Adebamiwa O. Michael
The recent disagreement between the Ooni of Ife, Oba Enitan Ogunwusi, and the Alaafin of Oyo, Oba Abimbola Owoade, has attracted widespread attention across Yorubaland. At the heart of the matter is the conferment of a chieftaincy title with pan-Yoruba undertones, which sparked questions of tradition, authority, and respect for cultural boundaries.
Historically, the Ooni of Ife has always been regarded as the spiritual head of the Yoruba people, preserving the sacred legacy of Odùduwà and the cultural cradle of Ife. The Alaafin of Oyo, on the other hand, rose to prominence through the political and military might of the Oyo Empire, which once dominated much of West Africa. These roles were originally complementary, not competitive.
The colonial era, however, altered this balance. For administrative convenience, the British elevated the Alaafin as their primary point of contact in Yorubaland. This move created contradictions between the Ooni’s spiritual primacy and the Alaafin’s colonial-era political visibility contradictions that still echo in today’s disputes.
The title controversy reflects this tension. While the Ooni’s conferment of the “Okanlomo of Yorubaland” (later clarified as “Okanlomo Oodua”) was intended as an honorary gesture, it was seen by the Alaafin as overstepping boundaries. Traditionally, only the Ààrẹ Ọ̀nà Kakanfò is recognized as a truly pan-Yoruba title. The proliferation of new honorary titles risks diluting the cultural weight of Yoruba institutions.
Beyond titles, concerns have also been raised about the public conduct of both monarchs. Subtle acts of disregard, such as perceived snubs at public gatherings, diminish the dignity of the thrones and send wrong signals to the people. While the Ooni is praised for humility and openness, his decision to confer a controversial title shows calculated boldness. The Alaafin’s firm pride, though rooted in Oyo’s grandeur, has been described by some as needing a gentler touch in today’s age of diplomacy.
The larger issue is the gradual weakening of the Obaship institution. Chieftaincy titles, once rooted in heritage and service, are increasingly commercialized, with younger generations questioning their value. For the Yoruba institution to remain relevant, it must balance tradition with modern expectations preserving culture while addressing issues like insecurity, economic growth, and youth development.
Encouragingly, Yoruba leaders and elders have already stepped in. The Aare Ona Kakanfo, Iba Gani Adams, has consulted both monarchs, while the Yoruba Council of Elders and respected scholars like Prof. Wande Abimbola have urged dialogue and restraint. These interventions show a shared understanding that conflicts at the top reverberate across the entire Yoruba nation.
In the end, this dispute presents not just a challenge but also an opportunity. The Ooni and the Alaafin, as symbols of Yoruba heritage, must see themselves not as rivals but as custodians of a shared destiny. By working together, they can restore dignity to the institution, inspire unity among their people, and guide Yorubaland toward peace, pride, and progress.
Adebamiwa Olugbenga Michael writes from Lagos