The Alaafin–Ooni rivalry: History, continuity, and the need for respect

The Alaafin–Ooni rivalry: History, continuity, and the need for respect

David OGUNKAN

The battle between the Alaafin of Oyo and the Ooni of Ife did not start today. It is age long, rooted in the very foundations of Yoruba history. I personally witnessed how the late Alaafin Oba Lamidi Adeyemi III and the late Ooni of Ife Oba Okunade Sijuwade engaged in what could be described as a royal rumble over superiority. It was never simply about personalities. Their contest was a continuation of a rivalry that dates back to precolonial times when the Ooni of Ife stood as the custodian of spiritual authority, while the Alaafin of Oyo embodied the imperial power of the Yoruba world.

The current development shows that history never truly sleeps. The new Alaafin recently issued a 48 hour ultimatum to the present Ooni Oba Adeyeye Enitan Ogunwusi, demanding that he rescind the chieftaincy title of Okanlomo of Oodua conferred on Engr Jubril Dotun Sanusi. According to the Alaafin, the Ooni does not have the authority to give out a title that bears the name Yorubaland. The awardee himself clarified that his title is not Okanlomo of Yorubaland, but specifically Okanlomo of Oodua. Despite this clarification, the ultimatum sparked heated debate across the public space. Many openly criticized the Alaafin for issuing such a stern demand, while others saw it as part of a long established rivalry that should not be taken out of its historical context.

To fully appreciate what is unfolding, one must revisit history. Ile Ife is recognized in Yoruba cosmology as the cradle of existence, the home of Oduduwa, and the spiritual foundation of the Yoruba race. It is from this sacred origin that the Ooni draws his claim as the spiritual leader of the Yoruba. On the other hand, Oyo rose in power from the fourteenth century, becoming one of the greatest empires in West Africa. Through military might, administrative organization, and political dominance, the Alaafin became the imperial head of the Yoruba, commanding respect far beyond the borders of present day Nigeria. This division between spiritual primacy and political supremacy created a duality in Yoruba kingship that has never been fully resolved.

The rivalry intensified during the colonial era when the British, for their own administrative convenience, alternately elevated either the Alaafin or the Ooni, thereby planting seeds of modern competition between the thrones. After independence, the contest carried into politics. During the turbulent years of the Western Region crisis and later national events, both stools became rallying points for Yoruba identity, each claiming paramountcy.

The late Alaafin Adeyemi III and the late Ooni Sijuwade brought this rivalry into sharp relief in the late twentieth century. Adeyemi III stood firm on Oyo’s historic legacy of political power, while Sijuwade projected Ife as the global seat of Yoruba identity, even extending his influence across the diaspora. Their disagreements were not hidden. Disputes over protocol at public events, precedence in gatherings, and the authority to confer Yoruba wide titles frequently made the headlines. What the world saw as a clash of egos was, in truth, the modern face of an age old struggle.

The present incident with the new Alaafin and the current Ooni is therefore not an isolated altercation, but part of a continuum. In fact, I would argue that it is this very rivalry that has kept both thrones in the limelight. The tension, though uncomfortable at times, constantly reminds the Yoruba people of the weight and relevance of their traditional institutions. In a rapidly modernizing society, these contests ensure that the Alaafin and the Ooni remain symbols of power, culture, and continuity.

What saddens me, however, is the way many individuals especially on social media reacted to this latest development. Rather than engage with the historical depth of the issue, they descended into open insults directed at the Alaafin. This is troubling, because it represents a desecration of the very stools we claim to revere. Irrespective of whatever disagreements may arise between two monarchs, we as ordinary citizens must exercise restraint and respect in our commentary. An Oba is not just a man, he embodies an institution, a people’s history, and the cultural backbone of a civilization. Not every matter is for ordinary tongues to chew. The throne is sacred, and matters concerning monarchs are not for careless insult.

Ironically, many of those who freely insult the Alaafin online would never tolerate the same directed at their own Kabiyesi back home. They would rise in anger if anyone spoke ill of their local king, yet they feel emboldened to hurl abuses at an Alaafin because the debate seems distant or abstract. This is hypocrisy, and it undermines the dignity of Yoruba traditional authority.

My advice is simple. Let our monarchs resolve their disputes in their own way, as they have done across centuries. History has shown that the rivalry between Ife and Oyo will never fully disappear, because it is woven into the story of who we are as a people. But as subjects and inheritors of this tradition, we must guard our tongues. To insult an Oba is not to win an argument, it is to erode the respect and sanctity of our heritage. Yoruba stools deserve reverence, even in the midst of rivalry.

Ogunkan PhD is of the Department of Urban and Regional Planning, Bells University of Technology, Ota