The Decline of Traditional Authority in the Appointment of Kings in Yoruba Land

The appointment of kings in Yoruba land has undergone significant changes, signaling a shift from traditional practices to political influence. 

Traditionally, the selection of a king (Oba) was a sacred process deeply rooted in customs, where oracles played a pivotal role in determining the rightful heir to the throne. However, this age-old practice has been largely replaced by the influence of government and the provisions of Chieftaincy Declaration laws.

Today, the oracles no longer have the final say in the appointment of kings. Instead, decisions are now subject to the approval of elected politicians, who often prioritize political interests over cultural traditions. 

The government, which also pays the salaries of traditional rulers, has amended various Chieftaincy Declaration laws and gazettes, further diminishing the autonomy of traditional institutions.

The erosion of traditional authority in the appointment of kings has also impacted the respect and reverence once accorded to the institution of Obaship. In the past, the selection of a king was a spiritual and communal process guided by divine intervention and the will of the people. 

This ensured that only individuals deemed worthy by ancestral and cultural standards ascended the throne. However, the current system, heavily influenced by political interests, often leads to controversies, disputes, and a lack of acceptance among the people. This undermines the integrity and sanctity of Yoruba traditional leadership.

Furthermore, the interference of politics in Yoruba Chieftaincy matters has led to a situation where many traditional rulers feel constrained in their roles. They are often perceived as extensions of the government rather than custodians of culture and tradition. 

This shift has weakened the communal bonds that once existed between the people and their kings, as traditional rulers now have limited capacity to act independently in representing the interests of their communities. 

Restoring balance to the process would require a deliberate effort to prioritize cultural values and reduce political interference, thereby preserving the heritage and identity of Yoruba land.

Cases of Government-Involved Kingship Appointments Leading to Conflicts in Yorubaland

1. The Olubadan of Ibadan Succession Crisis

In 2017, former Governor of Oyo State, late Abiola Ajimobi, attempted to reform the Olubadan chieftaincy system by elevating high chiefs and baales to kingship status. This move was widely criticized by traditionalists, particularly by the then Olubadan of Ibadanland, Oba Saliu Adetunji, who viewed it as a violation of Yoruba customs. The reform led to court battles and significant tension between the state government and the traditional council. Eventually, the court nullified the reforms, reinstating the traditional system of succession.

2. The Owa Obokun of Ijesaland Dispute

After the death of Oba Gabriel Adekunle Aromolaran II in 2024, Oba Clement Adesuyi Hastrup was appointed as the 41st Owa Obokun Adimula of Ijesaland. His appointment, however, generated conflicts among members of the royalty. Some ruling houses alleged that the Osun State government heavily influenced the selection process, leading to dissatisfaction and court petitions challenging the legitimacy of Oba Hastrup’s installation. This has caused divisions within the Ijesa community, reflecting the broader consequences of political interference in traditional matters.

3. The Awujale of Ijebuland Dispute

In 1984, the installation of Oba Sikiru Adetona as the Awujale of Ijebuland during the military administration in Ogun State was met with opposition from certain factions within the Ijebu traditional system. Although widely accepted by many, allegations of government involvement in the selection process sparked legal challenges. The situation highlighted the complications arising when political authorities intervene in traditional appointments.

4. The Alaafin of Oyo Selection Process

Following the passing of Alaafin Lamidi Olayiwola Adeyemi III in 2022, the process of selecting his successor became contentious. Allegations of undue government interference in favoring certain candidates caused disagreements among the ruling houses. This led to court petitions and delays in appointing a new Alaafin, creating divisions within the Oyo community.

The appointment of Prince Abimbola Akeem Owoade as the new Alaafin of Oyo by Governor Seyi Makinde has drawn opposition, with the Oyo Kingmakers and Muslim Rights Concern (MURIC) rejecting the decision as unlawful.

On Friday, January 10, 2025, the Oyo State Commissioner for Information and Orientation, Prince Dotun Oyelade, announced the appointment of Prince Owoade, two years after the position became vacant. The Kingmakers and MURIC have expressed displeasure, citing violations of due process and pending legal matters.

In a letter to Governor Makinde, five Kingmakers from Oyo, represented by their lawyer Adekunle Sobaloju, declared the appointment invalid. They reaffirmed their support for Prince Lukman Adelodun Gbadegesin, whom they had earlier selected as Alaafin on September 30, 2022, under the Alaafin of Oyo Chieftaincy Declaration, 1961.

5. The Oluwo of Iwoland Controversy

The appointment of Oba Abdulrosheed Akanbi as the Oluwo of Iwoland in 2015 sparked significant controversy. Some factions alleged that his installation was politically influenced, which led to disputes within the traditional council. Court cases were filed by opponents challenging his legitimacy. The situation further escalated with allegations of misconduct against Oba Akanbi, intensifying the rift within the Iwo community.

These cases illustrate how government involvement in the appointment of traditional rulers in Yorubaland has often led to disputes, court cases, and communal divisions, undermining the sanctity of Yoruba customs and traditions.

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