Balancing the Stool: Why Oyo State Must Rethink the Rotational Chairmanship of the Council of Obas

Alaafin Owoade I 

The emergence of His Royal Majesty, Oba (Dr.) Sefiu Olawale Oyebola Adeyeri III, Ajirotutu I, the Aseyin of Iseyinland, as Chairman of the Oke-Ogun Traditional Council is a welcome and historic development. It marks a quiet but important reawakening in Oke-Ogun one that signals readiness to participate fully in the traditional and political architecture of Oyo State. Yet, let us not confuse progress with completion, this is a step forward, not the finish line.

If the permanent chairmanship of the Oyo State Council of Obas could be disengaged from the Alaafin in the name of a new order and modern civilisation, then whatever replaced it must be anchored on balance, fairness, and clear equity among the state’s notable regions. Reform without fairness merely rearranges imbalance.

This is where fundamental questions arise. By what yardstick was the rotational arrangement designed such that Ogbomosho was accommodated ahead of Oke-Ogun? Was it population, historical depth, number of local governments, or political convenience? If local government spread is the benchmark, the facts are plain: Ibadan has eleven local governments, Oke-Ogun has ten, Ogbomosho has five, and Oyo town has four. On no rational scale does Oke-Ogun rank behind Ogbomosho in relevance or size.

Other states have resolved this dilemma with maturity. Ogun State’s rotational model among the Ijebu, Remo, Egba, and Yewa blocs demonstrates that equity strengthens unity rather than weakens tradition. Oyo State must borrow from this ideology if it is truly committed to transparency, fairness, and inclusion.

Any Oba who emerges as Chairman of the Oke-Ogun Traditional Council should, by logic and justice, be integrated into the rotational chairmanship of the Oyo State Council of Obas. Oke-Ogun cannot continue to operate at the margins of a structure it significantly sustains.

Yes, it is acknowledged that the Aseyin of Iseyin currently serves as the Secretary of the Oyo State Council of Obas. That position is noted and respected but it is not the destination,  Oke-Ogun cannot be permanently confined to administrative support roles. We cannot be the permanent secretary of a council where others rotate leadership. Just as we are perpetually assigned the deputy governor position in the political sphere, we must reject the idea that our destiny is to always play second fiddle in systems we collectively built.

His Royal Majesty, Oba (Dr.) Sefiu Olawale Oyebola Adeyeri is a bold, intelligent, and forward-thinking monarch, fully equipped for higher responsibility. Supporting his inclusion in the rotational chairmanship is not about ego or entitlement !  it is about dismantling an unwritten rule that quietly limits Oke-Ogun’s ascent.

Beyond structure lies dignity. At the Oyo State at 50 celebrations, many could not ignore how revered Obas were treated like second-class citizens in a state their forebears fought to establish. These are ancient thrones, custodians of history, land, and identity. To sideline them today is to disrespect the very foundation of Oyo State.

This moment calls for collective resolve. Oke-Ogun indigenes must assert their rightful place in the scheme of things. Our representatives in the Oyo State House of Assembly must remember that representation is not passive, they must stand up for their region as a bloc, not as isolated individuals, and abandon the comfort of rubber-stamp politics.

Indeed, there is an urgent need to call them home, for briefing, for alignment, and for accountability on this issue.

Balancing governance is not an act of confrontation, it is an act of justice. What is good for one must be good for all, a rotational chairmanship that excludes Oke-Ogun is neither progressive nor civilised, it is simply unfair.

Oke-Ogun has waited long enough, this is the time to stop standing beside the table and start sitting at it.

Akinwale Atepe writes from Abeokuta.

OPINION: ALAAFIN OWOADE AND THE POLITICS OF CHEAP BLACKMAIL

By Ade Sarafadeen Aderibigbe

Alaafin Owoade I 

Even President Bola Tinubu is likely to be currently green with envy. The way people are going, the president may order the shut down of the internet in the country, because in the last few weeks, Alaafin and Oyo Empire have edged the president out of focus on social media. Even people writing to criticize the empire or tell how their town or city was never influenced in the history by the Alaafin most times ended up mentioning Alaafin and Oyo Empire more than any other names in their refutal. It is not strange!

During the time of Alaafin Adeyemi 111, those who wanted to capitalize on certain event of party politics in the first republic to disparage the stool met more than their match in Alaafin Adeyemi. Alaafin Adeyemi was not just an eloquent speaker. He always backed up his claims with established historical records and glaring proofs.

The renewed onslaught against the throne of the Alaafin had started even before Alaafin Owoade assumed throne. If you have been following keenly, mercenary bloggers and paid writers had long stormed the social media, creating a box that suited their own fancy, which the incoming Alaafin must necessarily fit himself into, even if it doesn't reflect the royal status of his forbears in any way. Since the incoming king was young in age, they must have recorned he would easily be bullied by social media posts ( and not history) into accepting the relegation of Alaafin' throne. They were disappointed!

When the new Alaafin rejected their unfitting gown sewn in mischief and instead chose the exalted regalia of his forefathers, he suddenly became arrogant in their eyes. Those who hated the gut of Alaafin Adeyemi suddenly fell in love with how "he was gentle" unlike this one!

"See, he is young, why must be concerned about supremacy?" As if the best thing for him is to watch the throne he's occupying being dishonored and wait till he turns seventy and grows grey hair before he starts protesting the hanky-panky against his stool.

"Haa! What is all this? When he should be building companies and developing his town." Granted that it is part of an Oba's role to rally his people for the creation of jobs and societal developments. It is also a credit if he has the means to do so himself. But that is never the yardstick to measure the historical status of an Oba, and having an investment pushing mindset is not mutually exclusive to knowing the worth of his throne.

And is this not funny? People shake hands everyday. It is a gesture of friendship. The place and position is not important. People shake hands while sitting inside bus. They shake hands even when one of the two is lying on his bed in his hostel. They shake hands even if one is sitting inside his car and the other is standing by the side. It is when a supposed incident of snubbery in which Alaafin even seemed to be on the receiving end occurred that shaking hands while in sitting position suddenly became a taboo, "crude and primitive" according to a certain enlightened journalist and actor! Just imagine what hatred does to mentality!

What is going on now is not an attempt to repel any predominant influence since today's Obas have no constitutional rights to make policy in any state. What is happening is an orchestrated scheme to tramp down on history for self interests. On one hand are those who joined the conspiracy for mere sentimental or chauvinistic reason, and on the other hand are politicians trying to score political points, and using the Obaship thing to impress what they consider to be the largest block of the state population.

Yes, maybe the natives of Oyo take pride in hearing people saying "Ara Oyo lo l'Oba". But disparaging the referred stool of the Alaafin, in the long run does not just translate to humiliating the people of Oyo, if that would make you happy. It translates to uprooting the true meaning of the Obaship institution in Yoruba land. It disconnects that institution from its historical foundation and blots out its essence. It would soon make the Obas' stools look like a mere parallel arrangements to certain political portfolios of modern day democracy if that's what we now want them to be. And soon the younger generation would see a Yoruba Oba and say "look. Is that not Mr Oba coming?"

This is not largely about who emerged as the new Alaafin or any Oba's demeanor. Any discerning eye can see the true picture. This is more of political intrigue against the established history of the Yorubas.

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. 

OPINION: A STATEMENT IN DEFENCE OF THE ALAAFIN THRONE AND APPRECIATION TO OYO MESSI

I wish to specially appreciate and thank Oyo Messi for the role they played in guiding and lecturing His Imperial Majesty, Oba Akeem Owoade, during his period in Ipebi. What we are witnessing today clearly shows that the Alaafin was thoroughly and properly guided. Without such guidance, the Alaafin throne could have been gravely mishandled, and those who do not deserve to undermine the throne might have taken undue advantage of the situation.

Although I am not from Oyo State, I can state categorically, as a prince from a respected royal lineage, that what the Alaafin is doing today is right, proper, and in the best interest of Yoruba tradition and history.

The Alaafin has made the Yoruba people proud. He has demonstrated to every reasonable and historically conscious Yoruba person that there is hierarchy and supremacy in traditional kingship, and that these principles must be respected. For this, I once again say thank you to Oyo Messi, and may Almighty God bless them and all those genuinely committed to preserving our heritage.

I am not writing to criticize any individual or any king. Rather, my intention is to educate our sons and daughters that we will not allow modern civilization or exposure to erode, weaken, or erase our tradition, culture, and historical institutions.

The Alaafin should not allow the rotational chairmanship of the Oyo State Council of Obas to weaken his authority or diminish the weight of his throne. He must continue to protect, defend, and promote the integrity, supremacy, and sanctity of the Alaafin throne. It must be clearly understood that this matter is not about the individual occupying the throne, but about the throne itself, the Oyo Empire, and the entire Yoruba traditional system.

The Alaafin throne is a highly respected institution across Yorubaland. It must never be disregarded or reduced because of politics, personal interests, or temporary power struggles.

His Imperial Majesty, Oba Akeem Owoade, must not allow himself to be misled by those who advise him to accord undue reverence to those who are traditionally below him. This is not about his personal name or identity; he is now the Alaafin of Oyo, and with that position comes the responsibility to uphold, preserve, and promote Yoruba culture and tradition without compromise.

Historically and factually, the Alaafin throne remains the most powerful traditional throne in Yorubaland and represents the only established empire within Yoruba history. Anyone who seeks to deny the supremacy of the Alaafin should publicly state which empire their town belonged to, and provide credible historical records, documents, and evidence to support such claims.

There are well-documented historical and colonial records confirming that the Oyo Empire extended its influence beyond Yorubaland, including parts of the Benin Republic. These records exist. Therefore, any attempt to rewrite history must be supported with facts, not sentiments.

It is unfortunate that some towns which did not possess crowned kings in the 14th and 15th centuries are now claiming parity or seniority with the Alaafin throne. Even towns that only began seeking crowns in the 1980s are today challenging established historical authority. This is misleading and must stop.

Once again, let it be clearly stated: the only empire in Yorubaland is the Oyo Empire under the Alaafin. Any contrary claim must be supported with verifiable historical proof, not emotional attachment to one’s hometown.

I reiterate that I am not from Oyo State. I was born and raised within respected royal families in Lagos and Ogun States, and I speak purely from historical knowledge, cultural responsibility, and deep respect for Yoruba heritage.

Finally, I sincerely appreciate Oyo Messi and urge them not to abandon the Alaafin. They should continue to guide, advise, and encourage His Imperial Majesty on what ought to be done and what must be avoided, so that respect is fully restored to the Alaafin throne and to Yoruba tradition and culture as a whole.

Prince Amb. (Dr) Adedipe Dauda Ewenla

Technician Surveyor | Real Estate Investor | Security Expert.

ALAAFIN : The Imperial Throne of Yoruba Political Power (1)

" Rewriting history is dangerous. Nobody can deny that the collective sweat of the Yorùbá people is a shared responsibility of the people irrespective of where they are from, but central in such reality is the Alaafin, who would always make himself available for his people. As such, he is expected to call  the people to order when he notices things are not moving. Nobody dares to undermine the authority of the Alaafin among the Yorùbá people. For that reason, the new Alaafin should immediately take the authority of his office to see to the installation of the proper virtues on the thrones of Yorùbá kings. In essence, the Alaafin can make other chiefs accountable for their people and the Yorùbá populace generally by making them take charge of what is expected""...... Renowned Historian, Professor Toyin Falola. 

By  BODE  DUROJAIYE .

Falsehood cannot thrive over truthfulness in the long term because it is fundamentally unsustainable, requiring constant maintenance and additional deception to survive, whereas truth is anchored in reality and remains consistent.

 While falsehood may offer temporary comfort or gain, it ultimately collapses under the weight of evidence, time, and its own internal contradictions.

There are a plethora of factors known to influence a decision. This might include money, social status, personal biases, and gullibility.

Unfortunately, none of those factors directly equate to sincerity. They can, however, influence someone’s perspective.

Truth has a quiet way of revealing itself. No matter how carefully lies are hidden or how long they are protected, they cannot last forever. Deception may delay reality, but it never erases it.

In the end, honesty stands firm while falsehood fades. Truth does not need force or defense—it simply waits for the right moment to surface. And when it does, it brings clarity, accountability, and the chance to move forward with integrity.

However,  the Alaafin, "Owner of the Palace",  symbolizes the Imperial Glory of the Yoruba Empire.

The institution remains a Custodian of Yoruba culture, politics, and tradition.

It serves as a reminder of the Yoruba’s sophisticated pre- colonial political system, one that balanced power with accountability.

The Alaafin is not merely a king but the embodiment of Yoruba Imperial Heritage and political power. From the days of the mighty Oyo cavalry till today,  the revered throne has stood as a beacon of Yoruba identity.

 Today, it continues as one of the most respected monarchies in Africa, uniting tradition with modern cultural pride.

The Alaafin also  remains a Premier symbol of Yoruba heritage due to his role as the Paramount Custodian of the traditions, history, and, historically, the Political Power of the Oyo Empire.

 As the descendant of Oranmiyan, grandson of Oduduwa, the Alaafin embodies the continuity of a legacy that once functioned as the military and administrative stronghold of the Yoruba people. 

What is more, the Alaafin serves as the Guardian of Yoruba Cultural Identity and is considered a unifying force for the Yoruba people.

With the title meaning "owner of the palace," the Alaafin is seen as a central authority and is considered Ekeji Orisha, a direct spiritual representative on earth, initiated into mysteries like Ifa and Sango.

Ancient protocols are still observed at the Alaafin’s Palace, which symbolizes Yoruba royalty and governance and reflects a deep, unbroken traditional authority.

In contemporary times, the Alaafin is viewed as a "bridge between the past and the future," continuing to uphold the dignity and legacy of the Oyo kingdom. 

President of the Federal Republic of Nigeria, Asiwaju Bola Ahmed Tinubu , during the colourful coronation ceremony of the Alaafin, His Imperial Majesty, Iku Baba Yeye, Oba Engineer Abimbola Akeem Owoade 1,  described the Alaafin stool "" as a Symbol of Cultural pride, unity, and the enduring legacy of one of Africa’s most powerful empires"".

Tinubu said: “Kabiyesi, your ascension to this revered throne comes at a critical time in our nation’s history. Nigeria is navigating complex challenges, and traditional institutions like the Alaafin’s stool remain ""vital in fostering peace, promoting cultural identity, and supporting governance"". 

 President Tinubu affirmed his commitment to preserving our cultural heritage by supporting initiatives that promote our rich traditions and ensure that Nigeria’s diverse cultures remain a source of strength. 

According to the President,  "" to the great people of Oyo, I urge you to rally behind your new Alaafin, support his vision, and uphold the values of peace, tolerance, and development. Let us remember the words of the late Alaafin, Oba Lamidi Adeyemi III: “A kingdom thrives when its people are united in purpose.

"" For the Alaafin, you are on the threshold of history as successor to Oba Adeyemi III who was one of the most influential and longest-reigning monarchs in Yoruba history. His reign was a period of cultural renaissance, political influence, and socio-economic development for Oyo Town, Oyo State, and the Yoruba nation at large""..

Also, a renowned  Yoruba Historian, Professor Toyin Falola has this to say, ""rewriting history is dangerous. Nobody can deny that the collective sweat of the Yorùbá people is a shared responsibility of the people irrespective of where they are from, but central in such reality is the Alaafin, who would always make himself available for his people"".

 He went further, "" as such, he is expected to call  the people to order when he notices things are not moving. Nobody dares to undermine the authority of the Alaafin among the Yorùbá people. For that reason, the new Alaafin should immediately take the authority of his office to see to the installation of the proper virtues on the thrones of Yorùbá kings.

"" In essence, the Alaafin can make other chiefs accountable for their people and the Yorùbá populace generally by making them take charge of what is expected"".

The position of Oba, Prof. Falola pointed out, is an exclusive toil of selfless and relentless figures who were deeply rooted in indigenous power, and it should not be usurped by" " people masking their desire to please their expansionist allies"".

 Alaafin Owoade quite understands the need for contemporary leadership that is ethical and people-oriented. 

He is also aware that  socio-cultural import of Yorùbá history is that anyone sitting on that stool would inherit such character of leadership because they are meant to repel danger away from the Yorùbá world, hence he is doing this by striving hard  to uphold  leadership responsibilities and initiatives. 

To be continued......

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.

©

Chairmanship of the State Council of Obas and Chiefs: Oyo Palace Refutes Makinde's Claims, says Alaafin Has No Deal With Him

 

Alaafin Owoade I

The palace of the Alaafin of the Yorubaland, Alaafin Abimbola Akeem Owoade has denied any understanding between the Oyo State Governor Engr Seyi Makinde and the Traditional Ruler.

According to a press statement signed by the Bode Durojaiye who is the  Director of Media and Publicity to the Alaafin, the Paramount Ruler of Oyo Kingdom and the Superior Head of Yorubaland, refuted the claims that Makinde consulted with the three traditional rulers in the State, the Alaafin, the Olubadan and the Soun of Ogbomoso on the rotational Chairmanship of the State Council of Obas and  Chiefs.

The Full  Press Statement Below 👇 👇 👇 

PRESS RELEASE (15/1/ 2026).

The attention of the Alaafin's Palace has been drawn to a statement credited to His Excellency, Governor Seyi Makinde that he consulted with the three traditional rulers in the State, the Alaafin, the Olubadan and the Soun of Ogbomoso on the rotational Chairmanship of the State Council of Obas and  Chiefs.

The Palace hereby wants to state clearly that there was no time that His Imperial Majesty, the Alaafin of Oyo , Oba Engineer Abimbola Akeem Owoade 1, held any meeting with either the State Governor or any of the two traditional rulers mentioned above. 

Also the Alaafin did not tell the Governor or make a categorical statement on his endorsement of rotational Chairmanship among the the three traditional rulers in the State. 

The position of the Alaafin and the Entire Oyo Community on the general  issue of the,State, Council of Obas,and Chiefs has been enunciated in a Memo delivered to His Excellency by the Oyo Council of Elders.

Signed

Bode Durojaiye,

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

Why the ALAAFIN can Neither be Ridiculed Nor Insulted

 

BY BODE DUROJAIYE

Alaafin 

The sacredness of the Alaafin Monarchy system is one of the few reasons why 

Oyo traditional system and values have garnered so much respect and admiration over the years.

The Alaafin inspires nothing short of reverence. The almost magical and legendary feats of Iku Baba Yeye  in times past have also blessed the chapters of oral history, with in-depth documentation of historical accomplishments. 

In the often larger-than-life narrative surrounding royalty in Yoruba land, Alaafin didn’t rule his domain as mere mortal,  but like a god and  Veritable Custodian of art and culture.

 One part as a King and one part as a Father to all living and non-living creatures; including the beings that abide in the forest, under the sea and below and above the different layers of the heavens.

The Alaafin's power is likened to that of the gods!

 Iku Baba Yeye , Alaase Orisa; this paean places the Paramount Ruler on the same pedestal as the gods. Still, Alaafin is accountable to his people and the gods of the land. His primary duty is to develop his domain, as well as protect and develop every aspect of the socio-cultural well-being of the  Yoruba land.

The future of heritage, culture and arts of a nation rest on the shoulders of the traditional rulers, like the Alaafin, and the traditional institutions around him.  As a Guardian of Culture,  Alaafin is first and last line of defence against foreign interruption and infiltration in Yorubaland.

But over the years, the culture and heritage of the Yoruba nation have not been as vibrant and elegant as it used to be. Infiltration and dilutions in so many ways have caused people to abandon the old ways. 

Traditional values and morals laid down by our forefathers have been jettisoned for western and modern ways of life which have brought us nothing but decay and a breakdown of order and values inherent in our traditional systems.

Is it safe to say that Obaship and Traditional Institutions in Yoruba land have been compromised and stained because of the aim of amassing wealth and affluence?

The appalling breakdown of law and order and the moral decadence in Yoruba land calls for urgent attention and resolution.

The future of any developed Nation and country depends on his preservation of its history, culture, heritage, arts and culture. The richness of the Yorùbá culture and heritage connects the world just as the Atlantic Ocean connects diverse countries. Its level of wealth is multi-layered, hence, it must be protected at all cost and the role of the Obaship and traditional institutions in delivering this duty is important.

The legacy of the Alaafin and  the Superior Head of Yorubaland  cannot be erased from the pages of history.

It is our collective responsibility to ensure that our culture, heritage and arts must be preserved, not also not forgetting that every son and daughter of the Yoruba Nation must strive to be an outstanding  "Omoluwabi""; an upright and well-nurtured individual in the community.

The Obaship and Traditional Institutions should not just care about rituals and traditional worship but should look inward and see how the land can be developed socio-culturally, morally, and in every way possible. 

This must be done with diligence, respect and an open mind devoid of parochialism, recriminations, vendetta and nauseating propaganda. 

Time and seasons have changed and in moving forward we have to create a flexible channel of communication to enable us to bridge the gap between the old ways and the new ways.

OPINION - The Meeting Mishap: Rasheed Ladoja A fool at 80?

 

A recent incident in an inter faith gathering in ibadan, has left the people of Oyo State talking. Rasheed Ladoja, was seen ignoring Alaafin ikubabayeyes hand shake, who is by far his superior and leader. Ladoja who failed as a governor also failed to respond to a friendly "Good morning handshake". The peace loving people of Oyo State are shocked by Rasheeds apparent rudeness and unwise behavior. 

Remember that Ladoja was impeached and sent out of office in shameful way. Can we now say Ladoja is towing the path of destruction for the second time? Can we say there is a curse following him?

The incident has sparked a debate about culture, respect, etiquette and the boundaries of traditional institutions. 

 The Alaafin and olubadan has had cordial relationship for years. The fabric that formed ibadan is oyo hence the relationship is solid and beautiful. I expected a better behaviour from Rasheed, who was a former governor and senator. I expected him to be wise, smart and intelligent. But atimes age and experience is not wisdom.

If I were Ladoja, I will go and ask forgiveness from Alaafin knowing that a curse has come upon him for his rude act!

Abiodun Babatunde

A concerned yoruba son from Lagos.

Ire o.

ALAAFIN CONDEMNS OLD OYO NATIONAL PARK KILLINGS- CALLS IT ASSAULT ON YORUBA HERITAGE, URGE FOR MILITARY BASE AT OTEFON AND FULL INVESTIGATION INTO THE KILLINGS

His Imperial Majesty (IKU BABA YEYE), Oba Abimbola Akeem Owoade, The Alaafin of Oyo — Keeper of the Throne, Shield of the Yoruba, today issued a thunderous condemnation of the brutal attack on Oloka village and the killing of civilians and rangers within Old Oyo National Park, declaring it an assault on Yoruba sovereignty and ancestral heritage and also sympathize with the families of the forest guards

In a release issued by His Director of Media and Publicity, Bode Durojaiye, after a solemn proclamation read at the imperial Court of Oyo, the Alaafin stated:

“The recent brutal killings inside Old Oyo National Park — especially the massacre at Oloko — is not merely a ‘security breach.’ It is a dagger plunged into the heart of our ancestral empire. Our sacred forests, our game reserves, our historic grounds — where our kings once hunted with spears and drums — are now being turned into slaughter yards by armed marauders. THIS WILL NOT STAND.”_

His Majesty has decreed the following actions:

*Official Condemnation* — of the senseless murder of innocent civilians, rangers, and travelers in Old Oyo National Park — demanding full, transparent investigation and immediate arrest of all perpetrators.

*Establishment of Military Base* — designation of Otefon Village as a permanent *Armed Military Base of the kingdom* — to fortify the region and secure the Oyo-Oduduwa corridor.

Deployment of Yoruba Defense Force Battalion — under joint command of the Nigerian Army and traditional warrior chiefs — to patrol the park 24/7 and repel invaders.

Federal Recognition — call on the President and Ministry of Defence to declare Otefon a *Strategic National Security Zone* — and fund construction of barracks, watchtowers, and helipad within next few months.

The Paramount Ruler who described banditry and other security challenges facing the country as "" gory, worrisome and disturbing"", pointed out that security is critical to the survival of any nation to forestall lawlessness, chaos and disorder.

Oba Owoade lauded President Bola Tinubu's demonstration, through actions, that ending insecurity is one of his administration’s foremost concern.

Said he, "" our ancestors did not build empires to watch them crumble under banditry. We will rebuild the walls — not with mud, but with steel. Not with prayers alone, but with patrols. Not with silence — but with thunder.” — Alaafin stressed.

#PHOTOS: Aláàfin Commissions a New Radio Station in Ọ̀yọ́ Town, Ọ̀yọ́mèsì FM 97.5

Aláàfin of Ọ̀yọ́ Commissions a New Radio Station in Ọ̀yọ́ Town, Ọ̀yọ́mèsì FM 97.5

OYO WORLD CONGRESS: ALAAFIN Harps On Power Of Unity, Collaboration In Building Stronger Community

By Bode Durojaiye 

In today’s fast-paced world, building stronger communities is more important than ever. It’s not just about bricks and mortar; it’s about creating a sense of unity and collaboration that brings people together for a common goal.

When a communi is strong, it thrives, and the impact can be felt in every aspect of life – from increased safety and security to improved educational opportunities and a vibrant local economy.

These were were part of the advocacy of His Imperial Majesty, the Alaafin and Paramount Ruler of Oyo Kingdom, Oba Engineer Abimbola Akeem Owoade 1, at the grand finale of the World Oyo Congress held on Saturday, 27th of December , 2025 , at the Palace. 

In his address, Alaafin said building strong communities takes more than just goodwill, as it requires a commitment to unity and collaboration, where individuals and organizations work together towards a shared vision.

"" By leveraging the power of unity, we can tackle social issues, support local businesses, and create a sense of belonging that fosters happiness and well-being.

""Strong communities provide a foundation for a thriving society. They create a sense of belonging and connectedness among individuals, fostering a shared responsibility for the well-being of the community as a whole. When people feel connected to their community, they are m ore likely to actively participate and contribute to its growth and development.

"" One of the key benefits of building stronger communities is increased safety and security. When community members unite and collaborate, they can work together to address and prevent crime, creating a safer environment for everyone. By looking out for one another and establishing strong relationships, communities can build a network of support that deters criminal activities"".

Oba Owoade went further, "" additionally, strong communities contribute to a vibrant local economy. When community members support local businesses, it not only helps them thrive but also creates job opportunities for residents. By promoting entrepreneurship and encouraging residents to shop locally, a strong community can boost economic growth and ensure the sustainability of its local businesses"".

He pointed out that unity and collaboration are essential components of building stronger communities, adding that when individuals and organizations work together towards a common goal, they can achieve far more than if they were to tackle issues individually.

The power of unity, he noted, lies in the Congress collective strngsength it brings, amplifying the impact of community-building efforts.nd

The Paramount Ruler who laude d the  organisers of the Congress called on Oyo both at home and in the diaspora to close ranks, eschew bickerings and vendetta, and work for the goodness of their country home.

Bode Durojaiye is the Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo Kingdom and the Titan of Yorubaland. 

MODAKEKE AKORAYE DAY — 2025 CELEBRATION: ALAAFIN counsels on utility value of history, ancestral lineage

By Bode Durojaiye

Joy knew no bounds yesterday to the people of Modakeke, in Osun State, when  motorcade of the Alaafin's Wife and his entourage entered the town for this year's grand finale of  Akoraye day celebrations 

It was electrifying as shouts  of "" Iku Baba Yeye"" ( death personified) rendered the air , while traditional drummers rolled out the drums , "" kabo, se daada lode, ati n reti re "" ( You are welcome. We have been expecting You) to accord the Royal entourage warm reception.

The 40th Akoraye Day celebrations  is an annual event aimed at fundraising to finance community initiatives and projects.

At the colourful event,  the Alaafin Oyo, His Imperial Majesty, Oba Engineer Abimbola Akeem Owoade 1, said  unless the people know  who they are and how  they  came about to be what they are, they shall certainly be unable to know where and how to go further. 

Speaking  through his Queen Consort,  Ayaba Abiwunmi,  Alaafin noted that ""by recognising what we hold in common we can begin to live in peace. We can all recognise our relationship to each other and to the past"".

   The Titan of Yorubaland pointed out that  "" every situation has its roots

in the past and the past survives in the present;  while both the present and indeed the past are undergoing modification"".

  According to him, ""without knowledge and keeping historical events and issues, there will be nothing to build on. History is the foundation of all things; everything has a history and knowledge is built always on examples of one past event or another. It is thus a reference point. It is therefore important to know the foundation of what is built as a guide to subsequent developments.

  ‘’ Society ‘looked up to history for knowledge of the accumulated wisdom of the ancestors, the sense of values, the morality and the norms upon which society was founded. Thus history occupied a unique position in traditional Yoruba society and that history was prominent as a subject in the preparation and training of the citizens"".

The Paramount Ruler further explained that the essence of ancestral lineage is a profound connection to our past that shapes our identity, provides wisdom and guidance, and offers a sense of belonging and continuity across generations.

"" It is not merely a biological connection but a living legacy that influences our present and future. Understanding our lineage helps us form a strong sense of self and place in the world. It provides context for our personal traits, values, and traditions, fostering confidence and pride in who we are.

 ""By appreciating the journey that led to our existence and the sacrifices made by those who came before us, we are inspired to live with purpose and create a positive legacy for our descendants.

"" In essence, our ancestral lineage provides the roots that nourish our lives, allowing us to grow, adapt, and build our identities while remaining anchored in a rich, shared human experience"".

Alaafin also commended the Ogunsua of Modakeke, and residents of the town for maintaining peace and harmony after over 20 years and with steady development.

  Historically, the people of Modakeke are essentially a subgroup of the Oyo people, who migrated southwards after the downfall of the powerful Oyo Empire.

 

The name "Modakeke" comes from the sound of storks (called Ako in Yoruba) that inhabited the area, as their cries sounded like "Mo-da-ke-ke-ke-ke".

On the entourage of the Alaafin's Queen Consort were some members of the Owoade Royal Family led by the Mogaji, Prince Nihinlola, and the Chief of Staff to the Alaafin, Engineer Lukman Ajibade, among others.

Pictures from the event 

Bode Durojaiye is the Director of Media and Publicity to the Alaafin, Paramount Ruler Oyo and the Superior Head of Yorubaland.

ALAAFIN laments gradual extinction of Yoruba customs, traditions

 By Bode Durojaiye

 " As things move at the present time, it will be disastrous if we fold our arms allowing our traditions to dwindle into oblivion in the face of permissiveness""

Alaafin 

Since values are an integral part of culture and culture is what defines a people's identity, then the values that a people hold are what differentiate them from other people. 

It does appear that cultures always try to maintain those values that are necessary for the survival of their people. For the Yoruba's, for instance, we see that close kinship relations are held at a high premium. The synergetic nature of the society that allows people to build houses and work on farms together is directly opposite to the Western individualistic model. 

In those "good old days" as some would say it was usual to see a neighbour, friend or relative correcting an erring child whose parents he knows. This was based on the true belief that the churning out of a well-behaved child would be to the benefit of not only the immediate parents, but also the society. In the same vein, it was believed that if the child turned out to be a failure, it is not only the immediate family that would bear the brunt: neighbours, friends and acquaintances could also fall victim of his nuisance. 

But today, we see people adopting more and more nuclear family patterns and the individualistic life style of the West. A friend or neighbour who tries to correct an erring child will in no time, to his embarrassment, be confronted with the question: "What is your business?" 

Kinship ties and love are what characterised the traditional Yoruba culture. It is only love that would make a community, for instance, to tax themselves through the sale of the products of cash crops like oil palm and use the proceeds to educationally support a child who is brilliant. In this respect, the synergetic nature of Yoruba culture is what made the society very amiable.

However, His Imperial Majesty, Iku Baba Yeye, the Alaafin of Oyo Kingdom and  Titan of Yorubaland,  Oba Engineer Abimbola Akeem Owoade 1, is disturbed at the gradual extinction of Yoruba Customs and traditions, and how modernisation has been allowed to bombard Yoruba traditions.

 Speaking at the grand finale of Pepe War Celebration held at the Old Oyo National Park event ground in Oyo town,  Oba Owoade said as things move at the present time,  it will be disastrous if we fold our arms allowing our traditions to dwindle into oblivion in the face of permissiveness.

According to him, ""how many Yoruba sons and daughters can brilliantly articulate their local language? It is frightening that our own language is dangling on the pit of extinction while preference is acco at Old Oyo National Park event ground in Oyo townrded foreign language, which is English.

"" Languages often hold the only record of a people’s history, including their songs, stories, praise poetry and ancient traditions. In particular, many indigenous cultures contain a wealth of information about the local environment and its floral and faunal

resources, based upon thousands of years of close interaction, experience, and problem-solving.

"" With the extinction of a language, therefore, mankind also loses access to local understanding of plants, animals, and ecosystems, some of which have important medicinal value, and many of which remain undocumented by science"".

Thus, the survival of threatened languages, and the indigenous knowledge contained within,  the Paramount Ruler noted, is an important aspect of maintaining

biological diversity. Languages are now becoming extinct faster than birds, mammals, fish or plants.

"" Of the estimated 7,000 unique languages spoken in the world today, nearly half are likely to disappear this century, with an average of one lost every two weeks.

It is most likely that in less than 50 years from now, even some major Nigerian languages, if not encouraged, can become extinct, and lecturers in our Universities would have cause to excite their students with great lectures in a course on, say, ‘ancient’ Igbo or "ancient” Yoruba languages, and of which they would speak thus, with nostalgia, 

""‘They once flourished in the distant past but have now become extinct’. This is a disheartening possibility for anyone who cares about our indigenous languages, the history and unrecorded knowledge they carry within them"".

Oba Owoade explained that Yoruba traditional religion clearly plays a distinctive role as the ultimate source of supernatural power and authority that sanction and

reinforce public morality, adding that  it is pressed into full service to maintain

social order, peace and harmony. 

Said he, ""traditional  Yoruba's believe that success in life; including the gift of offspring, wealth and prosperity, are all blessings from the gods and ancestors. They accrue to people who work hard, and who strictly adhere to the customs, and

traditional norms of morality of the community, people who strictly

uphold the community ideal of harmonious living. 

""Only such people could entertain a real hope of achieving the highly esteemed status of ancestor-hood in the hereafter. The vast majority of norms, taboos and

prohibitions is directed towards protecting the community and promoting peace and harmony. Communal farmland, economic interests like the market-place, stream, or shrine are generally surrounded with taboos, including who may or may not enter, and when and under what circumstances people are permitted or not to enter such places.

"" Stealing is abhorred. It is in fact, an abomination to steal things relating to people’s vital life-interests and occupation. Religion may be distinct and separate from morality, as many scholars have rightly argued. For traditional Yorubas however, the line dividing the two is very thin indeed. Yoruba traditional religion plays a crucial role in the ethical dynamics of the different groups. In the traditional Yoruba background, ‘gods serve as police men’. Yoruba traditional world-views invariably outline a vision of reality that is, at once ethical in content and orientation. Human beings and their world are the focal centre of a highly integrated universe. Human conduct is seen as key in upholding the delicate balance believed to exist

between the visible world and the invisible one"", Alaafin asserted.

Bode Durojaiye is the  Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo, and the Titan of Yorubaland.

Alaafin in Igbo-Ora, Stresses on confounding power of cultures, significance of twins in Yorubaland

By

Bode Durojaiye

Yesterday's road-trip led dignatories and people from all walks of life to Igbo-Ora, a small town in Oyo State reputed for having a large occurrence of twin births.

Only two other towns in the world share this phenomenon - Kodinhi, India and Candido, Brazil, but Igbo-Ora has the largest population.

Igbo-Ora, is famously known as the “Twin Capital of the World.”

It is believed that one in every four births in this community results in twins. This rate is incredibly high, considering that the global average is estimated at one in every 80 births.

The phenomenon of twinning in Igbo-Ora has been a topic of interest for decades, and researchers have been studying the town to try and unravel the mystery behind it. While there is no conclusive evidence to explain the high rate of twin births in the community, many theories have been put forward.

The people of Igbo-Ora have a deep cultural appreciation for twins, and they are viewed as a symbol of good fortune and a source of pride in the community. Twins are often referred to as “Ibeji,” which means “double birth.” The town celebrates Twins Festival annually, which attracts people from all over the world who have an interest in twinning.

Apart from the fascination with twins, Igbo-Ora is also a beautiful town with a rich cultural heritage. The community is known for its skilled craftsmen who create exquisite wooden carvings that are sold all over Nigeria and beyond. The town is also home to the popular Oke-Mosan Hill, which provides a panoramic view of the town and its surroundings.

Igbo-Ora is a unique town in Nigeria that has gained worldwide attention due to its high rate of twin births. While the mystery behind this phenomenon remains unsolved, the town continues to celebrate and cherish its twins, who are viewed as a blessing to the community.

Against this background and in its annual practise, the Oyo State Government , through the Ministry of Culture and Tourism, Ibarapa Central Local Government and in conjunction with TWC Intercontinental today celebrated 2025 World Twins Festival in Igbo- Ora town.

The theme of this year's celebration is " Twinning For Youth Re-orientation And Empowerment ".

The festival which attracted hundreds of twins and their families, also featured traditional music, dances, and rituals to honour the twins and seek blessings from Ibeji.

Symbolically, a mother of twins presented her children to both the Alaafin and Ayaba , after which His Imperial Majesty carried the twins before they were returned to their mother amid admiration from the crowd.

The well attended event was colourful, as the Alaafin and his entourage were warmly received by traditional rulers from Ibarapa area of the State amid drumming and panegyrics with thunderous shouts of "" Iku Baba Yeye"" from the surging crowd.

In his address, the Alaafin of Oyo , His Imperial Majesty, Oba Engineer Abimbola Akeem Owoade 1, said Yoruba people are blessed with diverse cultural systems that are distinctly unique in their operations.

According to him, ""from their language to marriage, to birth or naming

ceremony, to leadership, and most significantly their songs, chants

and folks are deeply rooted in all the Yoruba cultural systems .

""For instance, there are praise poetries and songs for children of various

birth circumstances such as Ibeji (twins). The popular question is expressed with astonishment when one sees two humans who look very similar, especially of the same sex, possibly even wearing identical clothing. Yet, as fascinating as it is, twin births are not as rare as you probably think; one in every twelve Nigerian is a twin"".

Alaafin' who was accompanied by his pretty and charming Queen Consort, Ayaba Abiwunmi, stated that twins hold a unique and revered position in Yoruba culture.

By Bode Durojaiye, 

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

PRESS RELEASE : Killings in Ilorin — Alaafin takes proactive steps to fish out perpetrators, checkmate criminal onslaughts

The Alaafin of Oyo, His Imperial Majesty, Oba Engineer Abimbola Akeem Owoade 1, ,has called on Nigerians to stand together against blood guzzlers and enemies of state, nature, and sound reasoning, who take solace in mindless killings of innocent souls.

This, he said would reinforce collective will, to completely snatch the country and destiny from the jaws of insanity and barbarism, just as socio-cultural orientations that uphold the sanctity of life and the intrinsic dignity in the human person must never be surrendered to the ungodly.

Oba Owoade gave the admonition on the heels of recent killings of some people who were  of Yoruba' extraction by those suspected as Fulani herdsmen at Oke Ode  area in Kwara State.

Disturbed about this ugly development , and putting into consideration the fact that Yorubas and Fulanis had  for decades been living harmoniously without let or hindrance,  Alaafin had  contacted the Kwara State Governor,  AbdulRahman  AbdulRasaq on the incident and how best he could come in , in order to nip in the bud the criminal onslaught by the bandits.

The Governor in his response lauded the Alaafin for his concerned , visionary style of administration and as the Titan of Yorubaland , assured the Paramount Ruler that a battalion of soldiers had been deployed to the scene of the gory incident .

The  Alaafin who lamented about the mindless killings masterminded by suspected Fulani herdsmen  wondered why the herdsmen became threats to peace and security, adding they had for long been in existence without serious criminal records as is presently the case.

Oba Owoade enjoined the Federal Government to ensure that all those found culpable in the mindless killings in Kwara State are brought to justice and to serve as a credible deterrence.

According to the Alaafin, ‘’there can be no national development without relative peace and stability.  There have been greater challenges of security in recent times than at any point in time in our history, thus rendering our political stability fragile, democratic institutions and processes fluid,

"" Government, political leaders and followers, and all of us, must have the courage and honesty to get to the root causes of our current state of insecurity, underpinned by criminality, insurgency and of recent terrorism by herdsmen’’.

He went further,  "’Our leaders and followers should not take  the issue of security for granted, but to ensure urgent and immediate steps  are taken to consciously respond to current threats by architectonic designing and building a security system which would create a stable and relatively peaceful environment, conducive for national development. We must accept the reality that while it is necessary to create unity in diversity, we must identify and respect our differences, which is diversity in unity"".

While eulogizing security agencies for their steadfastness and commitment to duties, Alaafin who warned against acts that are detrimental to peace, orderliness and unity of the country, assured all ethnic groups living in the metropolis of adequate protection of lives and properties.

‘’Before now, Oyo Empire under the reign of Alaafin not only remained the first to provide cattle ranches for Fulani herdsmen in Yoruba land, another ten acres of land were made available for convenience of the herdsmen free of charge, in order to ensure harmonious relationship and peaceful co-existence among all ethnic groups residing in the metropolis’’.

Oba  Owoade added, ‘’whenever there are skirmishes between farmers and the hersmen, the Royal Father would adopt his age-long conflict resolution mechanisms, which provides opportunity to interact with the parties concerned, promotes consensus-building, social bridge reconstructions and enactment of order in the  Empire"".

                            

Bode Durojaiye, Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo Kingdom and the Superior Head of Yorubaland