THE CONSEQUENCES OF ADIN-ALAADIN (ALIEN CULTURE) ON AKURE COMMUNITY

(THE REVIEW OF AN ARTICLE TITLED: ADIN-ALADIN: RETHINKING THE CONTEMPORARY CHALLENGE TO AKURE CULTURAL IDENTITY)

AUTHOR: OLUKAYODE R. ADESUYI
PUBLISHER: THE JOURNAL OF MULTICULTURAL SOCIETY
REVIWED BY: ORIMOLOYE, Ifeoluwa
YEAR OF PUBLICATION: 2016

A character in Chinua Achebe’s Things fall apart, Obierika observed sadly to his dismay that “the foreigner came quietly and peaceably with his religion…now he has won our brothers and our clan can no longer act like one. He has put a knife on the things that held us together and we have fallen apart.”
Adesuyi towed this line of thought in his argument about the consequences of multiculturalism and ethnocentrism in his article titled “Aadin-Alaadin: Rethinking the contemporary challenge to Akure cultural identity.” In a Country that depends solely on importation of goods and services and by extension, cultural identity, Adesuyi explores the dangers associated with the continued importation of alien culture and the threat it poses to the “natural” culture of the people of Akure town.
According to him, through an undue admittance of alien cultures into the process culminating in the ascension of Kings to the throne, particularly in Akure town, the cultural identity has been exposed to danger. Thus, the traditional process which has hitherto brought peace and tranquility to the town has been jettisoned for a more controversial/alien method.
Using Yoruba proverbs, Adesuyi suggests that one should not allow an ancient culture to drive his own culture into extinction because, a meat does not drive another meat out of a pot of soup (eran kii le eran ninu Isasun).
Adesuyi’s line of thought would be considered valid if one put into consideration the controversies trailing the contemporary method of selecting kings in Akure town following the abandonment of the erstwhile traditional process.
He backed up his argument by appealing to the use of linguistics, as he established the relationship between “adin” – an encompassing term which could mean culture, character and tradition- and Iwa which means character. He further exemplified this by relating the words adin and alaadin (al-aadin) to form adin-alaadin, meaning another person’s culture and tradition.
He also delved into the meaning of culture and explored the non-material aspect of culture which, according to him includes values, norms, belief and so-on of a people.
According to him, although different societies have peculiar cultural practices, the concept of cultural differences have been often used to classify some cultures as worse, backward and some as better or advanced. That is, the term cultural difference has been used to give “hierarchy” or to discriminate rather than “variation” between cultures. The implication of this, according to him is that a culture may eventually become regarded as superior to some others. This led to the concept of mixed culture and multiculturalism.
Giving Akure as an instance, Adesuyi argued that “an attempt to make a particular culture (which is peculiar to a society) bow for another culture is tantamount to killing such a society. This relates to the fact that the life of a society may be embedded in the culture of that society, and the life (the culture) gets exterminated when an alien culture is allowed to lord over the indigenous culture. This brought about the concept of culture conflict.
He also argued that the existence of multiculturalism (the co-existence of diverse cultures) results in ethnocentrism. In order words, Adesuyi argued that multiculturalism (the co-existence of different cultures) allows for comparison between different cultures thus, resulting in the conclusion that one culture may be distinct than the other (ethnocentrism). Ethnocentrism as described by Adesuyi is made manifest in his assertion that “it is not the case that the consequence of the rejection of ethnocentrism is multiculturalism; rather, it is the acceptance of the latter that results in the former” and that ethnocentrism exists “because groups, races and nations have mixed together different ideas, cultures and traditions to see which of these ideas are superior, better, inferior, worse.
On the other hand, the writer argued that ethnocentrism may not be entirely bad, because “it is an attempt to judge the other group’s way of life by the standard of the way of life of one’s own group.”
By implication, this means that ethnocentrism may be the channel through which an ethnocentric sees his culture as superior and imposes it on others.
Again, by implication, the effect may be on the reverse in which case, an “ethnocentric acknowledges his culture as inferior and another culture (other than his) as superior and imposes it on his culture. The implication according to him, is “culture conflict and anarchy.”
The writer also argued that the negative effects of multiculturalism and ethnocentrism is reflected in the westernization of the system of governance, as well as other aspects of the culture of Akure people. This multiculturalism in this context can be traced to the colonial era, in which case, the culture of the British was allowed to penetrate into the culture of most places in Nigeria, especially the South West.
Quoting some Authors, Adesuyi stated that the aforementioned scenario has resulted in the downgrading of the traditional rulers, their authority and influence.
The writer also linked the origin of the introduction of an alien culture in Akure land to the emergence of Oba Afunbiowo (I) where the King had to borrow money to offset the debts incurred during the course of lobbying for the traditional stool. His decision to support the British rule in return for the money spent, debt incurred and even more, led to the ceding of the kingdom to the British colony and by extension, the introduction of alien culture.
The writer highlighted the controversies trailing ascendency to the throne of the Deji since the admittance of adin alaadin (alien culture), although, he raised fundamental questions as to the ethic or moral standard of the traditional rites. By the way, Deji is the title used for the King of Akure.
For instance, some kings were said to have declined to perform some rites as demanded by tradition while in some other cases, Ifa, the diety concerned wasn’t consulted. Meanwhile, it would be understood that traditionally (and in the past), Ifa dictated who would be the King and the positive (or otherwise) effect of the ascendency of such candidate(s) in relation to the development of the town. This, therefore, poses some questions as to whether it is the abdication of this traditional process that have led to some unpleasant occurrences that plagued the town, especially the ruling houses, in the recent past.
The writer argued that there have been politization and the ‘exertion’ of undue influence in the selection process.
Emphasis was laid on voting and election as opposed to nature, or the natural way of selecting the Kings. Voting-cum-election are seen by the writer as alien to the ‘known’ traditional process of selecting kings as reflected by history.
Although, according to him, Ifa may not be “immune” to error; but that the controversies generated by the selection of Deji would have been settled by the traditional method, using what the writer described as objective consultation which may be accepted by all as trustworthy since it is known to be the historically preferred/valid method. The traditional method is thus preferred because, it is seen to be fair, objective and trustworthy as opposed to the electoral process common to Nigeria terrain in which free, fair and objective elections can be best described as a mirage.
Adesuyi allayed fears that the people might be shortchanged through elections due to the fact that only “sixteen electoral colleges” (that is, the sixteen kingmakers who are highly placed Chiefs) may not be sufficient to represent all the compounds in the town and by extension the voice/interest of the community.
This argument was further buttressed by an insight into the belief of some people in Ifa oracle such that they believe “its voice is the voice of the people,” as such, setting it aside according to him, may spell doom.
Adesuyi concluded by making a case for the need to identify and embrace one’s cultural identity. He warned that other aspects of culture may be at the risk of extinction if the appropriate adin (culture) of Akure, especially in the process of the selection of the Deji is not embraced.
According to him, in order to avert the controversies, complications and catastrophe associated with the electoral process, the known traditional method which is by all means peaceful, should be explored.

"Ifa, the voice of the people."
I like that!

Nice analysis and social commentary. I hope the afobajes in Akure hear this message and act. It applies equally to all urban centers of the Yoruba commonwealth.

Thanks for bringing this.