The Alaafin of Oyo’s palace has defended the legitimacy of the installation of the Baale of Ona-Aka community, Oyedokun Akinade, by the Alaafin’s wife, Ayaba Abiwumi Owoade, amid public debate in Yoruba-speaking states.
In an interview with The Punch on Thursday, the Director of Media and Publicity to the Alaafin, Bode Durojaye, said the process was in line with Oyo chieftaincy traditions.
He explained that similar practices occurred during the reign of the immediate past Alaafin, the late Oba Lamidi Olayiwola III, and stressed the historical precedence:
“The chieftaincy tradition of Oyo town allows the Ayaba to preside over the installation of Baale as directed by the Kabiyesi, the Alaafin of Oyo. The Alaafin is permitted, in accordance with the chieftaincy tradition of Oyo kingdom, to designate such function to the Ayaba while only Kabiyesi can install the Obas.”
The installation, which took place at the Palace of the Alaafin on Wednesday, had stirred discussions among community members and traditional observers regarding the role of the Ayaba in such ceremonies.
Speaking through Durojaye, Ayaba Owoade urged the newly installed Baale to serve as a bridge-builder in the community, emphasising trust, respect, and inclusivity.
“You act as an arbitrator in household and community-level disputes, using dialogue and mediation to maintain harmony. You must promote values like tolerance, respect, and compassion, which are essential for a harmonious society,” she said.
She further underscored the Baale’s role in maintaining stability and fostering development:
“You are the first line of defense in maintaining stability. You must identify early warning signs of conflict and use local mechanisms, such as traditional courts, to resolve disputes. As Baale, you must actively encourage peaceful coexistence, reminding your people that disunity delays development.
As a community head, you play a foundational role in fostering unity, maintaining peace, and driving development at the grassroots level. You act as vital intermediaries between the Alaafin and the people, leveraging their moral authority to ensure social cohesion, resolve conflicts, and mobilize resources for community betterment.”
The palace’s statement seeks to reassure residents that the installation was constitutionally and traditionally sound, while also highlighting the crucial role of local leadership in promoting social cohesion and grassroots development in Oyo State.
On her part, Princess Adedoja Adeyemi who is also Miss Oyo State 2021 defended the action of the Olori saying that the “Yoruba culture is so patriarchal that women have no authority.” She insists that the situation must change.
According to her, The first two pictures making the rounds on social media show the wife of the Alaafin of Oyo. Some people are saying it is an aberration for a queen to install a chief in Yoruba culture. I think this reaction comes from the belief that Yoruba culture is so patriarchal that women have no authority.
Yoruba culture gives deep reverence to women. They hold significant power in politics, religious cults, and social life. They are the pillars of society. A clear example of this can be seen in the administration of the Oyo Palace. Palace women/queens (Ayaba) head the palace administration and oversee the day-to-day running of activities. Chiefs, eunuchs, drummers, and everyone with cultural assignments are all under the authority of the Ayabas in Oyo. Their influence and power are that extensive.
This is why the concept of a palace mother exists in the Oyo Palace. A palace mother is a queen assigned to an individual, not a biological mother, whom one approaches for palace-related matters. She serves as an intermediary between the individual and the king. Younger queens, especially when the Alaafin takes a new wife, are also guided by a palace mother who helps them understand and carry out their queenly roles.
Even the Alaafin himself has a palace mother, known as the Iya Oba. She is not his biological mother but serves as the official mother of the king, offering guidance and acting as a maternal figure to the monarch. Because of this structure, the wife or wives of the Alaafin have the authority to confer chieftaincy titles on behalf of the Alaafin.
It has always been like that. The last one shows the Ayabas (wives of the Oba Adeyemi III) performing Chieftaincy rites in 2017.
Read also: ‘No Traditional Title Bigger Than Alaafin’ – Oluwo of Iwo
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