mmoa_writes

rom Calabar to Abeokuta, ancient norms are being turned on its head. Custodians of
traditional institutions are ascending their ancestral stools with tenets and practices that
would have made adherents scream blasphemy. Today, it's become fashionable to find
paramount rulers openly sing the Amazing Grace minutes after leading their subjects
through a litany of rites usually punctuated by the pouring of libation. Some have actually
jettisoned the latter practice much to the admiration of many, and consternation of a few.
As it usually turns out, resolving the conflict thrown up by this clash of religious values is
not as intriguing in the lifetime of reform-minded monarchs as it is in their death, reports
Idowu Sowunmi

Professor Chinua Achebe as far back as 1975 in one of his works wrote: "I would be quite
satisfied if my novels (especially the ones I set in the past) did no more than teach my
readers that their past - with all its imperfections - was not one long night of savagery
from which the first Europeans acting on God's behalf delivered them." (from Morning Yet
on Creation Day)

That observation made some 31 years ago apparently arose out of the realisation that
indigenous practices have largely been cast in a less-than-noble light especially in
comparative terms. Achebe may as well have made the comment today where an
increasing repudiation of traditional ethos - even by its custodians - is evident. Who
gains? Christianity mostly and Islam, to a lesser degree. That is the challenge of traditional
institution in Nigeria today.

A survey by THISDAY reveals the trend has sufficiently gained ground. Besides, the survey
reveals that there is some level of modification in various traditional activities in and
around some of these palaces.

One of such bold steps have been taken by the Osile of Oke-Ona, Oba Adedapo Tejuoso
(Karunwi III). He has set the significant record that may be difficult to beat by any other
traditional ruler. At his residence in Ibara, Abeokuta, Ogun State capital, the Oba assigns a
portion of the palace to Christian activities and holds palace fellowship every Wednesday.
The monarch has a Christian organisation called Oba Karunwi III Evangelical Movement.

The portion of the palace where the fellowship holds comprises some upholstered chairs
mixed with plastic chairs. It has a mini altar, a set of drums, two bells to call people to
service and a large sculpted crucifix among other Christian items. And in front of that
small structure co-joined to the main building is the official car for the Oba's evangelical
works with the bold inscription: Oba Karunwi III Evangelical Movement. He has set aside
every Tuesday between 10am and 3pm for prayers.

Oba Tejuosho has practically demonstrated his Christian beliefs and he often counsels
people on the need for them to embrace the ways of Christ. Attempts by THISDAY to get
the views of Oba Tejuosho wasn't quite successful. After a long wait, he said: "I would
grant a formal interview on September 19, 2006."

The case appears slightly different in the North. This is because there is hardly any major
difference between the traditional and the religious institutions. A traditional ruler in the
North is by extension a religious leader who upholds the values and norms of Islamic faith.
For instance, some of the palaces of the Emirs in the North have traditional rulers who also
serve as custodians of Islamic faith. They are seen clinging to their tesbiu almost 24 hours
a day praying. This no doubt has historical antecedents. This is not however to say that
the northern traditional rulers do not observe some traditional obligations.

While the Muslims densely populate the Northern part of Nigeria, the Christian
communities hold sway in the Southern part to a very large extent. The increasing growth
of Pentecostal movement among the Christian communities has paved way for some
traditional rulers to identify openly with that religion at the expense of the traditional
values in which they are said to be custodians of. It is a now a matter of public knowledge
that this trend has made some Obas (kings) as they are popularly called in the west to
sponsor a constitution which will ultimately and single-handedly compel the Afobajes
(kingmakers), the Omo Obas (king's children) and other stakeholders to make use of their
newfound faiths for the purposes of installation and burial rites. Perhaps if they could not
have any say over their installation process and rites. They are now resolute however to
determine how they should be buried.

THISDAY gathered that activities scheduled for the burial rites of late Alake of Egbaland,
Oba Oyebade Lipede was initially stalled because of disagreement between the late Oba's
family and the kingmakers. While the Oba's family wanted a burial rite for the departed
king according to Christian ways, the kingmakers were unwavering in their desire to bury
the late king according to the traditions. The family claimed that the late Oba became a
"born again Christian" before his demise, but the kingmakers said the departed king was
installed according to traditions and not Christian beliefs. Information has that the
kingmakers carried the day, while another source said there was no victor nor vanquished.

But beyond the burial ceremony of the late Alake of Egbaland and most certainly to avoid
future occurrences of similar altercations, Ogun State House of Assembly has before it
now a bill tagged: The Traditional Rulers (Installation and Burial Rites) Law 2006. The bill,
according to the Speaker of the state House of Assembly, Hon. (Mrs.) Titi Oseni "originated
from the Council of Obas of Ogun State."

The Speaker told THISDAY that "the council wants the state House of Assembly to look into
the installation and burial rites of Obas. When we received the bill, the first thing we did
was to take the bill back to the people to get their views, their feelings about the bill.
Because it has to do with the traditions and culture of the people. We set up meetings in
four divisions of Ogun State namely Remo, Ijebu, Egba and Yelwa. We took the bill to the
people and we invited stakeholders."

She added "what we gathered at the end of the sensitisation period, we realised that the
Christian groups are in support of it, the Islamic groups are in support of it but the
traditionalists want the statusquo to remain. The traditionalists believe that the traditions
and customs involved in installing and burying Obas must not be compromised."
On the current state of traditional Igbo religion (gacked from odinadi)...

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