MAKING OF AN ALÁÀFIN: BRIBE OR GODS?

By Festus Adedayo

In a viral video, Professor Wande Abimbola, former Vice Chancellor of the University of Ife (now Obafemi Awolowo University) and the Awise of Yorubaland—the head of all Ifa oracle diviners—dropped a bombshell. He revealed that the Oyo State government contacted him to oversee the divination process for selecting the next Aláàfin of Oyo. Abimbola, an Oyo native, seemed to have sparked a seismic shift in Yorubaland, exposing corruption in a system traditionally revered for its purity and incorruptibility.

According to Abimbola, the Oyo State governor asked him to consult the Ifá oracle on the matter, following ancient customs (ìgbà ìwásè). "I spent ten days seeking the face of the Ifá oracle, and Ifá made its choice," he stated. When asked who Ifá selected, Abimbola confirmed it was Prince Akeem Owoade, the individual later announced by the Oyo State government on Friday. However, Abimbola alleged that the kingmakers attempted to influence him to alter Ifá's decision through various subterfuges, which he resisted.

The announcement of Prince Akeem Owoade as the Aláàfin-designate has since triggered celebrations and controversies. Abimbola further alleged that disputes arose among the Oyo Mesi—the traditional kingmakers—over the distribution of large sums of money collected from candidates vying for the throne. Allegations of bribery marred the process, leading Oyo residents to petition the government, questioning the integrity of the selection process.

Historically, the Aláàfin was considered a near-omnipotent figure, often referred to as Ikú Bàbá Yèyé and Aláse èkejì òrìsà—vice-regent of the Yoruba gods. The Oyo Mesi, a council of seven kingmakers, served as a check on the Aláàfin’s power. The council’s role in the current selection process has come under scrutiny, especially given allegations of bribery and government interference.

After the passing of Aláàfin Lamidi Adeyemi, the contest for his successor began. Traditionally, the Oyo Mesi consults the Ifá oracle for guidance in selecting a new king. However, reports emerged in October 2023 that the Economic and Financial Crimes Commission (EFCC) had questioned the Oyo Mesi over allegations of accepting bribes, reportedly ₦15 million each, from a candidate. Amid doubts about the council's fairness, the Oyo State government appointed warrant chiefs to assist dissenting Oyo Mesi members in the selection process, culminating in the choice of Prince Owoade.

IFÁ DIVINATION AND ITS ROLE

Professor Wande Abimbola has long championed the significance of Ifá divination in Yoruba culture, asserting its dual role as a spiritual and historical tool. According to him, Ifá divination is not merely a religious practice but a means of communication between humans and the divine, deeply rooted in Yoruba cosmology. Studies affirm that Ifá’s teachings, attributed to the deity Òrúnmìlà, have historically guided kingmakers in choosing rulers.

HISTORICAL CONTEXT OF ALAAFIN’S SUCCESSION

The debate over the Oyo Mesi’s credibility is not new. During the reign of Oba Adeniran Adeyemi II (father of the immediate past Aláàfin), similar controversies arose. After Oba Gbadegesin Ladigbolu II’s passing in 1970, the Western State government tasked the Oyo Mesi with selecting a successor. However, internal conflicts and political interference marred the process.

Oba Adeniran’s reign (1945–1955) highlighted the tension between traditional authority and political forces. His conservative, devout Muslim stance often clashed with Western-educated Christian elites in Oyo Province. Notably, his relationship with council chair Bode Thomas deteriorated, leading to cuts in the king’s allowances and subsequent conflicts. This period marked the beginning of divisions within the Oyo Mesi, though these were not linked to bribery as seen today.

Oba Adeniran was eventually deposed in 1955 and exiled to Ilesa, where he died in 1958. His son, Prince Lamidi Adeyemi, ascended the throne in 1970 amidst similar disputes, but his reign ultimately restored dignity to the Aláàfin stool.

A QUESTION OF INTEGRITY

The current controversy raises critical questions about the sanctity of the Aláàfin selection process. Did the framers of Oyo’s unwritten constitution foresee a time when kingmakers would be accused of bribery in choosing a ruler? Can a throne steeped in tradition and divine legitimacy survive allegations of corruption?

The next Aláàfin must emulate the late Oba Lamidi Adeyemi’s qualities: dignity, resilience, and an unwavering commitment to preserving Yoruba culture. Despite diminished powers in contemporary Nigeria, the Aláàfin remains the supreme custodian of Yoruba traditions and a symbol of unity.

Oba Adeyemi, for instance, fiercely defended the throne’s supremacy, often clashing with the late Ooni of Ife, Oba Okunade Sijuwade. His reign embodied the majesty of the Aláàfin, maintaining the mystique and authority of the stool.

As Prince Owoade prepares to assume the throne, he must tread carefully to restore the people’s confidence in the Aláàfin institution. The legacy of this revered position depends not only on divine endorsement but also on the integrity of the process by which it is attained.

(Published by the Sunday Tribune, January 12, 2025)