In this interview with BANKOLE TAIWO, the Olowa Iberu and Chief Priest of Ijebuland, Chief Rasaki Osimodi, discusses the frustration of traditionalists who were barred by soldiers from performing the burial rites for the late Awujale of Ijebuland, Oba Sikiru Kayode Adetona, who passed away on Sunday at the age of 91
What sort of relationship existed between the departed Awujale and the traditionalists?
I am the chief priest of the Obinrin Ojowu deity for the immediate past Awujale and paramount ruler of Ijebuland, Oba Sikiru Kayode Adetona. I am also one of the kingmakers. To some extent, a relationship existed, but we genuinely cannot say that it was entirely cordial because the royal father condemned many traditional practices.
For instance, during the Obinrin Ojowu festival, which I usually coordinate, the custom is for the Awujale to meet with us at Itoro. However, Oba Adetona would not come around. For over five years, the royal father did not attend to the Alagemo; he wasn’t providing them with anything anymore.
The Agemo masquerade last danced in Ijebu Ode in 2019. For the Obinrin Ojowu festival, which I coordinate, the royal father has also withdrawn his support for over three years. So, in all sincerity, the relationship with the traditionalists for some time now has not been cordial; there’s no denying that.
How did the traditionalists feel that day when they were barred from participating in the burial of the late Awujale, Oba Adetona?
The soldiers never actually chased the traditionalists away from the burial. Although I was not present—it’s a traditional taboo for me to see a corpse, so I wasn’t among those who went to the late Awujale’s residence—those who were there reported that it wasn’t the soldiers but rather some Muslims and other individuals who shouted at our people, telling them to “go away.”
When the traditionalists arrived, Ade, one of the late Awujale’s children, informed them that his father had never associated with them and, therefore, they should leave. Just as the Lisa, who is traditionally second in command to the Awujale, had instructed the traditionalists beforehand not to fight if they were turned away from the Awujale’s house—to stay if welcomed but leave peacefully if rejected—they followed his instructions precisely.
The traditionalists who went there were members of the Osugbo cult. They had even spent about four hours with the Lisa, whom we refer to as Kabiesi Oguja, before departing for the Awujale’s house. They were specifically warned not to fight anyone and to ensure that all their actions were peaceful, which they did.
In fact, many more traditionalists wanted to come to Oba Adetona’s private residence where he was buried that day, but the Lisa prevailed upon them not to, citing a specific instruction given by the Awujale himself before his death. The Lisa stated that Oba Adetona had directed that Muslims must bury him and, additionally, soldiers had been stationed around the town. So, what could anyone do? However, no soldiers physically assaulted any traditionalist.
What roles do the traditionalists play in the installation and burial of traditional rulers in Ijebu?
The traditionalists are primarily responsible for both the installation and burial ceremonies of traditional rulers in Ijebuland. Regarding the installation of a new Oba, when it is the turn of a particular ruling house, such as the Fusengbuwa Ruling House, who will produce the next Awujale, after the family has selected their preferred candidate, they hand him over to the Lisa.
The Lisa then presents the Oba-elect to those we call Odi and Panpa. These individuals, in turn, hand him over to the Osugbo cult for the performance of necessary rites and rituals. So when an Oba dies, some rituals must be performed, it is the age-long tradition. And that is why Obas don’t have somewhere you can point to as the exact place where they were buried.
But in the case of the late Awujale, the burial place is known. Does this have spiritual consequences?
Yes, there will be consequences. They may not happen immediately — not next week, next year, or even within three years — but certainly, there are spiritual consequences for not following tradition and doing what is right.
However, as traditionalists, we have already begun performing all the necessary rites to ward off any evil. We’ve taken spiritual steps to correct what has been done wrongly. For example, we’ve closed some major markets and directed traders to continue their business elsewhere during the mourning period.
We are doing all that must be done to realign with tradition and protect the land. We believe strongly that, through these efforts, nothing untoward will happen to any of us in Ijebu land.
How are the traditionalists in Ijebuland taking all of these events?
It is really painful because here was a someone who ate and drank with us but when it was time for him to pay us back, he said he must be buried according to Islamic injunction.
Did the late Awujale really eat and drink with the traditionalists? Can you elaborate on this because you said earlier that Oba Adetona didn’t have a cordial relationship with traditionalists?
Actually, the late Awujale always participated in our traditional festivals. He took part in the Oro festival, the Agemo festival, and the Obinrin Ojowu festival. It is part of the custom in Ijebu land for the Awujale to meet with the Agemo masquerades and the Obinrin Ojowu deity at Itoro — and Kabiyesi personally did this, consistently, until 1982 when he stopped attending in person. After that, he would send his chiefs — the Odi or Gbede, the elder who usually sits before the Awujale — to represent him.
Even after he stopped attending in person, the Awujale continued to provide all the necessary support to ensure the success of both the Agemo and Obinrin Ojowu festivals. It was only in 2019 that he stopped supporting the Agemo masquerades, and in 2023, he also stopped providing for the Obinrin Ojowu festival.
So, it is not true to say that Kabiyesi had no connection to tradition since he ascended the throne. He truly ate and dined with us — and was very much a part of our traditional life, especially in his earlier years on the throne.
Are there consequences for barring traditionalists from Awujale’s burial?
Yes, there are consequences if the necessary rituals are not performed. We understand that a royal father might die in a plane crash and his body may never be found. It is also possible for an accident, such as a fire, to completely consume the king’s remains — or for him to drown and his body be unrecoverable. In such cases, the community still performs the required rituals.
As the Chief Priest of Ijebu land, I can confirm that we have already begun the rituals. The Lisa has assumed leadership following the passage of the Awujale; he is the one who instructed us to proceed with the rites. If we claim we were not allowed to bury the king and, because of that, we abandon our traditional duties, it will certainly bring misfortune. It could lead to unrest, even chaos, in the community — and the government is aware of the potential consequences.
We are, therefore, carrying out all the necessary rituals to ward off evil. We have locked the markets at Oke Aje, Ita Osu, Oyingbo, and Itale for three months. During this period, the shop owners will have to sell their goods outside the market until it is reopened after the traditional mourning period.
What sort of person was the late Awujale?
He was a good man — there is no doubt about that. His reign was peaceful, and there was significant development during his time on the throne. Take, for example, the push for the creation of Ijebu State, which is now closer to reality — that is part of the legacy of the late Awujale.
The annual Ojude Oba festival also grew to become a global event under his reign. Likewise, the Regberegbe age-grade groups were refined and properly organised during his time. Although he may not have been a strong supporter of the traditionalists, there are many other remarkable achievements that came to life under his leadership.
What is your call to the government in all of this?
Well, the government should not interfere in the selection of the next Awujale. They should allow the proper traditional process to take its course. The Lisa should be given full authority to handle everything, as tradition demands. If he requires support or assistance, then the government should be ready to provide that — nothing more.
For instance, there are certain chiefs who must be installed before the next Awujale can be crowned. The government should respect tradition and allow the Lisa to oversee all of these processes without interference.
Do you think the government’s hand is in all of this?
Yes, of course — the government’s hand is clearly in it. Otherwise, why would the entire area be flooded with soldiers? Who brought in the armoured vehicles? Was it not the government?
It was the government that signed an agreement with Baba Awujale stating that he must be buried according to Islamic rites. If not for the government’s backing, the Osugbo society would have taken possession of the body — because, traditionally, it belongs to them.
The late king’s children claim he did not associate with us, the traditionalists. But we know that Kabiyesi did partake in our rites — and he left obligations unpaid.
Now they’ve brought in a heavy presence of police and soldiers. Who wants to die? So, everyone has stepped back and allowed them to do as they please.
Do you fear this may lead to religious disharmony?
Not at all; there is no problem whatsoever. If there was going to be a crisis, it would have happened on Monday during the burial. But God took control, and everything went peacefully. So, I can confidently say that the religious harmony we’ve been enjoying will not be affected in any way.
Do you foresee a speedy and smooth selection and installation of the next Awujale?
Are you also saying that the selection of the next Awujale won’t be affected or delayed in any way?
Yes, as long as there’s no unnecessary interference from the government. Once the Lisa, the Kabiyesi Oguja, is allowed to handle everything according to tradition, the process will move smoothly.
The official mourning period for the late king will be completed in the next three months. After that, the selection of the new Awujale will commence. I’m confident that it won’t drag on unnecessarily. The process will be completed on time — as long as the government stays out of it and allows tradition to guide the way.
Any message for the government?
To those at the helm of affairs — our governor, Dapo Abiodun, President Bola Tinubu, our ministers, and all those in leadership — they should know that Nigerians are suffering. The hunger in the land is real, and prices of basic things have become unbearable.
At the root of this hardship is the removal of fuel subsidy. Transportation costs have skyrocketed, and life in general has become extremely difficult. I am appealing to our leaders to please come to our aid. Let the President consider restoring the subsidy — or find another way to cushion the effect on the masses.
The government must also focus more on increasing food production to tackle the hunger crisis. Right now, virtually everyone is feeling the heat. So, we are pleading — please help us.
(punch)
