Alaafin Owoade: History beckons 

I was going to write this piece last week. As I started writing, it became clear that this had to wait- I needed more space to do justice to my reflection on the heartwarming interaction with four professors across generations of academic grandees and their mentees who have, in their own rights, risen to the top of the academic ladder, where they continue to model respect, generosity of spirit and communal solidarity in their approach to academic mentorship. It is an important theme to which I will continue to return from time to time- and it is fitting that it was my involvement in the coronation of the new Alaafin that brought this to light.

The coronation was obviously a monumental occasion that will become a reference point for a long time to come. It is unfortunate, but not entirely surprising, no sooner has the coronation event ended than merchants of mischief sprang into action, in their bid to stir the pot of controversies and fan the embers of discord. Firstly, it was one of their favourite subjects about the contrived “supremacy battle” between the Alaafin of Oyo and Ooni of Ife- two highly revered monarchs across Yorubaland. After this, they went for another storyline about the beating up of a visiting dignitary from Oyotunji, from the US, ostensibly by Oyo Palace handlers.

The Oyotunji story has been found to be demonstrably false, and the stories about Ooni at the coronation were cases of opportunists adding 2 and 2 to make 2,000- sensationalised and spiced with fiction to achieve maximum impact and sway unsuspecting and undiscerning members of the public. The fact that the stories making the rounds were easily debunked was not enough to allay the worries of well-meaning people who were concerned, with good reasons, that false propaganda is no less dangerous simply because it is false. I was contacted by one of princes suggesting a virtual town hall meeting where leading scholars, especially historians, can intervene to properly educating the people to stem the tides of divisive controversies.

I sympathise with these calls. Upon reflection, I have come to the settled conviction that this is a bait that the new Alaafin and his handlers must shun in their clearheaded discernment and focused commitment to the issues that really matter. The Alaafin throne is an important institution that will continue to attract the interests of many, including Yoruba sons and daughters, at home and in the Diaspora. While the Oyotunji story is still making the rounds, another story has started circulating about a recent interaction between Alaafin and Ooni at a recent public function in Oyo state. In effect, the institution is not going to be in short supply of fake news and controversies manufactured by detractors and opportunists. If the palace would devote its time to responding to these stories, it will be fully occupied. Feeding trolls is a full-time endeavour- and an exercise in futility.

Instead, Alaafin Owoade should focus attention on the challenge – and opportunity – that history has placed before him. He is Alaafin – he should seize and set the agenda – not cede control to merchants of controversies. There are enough pressing issues as it is, and these challenges bring with them historic opportunities. The greatest Alaafins in history, and the great African leaders of old, were renowned for their vision, courage, wisdom, and sheer will – not merely the Nietzschean will to power – but their steely drive to make a difference in response to the challenges of their time. The fact that the greatest Alaafins were remembered for distinct reasons underline their profile as bold innovators and courageous leaders who see history not merely as a template to be followed but as a canvas on which they have been summoned to make their own imprints for the ages.

Consider Alaafin Oranmiyan (Oranyan). He was a legendary warrior and statesman, credited with the expansion of Yoruba influence across large parts of southern Nigeria and beyond. He was also a political innovator who established the dynastic structure that laid the foundation for centuries of royal authority in Oyo Empire. It is telling that he became the first Alaafin (literally meaning “owner of the palace”).  Another great Alaafin- Alaafin Abiodun- did things his own way. He did not follow Oranmiyan’s template, because his was a different time that required a different approach. Abiodun chose diplomacy and economic expansion over warfare, leading to a golden age of commerce and artistic development in Oyo empire- fuelled, of course, by his committed promotion of trade with trans-Saharan and trans-Atlantic markets.  

 The story of Alaafin Ajaka is instructive. He was the son of the warrior king, Oranyan, but he took a different approach to governance. He focused attention on civic order, diplomacy and internal consolidation, which alienated the warrior class and the powerful Oyo Mesi. He was therefore deposed for being too gentle, peaceful and accommodating – traits that clashed with the militaristic and expansionist spirit of the early Oyo empire. After Ajaka›s deposition, his brother Sango, known for his fiery and warlike nature, was installed as the Alaafin. After Sango›s reign ended dramatically, Ajaka was reinstated, a move that signalled a reappraisal of his leadership. Although he was not a warrior king, he was organised, diplomatic, and institutionally minded. His return was a recognition that stability, wisdom, and order were just as important as military conquest.  In effect, Ajaka was as a man ahead of his time, and he came back with a more balanced approach, incorporating a measure of strength without sacrificing his commitment to peace and governance.

Alaafin Owoade must meet his calling for such a time as this. That requires discernment of the times, the willingness to think outside the box, the wisdom to pull it together, and the sheer will to pursue a visionary agenda. With regard to the first, it goes without saying that the time is different. We are not in the 18th century, and any nostalgia about a geopolitical empire is, in my view, an indulgent misreading of the times. Indulgent because the geographical empire is long gone; misreading because invocation of the old empire elicits negative emotions among certain sections of Yorubaland today. If you are in doubt, go and see Neftlix caricatural re-enactment of some historical events, exemplified by Lisabi: the uprising.

There is the cultural empire – a civilisational heritage collectively owned by Yoruba people everywhere, and of which the Alaafin is a principal custodian. This cultural heritage can be the linchpin of Alaafin Owoade›s contribution to history. And this is where the second point about thinking outside the box becomes important. How can you look back, in order to move forward without lateral, innovative thinking? The 18th century Alaafin is a major state actor with the full paraphernalia of military and institutional assets at his command; today’s Alaafin is cultural custodian operating under a federalist democratic, or shall we more accurately say civil, government. It is a different reality. But we also live in the 21st century – a knowledge economy powered by frontier digital technologies that are redefining boundaries and opportunities for non-state and sub-state actors. This post-border digital world is a prime frontier of great opportunities. Alaafin Owoade must shun distractions and seize the moment.

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I must stop now, but I shall soon return with the second part of this piece.

Kolade is a Professor of Entrepreneurship and Digital Transformation at Sheffield Business School in the United Kingdom.