His Royal Majesty Okunade Sijuwade Olubuse II, the fiftieth Ooni of Ile – Ife, the ancestral cradle of near fifty million Yoruba people broke into a run, i.e. passed into eternity at a London Hospital at about 5pm on Tuesday, July 28, 2015. H.R.M. Okunade Sijuwade Olubuse, ascended the throne as Ooni of Ife in 1980. His pre-eminence was immediately stamped as the foremost traditional spiritual leader and king of the entire Yoruba race.
Two weeks before the passing of Oba Sijuwade, in Ondo State, the influential king in the gateway kingdom to the East of the capital of the state, His Royal Majesty, the Alayede of Ayede Ogbese, Oba Peter Adetumbi Olasehinde Oluyede IV, also joined his ancestors. Oba Sijuwade lived for 85years, while kabiyesi, P.A.O. Oluyede, Ise-Oluwa I, lived for 86years. On the throne, Oba Sijuwade led his people for 35years. On the other hand, Oba Oluyede reigned for 5years having ascended the throne on December 30, 2010. Oba Oluyede was the third African to earn an LLD. He was Nigeria’s leading authority on laws of conveyancy, constitution and administration. He used the instrumentality of law to assist in engineering change in the society and psyche of Nigerians.
The Ooni of Ife made his mark in insurance and automobile salesmanship in the mid fifties and became a leading Yoruba financier and business mogul with interest in constructions as well.
The manner of the preservation of the remains of Yoruba kings is supposed to be shrouded in secrecy and myth. But Oba Oluyede, who was a professor of Law and former Judge/member of the Code of Conduct Tribunal left specific instructions that nothing in the order of activities on his transition should be mystified. He was of the opinion that the secrets kept around royalty in Africa contributed immensely to the culture of corruption and graft around Africa.
His views were disparaged, his kingdom was ridiculed because, he counseled, Africans must like truth to the creed of the novel Christian faith which is now about two thousand years old on the continent at large, Christianity is about two hundred and fifty years old amongst Yoruba people who can be found in places like South-West Nigeria, Republic of Benin, Brazil, Cuba, Europe and North America.
When Oba Oluyede went through the medical procedure that eventually removed him from this terrestrial plain, he strongly refused to be taken oversees for what some people may see as a more advanced care. His majesty felt that it would be inappropriate for a crowned head to sleep outside the kingdom. Even while at a Nigerian government health facility, he insisted he must be taken back to his palace. He, subsequently, was in high spirit upon returning home. Ironically, that same night, he closed his eyes and went into permanent communion with his ancestors.
His Christian principles and deep commitment to taking charge in his domain using the cannons of law and faith drove several people mad. The question that immediately arises from the stance taken by critics of the rites of passage for king Oluyede: would they prefer a king to be interred without ceremony or proper church service or raise objections with the proper preservation by morticians, would they also want to voice the same views on the treatment so far given to the body of Oba Sijuwade who must first be embalmed before the body could be brought to the land of his ancestors.
The point being made here is that we treat our royalty like dreads and scum in death. Unless the African wants to embark on a vulgar ostentatious display of means and resources, we do not give proper eulogies and memoriam to our departed kings.
Many Africans in the diaspora, I believe this may actually be in the majority would often prefer to be buried abroad because of the unspeakable things done to the remains of the departed. Not that many of us can truthfully attest to what these rites are in the true sense of reason and logic. We speculate too much stuff, which is why it looks to me that the culture of openness preached and recommended by Oba P.A.O. Oluyede offers more attraction.
Meanwhile, activities marking the open burial of Oba Oluyede would start on Tuesday with a commendation service at the St. Andrew’s Anglican Church, Ayede Ogbese. This would be followed by a candlelight procession at dusk on Wednesday. On Thursday, there would be a Christian Service of Songs and Wake Keep. On Friday, August 7, 2015, the king would take a final rest in the royal vault in the palace after an inter-denominational service that would be presided over by the Lord Bishop of Akure Anglican Diocese.
In the manner and forms the council of Ife and Ayede Ogbese chiefs would celebrate their natural rulers, something has given in: things are not like they used to be. There is bound to be more openness on how those who lead, rule or govern exit the stage. Those who must continue with bitter vitrioles on the changes that have attended the tradition of the Yoruba race must think twice before concluding that the present level of democratization in handling the remains of Kings are unprecedented must be living in denial or they may be making a deliberate choice to celebrate falsehood.
To the best of my knowledge, the remains of Oba Akinyele of Ibadan was an open affair and when people pass the harsh judgment that a royal couple who requested to be buried side by side in the royal vault, should not be granted their wish, one would shudder that such attitude belong to the stone age. After all, it is a well known saying that no one must put asunder those whom God has joined together.
Exposure and trips round the world certainly prove that no position can be absolute in the decency and courtesy we extend to the dead. Royal vaults around the world are replete of couples, kings and queens, princes and princesses buried close to each other. Some of the royal graves in Yoruba land are unmarked, we destroy proper records by not keeping dates and dispensations.
Many of the royal vaults are never accessible to common living beings. These remain mysterious. These are well known recipes for denigration, degradation and loss of interest in what actually constitutes our substance and essence. If Yoruba continue surrounding so many things in secrecy, then we must be worried about the fate of men and women to whom will pass the torch of heritage.
Oladimeji Abitogun, a journalist lives in Kansas City, Kansas, USA
