₦airaland Forum

Below is the letter Alaafin Of Oyo Oba Lamidi Adeyemi III to military Governor Abdul-Kareem Adisa over a decision by Ooni Sijuade Olubuse II to confer the title of Akinrogun of Yorubaland on Chief Tom Ikimi. Alaafin felt slighted because it was his right to confer such a title on anyone deemed fit.



Our Reference: APO. 13/Vol.XXI11/26

4th March 1991

Colonel Abdul-Kareem Adisa,
The Military Governor of Oyo State,
Military Governor's Office,
Secretariat,
Ibadan.

My dear Governor,

I have just read in the Guardian Newspapers issue of Wednesday, 27th February, 1991, back page, the purported intention of the Ooni of Ife, Oba Okunade Sijuade Olubuse II to confer an imaginary Chieftaincy title of Akinrogun of 'Yorubaland' on the National Chairman of the National Republican Convention (NRC), Chief Tom Ikimi.

In view of the fact that the Oba as a Traditional ruler, is the custodian of Tradition, I have a duty to point to, not only breach of Tradition but an outright desecration of the sacred institution especially when such abuse comes from quarters that are expected to protect and embellish such institutions.

The word, Akinrogun was a Military title of the Egba variation in the Pre-Colonial days. Other Yoruba towns had titles that were peculiar to their respective Military formations, all of them however, working towards the Aare-Onakakanfo, as the Chief of Army Staff to the Alaafin who was the Commander-In-Chief to the entire Yoruba Army.

The Ooni who was the Chief Priest (Shrine Keeper) was never known with any noticeable Military setting strong enough to protect lle-lfe town talk less of the entire Yoruba race. That was why each time Ife was faced with a Military assault, the Ooni cried out for external assistance, first to the Alaafin and later to the British Colonial Administrators.

For example, in 1903, the Ooni of Ife, Oba Olubuse I, had to go to Lagos and pleaded rehabilitation from the Colonial Governor following the destruction, of the lle-lfe town by the Modakekes. See Gazette No. 9 of 28th February, 1903, PP170.
In the said gazette, Ooni Olubuse I admitted before the Governor in Lagos that Ibadan had taken over all his land as a result of their conquest and that all the surrounding towns and villages formerly under Ife were now paying tributes to the Ibadans, Oba Olubuse I, complimented the Alaafin with whose assistance the Ifes were brought back to their home and through which the 12,070 (Twelve Thousand and Seventy) Ife war prisoners were released by the Order of the Alaafin.

I have gone into Military history a bit so as to show that we cannot separate history from Tradition. Since this Government has always talked of the high esteem to which it places the Tradition and Culture of our people, I believe the Government equally holds it a duty to prevent any distortion of the history of any part of the Country by anybody no matter how highly placed for any ego-boasting gimmick.

Of course, I am not unmindful of the efforts of the Government of Oyo State to nip in the bud the unwholesome practice of creation and conferment of spurious titles by some Traditional Rulers in the state. Governor Sasaenia Oresanya in one of the Traditional Council meetings -which he chaired in 1990 shortly before he was deployed passionately appealed to the Obas in the Council to stop the conferment of spurious Chieftaincy titles. He instructed that all future awards of Chieftaincy title should be routed through the Traditional Council at which the Paramount Oba is the Chairman.

I think it will not be out of tune for the Ooni Oba Sijuade to be called upon by the Government to defend his imaginary title of Akinrogun of' Yorubaland by reference to such and similar titles his forebears awarded before, the past recipients and their places of origin. Unless, that is done, one will not be surprised if it becomes the vogue for any Oba to be conferring their town or villages titles and designate them as 'Yorubaland'. And that will be [lawlessness per se. I have said it earlier that Oba Okunade Sijuade is behaving as if there is no Authority to check and call him to order and because of that 'above the law' syndrome of his, he is in the habit of walking on everybody’s' back including Government.

Now, on the choice of Chief Tom Ikimi for such a non-existent title, Chief Ikimi is no doubt an eminent Nigerian, a distinguished architect, a notable politician and a highly respected Chief from Bendel State, his colour so far is so immaculate, I supposed, that I cannot see why he should add another one such that can end up in the confusion of his rear colour. I doubt if the time is ripe for any controversy of that nature for the respected Chief.

Secondly, the Government has always talked of Traditional Rulers' role in the transition, I think the Government cannot pretend ignorance of the direct unceremonious involvement of Oba Okunade Sijuade in the internal workings of the two Political parties in a way, sordid though, that suggests that either side of the coin, he is the kingmaker. If some of us refrain from playing that kind of game with him, it is not because he is more clever, but because we should be seen to keep the dignity of our office by respecting the law and Authority of Government especially with regard to Transition Programme but a situation whereby the Palace or private residences of Oba Okunade Sijuade become the lobby for all elective political offices and without anybody checking him, entirely spells a bad portent for the Transition.

The Oyo State Government has a constitutional duty to call Oba Sijuade to order and direct him to confirm his fabricated Akinrogun Chieftaincy title to his town of lle-lfe. Oyo State laws are clear on this as the area of Traditional Authority of every Oba has been clearly delimited under various legislation. The instrument of office presented to Oba Sijuade in 1980, during his installation, specifically limits his Traditional area of authority to Oranmiyan Local Government which has now been split into three Local Governments, viz: Ife Central, Ife North and Ife South.

The dictum that nobody is above the law of the land is now being put to a crucial test and the reality of our time makes it very obligatory for all of us to call a spade by its name, in order to leave a worthy legacy for the generation coming after us.

I pray that the Government will act decisively to uphold the courage to defend the sacredness of the institution of the Chieftaincy as it cannot be otherwise as the Government is the agent regulating the institution of the Traditional Ruler itself.

IKU BABAYEYE,

Signed
OBA LAMIDIOLAYIWOLA ADEYEMI III, JP, CFR, LL.D, THE ALAAFIN OF OYO

The Governor, Col. Adisa, held a meeting with monarchs in the state on Thursday, 7th March 1991 and it was resolved that no one should give what he does not possess. This put an end to the plan by the Ooni to confer the Akinrogun of Yorubaland title on Yorubaland on Chief Tom Ikimi.

Source: Ethnic Africa Story

The have always been at loggerhead. Both flexing who is superior.

Softmirror:
The have always been at loggerhead. Both flexing who is superior.

traditionally the Alafin is stronger, politically the Oni is stronger.

Burob:
traditionally the Alafin is stronger, politically the Oni is stronger.

There is politics in tradition and your statement is quite subjective. What is at play is the nature of the kingship. It doesn't resonate like that compared to the kingship in Ibadan where there is no tussel for power to dominate. Both Oni and Alafin are fighting for dominance.

It does not make sense for any of these traditional rulers to confer title beyond their domain of power intruding into another Oba's sphere.

What I do not like is the Alafin trying to put Ooni under him because it was his father's title. Once Ooni passed on his tittle to the caretaker of his (father's) business, Oranmiyan moved on. Oranmiyan, his father moved on from Bini to Oyo and established himself.

Many people do not realize that Ahmadu Bello is not a Fulani but he inherited Usman Dan Fodio's position. Who dared challenge Ahmadu Bello then?

In Yoruba culture and history, a Slave that proved himself either in battle like Ogedegbe or Ibadan warriors that save Ilorin and Oshogbo preventing Fulani overrun; could become king while a king could become a slave!

History has been unfair to Ilorin. They drove out the descendants of Fulani and burned his compound. It was the British that later reinstated the Fulani because they got a deal they could not get from Yoruba in Ilorin.

My two cents.

Burob:
traditionally the Alafin is stronger, politically the Oni is stronger.

The beef between these monarchs seems to be steeped in history.
The feud is more about the kingship rather than their personalities.

Traditionally, the Ooni of Ife is supposed to defer to the Alaafin of Oyo. The traditional history is sacrosanct.

Ooni of Ife - Chief Priest of Yoruba land


Alaafin of Oyo - Chief of Army Staff of Yoruba land


Who then is the Commander in Chief of both? Could it be Olubadan, Awujale of Ijebu land abi Alake of Egba land?

I could remembered Osun State was created from Oyo State because of this long tussle, both of them should please give peace a chance for the progress of Yoruba Land.


IRE O.

franchasofficia:
Ooni of Ife - Chief Priest of Yoruba land


Alaafin of Oyo - Chief of Army Staff of Yoruba land


Who then is the Commander in Chief of both? Could it be Olubadan, Awujale of Ijebu land abi Alake of Egba land?

A lot of those thrones were established by rogue expeditionary military commanders who became very powerful and decided to establish their own kingdom rather than defer to where they came from.

History will always be kind to Ooni as it is generally regarded as the cradle.

Royal Rumble

jara:
It does not make sense for any of these traditional rulers to confer title beyond their domain of power intruding into another Oba's sphere.

What I do not like is the Alafin trying to put Ooni under him because it was his father's title. Once Ooni passed on his tittle to the caretaker of his (father's) business, Oranmiyan moved on. Oranmiyan, his father moved on from Bini to Oyo and established himself.

Many people do not realize that Ahmadu Bello is not a Fulani but he inherited Usman Dan Fodio's position. Who dared challenge Ahmadu Bello then?

In Yoruba culture and history, a Slave that proved himself either in battle like Ogedegbe or Ibadan warriors that save Ilorin and Oshogbo preventing Fulani overrun; could become king while a king could become a slave!

History has been unfair to Ilorin. They drove out the descendants of Fulani and burned his compound. It was the British that later reinstated the Fulani because they got a deal they could not get from Yoruba in Ilorin.

My two cents.

Not for argument purposes but to at least gain more knowledge. Please mention one slave that has become king in Yoruba land without violence and bloodshed.

I want to ask my yoruba brothers a question. Who is the true traditional leader of the yoruba People?

You lack wisdom and history….. both traditional and spiritual and political oni is ahead of Alaafin of oyo because Alaafin is not even the real son to oduduwa Alaafin is a son of Ogun obatala clan…. Oduduwa got married to Alaafin mother and raise Alaafin with his children together. I will just stop here for now… how can you say a son throne is superior more than a father throne you have to learn very well…. Single mother with a child issue happening here now imagine Alaafin fighting and jealous of the real children of oduduwa lolz it’s not possible…

Burob:
traditionally the Alafin is stronger, politically the Oni is stronger.

Burob:
traditionally the Alafin is stronger, politically the Oni is stronger.

Racoon:
Traditionally, the Ooni of Ife is supposed to defer to the Alaafin of Oyo. The traditional history is sacrosanct.

Not correct. Alaafin is not stronger traditionally. Alaafin became strong as a result of military conquest and nothing else. He’s just a normal monarch like the rest of them. However, that military power is over. The empire is dead and the Old Oyo empire has been destroyed. The Oyo that was militarily powerful was destroyed at Oyo Ile during the reign of Alaafin Aole.

What we have now is a relic that was put together by Prince Atiba at Ago Oja simply to preserve the history of an empire that once existed. The new Oyo at Ago Oja never conquered any town. In fact, they existed based on the military support of Ibadan. So, the power of the former can’t be transferred to the latter since it’s not divine or inherent. Alaafin has no authority over Yoruba land. His authority is limited to Oyo Ago Oja.

Ooni on the other hand sits on the throne of Oduduwa. His role as the spiritual head and source of all Yoruba crown is inherent. It is divine. It is not a power you win or lose by military conquests. Any king in Yoruba land which includes Oba of Benin that cannot trace his crown directly or indirectly to Ile Ife is a fake king. That is how important Ooni is to Yoruba people.

I think it's the other way round. As Chief priest and occupier of the seat of Oduduwa, tradition puts Ooni first and as projeny of the ruler of the old Oyo empire, one of the most politically important kingdoms in Western Africa, politics puts Alaafin first.

Burob:
traditionally the Alafin is stronger, politically the Oni is stronger.

Confusion everywhere...

Their unity is based on external hate, especially IGBO hate. If left alone..their infighting will be generational.

Everybody na champion..as long as you are thuggish, brutal, manipulative amongst themselves.

franchasofficia:
Ooni of Ife - Chief Priest of Yoruba land


Alaafin of Oyo - Chief of Army Staff of Yoruba land


Who then is the Commander in Chief of both? Could it be Olubadan, Awujale of Ijebu land abi Alake of Egba land?

Alafin should humble himself and let tradition takes it's course. It's a case of elections are not won on social media but in pulling stations

franchasofficia:
Ooni of Ife - Chief Priest of Yoruba land


Alaafin of Oyo - Chief of Army Staff of Yoruba land


Who then is the Commander in Chief of both? Could it be Olubadan, Awujale of Ijebu land abi Alake of Egba land?

The Olubadan title is way more recent than the other 2. It doesn't even come close to the other 2 in prestige or history.

franchasofficia:
Ooni of Ife - Chief Priest of Yoruba land


Alaafin of Oyo - Chief of Army Staff of Yoruba land


Who then is the Commander in Chief of both? Could it be Olubadan, Awujale of Ijebu land abi Alake of Egba land?

You think so??
But you are wrong, see Oduduwa, is the progenitor of Yoruba race who founded ile-ife, the cradle of Yoruba race and automatically the first Ooni of ile-ife. Now Oranmiyan who after leaving Benin left for Oyo is the son of Oduduwa (the first Ooni of ile-ife).

Now tell me can a son be said to more powerful or above his father because he was powerful to establish an empire of which doesn’t exist any longer

FYI the crown worn by Oduwawa called Ade Are is still in ile-ife, worn by successive Ooni, until Alaafin start wearing that crown before I believe he is the arole oduduwa, the successor of the progenitor of Yoruba race.

joeyswift:
I want to ask my yoruba brothers a question. Who is the true traditional leader of the yoruba People?

The Ooni is the true traditional leader, as he was the first ruler based on Ife being taken as the origin of the Yorubas. The Alaafin was a powerful monarch that oversaw the expansion of Yoruba territory via the Oyo Empire. So, traditionally the Ooni is superior, while the Alaafin is more important military wise.

joeyswift:
I want to ask my yoruba brothers a question. Who is the true traditional leader of the yoruba People?

As at today, without any bias Ooni is the traditional leader of Yoruba race, is even the automatic Chairman of Traditional Rulers council in the whole Nigeria according to even Federal government of Nigeria but when Sultan of sokoto is on seat they becomes co-chairmen, Aalafin don’t even come close because Oba of Benin is even above him.

Brenbentondiaz:
The Ooni is the true traditional leader, as he was the first ruler based on Ife being taken as the origin of the Yorubas. The Alaafin was a powerful monarch that oversaw the expansion of Yoruba territory via the Oyo Empire. So, traditionally the Ooni is superior, while the Alaafin is more important military wise.

You sabi history bro, the bolded statement you made is the reason he appoints Aare onakakanfo Yoruba (chief warrior of Yoruba) and thinks he has sole power to do same for all other appointments.

Burob:
traditionally the Alafin is stronger, politically the Oni is stronger.

Revise is the case boss! The Oni seat is traditionally superior to Oni while Politically Oyo is the coated to be above Ife. That is why the political rankings of Yoruba land is base on Oyo empire.

Racoon:
Traditionally, the Ooni of Ife is supposed to defer to the Alaafin of Oyo. The traditional history is sacrosanct.

What do you mean by ‘defer’ in this context?

Maybe when you answer the above, we can now know what history is sacrosanct?

9jaBloke:
I think it's the other way round. As Chief priest and occupier of the seat of Oduduwa, tradition puts Ooni first and as projeny of the ruler of the old Oyo empire, one of the most politically important kingdoms in Western Africa, politics puts Alaafin first.

Politics don’t even put Alaafin first as of today even Oba of Benin is superior to him when recognizing first class traditional rulers in Nigeria.

Maybe our lawmakers as the matter of urgency pass this to law but I believe is even in the Gazette of Federal republic of Nigeria.

seunmsg:
Not correct. Alaafin is not stronger traditionally. Alaafin became strong as a result of military conquest and nothing else. He’s just a normal monarch like the rest of them. However, that military power is over. The empire is dead and the Old Oyo empire has been destroyed. The Oyo that was militarily powerful was destroyed at Oyo Ile during the reign of Alaafin Aole.

What we have now is a relic that was put together by Prince Atiba at Ago Oja simply to preserve the history of an empire that once existed. The new Oyo at Ago Oja never conquered any town. In fact, they existed based on the military support of Ibadan. So, the power of the former can’t be transferred to the latter since it’s not divine or inherent. Alaafin has no authority over Yoruba land. His authority is limited to Oyo Ago Oja.

Ooni on the other hand sits on the throne of Oduduwa. His role as the spiritual head and source of all Yoruba crown is inherent. It is divine. It is not a power you win or lose by military conquests. Any king in Yoruba land which includes Oba of Benin that cannot trace his crown directly or indirectly to Ile Ife is a fake king. That is how important Ooni is to Yoruba people.

While we appreciate your efforts to set the records straight, Kadoso, we will advise that you stop referring to any space in present Yoruba land as relic or whatnot. You're giving our poke nosing compatriots more fuel to burn down our tradition.

Oba of Lagos left the group chat.

Where does he stand in all these? The war cannot be between Ooni and Alafin.

Alaafin and Oni's wahala dates back to 1754, so it is not new. They will be OK.

IJAYA001:
I could remembered Osun State was created from Oyo State because of this long tussle, both of them should please give peace a chance for the progress of Yoruba Land.


IRE O.

Or at least one of the expectations expected from creating Osun state.

Guestmale:
Or at least one of the expectations expected from creating Osun state.

Yes, you are right 100%.