Yoruba kingship is cultural, not religious

By Remi Ladigbolu

As I observed in an earlier article titled ‘Redefining the Cultural Essence of Yoruba Kingship,’ published in the Nigerian Tribune on 8 February 2025, traditional rulers, even in historic times, were natural rulers and, at best, cultural symbols—never religious leaders, with perhaps the sole exception of the Ooni.
This explains why Yoruba monarchical succession has always been biological. For centuries, communities have fought tenaciously to preserve their royal bloodlines, guarding against any form of usurpation.
Even in the pre-colonial era, before the arrival of foreign religions like Christianity and Islam, Yoruba monarchs served as unifying figures who promoted religious harmony among adherents of different deities within their communities and kingdoms. They did not discriminate among worshippers of Ifa, Sango, Ogun, Osun, Esu, Oro, Egungun, and others, giving due and impartial recognition to each.
I recall a well-documented story about my great-grandfather, Alaafin Siyanbola Ladigbolu I. When called upon by the colonial government to testify in a boundary dispute between two subsidiary Yoruba towns, he was asked to swear an oath by his god before giving his testimony. Siyanbola reportedly rebuked the colonial officials, asking in whose god’s name they expected him to swear when, in his own words, “he himself is a god.” Make of this what you will, but it underscores a simple truth: a Yoruba king owes no allegiance to any particular deity—except the Supreme Deity.
Of course, a king has a duty to maintain religious harmony in his domain by safeguarding the right to religious freedom and by refraining from discrimination against any belief system.
From personal knowledge, I can attest that the rites of installation of Yoruba traditional rulers—traditional here meaning “native” rather than “religious”—are deeply cultural but hardly religious. The relative secrecy surrounding these rites, especially the mandatory period of seclusion, serves primarily to shield the would-be king from distractions while he undergoes “initiation.” This initiation consists mainly of lectures and mentorship on the history and culture of his people, along with wise counsel from carefully selected elders. Secondarily, the secrecy helps preserve the mystique long associated with historic thrones.
At this point, I refer to an interview granted by my father, Emeritus Archbishop Ayo Ladigbolu, shortly after the installation of Iba Gani Adams as Aare Ona Kakanfo of Yorubaland. Asked about the propriety of his participation in the installation rites given his status as a Christian cleric and retired archbishop, his response—quoted below—emphatically underscores the cultural, not religious, nature of such ceremonies.
He reportedly stated, “Nobody has given me any good reason why I should withdraw from cultural matters. What is culture? My culture is me, the totality of my existence. The clothes I wear, the food I drink, the song I sing, the drum I dance to, my language and other forms of communication with my people and so on, are my culture and identity.
“A lot of people mix culture with religion. Every culture has its own religion. The European culture has its own religion, part of which was brought into our own environment and culture. Culture and idol worship are not the same thing. Idol worship is part of some peoples’ religion.
“Anyone involved in culture is not necessarily expected to be an idol worshipper. There is nothing relating to idol worshipping in the inauguration of Aare Ona Kakanfo.
“He was led into a retreat. Pastors, evangelists, kings go into a retreat where they can replenish their energy and wait on God to carry on. For someone assuming a position of the Aare Ona Kakanfo, we planned a retreat. The content of the retreat involved a Christian cleric, a Muslim cleric and a traditional religion cleric. They will talk to him from their points of faiths what leadership entails. I led the retreat because I knew that the content had nothing to do with idol worship.
“There was no oath for him to take or eat at the retreat and there was nothing to tie on him. It was a quiet and serene environment where he can listen and concentrate on the admonitions of the scriptures of Christianity and Islam as well as the philosophies of the traditional religion of the Yoruba people.
“I organised, coordinated and made sure the retreat was done as it should be done. But once people heard seclusion, they gave erroneous meaning to it. It was a retreat and I am proud of my involvement in it.”
There is no debate that kingship installation has always been a cultural celebration—not a religious festival. Yoruba kings are not, and have never been, chosen based on religious identity. Rather, selection is based on royal affiliation, cultural knowledge, and demonstrated ability to promote development and unity in their communities.
Perhaps this explains why, in Oyo, all religious considerations—including Ifa consultation—were historically excluded from the selection process for the Alaafin, up until the reign of Alaafin Lamidi Adeyemi III. The lone exception appears to be the current Alaafin, whom the Oyo State Government publicly admitted was chosen through Ifa divination, commissioned by the state and ratified by a faction of the Oyomesi through a majority declaration.
Historically, the Alaafin is chosen solely by the Oyomesi—a council of seven noble kingmakers—based on agreed-upon criteria such as proven royal lineage, proximity to the throne, impeccable character, courage, noble demeanour, diplomatic skill, wide public acceptability, and the ability to advance the kingdom’s development. No candidate is required to pledge loyalty to any deity, only to commit to preserving and promoting Yoruba culture and tradition.
While the importance of religion in fostering social harmony should not be downplayed, neither should it be exaggerated. Religious identity is and should remain a matter of personal choice. If Yoruba kingship was never religious in ancient times, how much less so should it be today in a constitutional society governed by the rule of law, which upholds freedom of religion but assigns no formal role to it in state or traditional authority.
To further emphasise this point, I turn to a few excerpts from a thoughtful article by widely respected columnist Lasisi Olagunju, published in the Nigerian Tribune on Monday, 21 July 2025, titled ‘The Body of the Yoruba King.’
“If tradition is a people’s way of life, have Christianity and Islam not become part of the Yoruba ‘way of life’? Indeed, there is a whole Odu in Ifa celebrating Islam and Muslims. It is called Odu Imale. Tradition is a river; it draws its strength from the source but gets stronger and larger as it takes from this stream and that tributary. It would be a dirty, diseased pond if it resists the cleansing ritual of free-flowing.
“Tradition is not the earthing of a people in a past that is long gone. What is traditional is not exactly what is archaic.
“The West brought Christianity and civilisation to the ‘savage’ tribes of Africa. In 1946, they stopped the suicide of an Olokun Esin in Oyo who was billed to accompany the Alaafin on his journey to the ancestors. Since then, no Oyo king has enjoyed having an entourage to heaven. Dying with the king was hugely celebrated in Oyo as the ultimate expression of love for the empire and high-end duty to the king.”
In another passage, he wrote,
“Tradition speaks to aspects of a people’s way of life. It is the ‘inherited beliefs, practices, and values passed down through generations.’ But it is not immutable. Traditions are practices in perpetual transition. A tradition isn’t what it is called if it fails to adapt to societal shifts, to advancements in tech, to new cultural influences. Customs and traditions live when they accept modifications, reinterpretations, and even the abandonment of certain practices as societies evolve.”
In conclusion, permit me to revisit a few paragraphs from my earlier article referenced at the beginning of this piece,
“Modern society has moved beyond rigid religious identities, progressing toward a multi-religious or even nearly non-religious landscape. This evolution has significant implications for the institution of kingship in Yorubaland, which has consistently demonstrated an inclusive and culture-focused character.
“The selection of kings in Yorubaland has always been rooted in cultural preservation rather than religious considerations. Nearly all Yoruba kings in recent memory have identified as either Muslims or Christians. For instance, in Oyo, the historical political headquarters of the Yoruba, every Alaafin since Alaafin Adeniran Adeyemi II has been a Muslim.
“Similarly, the late Olubadan and Soun identified as Muslims, while the current Olubadan and Soun are Christians. The Awujale is Muslim, while the Alake is Christian. Many of these monarchs bear names reflecting their Christian or Islamic heritage. This diversity illustrates that Yoruba kingship transcends any single religion.
“The historical and contemporary reality of Yoruba kingship contradicts the argument that only adherents of traditional religion, such as Isese, are qualified for the throne. Unless one wishes to argue for a significant overlap between Islam and traditional religion—a proposition that seems highly improbable—this claim lacks merit.
“Moreover, the term ‘traditional rulers’ is a misnomer. Yoruba kings are natural rulers—leaders of all their subjects, regardless of religion. While they may privately observe the practices of their faith, their public role is to represent and unify their people, not to serve as a religious figurehead.
“By embracing a pluralistic and inclusive perspective on kingship, Yoruba society can preserve its rich cultural heritage while adapting to the realities of a modern, diverse world. Separating culture from religion in the institution of kingship is not only practical but also essential for fostering unity and progress in Yorubaland. The Yoruba people must decisively redefine their understanding of kingship to honour their past while embracing the future.”

Ladigbolu is a journalist based in Lagos

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