Okanlomo of Yorubaland vs Okanlomo Oodua: Who Holds the Crown? A Deep Dive into Yoruba Chieftaincy, Law, History and Respect
In recent months, a significant cultural and traditional controversy has ignited across Yoruba communities in Nigeria and beyond — the rightful bearer and authority over the chieftaincy title “Okanlomo.” What seemed like a ceremonial honor quickly became a matter of heritage, historical pride, and legal interpretation involving two of the most revered traditional rulers in Yoruba land: the Ooni of Ife and the Alaafin of Oyo.
This blog post explores the meaning, history, legitimacy, authority, and hierarchy of the “Okanlomo” title, clarifies recent disputes involving Engr Dotun Sanusi and Seyi Tinubu, and provides context on who is perceived to be more respected or superior under law and culture.
What Does “Okanlomo” Mean in Yoruba Tradition?
In Yoruba language and chieftaincy tradition, “Okanlomo” literally means “beloved child” or “one dear to the hearts of the people.” It is often reserved for individuals who have demonstrated exceptional contributions to cultural heritage, unity, philanthropy, or influence within the Yoruba community.
Traditionally, chieftaincy titles are awarded by monarchs or kings to honor individuals and confer on them duties of cultural ambassadorship. But when titles carry territorial or pan-ethnic prefixes — such as “of Yorubaland” or “Oodua” — they escalate into broader symbolic claims that extend beyond local kingdoms.
The Spark That Ignited Debate: Engr Dotun Sanusi’s Title
The recent controversy began when Oba Adeyeye Enitan Ogunwusi, the Ooni of Ife — regarded by many as the spiritual custodian and ancestral head of the Yoruba people — conferred a chieftaincy title on Chief Jubril Dotun Sanusi, an Ibadan-born businessman and philanthropist.
Although media initially reported this as the “Okanlomo of Yorubaland,” further clarifications noted the actual conferment was “Okanlomo Oodua.” This subtle but important distinction became the catalyst for disagreement.
Why the Distinction Matters
“Okanlomo Oodua” — emphasizes cultural identity tied to Oduduwa, the progenitor of the Yoruba people and symbolic figure of unity and heritage.
“Okanlomo of Yorubaland” — implies authority and recognition across the entire Yoruba region, potentially overlapping authorities traditionally claimed by other Yoruba monarchs, particularly the Alaafin of Oyo.
In response to Sanusi’s conferment, the Alaafin of Oyo openly criticized the decision, asserting that chieftaincy titles that span all of Yorubaland fall exclusively under his authority. His palace even demanded that the title be revoked within 48 hours, calling the Ooni’s action an “affront” to his institution.
Historical Context: Ooni of Ife vs Alaafin of Oyo
To fully appreciate this debate, we must step back into history and the roles of the Ooni and the Alaafin:
1. Ooni of Ife — Spiritual and Cultural Custodian
The Ooni of Ife is widely recognized as the spiritual and ancestral leader of the Yoruba people, with Ile-Ife historically considered the cradle of the Yoruba civilization — the place from which the progenitor Oduduwa emerged and from which royal dynasties trace lineage.
The role of the Ooni is therefore deeply cultural and spiritual, often emphasizing unity, heritage preservation, and custodianship of ancient traditions. Many Yoruba descendants globally — including in the diaspora — recognize the Ooni as a symbolic unifier.
2. Alaafin of Oyo — Historical Political Authority
The Alaafin of Oyo, on the other hand, represents the legacy of the Oyo Empire, which historically exerted substantial military and political influence across present-day southwestern Nigeria and beyond. The title of Alaafin was once associated with administrative command and quasi-imperial leadership.
In colonial and post-colonial records, treaties such as the 1888 agreement with the British Crown recognized the Alaafin’s role as “Head of Yorubaland,” giving a measure of political authority that persisted into modern narrative and legal interpretations.
This political legacy is precisely where the dispute gets its teeth: authority over territorial or “Yorubaland-wide” titles.
Legal Interpretations and Supreme Court Mentions
Beyond cultural claims, some legal interpretations have been invoked by supporters of Alaafin’s stance, suggesting that historic Supreme Court judgments and colonial treaties recognized the Alaafin’s exclusive authority over titles that extend across the Yoruba region.
However, not all legal scholars or traditionalists agree:
Human rights lawyer Pelumi Olajengbesi has stated that the Ooni acted within lawful cultural rights by conferring the title, emphasizing that Yoruba traditional rulings are recognized through state chieftaincy statutes, not imperial military conquests. He further affirmed the Ooni’s prerogative as custodian of Yoruba identity and heritage.
This divergence highlights that, under modern law and tradition, no universally accepted statute grants exclusive pan-Yoruba authority to the Alaafin alone. Such matters often involve interpretation of custom, colonial precedent, and contemporary legal frameworks.
Enter Seyi Tinubu: A New Chapter
In December 2025, the controversy took yet another turn when the Alaafin of Oyo, Oba Abimbola Akeem Owoade, officially conferred the title “Okanlomo of Yorubaland” on Seyi Tinubu, son of President Bola Ahmed Tinubu.
This ceremony, held in Oyo town, was significant on multiple fronts:
1. Title Affirmation
By granting the “Okanlomo of Yorubaland”, the Alaafin reaffirmed his claim to titles that extend beyond his immediate kingdom, signaling a bold cultural and legal assertion.
2. Public Figures and Influence
The choice of Seyi Tinubu — a high-profile political figure — amplified the significance of the title and sparked public interest in how traditional authority interacts with modern influence.
3. Broader Reception
Traditional rulers, political elites, and Yoruba diaspora representatives attended the ceremony, reinforcing its public importance.
Who is More Respected Under Law and Tradition?
This question — whether Seyi Tinubu’s influence as the president’s son outweighs Dotun Sanusi’s cultural standing — cannot be answered purely on societal influence. Instead, we must separate legal authority, cultural tradition, and public respect.
1. Legal Authority
Under contemporary legal interpretations, traditional title appointments derive from customary law and state chieftaincy statutes, not federal political power. No law explicitly empowers any modern political figure to confer traditional titles; such powers rest with traditional councils and customary structures.
As such, political influence does not inherently grant traditional legitimacy.
2. Cultural Tradition & Custom
Culturally:
Ooni’s authority is rooted in spiritual custodianship and lineage traced to Oduduwa.
Alaafin’s authority is historically based on political leadership of the ancient Oyo Empire.
The clash stems from different expressions of Yoruba identity: spiritual unity vs historical political sovereignty.
3. Public Respect and Influence
Public perception may lean toward individuals who wield modern influence (like Seyi Tinubu) or long-standing cultural benefactors (like Dotun Sanusi). But genuine respect within Yoruba communities typically hinges on recognized contributions to heritage, unity, and cultural preservation, not just political lineage.
Conclusion: Tradition, Authority & Respect
The Okanlomo controversy reflects a broader tension between historical legacy and modern cultural expression. It is not simply about who is superior — rather, it is a conversation about heritage, rightful authority, and the evolving nature of Yoruba identity in the 21st century.
As Yoruba society continues to evolve, so will interpretations of tradition and authority. One thing is certain: chieftaincy titles like Okanlomo will continue to be powerful symbols of heritage, pride, and cultural significance.
0 Comments