By Gbenga Olarinoye

UNTIL recently, the relationship between the Oluwo of Iwo, Oba Abdul Rasheed Akanbi, a paramount ruler and the vice chairman of Osun Council of Obas and High Chief Abiola Ogundokun, a prominent son of the town was like that of the son and father. Chief Ogundokun’s support for the Oluwo since he came on the throne about two years ago was unparalleled as Chief Ogundokun who was also instrumental to the emergence of the monarch stood solidly by him even when Oba Akanbi began to have series of crises within and ouside his domain.

Today, things have changed as the duo never see eye for eye again. Observers of the recent unfolding evevts were quick to ask, what could have happened between the father and his son, more so that only recently the monarch promoted Chief Ogundokun to the position of Obanla in view of his innumerable contributions to the socio-economic development of the town since coming on the throne.

Oba Akanbi and Chief Ogundokun

The Oluwo in a letter dated January 17, 2017 to convey the promotion of Chief Ogundokun said: “I, Oba Dr AbdulRasheed Adewale Akanbi, Ilufemiloye Telu 1, The Oluwo of Iwo, wish to confer Obanla of Iwo on Alhaji High Chief Abiola Adeniyi Olasepo Ogundokun due to your immense and invaluable contributions to the growth of Iwo. “Your fatherly role to the Oluwo throne and skill of conflict resolution of knotty issue in Iwo, Osun State and Nigeria have not been unnoticed your efforts in Iwo, particularly the furnishing of Oluwo’s palace is also on record. Chief Ogundokun,your donation of an office complex for the take off of Iwo East Local Council Development Area at Olomowewe is laudable.

“You have been our pride with a track of record of selfless service and uncommon generosity to the progress of humanity as a member of constituent assembly 1997 and other political appointments where you have served. With this appointment as OBANLA, your previous title as Otun Balogun is hereby withdrawn and you are automatically member of Conflict Resolution Committee of Iwoland. Congratulations.”

It is on record that shortly after his installation, Oluwo, in a strange but quite innovative bid to get his people to embrace Yoruba culture, started to wear suits made in traditional aso oke and adopted the title of emperor in place of Oba. On July 6, last year, Oluwo of Iwo, ‘formally’ opened what would eventually be a long list of controversies, when against the wishes of all adherents, shoved aside the Chief Imam and led prayers at Iwo Eid Prayer Ground.

This action drew the irk of many indigenes, who accused him of going beyond his boundary as a traditional ruler. But in his defence, Oluwo, declared that as a traditional ruler, he also doubles as religious leader of Iwo and made a reference to how Islam religion was brought to Iwo. He said Oba Alahusa, an Oluwo, also led prayers in the early days of Islam in Iwo. His trip to Oke’rewe, Ile Ife, the roots of Luwo Gbagida, the mother of Telu, who was the only female Ooni of Ife, and founder of Iwoland, also stirred controversies.

Boundary as a traditional ruler

Oba Akanbi, while speaking to newsmen during the visit had declared that all Yoruba princes are qualified to vie for the revered stool of Ooni of Ife. Rumour mills then kept insinuating at the time that Ooni Adeyeye Ogunwusi, was the target of the visit, suggesting that the two monarchs were not having a rosy relationship. Oluwo’s series of controversies neared the peak, when he had a running battle with Magistrate Olusola Aluko, who was then presiding over the matter involving him and another monarch, Oba Kadiri Adeoye, Oluwo of Iwooke.

Oluwo  can’t remove me

—Ogundokun

Meanwhile, Ogundokun in his reaction to the pronouncement described Oluwo as traditional deviant, instead of an harbinger of tradition and cultural norms, saying the king has totally lost touch with reality and Yoruba etiquettes. Ogundokun explained that the remote cause of his disagreement with Oluwo was his forbidden habits that portend serious danger to Iwo land and its people, coupled with the inflammatory comments, and false claim of superiority over Ooni of Ife and Alaafin of Oyo and also claimed to be God. But just last week the face off between the Oluwo of Iwoland Oba Akanbi, Telu I, took a new dimension as the monarch announced that he has stripped Chief Ogundokun of all his traditional titles conferred on him by the Iwoland Traditional Council.

According to the statement the withdrawal of the titles was announced by the royal father in his palace while addressing his traditional chiefs. According to Oluwo, the disengagement was not unconnected with alleged unruly disposition of Ogundokun which portrays Iwo negatively,adding that the embattled Ogundokun’s actions and utterances are treasonable and full of anti-Iwo plans.

Chief Ogundokun was alleged that he nearly stepped on Oluwo at a function where the Monarch seated. He was also accused to have went further to a private radio station, Rave FM, Osogbo and condemned Iwoland and her sons.

Oba Akanbi while defending why he stripped off Chief Ogundokun’s titles said his action was necessary for Iwo to progress, pointing out that no village, town, city needs someone like Ogundokun if it must move forward.

Oluwo  cannot remove me – Ogundokun

The elder-stateman and former National Publicity Secretary of the defunct National Party of Nigeria (NPN) also vowed to dethrone Oluwo just as he challenged him to issue him a letter for the revocation of his titles if the monarch has the authority to do so.

This followed a pronouncement made by Oba Adewale in his palace on Sunday, announcing the revocation of chieftaincy title of Basorun Musulumi of Iwo Land, a membership of Board of Trustees of Iwo Central Mosque, and other traditional titles accorded him in the land, due to what he termed” unruly behaviours of Chief Ogundokun, which portrays Iwo negatively.’’

Meanwhile, Ogundokun in his reaction to the pronouncement described Oluwo as traditional deviant, instead of an harbinger of tradition and cultural norms, saying the king has totally lost touch with reality and Yoruba etiquettes.

Ogundokun explained that the remote cause of his disagreement with Oluwo was his forbidden habits that portend serious danger to Iwo land and its people, coupled with the inflammatory comments, and false claim of superiority over Ooni of Ife and Alaafin of Oyo and also claimed to be God.