Political Culture

A major component part of Yoruba cultural system is the traditional institution of Ọbaship, Baa’lẹ (head of community under Ọba). Every Yoruba town, village, community has Ọba or (Baa’lẹ) as the case may be, selected from royal lineage or home, when the stool becomes vacant either by death or through removal which is seldom.

The selection of the new Ọba is done by the king makers in consultation with Ifa, the king-chosen method for aeons. In Ọyọ, this role is performed by Ọyọ-Mesi the seven-man Electoral College headed by Baṣọrun. In Ijẹbu land, and Ẹgba-Alake, the selection council is known as Oṣugbo. Other Yoruba towns have similar bodies with different names, but with the same function.

In Ọyọ, Alaafin (as the Ọba) is the overall head of Ọyọ town and the (Empire in its glorious days); any sitting Alaafin is a descendant of Ọranmiyan, the first king in Ọyọ. Alaafin by his position, birth and influence has unlimited power over every subject in his kingdom; second to God, whose authority and power can not be challenged in theory, but in practice, he could. Ọba earns and commands respect, adulation and tributes from his subjects provided he is good. In the past, even now whenever a reigning Ọba deviates from the community norms, and  thus becomes despotic and tyrannical Ọyọ-Mesi whose membership is hereditary like the Ọba, has a special role to play by checking the excesses of such Ọba, should the Ọba fail to listen and make necessary changes as demanded by the custom and tradition, a deposition step will be taken.

Ọba will be presented with calabash or parrot’s egg indicating community’s  rejection, and there after the Ọba must abdicate the throne by committing suicide.
Although, appointments and disposition of obas and traditional chiefs have taken a new dimension with the involvement of government in modern times, yet Yoruba communities through the king-makers, opinion leaders, age-groups, youth associations and other interest groups still have a say on what happens to a despotic king.

This seven-man traditional council, with Baṣọrun as its head, has:

Oyo Mesi represents the voice of the empire, and protects the interest of the nation. Through checks and balances, the council serves as a watch on the king from becoming despotic and tyrannical. The oba must consult with Mesi on every administrative, judicial and constitutional matter relating to the town and the empire.
Each member of the council has state duty, and play significant role in the royal court. They were, and till today expected to be present in person at the royal court, and absence must be with permission from Alaafin; more important, is the first day of Yoruba week for Sango worship, the chiefs will be present and partake of the sacrificial feast with Alaafin.

Basorun or Oosorun was the prime-minster, he dubbed as the chancellor and the defense minister. In the glorious days of the empire, he was very powerful, and had great influence on Alaafin and policy thrust of the kingdom. As the permanent chairman of Oyo Mesi, he had greater control on every delibration; although, decisions were by ballot, still the respect he commanded, plus the powers he wielded always dictated the direction of things in times past.

Alapini oversees the Egungun cult, he is directly in charge of famous Jenju. As the head of Egungun, he performs other religious, ceremonial activities assigned to him by Alaafin; he serves as go-between the priests in Oyo.

Lagunna is the court ambassador or emissary in critical times. He represents Alaafin within and outside Ode-Oyo.

Asipa which is called “Ojuwa” serves as Oyo-Mesi’s representative. He represents the council (where all members cannot be present), and receives on behalf of the council whatever is their dues and entitlements.

Ogboni Cult: Apart from Oyo Mesi, there is council of Ogboni, headed by (Oluwo) – a powerful secret society, which was responsible for both the judicial and religious matters of the erstwhile empire; because of the secretive nature of the council, it was feared, and revered. The Ogboni, “is a secret and ritually united corporation of political and religious leaders and special priest” says, Morton-Williams (1960: p.364); although, no one can say with certainty its origin, some claimed that it started from Ile-Ife by the aborigines and from Ife, it spread to other parts of Yoruba land. The name Ogboni is derived from two Yoruba words “gbo” (aged) and “eni” (a person)- that’s (eni-ogbo; or eni-agba) elderly or senior citizen. This body of high-status-senior-citizen worshipped the “earth spirit” and its main function was judicial “settling of disputes in which “blood has been shed on the earth” ” says, Morton-William (1960; 366). Ogboni cult conducts its affairs in secrecy; in the times past, the cult had unlimited power to impose fines on criminals and to sanction any erring member that “reveal its secrets and procedures to others.” Ogboni members meet at Iledi; Edan (a pair of anthropomorphic staff in brass) plays a major role in Ogboni’s religious, judicial and ceremonial activities. Membership is mostly through dedication of wards by member-group. Ogboni cult, like other Yoruba socio-political and cultural institutions, had undergone significant changes, says, Morton-William “the Ogboni have always been a very tolerant society which, rather than clinging to exclusivity, tended to accept its ranks and most faiths as long as the members conformed with Ogboni’s ways.”

Ọyọ and other Yoruba towns still have Ogboni cults, their judicial function of maintaining law and order is now exercised by various arms of modern governments.
Notwithstanding, Ogboni cults still have roles they play in day-to-day administration of every Yoruba town, community and village.

Yoruba political arrangements in towns, villages and communities are similar; every town is divided into street/ward (Adugbo in Ọyọ; Itun, Ijebu; Idimi, Ondo), each ward is made up of several compounds (Agbo’le). Agbo’le in Yoruba is made up of families related paternally, family members build houses proximately (close-by/near-by) and family is headed by the most senior male known as (Olori-Ẹbi or Mọgaji). The group of compounds constitutes street/ward, which is headed by ward head or chief (Oloye Adugbo), who in turn with other ward heads constitutes Council-of-Chiefs, under the control and chairmanship of Ọba.

There are other title holders in Yoruba towns either hereditary or honorary, who by tradition are assigned specific duties in day-to-day administration of a community, according to (Fadipe, 1970,p.245) the Osugbo of Ijebu and Ẹgba,  “assumed successfully administrative, legislative and judicial roles…where  it discharge all business of the society, without  the king being  necessarily in attendance.” Although, the council reports to the king, who may accept all decisions made, reject or amend as may be required.

In the ancient times, Ọba was the head of all traditional councils which met regularly  at the palace to deliberate on matters affecting the community. Issues like security, diplomacy, boundary adjustment between villages, preparation for yearly festivals, payment and remittance of taxes, settlement of disputes, filling of vacant stools, were always on the agenda. Committees with terms of reference (at times Ad hoc) were always constituted to look into matters with a view of finding solution. Reports were to be made to the enlarged council with Ọba in attendance, where final decisions were made.  Ọba ruled by proxy in the conquered towns, he appointed viceroys (Ajẹlẹ) either from his town or from among the conquered subjects to oversee the daily affairs of subdued communities, to settle minor disputes, and to collect taxes, which must be remitted to the palace as specified. Major administrative decisions were taken by Ọba and changes in government made from time-to-time, to prevent treachery and disloyalty to the palace.

The ancient palaces were usually large located on wide expanse of land. According to Eades, “the palaces of Yoruba rulers are large, sprawling structures consisting of large of courtyards, of which lead to public rooms, shrines, and the private apartments of the ruler together with his wives and palace officials. In the 1930s, the palace of Alaafin of Ọyọ consisted of 30 courtyards, Kara spread over 17 acres.”

Source: Hearst Museum, University of California, Berkeley; with permission