The conferment of chieftaincy titles upon Nigeria’s First Lady, Remi Tinubu, and her son, Seyi Tinubu, by two prominent Yoruba monarchs has ignited a significant debate over traditional authority and hierarchy within the region. The Ooni of Ife, Oba Adeyeye Ogunwusi, and the Alaafin of Oyo, Oba Abimbola Owoade, bestowed the honours, subsequently reigniting long-standing arguments among their respective supporters regarding the supremacy of their ancient thrones. This development has brought into sharp focus the intricate dynamics of traditional leadership in Yorubaland, drawing widespread attention across Nigeria’s cultural and political landscapes.
On December 7, during his 10th coronation anniversary celebrations, Oba Ogunwusi installed Mrs. Tinubu as the Yeye Asiwaju Gbogbo Ile Oodua, a revered title previously held by the late Hannah Idowu Dideolu Awolowo, wife of nationalist Chief Obafemi Awolowo. The elaborate ceremony in Ile-Ife attracted a multitude of dignitaries, including the Sultan of Sokoto, Alhaji Muhammadu Sa’ad Abubakar, the Olu of Warri, Ogiame Atuwatse III, and the Soun of Ogbomoso, Oba Ghandi Afolabi, alongside various traditional rulers and cultural figures, underscoring the Ooni’s significant influence.
Two weeks later, on December 21, Oba Owoade of Oyo conferred the title of Okanlomo of Yorubaland on Seyi Tinubu. This honour, traditionally reserved for highly respected and cherished individuals within the Yoruba community, was bestowed in Oyo amidst a gathering that included numerous traditional rulers, such as the Oluwo of Iwo, Oba Abdulrosheed Akanbi, as well as political figures and business leaders from both Nigeria and the diaspora, highlighting the Alaafin’s own extensive network and cultural standing.
The controversy intensified due to a prior incident in August, when the Ooni had similarly installed Ibadan business tycoon Dotun Sanusi with the same “Okanlomo of Yorubaland” title. This action was met with outright rejection by the Alaafin, who, through his Director of Media and Publicity, Bode Durojaiye, issued a public statement demanding the Ooni revoke the title within 48 hours. Oba Owoade asserted that the Ooni had overstepped his traditional authority, viewing the conferment as a direct affront to his office and a blatant disregard for established tradition and legal precedents governing chieftaincy matters.
During Seyi Tinubu’s installation, Oba Owoade explicitly reiterated his position, stating unequivocally that only the Alaafin possessed the inherent authority to confer chieftaincy titles that bear the designation “Yorubaland.” He emphasized that the law and history were clear on this matter, asserting, “Chieftaincy titles that bear the name Yorubaland—titles whose meaning, influence, and obligation are not confined to a single town or kingdom—fall under a singular, established authority. That authority is the throne of Oyo.” This declaration was widely interpreted as a direct challenge to the Ooni’s earlier actions, sparking immediate public and traditional reactions.
In response, supporters of the Ooni swiftly countered the Alaafin’s claims. Adesoji Oladepo, the Salu of Edunabon in Osun State, speaking to the media, firmly declared the Ooni’s position as the incontestable head of all monarchs in Yorubaland, citing broad support from other traditional leaders. Oladepo cautioned against any attempts to compete with or assert superiority over the Ooni, stating that all Yoruba monarchs inherited their beaded crowns from him, positioning the Ooni as the ultimate source of traditional authority and legitimacy.
Oladepo further highlighted the extensive attendance at Ooni’s ceremonies, contrasting the presence of the Sultan of Sokoto, the Olu of Warri, and numerous other prominent rulers at Mrs. Tinubu’s installation, and prominent figures at Dr. Sanusi’s conferment, with the attendance at Seyi Tinubu’s event. He challenged the Alaafin’s claim to supremacy by questioning the absence of a similar array of top-tier monarchs at the Oyo ceremony, asserting that in the hierarchy of Yoruba kings, no one precedes the Ooni, who possesses a distinct crown symbolizing his paramount status.
While the Alaafin’s official spokesperson declined to comment further on the escalating dispute, an anonymous aide to Oba Owoade provided a contrasting perspective, asserting that historical facts firmly supported the Alaafin’s stance. The aide stressed that Oba Owoade’s statements were not intended to spite anyone but merely to articulate historical truths, emphasizing the exclusive right of the Alaafin to confer titles bearing “Yorubaland.” The aide warned against historical distortion, maintaining that the Alaafin acts based on documented evidence and a commitment to peace and stability within Yorubaland, denying any actual rift between the two revered monarchs.
This ongoing debate underscores the complex and often contentious nature of traditional leadership and historical interpretations within Yorubaland. The dispute over chieftaincy titles, particularly those carrying regional significance like “Yorubaland,” reflects deeper questions about ancient prerogatives, cultural heritage, and the evolving roles of traditional rulers in contemporary Nigeria. The actions and pronouncements of both the Ooni and the Alaafin continue to fuel discussions among academics, traditionalists, and the public regarding the definitive hierarchy and jurisdictional boundaries of these powerful thrones.
