Royal Tussle: Ooni is most supreme traditional ruler in Yorubaland — Araba Elebuibon

•Ooni Ogunwusi, Oba Abimbola must work for devt our race

By Shina Abubakar

The age-old supremacy battle between the Ooni of Ife and the Alaafin of Oyo has recently resurfaced, with the Alaafin, Oba Abimbola Owoade, questioning the authority of the Ooni, Oba Adeyeye Ogunwusi, to confer chieftaincy titles covering Yorubaland on individuals.

In this interview, Ifa Priest and cultural and traditional icon, Araba Ifayemi Elebuibon, discussed the roles of the monarchs and the impact of division between them on the Yoruba people. Excerpts:

The Ooni of Ife is traditionally regarded as the spiritual head of the Yoruba, while the Alaafin of Oyo historically wielded political power. How did this duality of roles set the stage for their supremacy rivalry?

Before the colonial era, the dual roles had never resulted in any form of supremacy war. Ile-Ife is the source from which every other throne derived authority, while Oyo was the political source from the frontiers of the Yoruba territory expanded. The rivalry has its source in the colonial political intervention in Yoruba and the deliberate efforts to change the tradition of Yoruba as a race.

Can you trace the origins of the supremacy battle between the Ooni and the Alaafin within Yoruba history and traditions?

The supremacy battle between the two thrones or monarchs has nothing to do with Yoruba tradition or history. Traditionally, the relationship between the Ooni and Alaafin is like that of a father to a child and a child does not disrespect his father.

But like I said, the advent of the colonialist and later the political class gave birth to the current situation. The Ooni, as a father, was blessed with many sons, among whom was the Oranmiyan, who became the Alafin and was very powerful. He expanded the kingdom to the status of an Empire, but that does not make him superior to his father.

Because the Colonialists made a treaty with the Alaafin does not make him superior over the Ooni, it is the white man’s way of creating division within the race. But according to Yoruba tradition, Ooni is the most superior among Yoruba traditional rulers.

To what extent did the rise of the Oyo Empire in the 16th to 17th century challenge the Ooni’s spiritual and cultural dominance?

Well, as I have explained that the rise of the Oyo Empire was due to the personality and Charisma of Oranmiyan, whose expansionist agenda thrive beyond him, but that could be likened to a son, whose exploit outgrow those of his father. He remains the son of his father. Besides, all of these successes does not make Oyo Empire the origin of the Yoruba race, that is settled in both cotemporary history and Yoruba traditional history.

How did Colonial rule and the indirect rule system, introduced by the British, affect the balance of influence between the Ooni and the Alaafin?

Without necessarily going too much into history, we all know that the Colonial rule has an agenda wherever it goes. They try to create division among the people in a bid to keep them under their rule for as long as possible.

Signing a treaty with the Alaafin is one of such situation. While they needed to resolve a prolonged crisis among some monarchs in the Lagos area during colonial rule, the colonial masters pleaded with the Ooni of Ife to leave Ile-Ife to resolve the crisis. Why didn’t they seek Alaafin’s help? Remember also that when Ooni went on that quest, no traditional ruler wore a beaded crown till he returned to his palace.

Some argue that the supremacy tussle is rooted more in modern politics than in history. Would you agree with that assessment?

Of course, there was no place for such supremacy tussle in Yoruba culture and tradition until the birth of colonialism and politics. Other than that, Ooni is the father of all traditional rulers in Yorubaland, including the Alaafin of Oyo.

Over the years, how have successive Oonis and Alaafins tried to assert their authority within the Yoruba socio-political space?

The battle between Ooni and Alaafin, especially Oba Sijuwade Olubuse and Oba Lamidi Adeyemi, was so fierce that it almost divided the Yoruba Council of Obas in the then Oyo State and rendered it not useful.

They also extended their battle over who should be the consenting authority over the appointment of certain monarchs within the state before the creation of Osun from Oyo State. Even in the Political space of the country, the two monarchs never united on any issue which was the reason the Yoruba nation did not thrive politically as expected.

What role have Yoruba people themselves played in either fueling or resolving the supremacy conflict between these two stools?

Over times, some loyalists of the two thrones have been behind many of the altercations or rivalries we have always witnessed. Particularly now, both Ooni Adeyeye Ogunwusi and Alaafin Abimbola Owoade are good kings, but I am quite sure that some persons were instigating the Alaafin against Ooni over a supremacy matter.

Some persons want the Sijuwade/Adeyemi scenario to continue at the detriment of the Yoruba nation; these categories of people are the ones closest to the throne. Many people were against Alaafin Adeyemi’s stance, though he also has his followers, but his stance against Ooni Sijuwade was wrong traditionally.

In contemporary times, how has the relationship between the Ooni and Alaafin evolved, especially with the rise of other powerful traditional rulers in Yoruba land?

Those powerful traditional rulers have always been there over time. But because the Ooni and the Alaafin thrones were the two most important thrones is the supremacy battle between them affect the race significantly.

We have always had the Alara, Ijero, Alake, Awujale, among others, but none of them is anywhere close to the Ooni as far as Yoruba traditional history and custom is concerned, not at all. But when the colonialists came with their agenda, they corrupted our tradition and culture, giving rise to all sorts of conjecture and storytelling.

Ordinarily, no Oba in Yoruba land should be in contention with the Ooni for supremacy; it is for them all to respect the throne as the father of all and the most superior among the race. But what is happening now is like a child disrespecting his father.

What steps can be taken today to harmonize the roles of both thrones in order to promote peace, cooperation, and cultural pride among the Yoruba?

First, those very close to the Alaafin throne, fanning the embers of war, should know this regular supremacy battle is not in the interest of the Yoruba race globally. It is not a must that Alaafin Abimbola follow the foot path of Oba Lamidi Adeyemi over the revered Ooni throne.

The two prominent traditional rulers must also come to realise that the progress and development of the Yoruba race must be more important than any supremacy battle; they must prioritise unity between them to endear unity among all the other traditional rulers cum Yorubaland. What is happening now brings embarrassment to the Yoruba people at home and in the diaspora.

Also, I want to appeal to the group called Oyo Legacy to slow down; there is no need for two different kings to take the same routes.

I know Oba Abimbola and Ooni Ogunwusi; they are both progressive-minded, and hence, they must work together for the development of their people, not divide them more.

The two of them know what is expected of them on the throne; they went through their rites properly and many things were spelt out for them, they know the right things to do; the busy bodies around them need to allow peace to reign.

Given the deep cultural roots of both thrones, do you think Ifa divination can be consulted to bring an end to the supremacy controversy between the Ooni and the Alaafin?

Ifa always play roles in these circumstances, what is happening now has already been foretold by the oracle; it foretold the storm in Yorubaland between powerful persons and the necessary propitiation done. Besides, each traditional ruler have their Oracle which they consult at specific times or during specific festivals, which prophesies about issues they may likely have and the possible solution or prayers against it.

So, Ifa has always been a solution provider to problems facing traditional rulers or even their community.

In this case, I know the two traditional rulers would be taken steps to embark on divination during which Ifa would be consulted and a solution would be provided for the raging issues. I know the Ooni would soon begin the Olojo festival, during which he would go into seclusion and pray for the Yoruba race. I am sure that this issue would be part of his prayer points.

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