The youngest contender to the vacant stool of Alaafin of oyo and the grandson of the late Alaafin Siyanbola Ladigbolu , Prince Siyanbola has challenged the dishonest method of monetary selection by the kingmakers.
It is already in news across all the reliable media houses and other social media mechanisms that the process was hijacked by the sum of fifteen million naira and direct to each of the kingmakers. We also read in other newspapers that some of the kingmakers told journalists that the rumours weren’t far from reality.
All the stakeholders, both from local and state, must have perceived a perfidious indication. That is the reason why the intransigent authority refused to bend their guidelines, even in the face of mounting powerless pressures.
To set the record straight, My father is the second to the last son of the Late Alaafin siyanbola oladigbolu, while the late oba bello gbadegesin is the first son (Aremo). It is, therefore, ethnographically and mathematically wrong for any grandson of oba gbadegesin to contest with their uncle, is my personal concern.
According to The Tricenarian Prince, I will not allow anyone from the ruling House or the entire family members to handle me like an average Joe. no
fly-by-night would be allowed to do so. The prince said.
some perspicacious stakeholders had already detected some disqualifiable attitudes in the processes, and on that basis, I shall stand till infinity.
My predilection for justice can not be over emphasised.
I have nothing against any candidate, but my point is no one from the gbadegesin branch of the family would be allowed to be new alaafin. Not because they are not qualified, but because there’s hierarchy in the ruling House, which no one from the gbadegesin family can boldly come out to oppose, Except who is fully ready to destroy his candidacy, completely by denying my realistic claims.
Oba bello gbadegesin (their grandfather) and my own biological father are brothers from the same father (late alaafin ladigbolu) . So my nieces can’t be claiming superiority over me (their uncle). Their grandfather, oba bello gbadegesin, who happened to be my own father’s older brother, has ruled. So, I am their uncle till eternity regardless of their age. These make me closer to the stool by birth arrangements more than anyone from gbadegesin family. I therefore challenge anyone to oppose it publicly. I saw a video interview going viral, where my brother that I mentioned his name with due respect ( Prince kabiru gbadegesin) telling the reporter that it was gbadegesin family’s turn to produce the next alaafin of oyo. That’s very untrue. Prince kabiru’s grandfather (oba bello gbadegesin) is my uncle, and that automatically makes me an uncle to oba gbadegesin’s grandchildren including prince kabeer gbadegesin.
He is in his sixties, and I am tricenarian. The age difference has absolutely nothing to do with bloodline and I shouldn’t be blamed for claiming my birth right, the nature that made me, (tricenarian) a biological grandson of a king who joined his ancestors 80 years ago should be blamed.
Whether in their sixties or seventies, I remain their uncle, and there will be no room for any dominion spirit minded person to override others. I have been saying this for a long time. However, pride of pharaoh never allowed him to pay attention to a newborn baby until he turned out to be moses.
We will all spend all our resources in the court of law.
The sky is wider enough for everyone to fly. Let’s see who flies higher. In every ramifications of classification , we will match anyone , whatever by whatever to any channel of justice around the world.
No one sponsored King David to ascend the throne in Israel , so no one is sponsoring me except the Almighty who instructed me not to be subdued by anyone.
those who are threatening with inflammatory words are just wasting their saliva. It only reminds me of one particular odu ifa that says…..
Bàbá yekú yèkú ni wón ún pe ní òyèkú, bàbá yege yege ni wón ún pè ní oyè, Aróró ò sé gbá l’ójú, aràrá òrìsà oo séé kì m’ólè, mo rìn títí mó d’élu ó sóóró giró , móti di ómó ogbe yèkèté , k’éni kéni má se nàn mí óó, tí eni kéni bá nà mí, yíò rí ìjà bàbá mi ogbe yèkèté, aremo ogbe yèkèté ni mo dá yi óó, Eni tí ó ba na ìyèkú, yí ó rí ìjà
ogbe, e ya l’ona e je ki ómóóba ló.
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