The demise of Oba Gabriel Adekunle Aromolaran II, the Owa Obokun of Ijesaland, has unfortunately been followed by a contentious dispute between his family and the Owa-in-Council, the traditional governing body. The Aromolaran family has leveled serious accusations of extortion against members of the council, alleging that the chiefs demanded exorbitant payments for the performance of traditional burial rites. These demands, the family claims, were accompanied by threats that the necessary rituals would not be conducted unless the payments were forthcoming. This created a deeply distressing situation for the family, who were already grappling with the emotional toll of their loss. The family has asserted that they made the payments under duress, preserving records of the transactions as evidence of the alleged extortion.
The family’s statement, released to the public, details the alleged financial burdens imposed upon them by the Owa-in-Council. They describe the chiefs’ approach as disorganized and coercive, asserting that it added unnecessary stress and hardship during an already challenging period of mourning. The family maintains that they were forced into a corner, compelled to meet the chiefs’ demands to ensure their late patriarch received the appropriate traditional rites. This alleged exploitation of the family’s grief has cast a pall over the mourning period and ignited a public controversy surrounding the late Oba’s final rites.
The Owa-in-Council, however, vehemently denies these allegations. Chief Bola Orolugbagbe, the spokesperson for the council, has challenged the Aromolaran family to publicly identify the specific chiefs involved in the alleged extortion. He insists that the Owa-in-Council is a collective body, and accusations should not be leveled against the entire council without specifying the individuals responsible. Orolugbagbe’s demand for names suggests a willingness to address the issue if concrete evidence is presented, while simultaneously implying that the allegations may be baseless and aimed at discrediting the council.
Adding another layer of complexity to the situation, the Aromolaran family alleges that the internal divisions within the Owa-in-Council further exacerbated the challenges they faced. Even after meeting the chiefs’ financial demands, the family claims that conflicting interests and factionalism within the council hampered the smooth execution of the burial rites. This internal strife, according to the family, created additional obstacles and delays, further compounding their grief and frustration. The family’s statement portrays a picture of a dysfunctional council, seemingly more preoccupied with internal power struggles than with respectfully honoring the deceased monarch.
Beyond the financial disputes, the family accuses certain members of the Owa-in-Council of actively attempting to sabotage the events organized to celebrate the life and legacy of Oba Aromolaran. Despite being duly informed of the planned commemorative events, the family claims that these chiefs acted in ways that undermined the very values of integrity and communal harmony that the late Oba championed throughout his reign. This alleged sabotage, the family asserts, demonstrates a profound disrespect for the deceased monarch and his family.
Despite the challenges and controversies, the Aromolaran family remains resolute in their commitment to upholding the legacy of their revered patriarch. They express gratitude to those who have supported them during this difficult time and vow to preserve the memory of Oba Aromolaran with the dignity and respect he deserves. The family’s statement concludes with a strong affirmation of their unity and determination to rise above the current conflict, emphasizing their focus on honoring their late father’s legacy and preserving his contributions to Ijesaland. The dispute, however, leaves a lingering question mark over the future relationship between the royal family and the traditional council, and the potential ramifications for the community they serve.
