Ooni Enitan and the destruction of the Yoruba nation

"It is not the royal garments, but the conduct and character on the throne that make the great kings."

– © Rémi Oyeyemi
In our Yoruba culture and traditions, we worship our Obas. We venerate them. We consider them. We honor them. We venerate them. We deify them. We cherish them. We respect them We apotheosize them.

In the apotheiization of our Obas, we salute them as "Kábíyèsí, Aláse èkejì rìsà". It literally means, "There is no question for you, the Decider, right after the gods."

In addition, recognizing the powers conferred upon them, we say about them that "T & # 39; Oba ls" means "the authority belongs to the king". Or in another language, we often say "Obá ba ori oun gbogbo", which means "the authority of the king covers everything".

However, all Yoruba Oba who takes all this reverence, this respect and his consideration for himself would have the surprise of his life. All of them, who treat all the distinctions, adore and honor lightly would be for the shock of his life.

In our Yoruba system of government we have checks and balances. Even if an Oba is revered, he could be dismissed and eliminated by the people if he began to behave badly and become unruly, unguarded, terrorizing, reckless, shameless and unduly dictatorial.

Thus, as a Yoruba son and irredentist traditionalist, it is with great pain and anxiety that I must put this on the record and have it read to the world. In spite of this suffering, I am of the opinion that a point in time could still save nine with regard to the recent reckless proclamations of the Oonirisa of the Ife Island, Oba Adéyeyè Enitàn Ògúnwùsì, Òjájá II

The TRONE on which Ooni Enitan sits belongs to the Yoruba race. It represents the essence of the Yoruba race. It is the source of life and faith of about 120 million homo sapiens on the planet who claim to be Yoruba. It's sacred. It's solemn. It's spiritual. It is sanctified. It's divine. And numinous. It is supposed to be inviolable.

In the psyche of every Yoruba son and girl, the Ooni stool denotes a spotless holiness. This represents a state of permanent purity. It means continual and stable holiness. From the ascetic stool of Ooni derive the cosmological extrapolations of the philosophical vision of the Yoruba world.

Thus, the occupant of this stool should be extremely tutored. We expect that it will be retained. It is supposed to be duly kept. He is supposed to be circumspect. He must embody wisdom. He must demonstrate a quantum self-discipline. One expects him to be able to watch, listen, learn and lie down.

This is not the place of the occupier of this throne of the esteem to be a Gulliver, traveling everywhere, decreasing the sacredness of the throne, attending parties, dining in less private contexts. The Ooni stool is not for a comedian; it is not the Ukrainian presidency, it is the stool of Oonirisa, the stool of Olúayé.

The Ooni stool is not made for an unfortunate foodie and materialist. This is not the US presidency. This is the Oonirisa stool. The most sacred seat in the world. It is not meant for literate souls but completely without education. This is not a stool from where the ignorance and history of Yoruba could, should, and would be built. This is not a stool from which one could indulge in infantile enthusiasm about a confusing mission.

The Ooni stool is not designed for rides of excessive pleasure and ostentatious fictitious life. It is not intended for greedy ostentatious consumption. It is not intended for an unleashed soul, intelligent, obviously outdated and confused. The Ooni Stool is not a "trial and error" portal where role confusion is deodorized and made acceptable.

Oonni Enitan Ogunwusi is on a sacred stool and he is actively undermining this race for destruction. He does it with flying colors, apparently on the basis of scientific evidence motivated by political considerations which, at best, are half-cooked and could not withstand the rigors of a serious intellectual and academic examination.

Ooni Enitan Ogunwusi is on the sacred throne of the Yoruba race and he uses this throne to make false historical facts against the Yoruba nation. He is on the throne of the Yoruba race and promotes the denigration and defilement of the institution most venerated by the Yoruba.

Left, right and center, Ooni Enitan is harvesting humiliation for the Yoruba race. From top to bottom, it appropriates the stigma for the Yoruba race. Everywhere, it ignites the ignominy for the Yoruba race. In a short time, he made the Yoruba race a subject of ridicule and joking.

It was reported that Ooni Enitan had retired from office all the elderly counselors he had met at the palace and in Ile-Ile town. He would have surrounded himself with young enthusiasts who, obviously, are unable to tell the difference between their left and right hands.

Ooni Enitan is left without rudder. He is confused as to the purpose of the throne on which he sits. He is confused about his mission. He works against the interests of the Yoruba nation. He is destroying the Yoruba nation with his reckless statements that could at best be described as great stories told by a man.

This piece is not supposed to happen. Efforts have been made behind the scenes to remind this Ooni to order. The prominent Yoruba Obas solicit him. Historians have turned to him. The intellectuals turned to him. Distinguished Yoruba citizens have contacted him. But he seems determined to make his way on this destructive path.

As Yoruba sons and daughters, we all have the duty, the obligation to respect our royal fathers, especially the occupant of the Ooni stool. But whoever occupies this throne, more than any mortal, has the greatest responsibility and obligation to protect the sanctity, sanctity and respect of this throne by his conduct and his character.

I still refuse, for now, to hear the disconcerting thought of an elder on the current outbreak of Ooni Enitan who says "To bí ó ti gb" to bòdè ni? " Meaning. "Are we dealing with a traitor on the throne?" Ooni Enitan must remember the Yoruba adage that says "Enu tí fi ade Adégún, nor Adéògún end".

Those who have his hearing, if any, should call him / her to order before any other damages are caused. He must understand that this throne belongs to a nation, to a people, to a race. One does not need to tell him that it does not work in a vacuum. He must stop his peccadilloes. And the moment has come.

© Rémi Oyeyemi