PROTOCOLS

The Deputy Governor, HE Princess Monisade Afuye

Kabiesi, Oba Adejimi Adu Alagbado, Agirilala Ogbenuotesoro II, the Ogoga of Ikere

The Chairman of the occasion and VC, BOUESTI, Prof O.V Adeoluwa

Chairman of Odun Oba Committee and Otunba of Ikere, Otunba Sola Adewunmi

Coordinator and members of the Nigerian Youth Congress

All other protocols duly observed.

PREAMBLE

I am delighted to be the Keynote Speaker at this august occasion, being the maiden edition of Odun Oba Youth Colloquium organized by the Nigerian Youth Congress. I am particularly delighted that the young people in Ikere have found it necessary to have a colloquium to discuss this very important topic of the roles and relevance of our traditional institutions in the development of our community and the youth populace. There is indeed no better time and occasion than in the period of the annual celebrations of our rich culture and age-long traditions culminating in the Idupe Odun, now known as Odun Oba.

In the past 10years, I have been involved through the Ikere Development Forum (“IDF”) in both culture and youth development agenda for Ikere Ekiti. I recall with nostalgia, about ten years ago in 2013, I was privileged to chair an ad-hoc committee of eminent persons and global leading literary and arts giants of Ikere descent to provide a blueprint for culture and tourism for the IDF. On the committee were Prof Niyi Osundare, Prof Dele Jegede, Prof Remi Omodele, Chief Mrs. Dupe Afolayan, Mr. Taiwo Daramola and Bar Ola Alonge (former Chairman of Ikere LG) who graciously served as the Committee’s secretary. Key part of the Committee’s recommendations was that the annual Ikere festivals and traditional celebrations, including all the preceding rites and festivities should be properly documented and organized to attract tourists and indigenes from far and wide. It is therefore cheering that the Idupe Odun, which Kabiesi, in his revered wisdom re-christened “Odun Oba”, is becoming bigger and better every year since the ascension of Kabiesi Agirilala Ogbenuotesoro II, to the throne of his ancestors.

It is also gratifying for me that, in the first 3 years of IDF’s existence, I was saddled with the responsibility of organizing the annual students and youth forum which afforded students of tertiary institutions and senior secondary schools the opportunity to engage with successful professionals and entrepreneurs from Ikere in an open and festive atmosphere. And most recently, during the Covid-19 pandemic in 2020, IDF set up another committee to provide a blueprint on Youth employment, and again, I was privileged to serve as Secretary of the committee alongside Prince Feyi Ogoji, FCA as Chairman. It is indeed fulfilling and humbling that I was asked to be the keynote speaker in this maiden edition of the Odun Oba Youth Colloquium. I am grateful to God and the organizers of this event for this honour, to which I believe there is a bigger purpose, considering my role as keynote speaker, and activities in the past, on this congruent topic of youth and community development.

IKERE TRADITIONAL INSTITUTIONS

The United Nations Educational Scientific and Cultural Organization (UNESCO) general conference meeting in Paris in 1989 described traditional culture/folklore as the totality of tradition-based creations of a cultural community, expressed by a group or individuals and recognized as reflecting the expectations of a community in so far as they reflect its cultural and social identity; its standards and values are transmitted orally, by imitation or by other means. Its forms are, among others, language, literature, music, dance, games, mythology, rituals, customs, handicrafts, architecture, and other arts.  Traditional institutions, therefore, are the formal and informal bodies saddled with the custody of these beliefs, cultural and social identity, standards, and values of the cultural community.

In Ikere Ekiti, traditional institutions would comprise the Kabiesi Ogoga, who is the paramount Head and custodian of all the culture and traditions, the council of Chiefs (traditional and titled), honourary Chiefs, Baales, the respective social and family structures such as age grades, Ìbẹ́dó, Ọ̀ṣàkà, Agbo-Ilé, and all other forms of social systems embedded in the practices and beliefs of the town.

Traditional institutions are the oldest and most enduring institutions of governance, they are established based on native laws and customs, and thereby constituting indigenous social, justice and political arrangements. (Opasina, Oladapo Kayode.  International Journal on World Peace; New York Vol. 33, Iss. 2. Jun 2016: pg43-75). Ikere Ekiti, like most Yoruba ancient towns, is notable for its well aligned political, economic, military, and social justice systems that have stood the test of time, despite recurring government interferences and disruptions. Without going into too many details, the hierarchy of the traditional Chiefs, segregation of duties between the Ààrẹ and Ẹlẹ́gbẹ́, the roles of the Ìbẹ́dó in security and rule of law, the Ọ̀ṣàkà and other age grades’ roles in governance and community development, the Iyalode’s role in charge of the women, Iyaloja who superintends over commerce and trade including the markets, the Ọmọ-Ọwá, and many others, makes Ikere a formidable self-governed and sustaining town.

There is also the unique relationship and roles of the Olóríilé and Agboo’lé Chiefs. While the Olóríilé is the oldest member and statutory Head of the family, the Chief is the political head of same family and representative of the family in the Ogoga-in-Council or the Ikere traditional council, and the Ogoga’s representative in the respective families. The Oloriile title and role is acquired by age, while chieftaincy is by social status, exposure, public disposition, the wish of the family and Kabiesi. The system provides internal form of check and balancing.

Our traditional institutions therefore encompass knowledge, innovations and practices of indigenous and local communities which were developed from experience gained over the centuries and adapted to the local culture and environment, transmitted orally from generation to generation. (Secretariat of the Convention on Biological Diversity (SCBD), Article 8(j): Traditional knowledge and the convention on biological diversity, 2007.) They are original, resilient, dynamic, progressive, and in no way inferior to western societies.

YOUTHS AND THE SOCIETY

The United Nations classifies young people as between ages 10-24years, a mix of adolescents and youth, though the UN agrees there are no universally accepted definitions. In the Baptist Christian denomination which I belong, youths are defined as from ages 13-40years. In Ikere Ekiti, youths comprise all age grades up to Osaka. Until you reach the Osaka age grade, you are a youth and can be called to community services in security, defense, enforcement of law and order, and other critical areas.

In the 2006 population figures, Ikere had a population of 148,558 out of which people between ages 10-39years was 93,510 representing 63%. If we expand the demography to 49years, that would be 70% of the population. Ikere is therefore a youthful society.

According to the Nigerian Bureau of Statistics (NBS), youth unemployment in Nigeria stands at 42.5% while under-employment is 21%. The sum of both youth unemployment and under-employment is there about 63.5%. It could then be inferred that 63.5% of Ikere’s youth population is either unemployed or under-employed. This would translate to about 44% of the entire Ikere population.

In Nigeria, 40.1% of people are poor according to the NBS 2018/19 national monetary poverty line, and 63% are multidimensionally poor according to the National MPI 2022. Based on the 2019 National Monetary poverty report, Ekiti has an index of 28.04% which is lower than the national average of 40.1%. However, Ekiti has the highest index in the South-west region compared to Lagos (4.5%), Osun (8.52%), Ogun (­­9.32%), Oyo (9.82%) and Ondo (12.52%). In the absence of further disaggregated data, this could represent the poverty situation in Ikere Ekiti, that is, 28% of the youth population could be living below the monetary poverty line.

The poverty index stated above gives an indication of the causes of increasing rates of crime and criminality in Ikere. Kabiesi, distinguished guests, the wanton destruction of property in Ikere during the infamous #EndSARS crisis in October 2020, the recurring cult clashes and killings, and the rise in cybercrime activities are of great concern. Growing up in the 80s and early 90s, Ikere was a peaceful and progressive community. We abided under strong communal values and standards. We were made to work and account for every piece of clothing and materials we acquired. We were resourceful, ambitious, diligent, and well behaved. We had role models who were established giants in their chosen professions. We wanted to be like them. We had senior brothers and sisters we could run to, for tutorials and guidance on careers.

Times have since changed. The yahoo-yahoo syndrome and cultism seem to have gained ground faster among our youths. It is very absurd that parents in Ikere now encourage their wards to consider this faster but temporary route to unsustainable and unsubstantiated sources of wealth. It was surprising and shameful to learn that some parents act as custodians and beneficiaries of property acquired by young people through these illicit means. Kabiesi, this trend must change.

ROLES OF TRADITIONAL INSTITUTIONS IN YOUTH AND COMMUNITY DEVELOPMENT

In the opening paragraphs, I described youth development and community development as congruent topics. Congruent in the sense that they are both mutually inclusive. No society can develop if the youths are lagging. Also, the youths cannot develop without the community being on the right track.

Kabiesi, ladies and gentlemen, our traditional institutions are the products of many years of research, trials, practices, corrections, and institutionalization of beliefs and indigenous wisdoms, wits, and creativity of our forefathers. These systems have been carefully designed, tested, and found trusted by our forebearers and passed down to us. In resolving the problems of these new centuries, it is instructive to look inward and fall back on the age long wisdom of our ancestors.

In resolving the employment and poverty crisis pervading our youths and hindering the economic development of Ikere community, let us look back into the systems, structures and foundations laid by our ancestors. At this point, I must commend our Kabiesi, Oba Adejimi Adu, for the changes made so far in the organization of the youths in Ikere and economic empowerment of the people. The establishment of the Supreme Council of Ikere Youths (SCIY), which is the umbrella body of all youths and the rebranding of the Idupe Odun which now attracts strong participation and opened the door for new programs such as this colloquium, are right steps in the right direction. The intervention of the SCIY on the issues of power supply, crisis between transport workers and students, and security issues in the town is highly commendable. This couldn’t have happened without the authority and support of Kabiesi.

In the reported conversations between Prof Wole Soyinka and the late German cultural enthusiast, Ulli Beier, (as documented in Prof Remi Omodele’s Weighing the Cost of Pin-Making Ulli Beier in Conversations pg.149), Ulli Beier spoke of some notable Obas who Christians and Muslims were but took their office extremely serious. He mentioned the likes of Timi Laoye of Ede, Oba Adenle Ataoja of Oshogbo, Oba Moses Oyinlola Olokuku of Okuku, who embraced and promoted the culture and practices of their respective towns despite their adopted religions. Prof Soyinka described them as authentic spiritual leaders, not cultural relics! Kabiesi, Oba Adejimi Adu and many of his ancestors clearly belong in the class of these great leaders. Oba Adejimi Adu has demonstrated in the few years of being on the throne his love and interest in the development of Ikere and the youths, through personal investments and the rejigging of cultural activities.

I would like to posit further that Kabiesi should consider expanding the leadership of the SCIY to include leaders of Ibedo, the Ikere traditional youth leadership system. With this, there will be a fusion of ideas and responsibilities in advancing the cause of the youths and Ikere community at large.

Some of the challenges facing the youths of Ikere community includes:

• Poor standard of education
• Lack of vocational skills and technical know-how
• Lack of reliable and quality power supply
• Insecurity affecting farming and agriculture
• Dearth of local industries and manufacturing leading to unemployment
• Lack of access to affordable capital for new ventures and innovation
• Prevailing political corruption and social vices

At this juncture, I would like to propose some recommendations to Kabiesi and Ogoga-in-Council as well as the leadership of the respective youth organizations, which I belief are germane in achieving the twin objectives of youth and community development and tackle the challenges itemized above. May I mention that some of these recommendations are culled from the reports of the IDF ad-hoc Committees on Tourisms and Culture, and Youth Employment which I graciously served along others.

1. Value Re-Orientation: our society is losing its core values. The traditional Ikere and indeed Yoruba society is built on the concept of Omoluabi.this concept, according to O. Oyebade et al (A Comparative Study of the Character of Omolúàbí in An African Moral System and Nietzsche’s Nobleman Theory in Western Ethics. 2018) is an indigenous concept that denotes the idea of morality, moral being, or the ideal character acceptable to all and tells of the philosophical tradition of the people. Oyebade et al went further to describe the Omoluabi maxims as well as Yoruba proverbs and ifa literary corpus on Omoluabi.

Maxims on Omolúàbí

• Ìwá l’esin (character is the ultimate religion)
• Ìwá l’ewa (character is a person’s beauty)
• Ìwá l’óbá awure (character is the best mystical protections)
• Ìwá rere lèsó ènìyan, ehín funfun lèsó èrin (Just as white teeth enhance a laugher, so does a good character befit a person)

Proverbs on Omolúàbí

• Abo oro l’a so fun Omolúàbí; to ba de inu e, a d’odindi (A word
• is sufficient for the wise)
• Omolúàbí kii ta’fa k’o ma wa a (Omolúàbí follows a course to its end)
• Ìwà lòrìsà; báabá ti hùú ní í fi gbeni [character is like an òrìsà; if we worship well, we get its protection, and if we behave well, we benefit)
• Iponju kii mu Omolúàbí k’o di abese (Omolúàbí betrays no character even in hardship)

Ifa literary Corpus on Omolúàbí

Iwa nikan l’oṣoro o,

Iwa nikan l’oṣoro;

Orikan ki’buru l’otu Ife,

Iwa nikan l’oṣoro o.

Character is all that is requisite,

Character is all that is requisite;

There is no destiny to be called unhappy in Ife city,

Character is all that is requisite

Beginning from the nuclear family units and Agbo’le, we must revert to preaching the Omoluabi ethos established by our forefathers. We must do all we can to de-emphasize the concepts of quick and illicit wealth. We must desist from bestowing traditional honours and titles on people of questionable character and wealth in our society. We must beam the searchlights on the political class who parade array of exotic cars and mansions just after a short stay in public office. Never again shall we measure the level of success and accomplishment by the quantum of material possessions of individuals.

• Unity and Cohesiveness: we must ensure unity of purpose and cohesiveness amongst our youths. It is no secret that there have been conflicts, disagreements, rivalry, and in-fighting in the Ikere traditional system over the past two decades, but we must not allow these to infiltrate the ranks of our youths. While Kabiesi Oba Adejimi Adu and the IDF leaders are doing the very best to manage the various interests, we must collectively rise above the partisan issues and work together in unison to bring sustainable developments to our great IK London.

• Human Capital Development for Competitiveness: Ikere youths must enhance their employability to rank among the best who can compete favourably with peers anywhere and aim to be the best candidate for the job. Kabiesi and Ikere traditional council should facilitate IT Skills training programs to complement qualification(s) and enhance employability, training on right attitude beyond aptitude to make our graduates employable. The traditional council should also facilitate further investment in education through government and private investors, that will enable the youth to become self-reliant instead of job seekers through skills development and training.

• Infrastructure & Environment: the importance of Infrastructure in community development cannot be over-emphasized. This is key to attracting and enabling SMEs/Industries. Therefore, Ikere traditional council in liaison with government at appropriate levels must tackle the issues of power supply, intra-city roads, access to farmlands, and improved enabling business environment.

• Industrialization/Attracting Cottage Industries: it is heartwarming to see an upside in business establishments in Ikere. These include Hotels, Primary and Secondary Schools, Fuel Retail Stations, and most recently, an operating Radio Station. No doubt, these industries have provided jobs for Ikere Youths and boosted the town’s economy. Availability of standard Hotels like Inspiration Hotel among others has made the town more hospitable for guests and tourists.  Ikere indigenes should be encouraged to take advantage of the booming climate to invest more in productive activities to create gainful employment and empowerment for the people.

• Resuscitation of Black Soap Industry (Ose Dudu): “Ose-dudu” is an age-old industry in Ikere. The Traditional Council should help promote the industry to ensure sustenance and patronage. The old site at Ori-ebu itself is a tourist attraction, just like the sites of Adire making in Abeokuta, while the industry will also help the local economy. This venture will lead to empowerment of women and create lots of jobs along the value chain.

• Establishment Of Ikere Skills and Vocational Training Centre: establishment of cutting-edge Skills & Vocational Development Centre for learning and retraining our semi/half skilled artisans including sharpening their business practice principles/discipline/standards. These skills include Carpentry, Tailoring, Cobbler, Electronic repairs, Landscaping design and maintenance, Hair stylist both male and female, Bricklaying, Footwear designs.

• Modelling, Mentoring and Handholding – Conscious and borderless Mentoring/Handholding by Senior Citizens & Patriots/Political Office holders – This is the typical Ikere tradition we grew up to know. The youths must have role models they want to be like, be interested to know how they got there, the sacrifices/endurances, conversely, they must know who they don’t want to be, their mistakes, and how to avoid the pitfalls. The traditional council should have a compendium of successful Ikere sons and daughters in various professions/vocations in the palace for periodic guided tour to the youths.

• Establishment of The Ikere Innovation Centre: Ikere traditional Council should consider partnering with IDF, development agencies and big corporates to fund the establishment of an innovation Centre and business incubation hub in Ikere. This center will provide a conducive environment for young people to have access to technology, the internet, and good working environment to aid the creation of business ideas and development of technological tools. Such young entrepreneurs will have access to incubation opportunities for their ideas and businesses and funding to scale for viable ideas. These ideas shall not be limited to any field. Examples of such centers in Nigeria are the CCHub Lagos, Impact Hub Lagos, Wenovation Hub Ibadan, ICT Hub Akure among others. The Innovation Centre can link young tech developers in Ikere to IT firms across the world to outsource IT services. It can also be a hub of content creators for the entertainment industries. As this will require intensive capital outlay, the support of corporates and development agencies will be important.

1. Community Service, Culture and Tourism: Ikere has deep cultural and historical attributes that if well harnessed can be a game changer in job creations. Our youths must yield to community service at all levels. Examples of activities include:

• Mountain climbing: organizing a mountain climbing competition for Olosunta during the annual Olosunta festival and regular activities for Orole rock. Ondo state government is leading with the annual Idanre hills climbing programs.

• Ogoga Palace: The Ogoga’s palace has significant relevance in the art’s world. The different literatures and art collections documenting the works of late Ulli Beier, the art carvings of Olowe of Ise; the 19th century beaded crown of Oba Alowolodu which is currently in the Brooklyn Museum should be repatriated. This creates significant opportunities for tourism development in Ikere which in turn will lead to economic activities.

• Olosunta festival: The annual Olosunta festival should be expanded to attract more economic activities. Osun state and indeed Oshogbo have, for instance, successfully built sustainable economies around the annual Osun-Oshogbo festival and the Osun grove. It is same as how the Saudis and Israelis have derived significant economic benefits from the holy sites in Mecca and Jerusalem. Aside from the upsides for hotels, food vendors, transport workers, entertainers, there will be opportunities for tour guides, revenue generation for local government through tolls at the entrance among others.

• Preserving our communal Agboo’le culture: our youths should research into Ikere ideals. How much do people really know about their heritage these days–oriki, traditional skills, their parents’/ancestors’ contribution to Ikere? Ikere youths should launch community work that targets their own agboo’le. Ile ni a ti nko eso r’ode! They don’t have to wait till they become wealthy.  Organizing is indeed work!  One of the blessings of the agboo’le system was sharing. Sharing and tolerance were at the heart of a typical agboo’le life, and it was these that made life joyous, and hardships bearable.

• Preserving nature and the environment: Kabiesi and Ikere traditional council should stop the random practice of religious worshippers erecting churches on our hills and rocks. This practice is desecrating and indeed destroying the natural construct of Ikere landscape and ambience. In addition to their beauty, there are other and better functions of these God’s creations. Ikere is neither Muslim nor Christian. We must preserve its beauty and essence. May I also add that the epidemic of iso-oru (vigils) and incessant noise pollution out of these places of worship wreaks havoc on the health of the elders.

• Security of Lives and Property: no society can develop in an atmosphere of fear and insecurity. The youths should get involved in the protection of lives and property in Ikere, through cooperation with the security agencies and the traditional council. Youths should get involved in providing credible intelligence to the security agencies to avert breaches and criminal activities.   

CONCLUSION

Kabiesi, ladies and gentlemen, in the book of Ecclesiastes 3:1-8 in the holy Bible, we are reminded there is a time and season for everything. A time to plant and time to pluck. A time to kill and time to heal. A time to breakdown and time to build. A time to throw away stones and a time to gather. A time to tear and time to sew. A time to hate and love, time of war and for peace.

For Ikere community and the youths, now is the time to gather and build our falling moral fiber and values, seek social justice and fairness for all, love one another and heal from the pains and divisions of the past, plant seeds of unity and embrace one another; keep and preserve our culture and traditions, and most importantly time for peace, economic advancement, empowerment and inclusive growth for our dear great Ikere Ekiti.

May the forces go with us.

God bless Ikere Youths.

God bless our traditional institutions.

God bless Kabiesi Ogoga of Ikere.

God bless Ikere Ekiti.

Thank you for listening.

Oladayo Bankole Orolu, FCA

Agbo’lé Ọsọ́lọ̀

Òkèkẹ́rẹ́, Ikere Ekiti

4th August 2023