Kingship is a highly respected tradition in Yoruba land, which makes the current controversy over the appointment of the new Alafin of Oyo and the role of the kingmakers troubling to the people. Generally, such appointment followed clear process and money and official interference were rarely encountered.
However, this revered tradition is already being challenged as the kingmakers and the state governor, Seyi Makinde, are now locked in battle over who is the legitimate authority to enthrone the Alafin, a matter, which is now before the court.
The kingmakers, or Oyomesi, are incensed by the unilateral way the governor usurped their role of electing the candidate for appointment, while the governor accused the kingmakers of receiving financial inducements from a candidate to sway their decision.
The controversies, which surrounded the Installation of the present Olubadan of Ibadan, the Soun of Ogbomoso, two prominent stools are still very fresh in the minds of the people. Also Gov. Makinde is being fingered to have influenced the Obaship of Ikoyi Ile, Eruwa and Sepeteri.
However, just as crisis of Ibadan and Ogbomoso died down, the issue of the Alaafin came up and this is now currently putting the power of tradition and that of the government of Gov. Makinde to a big test.
The vacancy of the Alaafin’s stool is causing serious chaos within the government and the kingmakers of Oyo town.
Gov. Makinde seems also to be in trouble over the selection of the Eleruwa of Eruwa as the kingmakers were said to have nominated the Oba, which was removed through the law on the final verdict of the apex court of Nigeria ( Supreme court), which ruled that the person chosen and whose name was recommended by the Eruwa kingmakers was not entitled to the throne.
The Eruwa kingship crisis is the one erupting in Oyo State, now, as it was alleged that there was the likelihood of Gov. Makinde having a hand in the selection of Samuel Adegbola, the man, who had been deposed through the law and due process.
In the case of Alaafin, it is being alleged that Oba Akeem Owoade was imposed by the governor, who hurriedly handed him both the staff of office and certificate without performing the traditional rights, which makes him now unable to go into the traditional room in confinement for 21days, where the rites that would make him the king would be properly carried out by the kingmakers, who were opposed to his alleged imposition by the governor.
The Alaafin-elect has now gone back to Canada, where he is based, when he could not be installed.
Also the latest events on the issue, include the litigations filed by the Oyomesi, the Kingmakers, asking the court to nullify the appointment of Owoade, the 30 days ultimatum given to Governor Makinde, personally, to rescind his decision on Owoade and accept Prince Gbadegesin recommended by them and whose name was forwarded to him before he allegedly unilaterally chose his own candidate for the throne of Alaafin.
For the past few weeks, there had been many accounts on who becomes Alaafin, the procedure, which ought to have been adopted and the ones adopted to arrive at the person, now proclaimed as the new Alaafin designate but as the situation stands, presently, all is still not well regarding the installation of the new Alaafin and other matters connected with it.
Before the Oyo State government on January 10, 2025, announced Prince Owoade, the in-fighting and crisis between Gov. Makinde and the kingmakers (the Oyo Mesi) had been going underground without the awareness of the general public. But immediately the new Alaafin Owoade, a Canada based business man, came into the limelight, what had been brewing underground became known to the whole world and also turned a subject of attractions, due to the importance of the Alaafin stool to the entire Yoruba race.
That was the period when it became known that there had been a series of communications between the governor and the kingmakers, which eventually resulted into litigations, the consultations of the oracles, one by the Oyomesi and the other by Gov. Makinde.
That was also when the issue of the bribery allegations against the kingmakers, which has been going underground and initially played down by both parties, was let out of the bag.
Gov. Makinde’s action was seen as an abomination because even with his staff of office and certificate, Owoade, is still not yet the Alaafin because he has not done what is expected of him to mount the throne.
He has not gone for the 21 days confinement and seclusion (IPEBI), where certain rites are to be performed. He has also not received the Obaship leaf (Ewe Akoko) and has not been formally presented to the people of the town as the choice of the kingmakers.
A close source hinted the Business Hallmark that unknown to many people, giving the staff of office has nothing to do with traditional rites.
The source, an elderly man asked, “has the appointed Alaafin gone through the fundamentals? “As far as i know, you can’t be an Alaafin without going to Ife Orunto compound. Also who ever wants to be an Alaafin must visit where the Oranmiyan staff is, visit the grave of Oduduwa and that is where he would be handed the sword of Oranmiyan and Igba Iwa (calabash) and made to take an oath, that he would not use the sword to oppress or cause any crisis among his people.”
“Now that Gov. Makinde appears to have had is way, and the majority of the kingmakers, who are to perform all the traditional rites for Prince Owoade with Oluawo (the head of the Ogboni fraternity) refused to succumb to the governor’s threats of prosecuting them for alleged bribery, if they failed to back his choice, who then would do that? Because that is not the function of the government, it is purely a traditional matter, which can’t be done by any other persons except those designated for it, headed by the Bashorun, who is among the kingmakers, opposed to Makinde’s choice.”
The kingmakers have declared Owoade’s imposition as null and void, illegal and unlawful in a letter, through their counsel, Barrister Adekunle Sobaloju.
The five kingmakers, who wrote Makinde to express their dissatisfaction on his action, are Bashorun of Oyo, High Chief Yusuf Layinka; the Lagunna of Oyo, High Chief Wakeel Oyedepo, and the Akinniku of Oyo, High Chief Hamzat Yusuf.
The two others are Chief Wahab Oyetunji, the warrant Chief standing in for Asipa of Oyo, and Chief Gbadebo Mufutau, the warrant Chief Whip standing in for Alapinní of Oyo.
They insisted the only person recommended on Sept. 30, 2022, by the majority of the kingmakers’ lawful votes as the next Alaafin, was Prince Lukman Gbadegesin.
“Prince Lukman Adelodun Gbadegesin, having obtained the majority of votes of the kingmakers present, was deemed appointed and his name was forwarded to Your Excellency as the candidate appointed by the kingmakers as Alaafin of Oyo for your approval, which you refused to approve for no disclosed reason at all”.
“The kingmakers thereafter filed an action to stop Your Excellency from truncating the process, which culminated in the present appeal at the Court of Appeal,” they said.
However, Business Hallmark was privy to details and accounts of what transpired after the demise of Oba Lamidi Olayiwola Adeyemi III on the selection matter, as to who succeeds him.
According to what was at our disposal, the 1961 Declaration, a bylaw enacted in alignment with the Customary Law of the time, provides a detailed framework for the selection of the Alaafin of Oyo. This declaration outlines five key processes for the chieftaincy selection:
1. Recognition of Two Ruling Houses: The throne alternates between the Agunloye and Alowolodu ruling houses.
2. Rotational Occupancy: The Alaafin stool is occupied alternately by members of these two ruling houses.
3. Eligibility criteria: Only male descendants from the ruling house, whose turn it is, can be considered as candidates.
4. Final Selection by the kingmakers: The seven traditional kingmakers, collectively known as the Oyo Mesi (comprising the Bashorun, Ashipa, Agbakin, Alapinni, Lagunna, Shamu, and Akinniku), hold the authority to make the final selection.
5. Nomination and Selection Process:
a) The family head of the ruling house due to present a candidate convenes a meeting to nominate candidate(s). These nominees are then submitted to the Babaiyaji, who forwards the names to the Bashorun of Oyo, the head of the Oyo Mesi, “without any reservation.”
b) The Bashorun convenes a meeting of the Oyo Mesi, presenting the nominees for deliberation.
c) The candidate, who secures the majority support of the Oyo Mesi is “proclaimed” the Alaafin of Oyo.
This customary law operates seamlessly within the framework of the 1967 Oyo State Chiefs Law, as outlined in Chapter 28 (Pages 379–401). Notably, Section 17 (Page 387) enhances the process by allowing the State Governor to appoint a temporary replacement if any of the kingmakers is unable to fulfill their role.
It is important to emphasize that the proclamation of a new Alaafin is solely the responsibility of the majority decision of the Oyo Mesi. The government’s role, as defined by the Chiefs Law, is limited to providing assent and ensuring procedural compliance in recognition of modern administrative needs.
This balance upholds both traditional authority and modern governance structures.
How the Kingmakers picked Prince Gbadegesin from over 80 contenders
Following the passing of Oba Lamidi Olayiwola Adeyemi III on April 22, 2022, and the conclusion of his funeral rites (both official and traditional), the process of selecting a new Alaafin began promptly to prevent a prolonged interregnum.
Role of the Oyomesi:
In line with tradition and the Alaafin Chieftaincy Declaration of 1961, the Oyomesi—the traditional kingmakers—assumed their constitutional role as the appointing authority for the emergence of the new Alaafin.
Governor’s Approval to Begin the Process:
The Atiba Local Government, under whose jurisdiction the Alaafin and the Oyomesi operate, sought the Governor’s approval on July 28, 2022, to initiate the selection process. Approval was granted on August 5, 2022, through an official letter (Reference Number CB,141/38/1/55). This letter also appointed a Warrant Chief to fill the vacant stool of the Ashipa, one of the kingmakers.
Replacement of Another Oyomesi Member:
During the process, the Alapinni, another member of the Oyomesi, passed away. The Oyo State Government subsequently issued another approval to appoint a Warrant Chief to fill this vacancy through a letter with reference CB,211/3. Vol.1/71.
Interview and Unanimous Selection:
A total of 82 aspirants were interviewed by the Oyomesi. After a thorough evaluation process, the Oyomesi unanimously selected Prince Lukman Gbadegesin as the new Alaafin on September 30, 2022.
Communication to the Governor:
In accordance with the 1967 Chiefs Law of Oyo State, the Atiba Local Government officially conveyed the Oyomesi’s selection of Prince Lukman Gbadegesin to the governor on October 4, 2022.
No Petition Filed within 21 days:
According to Section 20 of the Chiefs Law of Oyo State, a dissatisfied aspirant or a ruling house must submit a petition to the Governor within 21 days of the Governor’s receipt of the newly selected Alaafin’s appointment. Despite this provision, no petition was submitted to the governor by any dissatisfied aspirant or ruling house within the stipulated timeframe. Instead, a dissatisfied aspirant, Prince Hakeem Ladigbolu, chose to bypass this procedure and directly approached the Oyo State High Court, sitting in the Oyo Judicial Division, in Suit Number HOY/41/2022.
The Legal Challenge:
In the suit, Prince Ladigbolu collectively sued the following defendants:
– Governor of Oyo State
-Attorney General of Oyo State
– Commissioner for Local Government and Chieftaincy Affairs
– All seven members of the Oyomesi, the traditional kingmakers.
Governor’s Defense:
Represented by the Director of Civil Litigation, the governor argued before the court that no petition had been received from any aspirant or ruling house within the 21-day window prescribed by law. Consequently, the governor could not be legally compelled to respond, as the claimant failed to observe the necessary conditions precedent before seeking judicial intervention.
Successful Defense by the Defendants:
The defendants, including the governor and the Oyomesi, successfully defended the legality of the selection process in court. On December 19, 2022, the Oyo State High Court ruled in their favor, agreeing that the plaintiff had not adhered to the statutory prerequisites before approaching the court.
Court’s Verdict:
The court declared the selection process valid and in compliance with both customary law and the Oyo State Chiefs Law. The case was subsequently struck out for failing to meet the necessary legal criteria.
This court ruling reinforced the legitimacy of the selection process and validated Prince Lukman Gbadegesin’s selection as the new Alaafin.
Gov. Makinde’s U-Turn on the Selection of Gbadegesin:
For nearly a year following the conclusion of the Nigerian General Elections, there was no controversy regarding the selection of Prince Lukman Gbadegesin as the new Alaafin. However, two members of the Oyomesi—Shamu and Akinniku—who had earlier signed and defended the unanimous proclamation of Prince Gbadegesin, unexpectedly announced their rejection of the process. They claimed Gov. Makinde should invalidate the selection, citing unsubstantiated allegations that they had collected money. Crucially, they did not specify from whom or through what means.
Governor’s Unexpected Support:
Surprisingly, Governor Seyi Makinde supported the claims of Shamu and Akinniku, raising suspicions of external influence, particularly given the involvement of the Oyo State Ministry of Local Government in ongoing litigation between the Oyomesi and the Economic and Financial Crimes Commission (EFCC).
Gov. Makinde’s abrupt reversal of the selection process, bolstered by unsubstantiated bribery allegations and questionable involvement with the EFCC, raises serious concerns about his motives and commitment to upholding the law and traditions of the Alaafin stool.
Traditional Role of Ifa Oracle Divination:
The role of Ifa oracle divination in the enthronement of the Alaafin of Oyo is well-established within Yoruba tradition. Its involvement comes after the kingmakers (Oyo Messi) have completed their selection of the new Alaafin. The divination is performed by the Oluawo of Alaafin, the Ona-Ilemole, and other traditional Ifa chiefs, whose lineages are tied to the process, followed by the Ogboni Confraternity initiation of the new king, among other post-selection processes.
Purpose of Ifa Divination:
The essence of Ifa divination in this context is predictive and preventive. It seeks to foresee potential challenges or occurrences during the reign of the selected king and prescribes remedies to avert any negative outcomes. However, Ifa divination does not choose an Alaafin; its role is entirely complementary, ensuring harmony and prosperity during the king’s reign.
Deviation from Tradition:
As a distinguished scholar of Yoruba history and Ifa tradition, Professor Wande Abimbola is fully aware of these facts. His lineage has no historical involvement in post-selection Ifa divinations for Alaafin enthronement. Yet, instead of guiding Gov. Makinde on the correct procedures, he appeared to have allowed himself to be co-opted into a process that contravenes tradition and law. His involvement in this deviation raises significant concerns about his credibility and the motivations behind his involvement.
High Court Ruling on Ifa Divination:
An Oyo State High Court ruling on December 19, 2022 (Suit Number: HOY/41/2022) affirmed that Ifa oracle divination is not part of the selection process for the Alaafin. The court’s ruling reinforces the precedence of codified laws and customary practices over any attempt to integrate extraneous processes into the selection.
On January 10, 2025, Gov. Makinde, relying on Professor Wande Abimbola’s unqualified divination and the dissent of two minority members of the Oyo Mesi, announced a name different from that submitted by the majority of the kingmakers. This action represents a direct contravention of established customary law and legal precedents.
In a document released by the Concern Citizens of Oyo said Gov. Makinde’s actions represented a significant breach of tradition, customary law, and statutory provisions governing the Alaafin selection process.
Also, nine ruling lineages in Oyo, known as Atiba 9, have kicked against Gov. Makinde’s action saying that they will not accept the appointment of Prince Akeem Owoade as the next Alaafin of Oyo, made on Monday, January 12, 2025
The nine royal families, who claimed to be eligible to the throne, said last week in a statement issued on their behalf by Prince Sina Afolabi of the Adeitan Royal Family.
They claimed that they were not against the persons of Prince Akeem Owoade and Prince Lukman Gbadegesin but argued that they too, have the legitimacy to aspire for the throne, and insisted that the process that produced Owoade was not in tandem with the tradition of the ancient Oyo Town.
The Atiba Nine further pointed out that they were still pursuing the case they filed in the court against the process that produced Owoade and Gbadegesin as the two contestants to the throne before the final emergence of the former as the Alaafin-designate.
Meanwhile, the Alaafin-elect has reacted to his purported journey back to Canada, saying that he did not abandon the traditional rites midway, but he has not started at all.
Owoade, who spoke through one Bode Durojaiye, pointed out that the report was misleading.
Credit: Business Day