The Alaafin of Oyo, Oba Akeem Owoade, on Thursday, declared that the British had signed a treaty with Alaafin recognising him as the superior head of the Yoruba Nation.

This followed a fresh crisis between the Alaafin and Ooni of Ife, Oba Enitan Ogunwusi, after the Ooni conferred the title of Okanlomo of Yorubaland on a businessman, Dotun Sanusi, during the unveiling of 2geda media networking platform, at Ilaji Hotel, Ibadan, at the weekend.

Condemning Ooni’s action on Monday, Alaafin had, in a statement by his Director of Media, Bode Durojaye, given the Ife monarch a 48-hour ultimatum to withdraw the chieftaincy title or face “the consequences”.

The Ooni has, however, kept mum on the matter, even as the ultimatum expired on Wednesday.

In a fresh statement by his media aide, Durojaye, on Thursday, the Alaafin went historical, asserting that he remains the foremost monarch in Yoruba land.

Alaafin said, “Oyo simply rose to prominence through wealth gained from trade and its military skills. It was the largest West African empire, the most important and authoritative of all the early Yoruba principalities. More so, the British, as it was in their tradition, recognised lineage as meaningful supremacy and legitimacy, preferring to sign the Treaty of Cessation with the Alaafin as the Superior Head of the Yoruba Nation.

“Alaafin has sworn to his ancestors to defend and add glamour to Yoruba tradition; he would never be in a supremacy battle with any king.

“Why does Alaafin not need to get into any battle for supremacy with any Oba, either in Yorubaland or anywhere in the universe? These immortal words of Alexander Graham Bell – The most successful men in the end are those whose success is the result of steady accretion.”

The Thursday stated that the Alaafin, “at the hallowed ground of the Yoruba ancient shrine…made a covenant with illustrious Yoruba ancestors that he would defend, protect and add glamour to the Yoruba norms and tradition.”

The statement stressed that the Alaafin “is a veritable custodian of Yoruba culture and tradition, and has always taken into consideration the safety and welfare of his subjects and will never compromise tradition, culture and development of his people for a pot of porridge.”

It stated: “The history has been so kind and friendly to Alaafin Owoade publicity since he ascended the throne of his forefathers, as he does not need to get into any battle for supremacy with any oba, either in Yorubaland or anywhere in the universe.

“The monarch operates a government that is judged by its result, as prosperity, security, and well-being of the people dictate his popularity both in the palace and in the empire at large.”

The statement also launched into heavy praises of the Alaafin, stating that: “Alaafin combines humility with royalty to meet the modern-day demands. Kabiyesi (the king who no one questions). Iku Baba Yeye (the one who commands death/he who is parent to death). Alashe (he who wields authority). Ekeji Orisha (Second-in-command to the gods). The Alaafin was inducted into the mysteries of various gods like Ifa, Sango, etc, to be the direct representative of these deities on earth.”

“At the hallowed ground of the Yoruba ancient shrine, as Owoade made a covenant with illustrious Yoruba ancestors that he would defend, protect and add glamour to the Yoruba norms and tradition. Oduduwa’s Principal minister and grandson, Oranmiyan (Because Oduduwa begot Okanbi, an only child, and Okanbi begot Oranmiyan, among others, namely Ila-Orangun, Oni-Sabe, Olu-Popo, Ala-Ketu, Oba-Benin) founded the city of Oyo when a prolonged drought struck Ile-Ife as a result of people’s emigration.

“In politics also, he is concerned about the sanctity of his position, and whatever happens on the welfare of his people. Customs and all traditional practices of today in government, religion and economic life have had distance, and possibly age-long origins which were based on valid and accepted tenets that emerged from the synthesis and aggregated experience of a particular society.

“One of such societies is the ancient city of Oyo, reputed for cultural resources that are of rich non-material and material attributes and transmitted through generations. Moreover, the precepts and concepts of Alaafin’s administration have continued to support and nurture the people’s ancient culture and sophisticated civilisation from time immemorial.

“The basic concept of government was monarchy with a rigid adherence to the monolithic Oduduwa dynasty and of the paternal line,” the statement explained.

Sheath your swords, Olugbon urges

Meanwhile, the Olugbon of Orile-Igbon, Oba Francis Alao, on Thursday, called on supporters of both the Alaafin and the Ooni to halt the ongoing media comments fuelling the controversy between the monarchs.

Oba Alao, in a statement in Ibadan on Thursday, also cautioned all Yoruba sons and daughters across the world to avoid emotional outbursts that drag the throne of the Ooni and Alaafin in the mud over what he described as speculative title conferment on Sanusi.

He said, “The latest controversy over the speculative conferment of Okanlomo of Yoruba land on one of our illustrious sons, Dotun Sanusi, who is the proprietor of Ilaji Resort and Sports Centre, Ibadan, is unnecessary.

“There is no substance in the issue because it was a mere speculation. I am in touch with both Alaafin and Ooni, and I can confirm that both traditional rulers are not interested in dragging the issue. They are both for peace and unity. I have said it before that Ooni remains Ooni, and Alaafin remains Alaafin. There is no supremacy battle.

“I, therefore, appeal to all Yoruba sons and daughters all over the world to be calm, avoid nursing any pain on the issue and stop the media comments that are dragging the controversy unnecessarily.”

The Olugbon noted that Yoruba culture is built around unity, peace, kindness, respect for others and honour for obas, saying, “Dragging one another in the media over a speculative issue runs against our moral fabrics, honour for the thrones of both obas,  and the sense of togetherness that stands us out as a people.”

“Obas’ thrones are too sacred to be desecrated by all and sundry. I urge us to keep the sanctity of our thrones, which represent the totality of who we are. Let us continue to uphold the omoluabi ethos in all situations,” he said.

In a related development, a group, Think Yoruba First Ogo Adulawo Socio-Cultural Association, on Thursday, called for a more accurate and respectful representation of Yoruba culture to protect its historical legacy and identity.

Addressing a press conference, TYF’s Lead Legal Consultant, Mr. Oluwatobi Sanwo, warned that distorted narratives pose a serious threat to the intellectual integrity and global perception of Yoruba civilisation.

He explained that the conference was convened to highlight cultural defamation and historical distortion against the Yoruba people, found in a recently published academic book.

According to him, the book falsely claims that the non-Yoruba group were original inhabitants of Ile-Ife, alleging Yoruba were immigrants who usurped authority in their ancestral home.

Other falsehoods, he noted, included a fabricated empire preceding Ile-Ife, assertions unsupported by Ifa Corpus, oral traditions, or credible historical and anthropological research.

Sanwo condemned the distortions as cultural defamation, intellectual dishonesty, and potential ethnic provocation.

He stressed that Ile-Ife remained the undisputed cradle of Yoruba civilisation, recognised worldwide by scholars and authorities.

He said TYF had submitted petitions to Nigerian and international institutions, while raising public awareness to defend Yoruba heritage and intellectual truth against distortion and falsified narratives.

The association urged Yoruba people worldwide to unite in defence of Ile-Ife, while calling on the media to responsibly promote authentic Yoruba history and scholarship.

Sanwo reaffirmed TYF’s commitment to peaceful dialogue and collaboration with traditional rulers, academics, and the press, insisting Yoruba history was sacred, Ile-Ife non-negotiable, and identity indivisible.

The association also appealed to government agencies, universities, and international cultural organisations to support Yoruba scholarship, fund research, and strengthen frameworks preserving African histories and indigenous knowledge systems.

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Ilorin… a city of mystery, history, and endless debate.

When you walk through its streets today, you hear Yoruba language, see Yoruba dressing, and feel Yoruba culture everywhere. But when you look at the palace, you bow to a Fulani Emir, not a Yoruba king.

So the question that has divided historians, politicians, and ordinary people for two centuries remains:

Who is the true owner of Ilorin – the Yorubas or the Fulanis?

Let’s break it down:

The Ancient Yoruba Roots

Before the names Afonja and Shehu Alimi ever entered the story, Ilorin was already a Yoruba settlement.
It was originally part of the powerful Oyo Empire. Hunters, farmers, and blacksmiths settled there, using a grinding stone to sharpen their tools. That stone gave the town its name: “Ìlórin” – literally meaning the place of sharpening.

Ilorin was not an isolated village. It was a frontier outpost of the Oyo Empire, positioned to guard against northern invaders. The early inhabitants were Yorubas—people tied to Oyo’s traditions, religion, and political system.

So from the very beginning, the roots of Ilorin were Yoruba. Its name, its land, its people.

The Rise of Afonja and the Turning Point

The real drama began in the early 1800s with Afonja, the legendary Are-Ona-Kakanfo (the generalissimo of Oyo).

Afonja was stationed in Ilorin, but conflict broke out between him and the Alaafin of Oyo. Hungry for independence, he rebelled against the king. To strengthen himself, Afonja invited Shehu Alimi, a Fulani Islamic scholar, to Ilorin.

At first, this alliance looked clever. Alimi’s followers were brave, united, and inspired by the great Sokoto Jihad of Usman dan Fodio. They provided Afonja with spiritual legitimacy and military strength.

But what Afonja didn’t realize was that he had opened the gates of Ilorin to a new power.

The partnership broke down. Afonja was eventually betrayed and killed—many say through Alimi’s influence. With Afonja gone, the Yoruba grip on Ilorin collapsed.

This was the turning point.

The Fulani Takeover and the Birth of the Emirate

After Afonja’s fall, Shehu Alimi’s followers took charge. By the 1820s, Ilorin had transformed from a Yoruba outpost into an Emirate under the Sokoto Caliphate. The throne of Ilorin became the seat of a Fulani emir, tied directly to Sokoto.

But here is the irony—while the rulers were Fulani, the city itself remained Yoruba in culture. The people spoke Yoruba, dressed Yoruba, sang Yoruba, and still held on to their traditions—though now under

Islamic influence.

This created a dual identity that still exists today:

Yoruba by culture and population.

Fulani by rulership and political history.

That’s why Ilorin is unlike any other city in Nigeria. It is not fully Hausa-Fulani like Kano or Sokoto. It is not fully Yoruba like Ibadan or Oyo. It is something in-between, a hybrid identity born out of history, betrayal, and politics.

So, Who Truly Owns Ilorin?

Here’s where the debate never ends.

If you ask a historian, they will tell you:

Ilorin is originally Yoruba land. Its name, its founders, its early culture—all Yoruba.

But if you ask about rulership, they’ll say:

Ilorin has been a Fulani Emirate for 200 years. Its kingship belongs to the descendants of Shehu Alimi, tied to the Sokoto Caliphate.

So who owns Ilorin?

By origin and culture → The Yorubas.

By rulership and political history → The Fulanis.

And that is why Ilorin remains one of the most contested cities in Nigeria’s history. A place where Yoruba men bow to a Fulani Emir, where the call to prayer has replaced the talking drums of the Oyo priests, and where history itself refuses to be silent.

Now I throw the question back to you:
Do you see Ilorin as a Yoruba city under Fulani rulers?
Or has it become a Fulani city with Yoruba population?
Drop your thoughts below. Let’s settle this once and for all in the comments!

Credits: AfriVerse Diaries

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The institution of Obaship has always been central to Yoruba identity, politics, and cultural heritage. But the formal creation of a Council where Obas and Chiefs could meet was given legal backing in 1959, through the Obas and Chiefs Law No. W.R. 38 of 1959.

The Council of Obas and Chiefs was officially inaugurated on 24th March, 1960, with Oba Adesoji Aderemi, the Ooni of Ife, as its first Chairman. Other foundation members included some of the most powerful traditional rulers in Yorubaland.

Foundation Members (1960):

1️⃣ Sir Adesoji Aderemi – Ooni of Ife (Chairman)
2️⃣ Sir Ladapo Ademola – Alake of Abeokuta
3️⃣ Oba Gbadegesin Oladigbolu II – Alaafin of Oyo
4️⃣ Oba Tewogboye II – Osemawe of Ondo
5️⃣ Oba Moses S. Awolesi – Akarigbo of Ijebu Remo
6️⃣ Oba Adetoyese Laoye II – Timi of Ede
7️⃣ Oba Obika A. Gbnuba – Obi of Agbor

Interestingly, when Ooni Adesoji Aderemi was appointed in 1960 as the first African Governor in the British Empire and Commonwealth, the chairmanship of the Council shifted to Alaafin Ladigbolu II of Oyo.

Expansion of the Council

Over the years, the size and membership of the Council expanded, especially after political transitions:

1966 (Military Era):

Under Lt. Col. Adekunle Fajuyi, the Council was restructured by law. The Ooni of Ife was made Chairman, the Alaafin of Oyo became Deputy Chairman, with other paramount rulers like the Alake, Awujale, Olubadan, Osemawe, Orangun of Ila, Akarigbo, Ewi of Ado, Deji of Akure, and Owa of Ijeshaland added.

1977:

Governor Adeyinka Adebayo further expanded membership to 12 permanent Obas, each representing the major divisions of the old Western State.

The Twelve Paramount Members (Post-1977):

1. Alaafin of Oyo – Oyo North & South
2. Ooni of Ife – Ife Division
3. Alake of Abeokuta – Egba Division
4. Awujale of Ijebuland – Ijebu Division
5. Owa Obokun of Ijeshaland – Ijesa North & South
6. Ewi of Ado-Ekiti – Ekiti Central
7. Osemawe of Ondo – Ondo Division
8. Olowo of Owo – Owo Division
9. Deji of Akure – Akure Division
10. Orangun of Ila – Osun North-East
11. Olubadan of Ibadan – Ibadan Division
12. Akarigbo of Ijebu Remo – Remo Division

This arrangement gave formal recognition to the paramountcy of Yoruba kingship, ensuring that Obas were not just cultural figures but also advisers and influencers in governance.

Till today, the Council of Obas remains a symbol of unity, authority, and the preservation of Yoruba heritage.

Moral of History:

The Yoruba monarchy has always adapted to time and circumstance. From colonial rule to military regimes and civilian democracy, the Council of Obas has been a meeting point of culture, politics, and tradition.

Question for you: Do you think the Council of Obas still holds as much influence today as it did in the 1960s and 70s?

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