•Prof. SIYAN OYEWESO Examines Contemporary Issues
•The Role Of ORANMIYAN & SANGO Revealed!
In the larger space of Yorubaland, Oranmiyan is an important hero in Yoruba and Oyo History. In the context of Oyo history, Oranmiyan was the son or grandson of Oduduwa, the eponymous father of the Yoruba race. After the death of Oduduwa, his children shared his properties. While his brothers inherited all material properties such as money, wives, beads, garments and crowns, the only property left for Oranmiyan, who was reported to have been on a military expedition, was land. Oranmiyan is described as a mighty hunter, a man with great physical strength and a conqueror.
One of Oranmiyan’s greatest qualities was his administrative, political, and diplomatic ingenuity.
Oranmiyan’s heroic identity is not only restricted to Oyo and Ile-Ife. His influence cut across 4 dynasties. At various times in the history of the Yoruba, he was a ruler at Ife, Benin, Oyo and Oko. The traditional ruler of Osile (Oke-Ona Egba) in present-day Abeokuta, Ogun State, Nigeria, bears the title Oranmiyan. In Benin, Oranmiyan was the founder of the present Eweka dynasty of “Ile-Ibinu” (land of vexation and anger), which was contracted to ‘Benin.’
The Benin oral tradition speaks of the vacant throne and the request by the ‘Bini’ elders that a prince be sent from Uhe (Ife) kingdom after the collapse of the Ogiso dynasty. Oranmiyan left Benin because of the hostility he met with the people. He, however, instructed that the elders should allow his son, Eweka, whom he had through Edo woman, to rule in his stead. Eweka became the ancestor and first Oba of Benin in the lineage of Oranmiyan.
In the aftermath of the ‘Bini’ episode, Oranmiyan journeyed northwards to establish another kingdom at the bend of River Niger. This kingdom was called Oyo. Leaving his family and party behind, Oranmiyan finally returned to Ile-Ife, where he died. In another narration, Oranmiyan was said to have died at Oko, a new settlement he founded after Oyo. It was from Oko that his body was moved to Ile-Ife in line with the Yoruba adage “Ori Ade ki sun ta” (A Crowned head never dies nor gets buried outside his domain). The Opa Oranmiyan is one of the tangible cultural heritage items in Yorubaland, and it was raised in Oranmiyan’s tomb. All the dynasties that had connections with Oranmiyan rose to prominence and their exploits are well documented in history.
The contributions of Oranmiyan to Yoruba and Oyo history are a testament to various forms of collective nostalgia. In Ile-Ife, Oranmiyan is remembered through the Oranmiyan festival inaugurated in 2013. The festival is a cultural rebirth that rallies all Yoruba nations to promote the heritage of their forebears. Also, among the Oyo, Oranmiyan is celebrated via the annual event Oranyan festival. Oranyan festival in Oyo comes with different cultural performances by masquerades such as Oya Ile Akiodi, Pekepeke, and Mogba, among others; the Akunyungba performance by wives of the Alaafin; the wearing of Ade Sesefun, which was worn by Oba Lamidi Adeyemi III, during the 2017 Oranyan festival. In Benin, Oranmiyan is highly regarded within the cultural space. The Ugie-Odudua Festival – a 14-day indoor and outdoor festival that reportedly started in 1504 during the reign of Oba Esigie, is used to mark the remembrance of the return of Oranmiyan, son of Oduduwa to his ancestral land of Benin kingdom.
Hence, as Oranmiyan holds a very pivotal role in history, particularly among the Yoruba, HIM Majesty Oba Akeem Owoade must imbibe the spirit of Oranmiyan – a spirit of collectivity, unity and leadership role. Oba Lamidi Olayiwola described the position of Oranmiyan and lessons from his heroic deeds thus:
The archetypal monarchy embroidered with central authority was a product of the wizardry of Oranyan, who left the cradle of Yoruba consciousness to create a system of government whose effectiveness, creativity, relevance, suitability and appropriateness are not in doubt even in contemporary Nigeria…It also calls attention to Yoruba’s contribution to civilisation as empire builders long before the dawn of political sophistication in other parts of the world. It goes beyond mere celebration and veneration of our heroes past, but lubricating the tunnels of harmony, ignite the touch of unity and fester peace among the Yoruba race.
Oyo Monarchy, Constitutional Crisis and the Institution of Alaafin
The Alaafin of Oyo embodies legacies of Good governance, military strategy, economic prosperity, and cultural revolution. The institution of the Alaafin, originating from the Oyo Empire, has played a pivotal role in shaping Yoruba civilisation and continues to exert influence in modern leadership. This lecture explores the far-reaching impact of the Alaafin, both historically and in contemporary society, highlighting the significance of this revered institution. One of the most enduring institutions of kingship in the history of Africa is the institution of the Alaafin. The institution has performed historically significant traditional leadership roles in Yoruba and African history.
Since the pre-colonial period, the institution of the Alaafin has not only been traditionally significant, but also remained relevant to the growth and development of the Yoruba. The Alaafin’s governance was underpinned by a structured political system that combined monarchy with a well-balanced system of administration. The Oyomesi, a council of chiefs, served as advisors to the Alaafin, ensuring a consultative form of governance that prevented absolute rule. This political model was pioneered in West African administration and influenced governance structures across the region.
Constitutional crises have been one of the recurring themes in Oyo’s history. Prior to the fall of the Oyo Empire, the activity of Basorun Gaa in Oyo’s history is a detailed example of the disruptive nature of dictatorial leadership. The constitutional crisis contributed to the weakening of the empire and remains a factor that contributed to its collapse.
The selection process for Alaafin’s stool has been known to be competitive in history. At the establishment of the new Oyo after the collapse of the empire in 1837, the death of Alaafin Atiba witnessed a constitutional crisis over succession. At Old Oyo, the kingship rotated in different segments of the ruling lineage. When a monarch died, his eldest son and his leading officials who shared office with him died with him. His other children usually retired into exile to seek adventure and await their turn. However, political events between 1858 and 1860 witnessed constitutional turmoil as Alaafin Atiba, confronted with the realities of succession, opted for his son – Adelu, to succeed him. Atiba’s decision was shaped by the effects of the Oyo civil war, in which several lineages from Old Oyo could begin to claim the throne as the children of Oja, whose father founded the present location of Oyo. Adelu’s succession was the first time Oyo witnessed the direct succession of the Alaafin prince. Alaafin Atiba was able to secure Ibadan’s support for the decision. Ibadan warlords and rulers organised a conference in a small town – Alabaja- where necessary decisions were made to provide Adelu with the diplomatic and administrative support needed to succeed Atiba. However, the decision did not go unchallenged. Aare-Ona-KakanfoKurunmi of Ijaye refused to recognise Alaafin Adelu and emphasised that Adelu should accompany his father as tradition demanded. The outcome of this constitutional crisis led to the Ibadan-Ijaye war from 1858-1862.
Also, Oba Lamidi Adeyemi III, whose emergence as the new Alaafin, was not without contest among other princes in Oyo. Records revealed that numerous princes made their interests known and contested for the throne. Existing records indicated that the process of selection started in 1968 after the death of Oba GbadegesinLadigbolu. A total of ten candidates from the Alowolodu house, the ruling house whose turn it was to present candidates for the stool contested for the throne of Alaafin. However, after due consideration, Lamidi Olayiwola Adeyemi III was selected. Despite the controversies that trail the selection of Alaafin, the major concern lies in the Yoruba maxim that Oyo o gbodobaje. The need to uphold the kingship institution, its practices, palace culture, and traditions must be the top priority agenda. This task requires a multi-stakeholder approach, which involves establishing the framework of unity towards a greater Oyo and Yorubaland in harmony and peace. It is the responsibility of HIM, Oba Akeem Owoade, to address and provide the leadership and governance architecture needed to ensure that unity is prioritised over personal gains and interests.
Preservation of Sango Heritage: Alaafin is Sango, Sango is Alaafin
Sango worship is very central to the institution of Alaafin. Sango is Alaafin, Alaafin is Sango. Sango owns the Apeere (stool) of the Alaafin. Consequently, any Alaafin must prioritise the worship of Sango and propitiate it in line with extant traditions and norms. It is gratifying to note that Iku Baba Yeye, Alaafin Akeem Owoade, was crowned the Sango crown on the 29th March 2025, the chief priest of Sango. Hence, one of the important tasks for his HIM, Oba Akeem Owoade, lies in the preservation of the Sango festival and other Oyo cultural heritage. The Alaafin is a cultural ambassador to the Yoruba people both at home and abroad8. Indeed, it is an important observation that Alaafin Adeyemi’s commitment to Sango worship and festival over the years bore the desired fruits between Monday 4 to Saturday 9 December 2023 at the 18th session of the Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage, which took place in Kasane, Republic of Botswana adopted Oyo Sango Festival as a World Heritage Site.
We acknowledge the contributions of Alaafin Adeyemi III, the Alaafin Cultural Advisor, Dr Paula Gomez and the Oyo State Government under His Excellency, Engineer Seyi Makinde to the realisation of the cultural feat. Alaafin, Oba Akeem Owoade must understand the importance of Sango and its preservation, all of which are integral components of Yoruba identity. Like his predecessor, the new Alaafin must embody culture and be proudly associated with Isese. This legacy must be preserved and sustained by the current Alaafin.
