither philosophy nor identity. The institution of the Alaafin established a political system of government that was and is still fascinating to the entire world.
The Aláàfins don’t just challenge the authority, the institution itself is an authority. The founders were warriors whose efforts should be sustained by all Yoruba indigenes.
There is historical evidence that the Ọ̀yo’s imperial era offered the best in Yoruba entertainment, drama, and theatre. Scottish explorers, Huge Clapperton and Lander brothers reported in one of their visits to theatre production centers in Ọ̀yo Ile in 1826. There are some evidences that support that the Ọ̀yo’s imperial era offered the best in Yoruba entertainment, drama, and theatre. Scottish explorers, Huge Clapperton and Lander brothers reported in one of their visits to theatre production centers in Ọ̀yo Ile in 1826.
Most traditional institutions in Yoruba land have been politicized and monetized which makes many traditional rulers appear like a puppet to the political and ruling class.
However, The former Alaafin of Oyo has always distinguished himself, making it clear to all and sundry that he was a unique king, How did you intend to maintain this status quo, so that, The refined throne of Alaafin, which has been the symbol of Yoruba culture from undue interference of politician, Who wants to tie the survival of the traditional institution and rulers to their apron strength?
The beginning of politicization and monetization of African traditional institutions began with the arrival of Colonial powers on the shores of Africa. Like my grandfather would say “ijoba ni oun tó ju ọba lọ” means the government is superior to traditional rulers. Some powers that were originally vested in the traditional rulers were forcefully – and in some cases – indirectly taken by the colonial masters and later taken by political leaders. However, traditional rulers still possess some levels of authority over their subjects. The ability of a king to harmonize between his functions as a traditional ruler and his relationship with the government of the day. The immediate former Alaafin was able to distinguish himself because he was a man of knowledge and deep philosophy. The world is moving from the aristocracy of power to the aristocracy of intelligence. I would do better because I am a man of knowledge, too. I am deep in Yoruba culture, traditions, and Ọ̀yo’s imperial positions within the Yorùbá nation.
A king of the caliber of the Alaafin is not expected to play a deep role in partisan politics. He is a father to all. He must seek developmental partnership efforts with politicians instead of being tied to their apron string.
The former king is considered many things to many people, As an intellectual, Erudite, scholar, A walking encyclopedia, He was seen by many circles, As one of their own. Given the fact above, Oba Adeyemi III made himself what he was, through personal development and self-help.
What are those characteristics which you think made you stand out among other aspirants to be the right candidate for this throne?
I have always strongly identified with my community. I have participated and still participating in several community development projects. I may be young but I am a relevant stakeholder in the affairs of Oyo town. However, you will agree with me that as a man who is above 40 years, I am not young, so to speak.
Let me answer your question further, I have erudition. I am knowledgeable, I am brilliant and I am intelligent. I said this with every sense of humility and modesty. I am sure you know I must say it. You asked me about the characteristics that stand me out, I am compassionate, bold, visionary, courageous, and forward-looking.
Lastly, For years, Alaafin’s throne, Had a running battle with the throne of Ooni of Ife, Over superiority, We know history has always been kind to both the ALAAFINATE and Ooni thrones, How would you ensure that relative peace is enjoyed by the traditional institutions in Yoruba land and how are you going to establish the superiority of the throne without starting another conflict?
It is simple. I am going to promote knowledge. Without being particular to the throne of Ooni of Ifè, the prominent position of the institution of the Alaafin in Yoruba land cannot be underestimated. As an Aláàfin, I only need to promote knowledge, I meant knowledge of history, philosophy, and Yorùbá oral and cultural traditions. “We can bring back the period of Yoruba industrialization in accordance with the dictates of our modern time. The Chinese teach and learn engineering and science with the use of their language. The Yoruba nation can only achieve this when we are united. I learned some science subjects have been translated into the Hausa language. How do we achieve this should our watchword not be a superiority contest. Yorùbá history has been kind to Aláàfin and Ooni thrones. Let each maintain the portions of its benefactions from Yoruba History.
And, Lastly, Why do you want to become the next Alaafin of Oyo?
Becoming an Aláàfin is a service. It is a service to both the Ọ̀yo people and the entire Yorùbá nation. Engaging in selfless services and community development is my passion. This informs why, as a Corp member in Jalingo, I was a member of two community service development groups (Drug-Free Club and Editorial Board). And I took leadership positions in both groups. Let me also say that I recorded big successes within the Jalingo community during my service year (2009). I have been achieving similar feats in Ọ̀yo town.
I must say that even if I don’t become the next Aláàfin, I will continue to serve the Ọ̀yo, Yoruba, and Nigerian communities.
The interview session was done by thereports.ng
