Their agitations got the needed attention this year, from Osun State where Isese Day celebration got state recognition in 2013, more states in the South West comprising Lagos, Oyo and Ogun, toed the same path this year with the declaration of a work free day for civil servants every August 20.
While traditional worshippers are happy about the
development, some Christian and Muslim faithful are strongly opposed to it. In
this report, GBENGA SALAU digs into the origin of the celebration and also
captures the arguments of both Isese adherents and the antagonists.
The Isese Day celebration gained better traction this year
across the South West states of Nigeria. This was reflected in four states in
the region comprising Osun, Lagos, Oyo and Ogun giving recognition to the
celebration through the declaration of a work free day for civil servants to
mark the day.
Traditional worshippers in Ekiti State, one of the two
states in the South West where a holiday was not declared, urged their state
government to toe the same line. Meanwhile, in the North Central state of
Kwara, attempts by Yoruba traditional worshippers to mark the day was met with
strong resistance by adherents of another faith.
Isese in Yorùbá means tradition and Isese Day is meant to
celebrate Yorùbá traditions and religion in a display of culture and
spirituality with variety of activities such as festivities, parades, lectures
and showcasing of different traditional apparels to attract tourists from
across the world.
The day, according to some scholars, is for traditional
worshipers to celebrate their deities, though it is the culmination of a
weeklong celebration of traditional religious activities and festivities.
Findings revealed that the appropriate greeting for Isese
Day among the traditionalists is “Isese l’agba” (tradition is the elder) while
the response is “Isese l’agba gbogbo wa” (tradition is the elder of all).
Before now, Isese Day celebration was given state
recognition in Osun State alone. In 2013, former governor Rauf Aregbesola
approved August 20 as a public holiday in the state for traditional worshipers.
In 2014, the state declared its first full public holiday to mark Isese Day. As
a result, banks, government offices and other establishments in Osun were
closed to business on the day.
This year, besides gaining better recognition across the
South West, activities to mark the day generated some controversy in Kwara and
even Osun states, as some individuals and groups kicked against it. The dissension started in Ilorin, Kwara
State, when some persons claimed that the city is for Islam and therefore they
would not give room to traditional worshippers to mark Isese Day.
A Muslim group, Majlisu Shabab li Ulamahu Society in Ilorin,
reportedly stormed the residence of a traditional religion priestess, Adesikemi
Olokun, to caution her against embarking on the planned Isese festival in five
local councils of the state, which constitute the Ilorin Emirate. This was
shortly after Olokun, an Osun devotee, allegedly released fliers announcing a
three-day event to celebrate certain Yoruba deities.
The action of the Muslim group generated a lot of reactions
within and outside the state, especially after the Emir of Ilorin, Dr. Ibrahim
Sulu-Gambari, cancelled the events planned by the traditionalists, citing
security reasons.
Prof. Wole Soyinka, who reacted to the development, did not
only fault the Emir of Ilorin, but also cautioned him against promoting
religious bigotry.
In a statement titled ‘Isese Festival: An Open Letter to
Sulu Gambari’, Soyinka, said: “Year after year, the Ramadan has been celebrated
in this nation as an inclusive gathering of humanity, irrespective of
divergences of belief. Not once, in my entire span of existence, have I
encountered pronouncements by followers of any faith that the slaughtering of rams
on the streets and marketplaces is an offence to their concept of godhead.
Vegetarians hold their peace. Buddhists walk a different path. Prior to
Ramadan, non-Muslims routinely join in observing the preceding season of
fasting as a spiritual exercise worthy of emulation.
“Perhaps this is another occasion for self-introduction. I
currently teach courses in Abu Dhabi in the Emirates. That is the region of
origin, all others are mere appendages. I was there just before Christmas. I
passed through again in the countdown to Ramadan. On both occasions, the
streets, businesses, hotel lobbies and other public spaces were lit up with the
same festive spirit. Only the symbols within the designs were different.
“The mood of celebration was equally pervasive and
inclusive. Painfully, my mind could not help but travel back home, and some
years past, recalling for instance how a procession of Corpus Christ was once
attacked, some killed, by a brood of Muslim fanatics, for daring to process
along the streets of that same Ilorin. Needless to say, such abominations have
become routine. Community is sacrificed to bigotry.”
Also commenting on the issue, the Aare Ona Kakanfo of
Yorubaland, Iba Gani Abiodun Ige Adams, cited Section 10 of the 1999
Constitution, which states that “the government of the federation or of a state
shall not adopt any religion as state religion.”
He argued that Ilorin is a Yoruba city with a large Muslim
population but still has many Christians and traditionalists practising their
faiths and praying to God.
“This is the 21st century, not the 18th century. I want to
tell those fanatics that there is something called rule of law in all parts of
Nigeria, including Ilorin, and it is unsavoury for anybody to ignore this and
opt for rule of fanaticism.
“It is absolute lunacy for anybody to say Ilorin has been
captured for Islam and no other form of worship will be allowed, tolerated or
accepted. This is the trait of spiritual illiterates.
“Religion is personal, as long as you don’t allow your
belief to affect others. I am sure no traditionalist will go to any church or
mosque to practice his or her faith,” he said.
Adams maintained that religious faith is personal, wondering
why anybody should stop traditionalists from worshipping Osun deity when they
didn’t say they would do the festival in a church or mosque.
“Christians, Muslims and traditionalists don’t serve a God
of destruction and darkness, but a God of tolerance, invention, creativity and
light.
“Nobody has a right to kill a fellow Nigerian in the name of
fighting for God. It is an act of foolishness and stupidity because the God we
serve has not told anybody to fight for Him. He has the capacity to fight for
Himself because there is nobody God created that He cannot handle. This is the
time to checkmate fanatics hiding under religion to perpetrate evil,” Adams
stated.
However, Sulu-Gambari, in his response, particularly to
Soyinka, maintained that his decision was meant to avert crisis in the area.
“This is to prevent crisis and not wait until it erupts
because the cost of managing crisis cannot be equated to the wisdom or courage
required to prevent it. Such proactiveness is necessary in order to sustain
peaceful coexistence in the society.
“It is, therefore, surprising to hear that the position of
Professor Soyinka is identical to someone who does not consider what might
transpire if the programme was hosted.
Another set of traditional worshippers during Isese Festival
“It may result in issues which could also lead to reprisal
attacks by sympathisers or promoters of such belief (Isese festival) in other
parts of the country.
“There are many
non-indigenes in Kwara who are serving and retired, including business owners
who have vowed to move their families to the state due to the peace and harmony
enjoyed therein.
“Yeye Ajesikemi also confirmed that she has been living
harmoniously in Ilorin for many years, not until she decided to go beyond her
boundaries,” Sulu-Gambari said.
While the controversy in Ilorin was receding, another uproar
sprouted in Iwo, Osun State, where it was alleged that the Oluwo of Iwoland,
His Imperial Majesty, Oba Abdulrosheed Akanbi, also declared that the IseseDay
celebration would not be tolerated within his kingdom. However, Oba Akanbi
later denied ever banning the celebration of Isese Day, saying he was only
against restricting people’s movement in the name of worship.
He said: “There was never a time I banned Isese in Iwo
except imposition of curfew to restrict people’s freedom of movement. My point
is, any deity restricting human movement is anti-progress. It should be done in
the bush where no one lives.
“Oro worshippers in Iwo should change their mode of
engagement to exclude restriction of people’s movement. Such will not be
entertained in my domain. It is banned in Iwoland and that is it. Other Oro done in moderation and not placing
restrictions on human freedom is permitted. Individuals are free to engage in their
family deity as much as people’s freedom is not hindered. I didn’t ban Isese.
I’m an ancient traditional ruler, custodian of Yoruba culture, customs and
traditions. I’m a father to all including the traditionalists.”
Nevertheless, some residents of the area posited that he
only changed his position following the intervention of the state Governor,
Ademola Adeleke, who maintained that the state is for all religions.
Speaking on the increasing recognition for Isese Day
celebration in South West, Apostle Bolaji Akinyemi said there was a need to
situate the Isesephenomenon that seems to be unsettling the polity.
Akinyemi, who is the Convener of the Apostolic Roundtable, said there were two meanings that could be drawn from the word Isese, explaining that it could be interpreted as the origin of a people or the way of life of a people (tradition).
“Ise’se is a compound word from ‘Ise’ meaning origin, and in
proper application, the source from which something came. ‘Ise’ though having
the same spelling but a different meaning; the act or action, in proper
application, this means the way of life of a people. In this wise, Ise’se is
the original way of life of the Yoruba people before it became adulterated.
“If state governors and their governments are interested in
the restoration of the originality of the Yoruba people then they should be
encouraged by all and sundry. However, I doubt their sincerity. My doubt stems
from the role their brand of Ise’se conspirators played during the last
election. We saw mischievous masquerades and Oro of normal Ise’se order
flaunted the night before election. I hope this will not end as the development
of political garrison against their opponents in future elections,” Akinyemi
said.
Asked if Isese Day celebration should be limited to
traditional worship or celebration of the culture and tradition of Yoruba land,
Akinyemi explained that it could not be limited to a way of worship, because
worship is an infinite part of “ise”, the act, but it has nothing to do with
“ise”, the origin or source.
He added: “There are
several gods in Yorubaland, many of which were not there from the “ise” that is
origin or in the beginning. Ogun, Oya, Sango and many other deities worshiped
today were men and women who in the past lived among us. Error in worship is part
of human limitations. Some churches today have turned their founders into
deities of sorts. Words of some Shiekh are binding on some Islamic faithful
more than that of Allah and Prophet Muhammad.”
He noted that the choice of what to or who to worship is
part of the liberty the Creator bestowed on humanity, which is also a
constitutional right of every Nigerian to make.
He also insisted that “Ise’se” is all encompassing of
language and communication, art and fashion, food and nutrition, design and building
and not limited to worship.
On the principles that should guide the celebration of Isese
Day, he said it was a decision for the Yoruba institution to make, because the
development of Isese festival could not be an all comers affair.
On changes expected in the practice of traditional religion
by the worshippers, for instance the position that restriction of movement
during Oro violates other people’s right to free movement, Akinyemi said that
such reform should not be individualistic, adding that that is the reason the
Oni of Ife should bring the leadership of Yoruba nation together for the
development of the modus operandi of “Ise’se” and other important issues of
interest to the Yoruba nation.
On his part, the Chief Missioner of Ansar-ud deen of
Nigeria, Sheikh Abdulrahman Olanrewaju Ahmad, said that there was need to take
a lot of caution on all sides.
“Why? This is because we need not cut our noses to spite our
faces. I am saying this because Yorubaness, that is being Yoruba, is vast. It
is not about the religion of the Yorubas, which is of course many,” he noted.
He stated that there are more than 200 religions in Yoruba
land, saying that is not what being Yoruba is all about.
According to him, being Yoruba is about being upright, honest,
respectful, creative, resourceful not being arrogant and a whole lot of other
qualities.
Ahmad added: “It should not be lost. All of these qualities
should not be lost in the name of trying to promote Yoruba religion because
that would at the end of the day be counterproductive. The Yoruba of today has
substantial Muslim and Christian members. People talk about what is original,
yet so many things about original are changing. Of course, we no longer build
houses the ways our ancestors built their houses; even our dresses, we no
longer use the same materials. We no longer transport ourselves the way our
forefathers transported themselves.
“So, we need to be very careful. Those who have another
agenda and hiding under Isese should be warned and they should also be very
careful. The choices we make today will have consequences tomorrow.
“If it is about tourism and the money that will come from
it, which I guess is behind all of these, we should think about the fact that
money is not everything. Even in Osun State where Osun Osogbo festival is held,
it has become a tourist attraction, yet they have been very careful to restrict
it to its commercial value.
“Those who are sowing the seed of this must beware that
there would be consequences. The rise of godlessness and atheism in the world
today should be enough reason for us to be cautious and be very careful.
“It is their politics and they are entitled to their
preferences. However, there are consequences tomorrow for the choices they make
today. These politicians must be wary of playing dangerous games. What is this renewed interest in ‘Isese’ all
about?
“The Yorubas have a very rich culture and more than 200
different cults and religions. The strong and sterling ‘Omoluabi’ qualities of
probity, integrity, industry, respect for elders, loyalty and hard work are
much more deserving of being promoted. Yoruba language, arts, crafts and
literature make better civilisation sense than idol worship.
Whereas it is not in my place to determine how idol
worshippers should go about their business, it must be noted they are limited
by extant laws. Restriction of movement, harassment of innocent citizens,
closing down of markets and disruption of commercial activities are clear
infractions on the laws of the land. Ultimately, freedom of association and
religion must be within the context of the laws of the land.”
But the Public Relations Officer, Association of African
Traditional Religion Nigeria and Overseas, Otunba Lekan Ajirotutu, disclosed
that the traditionalists were happy that Isese Day celebration gained better
traction this year with the approval of a work free day by some state governors
in the South West, following in the footstep of Osun State.
His words: “Before now, it is as if Nigeria is for only
Muslims and Christians, but the country’s constitution says it is a secular
state, where everyone is free to practice his or her religion without affecting
other people negatively.
“We appreciate our governors in Ogun, Oyo and Lagos states
for declaring a public holiday this year. At the same time, it is our right as
Nigerians; it is our right as religious practitioners because Christianity and
Islam enjoy almost four to five days of work free day in a year in Nigeria.
“So, why are the traditional worshippers exempted? Why are
we not recognised? Why do they feel traditional religion is not a religion? Yet
in our constitution, traditional religion is rightfully recognised. Marriage
can be organised through traditional wedding and it is recognised under the
constitution.
“We are surprised we are not fully recognised. For instance,
if there is any state function, a Muslim and Christian would be allowed to pray
and traditional religion is not recognised, which I believe is not good enough
because we have equal rights as Nigerians and practitioners of our religion.”
On if Isese Day should be a celebration of traditional
religion or culture and traditions, he stated that it should be about
traditional worship in Nigeria.
According to him, traditional religion could not be
substituted for culture and tradition, as they are different things. He further
said that though culture and tradition are part of the people’s heritage as
Africans and Yorubas, traditions and culture are embodiments of many things
such as religion, obaship, marriage, drums and folklore.
Ajirotutu added: “This holiday is solely for traditional
religion, though it might be difficult to separate culture and tradition from
traditional religion but this holiday is for traditional religion.
“Another holiday can be declared to celebrate culture and
traditions. This is because there are some Christians who are culturists and
there are some Muslims that are custodians of culture and tradition. Yet, they
are not traditional worshippers.
“I believe Isese Day should be for traditional religion. If
there is a holiday to celebrate culture and tradition, it is not a religious
holiday; it is for culture and tradition and that means Christians will
participate because there are Christian drummers and musicians. There are
Muslims too. So, there are people who still practice our culture, but not
practicing traditional religion,” he said.
On calls that traditional worshippers should change their
mode of engagement to exclude restriction of people’s movement, Ajirotutu
argued that every religion has its dos and don’ts.
“Traditional religion is our heritage; that is how we met
it. However, it is not in all the towns that movement is restricted during Oro
festival, while those who restrict movement usually do so between 12am to 4am.
“Also, there are restrictions in every religion. Muslims
don’t eat pig; it is restriction. If you go to Mecca for holy pilgrimage, you
can’t see their girls because they have been restricted. If Saudi Arabian
government can restrict their young girls and students to the extent that no
school activities are allowed during that time, why can’t we restrict movement,
which is not every day,” he argued.
Ajirotutu expressed his displeasure with those that declared
that traditional worshippers could not operate within their domains, noting
that they were wrong, constitutionally.
“The constitution says you are free as a Nigerian to live in
any part of the country, just as you are free to practice any religion. For
instance, Indians in Nigeria are practicing their religion; Chinese in Nigeria
are practicing their religion. The Indians have temple around Palmgroove to
practice their religion.
“So, why do we say Nigerians cannot practice their
indigenous religion in a certain part of the country? For instance, Ilorin is
just a portion of Kwara State. If they say their forefathers did not practice
traditional religion in Ilorin, agreed. What was practiced in Ile-Ife? They
practiced traditional religion. Will you now say all the mosques in Ile-Ife
should be destroyed because their forefathers did not practice Islam? Should we
say all the mosques and churches in Osogbo should be destroyed because Osun
Osogbo was used to establish Osogbo. So, saying we don’t want this religion
here because our forefathers never practiced it doesn’t make any sense,” he noted.
Ajirotutu, therefore, appealed to people of other faiths to
be tolerant of traditional worshippers as the Quran and Bible implored.
“I want to appeal to my colleagues too; let us maintain
peace and orderliness so that they will know traditionalists are peace lovers,”
he said.
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