After a nearly 15-year hiatus, Oyo State Governor Seyi Makinde reinaugurated the Oyo State Council of Obas and Chiefs. Rather than signalling a calm restoration of tradition, the event reopened old wounds, reignited long-standing rivalries and laid bare deep fractures within Yorubaland’s royal hierarchy. At the heart of the renewed tension lies a familiar and unresolved question that has haunted Oyo State for decades: who truly leads the traditional order? LAOLU AFOLABI writes
The traditional institution predates Nigeria’s present civilian administration, rooted firmly in history, custom and long-established norms that emphasise the hierarchy of stools. Authority within the system is neither arbitrary nor symbolic; it is defined by lineage, precedent and centuries of cultural practice. In Oyo State, this sense of order has always rested on the acknowledged preeminence of certain stools over others.
Before the creation of Osun State, this hierarchy often played out as a contest of supremacy between the Alaafin of Oyo and the Ooni of Ife. Both traditional stools drew on history, mythology and political influence to assert primacy within the Yoruba traditional order. When Osun State was carved out in 1991, it was widely believed that the rivalry would naturally subside, with jurisdictions clearly separated and the question of supremacy settled.
Instead, the issue refused to fade. What many expected to die a natural death gradually evolved into a national talking point. Decades after the split, disputes over superiority within the traditional hierarchy have persisted, fuelling rival claims and casting a long shadow over royal institutions in Oyo State.
Governments and royal minefield
Both military and civilian governments have, at various times, been compelled to intervene in disputes within the traditional institution, often acting with extreme caution. Such conflicts have repeatedly proved to be political banana peels, tripping up administrations and leaving lasting controversies in their wake.
Under the military administration of Major-General Adeyinka Adebayo in the then Western State, the government was forced to navigate a series of crises before eventually resolving the coronation of Oba Lamidi Adeyemi as the Alaafin of Oyo. Similarly, another former military governor, Colonel David Jemibewon — as he then was, before retiring as a Major-General — had to tread carefully while intervening in the crowning of the Olubadan of Ibadanland and the Soun of Ogbomoso in 1976.
In his book, “A Combatant in Service,” Jemibewon detailed the heated agitation for beaded crowns for both monarchs and how he was eventually able to resolve, through restraint, wide consultations and consensus-building. He recalled the bitter rivalries and the controversy generated, particularly between the Alaafin and the Soun of Ogbomoso.
He stated, “I proceeded with my inquiries and investigations by travelling to Oyo and Ile-Ife to seek the advice of the Alafin of Oyo and the Ooni of Ife on this burning issue of traditional importance. In retrospect, I cannot remember the frequency with which I shuttled between Oyo and Ile-Ife – but it must have been quite considerable – to ensure that I left no stone unturned in my anxiety to preserve the custom and tradition of the Yoruba people while at the same time fulfilling the aspirations of the Ibadan people.
“Another step I took was to place the issue before the Council of Obas and Chiefs and to ask for their advice and recommendations. Having received the blessing of this august body, I proceeded to table the matter before my executive council. On approval being obtained, I had no further hesitation in conveying to the Olubadan permission to proceed with the ceremony and celebrations of wearing a beaded crown.”
With the successful negotiation and statesmanship displayed by the military governor, the then Olubadan, Oba Gbadamosi Adebimpe, became the first Olubadan to wear the beaded crown in 1976. Jemibewon also successfully resolved the rift between the Alaafin of Oyo and the Soun of Ogbomoso, consulting leading monarchs across the state and resisting attempts by political actors to derail the process. At the end, both the Soun and the Olubadan were ultimately approved to wear beaded crowns.
With the Ooni out of the picture in the Oyo State issue, the rivalry between the Alaafin, on one end, and the Olubadan and the Soun on the other, continued to intensify by the day. Alaafin, who assumed the position of permanent chairman of the council after Ooni’s exit, had to deal with agitation from the Olubadan and Soun over the rotation of the position.
How Alaafin throne lost permanent leadership
For decades, the Alaafin of Oyo was the permanent chairman of the Council of Obas and Chiefs — a position anchored in the political and military dominance of the old Oyo Empire. However, there was a new arrangement introduced in 2004 by ex-Governor Rashidi Ladoja (now Olubadan of Ibadan), who decentralised the council into zones. Another former governor, Adebayo Alao-Akala (now late), restored Alaafin’s leadership in 2007 when he assumed office. But that did not last long. The story changed in 2011, during the twilight of the administration of late Governor Alao-Akala, when a rotational chairmanship was introduced among the Alaafin, the Olubadan, and the Soun of Ogbomosoland.
The reform was officially framed as a reflection of post-empire realities and an attempt to reduce perceptions of domination. However, critics alleged that the move was a vindictive act against Alaafin for failing to support the governor’s second-term ambition.
The amendment elevated some traditional rulers and redefined roles that had long been settled by custom, provoking resistance from factions who viewed the changes as an affront to history and hierarchy.
Official correspondence at the time indicated that the chairmanship would rotate every two years, with the late Olubadan, Oba Samuel Odulana Odugade, assuming chairmanship. The late Soun of Ogbomoso, Oba Oyewunmi Ajagungbade, was scheduled to assume the position in May 2013, while the late Alaafin, Oba Lamidi Adeyemi, was to assume chairmanship in May 2015. The order was Olubadan- Soun-Alaafin.
But council meetings soon collapsed. When the council was first convened under the new legal framework, shortly after the late Governor Abiola Ajimobi assumed office, what should have been a ceremonial gathering degenerated into chaos, with heated exchanges and physical confrontations, forcing the meeting to end abruptly. That was the last time the council was convened.
That moment of fisticuffs did more than disrupt a sitting; it froze the institution itself. The council slipped into a prolonged hiatus, its chambers silent as lawsuits piled up, tempers hardened, and rival royal camps entrenched their positions.
Council suspended, institution paralysed
The immediate spark for the suspension came from the Oyo State Government’s decision to halt monthly meetings of the council, citing a pending court case. In a letter sighted by The PUNCH and signed by the then-Secretary to the State Government, Akin Olajide, addressed to the Alaepata of Igboho, Oba Johnson Oyeyiola, JP, the government said the suspension was necessary due to a pending court case. Other members of the council, as it was then constituted, got their copy of the letter.
The case, filed by the Alaafin of Oyo and other traditional rulers, challenged amendments to the Council of Obas and Chiefs Law. The suit (HOY/32/2011), which has lingered at the Oyo State High Court since 2011, questions leadership arrangements under the amended law.
The government said it was merely maintaining the status quo and respecting constitutional order until the court delivers judgment.
Beyond symbolism, the suspension had practical consequences. Promotions of traditional rulers stalled, as such elevations required council ratification before the governor’s approval.
It was not until Thursday, January 15, 2026, under Governor Seyi Makinde, that the long-dormant council was finally reconvened. Yet the reopening did not close old chapters. Instead, it revived unresolved grievances, reminding all stakeholders that, in Oyo State, questions of tradition, law and supremacy rarely remain buried.
2025 gamble and fierce pushback
In 2025, the Oyo State House of Assembly attempted to restore Alaafin as permanent chairman through a further amendment bill. That move was fiercely resisted, particularly in Ibadan and Ogbomoso.
The proposed amendments also sought to empower the governor to elevate some traditional rulers to bead-wearing Obas if the council failed to meet, a significant departure from established procedure.
Hitherto, only the council is empowered to deliberate and do the promotion, subject to the approval of the governor.
However, the inability of the council to meet due to litigations over the issue of permanent chairmanship had delayed several promotions to higher class and approval of beaded crowns for some thrones.
Traditional leaders and stakeholders from Ibadan and Ogbomoso argued that restoring permanent chairmanship would amount to historical revisionism. They insisted that after the fall of the Oyo Empire in 1837, power became more diffused, with Ibadan and Ogbomoso emerging as influential centres.
Mogajis and palace representatives from the two towns issued coordinated statements rejecting what they described as an affront to equity. Rather than an overt alliance, Ibadan and Ogbomoso found common cause in resisting Alaafin-only leadership. Their arguments — cultural, historical, and political — resonated with lawmakers.
By May 2025, following the intense lobbying and petitions, the Assembly retained the rotational system. This followed the adoption of a report by the House Committee on Local Government, Chieftaincy Matters, and State Honours, chaired by Vice Chairman Bamidele Adeola.
The passage was not without a crisis, as members of the Assembly from the Oyo zone staged a walkout and refused to participate in the exercise.
Following the passage, the Speaker of the House, Debo Ogundoyin, confirmed one week later that the assembly had yet to forward the bill to Makinde for assent, amid mounting opposition from stakeholders.
An informed source within the Assembly disclosed that several petitions and letters were submitted to the Speaker’s office before the end of the workweek.
“We are still working on one or two things. We continued to receive petitions, letters, and reactions from some aggrieved stakeholders. Though the Assembly has completed its role, having passed the bill through the third reading, we can no longer deliberate on it unless the governor withholds assent and returns it with suggested amendments. That is now the only route for reconsideration,” the informed source had told The PUNCH.
Prior to the deliberation, the Olugbon of Orile-Igbon, the Vice Chairman of the Oyo State Council of Obas and Chiefs, Oba Francis Alao, had called for caution on the proposed amendment of the Chiefs Law. In a memorandum he submitted in 2023 at the public hearing by the House of Assembly on the proposed amendment, he noted that the amendment may be a recipe for unnecessary communal clashes and border disputes, pointing out that the proposal did not take the customs and traditions of the people into consideration.
Oba Alao cautioned against giving the governor unrestricted power to elevate traditional rulers and chiefs without recourse to the council.
Makinde’s intervention, unanswered questions
On Thursday, January 15, 2026, Governor Makinde inaugurated the council under the amended law passed by the state House of Assembly in 2025. The inauguration, held at the House of Chiefs in Ibadan, was notable for the absence of the Alaafin of Oyo, Oba Akeem Owoade.
The Olubadan of Ibadanland, Oba Rashidi Ladoja, emerged as chairman under a rotational arrangement. The governor said the chairmanship would rotate among the Olubadan, the Alaafin, and the Soun of Ogbomosoland, beginning with the Olubadan.
According to the governor, the arrangement was the outcome of consultations with the three first-class monarchs. However, Alaafin’s palace swiftly disputed that claim.
“There was no time that His Imperial Majesty held any meeting with either the governor or the two traditional rulers mentioned. The Alaafin did not endorse rotational chairmanship, as the position of Oyo was clearly outlined in a memo submitted by the Oyo Council of Elders,” the palace said in a statement signed by the monarch’s media aide, Bode Durojaye.
Compounding the tension was the manner of the invitation. A highly-informed source, who spoke on condition of anonymity because of the controversy over the issue, said the Alaafin received notice of the inauguration around 9:30 pm on January 14, for an event scheduled the next morning.
The source also told The PUNCH that many other monarchs confirmed the receipt of the invitation via WhatsApp at almost exactly the same time as claimed by the Alaafin.
Governor Makinde defended the inauguration, insisting that reviving the council was necessary for governance. He asked, “For 15 years, we have not had a Council of Obas and Chiefs. And if we don’t have a council, how do we play an active role as a state?”
The governor argued that division would have been the easiest option, but said his administration chose consensus instead.
But aside from the unresolved disputes over council leadership, the membership of the council remains in doubt.
A public affairs commentator, Adetayo Adekunle, asked pointedly: “Which law did the governor rely on? No one has seen it.”
According to him, no one can verify the membership of the council as it is constituted, according to the law. He said until the amended legislation is published and made available for public scrutiny, the council’s legitimacy will remain contested.
Reports indicate that the bill passed by the Oyo Assembly had some inconsistencies. For instance, in Afijio Local Government Area, the Akibio of Ilora, the Onifiditi of Fiditi, the Oniware of Iware, the Onimini of Imini and the Baale of Oluwaredo traditionally rotated membership of the council under the old order. However, the new bill passed by the House of Assembly reportedly made the Akibio of Ilora a permanent member, to the exclusion of the others.
In Oorelope Local Government Area, the Alepata of Igboho was a permanent member under the old order. Under the new arrangement, however, the position is to rotate among the Alepata, the Onigboho and the Ona-Onibode, all of Igboho.
Several long-standing members — including the Onijaye, Oniroko, and Onilalupon — were removed to accommodate the 11 Ibadan obas previously promoted by the late Governor Ajimobi and gazetted into law by Governor Makinde.
There have also been clamours by monarchs in Oke-Ogun and Ibarapa over the composition of the council. Their grievance is that, having made the leadership rotational, the same gesture should have been extended to them to give them a sense of belonging, as obtained in other states.
However, the issue remains that the bill, as signed into law by the governor, has yet to be clearly confirmed, even by members of the council. A quick interaction with some of the monarchs revealed that they were uncertain about the council’s membership composition as stipulated by the law.
A source in the House of Assembly, who preferred anonymity because he was not authorised to speak on the matter, said the bill was forwarded to the governor after its passage by the Assembly. The government has, however, yet to confirm or deny the publication of the law, as the Commissioner for Information and Civic Orientation, Mr Dotun Oyelade, and the Commissioner for Local Government and Chieftaincy Affairs, Mr Demola Ojo, were yet to respond to messages sent to them.
Tradition at a crossroads
The royal rumble in Oyo is not merely about titles or seating arrangements. It reflects enduring tensions between history and modern governance, symbolism and law, hierarchy and equity. While the Olubadan lays claim to authority over 11 local government areas and the Soun asserts jurisdiction over five, the Alaafin—who also advances a claim of preeminence—exercises influence over four local government areas.
Some critics have argued that certain assertions by the new Alaafin have sparked controversy within the traditional institution across the country. A report noted that Alaafin’s self-description as the “superior head of Yorubaland,” as well as his altercations with several other first-class monarchs, had set him at odds with many traditional rulers.
A Lagos-based journalist, Remi Ladigbolu, defending the Alaafin stool, argued that debates over the Alaafin’s position in the council must be situated within a long historical context in which Oyo’s political influence was deliberately eroded by colonial and post-colonial decisions, without extinguishing the Alaafin’s cultural authority. While acknowledging Ife’s spiritual primacy, Ladigbolu maintained that Yoruba political evolution and statecraft were historically anchored in Oyo, making the Alaafin, alongside the Ooni of Ife, central to Yoruba civilisation.
He contended that councils of obas are political and administrative constructs whose leadership can rotate, but that cultural legitimacy is neither conferred by statute nor dependent on office. According to him, the Alaafin’s relevance does not rest on council chairmanship or statutory recognition, but on centuries of historical continuity, symbolism and collective memory that endure regardless of contemporary governance arrangements.
He, however, maintained that the new Alaafin requires wisdom, restraint, service and moral clarity, while also agreeing that traditional institutions must continually justify their place through leadership, example, community engagement and ethical consistency. Ladigbolu insisted that history does not expire; rather, it recedes or resurfaces depending on how societies choose to remember.
For now, the throne rooms remain calm. Yet beneath the beaded crowns and flowing agbadas, the contest for relevance, recognition and authority quietly persists.
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