From The Archive(s): How Chief Obafemi Awolowo Dethroned The Alaafin of Oyo, Oba Adeyemi Adeniran Who Married 200 Wives In 1955

Before the arrival of the colonialists from Britain, the Oyo Empire of the Yorubas was one of the most powerful in all of West Africa. Far older than the British monarchy, the Oyo Empire was headed by the Alaafin (royal title of the Oyo king meaning Owner of the Palace) and stretched as far as Dahomey (now known as the Republic of Benin). In the precolonial era, the Alaafin ruled with almost absolute powers, with the Oyo Mesi council being the only functional check on the vast powers of the Yoruba king. But when the imperialists arrived, everything changed, a new social order was implemented, and with it, came the erosion of the powers vested in the ancient Oyo kings. This piece is about one of the victims of that new sociopolitical order: Oba Alhaji Adeyemi II Adeniran.



THE BEGINNING OF TROUBLE

On a Sunday, the 26th of March, 1950, eight people at the Oke Ado, Ibadan residence of Chief Obafemi Awolowo sat for their first meeting. They were there to establish their new party, which they called Action Group. The head was Obafemi Awolowo and he listed what Nigerians in general and the people of Western Nigeria in particular will enjoy if they joined his party as:

Freedom from British rule
Freedom from ignorance
Freedom from disease
Freedom from want
Awolowo elaborated these Four Freedoms to be:

The immediate termination of British rule in every phase of the people’s political life.
The education of all children of school-going age, and the general enlightenment of all illiterate adults, and all illiterate children above school-going age (Adult Education).
The provision of health and general welfare for all the people.
The total abolition of want in the society by means of any economic policy which is both expedient and efficient.

As at the time when Awolowo and his allies founded the Action Group (he was the national president of the party), Alaafin Adeyemi II was the undisputed ruler of Oyo. While Awolowo launched his relentless fights against the British imperialists, the Alaafin ruled in his own domain. After Awolowo launched his Action Group party, other prominent individuals too went off and established theirs in other parts of Nigeria, a good example being the National Council of Nigeria and the Cameroons (NCNC). Before Awolowo started his political party, party politics in Nigeria was limited to Lagos and Calabar only. Awolowo’s party performed very well in the West but because of very stiff opposition from the Northern People’s Congress (NPC) and NCNC, he was not able to build a coalition of voters large enough to make him win any federal election.



Power is no doubt an intoxicating factor in the lives of many – men and women alike. This is really the reason many come out on different platforms in different levels of the society to hustle for it. Eventually though not many are able to effectively handle and maneuver through it. That is why it is said that most men can stand in the face of adversity, but the true test of a man is the way he acts when he is given power. The struggle for supremacy is nothing new to man, and in the history of Nigeria, there has been such tussles, with different parties trying to show their superiority; political leaders, pressure groups and even traditional rulers. One of such tussles was what led to the deposing and unceremonious de-stooling of the Oba Adeyemi Adeniran II. 

In the pre-colonial times, the Oyo Empire was headed by the Alaafin in a monarchical system where the only functional check on his usage of powers was Oyomesi council. The coming of the colonialists changed it to a form of indirect rule where the Britons ruled via the instituted system. 

However, this system was again tampered with after the exit of the colonialists following a clash of powers between the Oba and Chief Obafemi Awolowo. Oba Adeyemi II, who succeeded his father Oba Adeyemi I Alowolodu, ascended the stool in 1945 and reigned for about a decade before his abrupt and unexpected dethronement in July 1955. When in 1950, Obafemi Awolowo established the Action Group promising freedom from British rule, disease, ignorance and want for all those who followed him, particularly the westerners. 

The Alaafin was one of the few highly placed men of the Yoruba extraction who did not go along with him. The Oba did not, in any way, hide the fact that he was a fan of Dr. Nnamdi Azikwe and by extension the National Council of Nigerians and the Cameroons (NCNC). 

This was the beginning of the rift between Awolowo who was the national president of the newly formed party which was thought to project the interest of westerners and the Alaafin who was the undisputed supreme ruler of the Yoruba race. Based on the regional ties, the Northern People’s Congress (NPC) dominated the North, the National Council of Nigerians and the Cameroons (NCNC) dominated the East, while Action Group (AG) had the West as their home zone. 

This means that the Oba’s support for the NCNC, a rival party, gave them an edge over the AG which was supposed to dominate this region; and this resulted in his being unable to gather any coalition of voters large enough to win a federal election. This was of course, something Awolowo would not tolerate, as it was not just an affront to his person, but threatened the base of the AG, his political brain-child. 

However, please note that it was not always like this. The Alaafin and the Action Group members were cordial friends before they fell apart. In fact, he was very jovial buddies with Action Group leaders like Bode Thomas (deputy leader of the Action Group) whom he bestowed with the title of Balogun in 1950 and Abiodun Akerele both of whom Oba Adeyemi II supported in the 1951 regional elections in their successful bids for the house of assembly. After the elections in 1952, Thomas become the chairman of the Oyo Divisional Native Authority (controlling Oyo town and its hinterland) while Akerele became the chairman of the Oyo Southern District Native Authority. The interesting thing to note here is that both councils were under the direct control of Oba Adeyemi when he became the Alaafin in 1945. The British colonialists came and scattered the arrangement. But exactly how did they become enemies? Well, it did not take long before the Alaafin and his old Action Group allies became sworn enemies. With their men in power, the Action Group started reeling out new policies that directly undermined the powers of the Alaafin.

When the Egbe Omo Yoruba association was formed by some prominent Yoruba sons in 1953, and the Alaafin was named grand patron, this threat became magnified. With his dual position, Oba Adeyemi II personally campaigned for the NCNC during the local government elections in 1954. This was a contradiction to what the Oba had done during the 1951 elections when he was still close buddies with the Action Group allies, where he had supported the Bode Thomas, who was the deputy leader of Action Group, and Abiodun Akerele in their bid for the regional house of assembly. Sequel to that election, Bode Thomas became the chairman of the Oyo divisional native authority controlling the town of Oyo and the hinterlands, while Abiodun Akerele became the chairman of Oyo southern district native authority, both of which were hitherto controlled by the royal stool. 

Furious over the attitude of the Alaafin which was not in any way favouring the regional government, the Awolow-led government started dishing out policies which one might be tempted to refer to as anti-Alaafin. The policies were majorly targeted at undermining the authority of the traditional rulers in general and the Alaafin in particular, and transfer more powers to the regional government. 

First of all, the Oyo divisional native authority which was headed by Bode Thomas, cut off a major source of fund by replacing the traditional judges also known as the Iwefa chiefs, with their new and elite appointees. The Baales and senior chiefs, as a result, had to hustle for whatever they wanted to come to them, as the new arrangement did not take them into consideration. This, of course, also meant that the Oba was no longer paramount in any way, except in the minds of his loyalists. T

he Action Group further tightened the noose by reforming the tax collection system so that the tax collection and assessment which was until then done by the Alaafin was now handled directly by the government in addition to a ten shilling tax and four shilling education rate. All of these provoked the Alaafin to state that a close examination of the party’s policies had led him to withdraw his earlier support and method.  

After this, he declined the invitation of Sir Kofo Abayomi, the secretary of Egbe Omo Oduduwa, making reference to earlier occasions when he had been publicly disregarded by both Bode Thomas whom he had earlier installed as Balogun of Oyo in 1950 and Abiodun Akerele. From there, he gave his full support to the opposition NCNC at all levels. 

The Oba immediately put actions to his words, setting up his own private courts within the palace and in the residences of his chiefs, which rendered the governments native court reforms redundant as the people preferred to meet with their Oba to resolve the disputes especially marital issues, rather than visit the courts which they saw as an elite thing. He also passed a resolution against the education and capitation taxes, and told the people not to cooperate with the government. 

In a counter attack, the regional government set about intimidating supporters of the Oba. When the Oyo native authority council was formed, the counselors who took the side of the government against the Oba were reportedly attacked, and all fingers especially those of Bode Thomas pointed at the Crown Prince (Aremo) as being responsible for the assault. 

This same council eventually reduced the annual salary of the Alaafin by 650 pounds, removed the salary of the Aremo and other palace nobles. They did not stop at that but went ahead to de-stool the Oba and banish his son who was tagged as being a threat to public order. At this point, it was clear that it was not just a minor clash of titans, but a major and cataclysmic head-on collision between the two powerful figures. It also appeared to be a contest between the educated minority elites of the land (represented by Awolowo) and the majority illiterates and devote traditionalists, chiefs and rulers (represented by the Alaafin). Awolowo kept advocating a reformed system of administration and overhaul of the constitution so that the educated minorities could wield the powers – a system where the traditional rulers would be stripped of their already streamlined powers and same would be shifted to the educated few. The house of chiefs was thus placed under the regional government, and the institution of chieftaincy was placed under the control of the Action Group party. Their method of dealing with any errant Oba or chief could be by demotion, punishment or the person in question could even be completely declined membership of the house of chiefs. The already delicate power balance was tipped further when a fight broke out between Bode Thomas and the Alaafin over issues of supremacy in the Action Group controlled Oyo divisional council. This was worsened by the death of Bode Thomas at the prime age of 34, in November 1953, a death which the Oba was accused of having perpetrated through diabolical means. 

 It was so terrible that when the members of the Action Group launched a violent attack on the opposing camp, they reacted immediately and stormed the party meeting in Oyo, an action which led to the death of about six AG loyalists. Throughout the rest of 1954, there were further clashes and counter clashes resulting in injury of many and destruction of properties worth thousands of pounds. 

When in September of the same year, an emergency committee composed of seven Yoruba rulers including the Alaafin, the Ooni of Ife Oba Adesoji Aderemi, and the Alake of Egbaland, as well as fourteen leaders of the Egbe Omo Oduduwa was convened, the Alaafin was accused of conspiring to work against the regional government and the party in power. 

Awolowo then stated that the government had outrun their patience and could no longer tolerate his insubordination, and after consultation with the other Obas, he was suspended from office and removed from the native authority. This de-stooling was done despite the position of Sir Richard Lloyd, senior crown counsel to Sir John Macpherson the then Governor-General, that the elected counsellors could have shown more tolerance to the older members of the council who were majorly illiterate and could not easily understand or adapt to the new system. 

Despite all his grammar and recommendations, they went along with their initial plan, deposing and banishing the 84-year-old Alaafin. His banishment led the Oba to relocate to Lagos where he was housed by a wealthy NCNC stalwart Alhaji N.B, Soule, a citizen of Benin Republic and fellow Muslim, alongside his large entourage and loyalists who came daily in their thousands to pay their respects. 

Even though the deposed Oba was touched by his generosity and tolerance, he acknowledged that there was no place like home, and that his only pain was being subjected to such a treatment at his old age. Even the paltry 210 pounds salary which was left for him was finally stopped. His over 200 wives could not be accommodated with him in Lagos, and so his wives came in batches of 30 to spend times with him, before returning for another batch to take their place.  

After taking the Oba out of the way, Awolowo proceeded to pass into law three crucial policies giving him as the regional head tight control over the local government, the customary courts and matters of lands and chieftaincy. 

The Action Group thus had the traditional rulers under their firm grip, but the chiefs decided to make the relationship more mutual by dishing out honorary chieftaincy titles to the politicians. This was how Obafemi Awolowo became Chief Obafemi Awolowo. By November 1970, the son of the banished Oba ascended the throne as Adeyemi III Lamidi Olayiwola, to the delight of Oyo indigenes. 

ALAAFIN ADEYEMI II IN EXILE

HIS ROYAL MAJESTY: This is the ex-Alaafin Adeyemi II in exile in Lagos with his subjects paying homage to him. An Alaafin remains extremely influential in Nigeria of today


Once it became official that the great king was to be banished to Lagos, many of his supporters decided to move with him to exile. He still remained a very popular figure even outside the throne. In February 1959, Drum visited the 88-year-old deposed king at his ‘palace’ at No 31, Egerton Lane, the Iron Gate of Lagos.  When he was dethroned, St. John the Baptist Laduga, the Bashorun of Oyo took his position. Although he was in exile in Lagos, he was still holding his daily courts. His subjects came daily to prostrate before him.


HIS ROYAL MAJESTY: This is the ex-Alaafin Adeyemi II in exile in Lagos with his subjects paying homage to him. An Alaafin remains extremely influential in Nigeria of today.
When Alaafin Adeyemi II was banished from Oyo, he was an old man but his allies quickly moved to his rescue. A wealthy NCNC stalwart who had settled in Lagos 30 years earlier from Dahomey (now Benin Republic) Alhaji N B Soule, offered the monarch and his large entourage a comfortable shelter, as a fellow Muslim and NCNC loyalist.

While in exile, the NCNC never forgot the plight of their royal friend and endlessly fought his cause with petitions to the colonial secretary and with combative words on the floor of the Western House of Assembly. When ex-Alaafin Adeyemi II himself was asked why he was banished into exile, he said firmly:

‘I was sent away by Chief Awolowo’s Action Group government of the Western Region because of my unflinching support for the cause of the NCNC and my undying love for Dr. Nnamdi Azikiwe as a political leader and as a person. I am not angry with Chief Awolowo. In fact, I am not angry with any one person or group of persons or organization. I am only angry with destiny in that it has chosen to push me out of the security of my palace and stool to face the uncertainties of life at my old age.’

Even the 210 pounds salary for the king from the regional government was cut off. But that did not stop thousands of men and women from visiting the deposed king every morning and evening to pay their respects. He said of his subjects:

‘These people are very kind. Their daily respects to me remind me of my palace at Oyo. And there were many people in that palace during my time. I had over 200 wives and many children and of course, I was receiving a stipend of 210 pounds every month from the regional government. This, together with gifts many of my subjects were making me, was enough to support my household. What you see here, though the best of the worst, is not like home – home is still the best. ’

But how did he cope with his over 200 wives? The ex-Alaafin said he always had about 30 of his wives at a time with him in Lagos, he explained that they came in batches of 30 at a time, spent all the time they could afford with him then return to Oyo then the next batch of 30 will come and take over and then the next in that pattern until the rotation starts again.

AFTERMATH

After Awolowo and his lieutenants succeeded in removing the old king, he moved quickly to consolidate political power. The government passed three crucial laws in quick succession, the essence of which was to tightly control the local government, native courts and matters relating to land and chieftaincy. These laws were the Customary Court Law of 1957 which stipulated that customary courts were to be under the jurisdiction of the regional Attorney-General and the Minister of Justice. The second law was fired on the 20th of June, 1957 by the House of Assembly and it was called the Chief’s Law which gave the regional authorities the power to appoint, approve, suspend and depose chiefs. Then there was the Communal Land Rights Law of 1958 which dealt a fatal blow on the authority of the obas, chiefs and leaders of aristocratic landowning families over communal land. It invested all the powers in the regional authorities. To manage communal land was now the board of trustees instead of the paramount rulers.

The Action Group was able to control the chiefs but the chiefs went a step ahead to make the relationship even warmer by dishing out honorary chieftaincy titles on the politicians. And that was how Obafemi Awolowo became Chief Obafemi Awolowo in October 1954 following his conferment and accession to the Premiership of the Western Region. But there was another side to this ‘chieftaincy bribery’, while the Action Group stalwarts had a smoother relationship with the chiefs, they were never in total control of the populace in Yorubaland as the chiefs effectively penetrated the power base of the party and maintained their influence over their people. This law was challenged, obas got roles as trustees to manage the land for the government and many of them became pro-Action Group.

Fast forward to the 18th of November 1980, the son of the banished king and rightful heir to the throne of the Oyo Empire, Lamidi Olayiwola Adeyemi became the Alaafin, he assumed the title Adeyemi III. Supporters of his father who knew the history leapt up with joy with tears running down their faces. Oba Adeyemi III remains the paramount ruler of Oyo Kingdom and like his father, he enjoys tremendous support and popularity but he does not have 200+ wives, he has at least four. However, like his father also, he has had some brushes with the political powers.

On the 3rd of May 2011, Otunba Christopher Adebayo Alao-Akala, the outgoing governor of Oyo State made a chilling announcement that the state government had just passed a new law that introduced rotation of the office of Chairman between Oba Adeyemi III and his two bitter rivals, the Olubadan of Ibadanland and the Soun of Ogbomosho. That meant Oba Adeyemi III was no longer the Permanent Chairman of the Council of Obas and Chiefs in Oyo State.

Alaafin Adeyemi III

The governor was furious because he belonged to the Peoples Democratic Party (PDP) while Alaafin Adeyemi III decided to give his support to the opposition Action Congress of Nigeria (ACN) in the April 2011 elections which ACN eventually gave the PDP the beating of its life. It was like history repeating itself. Today, Oba Adeyemi III remains solidly pro-APC (the ruling All Progressives Congress) and even managed to get some of his children in government. Will history repeat itself again? Only time will tell.

NB: Although Awolowo and his party were very crucial to the removal and banishment of the Alaafin, I need to also add that there was some other earlier factors that actually laid the foundation for this. When Alaafin Adeyemi II was made the king in 1945, the kingdom itself had lost virtually all the territories it gained in the reign of the immediate Alaafin (Siyanbola Onikepe Oladigbolu (Ladigbolu) I). To make things worse for the new king, Mr. Ward-Price, the British Resident Officer for Oyo Province was absolutely committed to anything that weakened the powers of the Alaafin politically and judicially. He did everything in his power to clip the wings of the ancient king.

Alaafin (Siyanbola Onikepe Oladigbolu (Ladigbolu) I)

 



Original story culled from Abiyamo.com

REFERENCES

A Yoruba Ruler In Exile In Lagos, Drum, February 1959.
The Political Philosophy of Chief Obafemi Awolowo by Olayiwola Abegunrin, pages 59, 60, 61, 62, 63, 64, 65.
African Indigenous Religious Traditions in Local and Global Contexts: Perspectives on Nigeria edited by David O Ogungbile, page 73.
Lamidi Adeyemi III 
National Council of Nigeria and the Cameroons 
Northern People’s Congress 
Egbe Omo Oduduwa 
Bode Thomas 
List of rulers of the Yoruba state of Oyo 
Bringing The State Back In by Social Science Research Council (US) edited by Peter B. Evans, Dietrich Rueschemeyer and Theda Skocpol, Committee on States and Social Structures, Joint Committee on Latin American Studies, Joint Committee On Western Europe, pages 304 – 308.
Nigerian Chiefs: Traditional Power in Modern Politics, 1890s-1990s by Olufemi Vaughan, pages 88, 89, 90, 91, 92, 93, 94, 144, 149, 166, 167, 203, 204, 205, 230, 262, 279, 280, 287, 290
Yoruba Gurus: Indigenous Production of Knowledge In Africa by Toyin Falola, pages 81, 82
25th anniversary documentary on His Majesty, Oba Lamidi Olayiwola Adeyemi III, JP, CFR, LLD, Iku Baba Yeye, Alaafin of Oyo, “the Greatest African Monarch”, Mustom Communications, 1996, pages 62, 76, 89
We the Cosmopolitans: Moral and Existential Conditions of Being Human edited by Lisette Josephides, Alexandra Hall, page 126.
African Notes: Bulletin of the Institute of African Studies, University of Ibadan, Volumes 10-12, pages 20-23
Research in African Literatures, Volume 35, African and Afro-American Studies and Research Center, University of Texas [at Austin], 2004, pages 98, 104, 105

In the service of God: the Catholic Church in Oyo Diocese, 1884-1994 by Richard Olaniyan, Obafemi Awolowo University Press, 1994, pages 4, 8, 14.