Royal scramble and squabble have been key elements in traditional succession politics in Yoruba land since immemorial. Wherever you look across the Southwest, you find traces of dissensions among contenders for a royal stool. Therefore, the stiff competition for the stool of Alaafin of Oyo is not new. The imbroglio is not peculiar to the ancient town. The acrimony is similar to the experiences of other towns with vacancies to fill their thrones.
Four factors usually account for the bitter struggle in Oyo.
First: The Alaafin is perceived as the first among equals in Yoruba land. In his October 15, 1881 letter to colonial Governor W. B. Griffiths, imploring him to intervene in the armed conflict between Ibadan and Ekitiparapo, Oba Adeyemi I described himself as “king of Yoruba” and his claim was not disputed, not even by Derin Ologbenla, Owooni (and Baale of Okeigbo). His forefathers ruled the Oyo Empire. Therefore, the Alaafin is a highly revered and prestigious title.
Two: The Alaafin was the only ruler who presided over a vast empire comprising most Yoruba towns. His soldiers at Ibadan saved the Yoruba from invasion and subjugation by the Fulani forces, particularly the Emir of Ilorin who wanted to “dip the Qur’an in the sea”. Historians have always recalled the titanic battle at Osogbo, which frustrated the invaders’ plan. It is not out of place for the Alaafin to call himself the defender of the race.
Three: It is the right of Oyo princes to aspire for the exalted throne whenever there is a vacancy. Only a few princes, like the Adesiyen, would decline if the opportunity arise. Adesiyen declined due to old age and illness. Over time, the royal house has grown in leaps and bounds as sections have evolved according to the order of births. Thus, the contest is stiff.
Four: Apart from the prestige, the throne is a guarantor of permanent wealth, prosperity and invaluable privileges.
In the days of yore, tributes (isakole) enriched the king, his wives, children and high chiefs who assisted him in ruling the kingdom. Today, the five per cent allocation to the palace from the councils fills the void. Therefore, the legitimate contest is highly competitive and rewarding. Naturally, it is a winner-takes-all.
However, the onus is on the winner of the crown, Oba Abimbola Owoade, to set an agenda for reconciliation. The peace moves should be in layers. There is a need for reconciliation between the oba and the divided Oyomesi, the kingmakers and traditional ministers under His Supernal Highness, the Basorun, the traditional prime minister. This is important because they would play important roles in the coronation rites.
The governor of Oyo State, Seyi Makinde, has insinuated that members of the Alaafin-in-Council received gifts from a contestant, and it appeared that some problems ensued while sharing the gifts. The gifts were in the form of currencies, as alleged, unlike in the days of yore when aspirants gave out cowries, lands, crops, domestic animals, expensive clothes, and beads, and made promises to dispense favours, including giving their daughters in marriage to the families of the high chiefs, in a demonstration of gratitude.
What may have been uncritically confused as bribes in some quarters could have been customary proceeds from guided selection politics before ifa divination stepped in to separate the wheat from the chaff.
There is also an urgent need for a truce between Oba Owoade and other aggrieved members of the Adelu Agunloye royal family, who are his kith and kin, particularly the ardent supporters of his arch-rival, Gbadegesin Ladigbolu. The Alaafin is the father of all in Oyo, but he occupies the stool on behalf of the extended family of royals, nobles, and aristocrats. He is first and foremost a prince from the royal house before becoming the property of the ‘kingdom’.
It is not new that the struggle has shifted to the court. The legal fireworks may be prolonged due to the slowness of the judicial system unless there is an accelerated hearing. Oba Owoade is fortified by the singular fact that he was a prince before ascending the throne, and his anticipated triumph at the temple of justice may be predicated on his inalienable right to the prestigious throne, like other princes.
After the court case, the monarch would still need to reconcile with the rival, who the crown has eluded, as a matter of courtesy. This is a very challenging matter, more so when the Yoruba tend to believe that people do not renew friendships after a bitter court case.
Embarking on reconciliation demands humility, courage, self-sacrifice, and abnegation. It is an attribute of leadership that would assist the Gen-Z monarch to stabilise and expand the scope of partnership required for propelling the town to progress.
The people of Yoruba land also look forward to a synergy between the Ooni of Ife, Oba Adeyeye Ogunwusi, and Alaafin Owoade as the two foremost monarchs in the Southwest who are expected to liaise with other monarchs of Egba, Ijebu, Yewa, Awori, Ijesa, Ekiti, Akoko, Ikale, Ilaje, Lagos, Agbadarigi, Popo, and Ajase in strengthening the bond of unity and defending the collective interest of the race. The old acrimony between past Ooni and Alaafin cannot reoccur because of the peaceful steps Oba Ogunwusi has taken in visiting Oyo.
It is a new era in Oyo. The death of Oba Lamidi Adeyemi III marked the end of an era. He was the link between the old times and the new dispensation, characterised by the rise of educated kings who had to lead the ancient town to adapt to modern realities.
It is doubtful if the old pattern of rites and rituals can be rigorously followed in placing the monarch on the throne. For example, if any Alaafin-elect is to pick Igba Iwa, he has to follow a guided process in this modern time, with the assistance of the wise ones.
In the olden days, the Igba Iwa was said to contain two separate covered calabashes with similar shapes and sizes and identical decoration. They were brought before the oba-elect to pick his choice: one contained cowries (money), cloth, and beads, indicating a happy and prosperous reign. The other contained gunpowder, bullets, razors, knives, miniature spears, and arrows, indicating wars and turmoil.
In his book, History of Yorubas, Samuel Johnson, a cleric and historian, recalled that Oba Adeyemi I chose the latter and his choice determined the fate of the Oyo Empire. His reign was full of tension. The climax was the 16 years of protracted wars between Ekiti/Ijesa and Ibadan, which led to the loss of Yoruba independence to the British interlopers.
Also gone with the wind was the ‘crowning’ of the first son as ‘Aremo.’ In those days, Oyo produced reckless ‘Aremos’ who were despots, although some good ones also succeeded their fathers as Alaafin by popular acclamation.
Those conditions that permitted the allotment of duties to an Aremo no longer exist in this modern era.
The selection of the new Alaafin has confirmed the split in the Atiba lineage. It also affirmed the trend of rotation between the two extended families of Adeyemi Alowolodu and Adelu Agunloye, which were once a single family through their progenitors – Adelu and Adeyemi – being the direct children of Alaafin Atiba.
In the final analysis, there is only one ruling house in Oyo, the split notwithstanding.
Atiba had many other children, whose descendants may still be recognised as princes but have not been privileged to occupy the throne. These are the offspring of Adelabu, Adesiyen, Adediran, Adejumo, Olawoyin, Tele Agbojuloogun, Ala, Adewusi, Adesetan I and II, Adeleye, Adedotun, Afonja, Agborin, Tela Okitipapa, Ogo, Momodu, Adesokan, and Adejojo.
Those who occupied the throne were not insulated from troubles. While Adelu, the Crown Prince, was widely tipped as the successor to Atiba, he was rejected by Are Ona Kankanfo Kurumi of Ijaye, who insisted that the Aremo should die with his father. It led to a war. Assisted by Ibadan forces, led by Balogun Ibikunle, the Alaafin won.
Adelu’s death sparked a succession crisis. His crown prince, Amubieya Agogo-Ija, could not succeed him.
Following the rift, Amubieya left for Ibadan, hosted by Aare Asubiaro Latosa, the then ruler of Ibadan. But after the demise of Adeyemi I, he returned home to be crowned the Alaafin.
He ruled for six years, between 1905 and 1911. His children were Siyenbola Ladigbolu, Lawuwo, Agboin, Tella, and Owoade, the grandfather of the current inheritor of the throne.
Agogo-Ija was succeeded by his son, Ladigbolu I, who was succeeded by Adeniran Adeyemi, son of Adeyemi I, who ran into political turbulence. After the removal of Adeyemi 11 in 1955, Bello Gbadegesin (Ladigbolu II) ascended the throne. He died in 1968 and a protracted tussle ensued between Sanda Ladepo and Lamidi Adeyemi 111, who eventually triumphed. He reigned for 52 years.
It is now the time of Oba Owoade. The young prince is fulfilling his destiny. Having inherited the throne, he should be more condescending.
His predecessor, Adeyemi 111, set a standard. He should strive to surpass it. May God give the new monarch the wisdom, like King Solomon, to reign in Oyo with the fear of God, and may his reign usher in a new era of peace, progress, and prosperity for the ancient town.
