1. The Desecration of Tradition
“Why should I bother myself with what is done to my body when I die? Oyomesi knows what to do with my body!”
That was the blunt response I got from the late Alaafin of Oyo, Oba Lamidi Adeyemi III, during a conversation in his palace just weeks before he passed. He was livid over the Obas and Chiefs Law of 2021 in Ogun State — a law that permits traditional rulers to be buried based on religious preference, rather than ancestral rites.
This controversial law, first introduced in 2020 as the State Traditional Rulers (Installation and Burial Rites) Bill, was championed by the now-deceased Awujale of Ijebuland, Oba Sikiru Adetona. It aimed to protect traditional rulers’ “fundamental rights” to choose how they are buried — a move many see as antithetical to the sacred ethos of Yoruba kingship.
2. Myths as the Soul of Tradition
Our ancestors engineered myths, taboos, and aphorisms not out of superstition, but to protect the sacred and fortify social order. One such saying goes, “It is taboo to bury an initiate the same way you bury a non-initiate.” This explains the secrecy of royal burials.
The Orò cult and other mystical institutions upheld the invisible power structure of kingship. Take the poetic Ifa chant of King Olufimo Akoko, who violated sacred protocol by smuggling his wife into an Orò ritual — he and his wife paid with their lives. These were not mere folktales; they reinforced the divinity and invincibility of Yoruba royalty.
3. Speaking Truth to the Crown
At a recent colloquium held at FUTA, during the 10th coronation anniversary of the Deji of Akure, I was faced with a choice: flatter or be frank with the traditional rulers in attendance. I chose the latter.
Traditional institutions once wielded great power — before colonialism, they were the primary system of governance, as Oyo State Governor Seyi Makinde emphasized. But today, the institution is a shadow of its former self.
Many kings today are morally bankrupt, ignorant of customs, and sell royal titles for money. Some are known for smoking marijuana, while others disgracefully label themselves “Oba Assistant Pastor” on TV.
4. Awujale’s Burial: A Cultural Erosion
One of the worst recent desecrations was the burial of the Awujale of Ijebuland, where traditionalists were denied access and soldiers took over his final rites. A sacred office was reduced to a civilian spectacle.
Even more troubling was Awujale’s own open disdain for Yoruba traditions. In a pre-death interview, he dismissed the myths and rites of kingship as fake. “We were just there making merry,” he said of the supposed sacred seclusion, reducing the rite to mere socializing. He ridiculed tales of ritual transfers of power, even mocking the belief that an Oba’s heart is given to his successor.
5. Why Myths Matter
By definition, myths are not about facts — they are the pillars of identity. As Andrew Apter argued, myths are “false reflections of the past,” but for oral societies like the Yoruba, they are vital truths. Myths explain origins, legitimize kingship, and establish moral boundaries.
For example, it is taboo to say an Oba dies. Instead, we say, “Oba w’àjà” (the Oba ascended through the rafters). It maintains the illusion of immortality.
These rituals are not superstitions — they are the glue of the institution. When we strip them away, kingship becomes meaningless.
6. Cultural Betrayals Across Yorubaland
Unfortunately, other Yoruba communities have followed this trend. The Alake of Egbaland, Oba Lipede, nearly suffered a non-traditional burial. In Ogbomoso, the body of Soun Ajagungbade III was openly displayed. In Ibadan, Obas’ corpses — including Oba Saliu Adetunji and Oba Lekan Balogun — were paraded like slaughtered livestock.
Even the burial of Alaafin Adeyemi nearly followed this unholy path, until the Sango adherents intervened and stopped Islamicists from violating the rites.
7. Culture vs. Modernization
Yes, culture is dynamic. But if you remove the myths that give kingship its essence, what is left? These rituals are not optional add-ons. They are the very thing that distinguishes an Oba from the ordinary man.
As the Olowo of Owo rightly put it at the colloquium:
“If you want to be an Oba, be an Oba. If you do not want to practice what it entails, don’t accept the crown. It’s not by force.”
8. Buhari’s Death and Tinubu’s Graveyard Diplomacy
Still on burials: the passing of President Muhammadu Buhari has stirred reflection. I disagree with those who glorify the dead regardless of their actions in life. Buhari’s eight-year rule, for many Nigerians, was a time of sorrow and national regression.
Last week, President Tinubu’s pilgrimage to Daura and Kano to mourn Buhari wasn’t just an act of statecraft. It was political graveyard diplomacy, aimed at salvaging the mythical CPC 12 million votes tied to Buhari’s legacy.
But Tinubu must learn: you can’t sow tears and expect garlands in death. Nigeria is not buying it.
9. Final Words: Restore the Crown’s Fire
Yoruba kings are fast becoming like cocks with crowns but no fire. If traditional rulers keep dismantling the myths that protect them, they shouldn’t be surprised when they are treated like commoners.
If we keep labeling our calabash ‘pàńkárà’ a broken dish — don’t be shocked if the people start using it to pack their trash.
Let the kings remember: It is called traditional rule — not modern rule.
