For weeks, I have deliberately chosen silence while the internet, political actors, palace aides, and ethnic champions have turned Yorùbá monarchy into a public circus. The recent Obaship supremacy chaos, particularly in Oyo State, is not just embarrassing—it is historically ignorant, politically reckless, and potentially fatal to the survival of traditional institutions in Yorùbáland.
This intervention is not emotional. It is not partisan. It is not driven by palace loyalty. It is a sober, historically grounded response—and a warning.
Let us begin with facts, not sentiments.
Ile-Ife: The Undisputed Source of Yorùbá Civilization
Any serious discussion about Yorùbá monarchy that does not start with Ile-Ife is intellectually dishonest.
Ile-Ife is not merely another ancient town; it is the spiritual, cultural, and civilizational source of the Yorùbá race. Archaeological findings, oral traditions, and academic research consistently affirm Ife as the cradle of Yorùbá civilization. From the Odùduwà tradition to early Ife bronzes dated between the 12th and 15th centuries, Ife’s primacy is not debatable—it is settled history.
The Ooni of Ife, by civilizational design, occupies a position comparable to the Pope in the Holy Roman Empire. While political power in medieval Europe shifted among kings and emperors, spiritual authority remained anchored in Rome. Similarly, within Yorùbá civilization, no throne equals the Ooni of Ife spiritually.
This is not an insult to other Obas. It is historical reality.
The Alaafin of Oyo and the Architecture of Political Power
While Ife represents spiritual origin, Oyo represents political expansion.
The Alaafin of Oyo presided over one of the most formidable empires in West African history. At its height (17th–18th centuries), the Oyo Empire controlled vast territories stretching into present-day Benin Republic and parts of Togo. Its military innovations, cavalry dominance, administrative sophistication, and tributary systems were unparalleled among Yorùbá polities.
It was the Alaafin institution that produced Ibadan and Ogbomosho, not the other way around.
This must be stated clearly, even if it offends modern political sensibilities.
As an Ibadan man whose ancestors participated in the founding of Ibadan, I say this without hesitation:
It is historical madness to place the Olubadan of Ibadan or the Soun of Ogbomosho on the same hierarchical level as the Alaafin of Oyo within the political history of Yorùbáland.
Acknowledging this fact does not diminish Ibadan or Ogbomosho. It preserves historical integrity.
Respect the Throne, Not the Occupant
Let me be explicit:
I do not owe personal reverence to whoever occupies the throne of Alaafin. Thrones outlive men. Individuals are temporary; institutions are eternal.
The Alaafin stool deserves respect because it created political structures that gave birth to Ibadan, Ogbomosho, and several other Yorùbá sub-groups. Any Ibadan or Ogbomosho indigene who exploits contemporary Nigerian politics to insult or diminish the Alaafin institution is engaging in self-destructive amnesia.
Ibadan people, Ogbomosho people, and Oyo people are historically Oyo descendants.
Oyo is not merely Ago-Oja. Oyo is an idea, a civilization, and an empire that evolved over more than 800 years.
Blood and Iron Built Oyo—But That Era Is Over
The territorial size of present-day Oyo State rivals the entire South-East geopolitical zone of Nigeria. Those lands—especially the northern borders historically contested with Bariba forces—were not acquired through press releases or social media debates.
They were secured through blood, iron, and sacrifice by multiple Alaafins who died in battle to protect Yorùbá interests.
Acknowledging this history does not grant modern Oyo people supremacy over other Yorùbá groups. It simply demands respect for historical truth.
Decentralization Was Inevitable—and Normal
The fragmentation of Oyo’s centralized power in the 19th century—leading to the autonomy of Ibadan, Ilorin, Ogbomosho, Ede, Ikirun, Ijaiye, Modakeke, and others—was not unique.
It mirrors the disintegration of Prussia after World War I or the collapse of imperial structures globally. Empires rise, decentralize, and evolve. That process does not erase their foundational role.
What is dangerous is pretending decentralization means equality of historical origin. It does not.
Politicians Are the New Kings—and That Is the Real Crisis
What is happening in Oyo State today will inevitably repeat itself in Kwara, Lagos, Osun, Edo, and beyond.
Why?
Because politicians—not kings—are now the real power brokers. They manipulate traditional institutions to consolidate electoral influence, reward loyalty, and punish dissent. Obaship supremacy battles are no longer cultural—they are political weapons.
This is why traditional rulers who fail to understand modern power dynamics will be destroyed by them.
Hard Power Is Dead; Soft Power Is King
The era of internal Yorùbá military dominance is over. No Oba commands armies. No throne controls borders.
Soft power—diplomacy, moral authority, cultural influence, and strategic restraint—is the only currency that still works.
Any Alaafin who wishes to succeed must master soft power, not issue reckless press statements drafted by overzealous aides who do not understand history, optics, or modern politics.
Clannish Politics and the Coming Implosion
Ibadan’s long-standing monopoly of Oyo State political power made this crisis predictable. A political structure that rejects rotation of governorship yet suddenly demands rotational Obaship leadership invites accusations of hypocrisy.
What we are witnessing is clannish sentiment disguised as justice.
Call it karma if you wish.
Pandora’s Box Has Been Opened
In the next two decades, expect the Ijaiyes and Owus of Erunmu to challenge the imperial authority of the Olubadan. Expect the Onikoyis, Aseyins, Olugbons, and Okeres to confront the Soun of Ogbomosho.
When that happens, do not act surprised.
Once traditional hierarchies are politicized, nothing remains sacred. The collapse will be gradual—but irreversible.
Final Word: A Republican’s Warning
I am a Republican. I do not worship crowns. I have no interest in supremacist vanity or Obaship ego contests.
But I understand history.
The Alaafin should retreat from social media theatrics, dissolve his current advisory structure, and assemble thinkers who understand modern governance, symbolism, and restraint. Otherwise, well-meaning incompetence will push him toward institutional destruction.
And when Yorùbá monarchy finally collapses under the weight of ego and politics, heaven will not fall—but history will record who lit the fire.
Rewritten & Inspired from Oladimeji Bolarinwa President, Think Yoruba First.
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