First and foremost, in Yoruba land, you never say a king is dead, a king only ascends to realm of spirits. It is an ASCENSION.
The recent ascension of the king of Ife Kingdom in Osun state of Nigeria, Ooni of ife, Oba Sijuade Okunade, Olubuse (II) has caused many brouhaha. Some have even chastised the Yoruba race saying we are not modern. Our response to them is that we are a very cultural people and we would not just wake up, smack our bumbum and say “away” with our structures, culture and tradition. So many people have tried to ridicule us (the yorubas), but we just smile and forgive their ignorance cos the chick does not appreciate a hawk, its only the mother-hen that has an idea of the strength of the swift predator.
The Ooni stool! The greatest stool (mark my words, I didn’t say the greatest king) of the Yoruba race. Homage is paid to the Ooni stool from 7 countries of the world where Yoruba language is spoken as native language. The stool of Oduduwa himself, the progenitor of the yorubas. We can not afford to throw away our custom. For those who do not know, like every other thing in Yoruba land, there is a structure and order to the announcement of the ascension of the Ooni. The Ooni is the property of the Yoruba race. He is the custodian of the household of Oduduwa, its shrine and the protector of its legacies. Therefore, it is absolutely a taboo for anyone, be it a prince, a royal family member or any palace chief to break the news without clearance or approval from the appropriate traditional quarters.
The announcement of the Ooni’s death is a traditional role conferred only on the brother, the Oore of Otun and Mobaland, one of the 16 foremost monarchs in Yorubaland. The reigning Oore is Oba Adedapo Popoola, an economist and chartered accountant.
After ascertaining that the Ooni has w’aja (confirmation of the king’s ascension), the palace chiefs are expected to inform the Oore. The Oore will mourn his passage in a traditional way (don’t ask me what the traditional way entails o). He will not waste time in breaking the news to the children of Oduduwa, especially the Alaafin of Oyo, descendant of Oranmiyan (who is the greatest king of the Oduduwa children), including the Oba of Benin, the Onipopo of Popo, the Onisabe of Sabe,. Also to be informed are the Ewi of Ado-Ekiti, and the Owa Obokun Adimula. The Oore will also carry along the Ajero Asotemaru, the Alara and the Obalufon Alayemore.
The foremost rulers will break the news to their towns and tributary towns. Days of mourning will be declared. The attention of the towns and villages will focus on Ile-Ife, the Orirun (the source of the Yoruba race), where all these kings obtained their legitimate crowns.
In ancient times, a celebration will be proclaimed, with its characteristic visitation to the cradle by monarchs, accompanied by their chiefs and families. The palace chiefs will play dominant roles during the burial ceremony. They will also play dominant roles during the selection of a new prince for the prestigious throne.
After the new Ooni is crowned, Yoruba monarchs will accord him automatic recognition and respect. He may visit selected palaces of his fellow obas in the spirit of brotherhood.
This is our tradition, this is our culture, this we have followed. May the king have a joyous re-union with his ancestors and may the kingmakers make the right decision in the selection of the new Ooni.
AB’OBAKU
I have heard so many hog wash online about the Ab’obaku fleeing from the palace of the Ooni. As a matter of fact, there is no Ab’obaku in Ife kingdom. It is the great Oyo empire that had Ab’obakus. The last Ab’obaku was actually spared in 1859, and the ab’obaku was crowned king after the demise of Alaafin Atiba. This was what resulted into the famous Ijaiye war with Aare Kurunmi. Please see the yorubyte post here. (Why All Aare Ona Kakanfo die fighting) (1st part) and here (why-all-aare-ona-kakanfos-die fighting 2) for the concluding part.
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PS: Thanks to Dr Fabunmi for his great contribution on the Ife tradition.
