The enduring legacy of the Oyo Empire: A chronicle of kingship, culture, and unity, by Siyan Oyeweso

The Kingdom of Oyo was one of the most prominent, powerful, and largest Yoruba kingdoms before the 19th Century. According to traditions, the kingdom was founded by Oranmiyan/Oranyan – a grandson or the youngest child of Oduduwa, the acclaimed eponymous father of the Yoruba people, around the 13th century. Oranmiyan was also regarded as the progenitor of the Eweka Dynasty of Benin Kingdom, which was founded earlier in the 12th century.

Oranmiyan founded the Oyo Kingdom when he failed to defeat the states to the North of Ile-Ife upon his frustrating return from Benin, to where he was seconded as a ruler by Oduduwa. Oyo, the main domain of the Alaafin today, is one of the Yoruba towns in South-western Nigeria. It is situated in an open country fifty-five kilometres north of Ibadan, the capital of the present Oyo State of Nigeria. The Old Oyo (Where the Oyo people settled before they moved to the present site) was situated some thirty-three kilometres to the North and is of great interest to historians and archaeologists.

The ancient capital of the old Oyo kingdom occupies a conspicuous place in Nigerian and African History. This was prominent in works written by colonial officials and historians and, lately, by contemporary African historians. From 1650 to 1750 which marked the Zenith of Oyo Empire, the territory was presented in oral traditions as covering the territories between the eastern Niger River and the western Volta River. At this time, the Oyo Empire was the most prominent and powerful of all early Yoruba entities. At its height, the empire of Oyo covered a huge area bounded to the north by current northern Nigeria, to the east by Benin, to the west by the frontier of the modern Republic of Togo and to the South by the Mangrove swamp and lagoons that form a barrier between the seas and the interior.
The Oyo Empire was a dominant military power in West Africa, particularly through its well-organised cavalry system. The introduction of horses gave the Oyo military a significant advantage in warfare, enabling territorial expansion and control over key trade routes. Strategic alliances with neighbouring states, including the Wasangari, Mossi, and Mande, strengthened the empire’s position against external threats like the Nupe militarists. Through effective military campaigns, the Alaafin and his generals secured Oyo’s dominance over vast territories, from northern Yoruba regions to parts of modern Benin and Togo Republics. The empire’s military strength not only protected its people but also ensured stability and prosperity within its borders. Horsemanship in the history of Oyo has been traced to the period of Oranmiyan. There is also evidence in the Benin traditions that Oranmiyan brought the first horse to Benin. The third Alaafin of Oyo, Sango, was also associated with horses. Wooden sculptures of horses are usually carved for the cult of Sango. The implication of the introduction of horses in warfare was far beyond the military revolution for the pre-colonial Yoruba people. For them, it was a guarantee that the military might of Oyo was there to protect the borders of the Yoruba and keep the people safe against external invaders. The failure of the Oyo military machine was the beginning of the crisis in Yorubaland.

The Alaafin presided over one of the most prosperous economies in pre-colonial West Africa. The Oyo Empire was a key commercial hub, fostering trade networks that connected the region with Mali, Kanem-Bornu, and the trans-Saharan trade routes. The empire thrived on the exchange of goods such as cotton textiles, iron tools, pottery, and horses. The economic foundation of the Oyo Empire was built on trade, agriculture, and local industries. The Oyo indigo cloth gained a reputation for superior quality, leading to its demand across the West African region. Women played a central role in the economy as potters, weavers, and traders, demonstrating the inclusive nature of Oyo’s economic system. Additionally, the iron industry flourished under the Alaafin’s rule. Large-scale iron production centres were strategically located outside urban centres to manage pollution, showcasing the early environmental planning within the empire. This industry supported agriculture, warfare, and trade, strengthening Oyo’s economic dominance.
The Alaafin was more than a political and military leader; he was also the spiritual and cultural custodian of the Yoruba people. Oyo was a melting pot of diverse cultures, where inclusivity was a hallmark of its social fabric. The expansion of the empire facilitated the spread of Yoruba traditions, language, and religious practices across West Africa. The Alaafin’s reign was deeply intertwined with cultural preservation and innovation. Oyo was a multicultural society, welcoming diverse ethnic groups and integrating them into its administrative and military structures. This inclusivity fostered a strong national identity and social cohesion. Oyo’s expansion led to the spread of Yoruba culture, language, and traditions across West Africa. One of the most enduring cultural influences is the Sango worship tradition, with Sango being a deified Alaafin. His legacy continues to be celebrated in Yoruba religion and festivals worldwide. The Alaafin also oversaw urban planning and environmental management. The capital city, Oyo-Ile, was carefully designed with water management systems, demonstrating advanced engineering skills. The use of baobab trees as markers of Oyo settlements highlights an intentional approach to ecological adaptation and landscape modification.

Hence, the imperial majesty of the Alaafin was neither limited to the grandeur of his palace, which made him the owner of the palace nor to the splendour of the capital; the majesty of the Alaafin covered the vast imperial space he controlled. His power was both divine and secular. The sacredness of his power was derived from the ancestral link and the sacred powers of the deities he represented, as well as the series of coronation rituals that transformed him into a higher being. His secular authority was derived from the public acceptance as divinely sanctioned.
The Alaafin’s legacy is preserved in historical sites like Old Oyo National Park, which serves as a reminder of the empire’s grandeur. Archaeological excavations by African scholars such as Professor Akin Ogundiran of North-western University, U.S.A., have uncovered evidence of urbanisation, trade, and governance, further emphasising Oyo’s historical significance. Alaafin remains an important figure in traditional leadership and cultural preservation. Despite the decline of the empire in the 19th century due to internal conflicts and external pressures, the institution of the Alaafin continues to shape Yoruba identity and influence contemporary governance in Nigeria. Many politicians and leaders seek Alaafin’s counsel, which reflects the continued relevance of this institution.

CONTEMPORARY & PIVOTAL ISSUES IN THE HISTORY OF OLD OYO EMPIRE

Oranmiyan Factor: Towards Sustainable Unity in Yorubaland

The construction of heroes is one of the distinguishing features of Yoruba people. From the family perspective, the concept of alajobi is sacred and used to construct unity among nuclear and extended family members. In the societal space, alale-ile is used to build communal relations and unity among various groups. This practice permeates Yoruba socio-economic and political frameworks. In the larger space of Yorubaland, Oranmiyan is an important hero in Yoruba and Oyo History. In the context of Oyo history, Oranmiyan was the son or grandson of Oduduwa, the eponymous father of the Yoruba race. After the death of Oduduwa, his children shared his properties. While his brothers inherited all material properties such as money, wives, beads, garments and crowns, the only property left for Oranmiyan, who was reported to have been on a military expedition, was land. Oranmiyan is described as a mighty hunter, a man with great physical strength and a conqueror. One of Oranmiyan’s greatest qualities was his administrative, political, and diplomatic ingenuity.

Oranmiyan’s heroic identity is not only restricted to Oyo and Ile-Ife. His influence cut across four dynasties. At various times in the history of the Yoruba, he was a ruler at Ife, Benin, Oyo and Oko. The traditional ruler of Osile (Oke-Ona Egba) in present-day Abeokuta, Ogun State, Nigeria, bears the title Oranmiyan. In Benin, Oranmiyan was the founder of the present Eweka dynasty of “Ile-Ibinu” (land of vexation and anger), which was contracted to ‘Benin.’ The Benin oral tradition speaks of the vacant throne and the request by the ‘Bini’ elders that a prince be sent from Uhe (Ife) kingdom after the collapse of the Ogiso dynasty. Oranmiyan left Benin because of the hostility he met with the people. He, however, instructed that the elders should allow his son, Eweka, whom he had through Edo woman, to rule in his stead. Eweka became the ancestor and first Oba of Benin in the lineage of Oranmiyan.
In the aftermath of the ‘Bini’ episode, Oranmiyan journeyed northwards to establish another kingdom at the bend of River Niger. This kingdom was called Oyo. Leaving his family and party behind, Oranmiyan finally returned to Ile-Ife, where he died. In another narration, Oranmiyan was said to have died at Oko, a new settlement he founded after Oyo. It was from Oko that his body was moved to Ile-Ife in line with the Yoruba adage “Ori Ade ki sun ta” (A Crowned head never dies nor gets buried outside his domain). The Opa Oranmiyan is one of the tangible cultural heritage items in Yorubaland, and it was raised in Oranmiyan’s tomb. All the dynasties that had connections with Oranmiyan rose to prominence and their exploits are well documented in history.
The contributions of Oranmiyan to Yoruba and Oyo history are a testament to various forms of collective nostalgia. In Ile-Ife, Oranmiyan is remembered through the Oranmiyan festival inaugurated in 2013. The festival is a cultural rebirth that rallies all Yoruba nations to promote the heritage of their forebears. Also, among the Oyo, Oranmiyan is celebrated via the annual event Oranyan festival. Oranyan festival in Oyo comes with different cultural performances by masquerades such as Oya Ile Akiodi, Pekepeke, and Mogba, among others; the Akunyungba performance by wives of the Alaafin; the wearing of Ade Sesefun, which was worn by Oba Lamidi Adeyemi III, during the 2017 Oranyan festival. In Benin, Oranmiyan is highly regarded within the cultural space. The Ugie-Odudua Festival – a 14-day indoor and outdoor festival that reportedly started in 1504 during the reign of Oba Esigie, is used to mark the remembrance of the return of Oranmiyan, son of Oduduwa to his ancestral land of Benin kingdom.

Hence, as Oranmiyan holds a very pivotal role in history, particularly among the Yoruba, HIM Majesty Oba Akeem Owoade must imbibe the spirit of Oranmiyan – a spirit of collectivity, unity and leadership role. Oba Lamidi Olayiwola described the position of Oranmiyan and lessons from his heroic deeds thus:
The archetypal monarchy embroidered with central authority was a product of the wizardry of Oranyan, who left the cradle of Yoruba consciousness to create a system of government whose effectiveness, creativity, relevance, suitability and appropriateness are not in doubt even in contemporary Nigeria…It also calls attention to Yoruba’s contribution to civilisation as empire builders long before the dawn of political sophistication in other parts of the world. It goes beyond mere celebration and veneration of our heroes past, but lubricating the tunnels of harmony, ignite the touch of unity and fester peace among the Yoruba race.

Knowing History: Oyo Monarchy, Constitutional Crisis and the Institution of Alaafin

The Alaafin of Oyo embodies legacies of good governance, military strategy, economic prosperity, and cultural revolution. The institution of the Alaafin, originating from the Oyo Empire, has played a pivotal role in shaping Yoruba civilisation and continues to exert influence in modern leadership. This lecture explores the far-reaching impact of the Alaafin, both historically and in contemporary society, highlighting the significance of this revered institution. One of the most enduring institutions of kingship in the history of Africa is the institution of the Alaafin. The institution has performed historically significant traditional leadership roles in Yoruba and African history. Since the pre-colonial period, the institution of the Alaafin has not only been traditionally significant, but also remained relevant to the growth and development of the Yoruba. The Alaafin’s governance was underpinned by a structured political system that combined monarchy with a well-balanced system of administration. The Oyomesi, a council of chiefs, served as advisors to the Alaafin, ensuring a consultative form of governance that prevented absolute rule. This political model was pioneered in West African administration and influenced governance structures across the region.
Constitutional crises have been one of the recurring themes in Oyo’s history. Prior to the fall of the Oyo Empire, the activity of Basorun Gaa in Oyo’s history is a detailed example of the disruptive nature of dictatorial leadership. The constitutional crisis contributed to the weakening of the empire and remains a factor that contributed to its collapse.

The selection process for Alaafin’s stool has been known to be competitive in history. At the establishment of the new Oyo after the collapse of the empire in 1837, the death of Alaafin Atiba witnessed a constitutional crisis over succession. At Old Oyo, the kingship rotated in different segments of the ruling lineage. When a monarch died, his eldest son and his leading officials who shared office with him died with him. His other children usually retired into exile to seek adventure and await their turn. However, political events between 1858 and 1860 witnessed constitutional turmoil as Alaafin Atiba, confronted with the realities of succession, opted for his son – Adelu, to succeed him. Atiba’s decision was shaped by the effects of the Oyo civil war, in which several lineages from Old Oyo could begin to claim the throne as the children of Oja, whose father founded the present location of Oyo. Adelu’s succession was the first time Oyo witnessed the direct succession of the Alaafin prince. Alaafin Atiba was able to secure Ibadan’s support for the decision. Ibadan warlords and rulers organised a conference in a small town – Alabaja- where necessary decisions were made to provide Adelu with the diplomatic and administrative support needed to succeed Atiba. However, the decision did not go unchallenged. Aare-Ona-Kakanfo Kurunmi of Ijaye refused to recognise Alaafin Adelu and emphasised that Adelu should accompany his father as tradition demanded. The outcome of this constitutional crisis led to the Ibadan-Ijaye war from 1858-1862.

Also, Oba Lamidi Adeyemi III, whose emergence as the new Alaafin, was not without contest among other princes in Oyo. Records revealed that numerous princes made their interests known and contested for the throne. Existing records indicated that the process of selection started in 1968 after the death of Oba Gbadegesin Ladigbolu. A total of ten candidates from the Alowolodu house, the ruling house whose turn it was to present candidates for the stool contested for the throne of Alaafin. However, after due consideration, Lamidi Olayiwola Adeyemi III was selected. Despite the controversies that trail the selection of Alaafin, the major concern lies in the Yoruba maxim that Oyo o gbodo baje. The need to uphold the kingship institution, its practices, palace culture, and traditions must be the top priority agenda. This task requires a multi-stakeholder approach, which involves establishing the framework of unity towards a greater Oyo and Yorubaland in harmony and peace. It is the responsibility of HIM, Oba Akeem Owoade, to address and provide the leadership and governance architecture needed to ensure that unity is prioritised over personal gains and interests.

Preservation of Sango Heritage: Alaafin is Sango, Sango is Alaafin

Sango worship is very central to the institution of Alaafin. Sango is Alaafin, Alaafin is Sango. Sango owns the Apeere (stool) of the Alaafin. Consequently, any Alaafin must prioritise the worship of Sango and propitiate it in line with extant traditions and norms. It is gratifying to note that Iku Baba Yeye, Alaafin Akeem Owoade, was crowned the Sango crown on the 29th March 2025, the chief priest of Sango. Hence, one of the important tasks for his HIM, Oba Akeem Owoade, lies in the preservation of the Sango festival and other Oyo cultural heritage. The Alaafin is a cultural ambassador to the Yoruba people both at home and abroad. Indeed, it is an important observation that Alaafin Adeyemi’s commitment to Sango worship and festival over the years bore the desired fruits between Monday 4 to Saturday 9 December 2023 at the 18th session of the Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage, which took place in Kasane, Republic of Botswana adopted Oyo Sango Festival as a World Heritage Site. We acknowledge the contributions of Alaafin Adeyemi III, the Alaafin Cultural Advisor, Dr Paula Gomez and the Oyo State Government under His Excellency Engineer Seyi Makinde to the realisation of the cultural feat. Alaafin, Oba Akeem Owoade must understand the importance of Sango and its preservation, all of which are integral components of Yoruba identity. Like his predecessor, the new Alaafin must embody culture and be proudly associated with Isese. This legacy must be preserved and sustained by the current Alaafin.

Protecting the Interest of Women in Oyo
From our observatory tower, we know that some women have significant roles conferred on them by the institution of Alaafin. In this context, I rely on the authority of Chief Ifeyemi Elebuibon. He categorised women in Oyo palace into eight, namely:

1. “Iyamode: This is the only person before whom the Alaafin kneels. Whenever the Alaafin kneels before this influential woman, she responds by kneeling as well. However, she never reclines on her elbow while kneeling (known as Yirika). She is one of the senior priestesses in the Alaafin’s royal household, holding a significant position among the revered eighth priestesses.
2. Iya Naso: She is the priestess of Sango within the Alaafin’s palace. The Alaafin is a sacred place dedicated to Sango worship, located in Iya Naso’s spiritual room.
3. Iya Kere: She is responsible for the treasures and paraphernalia of the Oyo Kingdom, including the ancient crown, which only she can place on the king’s head. She is the custodian of royal insignias, icons, and all paraphernalia used during special occasions. Iya Kere is the mother of all Ilari (royal servants with half-shaven heads, called Sugudu). The Ilari is entrusted with the Oba’s safety. Iya Kere also has authority over the Olosi and can order his arrest or even have him bound in chains if he crosses his boundaries or violates the laws of the kingdom. She is also the head over chiefs such as the Aseyin, Oluiwo, and the Baale of Ogbomoso (Soun). According to tradition, once she assumes the title of Iya Kere, she remains celibate for life.
4. Iya Oba: When a Yorùbá king loses his biological mother after ascending the throne, a woman is usually bestowed the title of Iya Oba to act as the official mother. Iya Oba, along with the king and the Basorun, plays a significant role in Orun’s annual worship every September.
5. Iya Monari: Her role is to execute, by strangulation, any Sango worshippers sentenced to death. She also assists Iya Naso in her duties.
6. Iya Aafin Iku: She is referred to as the King’s Adosu Sango (Sango devotee to the king). She is in charge of the sacred ram that the Alaafin offers to Sango. This sacred ram is allowed to roam freely, even in the marketplace, without being harassed. A saying goes: “Ase ma lu, eran Baale. The untouchable, Baale’s goat.”
7. Iya Lagbon: She is the mother of the crown prince (Aremo). If the biological mother of Aremo passes away, another woman is appointed to the position of Iya Lagbon to take care of him. Iya Lagbon holds significant influence and controls a portion of the kingdom.
8. Aare Ori Ite: She is the personal attendant to the Alaafin, ensuring that royal meals are properly prepared and served, the royal bed is well-made, and the royal chambers are kept clean. When the Alaafin is enthroned, she stays close to him, assisting him with his personal needs”. The above is for the kind attention of HIM, Oba Abimbola Akeem Owoade.

Echoes and Lessons from the Past
It is often said that history has taught us nothing, “people and government have never learned anything from history or acted on principles deduced from it” (Hegel, 1975). G.F.W. Hegel, in particular doubted its utility but many historians have categorically disputed that view. The Russian historian Klyuchevsky, for instance writes:

History, say those who do not study it but only philosophise about it and therefore scorn it-Hegel-has never taught anyone anything. Even if that were true, it does not in the least apply to history as a science; flowers are not to blame that the blind do not see them. But it is not true; history teaches even those who do not study it, it teaches them a lesson for ignoring and disdaining it. Those who act without it, or in spite of it, always ultimately regret their attitude to it. As yet it teaches not how to live by it, but how to learn from it….
History is power; when it is good to people, they forget about it and ascribe their prosperity to themselves; when it becomes bad for them, they begin to feel its necessity and value it boons. (Rakitov, 1982).

The image of the python is that of a person imbued with vision and insight and who is specially gifted to offer solutions to the problems of society. In virtually all traditional societies of the world the standard practice for the ruling elite was to engage the services of Historical Advisers. In the Old Oyo, the Historical Advisers were known as the Arokin. Among the Mande of Senegal, Guinea and Mali, Historical Advisers were called Belen-Tigui and were generally respected as wise men because they are repositories of historical knowledge and wisdom. Among the Ikwere people of the Niger Delta, the historian is described as the man or woman with the python’s eye in recognition of his deep knowledge of history and for having the intellectual resources of providing a deeper insight into current affairs. Indeed, no object/subject can be hidden from the sight of the python because of its penetrating sight and vision. Thus, no deeds or records of the past can be completely shielded away from the eyes of the trained historian.

The image of the Ant employed in this lecture is that of an insect imbued with great wisdom. The implication is that the historian has taken great pains to study the Ant, to recognize its footsteps where others cannot even notice them. The historian is, thus, a very disciplined and meticulous investigator. He is trained to see what others cannot see and unearth what others would want to bury and bury forever. The historian is also capable of listening attentively so as to hear even the soft footsteps of the ant. His duty, at times, may be akin to that of a detective deeply immersed in the process of unravelling what David McCullough call “the mysteries of chance and genius.” The Bible indeed supports this view of the Ant and admonishes humans to learn from the ant. The Book of Proverbs, at Chapter 6, Verse 6, is quite explicit on this: “Go to the ants, thou sluggard, consider her ways and be wise.”

According to Professor I.A. Akinjogbin, a person who did not or could not learn from history was, not just an ego (fool) but an Omugo (i.e. someone who makes foolishness his constant drink). The implication here is that we urge our Kabiesi to imbibe lesson from the past Alaafin. In Oyo past there have been tyrannical Bashorun and despotic Alaafin. There have also been benevolent Bashorun and highly resourceful and impactful Alaafin. Bashorun Gaa is reported and generally accepted to be the worst Bashorun in the history of Oyo Empire. In Oyo history, Bashorun Gaaa was a powerful, tyrannical and blood-sucking prime–minister who had the unenviable record of raising five Alaafins to the throne, murdered four and was himself killed by the fifth. His corpse was later dismembered. In the aftermath of his death, the following saying became popular: Ronu iku Gaa ko se rere “Reflect upon Gaha’s death and mend your ways”. This is a specific and clear warning to all aspiring tyrants, usurpers, malevolent characters and dictators. History is indeed the graveyard of dictators.
Oyo also had record of Alaafin Aole Arogangan who proclaimed royal curse on his subjects due to crises with a number of individuals.
My curse be on ye for your disloyalty and
disobedience, so let your children disobey you. If you send them
on an errand, let them never return to bring you word again.
To all the points I shot my arrows will ye be carried as slaves.
My curse will carry you to the sea and beyond the seas, slaves will
rule over you, and you their masters will become slaves.”
With this he raised and dashed the earthenware dish on the
ground smashing it into pieces, saying ” Igba la si a ki si awo,
beeni ki oro mi o se to! to! ” (a broken calabash can be mended,
but not a broken dish; so, let my words be—irrevocable!)
There was also another Alaafin who built Oyo. Alaafin Abiodun Adegoroye contributed to the growth and development of Oyo Empire. An aphorism of relevance to this case point is: L’aye Abiodun L’afi Ìgbà won wo, Laiye Aole L’adi adikale (In Abiodun’s reign, money was weighed in bushels. In Aole’s reign, we packed up to flee). The thrust of this saying is to emphasise the importance of good governance by rulers. A globally acclaimed historian, Olutayo Adesina has a word of advice for Yoruba traditional rulers and leaders thus:

The traditional royal institution in Yorubaland is powerful and potent enough to singly affect the course of history. It is, therefore, imperative that the royal fathers should use their exalted status, and inherited circumstances and stature to ensure a positive use of their powers and influences for the progressive development of the contemporary Yoruba society.

The immediate past Alaafin, Oba Lamidi Olayiwola Atanda Adeyemi III, was an intellectual powerhouse of Yoruba history and culture, a man of very sharp intellect and great wisdom. He had very rich and awesome oratorical skills. He was also a man of great influence, courage and tenacity. In life and death, he raised the bar for other traditional and Nigerian leaders to be emulated. He was well-versed in the history of Oyo, the Yoruba, Nigeria and other nations. He reigned between November 18, 1970 and April 22, 2022. He presided over the Oyo throne from the tenure of the Governor of Old Western State, General Adeyinka Adebayo, to the tenure of Engineer Seyi Makinde. There is no doubt that his 52-year reign witnessed phenomenal achievements in the fields of education, community development, modern infrastructure, culture, effective security, peacebuilding and recognition of the Alaafin as a global brand. Alaafin Adeyemi III was an Oba who loved Yoruba culture and made it a strong aspect of everyday life even up till his last moment on earth. We recommend that Iku Baba Yeye emulate what he considered to be Alaafin Lamidi Olayiwola Adeyemi III’s exemplary best practices.

SOME HISTORIC NOTES ON OYO AND THE ALAAFIN INSTITUTION IN THE HISTORY, CULTURE AND POLITICS OF YORUBALAND

Extant oral and written accounts of Yoruba history across different historical epochs accord pride of place to the Oyo Empire and the Alaafin Institution. There is no gainsaying the fact that no Yoruba kingdom or Yoruba monarch commands the historical fame close to the stature of Oyo Empire and its Alaafin. It is, however, difficult to separate the place of the Alaafin institution and the Oyo Empire in Yoruba’s history, culture and politics because they are two sides of the same coin. No one could properly appreciate the historical exploits of Oyo without alluding to the role of its successive rulers, the Alaafin, and vice-versa. Therefore, what is outlined here is the place of the Oyo Empire and the Institution in the history, culture and politics of Yorubaland from its inception to the contemporary era.

Among other historic areas, the Oyo Empire and the Institution of Alaafin occupy the following critical and central positions in Yoruba history, culture and politics:

►Oyo Provided the Earliest Institutions of Government with Checks & Balances: The Oyo Empire also offered the earliest examples of governmental institutions with principles of checks and balances. Institutions of government in most traditional Yoruba societies are patterned towards that of Oyo with slight modifications. Just as the Alaafin, the Oba in all Yoruba societies today is regarded as a divine king and, in theory, had absolute powers of life and death over his subjects and was not accountable to them for any of his acts, be it good or bad. He could punish, arrest and sanction any offenders.

The Oba in Yoruba societies were assisted by chiefs, both senior and junior, be it hereditary or selection. Such chiefs’ forum could be referred to as Oba-in-Council. In Yoruba towns and cities, the council of chiefs was/is known by different names in different places. What the Oyo called the Oyo Mesi were called Ogboni in Egba towns, Iharefa and Modewa in Ife, Iwarefa in Ijesa, Ekiti and Ondo towns and Igbimo in several other places. Also, virtually in all Yoruba towns and cities, there are ways or methods used to checkmate the excesses of an Oba and chiefs, either publicly or secretly drawing from the powers of Oyo Mesi and Ogboni in Oyo’s system. Rev. T.J. Bowen, as quoted by Atanda, referred to Oyo’s method of checks and balances as follows:

The highest excellence of the best government among white people consists of constitutional checks or limits to prevent abuses of power. Strange as it may seem, the Central Africans (Yoruba people) studied this balance of power and reduced it to practice long before our fathers settled in America. The barons of England had extorted the great charter from King John.

►Alaafin as the Authorised Bestower of Aare-Ona-Kakanfo Title (Generalissimo): Alaafin was the only generally recognised monarch who had the power of conferring Yoruba-wide military titles on deserving eminent personalities. This position is not new, but it is rooted in Yoruba history. Alaafin Ajagbo (c.1587-1624) began this practice when he created the title of Aare-Ona-Kakanfo of Yorubaland and bestowed it on Kokoro Gangan of Iwoye-Ketu.

Successive Alaafin in Old and New Oyo also appointed Aare-Ona-Kakanfo of Yorubaland outside the metropolitan capital. These included Aare Oyatope of Iwoye, Aare Oyabi of Ajase, Aare Adeta of Jabata, Aare Oku of Jabata, Aare Afonja of Ilorin, Aare Toyeje of Ogbomoso, Aare Edun of Gbogun, Aare Amepo of Abemo, Aare Kurumi of Ijaye, Aare Ojo Aburumaku of Ogbomoso, Aare Obadoke Latoosa of Ibadan, Aare Ladoke Akintola of Ogbomoso, Aare Moshood Kashimawo Olawale Abiola of Egba and the current Kakanfo, Aare Ganiyu Adams. Even though this power of the Alaafin is rooted in history, the conferment of the title of Aare-Ona-Kakanfo of Yorubaland on late Chief MKO Abiola by the immediate past Alaafin of Oyo, Oba (Dr.) Lamidi Olayiwola Adeyemi III, CFR, in 1987, was met with serious opposition and litigation from some concerned Yoruba leaders before it was eventually conferred. This title remains one of the most prestigious traditional titles in Yorubaland today and it is not conferred on just a Yoruba man but a Yoruba man of uncommon valour and highest standard of bravery, resourcefulness, intelligence and integrity such as the current holder of the title, Iba Gani Adams.

►Alaafin and the Protection of the Ancestral Sanctity of Ile-Ife: The Oyo Empire and its Alaafin played key roles in protecting Ile-Ife, the spiritual home of the Yoruba people. In fact, it was Alaafin Adelu who engineered the establishment of the new Ife and resettlement of Ife people in 1870 after several years of refuge at Oke-Igbo. He did this by commanding his Aare-Ona-Kakanfo Basorun Ogunmola of Ibadan to install Orayegba Ojaja 1 (Ayikiti ninu Aran) as the new Ooni Ojaja I of Ife in 1870. Akinjogbin emphasises the role of the Alaafin of Oyo in ensuring that Ile-Ife was not affected by the turmoil that engulfed Yorubaland in the 19th century in these words: “In every action, the Oyo authorities had to look backwards over their shoulders to ensure that the position of Ife was not adversely affected”.

►Oyo as the Centre of Yoruba Political Civilisation: Oyo represented the earliest centre of Yoruba political civilisation, where the people’s political consciousness was first defined and experimented. Oranmiyan introduced a splendid monarchy regime with power, beauty, tradition, and constitution, which was unprecedented in any part of Yorubaland at this time. Samuel Johnson describes Oyo’s king as ‘a monarch more dreaded than the gods.’

►Oyo as Centre of Yoruba Archaeology, Architecture, Sartorial Art and Artistic Excellence: Oyo and its Alaafin are repositories of Yoruba artefacts and monuments such as Koso Hilltop, Old Bara, Alaafin Mausoleum, Old Oyo National Park, Alaafin’s Palace, etc. The grand design of the Palace in Oyo-Ile and the present Oyo are unique masterpieces of Yoruba architecture, especially what professional modern architects describe as the corridor system. The quality of native materials like etu, sanyan, alaari and other aso alaro speak volumes about Oyo Yoruba weaving skills and fashion designing till today. The art of drumming, poetry music, carving clay products, calabash carving and leather works for which the Yoruba are noted have their bases at Oyo. Oyo also excelled in the preservation of the Yoruba art of warfare and instruments like bows and arrows, spears and swords, cutlasses and horses.

►Oyo and the Generic Name ‘Yoruba’: The generic name ‘Yoruba’ for which the Yoruba people are known and called today was actually used for the Oyo-speaking group alone before the 19th century. It has been advanced that the name Yorùbá was derived from an ancient Hausa word, Yarriba, to describe people from Òyó who had commercial and social interactions with them. European writers, particularly the missionaries, popularised the use of the name for the whole Yoruba group and from this time, scholars began to study the people using the generic name Yoruba as a collective identity and single political entity.

►The Oyo Dialect as the Standard Yoruba Language: Another historical legacy of the Oyo kingdom for the Yoruba people is the Yoruba language. The Yoruba language, with its fascination and vigour that has supported their arts, education, religion and philosophy, is usually credited to the Oyo sub-group. While there are hundreds of dialects of the Yoruba language today, the Oyo Yoruba dialect is widely acknowledged as a major contributor to the standard Yoruba language, which is mutually intelligible to all Yoruba sub-groups.

►The Alaafin as the Paramount Head of the Largest Province in Colonial Southern Nigeria: During the residency of Captain William A. Ross in Oyo Province from 1914 to 1931, he worked ceaselessly to advance the authority and prestige of the Alaafin, whom he considered the legitimate ruler of the Yoruba. In fact, during this period, Alaafin Ladigbolu’s power was extended throughout – an area of about 14,831 square miles, constituting the largest province in colonial Southern Nigeria. Captain Ross actually moved the administrative capital of the Province from Ibadan to Oyo in his efforts to cement the political hegemony of the Alaafin in the Province. For several years, the elites of Ibadan and other towns in the province continued to protest against the dominance of the Alaafin.

►Oyo as the Umbilical Cord of Yorubaland: Oyo Empire could be likened to an umbilical cord that connects a developing fetus to the placenta during pregnancy which provides oxygen and nutrients to the foetus. The Oyo Empire served as the umbilical cord that held the whole of Yorubaland together before the 19th century. This was manifested in the wanton destruction and hostilities that engulfed the Yoruba country immediately after the fall of Oyo in the first half of the 19th century.

►Oyo and the Founding of Several Yoruba Kingdoms: Several Yoruba states, kingdoms and towns owe their establishment to Oyo and its Alaafin. There was hardly any Alaafin of Oyo before the 19th century, whose reign did not witness the establishment and emergence of new Yoruba kingdoms either wittingly or unwittingly. For instance, it was during the reign of Alaafin Kori in the 14th century that Ede was founded. It was during Kori’s reign that Timi was sent to Ede to fight the Ijesa people. After subduing the Ijesa and securing the peace of Oyo settlers in Ede, Timi became the ruler of Ede. Also, it was during the reign of Alaafin Oluaso that Olofin led his people to found Awori; Ado Odo was founded during the reign of Alaafin Onigbogi; Saki was founded during the reign of Alaafin Ofinran; Alaafin Eguguoju founded Igboho; etc. Oyo warriors and migrant settlers founded several other Yoruba kingdoms.

►Oyo as the Nucleus and Epicentre of Yoruba Urbanisation and City Organisation: Today, the Yoruba people are regarded as one of the most urbanised ethnic nationalities in the world. The Oyo Empire provided the most potent justification for the basis of Yoruba urbanisation, which is the epicentre of the Yoruba region. Some of the largest cities in Nigeria today are not only from Yorubaland but also from areas previously under the suzerainty of the Oyo Empire, such as Oyo itself, Ibadan, Ogbomoso, Ilorin, Osogbo, Ofa, etc. Thus, the Oyo Empire offered an excellent heritage of big cities, urban centres, metropolitan development and provincial administration.

►Oyo and the Reception of first Sets of Arab Visitors: The Alaafin of Oyo are reputed to be the pioneer Yoruba monarchs that played hosts to the first sets of Arab visitors. Accounts of these classical Arab visitors to Yorubaland contain eloquent testimonies to the paramountcy of the Alaafin of Oyo in Yorubaland.

►Oyo as Hub of Yoruba Traditional Diplomatic Relations: In all epochs of its historical development, Oyo and its Alaafin clearly understood the significance of diplomatic relations since no state can be an island on itself and be completely self-dependent. Therefore, at different times in its history, Oyo maintained ‘cordial’ diplomatic relations with its neighbours and adjoining territorial states such as ancestral Ife, Benin, Nupe, Dahomey, Ijebu, Abeokuta, Ibadan, Ijaye, Borgu, Badagry, among others. Equally, the influence of Oyo on Yoruba’s cultural heritage in the Atlantic world cannot be underestimated.

►Alaafin as Advocate of Peace and Unity and Restorer of Order in Yorubaland: The Alaafin Institution also occupies a special status as the advocate and restorer of peace and order in Yoruba history. Alaafin Adeyemi. I, played a great mediatory role among the warring states and factions during the Yoruba inter-state wars of the 19th century. There were a series of traditional peace missions and modern correspondences of armistice and ceasefire between him and war leaders, as well as between him and the Christian missionaries and colonial officers during this period. In fact, he was one of the signatories to the peace treaties bringing the inter-state wars to an end, as he was recognised as the King of Yorubaland. Some of the Anglo-Yoruba treaties that recognised the Alaafin as the pre-eminent ruler of Yorubaland included The 1888 Treaty with Yoruba Chiefs, The 1888 Treaty with the Alaafin of Oyo, The 1893 Treaty with the Alaafin, The 1893 Treaty with Ibadan Chiefs; The Treaty of Peace, Friendship, and Protection between Alaafin of Oyo and the Head of Yorubaland and H.E. G.T. Carter on Behalf of H.M. The Queen, 1893. This role of the Alaafin as Advocate of Order and Restorer of Peace in Yorubaland was aptly captured by Prof. Stephen Banji Akintoye thus: “The Alaafin’s name and aura were great, and he employed them directly to uphold order and peace in the Yoruba homeland”.

►Alaafin as Custodian of Yoruba History and Culture: Successive Alaafins have also played key roles in the preservation and transmission of Yoruba history and culture. Alaafin Oba (Dr.) Lamidi Olayiwola Adeyemi III demonstrated this on several occasions by setting historical records straight at various public traditional and official functions, particularly during the coronation of kings and Baale within and outside Oyo State.

►Oyo as the Seat of Yoruba Tangible and Intangible Culture: Today, no Yoruba kingdom exhibits Yoruba cultural heritage in its pristine forms like Oyo. To talk about Yoruba’s traditional economy, wealth, religions, dressing, food, festivals, etc., Oyo stands out as a cultural haven of Yoruba heritage.

Royal Scandals and Traditional Institutions
Traditional institutions in Yorubaland are entering into a phase of indecent conduct of Yoruba Obas, chiefs and indigenous institutions of governance, which is of deep concern. Royal scandals are becoming the norm. One of the growing social malaise among traditional institution holders is that of unacceptable behaviours and conducts of some of the traditional leaders, debasing the traditional system and bringing disrespect to the royal seats. Among such issues include their involvement in partisan politics, distortion of historical facts, especially for selfish purposes, selling of landed properties belonging to a particular family or the community, public fighting, drinking, clubbing and other immoral vices.
In the last few years, Yorubaland has witnessed a series of royal scandals. A good example is that of the former Deji of Akure, Oba Oludare Adepoju, attacking his wife – Olori Bolanle, with a substance suspected to be acid, an act which later led to his deposition. In Ogun State, Olorile of Orile-Ifo, Oba Abdulsemiu Ogunjobi, was arrested and suspended by the Ogun State Traditional Council for publicly assaulting one of his chiefs, Arinola Abraham, verbally and physically. There have also been cases of royal corruption. The Apetu of Ipetumodu in Osun State, Oba Joseph Oloyede, is facing charges of conspiracy to commit wire fraud, wire fraud and money laundering, leading to defrauding the US government to the tune of $4.2 million by presenting fake documents for his businesses and those of others in order to benefit from the US government loan support to struggling businesses in the aftermath of COVID-19. In 2024, the Egba Traditional Council suspended the Olu of Obafe in the Obafemi/Owode Local Government Area of Ogun State, Oba Taofeek Owolabi, for six months over allegations of land grabbing levelled against him by the Agboro Olatunde Community Development Association.

There have also been cases of royal outbursts, where an Oba publicly attacked a foremost Yoruba traditional ruler using print and social media platforms. Similarly, there have been cases of Yoruba Obas publicly declaring religious identity war against Isese – the indigenous Yoruba religion.

Some traditional rulers are being hailed by their subjects as “Shehu,” a corruption of the Arabic word title “Sheikh”. Some Obas refer to themselves as emirs, a title that is associated with the Sultanate and Caliphate institutions. This category of Yoruba Obas seems to forget that the Apere that they sit on is purely traditional and that Yoruba Obaship institution predated the Oduduwa era. Indeed, the institution of Ooniship and Alaafin belongs to the period of great antiquity and we know as a matter of historical fact that Alaafin Abiodun Adegoroye, the last of the famous 18th century Alaafin, died in 1789, several years before the outbreak of the Fulani Jihad of 1804 and the birth of Sokoto Caliphate.

The proliferation of these practices has, however, led to a series of concerns from elder statesmen and traditional rulers of repute. The Alaafin of Oyo, Oba Lamidi Olayiwola, in one of his public engagements, emphasised that “Kings who indulge in clubbing and drinking do not deserve respect.” In the same vein, Emeritus Professor Akinjide Osuntokun, in a tribute to Ooni Okunade Sijuwade on August 25, 2015, lamented thus:

Some critics of Yoruba Obas (kings) say the institution is suffering from overexposure and that the institution is becoming too familiar and that they are many times seen at public gatherings including parties. Ordinarily, Yoruba Obas do not eat in public or should not eat in public. But in these days of thoroughly modern traditional rulers, not just in Yoruba land but all over Nigeria, it is becoming difficult to put traditional rulers in some kind of cultural straightjacket. But at the same time, we cannot afford to sacrifice the institution on the altar of modernity.

Quite recently, Former President Olusegun Obasanjo in March 2025 expressed grave concern over the state of traditional institutions in Nigeria, lamenting that criminals, drug addicts, vagabonds, bandits and kidnappers have infiltrated royal institutions. He noted that instead of being custodians of culture and justice, some traditional rulers engaged in disgraceful acts that further damaged the country’s already fragile system. According to him:

“Today, there are criminals, drug addicts, vagabonds, bandits and kidnappers as so-called traditional rulers.” Instead of being custodians of culture and justice, some traditional rulers have engaged in disgraceful acts that further damage the country’s fragile system. An example is the monarch involved in electoral malpractice. This is a great pity, and it has greatly contributed to the problems of Nigeria by traditional rulers. How do we account for a traditional ruler snatching a ballot box at an election polling station and running away with it?” he queried. Traditional rulers commanded honour and respect, particularly during the colonial and early post-independence periods; such standards have now been lost. The class of traditional rulers with their distinction, honour and dignity, as we knew them in the colonial days and early post-independence days, has been diluted and polluted.

Royal Etiquette and the Business of Alaafin

The values of Alaafin are to serve as a corrective force across the length and breadth of Yorubaland, posing as the primus among the Yoruba leaders. HIM, Oba Akeem Owoade must understand the intricacies of contemporary leadership that is ethical and people-oriented. The socio-cultural importance of Yoruba history is that anyone sitting on that stool would inherit such character of leadership because they are meant to repel danger away from the Yoruba world. Alaafin should always make himself available to his people. As such, he is expected to call them to order when he notices things are not moving in the right direction. Nobody dares to undermine the authority of the Alaafin among Yoruba people, Falola submitted.

Based on the above discussion, every king is expected to live above board as demanded by their new statutes. Living above board does not in any way eliminate all human weaknesses and errors. But it does show to everyone that the king is truly the father of all and the custodian of every traditional culture, especially in Yorubaland. Certain behaviours or ways of life are least expected of a royal father, even if such are found among the common people. As the elders say, ‘Agbàlagbà kò gbọ́dọ̀ ṣe langbalángbà (meaning: An elder should not behave irresponsibly).’ The expectation is what is conceptualised as royal etiquette and royal codes, considering the richness of our cultural heritage and the complexity of the traditional institutions you all represent.

Royal Comportment

As public figures and custodians of traditional values and customs, traditional rulers cannot afford to do things the way they like. They are who they are because of the royal blood in them; thus, every ordinary action or inaction should be presented in royal form. What I categorise as ordinary actions include the mode of dress, general public appearances, personal body make-up, manner of speech, etc. All these should be done with great moderation and care with the full consciousness that, at home or abroad, a king is a king. When ordinary things are done extra-ordinarily, there shall be extraordinary responses of joy and respect from the subjects. But when a royal father fails to comport himself as one, the people may also disrespect or assault him. Yoruba indigenes are not comfortable when, for instance, their traditional ruler: is always at eateries, beer parlours, or, worse still, brothels; dresses in a style completely foreign to his custom; speaks more of foreign language than his mother tongue;
finds it difficult to be reserved and silent on issues and discussions that, strictly speaking, do not fall within his jurisdiction;
tones up his body or bleaches, probably to look more attractive; seizes girls and women at will and makes them his wives or sexual partners against their will; turns from being a custodian of the patrimony and resources of the people to becoming a dealer and business tycoon who sells off all the land and other resources of the town to enrich himself; Becomes the protector and custodian of hoodlums and fraudulent people in a bid to amass wealth and gain cheap popularity.

Royal Dignity

The dignity of the office of a Royal Father is such that it must be guarded. The source of the dignity is greater than any king; the royal children, yet unborn, must come to be vested with the same. Experience has shown that once that dignity is soiled and corrupted by the misconduct of a king, it may not be accorded the same respect by the people again. As the elders say, “Bi a bá tà ẹ̀nìyàn ẹni lọ́pọ́, a kì í rí i rà lọ́wọ́n mọ́” (meaning: “if you sell your loved one out, you won’t surely get to buy them back at a high price). As such, royal fathers need to be more conscious of the fact that their honour is conferred on them by Olodumare and the traditional institution; it must not be dishonoured by their actions or inactions or be brought to disrepute by insensitivity and selfish interest. This is reflected in one of the Yoruba clichés that “Ọba mẹ́wàá, ìgbà mẹ́wàá, Ọba kìí wọlé aládé” meaning: “Kings may come and go, but the crown remains dignified.” This reflects the timeless dignity and authority of the royal institution, regardless of the individuals who hold the throne. Many things militate against royal dignity today. Prominent among these are over-involvement in partisan politics, the desire to get rich by all means, uncontrolled desire for pleasure, unsatisfied appetite for anything – food or drink, and misappropriation of the common good / resources of the people and excessive use of social media and comments on public matters.

Royal Father is a Royal Leader: Yesterday’s Position

Every royal father should truly be a father of a land and a leader of essence. Kingship is likened to “èwù àgbà’; once you put it on, you automatically become an elder, a father and a Leader. All these go with responsibility and carefulness. In the words of the elders, “ipo agba laa b’agba.” Thus, there is a level of comportment that is expected of a leader and father of all and any mistake to act below such a standard can bring untold disrespect and even disharmony. As “fathers” the Kabiyesi is not expected to exhibit all the characteristics of a natural father and play the role of a true father to all. “Oba ní ìlú, bí a bá rìn láàárín àdúgbò, a rí i bá a,” meaning: “The king is the town; if we walk within the neighbourhood, we meet him.” It signifies that the Royal Father embodies the soul and essence of the community. In this connection, every king must be seen by the subjects to be wise and prudent in all situations, but especially in matters that require his judgment or final say. “Agbejo enikan da”, according to our elders “agba osika ni.”

A good father cannot but be objective in his judgments irrespective of who is involved. Any attempt to prefer one to the other or take sides because of personal gains will automatically reduce the subjects’ trust and bring into disrepute the royal dignity spoke of Royal father must be caring and take special interest in the peace, security and progress of all his subjects, as well as in the common good and people’s resources within their jurisdiction. To do this well, the traditional virtue of solidarity must be clearly exhibited. This virtue helps us to see all our subjects as belonging to one family and to identify with them in their moments of joy and sorrow. This must also characterise their relationship with the chiefs, whether high or ordinary. In a situation where there is no good understanding and harmony between a king and his chiefs, things will surely fall apart as the centre will not hold.
The relationship with the chiefs and other important individuals and groups within the town necessarily requires the exercise of the principle of subsidiarity. This is a principle by which every social entity is allowed to offer its contribution to the overall development of society without any infringement on the existential realities of the rest. In this respect, a superior person or group should not play the role proper to the inferior and vice-versa. As our elders say Agba to nikan je itan elede, yoo nikan roko ehinkunle re”. When a king does everything and attends to all issues all by himself without allowing the contributions of the chiefs and other subjects, he has mortgaged his dignity and fatherly role.

Royal Father of Today: Moderation in Political Involvement

There is no gainsaying the fact that Royal Fathers are political leaders. However, they are supposed to maintain a higher standard since it is permanent and not transitory. Yes, as the leader of his people, the king must see to whatever happens in his territory, but that does not make him a partisan politician. His role should be limited to ensuring peace and order among his people as well as encouraging his subjects to identify with the best candidate or party of their choice. Since the King is the leader and father of all, any attempt to prefer a political party over others will undermine his position as leader of all, an icon of peace and social justice. Today, it is common for royal fathers to run after political officeholders, not just for the good of their territory and people but for personal interests and monetary gain. This attitude is nothing but misconduct and one that belittles the traditional institution each king represents.

In connection with this, the practice of receiving the staff of office (opa-ase) from the government should be critically evaluated. While we appreciate the support and contributions of the government to the proper management of the traditional rulers in the land, the giving of opa-ase should be strictly reserved for the chairman of the council of Obas in the area. “A superior to the inferior normally gives Ase” or authority, and if we now say that political officeholders who are there just for a few years are superior to kings who are more permanent on the stool, I think it is a misnomer. The work of the government as a regulatory body in the process of choosing a traditional ruler is a welcome practice. The government should still ensure that the decision of the kingmakers and the generality of the people in the choice of the right person for the traditional stool is upheld. Thus, on the enthronement day, a certificate of recognition and not staff of the office should be given.

Alaafin and the Pan Yoruba Agenda of Patriotism and Development

Historically, the traditional royal institution represents the Indigenous instrument by which the various Nigerian peoples organised themselves and managed their affairs long before the imposition of formal British colonial rule in 1900. The traditional monarchical institution is well noted for its dynamism, resilience, and unending relevance. Thus, right from the pre-colonial period, traditional institutions have undergone some major transformations. Evidence from the existing studies revealed that the evolution and development of some major towns and cities in Nigeria were facilitated by the diligence, astuteness, and resourcefulness of their respective traditional rulers. This was said to have been one of the major reasons for the British’s use of traditional rulers as instruments of colonial administration.

HIM, Oba Olayiwola Adeyemi contributed to urbanisation and development of Oyo and Yorubaland. Significantly, Oba Adeyemi used his position during his reign to attract several socio-economic developments to his hometown (Oyo) and Oyo State in general for the betterment of the people. He was at the forefront of national policies and programmes directed towards Yorubaland. However, this became possible because of his healthy relationship with successive administrations both at the federal and state levels. Between 1970 and 2015, successive presidents and governors in the old Oyo and new Oyo State often paid courtesy visits to the palace of Oba Adeyemi III. He has used these opportunities to collaborate with the government towards the development of Yorubaland. For example, in 1981, the then governor of old Oyo State launched the Oyo Low-Cost housing scheme at Offa Meta in Oyo. Notable socio-economic changes in Oyo town, which Oba Adeyemi III facilitated, included the setting up of health and educational institutions, the construction of good road networks and so on. Existing studies revealed that prior to the emergence of Oba Adeyemi as the Alaafin of Oyo in 1970, there was no modern physical planning or housing layout in Oyo town. As a result, buildings and structures were erected without due regard to any regulation. Following his ascension, lands were reserved and designated as layout schemes and industrial layouts. This led to the emergence of several layouts and estates, such as the Oba Lamidi Adeyemi III layout, Araromi layout, Alaka Estate, Ajibike Estate, Alaka Estate and so on. His liberality towards granting land to people for socio-economic development also attracted a large number of Oyo indigenes (both home and abroad) to contribute meaningfully to the development of their homeland. I am very confident that all these developmental initiatives would not only be sustained but further advanced to greater heights during the reign of the new Alaafin, His Imperial Majesty Oba Abimbola Akeem Owoade.

The development agenda of Yorubaland through harnessing national and Diaspora Yoruba population material and knowledge is of immense importance. Harnessing people involves providing leadership, coordination, vision and direction towards the greater good. The Alaafin institution has played a significant role in this regard and is expected to continue. In the age of modern population movement, the Alaafin must, in all possibilities, establish a think-tank development committee saddled with the responsibility of harnessing home and diaspora Yoruba population for the growth and development of Yorubaland in the social, economic and political strata. The establishment of the Yoruba Development Committee and Oyo Development Committee must involve traditional monarchs and intellectuals. The development of the material and immaterial space of Yorubaland is of immense importance.

Establishment of Palace and Women Museums

Another important task for his HIM, Oba Akeem Owoade, lies in the preservation of Oyo cultural heritage and the establishment of palace museums and archives dedicated to the history of the Oyo Empire. Palace Museum provides the Alaafin the institutional platform for preserving the legacies of the Alaafin institution. The creation of the palace museum is not a recent development. The construction and organisation of palaces in Yorubaland feature separate designated areas in which tangible cultural heritages are stored for generations to learn from and understand. The transmission of history across generations is supported by these material cultures that provide a complete perspective of the history of the people. Oba Lamidi Olayiwola Adeyemi III knows the importance of the palace museum and thus not only encouraged the need to preserve the history of material culture but also commissioned Prof. Olutayo Adesina and myself to embark on oral documentation of Oyo history. This is not a feat two individuals can achieve. All sons and daughters of “Kaaro Ojire” need to contribute to the growth, operation and sustainability of this historic museum. The museum will hold historic and contemporary significance. The museum project will also place Oyo on the map of global tangible and intangible cultural heritage, thereby restoring Oyo to its primus position in the international history and intellectual identity of Yorubaland.
Oba Lamidi Olayiwola Adeyemi also underscores the importance of museum for women. In a virtual interview conducted with the Oba Lamidi Adeyemi by Professor Toyin Falola in 2021, Kabiesi stated his desire to establish a museum for women. According to Oba Lamidi Adeyemi:
…the essence of this was to re-emphasise the fact that African women were the finest in the world, in their natural state, as well as draw the attention of society to the dangers of emulating Western culture in terms of dressing. I want to have a museum for women, the first in Africa. All the things women wear when dressing up will be on display. I have been collecting these things for over 50 years now.

It is also very imperative for the Alaafin to establish royal museums in Oyo town and the towns where it has held and still holding sway. The burial grounds of four Alaafins reside today in Igboho while 24 burial sites of past Alaafin lay in Oyo-Ile, not far from Koso.

The need to preserve these historic sites has been well expressed by Professor Akin Ogundiran, a foremost authority on the archaeology of Old Oyo. He also underscores the importance of protecting Osoogun, Koso and Old Bara and declared as national monument: According to him:
Finally, sites such Osoogun, Koso and Old Bara must be declared as national monuments. The goals of this is to protect these ancestral legacies from destruction and appropriation. Koso and Old Bara in particular deserve the immediate attention of HIM, Iku Baba Yeye. The former is 14km from the ancient palace in Oyo-Ile and later is only about 7km. There is no reason why there should not be a motorable access to Koso and why animal grazing and bush burning should be taking place in Old Bara as I speaking.

Voice of Wisdom: Elders in the Alaafin Agenda

The new Alaafin must seek the wise counsel of elders. Elders play important roles in Yorubaland’s everyday affairs. Across various epochs of Yoruba history, the position of elders is important in the organisation of societal affairs, providing perspective to issues through their lived experiences. There is a popular aphorism that if a young man prides himself on having many new clothes, he cannot have as many old rags as the elders. Properly understood, if a young man claims to be knowledgeable about the present, he cannot have as much first-hand experience of life as the elders. Consequently, I wish to recommend a number of Yoruba elders and traditional rulers who have demonstrated the capacity to call to the deep to the Alaafin. In this category is the Awujale of Ijebuland, HIM Oba Sikiru Adetona, who ascended the throne of his ancestors in 1960, roughly sixty-five years ago. He played a very positive and critical role in the process of the enthronement of HIM Oba Lamidi Olayiwola Atanda Adeyemi III, who joined the ancestors on 22 April, 2022. He is a repository of good ideas and thoughts on kingship studies, leadership and good governance. Two other traditional rulers with very rich and verified experience are the incumbent Ogiyan of Ejigbo, Oba Oyeyode Oyesosin and Olobu of Ilobu, Oba Ashiru Olatoye Olaniyan II. Both have spent more than 50 years on the throne of their forebears.
Another leader of repute worthy of being a guardian is the royal and emeritus Archbishop Ayo Ladigbolu. Our Archbishop is a man of solid pedigree and culture, a cosmopolitan citizen of the world, a highly respected Yoruba statesman, and a fountain of historical knowledge. Given the antecedent surrounding the installation and coronation of the 42nd Alaafin of Oyo, Alaafin Ladigbolu II, the Ladigbolu and Alowolodu, which Oba Lamidi Adeyemi emerged from, should have been sworn enemies. Both Alaafin Lamidi Adeyemi and Archbishop Ladigbolu choose to be bossom and life-long friends. Both shared inner secrets and had a common position on many issues. Oba Lamidi Olayiwola Adeyemi recognised the importance of elders in Oyo and Yorubaland’s day-to-day affairs. One of the elders, Oba Lamidi Olayiwola Adeyemi, conversed regularly with was His Grace Archbishop Ayo Ladigbolu. Archbishop Ladigbolu’s attributes are not only acknowledged by Oba Lamidi Olayiwola Adeyemi III but also endorsed by the traditional ruler, who enjoys robust debate with the Archbishop in their private discussions. In a public event, Oba Lamidi Adeyemi affirmed that they do disagree on issues but had several ways of resolving them. Oba Lamidi Adeyemi further comments on Archbishop Ladigbolu thus:
I have found an uncommon attitude of service to the throne of the Alaafin, which in ordinary life when two princes of the same age come from opposite side of the alternating trajectory of Atiba dynasty, aloof-ness is usually the stance; but this evidence is not allowed to rear its head; but affinity, closeness, affection and loyal service issue from the character of the Archbishop in all his dealings with the Kabiyesi and the Alaafin throne. Prince Ayo Ladigbolu is remarkably a redeemed soul.

Yoruba Diaspora and Alaafin Agenda

We need to recognise the presence of the Yoruba people in the diaspora. We are all aware of the impact of the Trans-Saharan slave trade, the Trans-Atlantic slave trade and the struggle of partitioned Africa on Yoruba people. These historical events had gross impacts on the dispersion of the Oyo Empire population. There is no doubt that several Yoruba populations exist in Benin Republic and Togo. Also, trade and economic activities have contributed to the presence of Yoruba people in Senegal, Ghana, and Cote d’ Ivoire. The fact of slave trade also contributed to the presence of the Yoruba population in places like Cuba, Brazil, Trinidad and Tobago, Nicaragua and the Oyotunji village in the United States.
HIM, Oba Akeem Owoade must tap the social and material resources embedded in the Yoruba diaspora. In the social form, Kabiesi must seek unity and social cohesion to prioritise the pan-Yoruba Agenda and development. In the material form, the diaspora-development agenda has become the order of contemporary migration governance. On several occasions throughout his reign, Oba Lamidi Adeyemi made several visits to the indigenous Yoruba population in countries like Cuba, Brazil, Trinidad and Tobago, Nicaragua, and Maryland in the United States, held several town hall meetings with Yoruba sons and daughters by emphasising the concept of Yoruba first. These acts are sustainable and are important to the contemporary relevance of the Alaafin. Oyo’s empire status remains intact, although not in geographical identity but in the global reach of Yoruba sons and daughters, which is making tremendous impacts and upholding the leadership and development agenda of Yorubaland. The need to coordinate the Yoruba diaspora lies in the leadership role of HIM, Oba Abimbola Akeem Owoade.

Alaafin and Contemporary Leadership Space

The impact of the Alaafin extends beyond the pre-colonial era into contemporary governance and leadership. The last decade of colonial rule in Nigeria witnessed the ideal clash between tradition and modernity, between the traditional form of leadership and the modern way of government. The testing case of the conflict between the chiefly class and the educated elite, who formed the bulk of the modern political class, found its unfortunate setting in the social and political landscape of the old Western Region. This incident not only brought the traditional chieftaincy institution into a confrontation with modernity but also raised the question of the relevance of the former in the modern system of government. What is the place of tradition in modern polity? Could we, as a people, allow modernity to invalidate African traditions? How can the political and the chiefly classes relate within the new and modern political landscape? Whichever way we respond to the posers, the relegation of indigenous political structure through the force of colonial rule in the guise of modernisation has shifted the power structures and relations in Yorubaland. This colonial experience of power relation has continued to haunt our political scape even in the post-colonial period.

The status of the Alaafin remained prominent, although it has diminished in terms of power. Within the post-colonial constitution, traditional rulers like the Alaafin retained considerable cultural and moral authority. The Obas are recognised as the religious and spiritual heads of their people. Among the Yoruba, the Alaafin is recognised as the father figure both at home and abroad. Alaafin Lamidi Adeyemi III, who ruled from 1970 until his passing in 2022, was perhaps the most prominent contemporary figure to have embraced modern leadership while maintaining the traditional values of the Alaafin. His tenure illustrated the capacity of the Alaafin to contribute meaningfully to national discourse, particularly in matters related to Yoruba culture, history, and the development of Oyo State. Alaafin Adeyemi III was a highly respected figure known for his engagement with national political issues, his advocacy for the preservation of Yoruba culture, and his promotion of education and social development. Alaafin Adeyemi III was deeply involved in cultural diplomacy, often hosting dignitaries from around the world and using his position to highlight the significance of the Yoruba culture and traditions on the global stage. He was also an advocate for peaceful coexistence among Nigeria’s diverse ethnic groups and was instrumental in mediating disputes within the Yoruba community. His leadership demonstrated that the Alaafin could still play a vital role in promoting national unity, addressing contemporary social issues, and ensuring the preservation of cultural heritage.

Diplomatic Notes Between Traditional Monarchs

In spite of the open rivalry and supremacy battle between the Alaafin of Oyo and Ooni of Ife, the relationship between the two has not always been one of conflict and contestation. The Alaafin of Oyo and Ooni of Ife had mutual respect for one another. In the period before the 19th century and even during the nineteenth-century Yoruba war, the Alaafin gave tremendous respect to the Ooni of Ife and the institution of Ooni. The Alaafin, across ages, accept the fact that Ife is the cradle of the Yoruba race and the source of dispersion of the Yoruba people. Both the Ooni and Alaafin also acknowledged Oranmiyan/Oranyan as the founding ancestor and first Alaafin of Oyo. Ife Traditional historians also accept that Oranyan was the fourth Ooni of Ile-Ife.
In the recent remembered history and 1976 in particular, both the Alaafin Lamidi Olayiwola Adeyemi and Ooni Adesoji Aderemi exchanged diplomatic correspondence over the installation of Sooko Itakun of Ikire as an Oba. Alaafin Lamidi Adeyemi initiated a diplomatic note and the content of the note was to provide historical evidence and authorities on why the Sooko Itakun should not be installed as an Oba. Ooni Adesoji Aderemi, after a perusal of the note, acknowledged the veracity of Alaafin Adeyemi and stopped the installation. The opening address of both letters speaks volumes. Alaafin Lamidi Adeyemi refers to Ooni Adesoji Aderemi as ‘My Dear Ooni” and in response, Ooni replied ‘My Dear Alaafin.” This should be the spirit with which the foremost traditional rulers should be approaching matters of governance, conflicts and contestation.

At the 80th birthday of Professor Anthony Asiwaju and book presentation at the University of Lagos, there was a drama between the Olugbo of Ugbo and the Alaafin of Oyo over the status of some diaspora Obas of Yorubaland who accompanied Olugbo of Ugbo to the event. The unfortunate incident also attracted the attention of Ooni of Ife. Some of our highly respected historians had to step into the situation diplomatically and subsequently visited Ooni Adeyeye Enitan Ogunwusi and Alaafin Lamidi Adeyemi in their respective palaces. The position of professional historians was that a true traditional ruler should refrain from washing their dirt in public places and inculcate the arts of diplomatic notes through trusted officials. Indeed, both Ooni Adeyeye Enitan Ogunwusi and Alaafin Lamidi Adeyemi learned to accommodate one another till the passage of Alaafin Lamidi Adeyemi on 22 April 2022.

Message to the Alaafin: The Essence of Ifa Corpus

Alaafin must study and understand the Ifa Science. According to experts – Ifa is a collection of 256 books divided into 800 collections, making a total of 204, 800 compendiums of orature. The acknowledged father of Ifa at all times and ages in Yorubaland is Orunmila–Asorodayo, Eleri Ipin, a tun ori eniti o sunwon se. Orunmila is also acknowledged as the Opitan Ile-Ife (The Historian of Ile-Ife), (The Cradle of Yoruba Civilisation). According to experts, the 256 Odu Ifa is akin to the coded knowledge system called binary coding found in computer science and derived from mathematical probability and observation. With this affinity, the ancient wisdom of Ifa has demonstrated its nexus with modern technology.

Iku baba yeye, all your predecessors were deeply rooted in Ifa science. You must also immerse yourself in Ifa belief system. It is good to know that you are a thorough bread Oyo man and familiar with the name Professor Wande Abimbola. His numerous publications on Ifa are available for you to consult and digest. Among these publications include Àwọn ojú odu mẹ́rẹ́ẹ́rìndínlógún, Ifa Will Mend Our Broken World, Ifa: An Exposition of Ifa Literary Corpus among several other. Also, the Araba Awo of Osogboland and the presiding officer of the Idin Ileke Temple, Chief Osundagbonu Ifayemi Elebuibon, is a man of impeccable character who can serve as a guide and mentor. The towns of Ola, Masifa and Ika Ejigbo are veritable centres of Ifa practices in Yorubaland. Indeed, Tunde Odesola, in a recent newspaper publication, quoted Professor Wande Abimbola’s position on the functionality of Ifa thus:
I am not a Christian, but I use Western medicine when necessary – along with herbs and divination. You might not be an Ifa worshipper, but that should not stop you from benefiting from its truths, which are so natural and pure. The truths of Ifa are contained in its accurate divination, diagnosis, treatment and healing. The efficacy of Ifa explains why you find people of other religions sneaking into it in secret and benefiting from it while pretending publicly not to have anything to do with it… As a philosophy, Ifa teaches moral and ethical wisdom symbolised by Orí (destiny), Èsù (choice and consequence), Ìwà Pèlé (good character), Omolúàbí (virtue), Owú (jealousy), Ìbínú (anger), and Ànìkànjopón (greed), among other behavioural traits.

The New Alaafin and the Sustenance of the Legacy of Excellence

Traditional institutions and royal stools are symbols of our cultural uniqueness as a people—traditional institutions and rulers as repositories and custodians of culture, traditions, indigenous values and norms. Hence, the institution and its holders are expected to constantly imbibe in its people the need to respect, preserve, and ensure the sustainable transfer of these cultural values, which teaches Yoruba’s patriotic spirit and pan-Yoruba Agenda. This position echoed the legacies of successive Alaafins of Oyo and the immediate past Alaafin, Oba (Dr) Lamidi Olayiwola Adeyemi, whose reign as the Oyo monarch was synonymous with raising the kingship institution to an enviable height in all ramifications. Traditional kingship ideology rests upon a community’s belief in the powers of the sovereign ruler, which are situated within an accepted spiritual framework. The kingship institution must be held in high esteem and the community must view these kingly powers as necessary for protection against human, natural, and supernatural threats. While kingships are united by a common ideology, differences in the importance of centralised politics, such as control over the military or the economy, demonstrate that kingships exist along a continuum. Myths are, therefore, created to sustain those ideologies and insulate and preserve them through programmed re-enactment ceremonies.

The first important task for His Imperial Majesty, Oba Abimbola Akeem Owoade, lies in understanding the antiquity of history. As also suggested by the eminent historian, distinguished Professor Toyin Falola, the new Alaafin must learn history. This is because “Oyo is history, history is Oyo.” In fact, his immediate predecessor, Oba Lamidi Olayiwola Adeyemi, took time to learn history. Learning history for Alaafin is not difficult because he has around him capable and distinguished palace historians, elders of the palace, the Oyo-mesi institution, the women of Oyo palaces, community intellectuals, academic professors of Yoruba history and Yoruba intellectuals at home and in the diaspora, who have been friends of Alaafin, Oyo and the palace for many years.

The sacred nature of the kingship institution and Alaafin must be respected because Yoruba people are sensitive to the preservation and advancement of Yoruba civilisation irrespective of the effects of modernisation. Hence, the essence of understanding Oyo and Yorubaland through its history persists. Governmentally speaking, Alaafin’s position was that of an absolute monarchy. Metaphorically and culturally speaking, He is iku baba yeye, alase, ekeji orisa (Death, the almighty, the second-in-command to the gods). In practice, he governed with eight senior chiefs known as the Oyo-mesi with the prism of checks and balances. Also, the influence and power of the Ogboni cult remains profound in Oyo history. Writing in the late nineteenth century, one of the earliest non-professional historians, Samuel Johnson, interrogation of the complex institution of the king, political institutions, symbols of authority, and the ritual basis of power, concludes that the “King is more dreaded than even the gods.”

The Alaafin embodies power, authority, kingship, tradition, culture, civilisation, ideology, beliefs, history, people, war, peace, protection, empathy and kindness. While representing the interests and supreme power of the deities, the Alaafin also embodies the rule of law. In the context of government and governance, he embodies the principle of checks and balances and participatory government. He is a warrior who defends his territories, people and their properties. He is a father figure to whom all the Yoruba looked up. He is also a key figure in the religions of his people. The Alaafin is not only central to traditional religious practices but also highly influential in modern religious practices. Because of his pivotal role in maintaining the religious and spiritual heritage of the people, the Alaafin is considered the chief priest of the Yoruba. The Alaafin is also the beacon of civilisation and modernisation. One political scientist recently described him as “a traditional brand whose significance is one means by which we can begin to read the modernity of traditions.” This testifies to the continuous relevance of the Alaafin in the contemporary period.

CONCLUDING NOTES:

Oyo and the Question of Tact and Diplomacy

It appears, and with due respect to all traditional and political elites, that Oyo is losing its tact and diplomacy, which is an age-long asset. The elites must develop an in-built mechanism for resolving all crises and contradictions that may emerge from time to time. The immediate past Alaafin, Oba Lamidi Olayiwola Adeyemi III, once told us in a public engagement thus:
O ba gbo Hausa
Ko gbo fulfude
Ko gbo Igbo
Ko gbo Kalabari, Abi Uku uku
O le gbo nnkan ti Ara Oyo n so

 You may be fluent in Hausa.
Or have a clear understanding of Fulfude
You may be versed in Igbo
You may be deep in Kalabari or Uku Uku
You cannot meaningfully understand what an Oyo man is saying 

May I also, as a typical Oyo man, the perception of other Yoruba sub-groups about an average Oyo man:

A a ki n’waye,
K’a ma larun kan lara.
Ija ‘gboro larun Ibadan, Ma-su, ma-to ni ti Eko, Ijo ola ni ti ‘Oyo; Agbada Nla ni ti’ilu Ilorin; Ijakadi loro ‘Ofa

No one exists in this world.
Without an innate weakness:
Street violence is that of Ibadan;
Lack of space for conveniences is that of Lagos
Aristocratic dancing is that of Oyo;
voluminous apparel is that of Ilorin;
Wrestling is that of Ofa.

Oyo dobale, inu re losoo
When an Oyo man is lying or prostrating before you, His mind and intentions are standing erect.

Oyo ki i lo, awon nbo ni
An Oyo man would never tell you he is leaving you. He would say he is coming when he is going.

Oyo A-yo ‘-mo-sile
The Oyo, an expert at sneaking away without notice

A bun o n isu I ‘Oyo o nyo O ti r’igi ti o fi se na?
You get a gift of yam in Oyo and you are jubilating; do you have any firewood to cook it with?

However, it appears that the non-Oyo are now hearing the loud whispers and echoes from the Oyo kingdom. We must harvest Oyo's diplomatic assets for the greatness of the Oyo people and other Nigerians. It appears the Ijebus and Egbas are now better masters of diplomacy. A case in point was the establishment of the Institute of Governance by the Awujale of Ijebu Oba Sikiru Adetona at Olabisi Onabanjo University, Ogun State, with the late Prof. Ayo Olukotun as the pioneer Director General. It is good to note that the Federal Government of Nigeria recently took over the funding and management of the Institute under President Bola Ahmed Tinubu GCFR. The Institute is now an arm of the Nigeria Institute of Policy and Strategic Studies, Kuru, Jos. Where is the governance and traditional ascendency of Alaafin with its age-long diplomacy? 
Second, Tai Solarin University of Education, established on 28th November, 2005, has now been taken over by the Federal Government with full implications for its funding and management. The Federal Government has relieved the Ogun State Government of its funding. What are the diplomats of Oyo extraction doing? Emmanuel Alayande University of Education, Oyo, metamorphosed from the old St. Andrew’s College, Oyo, in 1896. It was upgraded to the status of College of Education on 1st October 1985. We use this opportunity to call on Iku Baba Yeye HIM, Alaafin Akeem Owoade and our amiable Governor of Oyo State, His Excellency Governor Seyi Makinde, to engage in subtle and shuttle diplomacy. Where is the Alaafin National Academy of Traditional Leadership, Governance and National Values? The Alaafin Academy of Traditional Leadership, Governance and National Values is expected to be affiliated with a public tertiary institution. The Institute is envisaged to be a training ground for royal princes, young monarchs, aspiring monarchs, and others desiring knowledge of indigenous governance structures. The institute will focus on royal conduct, etiquette and general royal comportment. Leadership Studies has a significant role through its merger of town and gown epistemology to reposition traditional institutions as an important vehicle of administration.

Expectations of an Oyo Princess, Dr. (Mrs.) Sekinat Kola-Aderoju from Iku Baba Yeye, Alaafin Abimbola Akeem Owoade: Kini Oyo Nfe

In our search for answer to the question of expectations of the Oyo people from the new Alaafin, our quest took us to the nooks and crannies of Oyo. The insight of Dr. (Mrs.) Sekinat Kola-Aderoju, the Head of Department of History and International Studies of Kola Daisi University, Ibadan is quite illuminating:

Out of all former colonial provincial headquarters, Oyo is the only one that has not become a capital in Nigeria.

Considering the relative urbanization, cultural richness, favourable historical circumstances and the projection of Alaafin Abiodun Atiba almost 200years ago, to replicate the capital city of Old Oyo Empire, Oyo is yet to occupy it’s status as a centre of power, culture, technology and innovation in the modern sense.

Gone are the days when the erroneous impression that the King of Capital cities are usually less influential. The position of the Alaafin of Oyo in Yoruba land is sacrosanct and not negotiable. Hence, such fear is alleviated. Oyo people expected the traditional authority to enforce his relevance through coordinated developmental projects, selflessness and service to humanity.
Oyo’s geographical position should naturally enhance commerce and industry. The strategic location is an endowment either by design or by accident. Oyo is 43kilometres away from Ibadan, Ogbomosho, and 34klometres away from Iseyin and Iwo. All these locations are gateways to other parts of Yorubaland. The endowment should be geared towards growth and development and enabling atmosphere for investors. The King should bring forth his knowledge, Connections and foreign exposure to build a strong Oyo economy.

The new Alaafin should be a unifying force binding not only the diverse Oyo groups but all Yorubas at home and abroad.
Oyo population grew at alarming rate in the recent time without commensurate political, social, educational, health and economic infrastructural increase. Youth empowerment will convert the so-called base to become entrepreneurial hub rather than a place for breeding political thugs.
Oyo is a land of rare opportunities. The youths should be conditioned to explore the available educational and vocational opportunities.

A Plea for Peace, Unity and Progress
It is vert pertinent to observe that the politics of selection of a new Alaafin is over and the need for peace, unity and progress if Oyo has been recently underscored by one of the contenders for the highly coveted throne, Prince Ismail Bukola Ladigbolu. His plea is worth quoting extenso:
I pray that the King’s reign brings peace and unity to the land, as well as development to the community. Oyo’s name is so strong that it should never be seen as a village, but as a city.
I also pray that God grants our King the wisdom to unite all the sons and daughters of Agunloye because he is an ambassador of the Agunloye Ruling House, and by God’s grace, he will make the family proud.
Let us continue to support the development of Oyo as we have always done. Whether through selection, election, or appointment, whoever is chosen should be supported once they prove to be the right person for the development of Oyo. It is only God who places people in positions of authority. No ambition is greater than Oyo; Oyo is bigger than any individual’s ambition.

To all the citizens of Oyo, both within and outside the country, this is the best time to come home and show your support. It is the beginning of a new era. Let’s unite and elevate Oyo to where it should be.
There’s no place like home. This is the time to bring all our resources together, no matter how little, and contribute our knowledge, ideas, and resources.

CONCLUSION

This lecture has examined the place of Oyo and its rulers within the context of Yoruba cultural and political history. It has been shown that the Alaafin of Oyo occupies a central place in the historical, cultural and political development of Yorubaland. This was because the Oyo Empire rose through the outstanding organisational and political skills of its rulers, wealth gained from internal and external trade and its powerful cavalry to emerge as the largest and most politically important state in West Africa, the region from the mid-17th to the late 18th centuries before the final collapse of its authority in the 19th century. The development of Oyo had its foundation attributed to the traditions of Oranmiyan, the founder of the Oyo kingdom and his brave successors. This feat was continued at New Oyo with Alaafin Atiba and the rebuilding of the kingdom in the 19th century. In the 19th century, the New Oyo and its Alaafin played a prominent role in the defence of Yorubaland from external invaders and in the restoration of peace and unity in the face of the rise of Ibadan Empire and the inter-state wars ravaging Yorubaland. In the colonial period, Oyo and its Alaafin were not backbenchers in the political and administrative schemes.

In spite of the relegation of traditional institutions in post-colonial governance in Nigeria, Oyo and its Alaafin continued to play pivotal roles in the history, culture and politics of Yorubaland in particular and Nigeria in general. The role, position, and relevance of the Alaafins in the colonial and post-colonial political developments in Nigeria have equally proved remarkable in nation-building and national integration. In fact, the immediate past Alaafin of Oyo, Oba (Dr.) Lamidi Olayiwola Adeyemi III, CFR, pushed the pedestal of Alaafin Institution forward in his 52 years on the throne by consolidating and building upon the legacies of his forebears. It is an irony of history that Alaafin Adeyemi III was never a member or an official of the National Council of Traditional Rulers of Nigeria (NCTRN) during his lifetime despite the antiquity of Oyo monarchy.

The role and depth of Oyo’s influence in nurturing a Yoruba identity and consciousness and the place of its rulers (the Alaafin) in this enterprise have continued to resonate across generations and boundaries. It also became the basis for a global understanding of the capacity of the black race to construct an enduring political and social arrangement. The roles that the successive Alaafin played in this historic feat have been extremely remarkable. In fact, Oyo and its Alaafin are so important in Yoruba historical development that scholars have been talking about ‘Alaafin’ or ‘Alaafinology’ as capable of becoming distinct areas of academic specialisation in African studies.
My last words will be to use the heroic life of Akara Ogun as the model. D.O. Fagunwa closed his great book, Ogboju Ode Ninu Igbo Irunmole (1938), by moralising on endurance:

Eyin okunrin ati obinrin ni ile Yoruba, ogbon ologbon ki i je ki a pe agba ni were; e fi itan inu iwe yii se arikogbon. Olukuluku yin ni o ni isoro lati pade ninu aye, olukuluku ni o ni Oke Langbodo tire lati lo, olukuluku ni o si ni idina tire niwaju, bi didun ti n be ninu aye bee ni kikoro n be, bi oni dun ola le koro, bi ola tun sangokoro otunla le dabi oyin: kokoro aye ko si lowo eni kan; bi e ba ti n ba irinajo yin lo ninu aye, ti e n ti ori didun bo si ori kikan, e maa gba ohun gbogbo terinterin ki e maa se bi okunrin ki e si maa ranti pe, eni ti o ba ran ara re lowo ni Olorun Oke ran lowo.

All you Yoruba men and women, it is by using the wisdom of others that the elder avoids being called mad; use the stories in this book as sources of wisdom. Each of you has problems, each has his Oke Langbodo to travel to, and each has obstacles along the way. As there is happiness in the world, so is there sadness; today may be good, tomorrow may be bad, and the day after may be as sweet as honey; the key of the universe resides with no one. As you progress in your journey, moving from happiness to sorrow, take everything with laughter, behave like a man, and always remember, it is he who helps himself that God helps.

Siyan Oyeweso is a professor in the Department of History and International Studies, Osun State University, Osogbo, Osun State & Pro-Chancellor and Chairman of Council, Obafemi Awolowo University, Ile-Ife, Nigeria.