The reactions trailing Amendment Bill of Oyo Council of Obas and Chiefs is yet to settle as potential and current traditional leaders keep exchanging words laced with historical antecendents.
Prince from Olugbon, in Orile-Igbon, Ogbomoso have responded to the Mogajis from the 5 ruling hosues to Soun Ogbomoso stool.
In their reaction to counter the claim that Soun is the only consenting authority of Ogbomoso land, the Olugbon Princes Soun families as descendants of rapists.
Below is the full statement;
“The attention of concerned princes of Olugbon has been drawn to a release by the so- called Soun mogajis where they criticized Oba Francis Olushola Alao over his comment on the restructured council of Obas and Chiefs in Oyo State.
“The question to ask the mogajis is: When does it become a sin for a citizen of Nigeria to air his views over a matter of concern to him or anyone else for that matter?
“We would have kept our peace over the unguarded outburst of these mogajis if they focused on Oba Alao in their diatribe but resorted to history and in that way bit the fingers that fed their forbears and disparaged Igbon. There is the need to put the record straight for the sake of posterity and citizens who may have read their statement.
“To us, all the issues raised by Oba Alao as regards the politicization of Oyo council of Obas and Chiefs’ restructuring to favor Ibadan which has dominated all sectors of Oyo state, is nothing but the truth.
“We believe that the so-called Mogaji Soun would never see this because the ambition of their Oba to sit as a chairman where the Oba who helped their dynasty to be promoted to Obaship position and Oba whose forefathers had carried by head BERE grass to both Oyo Ile and Oyo Atiba to maintain his Palace has been realized though temporarily. Then as regards the comment of Oba Alao on the boundary between Igbon and Ijeru and the need for Olugbon and Onpetu to have precedence over Soun in the council of Obas and Chiefs, is there any controversy over this?
“For the information of the mogajis and others reading this, Olugbon and Onpetu have been Oba of antiquity while the first Soun to be installed an Oba is the incumbent, Ghandi Afolabi Olaoye Orumogege 3. If not in a society where dogs lord it over lions , how can Oba of 1976 be a chairman in the comity of Oduduwa blooded monarchs?
“When Oba Olushola Alao said Soun settled on Olugbon’s land, is there anything farther than the truth? The fact is Soun did not only settle on Olugbon’s land but Olugbon directed him to settle on the land to oversee it for him. That was how Soun became a baale. Or how did Soun become a baale and whose baale was he?
“It appears Mogajis of Soun have forgotten the history of their forebears and how they got to the present town from their Ibaruba nation. For their information, their progenitor, Gborungule by name, was an Ilari of Olugbon at Igbon. It was he who, when on errand to Iresa, raped Aresa princess called Omoinla. Soun, the founder of their dynasty, was a product of this mishap. It is a common knowledge that Aresa of the time was angry over the relationship but had to be persuaded and remonstrated by Olugbon who adopted the son.
“For the Mogajis information, it was Olugbon who named their father as Ogunlola Ogundiran. His oriki – praise name – is Aisa. His Orile – lineage code was Agbe. Soun becoming anything in life is premixed on his relationship with Olugbon and Aresa. Is it therefore not an act of ingratitude for the children of Soun to disparage the throne which harbored their forebears in their hours of uncertainty?
“We can not blame Mogajis for questioning the site of Orile Igbon because they are foreigners in this land. Oyerinde in his book ” Iwe Itan Ogbomoso” affirmed the fact of Soun dynasty being foreigners in Ogbomoso.
“On page 256 of English version ” The Bale’s favorite adage runs thus ‘ some people in this town are inhabitants but not natives of Ogbomoso, ‘ to it, those who disagreed replied that Baale must have been standing before a mirror” . Then would you blame Mogajis for not knowing the history of their purported land? For their information, Igbon has been on the spot where Orile Igbon is hundred of years before their forefathers sojourned in this area. The source of Oba river is at Orile Igbon and a totem of Igbon lineage where their oriki- lineage poetry is taken, ” Omo Olugbon Agbe, Omo Obayamu. Other landowning Obas like Onpetu and Aresa have rivers which have become their own family totem and which their families venerate their goddess. Oje river for Onpetu, Asa river for Aresa . Can we say this of foreigners telling anyhow history?
