Oba (Dr.) James Adedapo Popoola, JP, CON, Odundun I Adimula, a first-class traditional ruler who previously served as Chairman of the Ekiti State Traditional Council of Obas and Chiefs, is the current Oore of Mobaland. He is an economist and a Chartered Accountant. He spent about 20 years working for the Central Bank of Nigeria, where he progressed through the ranks.
The people of Mobaland demanded that he be recalled home to assume the position of Oore, which he had never desired at the time. This occurred as he approached the bank’s management or executive level. He was sought after unanimously by his people; He was the only one who could have done it. Therefore, it came as no surprise that he ascended the throne without fighting after being cornered. On January 20, 2017, Dr. James Adedapo Popoola became the Oore of Mobaland, marking a span of 17 years.
The late Oba Okunade Sijuade said of you during your 10th year on the throne that you are one of the most respected traditional rulers in Yoruba land. How did Kabiyesi Sijuade get this rating in the first place?
When talking about one of the most powerful traditional rulers in Yoruba land, Oore is one of them, as the late Kabiyesi once said. History was being discussed by the late Kabiyesi Sijuade. Population is not recognized by history. Political power is not recognized by history. People in those days were very truthful, and they recorded history. It is undeniable and undeniable that Ile-Ife places a high value on Oore’s position. Since Oore was officially in Ile-Ife, and was exceptionally near Oduduwa during the times of Oduduwa, so he was talking, from a feeling of history. The late Kabiyesi Sijuade visited my 10-year celebration; He stayed at the palace in Ado-Ekiti for the night. That was the level of the Ooni and Oore’s traditional relationship. He was speaking from a historical perspective.
It was said that main the Oore is the legitimate individual to declare the section of any Ooni of Ife. He will do this after you confirm that an Ooni joined his ancestors. This indicates that you are now obligated to inform the Alafin of Oyo, the Oba of Benin, and any remaining Obas of the Ooni of the Ooni’s passing. Kabiyesi, how did you get this historic role?
Informally, the Oore was referred to as an Omolokun. During the itinerant times when people moved from one location to another, the Oore also existed. Oore was referred to as Omolokun due to the fact that he was thought to have emerged from the Okunmoba. Okunmoba is located close to Lagos’s coast. As a result, Oore left the coastal areas of Lagos and settled in a variety of locations before finally arriving in Ile-Ife. When Oore was in Ile-Ife, Oduduwa was also there. If you know a lot about Yoruba history, you know that Oduduwa went blind at one point, and it was hard to get him to see again. Oduduwa consulted the Ifa Oracle on his behalf, and the Omolokun, who is now known as Oore, informed him that Oduduwa would not be able to regain sight unless they brought water from the ocean to prepare certain foods.
As a result, Ashibogun, one of Oduduwa’s youngest children, volunteered to go fetch the water after Oduduwa called all of his children to ask who would volunteer to do so. According to history, Additionally, his return took an unusually long time after he left. Thus, everyone, including Oduduwa, believed he had passed away. When all of Oduduwa’s other children realized that their father was getting older at this point, They branched out to establish their own kingdoms and decided to have their own inheritance.
Oore kept reassuring Oduduwa that Ashibogun would return safely during these times. All of Oduduwa’s other children had left Ile-Ife prior to Ashibogun’s return to Ife; whenever these children reach the location where they intended to settle, they will, as is customary, send a message to their parents stating that “this is where I have settled.”
Additionally, Oore was always with Oduduwa. As a result, Oore knew where each Oduduwa son settled. Oduduwa regained his sight after the Oore performed the necessary rituals when Ashibogun returned with the water. Oduduwa began to refer to Oore as “my benefactor” (Oloremi) at this point. Oore goes by the full name Oloremi. That level of closeness existed between Oore and Oduduwa in the past. After Oduduwa had regained his sight, Oore made the decision to leave him, but not before Oduduwa got a promise from Oore that Oore would come to him whenever Oduduwa needed him.
Because Oore was the last person to leave Ile-Ife, they knew where he was, so history did not record how long Oduduwa lived after he regained his sight. Oore was therefore the first person they sought after Oduduwa’s passing. advising him of Oduduwa’s passing. Oore was forced to return to Ile-Ife; it was this equivalent Oore, who currently educated every one of his kids about the entry of their dad. That was the situation, and that is where it became established in history that whenever an Oba in Ile-Ife dies, the Oore is the rightful and proper person to be informed first.
Oba Okunade Sijuade, the then-Ooni of Ife, stated, “it is not only when an Ooni passed away in Ile-Ife that Oore is informed, that when a new Oba or Ooni is to be installed in Ile-Ife, they must invoke the spirit of top Yoruba Obas and Oore is one of them,” which was recorded and published in newspapers when I made a royal visit to Ile-Ife in It is not a speculation. He was therefore in a position to state that the Oore spirit must be involved whenever an Ooni is installed.
When the Ooni of the time compiled the list of Yoruba Obas in 1903, he placed Oore at number five, followed by the Olowu of Abeokuta at number two, Alafin of Oyo at number three, the Oba of Benin at number four, and the Ooni at number one. Not only are these facts brand-new; They have been there for a considerable amount of time. Also, back then, people were honest and truthful, and things were said the way they were, not for self-promotion or personal advancement.
Kabiyesi, for instance were you advised about the section of the prompt past Ooni of Ife, Oba Okunade Sijuade, since this should be the correct thing to do. Did you make the announcement that Ooni had passed away?
No. The world has evolved into a global village over time, as you can see. When the late Ooni passed away in London, you are aware that the death of Oba Sijuade had already been reported in the media and on social media. Even when Ooni Aderemi Adesoji passed away in 1980, Chief Bola Ige was governor of Oyo State. He went to the Oyo State House of Assembly in Ibadan and announced the death of Ooni Adesoji. The Obas at the time were extremely dissatisfied, and they criticized him for doing so in a way that was not appropriate for the passing of an Ooni. Therefore, if it wasn’t done correctly in 1980, you shouldn’t expect it to be done correctly this time.
Since these facts are there according to you, Kabiyesi, shouldn’t we at least begin to put them in perspective?
It is absolutely necessary for us to begin acting ethically immediately. The proper procedure for announcing Oba Okunade Sijuade’s joining his ancestors was not followed because there were so many papers that carried it at the time. They made it clear that the Oore was supposed to officially announce the death. Thus, the situation is as it is. It is a well-known history; whether or not it is followed is another matter entirely.
Let me give you another example: before 1914, any Oba who died in Benin had to be buried in Ile-Ife, since Eweka’s time. In one of the interviews he gave, Oba Sijuade even said that. According to him, the last one occurred around 1914, and since then, it has never occurred again. Ile-Ife never receives the Benin Obas for burial again. The Benin people have a grotto in Ile-Ife up until this point. Where they were typically buried is Oba Ado Bini. Therefore, people may no longer believe that you must transport the buried body of a Benin Oba to Ile-Ife. These are the kinds of things that are quickly changing the way things used to be done.
You won’t say that you are unaware of the dispute over Moremi Ajasoro’s status in Ile-Ife between the Olugbo of Ugbo and the Ooni of Ife. How do you feel about this?
I don’t want to get into any arguments; Our inheritance, our source, and our home are all in Ile-Ife. Previously, the Yoruba Obas were deeply divided and polarized along ego and political lines. Now, the Yoruba Obas are forging unity. Additionally, the new Ooni of Ife has assumed office to further the Yoruba Monarchy’s unification. He has also started in the right way and is doing it correctly; he shouldn’t be distracted. It would be detrimental to the Yoruba nation as a whole if there was unnecessary controversy at this point.
What would you say drew you to the position of Oore of Mobaland in Otun Ekiti as a top-tier banker at the time who was doing fairly well?
I was nearing the management level of the CBN, or, as some prefer to call it, the Executive level, at the time I was asked to come and take over for my fathers. As a result, I was getting ready to join that cadre, something I had worked very hard to achieve. As a result, I couldn’t decide whether to come to my people and serve as an Oba or keep my job and enjoy that personal fulfillment. My approaching to the privileged position in this manner was not by any rivalry. No one else competed with me. After consulting with the necessary Ifa Oracle and members of my community, I was selected unanimously.
I was motivated by the fact that I have always wanted to be of service to my people and believed that this was more important than personal fulfillment. I would have chosen to keep working for the CBN if I had desired personal wealth and money. Assuming it is local area endlessly administration to humankind, I needed to return home to serve my kin. I returned home in that manner to serve my people.
Did you take into account the overall financial consequences of your action?
As I have already mentioned, if I were driven by personal satisfaction, I would have turned down the request to come and serve my people as an Oba and continued with my job. However, after giving it a lot of thought, I decided to move back home to serve as an Oba instead of focusing on all the opportunities for attraction and wealth. As a result, I was compelled to return home because I offered to return and contribute to the improvement of my people’s lives. In point of fact, I was aware that it would be extremely costly, but the call to service and my heritage as a Prince of noble blood will not prevent me from taking on the role of community leader.
I had been a member of the community up until the time I ascended the throne. After serving them in town unions all the way up to the national level, I have maintained a close relationship with my people. Additionally, I was aware that, at the time, my community required dedicated individuals to assist in its revitalization. Give the people some direction and orientation so that their lives and their situation will improve. Yes, the stipend they paid was terrible and continues to be so because it cannot support any meaningful family activities. God is, however, providing us with food.
I am unsure, Kabiyesi, whether you have read the “AWUJALE,” the autobiography of Oba Sikiru Kayode Adetona. He said in that book that he started a new business, in light of the fact that eventually as the Awujale, he could scarcely support his family and have the option to assume the part expected of a customary rule of his status. Do you follow the same path?
I want to be able to stand on my own as a traditional ruler. When I say to be on his feet, I mean not to be influenced by the current government’s whims and whimsy. One must be self-sufficient financially. Also, if you’re not a contractor, you need to try to run some businesses if you want to be financially stable. Unfortunately, very few businesses can survive in the current economic climate. The types of businesses that can be sustained are those that were established a long time ago and had already gone through the initial stages; that may generate revenue.
I’m in the state of Ekiti, which has a bad business climate. Since Awujale has ruled for roughly 56 years, he has been able to establish long-lasting economic activities. But I can still say that, despite Awujale’s self-sufficiency, his people continue to support him and give him a good reputation. Despite the fact that I am still a young king, we are nevertheless striving in our own small way here. As a result, we are still trying to get back on our feet, hoping that the little we can do will help the country’s economic situation improve.
Traditional rulers typically are unable to participate actively in politics due to the structure currently in place. Traditional rulers can be used by politicians to win votes, and once they get there, they forget about you. How are you able to deal with politicians?
You are absolutely correct when you say that politicians are not very good people. People are abused and dumped. Not only are they traditional rulers, but they also abuse one another. That is their stock in exchange. In order to be a traditional ruler, you must first consider your people’s interests. You will be able to find your way, regardless of which party becomes president, if you look out for the best interests of your people. Personal involvement in partisan politics by traditional rulers is not expected. However, it is anticipated that they will be involved in both local and national events. When you are a traditional ruler, if you notice something that is not going well with the majority of people, offer your own little advice and let them know where you stand on any issue as much as you can—not necessarily in the pages of newspapers. I dislike playing pretend. I will say that over the past 17 years, that has been my personal philosophy, and I have worked well with the various governments in Ekiti State.
Between the years 2005 and 2007, when I was the Chairman of the Ekiti State Council of Obas, I had the privilege of dealing with nearly five governors. When Otunba Niyi Adebayo was in charge, Fayose came in and was impeached. The Speaker of the Ekiti State House of Assembly at the time claimed that Fayose was the Governor of the State at the time. He was then removed, and a sole administrator was appointed, who stayed for six months. A new speaker was appointed after the then-National Assembly decided not to extend his term for the remaining 33 days. The speaker who declared himself to be the state’s governor in the first place had been impeached, so a new speaker was appointed. When you add up all of these people who served as Governor of Ekiti State during that turbulent time, you will notice that I dealt with nearly five of them; then, at long last, Segun Oni won election as the governor of Ekiti State. During my two years as chairman of the Ekiti State Council of Obas, those governors joined, and I was able to connect with them.
Throughout the impeachment and subsequent events, I was not entangled in the political machinations. Therefore, as a traditional ruler, one should be able to concentrate and know what they are doing. If you are not careful, politicians can distract you from your focus when you have one. They’ll promise you heaven and earth, but if you don’t keep your cool, they’ll use you and dump you if you start behaving badly. You can’t go either forward or backward at that point. You will find yourself alone. However, if a traditional ruler is to be trusted, he or she should be able to communicate with the government on a policy level in order to give our people the benefits of democracy.