By Eric Elezuo

Just like it happened in 1991, what started as a mere traditional exercise of authority, has blossomed into a bitter rivalry rooted in the quest for superiority. It is the battle of two Yoruba royals, two prominent ethnic monarchs; the Ooni of Ife His Imperial Majesty Oba Adeyeye Enitan Ogunwusi, and his Oyo counterpart, the Alaafin of Oyo His Imperial Majesty Oba Akeem Abimbola Owoade.

In 1991, the then Ooni, Okunade Sijuwade and the then Alaafin, Lamidi Adeyemi, had been locked in a war of supremacy as a result of the Sijuwade’s conferment of chieftaincy honours on Chief Tom Ikimi, the then Chairman of the National Republican Convention (NRC). Lamidi had protested, stressing that the Ooni has no such powers in Yorubaland, adding that he, the Alaafin, is the only one permitted to exercise such authority, legally and traditionally.

Ooni Sijuwade had boasted that “The crown on the Alaafin of Oyo’s head, which qualified him to be a traditional ruler was given to him by the Ooni of Ife.

“I can withdraw his crown by evoking the special power conferred on me at the temple of Oduduwa, and he will become an ordinary citizen of this country.”

In response, the Alaafin Adeyemi responded, also harshly that “Certainly, 1000 Oonis put together cannot dethrone the Alaafin.”

Describing Sijuwade’s actions as the blasphemy of the Year, Lamidi appealed to the then Military President, Ibrahim Babangida, and the Oyo State Governor, Abdulkareem Adisa to call the Ooni to order.

“It pleased God, the king of kings, the wish and determination of my people and well meaning Nigerians to put me on the throne of my forefathers, and it is with him, Allah, that all powers and authority lie,” Lamidi had said, further accusing Ooni of not being one of the sons of Oduduwa, who is revered as the progenitor of the Yoruba race.

But with the coming of Oba Ogunwusi as the new Ooni following the death of Sijuwade, things began to look better. Ogunwusi, who was said to be determined to end whatever feud in existence, paid visits to Alaafin Lamidi, and he was received. The Yoruba nation heaved a sigh of relief in partial belief that the cat and rat-like relationship previously experienced has ended.

Though another conflict arose in 2018 when Ogunwusi credited the Igbo race as offshoot of Oduduwa. Lamidi quickly rose in disagreement.

But many years after, and even with Sijuwade and Lamidi having joined their ancestors, another brouhaha has erupted. Ooni Sijuwade died in 2015 after 35 years on the throne, while Alaafin Adeyemi died in 2022 after 52 years on the throne.

This new crisis started when the Ooni bestowed the title of Okanlomo of Yorubaland on businessman, Dotun Sanusi during the unveiling of 2geda, an indigenous social media and business networking platform, at Ilaji Hotel, Ibadan.

According to the Ooni, Sanusi’s unparalleled commitment to the cultural and economic growth of the Yoruba race forms the basis for conferring the title on him.

The development did not go down with the Alaafin of Oyo, who strongly criticised the decision of the Ooni of Ife, noting that the Ooni does not have the power and right to confer honours that cover the entire Yorubaland.

Oba Owoade, in a move that shocked the entire Yorubaland race and the nation generally, demanded that the title be revoked within a timeline of 48 hours or the Ooni should “face the consequences.”

“The dictum that nobody is above the law of the land is now being put to a crucial test. The Alaafin hereby demands revocation of the so-called Okanlomo of Yorubaland chieftaincy title conferred on Engineer Dotun Sanusi within 48 hours or face the consequences.”

The Alaafin further argued that the Ooni’s jurisdiction on conferment of titles was limited, stressing that “The instrument of office presented to Oba Ogunwusi during his installation specifically limits his traditional area of authority to Oranmiyan Local Government, which has now been split into three local governments, viz: Ife Central, Ife North, and Ife South.”

He further warned against attempts to undermine his peace-building efforts across Yorubaland, recalling his earlier appeal to traditional rulers to work for unity.

“It is the joy of our forefathers for us to be in unity, and they did their part in ensuring peace and unity in Yorubaland. We must also strive to achieve this. God Himself is involved in our matter; therefore, we must always, at all times, be concerned about the peace and unity of Yorubaland. We say we want development, but no meaningful and sustainable development will come without peace and unity.

“But it seems the Ooni of Ife is misconceiving the Alaafin, Paramount with the Heart of Gold, and his peace initiative as a sign of weakness, hence taking decisions that are not only ultra vires but derogatory to the Titan of Yorubaland,” the Alaafin said.

In his response, the Ooni downplayed any supremacy battle with the Alaafin, describing the 48 hours ultimatum to withdraw the Okanlomo of Yorubaland Chieftaincy title conferred on Sanusi as empty threats of a dead empire.

In a statement by the Ooni’s spokesman, Moses Olafare, the Ife monarch said he awaits the elapse of the 48 hours ultimatum.

Posting on his social media page, Olafare wrote: “The Ooni is busy setting up businesses and creating jobs for youths across Yorubaland, they are busy fighting supremacy that does not exist. Dead empire.

“Their 48-hour ultimatum will soon lapse. We are waiting. Dead Empire. Ooni plans for the groundbreaking and launching of the Ojaja smart city in Ibadan, the biggest in Africa, someone is somewhere busy issuing 48 hours empty threats.

“Where does this king (Ooni) have time for supremacy hullabaloo? Issuing 48-hour ultimatum over a Chieftaincy title that doesn’t even exist.”

Speaking to newsmen, the Ooni said “Forget supremacy, we have only one boss, and that’s our God. He is the supreme being. He’s the king of kings. Who are we, all of us in this world? We are all His subjects. So, what I’m trying to do for Yorubaland is to see how we can unite. United we stand, divided we fall! The day we unite in Yorubaland, we’ll realize how powerful we are.”

Prior to the immediate altercation, matters have been brewing negatively between the two monarchs. Recall that in May, during an event hosted by First Lady Oluremi Tinubu, the Alaafin was seen remaining seated while other monarchs stood to greet the Ooni.

Also in June, another video depicting both monarchs shunning greetings at the West African Economic Summit in Abuja, went viral.

Though both palaces denied any rift, it’s obvious that between the monarchs, there’s basically no love lost.

In the last few days, when the Yoruba traditional conflict resurfaced, quite a lot of individuals; prominent and otherwise, have lent their voices for and against Ooni and Alaafin, depending on the divide one is viewing from.

While many has given verdict to the Ooni as the supposed custodian of the Oduduwa legacy and the monarch, who lives and manages the Ile-Ife source of the Yoruba genealogy, others have looked towards the Alaafin, citing his relationship with the British colonial government as a go-between for the Yoruba kingdom.

But a source has told The Boss that what is playing out today may not be unconnected to differences in political leaning as it was in 1991 when Sijuwade was more of a Social Democratic Party (SDP) man as opposed to Adeyemi having bias for the NRC. However, our source has failed to elaborate on the leaning of the two prominent Yoruba leaders in today’s Nigerian politics.

Recalling history on the latest rift, the Aare Ona Kakanfo of Yorubaland, Iba Gani Adams, said he had reached out to Yoruba leaders to mediate in the crisis.

He said the intervention of cultural and political leaders alike is being sought to quell the lingering crisis and avert reopening of wounds.

Adams said, “It is an issue between two fathers. I have been calling Yoruba leaders to look for a way to resolve it. We don’t want the unity of the Yoruba land to be tampered with now.

“I will be in touch with the two fathers. I will talk to them, but I have talked to some of the Yoruba leaders that we should weigh in on the issue. Before I became Aare Onakakanfo, I had been very, very close to the palace of Ooni. At the same time, I was very close to the late Alaafin.

“So I see them as two fathers. Anything that happens between your two fathers, you must look for a way to resolve it amicably. We don’t want to open our old wounds in public.”

“It’s an issue that will be resolved by the Yoruba leaders soon. Our political figures have a role to play, too.

“Apart from the individual leaders in social culture, our political leaders have a role to play, and our real fathers have a role to play. We know that the issue has been lingering for a long time. But in the long run, I believe it will be resolved soon.”

In the same vein, the Yoruba Council of Council (YCE), has lent their voice to the lingering agelong crisis, urging restraint.

Speaking through its Secretary-General, Oladipo Oyewole, the group tasked the governments of Osun and Oyo States to urgently intervene to prevent aberration by the two monarchs.

He called for a thorough revisit into history to ensure that the royal fathers uphold culture in a proper perspective.

“The Yoruba Council of Elders has been inundated with inquiries on the unfortunate incident in which our royal father, Kabiyesi Ooni of Ife and the Alaafin of Oyo are in a serious disagreement over the rites of their offices and/or responsibilities as torch bearers for our culture.

“History has to be understood to sort out the issue in a proper perspective. Pending when that will be done, there is no gainsaying that any action that goes beyond the ‘Omoluwabi ethos’ must be avoided by the royal fathers.

“In this case, the government of both Osun and Oyo states ought to swiftly come to the aid of our motherland by putting measures in place to contain any aberration by the royal fathers. This is an urgent situation.”

HISTORICAL BACKGROUND OF OONI/ALAAFIN SUPERIORITY CONFLICT

Giving a historical perspective to the conflict, the pan-Yoruba socio-political organisation, Afenifere, backed the Ooni as head of all kings in Yoruba land.

The Organising Secretary of the group, Abagun Omololu, blamed the British for the confusion after dividing the Yoruba land into several provinces to facilitate administration.

Omololu’s chat with The Punch is prwsented as follows: “During the colonial period, the British deliberately divided Yorubaland into several provinces to facilitate administration, grouping different divisions or districts. By the 1920s, 1940s, the principal provinces comprised: Oyo Province – encompassing Ibadan, Oyo, Ogbomoso, Iseyin, Osogbo, Ede, Iwo, and Ilesa; Ondo Province – including Ondo, Owo, and the Ekiti districts (Ado, Ijero, Ikere, Ise/Emure, Ikole), as well as Akoko. Ijebu Province – covering Ijebu Ode, Remo, and Egbado (later Yewa); Abeokuta Province – comprising the Egba towns of Abeokuta, Ibara, Ake, Owu, and others; Colony Province (Lagos) – Lagos and surrounding settlements such as Epe, Ikorodu, and Badagry.”

The paper quoted Omololu as saying that the Alaafin’s authority was confined to Oyo province and constituent towns, while the Ooni’s supremacy transcended provincial boundaries, claiming that the evidence of the Ooni’s supremacy is epitomised in the fact that all Yoruba lineages trace their origin to Ile-Ife.

“It is, therefore, historically evident that the Alaafin’s power was largely confined to Oyo Province and its constituent towns. While the Alaafin exercised temporal and political authority within this domain, he never held control over all Yoruba towns. By contrast, the Ooni of Ife’s supremacy transcended provincial boundaries, resting on spiritual, ancestral, and cultural legitimacy. All Yoruba lineages trace their origin to Ile-Ife, recognising the Ooni as the primordial custodian of their heritage.

“Thus, whereas the defunct Oyo Empire’s political dominion was geographically limited, the Ooni’s authority as ‘first among equals’ endured across Yorubaland, encompassing every Yoruba town, including Oyo itself. The distinction is clear: temporal might does not equate to spiritual or cultural primacy, and colonial records consistently reinforced this hierarchy,” he said, adding that the Ooni was revered by all Yoruba kings, including the Alaafin, as the spiritual head of the race.

“While the Alaafin of Oyo retained historic prestige as a symbol of the Oyo Empire’s political might, the Ooni of Ife was superior in colonial recognition as the spiritual head of the entire Yoruba nation. This was not a power imposed by the British, but rather one they acknowledged, codified, and used in their provincial administration,” Abagun said.

Also speaking, a legal practitioner, Pelumi Olajengbesi, interviewed by The Punch, said the Ooni was within his powers as custodian of Yoruba identity to confer the Okanlomo title on Sanusi.

Olajengbesi held that “no Supreme Court judgment or constitutional instrument vests exclusive pan-Yoruba jurisdiction in the Alaafin.”

He added, “With the greatest respect, the oft-cited Supreme Court decision that purportedly vested Alaafin authority now exaggerated must be properly confined to its facts. Judicial pronouncements are case-specific, and no ratio decidendi of that court has ever declared the Alaafin the sole custodian of Yoruba legitimacy. No statute in any Yoruba-speaking state vests exclusive authority in the Alaafin to confer titles of pan-Yoruba significance, and the court cannot by judicial fiat extend such jurisdiction.

“The law is clear, history is unambiguous, and jurisprudence is settled. The Ooni of Ife has not usurped power; he has exercised it intra vires—lawfully, historically, and culturally. He remains the ancestral father of the Yoruba nation, and his competence to confer honours symbolic of unity is beyond reproach.”

The legal practitioner asked that the Alaafin should be properly advised, as he argued that Ile-Ife is acknowledged as the cradle of the existence of the Yoruba people.

“Every student of Yoruba history knows, tradition and scholarship unanimously affirm Ile-Ife as the cradle of existence of the Yoruba people, the primordial seat where Oduduwa, progenitor of the race, laid the foundation of legitimacy from which all kingdoms, including Oyo, derived their authority.

“As a lawyer, I find no legal, historical, or moral defect in the Ooni’s conferment of the title Okanlomo of Oodua on Chief Dotun Sanusi, an illustrious Yoruba son. On the contrary, it is a timely reminder that while empires rise and fall, the foundation of Yoruba identity, the Ile-Ife and the Ooni, remain timeless, indivisible, and unimpeachable. The Alaafin of Oyo should be properly advised,” Olajengbesi added.

THE POLITICAL ORIGIN/BACKGROUND OF THE OONI-ALAAFIN CRISIS 

In a long narrative, a Yoruba scholar, Elder Adeyemi Sijuwade, has presented what in his opinion, explains the origin of the power tussle between two of the most important monarchs in Yorubaland. He wrote:

OONI/ALAAFIN SUPREMACY CONTEST – THE FACTS OF HISTORY AS PER 1888 TREATY AND 1903 FEDERAL GOVERNMENT GAZETTE BY THE BRITISH COLONIAL RULER SETTLES THE MATTER

It is quite unfortunate that this issue has to rear its ugly head again. With the death of Alaafin Oba Lamidi Adeyemi III, who came to the throne with the mindset of revenge of the perceived enemies of his Father Alaafin Adeniran Adeyemi II, who was deposed from the throne and banished to Ilesa, Osun State before his subsequent demise in Lagos.

It’s on record that the young Lamidi Adeyemi was the son that was detailed by the family to be attending to his Father’s comfort and needs at home and this subsequently affected his education which was limited to ordinary West Africa School Certificate with which he worked at the Lagos City Council and later at Royal Exchange Insurance Company before ascending to the throne of Alaafin of OYO Kingdom.

Fact check to history as per the copy of the Signing Of The Treaty Of 3RD JULY 1888 Between Her Majesty The Queen Of England & Ireland and The Alaafin Of Oyo and Head Of Yorubas.

With this fact, it was incontrovertible that Alaafin was the Political Head in Charge Of Yoruba Administration even after the Fulani Feudalist had sacked the OYO Empire and took over the control of the Headquarters of the Empire of Oyo Ile now in present day Kwara State, North Central of Nigeria.

The safety flight of Alaafin Of OYO with the remnants of his defeated Armies now migrated Southwards and were made to settle in about 3 Settlements before finally finding a safety abode in AGO OYO now renamed OYO and taken as the OYO of the Old History.

The wranglings between the Late ASIPA OF OYO CHIEF AMUDA OLORUNKOSEBI AND LATE ALAAFIN LAMIDI ADEYEMI III speaks volume of the claims of ASIPA as the rightful Land Owner of the present OYO.

Please note that the CHIEFTANCY TITLE OF ASIPA has been Approved And Gazetted by the OYO STATE GOVERNMENT as 2ND CLASS OBA with STAFF OF OFFICE and no longer a Chief under the Alaafin Of Oyo.

What now becomes the relevance of ASIPA TITLE among the OYOMESI will now become subject of debate in the modern day history.

For ease of reference, the crisis between AKARIGBO OF REMO AND ELEPE OF EPE that started in 1899 (11 Years After The Treaty) on the matter of Beaded Crown between AKARIGBO AND ELEPE brought to fore the Paramount Position and Supremacy of the OONI OF IFE in YORUBA LAND.

At the explosion of the Civil Strife Between the AKARIGBO AND ELEPE which led to serious Bloodshed, Loss of Life and Carnages, the cause of the strife was the issue of ELEPE OF EPE wearing Beaded Crown without the Authority Of AKARIGBO OF REMO.

After a prolonged Riot that led to destructions of lives and properties, the then British Government intervened in the matter.

The then Government contacted the ALAAFIN OF OYO for his intervention but ALAAFIN politely told the Government that the OONI OF IFE was their Father and he was the only one vested with the Authority on the Beaded Crown for all the YORUBA OBAS.

The GOVENOR then personally visited the OONI OF IFE for his intervention to settle the matter and requested for his presence in Lagos.

The IFE PALACE told the GOVERNOR that it was a TABOO for OONI to leave ILE IFE but the GOVERNOR insisted that he has the mandate of the KING OF ENGLAND to prevail on OONI to help resolve the BEADED CROWN issue.

The details of what the Government provided to meet the demand of OONI is in the records at the National Archives.

With no dissenting voice from any OBA in the Western Region including the OBA OF BENIN who attested to the SUPREMACY OF OONI, the INQUIRY was held at LAGOS CITY HALL on the 1ST APRIL 1901 and it was stated by the OONI OF IFE that ELEPE OF EPE had no right to the Beaded Crown and that AKARIGBO OF REMO was right in his actions to demand for removal of the Crown from ELEPE.

The OONI OF IFE consequently presented the List Of Yoruba Obas who are entitled to the Beaded Crown and what Traditional Materials to be presented before being given the Crown.

The Government Gazette of 28TH FEBRUARY 1903 has put to rest the issue of the most Paramount Ruler in Yoruba Land.

It was on the strength of the above that there was no contest between the OONI And ALAAFIN through out the Colonial Rule. Constitution Of the First Council Of Obas Meeting in Oyo in 1934 in which the OONI OF IFE was the CHAIRMAN of the meeting with 4 other OBAS and the Governor in attendance.

The Attendance List is as follows –
(1) OONI OF IFE
(2) ALAAFIN OF OYO
(3) OBA OF BENIN
(4) ALAKE OF ABEOKUTA. (Now ALAKE of Egba Land)
(5) AWUJALE OF IJEBU ODE (Now AWUJALE of Ijebu Land)

The venue of the meeting was subsequently rotated at the domains of the OBAS listed above and in all the meetings, OONI OF IFE presided over all. Records available at the National Archives attest to this fact.

Please note that the Immemorial Advertorial included with this write up was to show to the readers that the then 8TH OBANIKORO OF LAGOS – AJAYI BEMBE (1897 – 1906) was the INTERPRETER BETWEEN THE OONI OF IFE AND THE GOVERNMENT.

It was further stated in the reports that were Gazetted that all YORUBA OBAS vacated their PALACES and Sleeping Outside The Walls Of Their Palaces on hearing the News that OONI was on his way to Lagos and remains there until his return back home and it was even stated that the ALAAFIN OF OYO was outside his Palace for the duration.

That Late Oba Lamidi Adeyemi 111 fought tooth and nail to regain the throne back to his family line with just one King Ruling after the deposition of his Father for which he deserved a BIG APPLAUSE.

He tried desperately to rewrite the History of the formation of the Council of Obas and Chiefs but he never succeeded.

Despite ganging up with few other Obas like Soun Of Ogbomosho, Olubadan Of Ibadan, Owa Of Ilesa in leading a revolt calling for the Rotation Of Chairmanship Position of OYO State Council Of Obas from its Permanent Position Of OONI OF IFE, he never succeed.

However, at the Creation Of Osun State and with the exit of OONI from OYO State to Newly created OSUN State, the opportunity finally presented itself for ALAAFIN to be the Chairman Of OYO State Council Of Obas & Chiefs.

Having forgotten the earlier unwholesome alliance with the Obas mentioned above for Rotational Chairmanship, he occupied the office.

Unfortunately, after the expiration of his 2years tenure and Olubadan Of Ibadan was to occupy the seat as per their previous agreement before the exit of OONI, the ALAAFIN reneged on the agreement and resigned from the Council because he couldn’t stand seeing OLUBADAN or SOUN who were promoted from BAALE in 1977 to OBA to be presiding over meetings where he will be present.

With all of the above and other records available at the National Archives, readers are free to their opinions and to change the Gazette on this issue or legal option can be resorted to.

Whilst the majority of YORUBA LEADERS are still trying to reposition YORUBAS to its Old Glory of History which made OONI ADESOJI ADEREMI and CHIEF OBAFEMI AWOLOWO to fight for the reclamation of the rights of the Yorubas in Kogi and Kwara State.

Please note that at the creations of States in 1967 in which Chief Obafemi Awolowo was the VICE CHAIRMAN FEDERAL EXECUTIVE COUNCIL, he influenced the Creation Of CENTRAL WESTERN STATE with ILORIN as the CAPITAL and COLONEL DAVID BAMIGBOYE as the GOVERNOR.

Unfortunately, due to the shenanigans of some Influential Fulanis wearing the toga of Religions with few Uncultured Yorubas playing on their intelligence, they demanded for a change of name and it was subsequently renamed KWARA State – the name of a small River that serves Pastoralist Herdsmen.

Whilst the rest is now History but
there was one loud and visible gain for it in that the OLOFA OF OFFA Was Able To Have His CROWN AND SHOES BACK WITH THE SAME TREATMENT FOR OTHER YORUBA OBAS ANYTIME THERE IS A MEETING OF TRADITIONAL RULERS WHERE EMIR OF ILORIN WILL BE PRESENT.

May the Almighty God continue to Bless The Soul Of the LATE BRIGADIER DAVID BAMIGBOYE for putting an end to that SLAVISH BEHAVIOR.

I have a Culled Article On How Oloofa Of Offa Got His Crown & Shoes Back Written By A Concerned Yoruba Man .

The vengeance of the ALAAFIN AOLE On APOMU TOWN around 1759 was what led to the Beginning Of The End Of OYO EMPIRE with the refusal of AARE ONAKAKANFO AFONJA in taking further directives from Alaafin.

It would be recalled that the Young PRINCE AOLE has his youthful working career in APOMU, IKIRE & ORILE OWU AXIS trading in Woods & Planks.

He was reported to be involved in a shady deals in the selling and buying that would have earned him a jail sentence but just a punishment of 12 Strokes of Cain at the Order Of Kabiyesi ALAPOMU OF APOMU, the rest are in the History Books for more details.

LAST LINE: WHEN THE CELESTIAL BATTLES THE TERRESTRIAL 

For a crisis that has lingered for over a century, with no party willing to bat an eyelid, the end may not be soon. It is more more disheartening that while the Yoruba are trying and beginning to find their feet in the Nigerian geographical expression, it is being consumed by its own inability to harness tradition to proper use.

It must be made clear who between the celestial leader and the terrestrial leader, is the ultimate leader of the Yoruba.

Notwithstanding, as difficult as it may seem, the solution requires just one party to blink, and peace is back to reckoning. But who will blink first? The Ooni or the Alaafin?

Time will tell!