Alaafin Owoade : An Embodiment Of Humility

BY BODE DUROJAIYE

Alaafin Owoade I 

Whenever there are thoughts of traits, leaders typically exhibit what

come to minds of many people including strength, charisma, enthusiasm,

and vision.

 One important component is often overlooked, which is humility.

There had been talks about the power of persuasion and this

over-the-top self-confidence in leaders, which is a very top-down

style oalaaf leadership.

People are increasingly competitive, attention-seeking, arrogance,

over-confidence, entitlement ,a perpetual focus on the self, and

narcissistic, obsessed with their appearance and entitled.

The essence of humility is recognizing your own limitations and place in the world without diminished self-worth, focusing outward, and valuing others; it's about thinking of yourself less, not thinking less of yourself, manifesting as openness, deep listening, acknowledging imperfection, and a willingness to learn and grow, contrasting with prideful self-importance. 

It's a quiet strength that fosters connection and collaboration by seeing shared humanity and appreciating wisdom from all sources.

 Recognising one’s limitations and interdependence fosters a humble approach to life.

All religions emphasise humility in both behaviour and belief, as they highlight the importance of responding with humility and kindness, even in the face of adversity.

They place  high value on humility, as humility is seen as a necessary attribute for spiritual growth and ethical living.

What is more, kindness is sometimes perceived as weakness in a world that often rewards aggression and self-interest. However, true strength lies in the ability to be kind and compassionate despite the potential for exploitation.

In reflecting on these , it becomes clear that humility is a universal value, celebrated across various religious and philosophical traditions. It is about recognising our interconnectedness and the value of others, regardless of our own status or success. 

To the Alaafin , Paramount Ruler of Oyo Kingdom and the Superior Head of Yorubaland, Oba Engineer Akeem Abimbola Owoade 1, humility is,  ""the highest virtue, the mother of them all"".

Oba  Owoade is  humble to a fault, as he does not only respect and give courtesy to others, give himself  that same courtesy and respect in return, assertive, not aggressive, self-confident  but never at the expense of others, and  give to others what they would essentially like to give to themselves.

Oba Owoade is open and receptive to alternate perspectives and ideas,  and does not put on an act to try to live up to lofty standards and expectations.

 As a result, Alaafin experiences less stress and anxiety, but always open to learning from every experience.

The Paramount Ruler puts others on a pedestal before himself, and this is not because they are inferior, weak-minded or lacking in self-esteem, but rather because he clearly understands that by raising others helps build their confidence.

These virtues of the Foremost  King of Yoruba nation are still being appreciated during his thank you visits to virtually prominent Yoruba Obas who attended his colourful coronation ceremony , and also to extend hands of unity, mutual co existence and love to the royal fathers for the much needed peace and development which had long been eluding the Yoruba nation. 

These steps clearly portrayed the Alaafin as an inspirational FATHER, who clearly understands how to play each role for the greater benefits of the traditional institutions in Yoruba land.

 Alaafin not only have a zest and appreciation for life, appreciate the smallest of things that others typically take for granted, and Is intensely focused on serving the greater good of others, Oba Owoade is always keenly aware of people’s desire, wants and needs.

Oba Owoade is of the conviction that "" unity holds the essential vision that we are one living, interconnected ecosystem—a living Earth that supports and nourishes all of its inhabitants. If we acknowledge and honor this simple reality, we can begin to participate in the vital work of healing our fractured and divisive world and embrace a consciousness of oneness that is our human heritage. This is the opportunity that is being offered to us, even as its dark twin is constellating the dynamics of nationalism, tribalism, isolationism, and all the other regressive forces that express ‘me’ rather than ‘we.’"

As a result, he listens intently when others are talking, and seek first to understand before jumping to any wayward conclusions.

As we navigate the complexities of success and human interactions, embodying humility can lead to more meaningful and respectful relationships, fostering a world where power and kindness coexist harmoniously.

 BODE DUROJAIYE, Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo Kingdom and the Superior Head of Yorubaland.  

The Alaafins of Oyo and the Archilles' Heel of Supremacy By Professor Omobowale

My position on this issue has always been constant, even if it is not very popular and it is anchored on the concept that whatever is accepted as the head should not be forced against  its will to become a tail -- 'Oun ti a ba fi se ori, ko ye ko di ru'.

I recall that my late father, Pastor Ebenezer Olumuyiwa Omobowale was the Permanent Secretary (Chieftaincy Affairs),  of the Old Oyo State, when the issue of supremacy and who should be the Permanent Chairman of the Council of Obas first reared its head between Oba Lamidi Adeyemi III and Oba Okunade Sijuwade, the Ooni of Ife. I recall that in those days, both the civil servants, as well as the civilian and military administrators of Oyo State, walked on eggshells so as not to offend the two Kings whose rivalry made the Council almost ineffective and this continued until the creation of Osun State in 1991.  I now hail from Osun state, and I would try to be impartial and objective in my comments on this issue on whether the Olubadan and Soun should enjoy the same status as the Alaafin of Oyo. 

Oba Adeyemi III was a good keeper of records, and some of the information that I would subsequently share here are both public knowledge that he widely re-circulated in his various letters to support his position that the Alaafin of Oyo was the most prominent Yoruba ruler prior to the introduction of colonialism.  It is widely known that the British colonial administrators regarded and referred to Alaafin Adeyemi Alowolodu I as the Head of the Yoruba Nation. This was documented and there were different meetings which took place in Oyo town and which were attended by prominent Yoruba kings like the Alake of Egbaland and the Ooni of Ife, under the chairmanship of Alaafin Siyanbola Ladigbolu I, who  succeeded Oba Adeyemi Alowolodu I. Professor Wole Soyinka's play, *Death and the King's Horseman*, is based in the tragic incidents that occurred in Oyo after the demise of Alaafin Siyanbola Ladigbolu. In 1911, Captain Ross, the head of the Oyo Province, had asked Ladigbolu whether he wanted Oyo to become the permanent capital of the province. Ladigbolu rejected the idea, apparently, because he wanted to limit the influence of Western civilisation on the people of Oyo town. Oftentimes, I have wondered if there would have been any controversy about the foremost position of the Alaafin of Oyo among Yoruba Kings if Oyo had become the political capital of Yorubaland, like Ibadan. I am sure that the Alaafins would have had enough clout to assert their rights as Yorubaland's leading monarchs, in what has now become perilous times for them.

As we are all aware, the 19th Century was a period of great upheaval and turmoil in Yorubaland as a result of the incursion of the Fulanis from Ilorin and the various attempts by the various sub units of the Yoruba to assert their independence from Oyo. There is no gainsaging the fact that the Oyo Empire, which had stretched from parts of present-day Niger State to parts of present-day Togo, was in dire straits. However, despite that fact, most of the different kingdoms in Yorubaland still accepted the pre-eminent status and position of the Alaafin of Oyo. It was this knowledge that made Oja - whose descendants are located in Isale Oyo till today- to willingly accept the overlordship of Alaafin Atiba Atobatele, when he relocated the capital of the Oyo Empire to Ago Oja after his predecessor, Alaafin Oluewu was killed by the Fulanis. 

Atiba had taken the decision to capitalise on the military strength of Ibadan in order to protect the remnants of the Oyo Empire from the destructive incursions of the Fulani of Ilorin and their Yoruba collaborators. By the time Atiba moved to Ago Oja, Ibadan had become a formidable military outpost. It had been established in the early part of the 19th Century, around 1829, as a war camp, on land that previously belonged to people who relocated to Abeokuta and who we now refer to as the Egbas. At the onset, Ibadan's early settlers came from Ife, and the most prominent of these people were warriors like Lagelu and Maye. However, with the passage of time, most of the families in Ibadan, as well as the political leadership, came from parts of Yorubaland that had always accepted the supremacy of the Alaafin of Oyo. Ibadan now became the Protector of Oyo, even while her political leaders disputed the position of the Alaafin as their supreme sovereign and overlord. The fact that Ibadan accepted the leadership of Oyo was clearly reflected in the Ibadan- Ijaye War. Alaafin Atiba had told the Ibadans to ensure that his son, Adelu, succeeded him. The Ibadan implemented Atiba's directive to the letter by attacking Ijaye, a war that ended in 1865, with the death of Kurunmi. Thus, while a chequered relationship existed between Oyo and Ibadan, the Alaafin's supremacy was not in doubt. This was why someone like  Latosisa, who was originally from Ilora, an Oyo vassal, requested that Alaafin Adeyemi Alowolodu I should make him the Aare Ona Kakanfo of Yorubaland despite the fact that Ojo Aburumaku of Ogbomosho, who was Aare Ona Kakanfo at the time that Latosisa became the ruler of Ibadan, was still alive. Adeyemi I agreed to this request, which foregrounded the dependence of the remnant of the Oyo Empire on Ibadan. 

Now, the pertinent question is this: Should Ibadan's position as the defender of Oyo in the 19th Century translate into equal status for the rulers of Oyo, Ibadan, and even Ogbomoso today? In Japan, a similar situation existed for thousands of years, prior to the defeat of Japan, in 1945, after the end of the Second World War. In Japan, the Yamato Dysnasty has ruled for almost 2,000 unbroken years, with the throne directly passing from father to son. Throughout the long history of the Japanese Imperial Family, the members have always been protected by powerful military families known as the Shoguns, who  never tried to upstage or displace the Japanese Emperor. I believe that the rulers of Ibadan also had this orientation, and that relationship subsisted up till 1936, when Baale Okunlola Abbass Aleshinloye became the first Olubadan of Ibadan and the first ruler of Ibadan to wear a beaded crown. In the case of Ogbomosho, the first Soun to wear a beaded crown was Oba Jimoh Oyewumi Ajagungbade III, who despite strong opposition from the Western State government and Alaafin Adeyemi III, insisted on wearing a crown at his coronation in 1973!

The problems that the rulers of Oyo town have today, in asserting the pre-eminent position of Oyo's Kings, are largely traceable to the politics of the Western Region in the late 1940s and the early 1950s. After the establishment of the Egbe Omo Oduduwa by the late Chief Obafemi Awolowo, he needed something that could unite all the Yorubas together under a single umbrella. That unifying symbol was Ile Ife to and Ooni Adesoji Aderemi was central to making Awolowo's dreams a reality. The promotion of Ife and the Ooni of Ife by the Action Group government effectively sidelined the Alaafins of Oyo. Unfortunately, for the Oyo royal family, there was also a perception that the rulers of Oyo had alligned themselves with Nnamdi Azikiwe's NCNC party, and this belief was accentuated by the verbal clash between the Balogun of Oyo, Chief Bode Thomas and Alaafin Adeyemi II in 1953. The death of Bode Thomas immediately after his encounter with Alaafin Adeyemi II led to the dethronement of Alaafin Adeyemi II that same year,  after which he was banished to Lagos. By the time his successor, Oba Bello Gbadegesin Ladigbolu II, became the Alaafin in 1955, Ooni Aderemi had been ruling Ile Ife for 25 years and he had the total support of the AG government. There was no way a Bello Gbadegesin Ladigbolu could assert his rights as the foremost Yoruba Oba. His successor, Alaafin Adeyemi III became Alaafin in 1971, by which time, Ooni Aderemi had been on the throne for 41 years and the late Chief Obafemi Awolowo still had an overwhelming influence on events in the Western part of Nigeria! Apart from this, the memoirs of the late Dr Omololu Olunloyo have revealed that Olunloyo even consulted Ooni Aderemi when he was trying to find someone to succeed the late Alaafin Bello Gbadegeson Ladigbolu. The import of this was that up until the death of Ooni Aderemi in 1980, it was practically impossible for Alaafin Adeyemi III to do anything worthwhile to stop his non recognition as Yorubaland's leading King. Thus, the installation of Ooni Sijuwade II, in 1980, became an opportunity for Alaafin Adeyemi III to correct what he believed was an anomaly. Unfortunately, the battle for supremacy between the two men, opened what has now become a Pandora's Box in Oyo State and tje rest of Yorubaland. 

The context within which any Alaafin would look at the constitution of any Council of Obas and Chiefs that fails to recognise the historically supported pre-eminent position of Oyo is this: up till 1936, every Baale of Ibadan or prominent chief installed in Ibadan was with the consent of the Alaafin of Oyo. In the case of Ogbomosho, up till 1973, no Soun could be installed in Ogbomosho without the consent of the Alaafin of  Oyo. This, I believe, is the crux of the matter. 

On this platform, some people have argued that it is imperative that we should move with the times and that every Alaafin must accept that the status of Oyo's  former vasssls, the Olubadan and the Soun have changed. They position that the Alaafin is now primus interpares or first among equals. However, there is also some truth in the saying that a river that forgets its source will dry up, eventually. I would like to contextualise the matter further by using this illustration from the Ibadan Traditional Council. Right now, the Alakufo of Akufo and Onido of Ido are regarded as kings. Will any Olubadan, in future accept that these 2 kings - the Alakufo and the Onido should rotate the Chairmanship of the Ibadan Traditional Council with him? Even Olubadan Ladoja had issues with Ibadan High Chiefs becoming Obas!

I think that the simple solution to this issue is for the government to recognise the position of the Alaafin of tje most prominent king in Oyo State. History supports this position and it is imperative that we must  not forget the past if we desire a meaningful development of our future. In the Northern part of Nigeria, the prominent position of the Sultan remains unchallenged and I do not know why this cannot be sustained in Oyo State, with regards to the Alaafin of Oyo. Like I said yesterday, despite the reduced status of the defunct British Empire, the British Sovereign is still celebrated as the most prominent royal personality in the whole world.

By Professor Emmanuel Omobowale

Department of English

University of Ibadan. 

ALAAFIN - OLUBADAN : BOTTLED GRIEVANCES DIRECTED TOWARDS THE ANCESTRAL THRONE

 By: Lt, Col. Philip Ogundele (RTD)

The current Olubadan, Former Oyo State Governor Rashidi Ladoja’s long-standing grievance against Alaafin and the Oyo throne appears rooted in the impeachment he suffered during the administration of President Olusegun Obasanjo, an action widely believed to have occurred with the support of the late Alaafin of Oyo, Oba Lamidi Adeyemi III.

The Yoruba are a cultured people, firmly grounded in traditions of integrity, forthrightness, and good character—Omoluabi. We respect established customs, and these values define who we are. They distinguish us from strangers and sojourners who do not share or understand our heritage.

If academics now insist that these traditions are archaic and that ancient landmarks should be abandoned, then society must be prepared for the consequences. In that case, we should also tell the children whose minds are being influenced by certain academic narratives that there is no concept of “Sir” or “Ma” in Yoruba tradition. Such a cultural shift would not take more than a generation. What is truly offensive, however, is the double standard in which respect is reserved for a particular class, while the same academics seek to preserve it for themselves. In doing so, some may destroy the reputations they have spent years building.

Across the world, from ancient times to the present, tradition demands respect for the stool, regardless of the age of the monarch who occupies it. Such respect is not merely for the individual king, but for the land and the people, whose elders embody wisdom and experience.

Unfortunately, political gangsterism—an unfortunate feature of politics at various times—has driven some individuals to abandon decorum in moments of sentiment. In such moments, they fail to consider the psychological impact on the people, revealing a troubling disregard for tradition and collective identity.

To suggest that it is outdated to regard the stool of the Alaafin of Oyo as superior is to discard tradition merely to win an argument or advance questionable motives. This represents a deliberate abandonment of historical continuity.

Colonial records and gazettes of the British administration consistently recognized the Alaafin of Oyo as the supreme authority over the Yoruba obaship. It was from him that colonial authorities obtained land upon which they established their administration. No Oba or Baalẹ raised objections to this arrangement. The Alaafin remained the principal authority consulted on traditional matters.

Indeed, the traditional provinces of the old Oyo Empire were mapped and replicated in the creation of provinces within the Southern Protectorate. These same structures later informed the boundaries of today’s states and local governments.

The present crisis is largely fueled by biased political narrators—often descendants of Oyo subjects—who lack access to factual records yet speak authoritatively.

For Ọba Ladoja to argue that traditional institutions are no longer relevant in modern times, having been overtaken by authority created by an artificial constitution, is to diminish his own worth as a monarch. Ibadan was once a Baalẹdom until the Alaafin of Oyo elevated it to the status of an Oba, creating the Olubadan institution.

Having previously suffered impeachment as governor under the influence of the Alaafin, Ladoja appears to have bottled that grievance and redirected it toward the ancestral throne, as though it were a personal matter. Unless the throne has lost its sacred qualities—something history does not support—such actions may rebound.

Some dissenting voices now argue that a king should not carry his royal status and honour beyond his immediate jurisdiction. That such claims come from Yoruba voices is deeply troubling. It suggests an attempt to discard the very meaning of Kabiyesi. If today’s youth adopt this thinking and are later criticised for abandoning tradition, who will defend them then?

As the saying goes, the bird will always come home to roost.

©