Alaafin: Yoruba traditional system of government, one of world’s oldest forms of democracy

The Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi 111, has said the basic culture and civilisation which the Yoruba have built still endured and remained the fulcrum of political, economic, religious and
intellectual development of the country till today.
Oba Adeyemi stated that the Yoruba developed a highly sophisticated system of government with effective checks and balances, spiced with a high level of gender consciousness, adding that the Yoruba traditional system of government is indeed one of the oldest
forms of democracy in the world.
Speaking in Abeokuta at the 80th birthday ceremony of former President Olusegun Obasanjo, Alaafin emphasised that the Yoruba have
unique and rich cultures and civilizations which have remained
resilient to any foreign cultural domination in spite of Yoruba
contact with the Europeans.
    ‘’ In all walks of life, the Yoruba people have utilised their
rich cultural heritage to contribute greatly to national development
in Nigeria. They are pioneers in all fields of human endeavours in
Nigeria. The fact that colonialism grouped the Yoruba together with
other ethnic groups made them realize that they had to share a wider
and common identity with other Nigerian ethnic groups. The Yoruba
interacted politically, militarily, economically, socially and
culturally with the Hausa, Nupe, Edo, Borgu, and others. for centuries
before the colonial period’’.
He continued, ‘’the early arrival of European missionaries to
Yorubaland in the 1840s, ahead of any other Nigerian group brought
along with it the social force that set in motion the systematic
pioneering role of the Yoruba man in virtually all spheres of national
life. Consequently, the Yoruba have the distinction of producing the
first European trained medical doctor, Dr Nathaniel King (1847-1884)
from Abeokuta, and the first lawyer, Mr Sapara Williams (1855-1915),
from Igbara-Oke. This claim is without prejudice to the fact that one
Nash Hamilton Williams, a Sierra Leonean was the first black lawyer to
establish private practice in Lagos as far back as 1881 while Sapara
Williams started his law chambers in 1888.Between 1876 and 1920 a
period of 44 years, only 18 African doctors were trained for Nigeria
by British Universities and medical institutions. Most remarkably, 16
out of these 18 doctors were indisputably Yoruba.’’
The Paramount Rulers pointed out that the Christian Missionary Society
(CMS) commenced evangelistic work among the Yoruba in 1845, stressing
that within 85 years they had produced six indigenous bishops,
including the famous Samuel Ajayi Crowther.
‘’Such a record is unparalleled in modern Africa. A revolutionary move
was made in 1830 with the attempts to reduce Yoruba language to
writing and between 1830 and 1875 the main features of Yoruba
orthography were fashioned out. Bishop Ajayi Crowther, the first
African Bishop, played a prominent role in this venture. There were
also other Yoruba men such as Rev. Thomas King, the prolific
translator of the Bible and Church Hymnals, and T.B. Macaulay the
first African Principal of CMS Grammar School, Bariga, Lagos. These
men were particularly active in translating into Yoruba, the Holy
Bible, the Hymnal Companion and the Book of Common Prayers. Mention
must also be made of the gigantic efforts of Reverend Samuel Johnson
who as early as 1895 had completed his History of the Yorubas, a book
that provides ample details on the culture, history and civilization
of the Yoruba’’.
‘’This relatively early contact with Christian missionaries and
Western education partly gave the Yoruba a head start among other
Nigerian ethnic groups. But the richness dynamism and resilience of
Yoruba culture also helped to a large extent in this regard. In the
sphere of religion, the cosmology of the Yoruba must have influenced
the vibrant interaction between the “new” Christian religion and the
“old” traditional way of worship. By identifying some of the local
religious practices with practices in the new faith, a sense of
continuity is established in the mind of the convert, and he sees more
reality in the new faith.’’
 For instance, Alaafin noted,’’ it is important to state that the
Reformed Ogboni Fraternity (ROF) which derived its inspiration from
the traditional Yoruba Ogboni cult has been serving as a potent
instrument for religious and social harmony as well as national
integration.  According to late Sir Adetokunbo Ademola, the first
indigenous Chief Justice of Nigeria, the ROF was infused with distinct
principles, all in the context of cultural nationalism and national
unity’’.
‘’It is important to state that various other aspects of Yoruba
religious life diffused outside Yorubaland both within and outside the
country. Among other ethnic groups for instance, the Egungun cult is
found among the Nupe where it is known as Egwu and in western Igboland
it is called Egwugwu. Apart from the Egungun cult, Yoruba’s Ifa
divination diffused to Northern Igboland where it is known as Afa. Ifa
is also prominent in Igala, in fact it features prominently in their
traditions of origin.  Thus, evidence of Yoruba religious practices is
in those places West and South of the Niger wherever the Yoruba had a
vibrant interaction with their neighbours. Implicit in this
development is the ease with which national unity could be forged if
these unifying cultural strands are carefully studied and
emphasized’’.
            In the area of mathematics and philosophy, Oba Adeyemi
posited that Yoruba intellectual activities deserve mention.
‘’In mathematics, the Yoruba adopted base 20 in their arithmetical
calculations which indicates the depth of Yoruba intellectual life in
the realm of mathematics and philosophy. Ifa divination, an ancient
Yoruba knowledge system reveals to us the coherence, logicality,
precision and profoundity of thoughts, philosophy, mathematics and
computer science as known and practised by the Yoruba before the 11th
century A.D.
Alaafin described Ifa as the greatest unwritten Holy Book on earth, a
perennial fountain of esoteric knowledge from which all prophets
derive their inspiration.
Said he, ‘’ science, especially computer science is ‘Ifa compatible’.
The computer like Ifa is based on the binary system. The early contact
of the Yoruba with Western education and Western civilization made it
possible for them to produce the first set of educated elite, the
first set of commercial magnates and the first set of politicians in
modern Nigeria. The Yoruba were in the forefront of the nationalist
struggle to achieve independence for Nigeria. They joined forces with
other ethnic groups to prosecute the struggles against colonialism.
The earliest pressure groups cum political parties in Nigeria were
organised by the Yoruba.’’
According to him, ‘’the contributions and pioneering role of the
Yoruba in Nigeria’s quest for socio-economic development deserve
mention. In fact, Captain Davies Josiah Crowther, Candida Da Rocha,
Richard Blaize and many others distinguished themselves in business in
the 19th and 20th centuries. Richard Blaize’s business became so large
that it ranked as one of the most important concerns in West Africa.
In 1896,
Taken a look at the list of the 15 leading businessmen and women in
Nigeria between 1920 and 1980 , Alaafin revealed that nine are from
the Yoruba stock, three Igbo, two from Edo-Delta, and one
Hausa-Fulani.
‘’Chief Adeola Odutola was perhaps the most well known and pioneer
industrialist in Nigeria. He was the first industrialist to establish
factories in all regions of the federation. He was also the first to
oppose the domineering influence of European and Lebanese firms and
warned that Nigerian businessmen should not stand idly by and see
their resources being taken away by the Lebanese with the aid of
British firms. J.K Ladipo launched a food processing company in 1939
and Samuel Fawehinmi started a modern furniture factory in 1948.The
pioneer and first motor dealer in Nigeria was W.A Dawodu (1879-1930).
He was the first person to import motor vehicles into Nigeria and was
sole agent for Ford cars and Humber cycles. He also built up motor
bodies, did conversions and built rickshaws at his factory in Lagos.
By 1920 he was employing 250 workers and had a branch at Oshogbo’’.
Of the first four Nigerian to be associated with foreign construction
companies,Oba Adeyemi hinted that three were Yoruba.
‘’They are Sir Mobolaji Bank Anthony (Borino Prono) Chief M.A Aboderin
(Strabag) and Chief Akin Deko (Soleh Boneh). Sir Philip Ojukwu
(Costain) was the only non-Yoruba. Lawyers who joined the boards of
oil companies in the early ’60s included such Yoruba men as Chief
Chris Ogunbanjo (Philips, 1960) Chief H.O Davies (Total, 1961) and
Chief Bayo Kuku (Mobil, 1964). Three distinguished Yorubamen, Dr.
Akinola Maja, T.A Doherty and H.A Subair floated the first indigenous
bank in Nigeria in 1933, the National Bank of Nigeria. ‘’
‘’The Bank then was small, but nonetheless it was a significant source
of funds for indigenous entrepreneurs especially those engaged in
commodity exports in the 1950s and 1960s.In the field of science and
technology, the Yoruba man is not found wanting. Professor G.A.
Makanjuola invented the yam pounder, Professor A. Olubunmo was the
first professor of Mathematics in Nigeria and Professor D.F. Ojo was
the first professor of Atomic Physics in Africa. Dr. S.L. Manuwa was
the first Nigerian to become the Chief Medical Adviser to the federal
government of Nigeria from 1954-1959’’.
‘’ It has to be stated that in the military sphere, the Yoruba have
made an indelible mark. Sodeke, Ogedengbe, Aduloju, Bashorun Oluyole,
among others. distinguished themselves as brilliant military
tacticians and charismatic leaders in the 19th century. Professor J.F.
Ade-Ajayi has done extensive studies on the role of professional
warriors in 19th century Yoruba politics. Lt. Col. Adekunle Fajuyi
displayed an unparalleled valour by choosing to die with his guest,
the head of state, General Ironsi. Generals Benjamin Adekunle,
Olusegun Obasanjo and James Oluleye and Alani Akinrinade, played
decisive roles in bringing an end to the Nigerian civil war’’.
Former President  Olusegun Obasanjo who was the celebrant, he pointed
out is reputed to be  the first African military ruler to voluntarily
relinquish power to a democratically elected government in 1979.
All these achievements, Alaafin stated, are rooted in Yoruba cultures
of excellence, hard work, dedication, determination, sincerity,
frankness, truthfulness, ingenuity, industry, and resourcefulness.
‘’This is the main reason why Yoruba people are the engine of growth
of the development of this great country. They are at the fore front
of the various sectors of the national economy such as health,
education, agriculture and so on. The Yoruba are heirs to an ancient,
rich and cultured civilization. This culture is known for its artistic
triumphs, extraordinary oral literature, complex pantheon of gods and
an urban lifestyle. The Yoruba possessed famous traditions of art,
precisely because they had productive economies and vibrant commercial
systems, which allowed artists and craft workers freedom from scarcity
and provided access to metals, woods and clay sculpture. The Yoruba
have also created sophisticated institutions of government. The Yoruba
cultural impact is so great not only in Nigeria but also in modern
Brazil, Cuba and the Americas where their religion and culture have
remained pervasive. This remarkable cultural triumph makes the Yoruba
experience one of the most fascinating subjects of historical study in
the world’
‘’The Yoruba speak a standard Yoruba language that is mutually
intelligible to all the sub-groups. This is despite the fact that the
Yoruba language has many dialectal variants peculiar to the various
Yoruba sub-groups.
On  Obaship in Yorubaland, Alaafin who is the Permanent Chairman, Oyo
State Council of  Obas and Chiefs observed that the aura of myth built
around the Obaship in Yorubaland, obviously a legacy of the Oduduwa
revolution, has not only sustained the institution but it also became
a basis for the tremendous power and influence wielded by Yoruba Oba
particularly in pre-colonial Yorubaland.
‘’This explains the reference to then as Alase EkejiOrisa (second in
Command to the deity) . The elaborate ritual processes and initiation
involved in their installation, obviously meant to confer the status
of a deity on them is pertinent but it also explains their subjects’
perception about the transformation that they were expected to undergo
in the course of their reigns (which would indeed make a deity out of
them). To this end, one major question is begging for answers in this
regard. This is: What credentials should an Oba possess to live up to
expectation of the people and become better prepared for useful role
in sustainable democracy and development?’’
 Indeed, Alaafin postulated that favourable answers to this would go a
long way in repositioning the traditional institutions in Yorubaland
for greater recognitions and enhanced positions in modern governance
in Nigeria.
‘’There is no doubt that the personality of the individuals who lead
an institution goes a long way to affect the public perceptions of
such institutions. Therefore, for the institution of Obaship to regain
its lost glory and play its expected role in modern governance with
dignity and respect, there are certain relevant credentials which must
be possessed by the modern Oba.
‘’ Oba must be knowledgeable about the historical evolution of the
community and the traditional socio-political system. One of the most
important and most valuable credentials of an Oba is the ability to
master, comprehend and relate the traditions of origin, early and
contemporary history of his kingdom well as the workings and
principles of the traditional socio-political systems of the people’’.
‘’Today, it is absurd and absolutely unimaginable that some Oba do not
have the basic knowledge of the history and politics of their kingdom
all in the name of Western civilization. How would such Oba settle
disputes involving two or more clans or lineages within the community
or respond intelligently to questions relating to the early history
and politics of their kingdoms?’’
Oba Adeyemi enjoined Obas to follow contemporary developments to be
able to explain evolving policies complementary to his knowledge of
the history, customs, traditions and politics of his kingdom.
He added Obas must be well-informed and equipped about the current
political and socio-economics issues in the community and larger
society so that right positions are championed and informed policies
are made for the benefit of the people.
‘’ In other words, the Oba must be educated, literate, enlightened,
civilized, dynamic, current, lively and open to new ideas and
suggestions. He must not be too rigid, conservative, myopic and
parochial if he must be a successful Oba of the 21st Century’’.