It is painful and most unusual that I can’t accurately recall the real circumstance which caused Baba Alaafin (that’s what I called him) to open up on the genesis of his relationship with the Awujale of Ijebuland, Oba Sikiru Kayode Adetona, whom, I had long learnt, ascended to the throne as a 26-year-old student hurriedly brought home by the late Ogbeni Oja Chief Adeola Odutola from London on April 2, 1960.
I became familiar with Oba Adetona through newspaper reports of his fierce ordeal with the Second Republic Ogun State Governor, Chief Bisi Onabanjo whose admnistration in November 1981 imposed a suspension on the traditional ruler through a Commission of Inquiry headed by Justice Solomon O. Sogbetun, an act that degenerated to his deposition.
I think, not entirely certain, that Oba Adetona faced a three-count charge of disrespect to the government otherwise known as insubordination, recklessness and political participation against the ruling party, the Unity Party of Nigeria (UPN), the political party founded in 1978 by the late Premier of the defunct Western Region, Chief Obafemi Awolowo.
But, represented by his Lawyer, Chief F.R.A Williams and Chief Sina Odedina, the Awujale fought back with his full weight. During the legal battle against the government’s hammer, the nation suddenly witnessed a military coup detat on December 31, 1983. Life of Onabanjo’s second term tenure, starting from October1, 1983, was terminated by the bullet of gun.
Colonel Oladipo Diya suceeded Onabanjo and an Ogun State High Court delivered a judgment that reinstated Oba Adetona. He laughed last, retained his stool and would rise to later emerge arguably the most independent-minded of all Yoruba traditional rulers. He was revered by high and mighty for his acclaimed consistent stance against injustice done to the June 12, 1993 elections fairly won by Chief MKO Abiola of the Social Democratic Party (SDP) by the late maximum ruler, General Sani Abacha.
Again, through newspaper reports and other sources, I understood that Oba Adetona resisted Abacha’s inducement during his meeting with traditional rulers in Abuja in his efforts to compromise Abiola’s royal fathers and have his popular mandate surrendered.
On this day in 2018 during our lengthy discussion after his 80th birthday season, Baba Alaafin, recalled his history with the Awujale and, upon my question, admitted that he had never met him until they later met despite the fact that both were blue blood of their respective towns and, most importantly, that the Awujale had earlier worked in Oyo as an administrative secretary.
His first contact with him, according to his account, was in a newspaper that reported his selection as the new Awujale, who was on a scholarship studying Accountancy in London while Baba Alaafin was an enterprising staffer of the Royal Exchange Assurance in Lagos. Successor to his deposed father, Oba Adeniran Adeyemi, that’s, Oba Bello Gbadegesin Oladigbolu, was on the throne in Oyo.
On July 4, 1960, the historic day of the Awujale’s installation in Ijebu-Ode, in company of three of his friends, Adeyemi arrived the venue and stood at a spot which afforded them a clear glimpse of the proceeding.
To expect the Awujale, the cynosure of all eyes and beautiful bride of the day, to spot a Prince Lamidi in the sea of cheering heads was to pick a lost needle inside the Atlantic Ocean.
Nonetheless, Baba Alaafin was practically inspired by what he was seeing and silently praying for the Awujale whom, he reasoned, would need to encounter some challenges of the throne as a young man to lead a group of old chiefs, some of whom were already blessed with children of his age.
“As I was ruminating over this within myself, I saw a calm and very confident person in him. I loved what I saw. I saw a young man who was determined to use his youthfulness and exposure to impact on the throne and the town,” Alaafin told me, adding that alongside his friends, he returned to Lagos same day.
Fate would bring together in Ibadan Baba Alaafin and the Awujale whose coronation he had watched as an anonymous spectator 10 years earlier. He had also been crowned the Alaafin of Oyo on November 18, 1970 after a prolonged and tortuous selection process that almost consumed his dream to reinvent the name of his father, a victim of politics and power of politics in 1954. Adeyemi’s rise to the stool meant he was also a member of the Western State Council of Obas and Chiefs to which Awujale and other obas already belonged. After his installation, he attended the council’s meeting in Ibadan, the Western State capital. That was after he had received his staff of office presented to him by Western State Governor Adeyinka Adebayo on January 14, 1971.
At the meeting, he waited till after the session, walked up to the Awujale and exchanged pleasantries with him. To his amazement, however, he noticed that the Awujale instantly picked an interest in him and shared with him words of encouragement. It was a brief encounter though, it essentially marked the beginning of their bond that stretched till death do them part. The Awujale invited Baba Alaafin to Ijebu-Ode for further discussion nay orientation he needed to adapt to his new life as a substantive traditional ruler of a town regarded as the political headquarters of Yoruba in the age of Oyo Empire.
Back to Oyo as a fulfilled soul, Baba Alaafin was looking forward to his journey to Ijebu-Ode. On the appointed date, he was with the Awujale in his palace and treated to royal reception, after which they both engaged in a heart-to-heart talk, during which the host asked his guest some key questions regarding his journey to the throne and all that connected to his final emergence in November 1970. It was a talk that also touched how Baba Alaafin would turn a successful traditional ruler on the throne, a king who would not be a pawn in the hands of his well-to-do subjects.
The Awujale told him that for a monarch to be successful in the palace, he must be financially independent and comfortable. He shared with him his experience in the early years of his reign. He also told him a couple of other important things a traditional ruler must do to earn respect of his subjects. The Awujale asked him names of his financial supporters during the race to the throne. Then, Baba Alaafin mentioned the late Chief Emmanuel Oyedele Ashamu, the Maye of Oyo and an industrialist based in Lagos. He also mentioned Chief Omodehin Taiwo of Ilero, Chief Olopoeniyan of Okeeho and others.
He particularly emphasised that Chief Asamu was his major backer. The Awujale didn’t waste time; he called Chief Asamu on phone and told him in a tone of authority that ‘you cannot afford to abandon your king in the palace and return to Lagos where you have all the comfort.’ He said to him in the same command tone to open a special account for Baba Alaafin through which he would access money to sustain himself and run the dilapidated palace. He told him that the palace is home to everybody, which means it is expensive to run. The Awujale played this role well and it yielded results almost immediately.
Having considered this and other things which the Awujale did in his journey to achieve stability on the throne, he concluded that to have another Awujale of Adetona’s class would take another century.
“I am saying this with every sense of responsibility as one, who has, over the years, shared many things with him both in public and private. He is a phenomenon and symbol of authority. We occasionally do disagree on issues but we respect each other’s viewpoint. Have you heard of any politician trying to insult him after Onabanjo had attempted it? What was the outcome of Onabanjo’s attempt?”, he queried me, even though not expecting an answer.
Published on July 19, 2025
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