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VENO NEWS:OPINION:DOES FIGHTING OVER CHIEFTAINCY TITLES BETWEEN THE ALAAFIN AND THE OONI REALLY MATTER?
Date: 20-08-25

By ComradeOla

It is regrettable that in this age, when the Yoruba nation should be united in tackling pressing challenges—such as insecurity, Fulani insurgency, youth unemployment, and economic stagnation—our revered traditional rulers sometimes appear entangled in supremacy struggles over chieftaincy titles.

The rivalry between the Alaafin of Oyo and the Ooni of Ife is not new. Historically, both thrones carry immense spiritual and political weight within the Yoruba race. The Ooni of Ife is regarded as the custodian of Yoruba origin and spiritual authority, tracing back to Oduduwa. The Alaafin of Oyo, on the other hand, represents the political and imperial legacy of the Oyo Empire, which once stood as the strongest Yoruba kingdom, wielding influence far beyond its borders.

Because of these distinct heritages, there has always been a subtle contest of influence: Who truly embodies the highest authority—ancestral spirituality (Ife) or political supremacy (Oyo)? Unfortunately, this contest often resurfaces in modern times, especially during the installation of new chiefs, cultural recognitions, or appointments that carry pan-Yoruba significance.

A clear case study is the recent installation of Engineer Dotun Sanusi as the Okanlomo of Yorubaland. Unlike many who chase titles for personal glory, Dotun Sanusi has earned recognition through years of entrepreneurship, philanthropy, and community development. He is the founder of Ilaji Hotels and Sports Resort in Akanran, Ibadan—a project that has not only put Oyo State on the global map of tourism and hospitality but has also created employment for hundreds of young people.

Beyond business, Dotun Sanusi has been a consistent supporter of education and youth empowerment. He has sponsored scholarships for indigent students, supported local schools, and invested in vocational training programmes. His philanthropic gestures extend to healthcare, sports, and community welfare—making him a beacon of hope in a society where many elites turn their backs on the grassroots.

Honouring such a man with the title of Okanlomo of Yorubaland should have been a unifying celebration, showing that the Yoruba nation rewards excellence, industry, and service. It should have sent a powerful message that any son or daughter of Yorubaland who invests in the progress of the people will be honoured and remembered.

But rather than allowing this honour to unite, the atmosphere was again clouded by whispers of supremacy rivalry—which monarch has the sole authority to bestow such a pan-Yoruba title? Instead of focusing on Dotun Sanusi’s impact, attention drifted back to old contests of power between the Alaafin and the Ooni.

Yet the truth is undeniable: supremacy battles do not solve Yoruba problems. They do not stop insecurity on our farms and highways. They do not employ our graduates roaming the streets. They do not create industries or bring prosperity to our land. But leaders like Dotun Sanusi are already filling these gaps—building enterprises, creating jobs, and uplifting communities.

Imagine if the Alaafin, the Ooni, and other Yoruba monarchs had stood shoulder to shoulder at Dotun Sanusi’s installation. The message would have been far greater than supremacy—it would have shown Yoruba unity in celebrating a man who represents development, resilience, and service. Such unity would inspire more elites to invest at home, more philanthropists to rise, and more youths to believe in the Yoruba dream.

Supremacy battles over titles like Okanlomo are distractions. What Yorubaland needs now is collaboration, vision, and development-driven leadership from its royal institutions. Let our monarchs rise above rivalry and use their influence to unite the people, attract investments, and foster cultural pride.

History will not remember them for who won the supremacy contest, but for who built industries, secured Yorubaland, and left behind a legacy of unity and progress.

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