After the Passing of Oba Lamidi Adeyemi III: What Tradition Says About the Future of the Alaafin’s Queens
The death of a revered monarch is never an ordinary event in Yoruba history. It signals not only the end of an era but also the beginning of cultural, political, and traditional transitions that ripple across the kingdom. Such was the case with the passing of Oba Lamidi Adeyemi III, the 45th Alaafin of Oyo, whose reign spanned over five decades and whose influence extended far beyond the ancient city of Oyo.
Following his demise at the age of 83, public attention has shifted to several consequential matters — succession, burial rites, the role of the Oyomesi, and notably, the status of his surviving wives. Reports indicate that the late monarch’s queens may now be free to remarry without undergoing the traditional cleansing rituals historically associated with royal widowhood. However, cultural nuances remain, including restrictions tied specifically to marriage within Oyo indigenes.
This development has sparked widespread conversation about tradition, modernity, and evolving royal customs in Yorubaland.
The Passing of a Cultural Titan
Oba Lamidi Adeyemi III reportedly passed away after receiving medical care at Afe Babalola University Teaching Hospital in Ado-Ekiti. His burial, conducted in accordance with Islamic rites, reflected his personal faith — a testament to the coexistence of Islam and traditional Yoruba kingship practices during his lifetime.
As one of the longest-reigning monarchs in Nigeria, his leadership shaped the identity of Oyo for over 50 years. Ascending the throne in 1970, he became one of the most influential custodians of Yoruba tradition. His reign was marked by political engagement, cultural preservation, and a flamboyant royal lifestyle that attracted both admiration and controversy.
The Alaafin’s Household: A Royal Institution
Throughout his lifetime, the Alaafin maintained a large royal household. Like many traditional rulers of his generation, he practiced polygamy — a custom deeply rooted in Yoruba aristocratic heritage. At the time of his passing, reports indicated he had 18 wives.
Among them were:
Abibat (his first wife)
Rahmat Adedayo
Mujidat
Rukayat
Folashade
Badirat Ajoke
Memunat Omowunmi
Omobolanle
Moji
Anuoluwapo
Damilola
Chioma
And several others
These queens were not merely spouses; they were visible figures in palace ceremonies, cultural events, and public celebrations. Many were significantly younger than the monarch, a dynamic that often fueled public fascination and media attention.
Their presence symbolized continuity of royal tradition — yet their future after the monarch’s death has now become a matter of public interest.
Widowhood in Yoruba Royal Tradition
Traditionally, the death of a Yoruba monarch triggers a complex sequence of rites. In ancient times, widowhood — especially within royal circles — came with ritual obligations. Some communities required purification ceremonies before widows could remarry. These rites were believed to spiritually sever marital bonds with the deceased king and protect both the widow and any future spouse from perceived metaphysical consequences.
However, cultural practices are not static. Over time, modernization, religious influence (particularly Christianity and Islam), legal frameworks, and human rights advocacy have reshaped many traditional customs.
According to palace sources cited in various reports, the surviving wives of Oba Adeyemi will not be required to undergo cleansing rituals before moving on with their lives.
A palace insider reportedly clarified:
> “They are not performing any cleansing; they are free to move on with their lives.”
This statement reflects an evolution in practice, signaling a shift toward personal autonomy and religious accommodation.
The Restriction: Marriage Outside Oyo Indigenes
While the queens may be free to remarry, tradition still maintains one critical restriction: they are not permitted to marry an indigene of Oyo.
This condition is rooted in longstanding cultural taboos. In many Yoruba royal traditions, former wives of a king are considered symbolically connected to the throne. Marrying them within the same kingdom could create conflicts of lineage, succession complexities, or perceived disrespect to royal sanctity.
By limiting remarriage within Oyo indigenes, the palace preserves traditional hierarchy while allowing personal freedom outside its jurisdiction.
This balance between liberty and cultural boundaries reflects how Yoruba monarchies continue to adapt without entirely discarding their heritage.
Cultural Evolution in Modern Monarchies
The case of the Alaafin’s queens highlights a broader trend across Nigeria’s traditional institutions. Monarchies such as the Oyo Kingdom, the Benin Kingdom, and others are navigating the delicate intersection between ancient customs and modern realities.
In previous centuries, royal widows might have faced stricter observances. Today, however, constitutional democracy, evolving social values, and religious influences have transformed expectations.
The Oyo monarchy itself has historically demonstrated adaptability. During his reign, Oba Adeyemi often blended tradition with contemporary engagement, participating in national discourse and maintaining relationships with political leaders across administrations.
His burial under Islamic rites also symbolized this blending of spiritual identity with royal tradition.
Public Reaction and Social Media Discourse
News of the queens’ freedom to remarry has generated significant online debate. Social media users across Nigeria have expressed mixed reactions:
Some view the development as progressive and humane.
Others argue that royal customs should remain untouched.
A third group sees it as evidence that many so-called “ancient” practices have already evolved.
In truth, Yoruba tradition has always been dynamic. Contrary to popular belief, it has historically adapted to changing political systems, colonial influence, religious shifts, and globalization.
Legacy of a Monarch Beyond Polygamy
While public fascination often centered on the Alaafin’s large number of wives, reducing his legacy solely to polygamy would overlook his broader impact.
Oba Adeyemi was a prominent voice in national political discussions, frequently commenting on governance, federalism, and Yoruba unity. He maintained relationships with successive Nigerian presidents and traditional rulers across the country.
Under his reign, the cultural prestige of Oyo remained intact. The Alaafin’s palace continued to host major festivals and traditional ceremonies, reinforcing Oyo’s historical status as a cradle of Yoruba civilization.
His death marked not just the end of a personal chapter but the closing of a significant era in Nigeria’s traditional leadership landscape.
The Road Ahead for the Queens
For the surviving wives, the path forward is deeply personal. Many are young and have decades of life ahead of them. The absence of mandatory cleansing rituals removes a major barrier that historically constrained royal widows.
Yet their identities will always remain connected to the palace. Being a former queen carries social recognition and expectations.
The restriction against marrying an Oyo indigene underscores that while modernization influences tradition, certain symbolic boundaries remain firmly in place.
Ultimately, their next chapters will reflect a blend of personal choice, cultural sensitivity, and societal perception.
Tradition, Autonomy, and the Future of Oyo
The story of the Alaafin’s queens illustrates a broader conversation about African monarchies in the 21st century:
How should tradition evolve?
What customs should be preserved?
Where should personal rights take precedence?
In Oyo, the apparent decision to forgo cleansing rituals suggests a pragmatic approach — one that respects history while recognizing contemporary realities.
As Oyo moves toward installing a new Alaafin, attention will gradually shift to succession and governance. But for now, the focus remains on honoring a monarch whose reign defined generations.
Final Reflection
The passing of Oba Lamidi Adeyemi III closes a monumental chapter in Yoruba royal history. His 18 wives, once central figures within the palace structure, now stand at a personal crossroads shaped by evolving cultural norms.
Free from cleansing rituals yet restricted from marrying within Oyo indigenes, their situation reflects a careful balancing act between autonomy and tradition.
In many ways, this moment captures the essence of modern African royalty: rooted in history, shaped by faith, influenced by democracy, and constantly adapting to the realities of contemporary society.
As Nigeria continues to examine the role of traditional institutions in a rapidly changing world, the story unfolding in Oyo serves as a powerful case study — one that blends heritage, humanity, and history in equal measure.
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